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How those who possessed a profound understanding of their own reality responded to praise or recognition

Written by Abdullah Jallow on . Posted in Basics, Da'wah - Calling To Islam, 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, Worship - 'Ibaadah'.

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

A man among the companions of the Prophet, peace and blessings of Allah be upon him, used to say when he was praised:

اللهُمَّ لا تؤاخِذْني بما يقولون، واغفِرْ لي ما لا يعلمونَ

“O Allah! Do not take me to account for what they say and forgive me for what they do not know (about me)”.

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

This is one of the supplications, specifically when praised and one hears it. For example, when it is said, “Fulaan (such and such person) is upright and righteous”, so he hears what was said about him, or such praise reaches him; or it is said, “Fulaan is very truthful, such and such is a good doer, a charitable person, a scholar and so on”. If he hears this, a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people. If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with righteousness, he makes this supplication “O Allah! Do not take me to account for what they say” – Meaning: “Do not hold me account due to this praise and commendation, and the good characteristics (mentioned about me”. This is because he fears for himself.

The soul of a person is  weak, thus he says, “And forgive me for what they do not know (about me)”- Meaning: “The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds in opposition to the commands and prohibitions in the Shariah] which are unknown to the people, thus he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins, his shortcomings and mistakes that are unknown to the people. The children of Adam are deficient, but there are those among them who fall short and return to (repentance or rectification) and are active again in the performance of good deeds after falling short. Among them are those who fall short and persist upon (sin) until punishment comes upon them. (1)

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] (2)

Nafi, may Allah have mercy upon him, reported that a man said to Ibn Umar, may Allah be pleased with him and his father: “O you the best of people” or “the son of the best of people”. Ibn Umar responded, stating, “I am neither the best of people nor the son of the best of people; I am merely a servant of Allah, hoping for His mercy and fearing Him. By Allah, you will continue to (elevate) a man until you lead him to his destruction.” (3)

Muttarif Ibn Abdillah, may Allah have mercy upon, said: remarked “No one has ever praised me except that my self-worth diminished.” (4)

Malik Ibn Dinar, may Allah have mercy upon him, said: “Whoever distances himself from the allure of worldly life is one who has dominated his desires and one who takes pleasure in false praise has enabled shaytan to enter his heart.” (5)

Fudayl Ibn Iyad, may Allah have mercy upon him, reported that it was said to Sulayman al-Taymi, may Allah have mercy upon him: “You are such and such! Who is like you?” He said, “Do not speak in such a manner. I do not know what may be revealed to me by my Lord, the Mighty and Majestic. I have hear Allah, the Exalted and Majestic, say (i.e. in the Qur’an):

وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ

And there will become apparent to them from Allah, what they had not been reckoning. (6)

(1) Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 2/389

(2) https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

(3) Hilyatul Awliyaa 1/307

(4) Hilyatul Awliyaa 2/198

(5) Hilyatul Awliyaa 2/364

(6) Hilyatul Awliyaa 3/30

The Encounter of Two Renowned Grammarians – Ibn Taymiyyah and Abu Hayyan.

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

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

وقد بَحَثَ بَحْثًا فَائِضًا فِي الفَرْقِ بَينَ المَدْحِ والحَمْدِ، كَتَبَ كِتَابَةً فَائِقَةً فِي ذلك، وقال : كَانَ شَيْخُنَا إِذَا بَحَثَ فِي مِثْلِ هَذَا أَتَى بِالعَجَبِ العُجَابِ.
ولكنه كما قيل
تَأَلَّقَ البَرْقُ نَجْدِيًّا فَقُلْتُ لَهُ
إِلَيكَ عَنِّي فَإِنِّي عَنْكَ مَشْغُولُ

