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He is a Loner or an Escapist

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

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

Ibn Abbas, may Allah be pleased with him and his father, said,

“Well-being and safety are ten parts; nine parts are found in silence (i.e. speak good or remain silent) and the tenth part is found in seclusion”. [1]

Malik Bin Dinar, may Allah have mercy upon him, said:

“The righteous people used to advise one another with three affairs: restraint of the tongue, seeking Allah’s forgiveness, and seclusion”. [2]

Al-Khattaabee, may Allah have mercy upon him, stated that the intent behind this [i.e. seclusion] neither means that a person abandons the obligatory gatherings [i.e. Salawaat, the Jumu’ah prayer and other gatherings where one is required to appear, etc], nor that one neglects the rights of the people [i.e. such as visiting people for the sake of Allah, helping them, responding to an invitation, etc] and the good customary practices established amongst the people (i.e. the ones not in opposition to the Shariah), nor does it mean that one refrain from replying to their greetings; rather seclusion necessitates abandoning excessive and increased intermingling for which there is no need. [3]

The Obscure One:

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

He does not make himself manifest and does not give importance to manifesting himself amongst the people, to be pointed out or for people to speak about him. You find him between his house and his Masjid and vice versa; from his house to his relatives and his brothers, whilst being unnoticed, and making himself unnoticed. However, this does not mean that if Allah grants a person knowledge, he confines himself in his house and does not teach the people. This is in opposition to piety. Teaching the people is better for him than being confined in his house and not benefiting the people with his knowledge, or sitting in his house and not benefiting the people with his wealth; rather if the affair is between being conspicuous- to manifest himself or make himself visible, or hiding (i.e. without a need to make himself manifest), he chooses to hide; but if it is the case that he must make himself apparent, he has to make himself apparent. This is beloved to Allah [The Mighty and Majestic]. [4]

[End of quotes]

From this, one can be a bit more discerning before using words such as loner or escapist – in our era – to describe a specific person, particularly when we think that this or that person is somehow not connected to some common social norm. Considering someone a loner or escapist requires context because being uninterested in certain social interactions that have become excessive without necessity or obligation in our era is not the same as avoidance; rather, it could be a way to preserve time and engagement in meaningful introspection rather than permanent withdrawal. The time spent away from excessive and unnecessary socialising, which may be considered the norm among some friends, can be unproductive for other specific individuals and diverts them from the time needed for self-reflection, emotional processing, or creativity before returning to meaningful and wholesome relationships and responsibilities with clarity. This situation is different from that of someone who desires to escape from responsibility or reality, etc. Therefore, be a bit discerning before using these words to describe specific individuals.

[1] Sifatus Safwa. 4/257]

[2] Hilyatul Awliyaa 2/277]

[3] Al-Uzlah. pages 12-13]

[4] Explanation of Riyad As-Salihin. Chapter 69. 3/509

 

[8] Humility of The Scholars

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

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

One day, Abdullah Ibn Mas’ud, may Allah be pleased with him, came out then the people followed him; he said to them: “Do you have a need?” They said, “No, but we want to walk together with you”. He said, “Go back, for indeed it is humiliation for the one following and a trial for the one followed”.

Az-Zuhd 195 by Imaam Ahmad

photo of island and thunder

[11] The Character Trait Most Hated By The Messenger

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

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

Aishah, may Allah be pleased with her, narrated:

“There was no traite more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented.” [Sahih Tirmidhi 1973]

The reality of lying is to give news of something in opposition to the true state of affairs. This transmission of news is not limited to speech, rather it can be through action, such as making an indication with one’s hand or nodding one’s head and it can be through silence. It is said that the liar is  a thief, because the thief deceives you with regards to your wealth and the liar deceives you with regards to your intellect. [Adab Ad-Dunya Wad-Deen. page 262]

Commentary On Four Ahadith Transmitted By Shaikh Abu Talhah – Dawud Burbank

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

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

Commentary On Four Ahadith Found In Al-Adab Al-Mufrad Regarding Good Character Transmitted By Shaikh Abu Talhah (Dawud Burbank) – May Allah have mercy upon him and his wife.

