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“Last Word Syndrome” and “False Flag” Statements On Social Media

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

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

Ignore Those Afflicted With The “Last Word Syndrome” On Social Media and The Proponents of “False Flag” Statements, Even If They Disguise It With Knowledge or The Claim of Championing The Rights of The Virtuous

Imam Al-Barbahaaree, may Allah have mercy upon him, said: Al-Hasan (al-Basree) said, “The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted, he praises Allah and if it is rejected he praises Allah”. [Sharh As-Sunnah]

Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, said:

The wise man is the one who possesses wisdom, and wisdom is to place something in its place. Similarly, the wise one means the one with understanding.

He does not debate (with) a fruitless debate that is devoid of benefit.

He propagates his knowledge and if accepted he praises Allah. This is what is sought after. If it is not accepted, he is absolved of his responsibility and the proof is conveyed.

“He praises Allah” because he established and conveyed the proof, and fulfilled what is required of him, and the guiding of the hearts is in the hands of Allah. [1]

Nowadays, many individuals on social media platforms, such as Twitter and others, engage in discussions or voice their views on various topics. However, when they encounter someone whom they consider less knowledgeable or inferior in a particular field, or when their own inflated status in another domain is challenged, they struggle to accept reality. Thus, anyone who dares correct their misunderstandings and bad behaviour is not only viewed as ignorant, but guilty of insulting their authority. Without hesitation, they resort to social media and unleash “False Flag” statements, often making claims whose objective is to deceive and shift blame onto others. So, you find them seeking to portray themselves as those championing the cause of so and so virtuous person to create a pretext for conflict through which they can settle their own scores, for they are too weak to stand on their own due to weak proofs. Whether they receive a response or not, they carry on with further ambiguity or employ various evasion tactics that are not befitting anyone who claims moral superiority or knowledge. Since the recent passing of many of the senior scholars, may Allah have mercy upon them, we have observed this behaviour among individuals on social media—those who are “wrong and strong” and often blinded by an inflated sense of self-worth that compels them to maintain a favourable image at all costs.

It it important to note that a person with an inflated sense of self-worth may struggle to gain recognition within their own country or face restrictions in expressing some opinions; however, they can easily dupe a different audience online, where they may seek to rally support by initially capturing attention through shared information, referencing some prominent personalities to boost their connectivity and claim to be giving them the very status they deserve, which others refuse to recognise or acknowledge. When ignored many times, their delusion of grandeur surfaces in all online discussions. In addition, they constantly and desperately seek to evade accountability for their negative actions, as they hope to be forgotten through different “False flag” narratives, insinuations, misrepresentation and exaggeration. This is an addiction that forces them to impose their delusional perceived superiority.

Therefore, it is absolutely necessary to ignore these people, because they are addicted with the carving for validation since that has become an unending cycle, which is further intensified by their inflated self-worth. Your silence inflicts great discomfort upon them. This is the punishment they truly deserve! Unless Allah prevents them from this useless pursuit – especially their bad habit of hiding behind virtuous personalities – whose name they use as a pretext for conflict by claiming that these personalities are not being given their due right or have not received the acknowledgement they deserve, they will continue to seek attention and validation. They must be left to continue believing that they can dominate the narrative through “False flag” statements, exaggerations, empty claims and pathetic attempts to manipulate and silence others in the process. As adults in our late forties to fifties, with grandchildren and grown up children, one has come across many people who cannot refrain from having the final say due to their fragile egos. They are experiencing high levels of anxiety and seeking to alleviate their stress by insisting on being ‘right’ and prevailing in every dispute. Lacking a solid sense of honest self-scrutiny, their actions reflect their own problems and not ours; thus, one should remain calm and avoid emotional provocation, instead, utilises his strength in that which benefits one’s adherence to the religion ordained by Allah.

