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This Queen’s Common Sense and Great Concern For Her People Would Put an End to The Corrupt Goals of Today’s War Profiteers

Written by Abdullah Jallow on . Posted in Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sin, Worship - 'Ibaadah'.

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

Allah informs us about the Queen of Sabah when she received Prophet Sulayman’s [peace be upon him] letter:

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ إِنِّىٓ أُلْقِىَ إِلَىَّ كِتَٰبٌ كَرِيمٌ

إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ

She said: “O chiefs! Verily! Here is delivered to me a noble letter; verily, it is from Sulayman, and verily, it (reads): ‘In the Name of Allah, the Most Merciful, The Bestower of Mercy. Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission)'”.

Then Allah says:

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ

She said: “O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me.”

قَالُوا۟ نَحْنُ أُو۟لُوا۟ قُوَّةٍ وَأُو۟لُوا۟ بَأْسٍ شَدِيدٍ وَٱلْأَمْرُ إِلَيْكِ فَٱنظُرِى مَاذَا تَأْمُرِينَ

They said: “We have great strength, and great ability for war, but it is for you to command; so think over what you will command.” Meaning: “We are possessors of strength in numbers and equipment, reinforcements and courage during fiece battle, but the matter is entrusted to you, and you are the one who will decide, so consider what you order us to do. We’ll listen and obey you”. [Tafseer Al-Muyassar]

“We are men of strength and great might in warfare. If you respond to what Sulayman said and do not obey him, we are strong to fight”. It is as if they were leaning towards this opinion, which if implemented, it would have led to their destruction, but they also did not settle on it, but rather they said: “And the matter is up to you”, meaning: “The affair is what you give consideration” because of their knowledge regarding her intelligence, determination, and sincere consideration regarding their affairs. [Tafseer As-Sadi]

When they said what they said to her, she was more decisive than them and more knowledgeable about Sulayman’s affair, and that there was no way of defending oneself against Sulayman’s soldiers, armies, the jinn, humans, and birds that were subjected to his command. [Tafsir Ibn Kathir]

قَالَتْ إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً وَكَذَٰلِكَ يَفْعَلُونَ

وَإِنِّى مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌۢ بِمَ يَرْجِعُ ٱلْمُرْسَلُونَ

She said: “Verily! Kings, when they enter a town (country), they despoil it, and make the most honourable amongst its people low. And thus they do. But verily! I am going to send him a present, and see with what (answer) the messengers return.“

Meaning: She warned them against confronting Sulayman (peace be upon him) with hostility, and explaining to them the evil consequences of fighting, that when kings enter a town forcefully and overcome, they destroy it and humiliate the most honorable of its people, killing and capturing, and this is their constant habit to make people fear them, so I am sending a gift to Sulayman and his people, including valuable wealth, with which I will appease him, and then wait for the news that the messengers will return with. [Tafsir Al-Muyassar]

Ottoman Sultan Uthmaan -(The First) – Gave Advice On His Deathbed

“O my son! Beware of busying yourself with something that Allaah, the Lord of the worlds, has not commanded, and if you are faced with a dilemma in relation to passing a judgement, then take the advice of the scholars of the religion”.

“Be generous to the soldiers. Let not shaytaan deceive you by your soldiers and wealth, and beware of turning away from the people of the Shariah (i.e. the scholars)”.

“O my son! You know that our goal is to please Allaah, the Lord of the worlds, and that by way of Jihaad the light of our religion spreads to the different regions, so that the pleasure of Allaah – may He be glorified and exalted – manifests”.

“O my son! We are not among those who start wars due to a desire to rule and control. We live for Islam and die with Islam. O my son! This is what is worthy of you”.

“know O my son! Spreading Islam, guiding people to it, protecting the honour of Muslims and their wealth is a trust, and Allaah – The Almighty – will ask you about it”.

“O my son! I am returning to my Lord, and I am proud of you that you will be just to those under your authority and striving in the path of Allaah to spread the religion ordained by Allaah”.

“O my son! I advise you to adhere to the scholars of the Ummah continuously, take care of them, honour them a lot and consult them, because they do not command you with anything else except good. O my son! Beware of doing something that does not please Allaah – The Almighty, and if something is difficult for you, ask the scholars of the Sharee’ah, because indeed they will guide you to good”.