 

Narration One:

Hadeeth Number 270: Abu Dardaa [radiyallaahu-anhu] reported from the Prophet [sallal-laahu-alayhi-wasallam] who said: “There is nothing that will be heavier upon the balance than good character”. [1]

Al-Haafiz Muhammad Abdur-Rahmaan al-Mubaarakfooree -rahimahullaah- [d.1353 H] said  in his explanation of the Sunan of at-Tirmidhee: As is established, everything that is hated by Allaah has no weight or value, just as everything which is beloved to Him will be something very great with Him, just as He [The Most High] said regarding the Disbelievers Soorah al-Kahf:

فَلَا نُقِيمُ لَهُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ وَزۡنً۬ا

So on the Day of Resurrection We shall give no weight to them]. [18:105]

And in the well-known hadeeth there occurs: Two sayings are light upon the tongue, heavy upon the Balance, beloved to the Most Merciful: Subhaanallaahi wa bihamdihi, Subhaanallaahil-`Azeem (How free is Allaah of all imperfections, and all praise is for Him! How free is Allaah, the Tremendous, of all imperfections!). [2]

Shaikh `Abdul-Muhsin al-`Abbaad -hafizahullaah- said in his taped lessons in explanation of Sunan Abee Daawood: This contains affirmation of the Balance (al-Meezaan); and that the actions of the servants will be weighed on the Day of Resurrection; and it indicates the tremendous status of good character, and its reward with Allaah -the Mighty and Majestic; and that it will be one of the heaviest things upon the Balance, when the deeds are weighed, because it is from the greatest and most excellent of deeds.

 

Narration Two:

Hadeeth no. 272: Abdullaah Ibn `Amr -radiyallaahu `anhumaa- reported that he heard the Prophet [sallal laahu alayhi wasallam] say: Shall I inform you of the most beloved of you to me, and those who will be seated closest to me on the Day of Resurrection? So the people remained silent, so he repeated it two or three times. The people said: Yes, O Messenger of Allaah! He said: Those who are best in character. [3]

Imaam an-Nawawee -rahimahullaah- (d.676 H) said in his explanation of Saheeh Muslim: It contains an encouragement upon good character, and an explanation of the virtue of its possessor; and it is the characteristic of the Prophets of Allaah -the Most High- and His righteous and beloved servants. Al-Hasan al-Basree said: The true reality of good character is: Doing good to others, withholding from harming, and having a cheerful face; and al-Qaadee Iyaad said: It is to associate with the people in a beautiful manner, to have a cheerful face, to show love for them, to show compassion for them, to tolerate the harm they cause, to be forbearing with them, to have patience upon disagreeable things, to abandon having pride or being arrogant towards them; and to avoid harshness, anger, and taking them to account. [4]

Imaam Ahmad ibn `Umar al-Qurtubee -rahimahullaah- (d.656 H) said in his explanation of the Abridgement of Saheeh Muslim: So the praiseworthy manners are the characteristics of the Prophets, the beloved and obedient servants of Allaah, and the people of virtue, such as: having patience with disagreeable things, having forbearance when treated with coarseness, bearing harm, treating the people well, showing affection towards them, hastening to carry out their needs, being merciful, compassionate, being mild when disagreeing, verifying affairs carefully, avoiding that which causes corruption and evils; and, in summary, the best of manners is that you favour others over your own self: so you treat people with justice and fairness, but you do not enforce justice and fairness for yourself; so you pardon those who wrong you, and you give to those who withhold from you. [5]

