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[1] Brief Acquaintance with Al-Allamah Umar Bin Muhammad Al-Fullani (or Al-Fullata)

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Scholars of Islam.

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

The reason behind sharing this series stems from my beloved Salafi brother, close friend, and confidant, Ustaadh Abu Tasneem, Mushaf Al-Banghali, may Allah protect him, who spoke to me recently about Al-Allamah Umar Fullata, may Allah have mercy on him. I mentioned that he is from my tribe and that I had come across his name briefly in the Majmu’ah of Allamah Abdul Muhsin, may Allah preserve him. Ustaadh Abu Tasneem then informed me that Shaikh Al-Allamah Umar Fullata has beautiful and beneficial lectures available online and encouraged me to share his biography with those who may not be familiar with him. He also helped me locate a specific Risaalah by Al-Allamah Abdul Muhsin that is dedicated to Al-Allamah Umar. Some wonder or feel confused about why we mention either Ustaadh Abu Tasneem or others when discussing some benefits shared on this website. My answer to them is that we are living in a time where it is common to take credit for others’ efforts or to attempt to alter history. Therefore, when we are directed to a specific matter that we were unaware of or encouraged to engage in something commendable, it is our duty to express gratitude to those individuals rather than act as if it was solely our own doing. May Allah keep us from being among those who claim what is not theirs or those who try to rewrite history out of self-importance. If someone finds the mention of names unnecessary, we respect their viewpoint but prefer to take actions that protect our hearts from concealing the merits of others. To proceed:

Al-Allamah Abdul Muhsin Al-Abbad al-Badr, may Allah preserve him and prolong his life upon everything pleasing and beloved to Him, stated:

All praise is due to Allah; we praise Him and seek His assistance, and we ask for His forgiveness. We seek refuge in Allah from the evils of our souls and from the evil of our actions. Whomever Allah guides, there is no one to mislead him, and whomever He allows to stray, there is no guide for him. I bear witness that there is no deity worthy of worship except Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger, His beloved and chosen one among His creation. Allah sent him as a bearer of glad tidings and a warner before the Hour, calling to Allah by His permission and as a shining lamp. He guided his nation towards all that is good and warned them against all that is evil. O Allah, send Your blessings, peace, and mercy upon him, his family, and his companions, and upon those who follow his path and are guided by his guidance until the Day of recompense. To proceed:

The speech with you, dear brothers, in this meeting is about Shaikh Umar Muhammad Fallata, may Allah have mercy on him. If this speech were taking place in another country among who are not fully acquainted with Shaikh Omar, may Allah have mercy upon him, what I say to you might have contain some benefit. However, since we are speaking about him in Madina among people who are acquainted with him, the benefit may not be particularly significant. My speech regarding Shaikh Umar, may Allah have mercy on him, will cover several matters:

Firstly: His name, birth, and upbringing.

Secondly: His creed, his call to Islam, and his methodology.

Thirdly: His teaching at the Prophet’s Mosque.

Fourthly: His administration of the Dar Al-Hikma in Madina.

Fifth: His other works outside Dar Al-Hikma, in addition to his supervision of Dar Al-Hikma.

Sixth: His number of his pilgrimages.

Seventh: How I came to know Shaikh Omar and the nature of the relationship between us.

Eighth: His characteristics and the similarities between him and his Shaikh, as well as my Shaikh, Shaikh Abdur Rahman Al-Afreeqee, may Allah have mercy on him.

Ninth: A mention of examples of his humour and anecdotes, may Allah have mercy on him.

Tenth: His passing, and his descendants.

Source: “Ash-Shaikh Umar Bin Muhammad Fulata, rahimahullah, Wa Kayfa A’raftuhu” page 1-3
To be continued InShaAllah

[44] Ascent and Decline of the Ottoman Empire

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq'.

