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Admonition when Shariah schools began to emerge in Baghdad

Written by Abdullah Jallow on . Posted in 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.

Al-Allamah Siddeeq Hasan Khan, may Allah have mercy upon him, stated:

(You) should know that sound knowledge does not contain any harm. Conversely, ignorance does not hold any benefits. This is because every piece of sound knowledge has a benefit that is connected to matters of the Afterlife, the life (in this world), or human perfection. However, in certain sciences, it may be mistakenly assumed that harm can arise or that the knowledge is not beneficial due to a failure to consider the necessary conditions that must be observed in acquiring knowledge and by the scholars, because every branch of knowledge has its boundaries, and these boundaries should not be exceeded. It is erroneous to believe that knowledge can surpass its intended purpose, just as it is incorrect to assume that mainstream medicine can cure all ailments. In reality, certain diseases cannot be cured through (medical) treatment. [I] Among them (the people) is one who thinks that (some specific) knowledge is above its rank, just as one thinks that jurisprudence is the most honourable of all sciences without exception, but this is not the case, as the knowledge of pure Islamic monotheism is more honourable without exception. [II]

Among them is (one) intending through knowledge other than its purpose, such as the one who learns for the sake of wealth or prestige. The purpose of sciences of the religion in and of themselves is not to earn wealth, but rather acquaintance with facts and refining morals. Therefore, he who pursues knowledge of the religion for the sake of professionalism is not a scholar, but rather he is someone who feigns resemblance to the scholars. [III] The scholars of Transoxiana revealed and stated this when they were informed of the construction of schools in Baghdad; so, they held gatherings of religious knowledge and stated: “The people with lofty aspirations and the pure souls used to preoccupy themselves with it, whose goal behind the pursuit of knowledge was because of its nobility and perfection (attained) through it, thus, they came to the scholars to benefit from them and their knowledge. However, if it becomes a means of earning, the mean (vile) and lazy people will approach it and this will be a reason for its disappearance, thus the sciences of wisdom are abandoned, even though they are noble in and of themselves”. [IV] [1]

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[I]https://abukhadeejah.com/what-are-the-principles-of-medicine-with-the-scholars-of-islam/ https://abukhadeejah.com/why-i-post-health-articles-on-my-site-and-top-12-tips-for-cancer-prevention/

[II]Al-Allamah Rabee Bin Haai Al-Mad’khali, may Allah preserve him, stated: The Muslims have to be acquainted with the knowledge of Tawheed and Shirk. Shirk is the gravest sin that can be committed in disobedience to Allah. The Prophets brought the greatest (aspect) of knowledge, and that is the knowledge of Tawheed, and they warned against the greatest wrong-doing, which is to ascribe partners to Allah. [ إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬ – Verily! Associating partners to (Allah in worship) is a great wrong indeed]. [Luqman. 13]

This is an affair that many of the callers to Islam have turned away from at present and do not give importance. The knowledge of Tawheed is the first thing they snub and flee from, (and) Shirk is the first thing they decline (to address) when seeking to guide the Ummah. Neither do they warn the people nor caution them against this greatest danger known to mankind [i.e. Shirk]. Tawheed is the greatest (knowledge) brought by Prophets as glad tidings, but they (i.e. many of the callers) do not convey it; rather the greatest affair to them is modern politics. The knowledge of Tawheed is the affair by way of which this Ummah is distinguished. Neither is there anything more impure (i.e. corrupts the heart, deeds, manners, thoughts, ideas, intentions, goals, aims, etc) nor filthier than shirk, so why do we not purity the Ummah from this impurity and filth? Why do those callers to Islam deliberately feign ignorance of this impurity, in which the people wander blindly and belittle its severity, even though there is nothing equal to its (filthiness and impurity)? It is obligated to the Muslims to free themselves from the filth of shirk and sincerely worship Allah alone so that they become the cleanest people and purest [i.e. in creed, deeds, thoughts, views, intentions, goals, aims, etc]. And through this, they will be distinguished [in every virtuous trait]. If the mosques of the Muslims in the Islamic world are filled with graves- even though the Messenger severely cursed those who turn graves into places of worship- and those callers to Islam have not taken any steps to confront this filthy practice, then there can be no betrayal and deception -against the ummah- greater than this.

إِنَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلۡكِتَـٰبِ‌ۙ أُوْلَـٰٓٮِٕكَ يَلۡعَنُہُمُ ٱللَّهُ وَيَلۡعَنُہُمُ ٱللَّـٰعِنُونَ

Verily, those who conceal the clear proofs, evidences, and the guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. [Al-Baqarah. 159]

The greatest clear proof is Tawheed and it is the guidance that will remove the people from shirk. Therefore, O callers to Islam! Fear Allah, safeguard the Muslims from this greatest danger, and raise them to the highest station in this worldly life – the station of Tawheed because there is no station loftier than the station of Tawheed. Tawheed is the greatest station in the entire universe and Shirk is the lowest. [2]

[III] https://salafidawahmanchester.com/2025/01/04/certificates/

[IV] Imam Ibn Al-Jawzi, may Allah have mercy upon him,  said: I saw that solely being preoccupied with studying Fiqh and listening to hadeeth is not enough to rectify the heart, except combined with (the authentic narrations concerning the) softening of the hearts, and looking into the biographies of the pious predecessors. As for knowing Halal and Haram only, it does not have a great strength in softening the heart; rather the softening of the heart is (attained) by mentioning the Ahadith on the subject matter and the stories of the pious predecessors. That is because they (i.e. the pious predecessors) grasped the intent behind narrating, demonstrated the tangible obligated actions by way of them, practical encounter with their meanings, and the goals behind them. And there is nothing that will make you experience this, except after cultivation and experience. That is because I find that the ambition of the majority of the Muhadditheen and the students of hadeeth is (focused on acquiring hadeeth that has the closest chain of transmission from the Prophet and gathering numerous authentic Ahadith on a particular subject matter in the religion. And the majority of the jurists (focus on) the science of debate and that which gives one the upper hand, so how can the heart be softened through these affairs? Indeed, a group of pious predecessors aspired to see that a righteous slave should look to his character and upright guidance and not (merely) the knowledge he has acquired. That is (because) his character and upright guidance are the fruits of his knowledge. So understand this! The students of Hadeeth and Fiqh should combine (seeking after hadeeth and fiqh) with studying the lives of the pious predecessors and the Zuhhaad so that it can be a means to soften the heart. Indeed, books have been compiled regarding the affairs and manners of each one of those well-known outstanding men (of piety). A book has been compiled regarding the affairs of Al-Hasan [Al-Basri], Sufyaan Ath-Thawri, Ibraaheem Bin Ad-ham, Bishr Al-Haafiy, Ahmad Bin Hanbal, Ma’roof and other than them amongst the scholars and the Zuhhaad. [6]

It is necessary that the seekers of Hadeeth should have the most perfect (behaviour, manners, etiquette, etc) amongst the people, be the most humble amongst the people, the greatest in their impartiality and adherence to the religion, the least in (deviating from good conduct) and (being overcome with) anger because they constantly listen to the narrations that gather the excellent manners and etiquettes of Allah’s Messenger [peace and blessings of Allah be upon him], the lives of the virtuous pious predecessors, the path of the scholars of Hadeeth and the virtues of the (pious ones and scholars) who have passed away; so they adhere to the purest and excellent (aspects of those traits, etiquettes, manners, etc) and turn away from the most despised and lowly (traits, behaviour, manners, etiquettes, etc). [7]

[1] An Excerpt from “Abjad Al-Ulum” 1/77-78. slightly paraphrased

[2] An Excerpt from “Marhaban Yaa Taalibal Ilm”. pages 104-106. slightly paraphrased

[3] Sharh Hilya Taalib Al-Ilm..page:22. slightly paraphrased

[4] An Excerpt from ‘Saydul khaatir’ Page 171. Daar Ibn Rajab. 1st edition 2003

[5] Source: An Excerpt from ‘Jaami Bayaan Al-Ilm 1/78. By Al-Khateeb Al-Baghdaadi

Destructive Self-sufficiency

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Allah, The Exalted, said:

كَلَّآ إِنَّ ٱلۡإِنسَـٰنَ لَيَطۡغَىٰٓ
أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ

Nay! Verily, man does transgress all bounds, because he considers himself self-sufficient.