Al-Haafiz `Abdur-Ra-oof al-Munaawee -rahimahullaah- (d. 1031 H) said: Yoosuf ibn Asbaat said: The sign of good character is in ten qualities: rarely arguing, treating others fairly, abandoning seeking out people’s faults, seeking to rectify and improve any evil qualities which appear, seeking excuses for people, bearing harm, blaming oneself, occupying oneself with awareness of one’s own faults and not with the faults of others, having a cheerful face, and being mild in speech. [6]

 

Narration Three:

Hadeeth no. 277: From Anas -radiyallaahu `anhu- who said: I served the Prophet r for ten years, and he never said Uff to me, and he never said to me about anything which I had not done: Why didn’t you do it? Nor about anything which I had done: Why did you do it?! [7]

Imaam an-Nawawee -rahimahullaah- (d.676 H) said in his explanation of Saheeh Muslim: The hadeeth contains an explanation of the completeness of his character, and the fine manner in which he treated others, and his forbearance, and how he pardoned and overlooked.

Al-Haafiz Ibn Hajr -rahimahullaah- (d. 852 H) said: The point of benefit to be derived from this is leaving off rebuking for that which has been left, since one is still free to carry it out if there is a need for it; and it produces the benefit of keeping the tongue free from censuring and blaming; and it causes the mind of the servant to have amicable feelings, due to his not having been rebuked; and all of this applies in cases relating to the person’s individual rights; as for the affairs which are obligations in the Religion, then they are not overlooked, since they fall under ordering the good and forbidding the evil. [8]

 

Narration Four:

Hadeeth no. 323: From Asmaa bint Yazeed -radiyallaahu `anhaa- that she said The Prophet said: Shall I not inform you of the best ones from amongst you? They said: Yes, indeed. He said: Those who when they are seen, then Allaah is remembered. Shall I not inform you of the worst ones from amongst you? They said: Yes, indeed. He said: Those who go about carrying tales to cause mischief between friends, those who seek harm and corruption for the innocent.  [9]

Al-Haafiz `Abdur-Ra-oof al-Munaawee-rahimahullaah- (d. 1031 H) said: (Shall I not inform you of the best ones from amongst you): i.e. those who are the best of you, O Believers. They said: Yes indeed. He said: Those who when they are seen, then Allaah is remembered. i.e. because of their behaviour and appearance, because an individual from them is sorrowful, downcast, his head is bowed, he is silent; the effect of fear is seen upon his appearance, his behaviour, his movements, his stillness, and his speech. One does not look at him except that it causes him to remember Allaah. His outward appearance is an indication of his knowledge. So these people are known through their appearance: in their calmness, their humility, and their humbleness. [10]

Shared with me by our Salafi brother Harun Al-Banghali, may Allah bless him Amin.

1: Hadeeth graded ‘Hasan’ by Shaikh al-Albaanee in As-Saheehah, No.876

2: Tuhfatul-Ahwadhee 6/140

3: Hadeeth graded Saheeh by Shaikh al-Albaanee in As-Saheehah, No. 792

4: Explanation of Saheeh Muslim. Hadeeth  No.2321

5: Al-Mufhim 6/116-117

6: Faydul-Qadeer 3/464

7: Bukhaari 6038 and Muslim 2309

8: Saheehul-Bukhaaree, Fathul-Baaree 10/460

9: Graded ‘Hasan’ by Shaikh al-Albaanee

10: Faydul-Qadeer 3/115

[4] Khashya

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Abu Umamah, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said:

“There is nothing more beloved to Allah than two drops and two traces: A teardrop shed due to Khashya of Allah, [(a)] and a drop of blood shed in Allah’s cause. [(b) Must read about conditions and rules regarding Jihad in our era]

As for the two traces: A trace resulting in Allah’s cause and a trace resulting from one of the duties that Allah, The Mighty and Majestic, made obligatory.” [Sahih Tirmidhi 1669]

(a) Khashya: The fear of Allah founded upon knowledge of the greatness of Allah and Him being the owner of complete and perfect sovereignty and Dominion.” [Source: The abbreviated meaning of Khashyah was taken from Shaikh Abu Talhah’s translation of “The Three Fundamental Principles”. May Allah grant him and his wife Jannatul Fir’daws Amin]

