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[1] Even if I was not busy, I do not need to sit at lessons of anyone in the West!

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Seeking Knowledge, Sin.

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

“Even if I was not busy, I do not need to sit at the lessons of anyone in the West, because I have my Arabic audios and books!”

May Allaah grant us the Tawfeeq to wage a constant and fierce battle against our souls whenever they incline towards bragging and self-amazement contained in the above statement Aameen. Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allaah preserve him] stated: O youth! Be mindful of shaytaan who is next to you. Seek Allaah’s protection against his destructive evil whispers. [وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِ‌ۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ – And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower]. [Surah Fussilat’ Aayah 36]

If you sense that your soul is inclined towards showing off to the people and bragging about knowledge, then turn to Allaah, lower and humble yourself in His presence, ask Him to grant you sincerity and to save you from shaytaan – to save you from his whispers and plots. One of the scholars said, “Indeed, it is extremely difficult [upon a person] whose enemy can see him, but he cannot see him.” He [i.e. this scholar] said this when he explained the statement of Allaah [The Blessed and Exalted] about shaytaan and his armies: [إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ – Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them. [Surah Al-A’raaf’ Aayah 27]

He [i.e. that scholar] said, “By Allaah! Indeed, it’s a bitter feud and extreme difficulty (for one) whose enemy can see him, but he cannot see him, except for the one whom Allaah safeguards”- Meaning, this enemy is more dangerous than the army you can see that has troops and strength. This hidden enemy – whom you cannot see – is extreme difficulty and will destroy you whilst you are unaware and unable to see him. We ask Allaah for well-being. (1)

Imaam Abdullaah Ibnul Mubaarak [may Allaah have mercy upon him] said: “A man will not be from the (students or scholars) of Hadeeth until he writes from someone similar to him, someone above him and someone below him.” (2)

Imaam Sufyaan Ibn Uyaynah [may Allaah have mercy upon him] said: “A man will not be from the (students or scholars) of Hadeeth until he takes from someone above him, someone below him and someone similar to him.” (3)

Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] said: Musa [peace be upon him] was spoken to directly by Allaah and the Tawraat was revealed to him, which contained Hudaa [i.e. that which guides a person to Eemaan, truth and protects one from misguidance] and Noor [i.e. a guiding light in the midst of the darkness of ignorance, confusion, doubts, beliefs and deeds that appear to be truth but are falsehood in reality and evil desires], but when he knew that another person possessed knowledge of that which he did not possess, [Allaah informed us he (Musa) said]: [لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا – I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling]. [Surah Al-Kahf. Verse 60] He went on foot – neither had a car nor a riding beast, nor a horse; (rather) he travelled on foot”. (4)

Al-Khateeb Al-Baghdaadi [may Allaah have mercy upon him] stated: It is necessary that the seekers of Hadeeth should have the most perfect (behaviour, manners, etiquettes 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 gathers the excellent manners and etiquettes of Allaah’s Messenger [peace and blessings of Allaah 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). (5)

We ask Allaah not to abandon us and the youth to ourselves.
يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, Upon Whom Everything Depends! By Your mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Silsilah As-Saheehah Number 227]

[Ref 1: Marhaban Yaa Taalibal Ilm’ pages 55-57. slightly paraphrased]
[Ref 2: Taareekh Baghdaad by Al-Khateeb Al-Baghdaadee 5/68]
[Ref 3: Al-Jaami Li-Akhlaaq Ar-Raawee 2/218]
[Ref 4: Marhaban Yaa Taalibal Ilm. 245-248. Slightly paraphrased]
[Ref 5: An Excerpt from ‘Jaami Bayaan Al-Ilm 1/78. By Al-Khateeb Al-Baghdaadi]

Allah loves a slave who is pious, self-sufficient and unnoticed

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

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

Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Allah loves a slave who is pious, self-sufficient and unnoticed.” [Saheeh Muslim 2965]

Taqiy- Pious: Fears Allaah [The Mighty and Majestic], so he fulfils Allaah’s commands and keeps away from what Allaah has prohibited. Fulfils Allaah’s commands, such as performance of the prayer and performs it in congregation in the Masjid, pays the zakaat and gives it to the one entitled to it, fasts the month of Ramadhaan, treats orphans with kindness and other types of acts of piety, righteousness and means to doing good.

Ghaniy- self-sufficient: Has no need of the people and suffices himself with Allaah. He does not ask the people anything (I) and does not lower himself to the people (i.e due to being in need of them) (II); rather he is not in need of the people. He knows himself, suffices himself with his Lord and does not pay attention to other than his Lord.

Khafiy- hidden or unnoticed: 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 (local) Masjid vice versa; from his house to his relatives and his brothers, whilst being unnoticed, and makes himself unnoticed. However, this does not mean that if Allaah grants a person knowledge, he confines himself in his house and does not teach the people. This is in opposition to piety (because) teaching the people is better for him than being confined in his house and does not benefit the people with his knowledge, (III) or he sits in his house and does not benefit the people with his wealth; rather if the affair is between being conspicuous- to manifest himself or make himself visible, and between hiding himself (i.e. without a need to make himself manifest), then he chooses to hide himself; but if it is the case that he must make himself apparent, then he has to make himself apparent. This is beloved to Allaah [The Mighty and Majestic]. (1)

Footnotes:

(I) Asking the people: Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] quoted Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] who stated, “The initiate affair with regards to asking the creation is that it is forbidden to do so, but it is permissible in when there is a necessity, but it is better to abandon doing so out of reliance on Allaah. [See Qaa’idah Jaleelah Fee at-tawassul Wal-Waseelah. page 7. Publisher Maktabah al-Furqan. 1st Edition 1422 (Year 2001)]

(II) Lowering Oneself: Imaam Ibn Hibbaan [may Allaah have mercy upon him] said, “It is obligated on a sensible person that he adheres to humility and avoids pride. Humility is of two types- the first one is praiseworthy and the other is blameworthy. Praiseworthy humility is that one abandons insolence and mockery. Blameworthy humility is that a person humbles himself in the presence of one who possesses the things of the worldly life and desiring what such a person possesses. Therefore, a sensible person maintains his abandonment of blameworthy humility in all circumstances and he does not depart from praiseworthy humility. [An Excerpt from Rawdatul Uqalaa page 58]