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

Sultan Abdul Hamid acknowledged the significance of adopting Arabic as the official language of the Ottoman Empire from the very beginning of his reign. He conveyed his appreciation for the elegance of the Arabic language and expressed regret that it had not been designated as the state language sooner. He had suggested this concept to Khayr al-Din Pasha, the Grand Vizier of Tunisia, but encountered opposition from Said Pasha, the palace’s chief secretary, who contended that Arabizing the state would undermine the prominence of the Turkish element within the empire. Saeed Pasha was a man of limited substance, and his remarks mirrored that vacuity. What relevance does the Turkish element hold in this context? The matter at hand is fundamentally different. This is one issue, while that is another. Implementing Arabic as the official language of the state would, at the very least, enhance connections with the Arab community.

Sultan Abdul Hamid II voiced concerns, especially at the beginning of his reign, regarding the varying viewpoints of his ministers and palace officials. He believed they were significantly swayed by Western ideologies and nationalist feelings, which placed pressure on the imperial court during the reigns of his father, Sultan Abdul Majid, and his uncle, Sultan Abdul Aziz, as well as during his own governance. The resistance to Sultan Abdul Hamid’s initiative to Arabize the Ottoman state was not confined to ministers influenced by the West; it also faced opposition from certain religious scholars. The Ottoman Empire committed a grave mistake by neglecting to Arabize its state and its populace in alignment with the language of the Quran and sound legislation. [An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/470-471]

Importance of the Arabic language

https://www.salafisounds.com/wp-content/uploads/2021/03/The-Importance-of-the-Arabic-Language-and-How-to-Study-It-Hasan-Somali-PDF.pdf

[43] Ascent and Decline of the Ottoman Empire

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq'.

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

Sultan Abdul Hamid aimed to win the loyalty of Sufi orders for the Ottoman state and to encourage the idea of Islamic unity. He effectively linked the caliphate’s center – Istanbul – with the tekkes and Sufi gathering places across the Islamic world. [Footnote a] He used the Sufi movement to promote Islamic unity and also involved ascetics outside the Sufi tradition to support the idea of Islamic congregation. In the caliphate’s capital, a main committee was created, made up of scholars and Sufi leaders, who acted as advisors to the Sultan on issues related to Islamic unity. The prominent members of the central committee of the Islamic University included Sheikh Ahmad As’ad, the representative of the Sharif in Hijaz, Sheikh Abu al-Huda al-Sayyadi, the leader of the Rifa’i order, and Sheikh Muhammad Dhafir al-Trabulsi, the head of the civil order and a distinguished scholar of the Holy Mosque in Mecca. They were joined by several other notable figures.

The Ottoman Empire set up various subordinate organizations throughout its territories, all managed by a central committee. One of these organizations was based in Mecca, overseen by the Sharif of Mecca, with the main goal of fostering Islamic unity during the Hajj season among the pilgrims. Another important organization was located in Baghdad, with a similar purpose for the followers of the Qadiri order, who often journeyed from North Africa to honor Sheikh Abdul Qadir al-Jilani, the founder of the order. In a specific year, the number of these pilgrims was estimated to be about 250,000.

The Baghdad Committee was focused on preparing individuals to promote the concept of an Islamic university and to resist French colonialism in North Africa. French intelligence characterized the actions taken by these individuals from North Africa, who had come from Baghdad, as provocations by certain religious leaders affiliated with the Qadiri order. The Central Committee of the Islamic University in Istanbul has an African branch operating in North Africa, which functions in complete secrecy. Its mission is to coordinate efforts among the religious groups in that region, resisting French occupation. The groups involved are: (Shadhili, Qadiri, and Madani). The impact and reputation of this movement were so significant that the French intelligence agency in North Africa remarked: (The Sultan Abdul Hamid, as the leader of the Islamic community, is able to coordinate a local reaction due to his strong connections with religious organizations in North Africa, which can, if needed, oppose any foreign authority.)

The French intelligence was unable to uncover the methods of the Sufi orders associated with the Islamic caliphate in North Africa. All it managed to do was attempt to undermine the authority of Sultan Abdul Hamid in the minds of the Muslims in North Africa, as well as to challenge the policy of Islamic unity. This was pursued through a French strategy that involved:

– Enticing certain Sufi leaders with financial incentives and positions to support France and its policies in North Africa.