(b) https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[7] Humility of The Scholars

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Hisham bin Hassan, may Allah have mercy upon him, said:

They (some people) mentioned humility in the presence of Al-Hasan Al-Basri, may Allah have mercy upon him, while he kept quiet until they spoke a lot about it. Then he said to them: ‘I see you speaking profusely about humility’. They said: ‘O Abu Sa’eed! What is humility?’ He said: ‘He (a person) exits his house and does not meet a Muslim, except thinking that the other is better than him'”.

Az-Zuhd 1598 By Imam Ahmad, may Allah have mercy upon him.

[6] Humility of The Scholars

Written by Abdullah Jallow on . Posted in Brotherhood, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Imam Abu Bakr Ibn Al-Arabi Al-Maliki, may Allah have mercy upon him, said: Muhammad Bin Qasim Al-Uthmani, may Allah have mercy upon him, told me more than once:

“I arrived in Fustat one day, then I went to the gathering of Shaikh Abi Al-Fadl Al-Jawhari, may Allah have mercy upon him, and there I witnessed a statement that he uttered to the people. And that which he stated – in the first gathering when I sat with him – was that ‘The Messenger, peace and blessings of Allah be upon him, طلق – i.e. he did divorce, ظاهر – i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, and آلى – i.e. he made an oath to abandon his wives for a month”.

When he (i.e. Shaikh Abi Al-Fadl Al-Jawhari) left, I followed him until I reached his house with a group of people; then he sat with us in the vestibule and acquainted them with my affair because he saw a stranger [i.e. I (Muhammad Bin Qasim)] and did not know the person among those who came to him before. When most of them departed from him, he said to me, “I see that you are a stranger; do you have anything to say?” I said, “Yes”. He said to his companions, “Excuse him from having to speak in your presence”, so, they got up and I stayed alone with him. I said to him, “I attended your gathering today so that Allah may bless me (with some of the knowledge you possess), and I heard you say, ‘Allah’s Messenger [peace and blessings of Allah be upon him] آلى – i.e. he once made an oath to abandon his wives for a month and what you said was true; طلق – i.e. he did divorce women, and what you said was true, and you said that Allah’s Messenger, peace and blessings of Allah be upon him, ظاهر i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, but this never happened and can never be correct to say that it happened because Az-Zihaar [i.e. to say to one’s wife, ‘You are like my mother’s back’ (i.e. unlawful for me to approach)] is an evil statement and false speech, and this can never be uttered by the Prophet, peace and blessings of Allah be upon him”. He hugged and kissed my forehead, and said, “I repent from this statement. May Allah reward you on my behalf as a good teacher”.

I departed from his presence, and the next day I went early to his gathering, but he was in the Central Masjid before me and was sitting on the pulpit. When I entered the Masjid and thus he saw me, he called out at the top of his voice (saying), “Welcome, my teacher. Make room for my teacher”. So, the people turned towards me and their eyes stared at me! O Abu Bakr! And you know me – meaning, he (i.e. Muhammad Bin Qasim Al-Uthmani) was indicating to Ibn Al-Arabi about his extremely shy character because when someone greeted him by surprise, he would feel shy – due to his extreme shyness – and turned red as if his face was painted with Gulnaar (pomegranate blossom). He (i.e. Muhammad Bin Qasim) continued, “People hastened towards me, raising their hands towards me (i.e. acknowledging me) and nudging me until I reached the pulpit, and I did not know in which part of the earth I was due to my extreme shyness (i.e. shocked), whilst the Masjid was overcrowded with people and I sweated due to shyness. Then the Shaikh turned towards the people and said to them, ‘I am your teacher and this is my teacher! Yesterday, I told you that Allah’s Messenger آلى – i.e. he once made an oath to abandon his wives for a month; طلق – i.e. he did divorce women, and ظاهر i.e. he once uttered the statement to a wife, ‘You are like my mother’s back’, and neither did a single one of you give me the correct understanding nor respond to me, but he (i.e. Muhammad Bin Qaasim) followed me to my house and said such and such to me. I repeat (i.e. right now) what took place between him and I, repent from yesterday’s statement, and return to the truth. Whoever hears it from those who were present, let him not rely on what he says, and let the one who is present convey this affair to the absent one. May Allaah reward him with good’”. Then he (i.e. Shaikh Abee Al-Fadl) started supplicating a lot and the people responded with Aameen.