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

Whoever is given strength and facilitated to (engage in) something, his pleasure will be found in utilising that strength. Whoever is granted the strength to have sexual relations will find pleasure in utilising his strength in it. Whoever is given strength to become angry and overcome (others) will utilise the strength of his anger. Whoever is given the strength to eat and drink, his pleasure will be found in utilising his strength. Whoever is given the strength to (acquire) knowledge and understanding, his pleasure will be found in utilising his strength and directing it towards knowledge. Whoever is given strength in loving Allah, turning to Him in repentance, submission and obedience, being devoted to Allah (sincerely in one’s) heart, having an ardent desire to please, obey, and meet Allah in (the Hereafter) and desiring to come close to Allah, be recognised and loved by Allah, he will find his pleasure and bliss in utilising this strength in that. All the pleasures will dwindle and disappear, except this one (i.e. love of Allah). [2]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720]

[1] An Excerpt from It’haf Al-Qari Bitta’liqaat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 2/265-266
[2] Al-Fawaa’id 121-122

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [99a]

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

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

What is Islam’s ruling on Imtihan (testing) the people of desires and other than them?

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

Indeed, there has been a lot of speech regarding the testing individuals from among the people of desires and other than them, so, I consider it imperative to clarify Islam’s ruling regarding it, based on the Qur’an, the Sunnah, and the stances and statements of the Imams of Islam and the Sunnah in this matter, so that the Muslim may be upon clear-sightedness and clarity with regards to this matter. As for the Qur’an, Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ

O you who believe, (with respect to those with whom you made a treaty) when the believing women come to you as emigrants (from the land of disbelief), then examine them (by making them swear that they are sincere in faith and did not leave due to hatred of their spouses, or seeking marriage or the world). And if you know them to be believing women, then do not return them to the disbelievers. They (the believing women) are not lawful (wives) for them, and nor are they (the polytheists), lawful (husbands) for them. [1]

As for (in) the Sunnah, Allah’s Messenger, peace and blessings of Allah be upon him, tested the slave girl. He said to her, “Where is Allah?” She replied, “Above the heaven.” He said, “Who am I?” She replied, “You are Allah’s Messenger.” So he said to her master, Muʿāwiyah ibn al-Ḥakam al-Sulamee, may Allah be pleased with him: “Free her, for she is a believer.” Therefore, he did not pass a ruling for her that she is believer or permitted her emancipation until after this test.

Shaikh Al-Islam, may Allah have mercy upon him, said:

When a person wishes to accompany a believer, or if a believer wishes to accompany anyone about whom immorality has been mentioned and it is said that he has repented from it, or if such speech is (claimed) about him, whether true or false, the indeed, he should test him in a way that reveals his righteousness or immorality, his truthfulness or falsehood. Similarly, when one intends to appoint someone to a position of authority, he should test him, as Umar Ibn Abdil Aziz commanded his boy slave to test Ibn Abee Musa when he was impressed by his behaviour. The slave said to him, ‘You know my position with the Amir Al-Mumineen; how much will you give me if I indicate to him for appointment?’ So Ibn Abee Musa offered him a large sum of wealth. Thus, Umar knew that he was not fit for leadership. Similarly, the same applies in matters of mutual dealings, and similarly regarding the chidren and slaves who are known for, or immorality has been stated about them (i.e. attributed to them), if a man wishes to purchase one of them, he should test him, for indeed, effeminate male is like the adulterous woman, and his repentance is like her repentance. Acquaintance with the conditions of the people sometimes comes through the testimony of people, sometimes through criticism and praise (jarḥ wa tadeel), and sometimes through direct testing and examination.

These (types) of tests are permissible with regard to those who have neither argue against the people of truth nor shown loyalty to the people of falsehood, so how about the people of falsehood and those who argue against the people of truth and ally with the people of falsehood? As for the pious predecessors – adherents to the Book and the Sunnah, indeed, they made testing one of their standards by which they distinguished between the people of the Sunnah and the people of Bidah and desires, and between trustworthy narrators and the liars, the heedless (negligent, inattentive, undiscerning) and the weak narrators. Among the Imams from whom such testing was reported is Imam Muḥammad ibn Seereen, may Allah have mercy on him, who said: “Indeed, this knowledge is religion, so examine (carefully) from whom you take your religion”. [Paraphrased]

To be continued…InShaAllah

ما حكم الإسلام في امتحان أهل الأهواء وغيرهم.