– Preventing pilgrims from performing the Hajj, so they do not meet the advocates of the Islamic University during the appropriate occasion. This means: not officially announcing a ban on the Hajj, but rather implementing health measures to instill fear in the people, such as spreading news about the presence of cholera. Sultan Abdul Hamid sent a group of ascetics and mystics to India to work on thwarting the English attempts aimed at stripping the caliphate from the Ottomans and granting it to the Arabs. This caravan also made contact with some rulers of the Arabian Peninsula, particularly in Hijaz. There were connections between Sultan Abdul Hamid, in his capacity as the head of the Islamic University, the Caliph of Muslims, and the Sultan of the Ottoman Empire, and the gatherings of Sufi orders and their leaders in Turkestan, South Africa, and China. Some of these connections have been revealed, while most remain insufficiently documented. He succeeded in uniting the Sufi orders; however, he chose to remain silent about many of their doctrinal deviations. Consequently, during that period, the Sufi orders strayed from the Book of Allah and the Sunnah of the Messenger of Allah, peace and blessings of Allah be upon him, except for those whom Allah had mercy upon. This deviation weakened the Ummah and contributed to the fall of the Sunni Ottoman Islamic Caliphate. [An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/468-470]

Footnote a: http://www.ibntaymiyyah.com/articles/dgfil-the-origin-of-the-sufis-is-from-basrah-iraq.cfm

Some etiquettes with the wife when returning home

Written by Abdullah Jallow on . Posted in Basics, Family & Women, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Once Jabir, may Allah be pleased with him, was returning from an expedition with the Prophet, peace and blessings of Allah be upon him, and he was riding fast in order to get home as he was newlywed, so the Prophet told him to slow down in order to give the women time to prepare themselves. Jabir said, “When we were about to enter (Al-Madinah), the Prophet said, ‘Wait so that you may enter in the afternoon so that the lady of unkempt hair may comb her hair and the one whose husband has been absent may shave her pubic region'”. [1]

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

It is disliked to enter (i.e. the house) without seeking permission and giving salam, especially when returning from a journey. One should not come to his family and his wife unless they are aware of his entry, so that they may prepare themselves. He should not come to her suddenly, whilst she is in a state [i.e. physical appearance, clothing etc] in which she does not like her husband to see her. [2]

Abu Hurairah, may Allah be pleased with him, narrated that the Messenger, peace and blessings of Allah be upon him, said: “Travelling is a portion of torment. It prevents one of you from your sleep, food, and drink. So when one of you fulfils his (need behind that travelling), then let him hurry back to his family” . [Muslim 1927]

Imam An-Nawawi, may Allah have mercy upon him, said: One is prevented from full sleep and its full enjoyment due (to) difficulties, tiredness, heat and cold, worries, fear, isolation from one family and rough (circumstances). Therefore, it is recommended that one returns to his family after fulfilling his business and does not delay his return due to something else  that is not important. [3]

[1]Al-Bukhari 5079]

[2] An Excerpt from It’haf at-Tullab Bi-Sharh Mandhoomah Al-Aadab. page 144

[3] An Excerpt from ‘Saheeh Muslim Bi-Sharh An-Nawawi 13/60. Publisher: Dar Al-Kotob Al-Ilmiyyah’ 1st edition 1421AH (Year 2000)

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 91

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

In the name of Allah, the Most Merciful, The Bestower of Mercy.

All praise is due to Allah, and peace and blessings be upon our Prophet Muhammad, his family, companions, and those who follow him in righteousness until the Day of recompense. To proceed:

This is an advice of mine to my children, my brothers, the Muslims, and particularly to the people of Hadith and the Salafis. I advise them to fear Allah, to adhere to the rope of Allah, hold firmly to it, and to adhere to the methodology of the righteous predecessors in creed, worship, manners, mutual dealings, transactions, and all aspects of Islam and matters of life.