[كَلَّآ إِنَّ ٱلۡإِنسَـٰنَ لَيَطۡغَىٰٓ – Nay! Verily, man does transgress all bounds]- Meaning, Abu Jahl, who used to be insolent and boastful about his clothing, riding beast and food when he earned more wealth. [1]

[أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ – because he considers himself self-sufficient]- Meaning, due to the human being’s ignorance and wrongdoing when he considers himself self-sufficient, he transgresses, rebels, haughtily turns away from guidance, forgets that he will be returned to his Lord and does not not fear the recompense; rather, he might reach such a state that he abandons guidance and calls others to abandon it and tell others not to perform the prayer which is the most virtuous deed of Iman. [2]

Allah did not (solely) state that he (this human being) became self-sufficient; rather, He indicated that tyranny arises from the perception of his self-sufficiency. But He did not mentioned this perfection in Surah Al-Layl; instead, He stated:

وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ

وَكَذَّبَ بِٱلْحُسْنَىٰ

فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ

But as for he—( Umayyah bin Khalaf)—who is miserly (with respect to his wealth and Allāh’s right upon him) and considers himself self-sufficient (from his Lord). And rejects al-Ḥusnā (the statement of monotheism) (or: the obligations of prayer, fasting and charity) (or: the promise of Allāh) (or: Paradise and its reward). Then We will make easy for him (the path to) evil (or: Hellfire). https://www.thenoblequran.com/q/#/verse/92/8

This, and Allah knows best, is due to the cause of his arrogance, which stems from his perception of his own self-sufficiency.

Surah Al-Layl elucidates the factors contributing to his downfall and the lack of ease in his affairs, stemming from their belief that they do not need their Lord by abandoning obedience and servitude. Had they genuinely relied on Allah, they would have endeavored to draw nearer to Him through the prescribed acts of worship, akin to a servant who cannot do without his Lord even for a moment and adhering to His orders. For this reason, this is linked to his miserliness, which reflects his failure to fulfill his obligations in speech, actions, and wealth, as well as his rejection of Al-Husna [Footnote a] which is promised those who perform good deeds, as stated by Allah: [لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ – For those who have done good is the best (reward, i.e. Paradise) and Ziyadah]. [Footnote b]

The purpose of this discussion is that the perfection of not needing Allah is the cause of the downfall of a servant of Allah and is the root of all difficulties. His perfection of not being in need of his Lord is the cause of his transgression and downfall, both of which stand in stark contrast to the dependence on Allah and servitude (to Him). [3]

The creation find themselves within two types of neediness. The first type of neediness is inevitable. It is a type of neediness which every everyone (cannot do without) – the righteous and the wicked. It neither necessitates praise nor dispraise, and neither reward nor punishment; rather it is solely due to the fact that the creation are created beings [i.e. absolutely in need and completely dependent on their Creator in every way].

The second type of neediness is one based on choice from which emanates two noble aspects of knowledge. The first one is the servant’s knowledge and awareness of his Lord and the second is knowledge and awareness of oneself in reality. As soon as one acquires these two types of knowledge, it brings about a type of neediness that becomes a person’s distinguished and most precious source of wealth, and the means to success and happiness in (this life and the next). The people’s different stations in this type of neediness depends on their different stations in these two affairs of knowledge.

The one who knows that his Lord (Allaah) is the Self-Sufficient One [absolutely free from all wants and to Whom everyone and everything depends, and none can do without Him in the twinkling of an eye], then he will know that he is completely in need.

The one knows that his Lord (Allaah) is alone the Possessor of Perfect Ability [possessor of All-Encompassing Ability and able to do all things], he will know that he is completely unable [cannot do anything in the twinkling of an eye without the help of] his Lord.

The one who knows that his Lord (Allaah) is The All-Mighty, he will know that he is one completely in a state of [complete poverty, weakness and want unless his Lord provides for him etc]. The one who knows that his Lord (Allaah) is the possessor of All- Encompassing knowledge and Wisdom, he will know that he is ignorant.