Ibn Al-Arabi stated – after narrating this incident- “So look – may Allah have mercy upon you – at this firm adherence to the religion and an acknowledgment of the people of knowledge given by this man – whose leadership was manifest and whose worth was well known- to a stranger whom he neither knew nor where he came from! Follow his example and you’ll be led aright”. [Ahkam Al-Qur’an 1/248-249]

———————————

Zihaar: Allah [The Exalted] says:

ٱلَّذِينَ يُظَـٰهِرُونَ مِنكُم مِّن نِّسَآٮِٕهِم مَّا هُنَّ أُمَّهَـٰتِهِمۡ‌ۖ إِنۡ أُمَّهَـٰتُهُمۡ إِلَّا ٱلَّـٰٓـِٔى وَلَدۡنَهُمۡ‌ۚ وَإِنَّہُمۡ لَيَقُولُونَ مُنڪَرً۬ا مِّنَ ٱلۡقَوۡلِ وَزُورً۬ا‌ۚ وَإِنَّ

Those among you who make their wives unlawful (Az-Zihar) to them by saying to them “You are like my mother’s back.” They cannot be their mothers. None can be their mothers except those who gave them birth. And verily, they utter an evil statement and a lie. [Surah Al-Mujaadilah. Ayah 2]

[5] Humility of The Scholars

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

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

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

Accepting Advice and Wholehearted Submission to The truth is One of the Great Obligations (Obligated) to all Muslims

All praises be to Allāh, and may peace and blessings be upon Allah’s Messenger, his family, his companions, and those who follow his guidance. To proceed:

I came across what some internet websites have disseminated (or posted) regarding a statement attributed to me, that I stated during one of my lectures: “If the Messenger of Allah disowned (or freed himself) from you through (or upon) the tongue of our Lord”. I said it while citing (or utilising as proof) the statement of Allah, the Exalted:

إن الذين فرقوا دينهم وكانوا شيعا لست منهم في شيء

“Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have nothing to do with them” [3] regarding the prohibition of splitting (divergent sects, groups, parties). Then I stated: “How can we, my brothers, not fear while we choose this splitting and live with it for generations and ages?”

I seek Allah’s forgiveness – a hundred times – for this ugly (disgusting) and false statement. I request the removal of this statement from all cassettes (recordings) in which it appears, and I emphasise that anyone who possesses a recording containing this statement should delete it. And I say: Indeed, this statement is ugly (disgusting) and false; exalted is Allah above it, and free is He from it. That is because He, The Exalted, is free from any resemblance to the created things, as He, Glorified be He and free from all imperfections, says:

لَيْسَ كَمِثْلِهِۦ شَىْءٌ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ

There is nothing like (similar) to Him, and He is the All-Hearer, the All-Seer.

Likewise, He, The Mighty and Majestic, says:

قُلْ هُوَ ٱللَّهُ أَحَدٌ
ٱللَّهُ ٱلصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ

Say (with a firm, resolute statement): “He is Allāh, (who is) uniquely One (in His perfect names, attributes, actions, and His right to worship). Allāh, the Eternal, Self-Sufficient Master (of utmost perfection in His attributes, to whom all creatures turn for their needs whilst He has none). He did not beget (such that He became a father) nor was He begotten (such that He became a son). And there is none equal, similar or comparable to Him (in His perfect names, attributes and actions).” https://www.thenoblequran.com/q/#/sura/112/1

And He, the Most High, said:

هَلْ تَعْلَمُ لَهُۥ سَمِيًّا

Do you know of any that is worthy of His name (due to having similarity to Him)?