(III) The Scholars are three types: Shaikh Abdullah Al-Bukhaari [may Allaah preserve him] stated, Shaikh Abdullah Al-Bukhaaree [may Allaah preserve him] stated, “Ibn Abee Shaybah [may allaah have mercy upon him] reported in Al-Musannaf and Abu Nu-aym [may Allaah have mercy upon him] in Al-Hilya [5/12] with an authentic chain from Abu Muslim Al-Khawlaani [may Allaah have mercy upon him], who said, ‘The scholars are three types- a man who lives with his knowledge and the people live with it alongside him; a man who lives with his knowledge and none else lives with it alongside him, and as for the third man, the people live with his knowledge and it destroys him’. The intent behind this speech: Indeed the first (man) knows, acts and teaches. As for the second, he knows and acts, but does not teach. As for the third, he knows and teaches, but does not act! We ask Allaah for steadfastness and well-being”. [ المقالات الشرعية– pages: 23-24]

Uqbah Ibn Aamir [may Allaah be pleased with him] said, “I said, ‘O Messenger of Allaah! What is salvation[i.e. to be protected from Allaah’s punishment on the Day of Judgement]?’ He said, ‘Restrain your tongue, keep to your house and weep over your sin'”.

Brief Commentary By Imaam Al-Albaanee [may Allaah have mercy upon him]

Restrain your tongue: Meaning, do not speak, except based on that which benefits you and that which concerns you, as the Prophet [peace and blessings of Allaah be upon him] said, “Whoever believes in Allaah and the Last Day, then let him say what is good or remain silent”.

Keep to your house: Some people may think that this necessitates keeping away from the people completely; rather this is an advice of the Prophet [peace and blessings of Allaah be upon him] that one stays in his house when Fitan becomes rife, so a person realises that there is no benefit in intermingling with the people; rather it becomes obligated on him [or her] to save himself (or herself) by staying indoors. However, this is not permissible in every era and place, because Islaam is established based on the foundation “Arise and warn [i.e. call to Tawheed and warn” against shirk” [Surah Al-Mud-dath-thir’ Aayah 2], and this necessitates that one intermingles with the people to give them dawah. And this why the Messenger [sallal laahu alayhi wasallam] said, “The believer who mixes with people and patiently bears their harm is better than the one who does not mix with people and does not patiently bear their harm.’’ But if intermingling with the people will result in harming the Aqeedah, manners and religion of the Muslim, then he [or she] should adhere to this noble advice of the Prophet that one “Stays in his (or her) house”.

And weep over your sins: This is a constant obligation, whether Muslim lives in isolation from the people [i.e. when the need arises] or intermingles with them. One should take himself [or herself] to account and contemplates on what he [ or she] did during day and night, so that he [or she] remembers his Lord and hopes that he [or she] will be included amongst those seven people [i.e. those who will be provided with shade on the day of judgement when there will be no shade], and amongst them is ‘’the one who remembers Allaah when he is alone, and his eyes fill up with tears.’’ [Al-Bukhaari, no. 620] https://safeshare.tv/x/zoThA-C4aDw

[Ref 1: Explanation of Riyaadus Saaliheen By Imaam Muhammad ibn Saalih Al-Uthaymeen (may Allaah have mercy upon him). Chapter 69. Vol 3. Page 509. Publisher: Al-Maktabah Al-Arabiyyah As-Su’oodiyyah Edition 1425AH. slightly paraphrased]

[2] Tale-carrying is a major sin, but reporting plotters is praiseworthy

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

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

Imam at-Tabari narrated in his Tafseer from Ibn Umar, Muhammad Bin Kab, Zaid Bin Aslam and Qataadah that a man (i.e. hypocrite) said during the battle of Tabuk: “Neither have we seen the likes of these Qur’an reciters of ours who love food more than all of us nor the worst liars among us and the most cowardly at the time of battle?!” [i.e. they were referring to the Messenger and his companions]. So, Awf Bin Malik said to him, “You have lied, but rather you are a hypocrite. I’ll certainly inform Allaah’s Messenger [peace and blessings of Allah be upon him] (about this speech of yours)”. Then Awf went to Allaah’s Messenger to inform him and thus found that the Qur’an (i.e. the revelation) preceded him (i.e. the Prophet had already been informed via the revelation). Then that man came hanging onto the girth of the she-camel of Allaah’s Messenger, stumbling over the stones and saying: “We were only talking idly and joking”, so Allaah’s Messenger said, “Was it at Allah, and His Signs and His Messenger that you were mocking?” [Surah At-Tawbah. Aayah 65]

Al-Allaamah Sulaymaan Bin Abdillah Bin Muhammad Bin Abdil Wahhaab stated regarding (Awf’s) statement: “I’ll certainly inform Allaah’s Messenger [peace and blessings of Allah be upon him] (about this speech of yours)”: In this and what is similar neither (contains) backbiting nor tale-carrying, but rather it is an act of sincere devotion to Allaah and sincere (belief in Allaah’s Messenger and adherence to his path), therefore, a differentiation must be made between backbiting and tale-carrying, and between sincere devotion to Allaah and (sincere belief Allaah’s Messenger and adherence to his path). So, mentioning the actions of the wicked sinners to those in charge of the affairs, in order to deter them (from evil) and establish the rulings of the Sharee’ah on them, is (considered) enjoining good and forbidding evil, and not (considered) backbiting and tale-carrying. [Tayseer Al-Azeez Al-Hameed. page 540]

Al-Allaamah Abdur Rahmaan Bin Qaasim stated: “This deed and what is similar to it is (considered) sincere devotion to Allaah and (sincere belief in Allaah’s Messenger and adherence to his path), and it is not (considered) tale-carrying at all. To mention the actions of the wicked sinners to those in charge of the affairs so that they deter them (from evil) is (considered) enjoining good and forbidding evil, and it is not backbiting and tale-carrying”. [Haashiyah Alaa Kitaab at-Tawheed 322] [Paraphrased and Abridged]