[1] https://www.thenoblequran.com/q/#/search/60_10

[1] Dialogue With Anyone Using Customs or Changing Times to Alter Muslim Spousal Roles

Written by Abdullah Jallow on . Posted in Contemporary Issues, Family & Women, Fatawa-Rulings, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

The First Admonition and Clarification

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

“It is obligated to every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation, 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 Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, for judgement, then whatever Allah and His Messenger made permissible is permissible, and whatever they forbid, it is obligatory to abandon it even if it is the custom of the people”. [1]

The Imam, may Allah have mercy upon him, also said:

“Let every Muslim be careful of being deceived by the great numbers, whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this. Therefore, O sensible one! It is obligated to you to examine yourself, take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah, The Most High, said: [وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An’am Ayah 116]

And Allah, The Most High, said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [2]

Al-Allamah Muqbil Bin Haadee Al-Wadi’ee, may Allah have mercy upon him, said:

If numbers are the scale through which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale through which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Surah Al-Munaafiqoon. Ayah 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him, his family, and companions, and they neither desire reward from the people nor seeking to be thanked. [3]

To be continued InShaAllah

[1] Majmu Al-Fataawaa 6/510

[2] An Excerpt from ‘Majmu Al-Fataawaa 12/ 412-416

[3] قم المعاند – 2/547

[11] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam.

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

Thabit Al-Bunani, may Allah have mercy upon him

He is Al-Imam, one followed as a role model, Shaikh al-Islam Abu Muhammad al-Bunani, may Allah have mercy upon him. He was born during the khilaafah of Muaawiyah, may be pleased with him and his father. He narrated from Abdullah Ibn Umar, Abdullah ibn Mughaffal al-Muzani, Abu Barzah al-Aslami, Umar ibn Abee Salamah al-Makhzumi, the stepson of the Prophet, peace and blessings of Allah be upon him, Anas ibn Malik, Mutarrif ibn Abdillah, Abu Rafi As-Sa’igh, Abu Burdah al-Ash‘ari, Safwan ibn Muhraz, Abu Uthman al-Nahdi, and al-Jarud ibn Abee Sabrah. (He also narrated) from Shu‘aib ibn Muhammad, and his son Amr Ibn Shu‘aib, Abdullah ibn Rabah al-Ansari, Kinanah ibn Na’eem, Abu Ayyub al-Maraghi, Abu Zubayhah al-Kila’ee, Abul Aaliyah, Habib ibn Abi Dubai‘ah al-Dub’ee, Abdur Rahman ibn Abbas al-Qurashi, Waqi ibn Sihban, Mu‘awiyah ibn Qurrah, Shahr ibn Hawshab, Bakr ibn Abdillah al-Muzani, and many others besides them.

Ahmad Al-Ijli, said about Thabit: “Trustworthy, a righteous man.” An-Nasaa’ee said about him: “Trustworthy.” Abu Ḥatim al-Raazee said about him: “The most reliable among the companions of Anas ibn Malik are al-Zuhree, then Thabit, then Qatadah.”

Ghalib al-Qaṭṭan said reported from Bakr al-Muzanee: “Whoever wants to look at the most devout worshipper of his era, let him look at Thait al-Bunani. We did not meet anyone more devout in worship than him. And whoever wants to look at the most knowledgeable person of his era, let him look at Qatadah.”

Ḥammaad Ibn Salamah said: Thabit recited (the Ayah): While he (Thabit) was praying at night, he kept on weeping and repeating over and over again the Ayah:

أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا

Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man? [Al-Kahf 37]

Ḥammaad ibn Zayd, from his father, said: Anas said, “Indeed, goodness has its people, and indeed this Thabit is from the keys of goodness.

An Excerpt from Siyar A’lam An-Nubula 5/22

[10] Some Extraordinary Personalities of The First Three Generations

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

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

Ataa Bin Abi Rabah, may Allah have mercy upon him

He narrated from ʿAaʾishah, Umm Salamah, Umm Hani, Abu Hurayrah, Ibn Abbas, Ḥakim ibn Ḥizam, Zayd ibn Arqam, Zayd ibn Khalid al-Juhani, Ṣafwan ibn Umayyah, Ibn al-Zubayr, Abdullah ibn Amr, Ibn Umar, Jabir, Muʿaawiyah, Abu Saʿīd, and a number of other companions, may Allah be pleased with all of them.