يعني أنه أي شيخ الإسلام ابن تيمية رحمه الله – مُنْشَغل بما هُوَ أعم من التحقيق في اللغة العربية، وإلا فهو أعني شيخ الإسلام رحمه الله – آية في اللغة العربية، فإنه لما قَدِمَ مصر واجْتَمَعَ بأبي حَيَّانَ المصري الشهير صاحب (البحر المحيط) في التفسير، وكان أبو حَيَّان يثني على شيخ الإسلام ثناء عاطرًا وَيَمْدَحُهُ
بقصَائِدَ عِصَامِيَّة ومن جملة ما يقول فيه:

قَامَ ابْنُ تَيْمِيةَ فِي نَصْرِ شِرْعَتِنَا مَقَامَ سَيِّدِ تَيْمِ إِذْ عَصَتْ مُضَرُ

يعني أبا بكر – رضي الله عنه – يومَ الرِّدَّةِ.

فلما قَدِمَ شيخ الإسلام مِصرَ اجْتَمَعَ بِأَبِي حَيَّانَ وتَنَاظَرَ مَعَهُ فِي مَسْأَلَةٍ نَحْوية،
واحتج عليه أبو حيان بقول سيبويه في كتابه
قال: إن سيبويه قال كذا وكذا، فَكَيْفَ تُخَالِفُهُ؟
فقال له شيخ الإسلام ابن تيمية: وهل سِيبَوَيْهِ نَبِيُّ النَّحْو حَتَّى يُحِبَ عَلَيْنَا
اتباعه ؟!
ثم قال: لقد غَلط في الكِتَابِ في أَكْثَرَ مِنْ ثَمَانِينَ مَوْضِعًا لَا تَعْلَمُهَا أَنت
ولا هو، بعد ذلك أَخَذَ أبو حَيَّان عليه وهَجَاهُ، وَأَنْشَأَ قَصِيدَةً يَهْجُو فيها شيخ
الإسلام ابن تيمية ، نسأل الله العَافِيةَ، عفا الله عنَّا وعَنْهُمْ جَمِيعًا

While speaking about Imam Ibn Al-Qayyim’s, may Allāh have mercy upon him, book “Bada’i Al-Fawa’id”, Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said: Indeed, he conducted an extensive research on the difference between [المَدْحِ] and [الحَمْدِ], and wrote an exceptional written work on the subject. He (Ibn Al-Qayyim) said: “When our Shaikh (i.e Shaikh Al-Islam Ibn Taymiyyah) used to research on the likes of this (topic), he presented (some) of the most amazing of things. However, as it is said: ‘The lightning shone brightly in Najd, and I said to it, ‘Depart from me, for I am preoccupied (with other matters)’”. That is, Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, was engaged in matters that extend beyond the mere investigation of the Arabic language, but apart from that he was an Ayah (a sign) in the Arabic language. When he arrived in Egypt, he met with Abu Hayyan Al-Misri, may Allāh have mercy upon him, the well-known author of “Al-Bahr Al-Muhit” in Tafsir.  Abu Hayyan used to praise Shaikh Al-Islam with heartfelt (or excellent) commendations and praising him in lines of poetry. From what he said was: “”Ibn Taymiyyah stood in defense of our (Islamic) Shariah in a manner akin to that of Sayyid of Taym, when Mudar rebelled”. (Sayyid Taym) meaning Abu Bakr, may Allah be pleased with him, during the Apostasy Wars.

So, when Shaikh Al-Islam Islam arrived in Egypt, he convened with Abu Hayyan and engaged in a debate (or mutual discussion) with him regarding a grammatical issue. Abu Hayyan cited the words of Sibawayh from his book as evidence, stating, “Sibawayh said so and so; how can you contradict him?” Shaikh al-Islam Ibn Taymiyyah said to him, “Is Sibawayh a  prophet of grammar, thus it is obligated to us to follow him?” He (Shaikh Al-Islam) further said, “He (Sibawayh) has made errors in the book in more than eighty instances, which neither you nor he are aware of”. After this, Abu Hayyan censured and disparaged him (in this affair) – composed a poem in which he disparaged Shaikh al-Islam Ibn Taymiyyah. We ask Allah for wellbeing, and may Allah pardon us and all of them. [Paraphrased]

Sharh Hilya Talib Al-Ilm pages 175-176

Has the story reached you, of the honoured guests – [A Lesson On Hospitality In The Story of Prophet Ibrahim]

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, Worship - 'Ibaadah'.