روى الطبري في تفسيره عن ابن عمر، ومحمد بن كعب، وزيد بن أسلم، وقتادة، دخل حديث بعضهم في بعض: (أنه قال رجل في غزوة تبوك: ما رأينا مثل قرائنا هؤلاء أرغب بطونًا، ولا أكذب ألسنًا، ولا أجبن عند اللقاء -يعني: رسول الله صلى الله عليه وسلم وأصحابه القراء-. فقال له عوف بن مالك: كذبت، ولكنك منافق، لأخبرن رسول الله -صلى الله عليه وسلم-. فذهب عوف إلى رسول الله -صلى الله عليه وسلم- ليخبره فوجد القرآن قد سبقه، فجاء ذلك الرجل إلى رسول الله -صلى الله عليه وسلم- وقد ارتحل وركب ناقته، فقال: يا رسول الله؛ إنما كنا نخوض ونلعب ونتحدث حديث الركب نقطع به عنا الطريق. قال ابن عمر: كأني أنظر إليه متعلقًا بنسعة ناقة رسول الله -صلى الله عليه وسلم- وإن الحجارة لتنكب رجليه وهو يقول: إنما كنا نخوض ونلعب. فيقول له رسول الله -صلى الله عليه وسلم-: {أبالله وآياته ورسوله كنتم تستهزئون ما يلتفت إليه وما يزيد عليه}).
قال العلامة سليمان بن عبد الله بن محمد بن عبد الوهاب -رحمه الله تعالى- [توفي 1233هــ] في “تيسير العزيز الحميد” (ص٥٤٠): (قوله: “لأخبرن رسول الله صلى الله عليه وسلم”، فيه أن هذا وما أشبهه لا يكون غيبة ولا نميمة، بل هو من النصح لله ورسوله، فينبغي الفرق بين الغيبة والنميمة، وبين النصيحة لله ورسوله، فذكر أفعال المنافقين والفساق لولاة الأمور ليزجروهم ويقيموا عليهم أحكام الشريعة ليس من الغيبة والنميمة).
وقال العلامة عبد الرحمن بن قاسم -رحمه الله تعالى- [توفي سنة 1393 هــ] في “حاشيته على كتاب التوحيد” (ص٣٢٢) : (هذا ونحوه من النصيحة لله ورسوله -صلى الله عليه وسلم-، وليس من النميمة في شيء، فذكر أفعال الفساق لولاة الأمور ليردعوهم، من الأمر بالمعروف والنهي عن المنكر، لا من الغيبة والنميمة).

This Faa’idah was shared by one of our Salafi teachers in London (may Allaah preserve him and all his brothers amongst the teachers) Aameen.

[1] Tale-carrying is a major sin, but reporting and exposing a harmful secret plotter is praiseworthy

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

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

Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] stated: And the worst (of the tale-carriers) is that one who hastens to destroy the relationship between the students of knowledge and the callers to Islam, split the Jamaa’ah of the Muslims and incite hatred between them. The one who does this is a Nammaam (a tale-carrier). Indeed, Allaah [The Most High] forbade (us) from following and believing such a person even if he swears by Allaah, as Allaah said:

وَلَا تُطِعۡ كُلَّ حَلَّافٍ۬ مَّهِينٍ
هَمَّازٍ۬ مَّشَّآءِۭ بِنَمِيمٍ۬

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies.

The Prophet [peace and blessings of Allaah be upon him] said: “The tale-carrier will not enter paradise”. Wars may occur due to the Tale Carrier, the Muslims may split and show enmity to one another due to the Tale Carrier, neighbours may boycott one another and one’s household may show enmity to one another and split due to a tale-carrier. Therefore, we must fear Allaah [The Mighty and Majestic] and be mindful of the tale-carrier. (1)

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: This is a threat against the tale carrier. If he is a person upon Tawheed, it is hoped that he will enter paradise, but it is feared that this sin [i.e. tale carrying] will prevent him from entry into paradise for some time and enters him into the hell fire for some time, just as it is case with all other sinners. The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allaah- if Allaah 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 Allaah 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]. [Surah An-Nisaa’ Aayah 48] (2)

Narrated Anas Ibn Maalik [may Allaah be pleased with him] that the Prophet [peace and blessings of Allaah be upon him] said, “Do you know what Al-Ad’hu is [i.e. calumny]?” They said, “Allaah and His Messenger know best”. He said, “Transmitting speech from some people to another people in order to destroy their (mutual relationships)”.

Al-Allaamah Zayd Bin Haadi Al-Mad’khali [may Allaah have mercy upon him] said, “The subject matter of this hadeeth is about the dangerous (consequences) of tale-carrying in this Dunyaa and in the Aaakhirah. Indeed, the Prophet [peace and blessings of Allaah be upon him] called it Ad’hu, and the meaning of Ad’hu is to transmit speech from some people to another people in order to corrupt their relationships. And in the hadeeth of Ibn Mas’ud [may allaah be pleased with him], it is explained to mean tale-carrying, and that is to transmit the statement of one person to another person, or from a group of people to another group, or from one country to another one, in order to cause corruption.

This is one of the major sins due to its evil and the punishment (associated with it) in this life and the next. In this worldly life, it may lead to murder, chaos and other similar affairs – events that are in opposition to rectification. And due to this, the scholars say that the tale carrier- the one who transmits speech from one person to another person, or from a group of people to another group, or from one country to another, in order to sow the seeds of corruption- causes more harm than a magician. This is because a magician might only harm one person, but as for the tale-carrier, he might harm many individuals and the trial is prolonged.

Therefore, it is forbidden for a Muslim to transmit speech to cause corruption between those upon brotherhood and those who aid one another upon piety. And even if nothing like this [i.e. fighting, chaos, killing etc] occurs, it is still not permissible to corrupt the relationship between the people by way of lies- sowing the seeds of enmity and hatred between them. The Messenger of Allaah went past two graves and then said, “Both of them (i.e. the two people in these graves) are being punished, and they are not being punished due to (committing the greatest of the major sins), but indeed they are great sins. One of them used not to protect himself from being soiled with his urine, and the other one used to go about with tale-carrying”.