Abu Dawud said: “His father was a Nubian, and he used to make baskets. Aṭaa was one-eyed, maimed in one hand, flat-nosed, lame, and dark-skinned.”

Khalid ibn Abee Nawf reported from Ataa who said: “I met two hundred of the companions of Allāh’s Messenger, peace and blessings of Allah be upon him.”

Imam Sufyan Ath-Thawree narrated from Umar ibn Saʿīd ibn Abee Ḥusayn, from his mother, that she sent (a question) to Ibn Abbas asking him about something. He said: “O people of Makkah! You gather around me while you have Aṭaa among you!” Qabeeṣah narrated from Sufyan the same, but attributed it to Ibn Umar.

Ibraheem ibn Umar ibn Kaysan reported: “I remember in the era of Banu Umayyah during the Hajj, they would appoint an announcer to announce: ‘No one should issue Fatwa to the people except Aṭaa ibn Abee Rabaḥ; and if Aṭaa is not present, then Abdullah ibn Abee Najeeḥ.’”

Ḍamrah reported from Uthman ibn Aṭaa who said: “Aṭaa was very dark-skinned, extremely black, with only a few hairs on his head. He was eloquent when he spoke, and whatever he said in the Arabian peninsula, it was accepted.”

Imam Sufyan Ath-Thawree reported from Salamah ibn Kuhayl, who said: “I have not seen anyone who sought the Face of Allah through this knowledge more than these three: Ataa, Taawoos, and Mujaahid.”

Al-Aṣma’ee said: Aṭaa ibn Abee Rabaḥ came to Abdul Malik (ibn Marwan) while he was seated on his royal seat and surrounded by the nobles. This was in Makkah during his pilgrimage when he was the Khaleefah. When Abdul Malik saw him, he stood up to greet him, welcomed him, seated him beside him on the royal seat and sat before him. Then he said, “O Abu Muḥammad! What is your need?” Aṭaa replied:

“O Amir Al-Mumineen! Fear Allah regarding Allah’s sacred sanctuary and the sanctuary of His Messenger by maintaining and preserving them. Fear Allah concerning the children of the Muhajiroon and the Anṣaar, because it is through them that you sit in this position. Fear Allah regarding those at the frontiers (i.e. the soldiers) for they are the fortress of the Muslims. Attend to the affairs of the Muslims because you alone are responsible for them. Fear Allah regarding those who stand at your door, neither neglect them nor shut your door to them.” Abdul Malik said, “I shall do so”.

Then Aṭaa got up to leave. Abdul Malik took hold of him and said:

“O Abu Muḥammad! You have only asked us for the needs of others, and we have granted them, what is your own need?” Ataa said: “I have no need for any created being”.

Then he left. Abdul Malik said, “This is true nobility! This is true honour!”

Ibn Jurayj reported from Aṭaa who said: “A man may narrate a ḥadith to me, and I listen to him as if I have never heard it before, even though I heard it before he was born”.

Ibn Jurayj said: “I accompanied Aṭaa for eighteen years. After he had got old and weak, he would still stand for prayer and recite two hundred verses from Surah al-Baqarah while standing and without wavering or moving”. [End of quotes] [An Excerpt from Siyar A’lam An-Nubula 5/79-88]

Once again, the above brief quotes regarding these amazing individuals would capture the attention of anyone with a modicum of common sense. Their lives were established upon the Sunnah, truthfulness and a sincere desire for the Hereafter. As seen in various quotes, they never demanded recognition, rather, Allah placed love, respect and recognition for them in the hearts of the people. Their station in knowledge and piety was self-evident, yet they were the most humble. Therefore, is there any time to waste in our era with the people of ujub?! It is impossible that anyone who truly values their limited time in this worldly life would engage with the people of his era in any blameworthy matter, while diverting their attention from the amazing lives of these beacons of piety. May Allah guide us to focus on the Sunnah and the path of the righteous predecessors in creed, worship methodology and manners Amin.