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

Allah (The Most High) says:

هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ

إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ قَوْمٌ مُّنكَرُونَ

فَرَاغَ إِلَىٰ أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ

فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ

فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ

فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ

Has the story reached you, of the honoured guests [three angels; Jibrael (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him, and said, “Salam, (peace be upon you)!” He answered; “Salam,(peace be upon you),” and said: “You are a people unknown to me. Then he turned to his household, so brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows]. And placed it before them, (saying): “Will you not eat? Then he conceived a fear of them (when they ate not). They said: “Fear not.” And they gave him glad tidings of an intelligent son, having knowledge (about Allah and His religion of True Monotheism). Then his wife came forward with a loud voice, she smote her face, and said: “A barren old woman!” [51:24-29]

Imam Ibnul Qayyim, may Allāh have mercy upon him, said:

Allah described Ibrahim’s, peace be upon him, guests as being honourable. They were either honourable in the sight of Ibrahim or honourable in the sight of Allah. The verse carries both meanings. 

Allah says: [ إِذْ دَخَلُوا عَلَيْهِ- When they came in to him]. So, there is not a mention about them seeking permission to visit him and this is proof that he was known for being generous to guests. His house was open to guests and frequented by the one who could find it without the need for asking permission. This is the highest level of generosity.

[فَرَاغَ إِلَىٰ أَهْلِهِ -Then he turned to his household]: He went to his family in secret without the knowledge of the guests. This is an act of nobility – the leader of the house goes away secretly in such a manner that the guest is unaware, lest (the guest) becomes uneasy and shy, thus he is made unaware until (the host) comes along with the food, as opposed to the one who says to his guest or those who are present: ‘’Wait, so that I bring you food’’ or a similar statement, that makes the guest feel shy and embarrassed.

[فَجَاءَ بِعِجْلٍ سَمِينٍ – so (he) brought out a fat roasted calf]: This is an indication of his hospitality to his guests. Allah did not say that Ibrahim ordered for them, rather he went and came back with the (roasted calf) himself. He did not send his servant to bring it and this is the highest degree of hospitality to guests. He came with a full roasted calf and not half of it- perfect hospitality. The calf was fat and not skinny, and it is well known that this was among the best of their wealth. The likes of it is given particular attention and nurturing, and Ibrahim, peace be upon him, chose it for his guests.

He himself brought the food close to them and did not command his servant to do so.  He brought the food close to them and did not make them come close to the food. This is the highest level of generosity- bringing the food close, carrying it to the guest and not placing it at a distance and then asking the guest to come close.

He said to them [أَلَا تَأْكُلُونَ- Will you not eat?] This is a generous and soft speech, and it is better than saying ‘eat’ or ‘extend your hands’ and what is similar to it. He spoke to them with this generous and soft speech when he saw that they were not eating because his guests are never in need of his permission; rather they eat when he presents food to them. Thus, when these guests did not eat, he said to them: ‘’Will you not eat?’’ He felt fear of them but did not reveal it. 

An Excerpt from “Bada’i at-Tafsir al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 3/45-46

This Fa’idah was first brought to my attention by Ustadh Abu Tasneem – Mushaf Al-Banghali – may Allah bless him and his family

Exquisite Equitable Enforcement of Justice

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

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

Equal Application of the Law On All Those Have Reached The Age of Accountability or Considered Accountable In Islamic Law

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. (1)

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”. Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. (2)

Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. (3)

[1] Saheeh Muslim. 1688a

[2] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[3] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

The Jihad of a Lifetime Against Four Things!