Therefore, what the opposite of this hadeeth (necessitates is that) it is obligatory to bring about reconciliation between the people due to the statement of Allaah[The Exalted]:

[لَّا خَيۡرَ فِى ڪَثِيرٍ۬ مِّن نَّجۡوَٮٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَـٰحِۭ بَيۡنَ ٱلنَّاسِ‌ۚ – There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma’ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind. [Surah An-Nisaa. Aayah 114]

However, there is an exception in this affair when it is carried out for the purpose of giving some sincere advice whose benefit cannot be reached nor can harm be repelled except by way of such speech. For example, you hear a person saying that he is lying in wait against your Muslim brother and wishes to kill him, take his wealth or violate his honour, or the like thereof, (whose evil consequences) you have clarified (for this perpetrator in order to stop him), but he refuses to accept your advice. Therefore, you go to the person who is unaware and informed him about it, so that he can take precautions. Therefore, speech based on this type of intention and goal is considered to be sincere advice and it is not tantamount to causing corruption, for indeed you are either going to repel harm or bring about a benefit which one cannot do without (except by way of this transmission). And Allaah knows best. (3)

[Ref 1: An Excerpt from ‘Atta-thab’but Fil-Akhbaar’ pages 34-36. slightly paraphrased]

[Ref 2: https://www.binbaz.org.sa/noor/2527

[Ref 3: At-ta’leeqaat Al-Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah’ 1/27-28]

“The barber made a mistake” or “The hair on my temples is thinner”

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

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

The Muslim Must Strive to Protect His Sense of Honour

Shaikh Saaleh Aala Ash-Shaikh [may Allaah preserve him] stated: “Al-Khawaarim Al-Muroo’ah (i.e. an act that violates a Muslim’s sense of honour) differs based on the place and era people are living in. For example, you find that some of the Ahlul Hadeeth censured such and such person because he once saw him eating in the market place and then said, ‘’Eating in the market place [يخرم المروءة – i.e. it violates one’s sense of honour or it is something unbefiting]- meaning: he is seen in the street -in the presence of the people- eating; or similar to eating in restaurants nowadays. This -in their view -was tantamount to Al-Khawaarim Al-Muroo’ah. However, nowadays (or in this era) the situation is different, for indeed a person may be in need of these things and it is not considered to be Al-Khawaarim Al-Muroo’ah. Therefore, Al-Khawaarim Al-Muroo’ah differs based on the era and place. So, if this deed (or affair) is not done by those regarded to be possessors of Muroo’ah [sense of honour], then whoever does so is censured and his deed is considered to be [خارما من خوارم المروءة – i.e. one of those deeds that violates one’s sense of honour], and the upright amongst the people are those who avoid the Al-Khawaarim Al-Muroo’ah”. (1)

So, the Shaikh says that what is regarded as sense of honour may change, but what we must bear in mind is that such a change cannot make permissible that which is impermissible, and vice versa; as well as the fact that even if this haircut (Qaza) has become a custom in society, then indeed, we are not allowed to follow forbidden customs. Read here: https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “It is obligated on every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation [to be judged], so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allaah and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] for judgement, so whatever Allaah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people”. (2)

Sometimes when some of the youth appear with a haircut that shows the skin on the temples, they either say that the barber made a mistake or that their hair on the temples is thinner. We often remind them that they should not be complacent whenever they visit the barbers, because barbers – except a few – either recommend haraam hairstyles or they co-operate with those who desire a haraam hairstyle, rather many of them shave or trim the beards of people. Therefore, make sure that the barber does not cut too much hair from the temples lest it leads to something blameworthy (Qaza). The Messenger [peace and blessings of Allaah be upon him] said, “That which is lawful is clear and that which is unlawful is clear and between the two are ambiguous matters which many people do not know of. So whoever took caution regarding the ambiguous matters has absolved himself regarding his religion and his honour. And whoever fell into the doubtful matters has fallen into the unlawful, just like the shepherd who grazes his flock around the sanctuary (of a king), all but grazing therein. Indeed, every king has a sanctuary (that cannot be violated) and indeed the sanctuary of Allāh is his prohibitions. Indeed, there is a morsel of flesh in the body which if it is sound the whole body is sound and which if itis corrupt the whole body is corrupt. Indeed, it is the heart.” (3)

Therefore, do not allow the barber – whilst cutting your hair – to be like the shepherd that grazes his flock around the sanctuary (of a king) until he trespasses. If your hair is thin on the temples, then made sure that the barber does not take too much hair from it until your skin is shown. You must protect your pristine Muslim identity because that is what gives you honour in reality. Read: Muslim Identity, the Honour that Islam Brings and the Danger of Blindly Following Non-Muslim Cultures that Clash with Islam and the Sunnah: https://abukhadeejah.com/muslim-identity-honour-that-islam-brings-danger-of-following-non-muslim-culture/

Finally, as for the statement that Qaza falls into the subject matter of etiquettes and therefore its initial ruling is not Tahreem (i.e. something forbidden), this has already been addressed on this link:

A Precise Affair Regarding The Statement “Prohibitions Related to Etiquettes Takes The Ruling of Karaahah”

We ask Allaah to overlook our shortcomings and guide us to everything that is praiseworthy Aameen.

Ref 1: https://salafidawahmanchester.com/2019/02/11/a-precise-principle-related-to-khawaarim-al-murooah-i-e-behaviour-or-conduct-that-is-tantamount-to-violating-ones-sense-of-honour/

Ref 2: Majmoo Al-Fataawaa 6/510

Ref 3: https://www.nawawis40hadith.com/nw/hadith/6/the-doubtful-matters By Shaikh Abu Iyaad

Mistakes of Sincere Ones Can Be a Trial!

Written by faizkara on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul.

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

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] spoke about this affair that the sincere ones fall into some mistake as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)! He (i.e. this sincere scholar) is excused; rather he is rewarded for his Ijtihaad and intention for good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the true evidences in Allaah’s Book and the Sunnah of His Messenger [peace and blessings of Allaah be upon him], he is not excused; rather he is upon a great danger. (1)

The Shaikh also stated regarding some of the obstacles in the presence of the one who is struggling to accept the truth: “It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifests to them in their researches and studies, but it becomes difficult for them if it was others who clarified such mistakes. When another person clarifies the truth for him, he sees that by acknowledging such truth it would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people. To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one is in need of asking the scholars and benefiting from them, adhering to fear of Allaah, seeking the Tawfeeq of Allaah and guidance”. (2)

[Ref 1: Raf’ul Ish’tibaah. pages 152-153]

[Ref 2: An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah)]

The Obligation of Hijrah (Migration) to Daarul Islaam (A Muslim Country)

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

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

The Obligation of Hijrah to Daarul Islaam – by Imaam Abdul Azeez Bin Baaz and Al-Allaamah Ubaid al-Jaabiri

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] was asked: What is your advice to brothers and sisters who live in England and do not work, and receive financial aid from the government? Sometimes they get a job, but they do not inform the government. Is this work of theirs a right thing?