I advise them with agreement and unity upon the truth, and to hold fast to it with the molar teeth (i.e. adhere to it strongly), cooperating upon righteousness and piety, aid (one another) upon it, help the oppressed, give importance to striving in the path of Allah, elevating the statement of truth and monotheism, and reject the Bidah and misguidance that have corrupted the beliefs and minds of many Muslims, thus ruining their lives, and make them become (like) debris, similar to the debris of the flood, and to return the one who has fallen into (such situation) to the Book of Allah and the Sunnah of His Messenger, (the path) of the rightly guided caliphs and the rightly guided Imams.

This is a brief (quick message, and what matters is not speech, but rather actions.

Our heartfelt gratitude to our beloved brothers in Bradford for their warm hospitality and for fostering the strong bond of brotherhood

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

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

Allah, The Most High, said:
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [Al-Ma’idah 2]

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

This verse contains all the Masaalih (things that will bring about benefit and repel harm) for the servants of Allah in their worldly affairs and in the Hereafter – amongst themselves or in relation to their relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves and obedience to Allah, and this is the goal behind one’s search for happiness and success in the Hereafter. There can be no happiness in the Hereafter except through Bir and Taqwaa, because it is basis of all matters of the religion. [1]

By His Grace, Allah guided us to this blessed Salafi Manhaj and blessed us with scholars, students of knowledge, families, brothers and friends upon this path. Undoubtedly, among those brothers we have cherished for many years are our brothers in Bradford, both those within and outside the Bradford Shurah. Our relationship has consistently been one of cooperation in righteousness and piety to the best of our abilities, along with a protective jealousy we have for one another and other people of Sunnah. Therefore, we express our gratitude to Allah for instilling this love in our hearts for them and for others, and may He strengthen this bond in all that is dear to Him until we meet Him. Lastly, we extend our thanks to our Bradford brothers for their warm hospitality during our visit and their unwavering positive attitude towards fostering brotherhood, love, and compassion. This post is a response to the tweet below. May Allah bless all the Salafiyyoon and the Ummah. Amin.

https://x.com/albaseerah/status/1946617036781588574?t=z5DifgWVjPbhYpFf37p_ww&s=35

https://x.com/albaseerah/status/1946617094272864453?t=lD0h52Klz0x4Llr40_XJoA&s=35

Al-Markazus Salafi Shurah:
Abu Khalid (Dawud Stonehouse)
Abul Farooq (kamal al-Libi)
Amjad Khan (Abu Aaisha)
Faisal kara (Abu Eesa)
Abdullah Jallow (Abu AbiBakr/Abu Mu’aawiyah)

[1] An Excerpt from “Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH

Avi Ashkenazi, stop bragging!

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

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

Allah, The Mighty and Majestic, said:

وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ۖ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ ۖ وَمِنَ الْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ ۖ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ

And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month’s (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month’s (journey i.e. in one day he could travel two months’ journey). And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. (Sabah. Ayah 12)

Read: The Greatest King of all Time (Prophet Sulayman), The Ant, The Hoopoe, The Upright Scholar, The If’reet and The Intelligent Queen!

The Greatest King of all Time (Prophet Sulayman), The Ant, The Hoopoe, The Upright Scholar, The If’reet and The Intelligent Queen!

Avi, calm down and stop bragging! Your weapons have not attained the power that would instill fear in the hearts of those who truly believe in the final Messenger, nor can they ever achieve the might that was bestowed upon Prophet Sulayman, peace and blessings of Allah be upon him. Therefore, no believer fears your most deadly weapon truly, as nothing is invulnerable or invincible, and no one can match the Muslim kingdom of noble prophet Sulayman, peace and blessings of Allah be upon him, until the Day of Judgment. Get rid of the following article:

Reflections on some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali 90

Written by Abdullah Jallow on . Posted in Contemporary Issues, Deviated Callers & Individuals, Fatawa-Rulings, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

It is necessary to bring together the disparager and the disparaged, the refuter and the refuted, and to seek judgment in the (presence) of the scholars. It is not permissible to pass judgement on the refuted and disparaged person in absentia: 