Allah brought the person out of his mother’s womb while he knew nothing- not able to do anything and owned nothing; neither able to give nor take, and neither able to harm nor benefit. This state of neediness – until he reached a more perfect state – is something witnessed and tangible for everyone (to see), and it is well known that this is the very essence of the human being and he remains upon that state. He does not move from this state and enters into a state of Lordship – a state in which he becomes absolutely self-sufficient and not need of anyone and anything; rather he does not cease being a slave, a needy one to his Rabb [Allah the Creator, All-Provider and the Only One Who Controls and Sustains Everything] and His Fatir [Allah, The Originator and Creator of Everything].

However, after the human being was granted blessings, shown mercy, granted the means to reach a more perfect state, and Allah -out of His Perfect Kindness and Generosity- granted him apparent blessings [i.e. to recognize the Messengers who were sent with Islamic Monotheism, granted him the lawful pleasures of this world, including health, good looks, etc.] and the hidden blessings [i.e. granted him the innate disposition to recognize his Lord when the Messenger calls him to Iman, and granted him knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.], granted him hearing, sight and a heart, and taught him [i.e. gave him the means to knowledge], granted him ability, subjugated things to him, granted him [the desire and enthusiasm to pursue what is beneficial, and take action], enabled him to receive the service of those of his kind [i.e. gave him authority over other humans], subjugated to him horses and camels, gave him the ability to capture the animals in the sea, drop birds from the sky, subjugate wild animals, dig wells [irrigate water etc.], plant trees, dig the earth, learn how to build, acquire the things that are of benefit to him, guard against and protect himself from that which is harmful to him; then the Miskin [i.e. this absolutely poor, dependent human being] thinks that he has a share of authority and claims – for himself – a kingship [or authority] similar to that of Allah [Glorified be Allah and free is Allah from all imperfections, partners, coequals, similarities etc.], and begins to see himself in a manner other than what he was at first, forgets his (prior) state of non-existence, poverty and neediness, until he becomes as if he was not that poor and needy thing. [4]

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Footnote a: al-Ḥusnā (the statement of monotheism) (or: the obligations of prayer, fasting and charity) (or: the promise of Allāh) (or: Paradise and its reward). Then We will make easy for him (the path to) evil (or: Hellfire). https://www.thenoblequran.com/q/#/verse/92/8

Footnote b:

“‏زيادة‏”‏ وهي النظر إلى وجه الله الكريم، وسماع كلامه، والفوز برضاه والبهجة بقربه، فبهذا حصل لهم أعلى ما يتمناه المتمنون، ويسأله السائلون

The word Ziyadah in this verse means to see Allah’s face, hear His Speech, attain His pleasure etc, (on the Day of Judgement). [Tafsir Sadi]

[1] An Excerpt from Zaadul Maseer Fee Ilm at-Tafseer. By Imam Ibnul Jawzi [may Allaah have mercy upon him]
[2] An Excerpt from Tafsir As-Sadi
[3] An Excerpt from Tariq Al-Hijratayn 13 By Imam Ibn Al-Qayyim, may Allah have mercy upon him.
[4] An Excerpt from Tariq Al-Hijratayn. pages 9-10

An uprooter of Self-opinion for an attentive one

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

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

Allah, The Most High, said:

هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ ۖ فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ

He knows you well when He created you from the earth [Adam], and when you were fetuses in your mothers’ wombs. So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him. [An-Najm. 32]

Imam As-Sadi, may Allah have mercy upon him, said:

Weakness is present and witnessed from you since the time Allah created you from the earth [i.e. the origin of your father (Adam- peace be upon him)] and whilst you were in the wombs of your mothers. Even though Allah places strength in you to perform what you have been commanded, however, you have not ceased being weak. [فَلَا تُزَكُّوا أَنفُسَكُمْ – So ascribe not purity to yourselves]- Meaning: Do not address the people about (yourself) by way of praise. [هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ- He (Allaah) knows best him who fears Allah and keep his duty to Him]- Meaning: Because indeed fear of Allah is situated in the heart and Allah (alone) is the One acquainted with its (true reality). [1]

Allah said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا يَسۡخَرۡ قَوۡمٌ۬ مِّن قَوۡمٍ عَسَىٰٓ أَن يَكُونُواْ خَيۡرً۬ا مِّنۡہُمۡ وَلَا نِسَآءٌ۬ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيۡرً۬ا مِّنۡہُنَّ‌ۖ

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former. [Al-Hujurat. 11]