“know, O my son! Our only path in this world is the path ordained by Allaah and our only goal is to spread the religion ordained by Allaah, and we are neither seekers of status nor worldly things”.

“My advice to my children and friends is that they maintain the loftiness of the glorious Islamic religion by carrying on with Jihaad in the path of Allaah. Hold onto the honorable banner of Islam at the top with the most perfect Jihaad. Serve Islaam always, because indeed Allaah [The Mighty and Majestic] appointed a weak servant like me to conquer countries. Go with the statement of pure Islamic monotheism to the furthest countries in Jihaad in the path of Allaah”.

“O my son! There is none in the worldly life except that he will submit to death and my life span has approached its end by the command of Allaah. I pass on the affairs of this empire to you and I leave you in the protection of Al-Mawlaa [Allaah – The Protector] and be just in all your affairs”.

[An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot. 6/49- 51]

Seek Provision and Knowledge, But Do Not Entertain The One Who Turns It Into Mutual Rivalry!

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

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

Allaah [The Exalted] says:

أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ
حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ
كَلَّا سَوۡفَ تَعۡلَمُونَ
ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ
كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ
لَتَرَوُنَّ ٱلۡجَحِيمَ
ثُمَّ لَتَرَوُنَّہَا عَيۡنَ ٱلۡيَقِينِ
ثُمَّ لَتُسۡـَٔلُنَّ يَوۡمَٮِٕذٍ عَنِ ٱلنَّعِيمِ

The mutual rivalry for piling up of worldly things diverts you, until you visit the graves (i.e. till you die). Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves in worldly things); verily, You shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then, on that Day, you shall be asked about the delight (you indulged in, in this world)! [Surah At-Takaathur]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated: This Surah is specifically based on the mention of promise, punishment and threat, and it is enough as an admonition for the one who understands it.

Regarding the statement of Allaah: [أَلۡهَٮٰكُمُ – You are diverted] – meaning, they are preoccupied in a manner that is not free from blame, for indeed being diverted by something is to be preoccupied with it. So, if this occurs intentionally, then one is held accountable; but if it is not intentional, then one is excused, such as the statement of the Prophet [sallal laahu alayhi wasallam] regarding the Khameesah [square garment], “Indeed, it has distracted my attention from the prayer”. (1) A person is pardoned for this because it is a type of (unintentional) forgetfulness. It is also said, [Lahaa Bish Shay – distracted by something]- meaning, busied with it; and [Lahaa Anhu – distracted from it]- meaning, if he turns away from something. The heart is that which is diverted and the limbs engage in play, and this is why Allaah’s statement [أَلۡهَٮٰكُمُ ٱلتَّكَاثُر- The mutual rivalry for piling up of worldly things diverts you] is a stronger rebuke than the statement “they are preoccupied’, because the doer may preoccupy his limbs with what he is doing, but his heart is not diverted.

At-Takaathur means to compete one another in piling up something by way of mutual rivalry, but Allaah did not mention the thing that is piled up, therefore the meaning is general. Everything a person competes in – other than obedience to Allaah, obedience to the Messenger and that which benefits a person’s Afterlife – by way of mutual rivalry is included in this affair. It enters into every affair, such as wealth, status, leadership, women and speaking; or knowledge, especially when it is not utilised as proof; also collecting books, writing books, engaging in the discussion of numerous topics of the religion, categorising and initiating it. At-Takaathur occurs when a person seeks to amass more than others and this is blameworthy, except in that which earns a person Allaah’s love, Pleasure and Reward, because seeking more than others in this affair is competition in good and to excel one another.