This is one of the Shubuhaat (1) of Adnan Ar’ur, when he used to demand (or request) from Shaikh Rabee, may Allāh have mercy upon him, to seek judgement (together with him) in the (presence) of Al-Allamah Al-Uthaymin, may Allāh have mercy upon him, concerning the Mukhaalafaat and Dalaalaat (2) for which he was criticised. He used to falsely accuse the scholars – who denounced him due to the observations they made regarding his falsehoods – that they pass judgment on him in absentia, meaning  before Al-Muhakamah (i.e. that in order to make a judgement against him, both him and his opponent must be present in the presence of a scholar), and according to him, this is not permissible. 

Al-Allamah Rabee Al-Mad’khali, may Allāh have mercy upon him, was asked, as found in his treatise “Dar Baghi Adnan” about this Shubha (3): “What is your opinion regarding Adnan’s speech as follows: ‘Among the matters that are universally agreed upon by the nations- Jews, Christians, and Zoroastrians – is that during judicial rulings and judgement, it is incumbent to hear from both parties. It maybe that he did not intend this, maybe he did not desire it, maybe it is a slip of the tongue, maybe it is a Shami expression which is different from a Saudi, maybe it is a Maghribi expression which is different from a Mashriqi. (4) When a man rejects Niyyah [i.e. intention which is a requirement in acts of worship] in Islam, then a judgment is issued without hearing the other side, (leading to accusations of) disbelief; how is (this) disbelief? Meaning, what is its ruling (i.e. the ruling on rejecting Niyyah in islam)? A disbeliever! So how can one judge, be pleased with and accept that a person has rejected Niyyah in Islam merely based on a phone call from an unknown person. Masha-Allah, masha-Allah, (is this) based on knowledge and piety; masha Allah, based on understanding?! Someone on the phone from Europe is talking about a well-known person who is a pioneer in Dawah and lives among them, so what prevented them from verifying this issue?

Shaikh Rabee, may Allāh have mercy upon him, replied: 

Indeed, we are profoundly flabbergasted by this man’s hotchpotch in his speech about the scholars, his belittling of them and his self-aggrandizement in this instance. We are profoundly flabbergasted that he conflates judicial rulings with fatwas, so, at times considering their responses as fatwas and at other times as judicial decisions. This is a strange hotchpotch and an atrociously flawed argument on his part. Sadly, he has placed himself in the position of mentoring senior scholars- members of the Council of Senior Scholars- who have devoted their lives to knowledge, fatwas, and judiciary rulings. They know what is required of them when a questioner asks them questions and when they issue rulings. In any case, it can be understood from his speech (i.e. Adnan) regarding judicial rulings that it is not permissible to issue rulings on someone who is absent under any circumstances.

This speech is false. There are numerous situations where a judgment can be made on a person who is absent and it is not a condition that he should be present, nor is a judge obliged to hear from both parties. This matter is well-established and its proof is that Hind bint Utbah said to the prophet Muhammad, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and he does not give us what suffices me and my children, can I take from his wealth?” He (i.e. the prophet) said: “Take from his wealth that which suffices you and your children”. [Al-Bukhari 5364 and Muslim 1714]

He did not say: “Where is Abu Sufyan? Where is he, bring him to me so that he hears this speech?” Allāh’s messenger, peace and blessings of Allāh be upon him, passed a judgement on him while he was absent. He allowed this woman – the wife of Abu Sufyah – to take from his wealth even without his consent. This is a ruling on an absent person. In the Mad’habs of Ahmad, Shafi’i, and Malik, and other than them among the scholars of the Ummah, is that in matters regarding the rights of the people and mutual dealings, it is permissible to make a judgement on the one who is absent.