[9] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Abu Ali, Ahmad Bin Aasim Al-Antaakee, may Allah have mercy upon him

He was well known for his fine admonitions. He was a Zahid and a devout worshipper. He narrated hadith from Abu Mu’aawiyah Ad-Dareer, may Allah have mercy upon him, and those at his level.

He said, “One of the bounties is that you rectify matters during what is left from your lifespan so that you are forgiven what has already elapsed”.

He said, “Whoever (truly) knows Allah will fear Allah more than others”.

He said, “The best companion in your worldly life is the one who cuts you off from the (excesses) of the worldly life and connects you to the matters of the Afterlife”. [1]

He said: “People are three types: Those dominated by their sound natural disposition and they are the believers. When heedless, they are reminded and they take heed. Those whose natural disposition is overcome, but when they are made to see (the truth, reality), they perceive it and return through the strength of (sound) intellect. Those whose natural disposition is overcome, possess no sound natural disposition, and there is no way of bringing them back through admonitions.” [2]

He said: “The most beneficial intellect is the one that makes you acknowledge Allah’s blessings, aids you to be grateful and oppose (evil) desires”. [3]

He said: The most beneficial type of fear is that which restrains you from sins, prolongs your sorrow over what has elapsed, and obligates to you to contemplate what remains from your lifespan and the end of your affair. The most beneficial type of truthfulness is your acknowledgement – in the presence of Allah – the faults of your own soul. The most beneficial type of shyness is that you feel shy in Allah’s presence for asking what you love while committing what He dislikes. The most beneficial type of patience is that which strengthens you to turn away from your (vain) desires. The best type of jihad is to strive against your own soul in order to return it to accept the truth.  [4] [end of quotes]

O Allah! Grant us what is good in this life and the next, and include us among your obedient servants Amin.

[1] An Excerpt from Al-Bidaayah Wan-Nihaayah. 10/318

[2] Siyar A’lam An-Nubula 11/410

[3] Seerah As-Salaf As-Saaliheen. 1/1073. Chapter: A mention of the At’baa at-Taabi’een

[4] Sifatus Safwah 2/418

[7] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Imam Ash-Shaafi’ee, may Allah have mercy upon him

Imam Ash-Shaafi’ee was very young when his father passed away. At the age of two his mother took him to Makkah in order that his lineage is not lost. He grew up there, completed memorisation of the Qur’an at the age of seven and memorised the Muwatta of Imam Malik at the age of ten. He acquired Fiqh from Muslim Bin Khalid, may Allah have mercy upon him, who acquired Fiqh from Ibn Jurayh, who acquired Fiqh from Ataa, who acquired Fiqh from Ibn Abbas, Ibn Az-Zubayr and other than them amongst a group of the companions, such as Amr Bin Ali, Ibn Mas’ood, Zayd Bin Thaabit and others, may Allah be pleased with them. He studied under Imam Malik, may Allah have mercy upon him.

Many senior Imams have praised him, such as Abdur Rahman Bin Mahdee, may Allah have mercy upon him, who asked him to write for him a book on the subject matter of Usul. He wrote it. Ibn Mahdee always used to supplicate for him in prayer and said that Ash-Shaafi’ee was similar to his teachers, such as Imam Maalik Bin Anas and Qutaybah Bin Sa’eed, may Allah have mercy upon all of them. Ibn Maahdee also said, “Ash-Shaafiee is an Imam”.
Abu Ubayd, may Allah have mercy upon him, said: “I have not seen one who is more eloquent, intelligent and pious than Ash-Shaafi’ee”. He has also been praised by numerous scholars, such as Yahyah Bin Aktham Al-Qaadee, Ishaaq Bin Raahawayh, Muhammad Bin Al-Hasan and others, may Allah have mercy upon them.