In a hadith in Saheeh Muslim, Abdullaah Ibn Ash-Shikkheer [may Allaah be pleased with him] went to the Prophet [peace and blessings of Allaah be upon him] whilst he was reciting [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ]; then the Prophet said: The son of Adam claims: My wealth, my wealth! O son of Adam! Is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?” [An Excerpt from Al-Fawaa’id. Pages 58-59]

The basis of being diverted is due to heedlessness, then it affects every pursuit of the person. Rivalry in amassing abundant worldly things and boasting about it, such as two groups of people saying to one another, “We have more”. (2) Busied through turning away from obedience to Allaah and worship; gathering wealth and children by way of mutual rivalry, boasting about your tribes and families, busy with livelihoods and trade by way of mutual rivalry. (3)

You have become preoccupied until you are diverted from what is more important such as remembrance of Allaah and fulfilling acts of obedience to Him. This is an address to all the Ummah except those whose preoccupation with the affairs of the afterlife diverts them from the affairs of the worldly life and they are few. (4)

Allaah [The Exalted] reprimanded His servants due to them busying themselves by tuning away from the purpose for which they were created, which is to worship Him alone without ascribing partners to Him, to know Him (by way of the signs He has created in the universe and the revelation given to the Messenger), turning to Him sincerely in obedience and repentance and giving precedence to loving Him over everything else; but you are diverted from this by mutual rivalry in pilling up worldly things. And Allaah did not mention the thing that causes the mutual rivalry in pilling up worldly things so this Aayah includes all things, such as wealth, children, supporters, armies, servants, status and other than that through which a competitor intends to compete another competitor and the intent is not sincerity to Allaah [The Exalted]. (5)

[حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ- until you visit the graves]- Meaning, until death comes to you whilst you are upon this state of affairs; then you are placed in the graves as visitors and finally returned to your permanent abodes [on the day of resurrection]- either Jannah or Jahannam, just as a visitor returns to his permanent dwelling place. (6)

The human being reaches old age and still hopes for things- to the extent that a man reaches ninety years of age and you find him hoping and having prolonged hope for worldly things more than a fifteen year old youth. This is the meaning of the noble Aayah- that you are diverted by mutual rivalry in amassing worldly things until you die. Umar Bin Abdil Azeez [rahimahullaah] used this Aayah as proof that a visitor has to return to his permanent place and that the grave is not a permanent place of residence. Likewise, it has been mentioned regarding a Bedouin that he heard a reciter reciting, “The mutual rivalry for piling up of worldly things diverts you, until you visit the graves”, so he said, “By Allaah! You will be resurrected”. (7)

Ref 1: Al-Bukhaari. Number 373]

[Ref 2 An Excerpt from Roohul Ma’aanee 16/401. By Imaam Al-Aloosee (rahimahullaah). Slightly paraphrased]

[Ref 3 Zaadul Maseer Fee Ilmit Tafseer by Imaam Ibn Jawzi (rahimahullaah). Slightly paraphrased]

[Ref 4 Tafseer Juz Ammah by Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah). Slightly paraphrased]

[Ref 5 An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

[Ref 6 An Excerpt from Zaadul Maseer Fee Ilmit Tafseer By Imaam Ibnul Jawzi (rahimahullaah)]

[Ref 7 An Excerpt from Tafseer Juz Ammah by Imaam Muhammad Bin Saaleh Al-Uthaymeen (rahimahullaah). Pages 300-301. Slightly paraphrased]

The Difficulty of Maintaining Sincerity in our Actions – Shaykh Abdulilah Lahmami

Written by Salafi Dawah Manchester on . Posted in Mental Health, Morals and Manners - 'Akhlaaq', Purification of The Soul, Seeking Knowledge, Video.

As Shaykh ‘Uthaymeen says – “sincerity and maintaining it is difficult. And a person no matter how hard he tries – will fall to a little showing off.” Watch the rest of the video on maintaining sincerity, purifying your actions for the sake of Allah and warding off showing off.

Masjid Appeal 2024 👍

Please take this opportunity to begin this blessed month of Ramadhaan with good deeds and giving in charity, strive and gain reward from Allah – help donate and support this appeal.

💬 “Whoever builds a masjid for the sake of Allah, Allah will build for him a house in jannah”.

Let’s all continue making the masjid the best it can be! May Allah bless and reward you all with much goodness.

💸 Donate today – https://salafidawahmanchester.com/appeal2024

The Diseases of the Heart and Their Cure – Shaykh Saaleh al-Fawzaan

Written by Salafi Dawah Manchester on . Posted in Mental Health, Morals and Manners - 'Akhlaaq', Purification of The Soul, Video, Zuhd (Abstinence).