In these noble verses are an affirmation of the Attributes of His Perfection and the descriptions of His majesty, while also exalting Him above attributes and descriptions of deficiency and the likeness to created beings. Neither is anyone similar nor comparable to Him in His Dhat (Self), and His Attributes, nor in any of His Magnificent Attributes. [1]

Ahlus Sunnah Wal Jama’ah affirm all of the attributes mentioned in the Qur’an and Sunnah without Tashbih, Ta’teel, Takyeef, or Tamtheel with regards to anything of His Attributes, such as Ascension above His Throne – above all of His creations, His Highness, Descent, Hearing, Sight, Ability, Iraadah, knowledge, Speech, and Wisdom, and the fact that He, The Exalted, is the Creator, the Provider, Giver of Life, and Causer of Death, among the other affirmed Names and Lofty Attributes of His. Ahlus Sunnah affirm them without Takyeef, Tamtheel, Tashbih, or Ta’teel, standing in opposition to Ahlul Ahwa (the sects upon vain desires in their creed), such as the Jahmiyyah, Khawarij, Mu’tazilah, Rawaafid, and Ash’ariyyah. [2]

And all praises be to Allah, I am from those whom Allah blessed with this methodology, which I firmly believe in the depth of my inner-self. I teach it, advocate for it, and defend it as a student and a teacher; calling to it with all my ability, establishing allegiance and enmity based on it from the beginning of my life (i.e. when he became acquainted with it). This statement, which I made during my lecture- in which I called to this path and urged those who oppose it to revise it – is extremely hated to me. This ugly (repugnant, disgusting) statement was a slip of the tongue on my part and had someone alerted me at the moment I uttered it, I would have rejected and distanced myself from it. It is not justified for anyone who comes across it to remain silent about it. It is akin to the statement made by the man whom the Prophet, peace and blessings of Allah be upon him, cited as an example, who said out of overwhelming happiness: “O Allah! You are my servant and I am Your Lord”. [3]

Allah’s Messenger, peace and blessings of Allah be upon him, stated, “He (i.e. this man) erred due to overwhelming happiness.” Nevertheless, I experience profound pain from it and strongly condemn it for both myself and others (.e. not to utter this statement).

I beseech Allah, the Generous Lord of the Mighty Throne, to forgive me for all my sins, both those I have concealed and those I have made known. I ask for forgiveness for my slips and errors, including those of the pen, the tongue, the limbs, and the heart. “All the children of Adam commit mistakes, and the best of those who err are the repentant.” I beseech Allah to make me among the repentant and the purified. Accepting advice and adhering to the truth is one of the most obligatory duties for all Muslims, regardless of the source. It is not permissible for a Muslim to belittle or disdain the advisor, no matter their status. I seek refuge in Allah from rejecting advice or defending any wrong or falsehood that originates from me, for such behavior is characteristic of the corrupt, arrogant, obstinate, and those who, when given a reminder do not reflect (or take heed). I seek refuge in Allah from these ugly (repugnant, disgusting) traits. I ask Allah to include me among those about whom He said:

وَٱلَّذِینَ إِذَا ذُكِّرُوا۟ بِـَٔایَـٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوا۟ عَلَیۡهَا صُمࣰّا وَعُمۡیَانࣰا

And those who, when they are reminded of the Signs of their Lord, fall not deaf and blind thereat. [4]

I advise myself and all Muslims to adhere to this methodology and remain steadfast in it, to accept the advice of those who advise, and to follow the path of the righteous predecessors in mutual advice, enjoining one another upon truth, and accepting guidance, in consideration (and application) of Allah’s statement:

وَٱلْعَصْرِ
إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

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

https://www.thenoblequran.com/q/#/sura/103/

And in consideration (and application) of Allah’s statement:

والمؤمنون والمؤمنات بعضهم أولياء بعض يأمرون بالمعروف وينهون عن المنكر

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin good and forbid evil.