He Was a Mujaddid

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

إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا

Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it.
Imam Ahmad, may Allah have mercy upon him, used to say, “Umar Ibn Abdil Azeez, may Allah have mercy upon him, was one of the revivers at the end of the first hundred years, and Ash-Shaafi’ee, may Allah have mercy upon him, was one of the revivers at the end of the second hundred years”. He used to supplicate for Ash-Shaafi’ee in prayer for nearly forty years. [a]

Falsely Accused And Arrested

He was once appointed as judge in Najran (Yemen), then the people stringently began to follow his rulings and gave them precedence, then the matter was distorted to Haroon Ar-Rasheed, may Allah have mercy upon him, that As-Shaafi’ee was seeking after the Khilafah. He was then taken to Baghdad in chains on a mule and at the time he was 30 years old. He was brought in the presence of Haaroon Ar-Rasheed and a discussion took place between him and Muhammad Bin Hasan Ash-Shaybaanee, may Allah have mercy upon him, in the presence of Haaroon. Muhammad Bin Hasan spoke highly of Ash-Shaafi’ee, thus, it became clear to Haaroon Ar-Rasheed that Ash-Shaafi’ee was innocent of what they attributed to him.

Adherence to The Sunnah

He said, “If a hadith is reported with an authentic chain from the Messenger of Allah, peace and blessings of Allah be upon him, then establish your speech based on it and abandon my speech, because it is what I would have held, even if you do not hear it from me”. He also said, “Do not blindly follow me”. “I do not have speech in the presence of the Messenger’s speech”.

He said, “It is better for a man to be put to trial with everything that Allah has forbidden except Shirk than looking into theological rhetoric. Indeed I have come across affairs from the proponents of theological rhetoric that which I never thought I would come across”.

He said, “I wish that the people acquired this knowledge of the Sharee’ah and nothing of it is attributed to me”. [end of quote] [An Except From Al-Bidaayah Wan-Nihaayah. 10/251-254]

[a] More Faa’idah On This Hadeeth: [إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا – Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it]. [إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ – Allah will raise for this Ummah]- meaning the Ummatul Ijaabah [i.e. the Muslims]. [عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ – At the end of every hundred years]- meaning at the end of every hundred years when there is little knowledge of the Islamic legislation and the authentic Prophetic Tradition, whilst ignorance and religious innovation is rife. [مَنْ يُجَدِّدُ لَهَا دِينَهَا – One who will revive its religion for it]- meaning a scholar who is alive and well known. He will clarify the authentic Prophetic Tradition and distinguish it from bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of bidah will be overcome and degraded.

This reviver is non else but a scholar who has sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 11. Pages 259-260. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1419AH (Year 1998)] [End of quote]

Indeed, once again – in brief – we clearly witness the virtue of one of those beacons of guidance and piety. It’s impossible not to admire them. Therefore, when our era is replete with Fitan and many other matters that distract or ruin a person’s character, whether the corruption is big, small, apparent or hidden, one finds a clear example in the lives of these beacons of guidance and piety, while seeking Allah’s guidance for Ikhlas, Thabat, and Tawfeeq. There should be no time to waste in quarrels with the people of our era, especially when distractions are too numerous to be counted. Instead, we focus on the lives of the Salafus Salih. We ask Allah for Ikhlas, Thabat and Husnul Khatimah Amin.

[6] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Zuhd (Abstinence).

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

Bishr Ibn Al-Harith, may Allah have mercy upon him

Bishr Ibn Al-Harith Ibn Abdir Rahman Ibn Ataa Ibn Hilaal Ibn Mahan Ibn Abdillah Al-Marwazee. He was well known as for Zuhd. His grandfather Abdullah accepted Islam at the hands of Ali Ibn Abee Talib, may Allah be pleased with him. 

Bishr learnt a lot from Imam Hammad Bin Zayd, may Allah have mercy upon him, Imam Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, Imam Ibn Mahdee, may Allah have mercy upon him, Imam Malik, may Allah have mercy upon him, Imam AbuBakr Bin Ayyash, may Allah have mercy upon him, and others. Thereafter, he busied himself with worship, isolated himself from the people and stopped narrating.

Many of the Imams of the Sunnah praised him due to his devotion to worship, his Zuhd and Taqwah. Imam Ahmad, may Allah have mercy upon him, said when Bishr’s death reached him, “None was like Bishr, except Aamir Bin Abdi Qays, may Allah have mercy upon him. His affair would have been perfected if he got married”.

Ibraheem Arr-Harbi, may Allah have mercy upon him, said, “There was none in Badgdad who was more sensible and restrained his tongue more than Bishr Al-Hafi (i.e. Bishr Ibn Al-Harith)”.