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

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

Allāh, The Exalted, says:

وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَٮٰكُمۡ‌ۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ 

And hold fast to Allah; He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper!’’ [Al-Hajj. 78]

When you hold fast to Allah, He will protect you. Allah will help you against ([the evil desires) of your souls and shaytaan – the two enemies that never isolate themselves from a person. Their enmity is more harmful than an apparent enemy. Therefore, being given help against them is the most important thing and a person’s need for it is more.The completeness of this help is (given) is based on the level of one’s attachment to Allah. [1]

Allah, The Most High, says:

وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَا‌ۚ

As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism)] [29:69]

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

Allah, Glorified be He and free is He from all imperfections, attached guidance to Jihad [striving in the path of Allah]. The people with the most perfect guidance are those who (perform) a greater Jihad.  The most obligatory Jihad is the Jihad against the Self (a), Jihad against (vain) desires, Jihad against shaytan and Jihad against the Dunyah (b) Whoever strives against these four, Allah will guide him to the paths of His Pleasure leading to Paradise. Whoever abandons (this) Jihad will miss guidance depending on the extent of what he neglected it. Junaid, may Allah have mercy upon him, said: “Those who strive against their (vain) desires through repentance, Allah will  guide them to the paths of sincerity. It is not possible to strive against the enemy in the open, except for the one who strives against these enemies inwardly. Thus, whoever is aided against them, he will be victorious against his enemy and whoever is made to be overcome by them, his enemy will be made victorious over him. [2]

[a] Jihad Against The Self: Striving to attain upright guidance, adhering to it after being acquainted with it, calling to it and exercising patience when faced with the difficulties in that path [3]  Imam Al-Aajurree – may Allah have mercy upon him- said: I will provide you with a similitude that is clear to you. Know that the soul can be compared to a young horse, and the beholder is amazed when he looks at its good appearance and beauty. The people who possess knowledge regarding it say, “It will not yield any benefit until it undergoes proper training and discipline, at which point it will prove to be advantageous – capable of performing well and being of service, leading its rider to commend the results of its training and discipline. However, without discipline, its attractive appearance and beauty will be futile, and its rider will not praise its performance when needed”.

If the young horse’s owner heeds the advice of knowledgeable individuals regarding its situation, he will recognize the validity of their counsel and subsequently entrust the horse to a trainer. A horse trainer is only deemed deserving of the title if they are skilled in the training process and possess patience. If the trainer is well-versed in horse training and understands the most effective approach, the owner will benefit; however, if the trainer lacks expertise in horse training and discipline, he will harm the young horse, expend unnecessary effort, and the rider will be dissatisfied with the outcome.

Should he possess expertise in horse training and disciplinary techniques, yet lack the fortitude to withstand the challenges inherent in the process, seek comfort over perseverance, and exhibit negligence towards the appropriate actions to be taken, he will ultimately ruin and mistreat the young horse, rendering it unsuitable for duty and incapable of running, resulting in a discrepancy between its outward appearance and its actual capabilities.

If the owner of the young horse was also its trainer, he would feel remorse when regret becomes futile due to his neglect. So, when a task is required, he looks to another horse whose assistance is requested and given and moves swiftly when necessary. However, when he asks his horse for help and requests it to move swiftly, he receives no answer and the horse refuses to comply. All of this is a result of his negligence in training the horse and his impatience after acknowledging it. Consequently, he starts to blame himself, saying: “Why was I negligent and why did I fall short? Truly, my impatience has caused everything I detest”. And Allah’s Aid is sought! Consider and comprehend this similitude, may Allah have mercy on you, so that you may be successful and saved. [4]

[b] Jihad against the Dunyah: In a supplication, the Prophet, peace and blessings of Allah be upon him, asked Allah:

اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيبَاتِ الدُّنْيَا وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا وَاجْعَلْهُ الْوَارِثَ مِنَّا وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا وَانْصُرْنَا عَلَى مَنْ عَادَانَا وَلاَ تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا وَلاَ تُسَلِّطْ عَلَيْنَا مَنْ لاَ يَرْحَمُنَ

[وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا – ‘Do not make the Dunyah our greatest concern]. [5] Al-Allamah Al-Mubaarakfooree, may Allah have mercy upon him, stated in his explanation of this supplication that it means: “Do not make wealth and status our greatest goal or the reason behind our grief, rather direct our greatest goal or the reason behind our grief towards the deeds of the afterlife. [6]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [7]

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] [8]

[1] Jalaa Al-Af’haam. Page 154

[2] Al-Fawaa’id page 97

[3] Zaad Al-Ma’aad 3/9

[4] An Excerpt from Adabun Nufoos. Page 5]

[5]Sahheeh at-Tirmidhee 3502 

[6] Tuhfah Al-Ahwadhee 9/475-477]

[7] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[8]  https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

A Principle In The Qur’an: “Turning Away From What Is Beneficial Is Replaced With Harm”

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Whoever Abandons What is Beneficial Will Be Put to Trial With What Is Harmful

Imam As-Sadi, may Allaah have mercy upon him, stated:

This is found in a number of verses, that when the polytheists shunned the worship of Ar-Rahmaan (Allah), they were put to trial with the worship of images (idols).

When they displayed haughtiness and claimed that the Messengers were (only) humans (i.e. therefore they are not obliged to follow the Messengers), they were put trial with submission to everything that made (their) intellect and religion unstable.

When Iman was clearly shown to them (i.e. the disbelievers) at the first instance and they recognised it, but then turned away from it, Allah – Glorified be He and free is He from all imperfections- turned away, afflicted and sealed their hearts.  Thus, they did not believe until they perceived the painful punishment.

After the straight path was clarified for them, but they deviated from it by choice and approved the path of deviation in opposition to the path of guidance, they were punished- Allah allowed their hearts to stray (due to their own wrong doing) and became confounded in their path (of misguidance).

When they belittled the signs of Allah and His Messengers, Allah belittled them with a humiliating punishment. When they displayed haughtiness, Allah humiliated them in this life and the next.

When they forbade that Allah’s Name be glorified and mentioned in the Mosques of Allah and strive for their ruin, it was not fitting after that they should enter it except in fear.

وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ
فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوا وَّهُم مُّعْرِ‌ضُونَ
فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّـهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ

And of them are some who made a covenant with Allaah (saying): ”If He bestowed on us of His Bounty, we will verily give Sadaqah (Zakat and voluntary charity in Allaah’s cause) and will be certainly among those who are righteous”.  ‘Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakat or voluntary charity)], and turned away, averse.  So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies”. [at-Tawbah. Aayaat 75-77]

The verses that convey this meaning are numerous and in them is that a servant (of Allah) was close to being guided and made to follow the straight path, but then he abandoned it after being acquainted, or he renounced it after following it, thus he is punished and has no right to guidance.  This is a recompense for his actions, as Allah says about the Yahud (i.e. those who knew the truthfulness of Muhammad’s (peace and blessings of Allah be upon him) Messengership, but turned away from it wilfully)]:

وَلَمَّا جَاءَهُمْ رَ‌سُولٌ مِّنْ عِندِ اللَّـهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِ‌يقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّـهِ وَرَ‌اءَ ظُهُورِ‌هِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ

And when there came to them a Messenger from Allaah (i.e Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allaah behind their backs as if they did not know!  They followed what the (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan.  [Al-Baqarah. Ayaat 101-102]

They abandoned the most sublime, the most beneficial and the most truthful of the Books (i.e. the Qur’aan), thus Allah put them to trial with following that which is the most debased, most untruthful, and most harmful. Those who wage war against Allah and His Messenger abandon spending their wealth in obedience to Allah, and (instead) spend it in obedience to shaytaan.