Al-Allamah Salih al-Fawzan, may Allah preserve him, stated:

Scoffing at Muslims is not permissible, rather a Muslim has status. A Muslim has rights that Allah has given and to be fulfilled by other Muslims, which cannot be violated. Therefore, it is not permissible to scoff at a Muslim or make fun of him. It may be that the one you scoff at is better than you in the sight of Allah. Therefore, do not scoff at people regardless of how poor they may be, regardless of what their appearance may be concerning their clothing or physical appearance. This is because the Prophet, peace and blessings of Allah be upon him, said, “Many a person with dishevelled hair and covered with dust is turned away from the doors (whereas) were he to swear by Allah (about something), Allah will fulfil it”. [a] This person is a close friend among the close friends of Allah and were he to swear by Allah (about something), Allah would make it happen due to his high status in the sight of Allah, even though he is driven away from the doors. If he intercedes (for someone), his intercession will not be accepted; if he is absent, he is not missed, but he is a great one in the sight of Allah. So do not scoff at a believer whatever his status is, for indeed a believer is noble in the sight of Allah [Glorified and Exalted be He]. A believer has a station. has rights (that are not to be violated) and status in the sight of Allah. [2]

Imam An-Nawawi, may Allah have mercy upon him, said:

This type of person is one whom the people drive away from their doors in humiliation, but he is someone that if he were to swear by Allah about something, Allah will make it happen as an honour for him- by answering his request and safeguarding him from sin with regards to his oath. This is due to his great station in the sight of Allah [The Exalted], even though he is someone despised in the sight of the people. It is said that the meaning of [الْقَسَمِ in this hadeeth is (الدُّعَاءُ – supplication) and (إِبْرَارُهُ ) means (إِجَابَتُهُ -the response to the supplication)]. [3]

We ask Allah not to allow us to be deceived by the good opinions people hold about us, as Imam Al-Qahtaanee, may Allah have mercy upon him, said:

“And You (Allah) have placed love for me within the hearts….And the affection from You is through mercy and kindness….And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes…And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers….By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams…And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honoured…But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me the opportunity to repent)…So all praise and commendations- by way of my thoughts, limbs, and tongue- is Yours…. [4]

[1] An Excerpt from “Tafseer As-Sadi”

[2] An Excerpt from “It’haaf at-Tullaab Bi-Sharh Mandhumah Al-Aadab. 101-102

[a]  Sahih Muslim. Number 2662. Kitaab Al-Bir Was-Silah Wal Aadab

[3] An Excerpt from “Sharh Saheeh Muslim” Vol 15-16’ page 144’ publisher: Daar Kutub Al-Ilmiyyah’ 1st ed. (1421AH- Year 2000)]

[4] Refer to first lines of Al-Qahtaanee’s Nooniyyah

Flee like you would flee from a lion

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

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

Imam Muhammad Ibn Salih, may Allah have mercy upon them, said:

O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement. Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”.

An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

Indespensible

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

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

The Prophet, peace and blessings of Allah be upon him, said: “It is enough sin for a person to speak of everything that he hears”. [1]

Abu Hatim (Imam Ibn Hibban) – may Allah have mercy upon him him – said:

This narration contains a rebuke that a person should not speak about everything he hears until he knows whether it is authentic or not, then he speaks about it. He should not speak about that which is not authentic. [2]

The Prophet, peace and blessings of Allah be upon him, said: “I command you fear Allah and to listen to and obey your (leaders) even if a maimed (or disabled) Abyssinian slave is put in charge over you. Whoever lives among you will see a lot of differences, so it is obligated to you to adhere to my Sunnah and the Sunnah of the rightly guided Khulafaa- bite onto it with your molar teeth [i.e. adhere firmly to it]. And beware of newly invented matters (in the religion), for every newly invented matter (in the religion) is Bidah innovation and every bidah is misguidance. [3]

Imam Abu Hatim said:

This is a sound evidence that the Prophet, peace and blessings of Allah be upon him, commanded his Ummah to (distinguish) the weak narrators from the reliable narrators. This is because it is impossible for a person to adhere to the Sunnah if it is mixed with lies and falsehood, except when one can distinguish the weak narrators from the reliable narrators. [4]

(1) Muqaddimah Saheeh Muslim 1/10; Sharh Muqaddimah Saheeh Muslim’ by Imaam An-Nawawi 1/74.