One day he knocked at the door of someone, a young female servant said, “Who is it?” He said, “Bishr Al-Hafi (i.e. Bishr the barefooted)”. The girl said, “If only you bought shoes for a Dirham, the word Hafie would have disappear from us”.

Al-Khatib Al-Baghdadi, may Allah have mercy upon him, stated that Bishr had three sisters and all of them were devout worshippers like him and even more pious. [end of quote] [An Excerpt from Al-Bidayah Wan-Nihayah. 10/ 297-299]

While reading about the lives of these amazing personalities, a sensible person would not desire engaging in argumentation with the people of his era. Rather, he would reflect on his own shortcomings and realise the urgency of striving to follow the path of these noble men. We ask Allah to distance us from everything that diverts us from what is truly beneficial for our afterlife. Amin.

[5] Some Extraordinary Personalities of The First Three Generations

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

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

Ibrahim Ibn Ad’ham, may Allah have mercy upon him

Ibrahim Bin Ad’ham Ibn Mansur, Ibn Yazeed Ibn Aamir Ibn Ishaaq At-Tameemee, and it was said Al-Ajlee. He was originally from Balkh, then he resided in Syria and entered Damascus. He narrated hadeeth from his father, from Al-Al-A’mash and Muhammad Bin Ziyaad – Abu Hurairah’s companion, and from Abu Ishaaq As-Sabee’ee.  Imam An-Nasaa’ee said,  “Ibrahim Bin Ad’ham is a trustworthy narrator, reliable and he from the Zuhhad”. He was one of the devout worshippers.

Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, “Ibrahim was a virtuous man and he devoted himself in the worship of his Lord in a way that was hidden from others. Neither have I ever seen him openly remembering Allah nor performing extra acts of worship [i.e. he performed extra acts of worship in seclusion]. None ever ate food with him, except that he was the last to raise his hand to eat”.

Ibrahim Bin Bash’shaar, may Allah have mercy upon him, said to Ibrahim “Why have you stopped narrating hadeeth?” He replied, “I replaced it with three things:  striving to be grateful to Allah for the blessings He has bestowed on me, striving to seek Allah’s forgiveness due to sins and preparing for the Afterlife”.

He said: “Grief is of two types: the grief that is in your advantage and the grief that is against you. Your grief regarding the hardships in the afterlife is in your advantage [i.e. it makes you prepare for that which saves a person in the afterlife]. And your grief regarding the worldly life [i.e. due to greed, mutual rivalry, covetousness etc] is against you”.

He said: Zuhd is three types: obligatory, recommended and the zuhd that is based on safety. The obligatory zuhd is that one abstains from what is unlawful, the recommended abstinence is that one abstains from the unnecessary lawful desires and the abstinence that is based on safety is that one abstains from doubtful (or ambiguous) matters”.

He said: “Having less eagerness and desire for the extra and unnecessary things of worldly life leads a person to truthfulness and makes him avoid doubtful matters out of fearing that he will fall into what is unlawful, thus puts himself in trouble in the afterlife. Having a lot of eagerness and desire for the excess and unnecessary things of the worldly life leads to grief and anxiety”.

He used to supplicate, saying “O Allah! Turn me away from the humiliation that results from disobeying You and grant me the honour that is associated with obedience to You”.

Al-Awzaa’ee, may Allah have mercy upon him, hosted him as his guest, but  he limited what he ate. Al-Awzaa’ee said to him, “Why did you limit”, he replied, “Because you also limited”. Then Ibrahim prepared food and invited Al-Awzaa’ee, so he said to Ibrahim, “Do you not fear that this is tantamount to extravagance?” Ibrahim replied, “No, rather extravagance is that which is spent in disobedience to Allah, but as for what a man spends on his brothers, it is part of the religion”.

An Excerpt From Al-Bidayah Wan-Nihayah. 10/135-139

 

[4] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Imam Al-Awzaa’ee, may Allāh have mercy upon him

Imam Malik, may Allāh have mercy upon him, said, “Al-Awzaa’ee, may Allāh have mercy upon him, was an Imam who was taken as an example to be followed”.