I am a man who is afflicted with many diseases of the heart, they include: bad thoughts of people, arrogance, and love of being heard and seen (showing off). I know that all of this is from the Shaytaan and I try to distance myself from this. However, Shaytaan lures me each time. What is your advice, O Shaykh Saaleh (Al-Fawzaan) towards this?

Answer

Allah, the Most High, has directed us with his statement:

“And if an evil whisper from Shaitan tries to turn you away (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower. [41:36]

So seek refuge in Allah from that.

Masjid Appeal 2024 👍

💸 Donate today – https://salafidawahmanchester.com/appeal2024

Please take this opportunity to begin this blessed month of Ramadhaan with good deeds and giving in charity, strive and gain reward from Allah – help donate and support this appeal.

💬 “Whoever builds a masjid for the sake of Allah, Allah will build for him a house in jannah”.

Let’s all continue making the masjid the best it can be! May Allah bless and reward you all with much goodness.

[2] No justification of weakness, vain desires and sin in the name of difference of opinion

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

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

Imam Ash-Shawkaanee [may Allaah have mercy upon him] said: The statement “there is no Inkaar (sternly manifesting one’s disapproval) in the issues of Khilaaf (differing)” has indeed become the greatest means to blocking the path to enjoining good and forbidding evil”. [1]

Imam Muhammad Ibn Abdul Wahhaab [may Allah have mercy upon him] said: If the utterer of the statement “there should be no Inkaar (i.e. sternly manifesting one’s disapproval) in issues of Khilaaf (i.e. differing)” intends the issues of khilaaf, this statement is false according to the consensus of the scholars. The Messenger’s companions and those who succeeded them did not cease showing disapproval of error regardless of who he (i.e. the person who made the mistake) was, even if he was the most knowledgeable and pious amongst the people. When it is the fact that Allah sent Muhammad [peace and blessings of Allah be upon him] with guidance and the true religion, commanded us to follow him and abandon that which opposes him, then part of the perfection of this affair is that whoever – amongst those scholars who err- opposes his path (i.e. in any affair), then such scholar is notified of his error and the error is rejected. However, if the utterer of the statement that “there is no Inkaar in issues of khilaaf” intends the issues of Ijtihaad about which there is no one view (opinion or stance) that stands out to be the one with more weight (or there is room to allow different views within the proofs), then his statement is correct. [2]

Some people are under the illusion that what is intended by this statement “there is a no Inkaar in issues of khilaaf” is that it is not permissible to show stern disapproval regarding any affair in which difference of opinion is held; so based on this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding that would necessitate a cessation of enjoining good and forbidding evil. What is correct regarding this statement “there is no Inkaar in issues of Khilaaf” is that there should neither be harshness in disapproval nor reprimand with regards to those issues about which there is no manifest proof to be taken as the final (affair). The basis upon which this is founded is that the issues of khilaaf are of two types: The type is those issues about which there is proof necessitating that it be taken as the final (decision); so here the proof must be taken and the other statement (opinion) in opposition is discarded. And whoever follows the statement (opinion) that is established to be in opposition to the proofs, then he is shown disapproval (i.e. clearly stated to him that what he holds is wrong without going into excess). The second type is those issues about which the proof has not been manifested to be taken as the final (decision). It is an affair in which the evidence is either at contention or the views are at variance. This is an issue of ijtihad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement (opinion) that carries more weight. This second type is what is intended by the statement “there is no Inkaar in issues of khilaaf”, which some people have understood in an unrestrictive manner. [3]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said, “There is no excuse in the presence of Allah on the day of judgment for the one that the (authentic) Prophetic reports and narrations reached in a subject matter of the religion that are not opposed by any other texts – (i.e. texts that deal with the it based the Aam, Khaas, Mutlaq and Muqayyid, or dealt with based on the Muhkam and Mutashaabih etc), or its ruling – if he turns away from them”. [4]

We ask Allah:
اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Saheeh Muslim 770]

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [5]

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death. Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [6]

Photography, Selfies, and Picture-making are from the Major Sins, Proven by the Authentic Narrations: Heads and Faces on Photos Should be Erased or Removed: That is the Sunnah.

https://abukhadeejah.com/photography-and-picture-making-adh-dhahabi/

The Prohibition of Al-Qaza’ ― A Type of Hairstyle Disallowed by Allah’s Messenger Where a Part of the Head is Shaved and Other Parts are Left Long… Imitating the Styles and Fashions of the Unbelievers.

https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

[1] An Excerpt from “As-Sayl Al-Jarraar”. 4/588

[2] An Excerpt from “Ad-Durar As-Saniyyah” 4/8

[3] An Excerpt from “Ibaaraat Moohimah”. page 25

[4] An Excerpt from “I’laam Al-Muwaqqi’een” 3/300-301

[5] Sharh Saheeh Muslim 5/50

[6] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

[1] No justification of weakness, vain desires and sin in the name of difference of opinion

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Sin, Worship - 'Ibaadah'.