Here, I reference what Al-Bukhari has stated. He said: “Chapter: Judgment on the one who is absent” with his chain of narration to Urwah, from Aisha that Hind said to the Prophet, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and I am in need from his wealth”, so he said: “Take what suffices you and your children in a reasonable manner”. Al-Hafidh (i.e. Ibn Hajr) said about the statement “(Judgement) on the one who is absent”, meaning, (concerning) the rights of the children of Adam, but not Allāh’s rights, based on the consensus (of the scholars that this applies) even if evidence is established against an absent person regarding theft, for instance, financial judgments that is other than the judgment of cutting the hand. Ibn Battal said: “Malik, Al-Layth, Al-Shafi’i, Abu Ubaid, and others have permitted judgments on the absent person”.

Ibn Abd al-Barr said: “the comprehensive nature of judicial rulings in lawsuits”: Judgment can be made against an absentee with regards to rights, mutual dealings, debts, and all rights, with the exception of real estate because no judgement is made about it, except if the person’s absence is prolonged and it harms his opponent. If this becomes the case, a judgement is made. This is the Mad’hab of Malik. When it is the case that it is permissible to pass a judgment on a dead person, judgement on an absent person is even more permissible. Also, in the Mad’hab of Imam Ahmad, judgement on an absent person is permissible”. The author of “Al-Mughni” reported a difference of opinion on this matter, then he (concluded that what) carries more weight is the permissibility (of passing judgement on an absent person) and he used as evidence the hadith of Aa’isha in the story of Hind, while also pointing out contradictions in Abu Hanifa’s stance.

Adnan neither knows the value of the scholars nor the value of knowledge, nor does he know the conditions of Fatwa. Despite this, he behaves arrogantly towards the scholars and makes them the most ignorant people. So, all the nations make it a condition with regards to judicial rulings and lawsuits that the judge should hear from both parties; all the nations, in Adnan’s view, are acquainted with this, Jews, Christians, and Zoroastrians, while these scholars are ignorant of these matters that are known to the nations of disbelief.

Then the questioner said: May Allāh protect you. What is your view on his earlier statement where he said that perhaps it wasn’t intended that way, it could have been a slip of the tongue, or that the expression might differ between Syrian and Saudi dialects, or even between Moroccan and Eastern expressions, thus, one passes a judgement without hearing the other side in the matter of disbelief. How can that be considered disbelief, meaning, when a man rejects the Niyyah in Islam?

Shaikh Rabee- may Allāh have mercy upon him – responded: This man has elevated himself and his speech to a status unprecedented by anyone else. Scholars listen to the speech of a scholar or someone other than him, clarifies for him that it is a mistake, and then criticises. (For instance), one narrates a hadith and makes a mistake, he (another person) says: “So and so has made a mistake, so and so has misperceived, so and so makes a lot of mistakes, so and so narrates munkar hadith”. He does not summon this narrator and say: “Maybe you intended such and such; inform me of what you intended, perhaps you intended such”. (Rather), he passes judgement on his speech that it is an error. He reads a book, then finds an error in it, he authors volumes to debate this scholar regarding what he considers as mistakes, and none says that (one uses) this method mentioned by Adnan.

Al-Shafi’i engaged in discussions with Malik and Muhammad ibn al-Hasan, the companion of Abu Hanifa, regarding statements they made and rulings they issued. No one said to him: “Why did you approach Muhammad ibn al-Hasan or why did you not engage in discussion with Malik during his lifetime. Why? Why? Why?” No one says this, except the ignorant and the dull-witted who utter the likes of this speech, and put forward such objections. The Salaf used to critique people regarding their beliefs, their statements, and their actions, and they considered this as part of enjoining good and forbidding evil. They would issue fatwas based on the statements they received, and no one says they did not summon the speaker and say, “What did you intend, this or do you intended such and such”. 

An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyeen An Manhaj An-Naqd Inda Ahli As-Sunnah As-Salafiyyeen 165-170

[1] Shubuhaat: doubts or ambiguities that are made to resemble truth but are falsehood in reality

[2] Mukhalafaat: deeds, beliefs, or methodologies that are opposition to what is right in the divine legislation. Dalaalaat: deeds, beliefs or methodologies that are tantamount to misguidance in religious practice.