An Excerpt from ‘Al Qawaa-idul Hisaan Li-tafseer Al Qur’an’ Pages 96-97

It may be that you dislike a thing which is good for you- [A number of insightful guidelines in this Ayah]

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

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

Allah, The Most High, says:

وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡ‌ۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [AI-Baqarah. Verse 216]

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

There is for the servant -in this verse – a number of insightful guidelines, underlying benefits and welfare. (This is) because indeed if he knows that Al-Makruh (what is hated) can bring forth Al-Mahbub (i.e. what is beloved), and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. This is because he does not have (infinite or perfect) knowledge of the Awaqib (i.e. the final outcomes), but Allah knows that which he does not know.

There is nothing more beneficial for him than fulfilling Allah’s commands, even if it is difficult for him in the beginning and his soul dislikes it, because all its end result will be good – a means to happiness, pleasure and joy. Similarly, there is nothing more harmful for him than doing what he has been forbidden, even if his soul desires and inclines towards it because all its end result will lead to pain, grief, evil and calamities. A distinguishing characteristic of (sound) intellect is that it prefers to bear little pain whose end results will lead to great enjoyment and abundant good, and it avoids that little enjoyment whose end results will lead to great pain and prolonged evil. The observations of an ignorant person does not permit him to (pay attention to the true or real) goals behind events that occur from the very beginning of an affair, but as for the sensible person, he always looks at the (true or real) goals behind those events. He looks at the praiseworthy and unpraiseworthy goals that are not obvious (to the ignorant one). He sees what is forbidden as tasty food that is mixed with deadly poison, therefore, whenever he is urged towards eating that food due to its tastiness, he is turned away due to the poison in it. As for the commandments, he sees them as bitter medication that will lead to physical well-being and cure; therefore, whenever he is turned away from the medication due to its bitterness, he is then urged towards it due to its benefits.

However, this requires the blessing of knowledge by way of which a person can perceive the (praiseworthy and unpraiseworthy goals) behind those events that occur from the very beginning of an affair, as well as firm patience that would enable him to bear the difficulties upon the path towards achieving the expected goals. If he does not have certainty and patience, it would be difficult for him to achieve that; but if he has firm certainty and patience, he would be facilitated with ease whilst bearing every difficulty in his pursuit of everlasting good and enjoyment. 

The servant should hand over his affair to the One (Allah) who knows – (perfectly without anything hidden from Him)- the end result of affairs. He should be pleased with what Allah chooses and decrees for him because of the good end result he hopes for.

Neither should he make suggestions to his Lord nor put forward his choice over that of his Lord, nor does he ask for something about which he has no knowledge because it may be that what will bring about harm and destruction on him is found in what he asks, whilst he does not know. Therefore, he does not choose anything over what his Lord chooses; rather he asks his Lord to choose the best for him and make him pleased with what has been chosen for him, because there is nothing more beneficial for him than this.

When he hands over his affair to his Lord and is pleased with what has been chosen for him, his Lord facilitates him with strength, determination and patience in that which has been chosen for him; repel the afflictions he would have encountered due to the choice he makes and show him some of the good end results of the choice his Lord made for him, which could not have been attained through the choice he makes for himself.

He is relieved of the difficult reasoning about all types of choices and his heart is emptied of projections through which he ascends one obstacle and descends into another. And alongside this, he cannot escape what is decreed for him. If he is pleased with Allaah’s choice, then what has been decreed will come to him, whilst he is deserving of commendation and graceful in it; otherwise, what has been decreed will come to him while he is blameworthy and ungraceful, because he is left with the choice he made for himself. (1)

If Allah wants good and guidance for His servant, He makes him witness the fact that the blessing he has is one of His blessings and enables him to be grateful for it. If his soul whispers to him to move away from it, he seeks guidance from His Lord – by way of Istikhara (a) – as one who is ignorant of his welfare and unable to attain it, and then delegates the affair to Allah by asking Him to make a good choice for him. (2)