Answer: It is obligated on all Muslims residing in Daarul Kufr (1) to migrate to Bilaad Al-Islaamiyyah (2) – if they are able to do so – in which duties of Islam are established. If not able to do that, then (they migrate) to the countries that are lesser in evil, just as a group of the companions migrated – when commanded by the Prophet [peace and blessings of Allaah be upon him] – from Makkah to Abyssinia, because the land of Abyssinia at that time was lesser evil than the evil that befell the Muslims in Makkah before the conquest of Makkah. But, if they cannot, then they must fear Allaah in their place (of residence), beware of what Allah has forbidden them and fulfil what Allaah has enjoined upon them. And there is no sin on them in accepting help and assistance from the non-Muslim state if this does not result in abandoning an obligation or committing a prohibited act, (but) they are not entitled to take assistance except officially as decided by the state, and they are not allowed to lie to obtain it. And it is obligated on all of them to fear Allaah in everything, beware of what Allaah forbids, seek understanding in the Qur’an and Sunnah among themselves and ask the people of knowledge (i.e. the scholars) about what is difficult for them to understand (or regarding a difficult situation that requires a verdict) , even if by correspondence or by phone. May Allaah rectify the circumstances of all Muslims, preserve their religion for them, grant them understanding in it, and protect them from the evil of themselves and the evil of their enemies, for indeed He is magnanimous and generous. [Majmoo Fataawaa Wa Maqaalaat Ash-Shaikh Ibn Baaz 28/238]

Al-Allaamah Ubaid Bin Abdillaah Al-Jaabir [may Allaah have mercy upon him] stated: In the name Allaah and all praise is due to Allaah. May Allaah send His salaah and salaam upon our Prophet Muhammad and his family and all his companions. I say: The establishment of this affair is not excluded from that which the Book of our Lord and the Sunnah of our Prophet demonstrated; and [that which] the Imaams of Knowledge and the Religion [past and present follow(ed), pertaining to migration from the lands of kufr to the lands of Islaam, or from a kaafir land or to another kaafir land in which the Muslim’s Religion and honour is safe. In summary, the one who sits and accompanies me knows that of me. I say, and with Allaah is facilitation of Tawfeeq (i.e. guidance and the ability to act upon it):

Firstly: This Hijrah is from the legislated ordinances of Allaah and He has not abrogated it. He [sallal-laahu-alayhi-wasallam] said: “Hijrah will not cease to continue until repentance ceases to continue, and repentance will not cease to continue until the sun rises from the west”. So, it [hijrah] remains.

Secondly: What is apparent to me concerning Hijrah at present is of two examples [affairs]; [a] Obligation [b] Sunnah. The Obligatory Hijrah: If a person is in a kaafir land (being) put to trial in his religion and honour, and he is unable to establish that which Allaah has enjoined upon him pertaining to his Religion and worship of his Lord, then Hijrah is obligatory upon him on the basis of what has already been clarified; if he is able to make Hijrah, yes, then he migrates to a Muslim land and this is the Asl, or to a Kaafir land in which his Religion and honour is safe, just as the Prophet [peace and blessings of Allaah be upon him] commanded the Muslims to migrate to Habasha [Ethiopia] when the Quraish harmed them; and (he) mentioned that there was a king [in Habasha] who oppresses no one under his protection, or as he said: “(oppresses no one) next to him.” This is what I affirm and adhere to as [religion] to Allaah.

As for the recommended prescribed Hijrah: It is the Hijrah from the land of the disbelievers to the lands of Islaam in order to strengthen his religion, or to gain knowledge, or to earn lawful earnings in the land of Islaam. So when this is established- and if I did say on a day from the days about making hijrah to Birmingham unrestrictedly- then this is a slip [mistake] and I seek Allaah’s forgiveness from this if it was an upright transmission of the trustworthy people of Sunnah. This is the third point or affair.

The Fourth Point: Many amongst the people in Europe or in the Asian States in India or other than it ask; they are put to trial in their Religion by some of the innovators from the brelviyyah- the extremist soofees from the people of Wahdatul Wujood and other than them. So I say them [i.e. those put to trial]: Make Hijrah to Birmingham because Maktabatus Salafiyyah is there. Therefore, my answer to them is not that Birmingham is a land of Hijrah unrestrictedly, for Birmingham is from the cities of Britain and Britain is a Kaafir Land. I urge them to make Hijrah to where they will find the Maktabah, where they will affiliate with Maktabatus Salafiyyah over there [in Britain], and to participate in lessons and muhaadaraat within which are scholars of excellence, from them: Ash-Shaikh Abdullaah Bin Abdur Rahmaan Al-Ghudiyaan from the Committee of Major Scholars and Fatwah Committee of the Kingdom of Saudi Arabia. He delivered lessons to them and has died [rahimahullaah]. So the likes of this Maktbah is worthy of being affiliated to [for] the one who cannot find a place to seek shelter; especially if he has a desire to attain knowledge of the Sharee-ah, particularly in the affair of Aqeedah, the Sunnah and waging war against innovation and its people. This is what I mentioned and I affirm it. And I repeat: if I did establish [affirm] the opposite of that, then it is one of two affairs: [a] It is either a slip [mistake] from me or [b] a distortion [misrepresentation] of (my speech). And that which is from me, then indeed I seek the forgiveness of Allaah from it; and that which is a distortion [misrepresentation] of my speech and a forged saying on me, then I ask Allaah to set it aside between me and my adversaries on yaumul qiyaamah. [End of quote] http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12027

Footnotes 1 and 2: Daarul Islaam (or Bilaad Al-Islaamiyyah) is a country whose people are predominantly Muslims, even if the ruler is either a polytheist or does not ascribe to any religion. This land is a Muslim land and it is considered Daarul Islam. As for Daarul Kufr, it is a country whose people are predominantly disbelievers [in Allaah, or disbelievers in both Allaah and His final Messenger Muhammad (peace and blessings of Allaah be upon him)]. For further details listen here:

 

Let’s Not Be Preoccupied With Excess Food and Drink to The Extent That Maghrib Prayer Is Delayed Without a Need!