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

Regarding the tendency to trim, cut or even shave beards and claiming that there is no harm, or posing for selfies and photos (like fashion models and actors) which they spread on social media (WhatsApp, Snapchat, Facebook, etc); shaving the sides of the heads in the fashions of the kuffār; or wearing long trousers below the ankle-bones and claiming that “it is not done out of arrogance” and pursuing these affairs in the name of “difference of opinion between the scholars” and using that as a reason for allowance in these matters, Shaikh Abu Khadeejah [may Allah preserve him] responded:

In an age and society where people are inclined to disobedience, showing off, following lusts and falling into harām, the wise caller does not open for them a door that gives allowances to follow desires. Once this door is opened, over time Shaytān will lead them into open transgressions, cause them to lose all shame and modesty—you will not be able to distinguish between them and the kuffār (or fussāq) because their behaviour and outward appearance and conduct will be the same—wallāhul-musta’ān. The way of the cultivating parent and caller to Allah is to guide the people to the manners and character of the Prophets of Allah (‘alaihimus-salātu was-salām), not to search for allowances and justifications to imitate the habits of the unbelievers and enemies of Allah. This da’wah is built upon Tasfiyah and Tarbiyah (Purification and Cultivation)—not just one without the other.

We are not allowed to utilize the argument, “O but the scholars differ” to justify our positions. Furthermore, we are certainly not allowed to take a position that suits our desires and shahawāt, and then try and find “proofs” and scholars to justify it—that is not the way of Ahlus-Sunnah. In any case, difference of opinion is not a proof or justification for anyone to follow his desires, Al-Hāfidh Ibn Abdil-Barr (rahimahullāh) stated:

“Difference of opinion is not a proof with any of the people of knowledge from the scholars of the Ummah, except for the one who has no insight, has no knowledge and has no proof for his saying.” (Jāmi’ Bayān al-‘Ilm wa Fadhlihi, 2/229)

Furthermore, where is the proof for posing, showing off, lack of shyness, absence of humility, and following the fashions of the unbelievers in the character of the Prophets of Allāh (‘alaihimus-salātu was-salām)? They were the furthest from possessing these lowly traits.

We are living in a society that encourages and shamelessly promotes: immodesty, nakedness, displaying oneself, exploitation of women, following immoral fashions and customs, showing off and opposing the Prophetic manners in every manner possible. In this environment should we be encouraging our youth with allowances that lead to imitate these people further?! Where is our wisdom and our nurturing?

The cultivating teachers protect our youth and our communities from falling into these traps—not giving them excuses and reasons to lose their love and adherence to the way of the Prophet (salallāhu ‘alaihi wasallam) and the Salaf.

Pay attention to your communities—bring them closer to the Prophetic manners and conduct—don’t give them excuses to move away from that. Remember, what you teach them, they will pass to their wives, children and families—so it is a heavy trust and a great amānah before Allāh. And if you find it difficult, please leave it to those who are capable and who don’t fear the blame of the blamers. May Allah bless you. I remind you once again that this Da’wah is built upon the pillars of Tasfiyah and Tarbiyah—let us focus on both.

Should not come to Eid with Haram or Makruh sign on your head

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Uncategorized, Worship - 'Ibaadah'.

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

One of the negative tendencies exhibited by those who claim that certain actions are only “Makruh” and not “Haram” is their habit of seeking out favorable Fatwas or exploiting the errors made by scholars on specific matters that align with their personal desires. For instance, when they wish to have a prohibited haircut or engage in similar activities, they often justify it by saying, “We or someone on our behalf asked the Shaikh, and he said it is permissible.”