Imam Sufyan Bin Uyaynah, may Allāh have mercy upon him, said, “Al-Awzaa’ee was an Imam of his era. He performed Hajj several times and entered Makkah. Sufyan Ath-Thawree, may Allāh have mercy upon him, grabbed the rope of his camel, Malik Bin Anas followed behind him and Ath-Thawree said, ‘Give the Shaikh a place to sit’ until he got him to sit at the Kabah and both of them took knowledge from him”.

Imam Malik and Imam Al-Awzaa’ee engaged in discussion several times at Madinah from Dhur prayer until Asr prayer; then from Asr prayer to Maghrib prayer. Al-Awzaa’ee overwhelmed him in the subject matter regarding military expeditions and Malik overwhelmed him in Fiqh or some issues of Fiqh.

Al-Awzaa’ee said, “Follow the footsteps of the pious predecessors even if the people reject you, and beware of the speech of men even if they beautify and make it look good, because the affair is very clear and you are on the straight path”.

He also said, “Exercise patience upon the Sunnah, stop where the pious predecessors stopped, say what they said, refrain from what they refrained from, and be sufficed with what sufficed them”.

He said, “Knowledge is that which has  been transmitted from the companions of Muhammad [peace and blessings of Allah be upon him] and what did not come from them is not knowledge”.

Al-Waleed Bin Muslim said, “After performing the morning prayer, Al-Awzaa’ee sat and engaged in remembrance of Allah until sunrise, and he used to attribute this deed to the pious predecessors”.

He engaged in much worship, performed the prayer in an excellent manner, refrained from doubtful matters due to fear of Allah, devoted himself to piety and used to keep quiet for a long time. He used to say, “Whoever prolongs the night prayer, Allah will make easy for him the standing on the day of judgement”, and he based this speech of his on Allah’s statement:

وَمِنَ ٱلَّيۡلِ فَٱسۡجُدۡ لَهُ ۥ وَسَبِّحۡهُ لَيۡلاً۬ طَوِيلاً

إِنَّ هَـٰٓؤُلَآءِ يُحِبُّونَ ٱلۡعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمۡ يَوۡمً۬ا ثَقِيلاً۬

And during night, prostrate yourself to Him (i.e. the offering of Maghrib and ‘Isha’ prayers), and glorify Him a long night through (i.e. Tahajjud prayer). Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard). [Al-Insaan. 26-27]

Al-Waleed Bin Muslim, may Allāh have mercy upon him, said, “I have not seen anyone who exerts himself in worship more than Al-Awzaa’ee”.

Many people have stated that once he performed hajj and did not sleep during his journey, rather he was engaged in prayer. And when he felt sleepy, he reclined on a saddle.

A woman once came to Al-Awzaa’ee’s wife and saw that his prayer mat was soaked and asked, “Perhaps a toddler urinated on it?”. His wife replied, “This is the effect of the Shaikh’s tears due to weeping in Sujud and this is what he does every day”.

He used to say, “The love for Ali and Uthman, may Allah be pleased with them, is not combined in a heart except that of a believer”. [End of quotes] [An Excerpt From Al-Bidaayah Wan-Nihaayah. 10/116-117]

Reflecting on these quotes from Al-Bidayah Wan-Nihayah and translating them to the best of my ability was truly enjoyable. I reflected upon the great status of these illustrious personalities, their humility, and their devotion to worship, which manifested to me the fact that there should be no time wasting in any competition other than emulating these amazing people. I had time to reflect upon the fact that while I ascribe myself to the path of the Salaf, I now – in my mid fifties – must constantly ask myself if I really understand who these amazing people were. Then I said to myself, from now on I will not allow anyone or any issues in our era to divert my attention from reading more about the lives of these personalities. Indeed, in the quiet corner of your house or even in the company of family and in-laws, one can read about these amazing people and ask Allah for guidance towards their path in Aqeedah, worship, methodology, and conduct. Indeed, true competition is to strive to emulate these illustrious people while seeking Allah’s protection from misguidance and everything that interferes with a person’s sincerity. May Allah grant all of us, in our moments of solitude and during gatherings, to emulate these amazing people Amin.