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

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

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] was asked: The female questioner says in the last question: “Is it Sunnah when breaking the fast, or breaking of the fast by the fasting person, to eat dates, drink water; then get up to pray Maghrib, then after that eat whatever food and drink he wants?”

Response: Yes; because this is the (deed) in which the two beneficial affairs can be combined together (i.e. break the fast as well as pray Maghrib without unnecessary delay); so he hasten to break the fast with what Allaah has made easy such as wet or dry dates, or water (see footnote a), then he goes to pray with the congregation so that he does not miss the congregational prayer; then he comes back and has dinner. There is no harm in this. However, if – for example – they are a group on a journey, they may eat and have dinner, then pray. If they delay the dinner and offer the prayer after they break their fast, there is no harm in that; but in cities and villages, a person eats what Allaah makes easy for one to break the fast with, then he goes to prayer so that he does not miss the congregational prayer. (1)

Footnote a: Abu Dharr [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal”. [Saheeh Al-Jaami 7224]

Abu Hurayrah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. (2)

“The religion will not cease to prevail”– Meaning, triumphant and lofty or manifest and clear; “as long as the people hasten to break the fast”– Meaning, they earnestly hasten to break the fast; “because the Jews and the Christians delay it” [i.e. those amongst them who deviated from the path of their Prophets]. At-Teebiy [may Allaah have mercy upon him] said, “In this is proof that upright establishment of the religion of pure Islamic monotheism is by way of opposing the enemies amongst the people of the scripture, and being in agreement with them ruins the religion”. [i.e. what they have innovated in the religion of the Prophets] (3)

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast, and it is for the purpose of opposing the Jews and Christians [i.e. those amongst them who deviated, innovated in religion and opposed their prophets]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allaah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. (4)

Sahl Ibn Sad [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “The people will not cease to be upon good as long as they hasten to break the fast”. (5)

Imaam An-Nawawi [may Allaah have mercy upon him] said, “In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. And what this means is that the affair of the Ummah will not ceased being consistent and that they will (remain upon) good if they preserve this Prophetic tradition. If they delay breaking the fast, then this is a sign of corruption”. (6)

They will not cease to be upon good if they do this by acting upon the Sunnah and limit themselves to its prescribed legislated boundaries, and not being over-stringent (through what their) intellects (suggest to them) and changing its principles. The people of the scripture [i.e. those amongst them who deviated] delayed breaking the fast until the stars appeared. (7)

Breaking the fast in the Masjid: Al-Allaamah Abdullaah Bin Humaid [may Allaah have mercy upon him] was asked: Is attendance at the Haram (in Makkah) and breaking the fast over there something desired in the Sunnah or not, for some people obligate that on themselves?

Answer: It is not Sunnah; rather some people break their fast at the Haram in order to be present for Maghrib Salaah. That is because they will miss the Maghrib Salaah if they were to break their fast at home. And it is not the case that breaking the fast at a Masjid has a distinguished virtue; rather it is for the purpose of attending the congregational prayer. So they (i.e. the people) break their fast over there in order to attend the congregational prayer and not miss it. As for merely breaking the fast, it contains the same reward whether the person does so in his house or at another place. They (i.e. the people) only choose it (i.e. the Masjid) because the Salaah is established over there, so that they can perform it at the Kabah and together with the Muslims as a group. This is the aim. (8)

Finally, let us pay attention to this advice of Imaam Abdul Azeez Bin Baaz so that we do not preoccupy ourselves with food and drink to the extent that the Maghrib prayer is delayed without a need, because indeed there is enough time to eat after the Maghrib prayer.

[Ref1:paraphrased https://binbaz.org.sa/fatwas/12020/%D9%83%D9%8A%D9%81%D9%8A%D8%A9-%D8%A7%D9%84%D8%AC%D9%85%D8%B9-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D8%A7%D9%81%D8%B7%D8%A7%D8%B1-%D9%88%D8%B5%D9%84%D8%A7%D8%A9-%D8%A7%D9%84%D9%85%D8%BA%D8%B1%D8%A8 ]

[Ref 2: Abu Dawud Number 2353. Hadeeth graded ‘Hasan’ by Imaam Al- Albaanee in Saheeh Abu Dawud. Publisher: Maktabah Al-M’aarif. 1st Edition]

[Ref 3: Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 3. Pages 343-344. slightly paraphrased. Publisher: Daarul Kutub Al-Ilmiyyah. 1st Edition 1419AH (1998)]

[Ref 4: Iqtidaa As-Siraat Al-Mustaqeem 1/209. slightly paraphrased]

[Ref 5: Saheeh Muslim 1098]

[Ref 6: Sharh Saheeh Muslim. Slightly paraphrased. Vol 7 pages 180-181. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)].

[Ref 7: Fat’hul Baaree Sharh Saheeh Al-Bukhaari Vol 4/ 253. Publisher: Daarus Salaam. 1st Edition 1421AH (2000)]

[Ref 8: Al-Fataawaa Wad-Duroos Fil Masjidil Haraam. pages 528-529]

Generosity In Ramadhaan Does Not Necessitate That We Become Wasteful

Written by Abdullah Jallow on . Posted in Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Fasting, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Worship - 'Ibaadah', Zakaat.