Al-Allaamah Saalih al-Fawzaan was asked: What is the meaning of the principle, “The truth is not known by way of men, rather men are known by way of the truth?”

Answer: Its meaning is that we do not simply blindly follow anyone, as it is possible for someone to be blindly followed based on error. It is possible for the Mujtahid to be mistaken, as well as the one who makes a statement or holds an opinion, so we do not accept their statement or opinion simply because of their status or reputation. We do not say, “This is truth because so-and-so said it, and he is a knowledgeable scholar or a pious person.” We do not say this because even scholars are not infallible and they can make mistakes. Therefore, we recognise individuals based on their adherence to the truth – those who possess knowledge and rely on evidence. Those who do not give importance to evidence are not scholars, they lack understanding and knowledge, and their statements are not immediately accepted. It is essential that evidence is presented, so if the evidence supports what they say or hold, then it is considered truth. However, if they contradict the evidence, then their statement or opinion is rejected. If someone is a Mujtahid and makes a mistake, they are rewarded for their effort. But if they intentionally cling to error, they have committed a sin. [Paraphrased: Refer to video here: https://video.link/w/9famb]

The Prohibition of Al-Qaza’ ― A Type of Hairstyle Disallowed by Allah’s Messenger Where a Part of the Head is Shaved and Other Parts are Left Long… Imitating the Styles and Fashions of the Unbelievers. – Abu Khadeejah : أبو خديجة
https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

[4] Brother, such and such is only Makruh and not Haram

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] stated: “A person commits forbidden actions because of their weak Iman and love for Allah. And when one engages in disliked actions, it is either because they don’t strongly dislike it or because they have a strong love for it that overpowers their dislike”. [1]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said: Hardship is only encountered by the one who abandons the Ma’loofaat and Awaa’id [habits practices, customs, etc] for other than the sake of Allah. As for the one who abandons them truthfully and sincerely from the bottom of his heart- for the sake of Allah alone, he does not encounter any difficulty due to abandoning them except in the beginning so that he is tested as to whether he is truthful or untruthful in abandoning them. If he exercises a little bit of patience, it will alternate into pleasure. Ibn Seereen [may Allah have mercy upon him] said that he heard Shurayh [may Allah have mercy upon him] swearing by Allah that A person does not abandon anything for the sake of Allah and finds a loss in that”. Their statement [i.e. the people of knowledge] “Whoever abandons something for the Sake of Allah, it will be replaced with what is better”, this compensation is of different types and the best of that which a person is compensated with is the desire and yearning to get close to Allah, seeking after Allah’s pleasure, love of Allah, and the heart granted – by way of it- tranquility, strength, enthusiasm, happiness and being pleased with its Lord [The Most High]. [2]

[1] Jaami Ar-Rasaa’il 2/290

[2] Al-Fawaa’id page 166

[3] Brother, such and such is only Makruh and not Haram

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Imam Ibnul Qayyim [may Allaah have mercy upon him] said, “The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [1]

Imam ash-Shaatibee [may Allaah have mercy upon him] stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easygoing attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [2]

Imaam Ash-Shaatibee [may Allaah have mercy upon him] also said, “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [3]

Ibrahim Ibn Abee Ablah (died 152AH – may Allaah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [4]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allaah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [5]

Imam Ash-Shaatibee [may Allaah have mercy upon him] said, “If desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.” [6]

[1] An Excerpt from Al-Fawaa’id. Page 99

[2] Al-Muwaafaqaat. 5/84

[3] Al-Muwaafaqaat. 3/123

[4] Siyar A’laam An-Nubula 6/324

[5] At-Tamheed 1/64 by Ibn Abdil Barr

[6] Al-Muwaafaqaat 5/221

[2] Brother, such and such is only Makruh and not Haram

Written by Salafi Dawah Manchester on . Posted in 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.

Ibn Al-Munir reported that his Shaykh Al-Qabbari used to say: “What is Makruh (disliked, detested) is a barrier between the servant of Allah and what is Haram (unlawful forbidden), so whoever engages in a lot of what is disliked might turn to what is forbidden. And what is permissible is a barrier between him and what is disliked, so whoever engages in a lot of it might turn to what is disliked”.

Fat’hul Baari By Imam Ibn Hajr 1/127