[a]: Al-Istikhara: Jaabir Bin Abdillah, may Allah be pleased with him and his father] said, ”Allah’s Messenger [peace and blessings of Allah be upon him] used to teach us the way of doing Istikhara (i.e. the means to ask Allah to guide one to the right action concerning any job or a deed) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer a two rak’ats other than the compulsory ones and say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

O Allah! I seek counsel through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter-(or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it’. The Prophet, peace and blessings of Allah be upon him, added that then the person should mention his need [i.e. the affair or task]. [Bukhaari: 1162] 

After Istikhara, one also seeks the advice of upright people who are capable of giving advice in the affair. Al-Hasan al-Basri, may Allah have mercy upon him] said, “By Allah! Never have people sought advice except that they were guided to the best of what was available to them”. Then he recited (the Ayah) “And (the Believers) who (conduct) their affairs by mutual consultation”. [Ash-Shura. 38]

Al-Allamah Zayd Bin Hadi, may Allah have mercy upon him, said: 

Allāh, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allāh be upon him,  to consult his companions in some affairs: “And consult them in the affairs. Then when you have made a decision, put your trust in Allāh”. [Aal Imran. 159]

He [i.e. the Prophet] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said, “The one who consults (others) does not regret (thereafter InShaaAllah) and the one who performs Istikhara will not fail (to achieve what is good for him or her)”. Both Istikhaara and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [3]

Abu Hurairah, may Allāh be pleased with him, said that the Messenger, peace and blessings of Allāh be upon him, said: “The consultee is in a position of trust”. [Sahih  Sunan Abi Dawud. 5128]

The consultee is in a position of trust]. He is the one whose opinion is sought after regarding an affair of Maslahah (i.e. an affair that will bring about benefit and repel harm). He is in a position of trust with regards to what he is asked and it is not permissible for him to deceive the one who consults him, by concealing the affair that would bring about benefit. [4]

This hadith is evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [5]

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] [6]

[1] An Excerpt from ‘Al-Fawa’id’ pages 203-204

[2] Al-Fawa’id 259

[3] An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285

[4] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabeeh. 4/259. Hadith 5062

[5] Awn Al-Ahad As-Samadi, Sharhu Al-Adab Al-Mufrad. 1/283. Hadith Number 256

[6] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

Chapters from The Life of Shaikh Rabee- Excerpts From a Forthcoming Publication

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

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

We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:

When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.

The Ninth Excerpt:

Fusool_Shaikh_Rabee_Chapter_9_Ezxcerpt

Chapters From The Life of Shaikh Rabee- Excerpts From a Forthcoming Publication

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam.

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

We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:

When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.

The Eight Excerpt:

Fusool_Shaikh_Rabee_Chapter_8_Excerpt

The act of pardoning is virtuous, but sometimes it requires careful consideration in certain situations

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

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

Abdullah Bin Amr Ibn Al-Aas, may Allah be pleased with him and his father, said: The Prophet, peace and blessings of Allah be upon him, said: “Be merciful to others and you will receive mercy. Forgive others and Allah will forgive you. Woe to the vessels that catch speech (the ears). Woe to those who persist – those who consciously persist upon what they commit (sin) whilst they know”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said: “Be merciful to others and you will receive mercy”- Meaning, be merciful to yourselves and others. The one who is merciful to himself by performing acts of obedience to Allah, abandoning disobedience to Allah and restraining himself from Allah’s punishment, shows mercy to another person in that which contains one’s wellbeing, aids him, and fulfills his needs, then indeed Allah, The Blessed and Exalted, will show him mercy because recompense is given in accordance to the good deed, and vice versa. This is because the understanding behind this statement, “Be merciful to others and you will receive mercy” comprises an affair and its answer, which is that the one who does not show mercy to the people will not be shown mercy. In another hadith, (the Prophet said), “Those who are merciful will be shown mercy by the Most Merciful. Show mercy to those on earth, and the One above the heavens will show you mercy”.