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

Allaah [The Most High] said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen (devils), and the Shaitan (Devil – Satan) is ever ungrateful to his Lord. [Surah Al-Israa. Aayaat 26-27]

Imaam As-Sa’di [may Allaah have mercy upon him] said, “Shaytaan does not call the person except to every blameworthy habit. So he calls him to miserliness and to refrain from spending, but when the person refuses to obey him, he calls him to overspending and extravagance; but Allaah calls to the most just and balance of affairs and He praises the person for that, as He [The One free from all imperfections] stated about His faithful slaves: [وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا – And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes)]”. [Surah Furqaan. Verse 67] (1)

Ibn Abbaas [may Allaah be pleased with him and his father] narrated: “The Prophet [peace and blessings of Allaah be upon him] was the most generous amongst the people, and he used to be more so in the month of Ramadaan when Jibreel visited him, and Jibreel used to meet him on every night of Ramadaan till the end of the month. The Prophet used to recite the Noble Qur’aan to Jibreel, and when Jibreel met him, he used to be more generous than the fair wind [sent by Allaah with glad tidings (rain) in readiness and haste to do charitable deeds]”. [Saheeh al-Bukhaari 1902]

Zain Ibnul Muneer [may Allaah have mercy upon him] said, “The intent behind the likeness (or comparison) between the Prophet’s [peace and blessings of Allaah be upon him] generosity and the fair wind, is that the wind is one of mercy which Allaah [The Exalted] sends and sends down rain that falls everywhere- both on a dead land [i.e. falls on a dry land and revives it] as well as the land that is not dead; (likewise) the Prophet’s good conduct and benevolence benefits everyone – the poor, the wealthy and the one who has enough – more than the rain that falls [after the arrival of that] fair wind”. (2)

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “He [peace and blessings of Allaah be upon him] was the most generous amongst the people with regards to wealth and bestowing (things) to the people, and not that he was (only) generous after being asked. And in the final year (of his life), Jibreel met him twice and he finished the recitation of the (Qur’aan) twice. And from the benefits of (this hadeeth) is that: (a) it is more virtuous to study and recite the Qur’aan at night with the righteous people, the scholars and the good people. The Prophet recited (the Qur’aan to Jibreel) to receive that which Allaah has of reward [i.e. reward in the afterlife]. (b) Generosity in times (when people are in need) and in Ramadaan is something sought after [in the religion of Islaam]. (3)

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “The limits of Generosity are between two extremes; when one goes beyond its limits, it leads to extravagance and squander. And when a person is lacking in generosity, it leads to miserliness and tight-fistedness”. (4)

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said, “These squanderers who waste meat and food and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouth full of (food) and a scrap of bread. (Should) fear Allaah and to fear Him in their gatherings, and that they do not become the cause of Allaah’s blessings being stop”. (5)

An Important Affair Regarding Charity

Allaah [The Exalted] said: [قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ى‌ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬ – Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing]. [Surah Al-Baqarah. Aayah 263]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated: Allaah informed (us) that kind speech- which all hearts recognize and do not reject; and forgiveness, which is to pardon the one who treated you badly-, are better than charity that is followed by harm. Kind speech is good treatment and charity through speech; and forgiveness is good treatment by way of refraining from retaliation and holding someone responsible. These are two types of good treatments. As for charity followed by harm, it is a good deed that is followed by its nullifier, and there is no doubt that two good deeds are better than a good dead that is nullified. This also includes the forgiveness shown by the person when he encounters some harm and harsh behaviour from the one who he could not fulfil his request; therefore, showing forgiveness to him would be better than giving him charity and then harming him. Speaking kindly to him, refraining [from retaliation] and forgiving him is better for you than giving him charity and then harming him. Then Allaah [The Most High] ended this Aayah with the mention of two of His Attributes which are suitable for mention in this affair, saying: [وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬- and He is Most-Forbearing]. Indeed, Allaah is not in need of you and nothing [from the benefits of] your charity reaches him, rather all the abundant good in this charity and its benefits returns to you and not to Allaah [Glorified and Exalted be He]. Therefore, how can one flaunt by way of his spending and causes harm whilst Allaah is completely not in need of it and everything else besides it. In addition to this, Allaah is forbearing because He does not hasten punishment against the one who flaunts. Allaah is completely free from need in every way and He is the One described as One with forbearance, the one who overlooks and forgives, alongside the fact that He bestows His vast [limitless] favours and ample [limitless] gifts; then how can one of you harm another person by flaunting and offending, even though what you give is little, and you are weak and poor [in the sight of Allaah]. Then Allaah said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُ ۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ فَمَثَلُهُ ۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٌ۬ فَأَصَابَهُ ۥ وَابِلٌ۬ فَتَرَڪَهُ ۥ صَلۡدً۬ا‌ۖ لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ مِّمَّا ڪَسَبُواْ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. [Al-Baqarah 264].

This verse necessitates that flaunting and harm nullifies the reward in charity, and it is also proof that good deeds can be nullified by evil deeds”. (6)

Allaah [The Exalted] said:

وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتً۬ا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ أَصَابَهَا وَابِلٌ۬ فَـَٔاتَتۡ أُڪُلَهَا ضِعۡفَيۡنِ فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ

And the likeness of those who spend their wealth seeking Allah’s Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do.

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: This parable is the basis of the spending that is based on sincerity and truthfulness, for indeed seeking the Pleasure of Allaah is sincerity itself, and being certain in oneself is truthfulness. Indeed, the spender is faced with two [corrupt] affairs and if he is saved from them, he will be similar to what has been mentioned in this Aayah. Firstly is seeking praise or commendation, or [spending due] to one of his worldly ambitions, and this is the state of affairs of most those who spend. The second affair is the weakness, swaying and doubt in his soul as to whether he should [spend] or not. So, [the first corrupt affair] prevents one from seeking the Pleasure of Allaah and the second prevents him from being certain about spending, because indeed being certain is that the soul is given the courage, strengthened and pushed to spend, and this is its truthfulness. As for seeking the Pleasure of Allaah, this is sincerity. When it is the case that the basis of spending to seek the Pleasure of Allaah and being certain about it is likened to a garden- the garden with numerous trees and is situated on an elevated place, then indeed it is the garden that is more perfect than the garden that is situated at a very low place. That is because when a garden is elevated, [exposed] to the air, exposed to the sun when it is rising and after it has risen, as well as at the time of its setting, then its fruits become more mature, wholesome, better and more numerous, because fruits increase in their good quality and good health [when more exposed] to the air and sun, as opposed to fruits that are grown under the shade. When it is the case that nothing is feared for a garden that is situated in an elevated place, except insufficient water, therefore Allaah said, [أَصَابَهَا وَابِلٌ۬ – heavy rain falls on it], and thus its fruits are brought forth and it produces the blessings [decreed by Allaah]. So, it brings forth its fruit twice as much as that of others, or twice as much due to the heavy rain. This is similar to the situation of those who are foremost in spending.