Among the signs of upright guidance, uprightness, truthfulness (in statement and action), and salvation in this worldly and the Hereafter is to be steadfast upon the Book and the Sunnah, and to follow this methodology in belief, action, manners, and in enjoining good and forbidding evil, addressing shortcomings with wisdom and through (honourable, straight forward, honest) ways.

And I beseech Allah, The Mighty and Majestic, to grant success to this Ummah, particularly Ahlus Sunnah Wal Jama’ah, to advance this great methodology, unite their word upon it, and enable them to achieve (or attain upright) leadership, dignity, and honour in this worldly life; enable them to adhere to this methodology that will lead them to safety and salvation in the Hereafter. Indeed, my Lord is All-Hearing of supplications.

May peace and blessings be upon our Prophet Muhammad, his family, and his companions.

Written by:
Rabee Bin Hadi Al-Mad’khali
8/7/1425 AH
Makkah Al-Mukarramah

[1] and [2] https://abukhadeejah.com/categories-of-the-attributes-sifat-of-allah/#:~:text=Examples%20are%20Life%20(Al%2DHay%C4%81t,such%20Attributes%20of%20the%20Self.

Important Principles regarding the Names and Attributes of Allah: The ‘Aqeedah of Ahlus-Sunnah and a refutation of the opposers ―Shaikh Ibn ‘Uthaimīn


https://www.salafipublications.com/sps/sp.cfm?subsecID=AQD03&articleID=AQD030007&articlePages=1

[3] Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessing of Allah be upon him, said: Allah is more pleased with the repentance of His servant when he turns back to Him than one of you would feel upon finding his lost camel in a desolate land, which had carried his food and drink. When he loses hope of recovering it, he lies down in the shade and is disappointed about his camel, thus he suddenly sees his camel standing right beside him. Overwhelmed with joy, he grabs its reins and exclaims: “O Allah! You are my servant, and I am Your Lord.” He has made a mistake due to the intensity of his happiness. [Sahih Muslim 2747]

[4]https://salafidawahmanchester.com/2024/03/21/medication-from-the-quran-for-one-who-only-desires-reminders-from-a-specific-person/

Gentle and Tough Allies Who Were Firm Upon Truthfulness and Justice

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

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

Amr Ibnul Aas, may Allah be pleased with him, was one of those given authority and so was Abu Ubaydah Ibn Al-Jarrah, may Allah be pleased with him. Khalid Ibn Al-Walid, may Allah be pleaded with him, was given preference over them due to his bravery and usefulness in Jihad.  When Abu Bakr, may Allah be pleased with him, passed away, Umar Ibn Al-Khattab, may Allah be pleased with him, gave Abu Ubaydah, may Allah be pleased with him, authority over all of them because Umar Ibn Al-khattab used to be tough for the sake of Allah, thus he appointed Abu Ubaydah because he was soft. Abu Bakr was soft and Khalid was tough. Therefore, the soft one gave authority to the tough one and the tough one gave authority to the soft one to balance the affairs.

An Excerpt from “Adwaa Min Fatawaa Shaikh Al-Islam Ibn Taymiyyah” By Al-Allamah Salih Al-Fawzan 2/568-569

photo of island and thunder

[10] The Character Trait Most Hated By The Messenger

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sin, Worship - 'Ibaadah'.

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

Aisha, may Allah be pleased with her said:

There was no behaviour more hateful to Allāh’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it. [1]

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

When a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it, thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings.

Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, while something else is intended, just as the Yahud [i.e. those Yahud who disbelieved in the Prophet and hated him in Madinah] used to distort words when giving Salam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion.

The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. [2]

[1] at-Tirmidhi‌ 1973

[2] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim. 1/300-303