“Forgive others and Allah will forgive you”. The intent behind the word Maghfirah in this hadith is to overlook the mistake of the one who commits a mistake. Whoever wrongs you through speech or deed, and then approaches you with an apology and (desires to) free himself from it, then indeed pardon him and do not be harsh towards him, whilst you hope that – behind such pardon- Allah will pardon you and forgive you your sin because you did good to one of His servants, pardon him, solve the problem and relinquished your rights, and Allah is more worthy that you do that for His Sake, so that He pardons you, forgives you your sin, conceal your shortcomings and makes your affair easy. [1]

Allah, The Exalted, said:
فمن عفا وأصلح فأجره على الله

“But whoever forgives and makes reconciliation, his reward is due from Allah”. [Ash-Shura 40]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: Pardon is not (considered) good unless (accompanied) by reconciliation. If an individual is known for their wrongdoing, rebelliousness, and transgression against Allah’s servants, it is better not to forgive him and to seek after one’s rights. This is because if you pardon, his evil will increase. As for if the individual who has wronged you is a person who does not commit much wrong and transgression, and the offense is an isolated incident, then, in this case, it is better to pardon. [2]

The Imam also stated: Pardon may (sometimes) be a cause for an increase in transgression and animosity; (sometimes) may be a cause to end to it, and it may be that the transgressor neither increase (in transgression) nor lessen it. If (a pardon) would cause an increase in transgression, then in this case it is blameworthy and maybe forbidden. For example, pardoning a criminal who subsequently commits another crime, and another crime or a greater one, then in this case, the one who pardoned is not praised. It may be that pardon ends transgression, as the (wrongdoer) may feel ashamed and say: “This person who has pardoned me, it is not possible that I transgress against Allah’s servants”. Thus he feels ashamed of being from the transgressors. In this case, we say that the pardon is praiseworthy, required, and may (even) be obligatory. If the pardon neither results in an increase (in transgression) nor a fault (flaw), it is better (to pardon) due to Allah’s statement:

[وأن تعفوا أقربُ للتقوى – And to forego and that is nearer to (piety, righteousness). [Al-Baqarah 237] [3]

“Woe to the vessels that catch speech”. This contains a warning to one who hears the truth but is heedless. It enters one of his ears and exits the other and he does not benefit from it. “Woe to those who persist, those who consciously persist upon what they commit, whilst they know”. They are those who persist in a sin while knowing that it is a sin. Allah rebuked them because they persist in sin and they do not fear, unlike the (true) believers because Allah described them saying:

وَٱلَّذِينَ إِذَا فَعَلُواْ فَـٰحِشَةً أَوۡ ظَلَمُوٓاْ أَنفُسَہُمۡ ذَكَرُواْ ٱللَّهَ فَٱسۡتَغۡفَرُواْ لِذُنُوبِهِمۡ وَمَن يَغۡفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمۡ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ وَهُمۡ يَعۡلَمُونَ

And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know. [Surah Aal Imraan. Aayah 135] [4]

[1] An Excerpt from at-Taleeqaat al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/63-64

[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=213449 [paraphrased]

[3]https://www.alathar.net/home/esound/index.php?op=codevi&coid=125647#:~:text=%D8%AB%D8%A7%D9%84%D8%AB%D8%A7%20%3A%20%D8%A5%D8%B0%D8%A7%20%D9%83%D8%A7%D9%86%20%D8%A7%D9%84%D8%B9%D9%81%D9%88%20%D9%84%D8%A7,%D9%87%D9%86%D8%A7%20%D8%A8%D9%8A%D9%86%20%D8%A7%D9%84%D8%B9%D9%81%D9%88%20%D9%88%D8%A7%D9%84%D9%82%D8%AF%D9%8A%D8%B1%D8%8C%20%D9%84%D8%A3%D9%86 paraphrased

[4] An Excerpt from at-Taleeqaat al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/63-64