Then Allaah said: [فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬ – And if it does not receive heavy rain, light rain suffices it]. This is inferior to that of the heavy rain; but it is enough for the garden because of the [suitability and fertility] of its hotbed and the good manner in which it was planted, therefore it is enough to bring forth its benefit by way of the light rain. This is similar to the case of the pious people- those upon the second level of spending and they are of different stations in the sight of Allaah.

The people [whose spending is likened to the garden that received the heavy rain] are of a higher station – those who spend their wealth day and night, in secret and openly, and they give precedence to others over themselves, even though they are in need themselves. As for the people whose [spending is likened to the garden that received] the light rain, they are those upon a level in the middle. The likeness of these two groups and their deeds is that of a garden upon an elevated place, and their spending – a lot- is likened to a heavy rain and light rain. And just as one of the two types of rains necessitates that it will make the fruits of the garden [good and healthy] etc…likewise is their spending- whether a lot or small, after it is was based on seeking the Pleasure of Allaah and being certain in oneself regarding that. It [i.e. their spending] is pure in the sight of Allaah – increases and doubles. (7)

[Ref 1: An Excerpt from Tafseer as-Sadi]

[Ref 2: An Excerpt from Fat-hul Baari Sharh Saheeh Al-Bukhaari. Vol 4. Page 150. Hadeeth 1902. Publisher- Daarus Salaam 1421 (Year 2000). 1st Edition). Slightly paraphrased]

[Ref 3: An Excerpt from Al-Hulalul Ibreeziyyah Min Ta’liqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy. 2/121. Footnotes numbers: 1, 2 &3]

[Ref 4: Al-Fawaa’id page 207- 209]

[Ref 5: Source: An Excerpt From (Al-Bayaan Li-Akhtaa’i Ba’dil Kuttaab) Vol 2. page 27]

[Ref 6: An Excerpt from ‘Tareequl Hijratayn pages 452-453. Slightly paraphrased]

[Ref 7: An Excerpt from Tareequl Hijratayn. by Imaam Ibnul Qayyim (rahmahullaah). Pages 454-455. Slightly paraphrased]

The Mu’adh-dhin In Ramadhaan Is Trusted, But He Should Not Be Over-stringent

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Salafi Mosques & Centres, Worship - 'Ibaadah'.

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

The Mu’adh-dhin Is Relied Upon

Al-Allaamah Abdullah Bin Muhammad Bin Humaid [may Allaah nhave mercy upon him] was asked: “When does the one stops eating and drinking; is it whilst the Adhaan (of Fajr) is being called or after the Adhaan has been called?”

Answer: The Islamic legislation commands cessation of (eating and drinking) when fajr arrives (i.e. when a person is certain that Fajr has entered), whether before the Adhaan or after the Adhaan (i.e. whether he hears the Adhaan being called after he is already certain that fajr has entered or whether he heard it thereafter after already being certain that it has entered). That is because Allaah said: “And eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall.” [Surah Al-Baqara: Ayah: 187]

However, the common practice is that the Mu’adh-dhin does not call the Adhaan except when fajr arrives. So when it is the case that it has being legislated to (cease eating and drinking) when the Adhaan is called, then it is incumbent to stop and not eat. Therefore, stop eating when the Adhaan begins, because in the majority of cases the Mu’adh-dhin does not call the Adhaan except when fajr arrives, especially the Mu’adh-dhin of Masjid Al-haraam (i.e. the Kabah). (see footnote a) (1)

Calling The Adhaan Four or Five Minutes Before Fajr As a Precaution

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] stated: This precaution is not legislated and indeed the Prophet [peace and blessings of Allaah be upon him] said, “The over-stringent ones are destroyed”. (see footnote b) It is incorrect because if they take this precaution in relation to the fasting, they will commit a mistake or a misdeed. That is because many people get up and pray Fajr when they hear the Mu’adh-dhin. Therefore, the one who hears the A’dhaan of the Mu’adh-dhin before Fajr and starts praying might have prayed before the right time and prayer before its right time is incorrect. So in this regard, the Musalloon [performers of the prayer] have been wronged. Likewise, the Saa’imoon [i.e. those who intend to perform the fast on that day] are wronged because he [Mu’adh-dhin] prevents them from eating and drinking despite the fact that it is permissible [i.e. eating and drinking until the correct time of Fajr].  He commits an offence against the Saa’imoon because he prevents them from that which Allaah has made permissible for them, and he commits an offence against the performers of the prayer when they pray before the right time of Fajr and this is a nullifier of the prayer. Therefore, it is obligated on the Mu’adh-dhin to fear Allaah [The Mighty and Majestic] and follows- whilst aspiring to establish what is correct- that which the Book and Sunnah guides to. (2)

Footnote a: NB: Abu Huraira [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “When one of you hears the call to prayer while eating the pre-fasting meal and his vessel is in his hand, let him not put it down until he fulfills his needs from it”. [Sunan Abee Daawud 2350]

Footnote b: The Messenger said, ‘’The over-stringent ones are destroyed’’: Imaam Nawawi (rahimahullaah) said: ”The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood [prescribed legislated sharia boundaries] in their statements and actions.” [Source: Saheeh Muslim Hadeeth Number 2670 & Saheeh Muslim Bi-Sharh An-Nawawi Vol 16, Page 180 & page 220. Publisher Dar Al-Kotob Al-Ilmiyyah 1st ed 1421AH (Year 200)]

Also, we witness the extremism of those whose Ramadhaan time tables – in the name of precaution – compels the people to stop eating at the wrong time and thus deprive them of the opportunity to eat and drink to their satisfaction before the beginning of the fast. Therefore, follow the time tables of the Masaajid of Sunnah.

[Ref 1: Al-Fataawaa Wad-Duroos Fil-Masjid Al-Haraam. Pages 473-474]
[Ref 2: An Excerpt from ‘Majmoo Fataawaa. 19/295]