[3] Shubhah: the singular of Shubuhaat

[4] Shaam: includes countries like Syria, Lebanon, Palestine etc. Maghrib: includes Algeria, Libya, Morocco, Tunisia etc. Mashriqh: includes Egypt, Sudan, etc

Healthy Competition in the Pursuit of Virtuous Deeds

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

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

Healthy Competition

Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated regarding praiseworthy competition:

Every competitor competes the other and is happy when joined, as the companions of the Messenger, peace and blessings of Allāh be upon him, used to compete in good and they were pleased when others joined them; rather they used to encourage one another whilst competing. This is seeking to be foremost in (good deeds). Allah [The Most High] said: [ ۖ فَاسْتَبِقُوا الْخَيْرَاتِ-So hasten towards all that is good].

Allah [The Most High] said:

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ

Race one with another in hastening towards Forgiveness from your Lord (Allah), and towards Paradise, the width whereof is as the width of heaven and earth. [57:21]

Umar Ibn Al-Khattab, may Allāh be pleased with him, used to hasten towards (good deeds to compete) AbuBakr, may Allāh be pleased with him, but he never won. [1]

Umar, may Allāh be pleased with him, said: One day, Allāh’s Messenger, peace and blessings of Allāh be upon him, commanded us to give charity. At that time I had some property, so I said: “Today I shall surpass Abu-Bakr if I am to surpass him any day”. So I brought half of my property. The Messenger of Allah said: “What did you leave for your family?” I replied: “The same amount”. Then Abu-Bakr brought all that he had with him. So the Messenger of Allah said to him: “What did you leave for your family?” He replied: “I left Allah and His Messenger for them”. I said: “I shall never (excel you) in anything”. [2]

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

Envy often arises among individuals who share similar circumstances, such as contemporaries, peers, brothers, and cousins, due to the divergent aspirations of each person, resulting in disharmony and animosity. As a result of this, one scholar may feel envious of another scholar, but they will not envy a worshipper. Similarly, a worshipper may feel envious of another worshipper, but they will not envy a scholar. Likewise, a trader may feel envious of another trader, and a cobbler may feel envious of another cobbler. This is because their goals conflict with each other. The basis of this matter is love of the worldly things, as they are limited for those who compete for them.

However, when it comes to the afterlife, there are no such limitations. Those who have a love for knowledge and awareness of Allah, knowledge about Allah’s angels, Allah’s Prophets, and Allah’s supreme authority over the heavens and the earth, will not feel envy towards others once they are acquainted with these matters. This is because no person can restrict others through these things; rather, you find a particular scholar is known by thousands of other scholars, and they rejoice in his understanding. This is the reason why there is no envy among the upright scholars of the religion because their primary objective is to attain knowledge and awareness of Allah, which is an extensive pursuit. Their ultimate aim is to achieve a lofty position in the sight of Allah, and the rewards that Allah has reserved for them in the hereafter are boundless. The greatest blessing bestowed by Allah is the pleasure of meeting Him, and this cannot be hindered or limited. Furthermore, no competitors in this pursuit can restrict it to others. On the contrary, harmony among the scholars increases as the number of competitors grows. However, if wealth and status become the scholars’ main focus, envy will inevitably arise among them. [3]

[1] Ar-Ruh 431-432

[2] Sahih Abi Dawood 1678

[3] Mukhtasar Minhaj Al-Qaasideen. page 199-201

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 89

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

If a scholar – a criticiser- refutes a person who deserves to be refuted and warns against him due to his bidah, he [this refute, criticiser, scholar] is from the people of justice – those who are sincere to the religion of Islam and the Muslims, and he is not an oppressor; rather, he is a person who has fulfilled an obligation. If he keeps quiet about someone who deserves to be refuted and warned against, he is one (guilty of) betrayal. If he remains silent to the extent that he defends and shelters bidah and its people, then indeed he has destroyed himself, dragged those who listen to him into a mess, active in aiding falsehood and rejecting truth.

Al-Mahajjah Al-Baydaa Fee Himaayah As-Sunnah Al-Gharraa Min Zallaat Ahl Al-Akhtaa Wa- Zaighi Ahl Al-Ahwaa’ page 31