(2) Muqaddimah Kitaab Al-Majrooheen Minal Muhadditheen’ page 60-64.

(3) Jaami As-Saheeh Al-Musnad Mimmaa Laysah Fee As-Saheehayn’ 5/26-27’ Number 3249.

(4) Muqaddimah Kitaab Al-Majrooheen Minal Mihadditheen page 66

[4] Reflection on some statements of Al-Allamah Ubaid Al-Jabiri

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

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

Narrated Abu Kabshah Al-An’maariy, may Allah be pleased with him, that Prophet, peace and blessings of Allah be upon him, said: “I swear by Allah regarding three (matters) which I am going to tell, so remember them. The wealth of a man does not decrease due to (giving) charity. A servant (of Allah) does not exercise patience when oppressed, except that Allah increases his honour. A servant (of Allah) does not open the door of begging, except that Allah opens for him the door of poverty (or he stated a statement similar to it). I am going to tell you (something), so remember it: the worldly life is for four types of people. A servant (of Allah) whom Allah has given wealth and knowledge, so he fears his Lord through it. He preserves the ties of kinship and acknowledges Allah’s Rights regarding it. This (person) is on the most virtuous position. A servant (of Allah) whom Allah has given knowledge but not wealth. He is truthful in his intention and says: ‘If I had wealth, I would have done the deed of such and such (person)’. Because of this intention of his, his reward is the same (i.e. the same as the righteous one who has been given wealth and knowledge). A servant (of Allah) whom Allah has given wealth but not knowledge. He wastes his wealth out of ignorance. He neither fears Allah nor does he keep the ties of kinship, nor does he acknowledge Allah’s rights. This (type of person) is at the evilest position. A servant (of Allah) whom Allah has neither given wealth nor knowledge and he says: ‘If I had wealth, I would have done the deed of such and such (person)’. So through his intention, they are similar (i.e. similar to the evil person who wastes his wealth). [1]

Al-Allamah Ubaid Al-Jabiri, may Allah have mercy upon him, stated:

The first is a wealthy person who is thankful (to Allah), thus, Allah will raise him to the most virtuous position due to his deed. The second is a poor person who exercises patience. He is truthful in his intention with regards to spending from that which Allah has bestowed on him. So Allah makes him reach the most virtuous position due to his truthful intention. The third is a boastful wealthy person. He is covetous and stingy, thus, his deed takes him to the most evil position. The fourth is a boastful poor person and his intention is evil. So together with his poverty, his intention takes him to the most evil position. So, due to this, we know that by way of truthful intentions, Allah raises the person. And an evil intention debases a person until he finds himself in the most evil position. [2]

[1]Reported by Tirmidhee 2325. Ahmad 18031. Al-Baghawiy 4097

[2] An Excerpt from:  البيان المرصع شرح القواعد الأربع- pages 8-9. Slightly paraphrased

[1] Reflection on some statements of Al-Allamah Ubaid

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

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

Al-Allamah Ubaid Ibn Abdillah Al-Jabiri, may Allah have mercy upon him, said:

When the people of virtue and righteousness were faced with an adversity and an intricate matter, they would go to the senior people of knowledge to ask them and seek a Jawab Ash-Shaafee Al-Kaafee [i.e. an appropriate answer that would bring about rectification of the religious affairs and preservation of the well-being of the people based on the Qur’an and the Sunnah]. This is a followed path –beginning since the era of Prophet’s companions, then the Imams of the Tabi’in and –after them- the people of knowledge, virtue, religion and Iman. How beautiful is what Ibn Mas’ud said: “The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad, peace and blessings of Allah be upon him, and their elders. But if knowledge comes to them from their young ones, they will be destroyed. [1] [Footnote a]

Footnote a: Shaykh Burjis then explains: “In these last two statements is one of the reasons for not taking the Ilm from the smaller ones-(as was mentioned by Ibn Qutaibah) and that is the fear that Ilm will be rejected if it comes from a younger person.(…he goes on to say…) The intent here is not to make hijrah from the Ilm of the small person (i.e. reject completely) with the presence of the older person. Rather the intent is to put the people in their correct and proper places.

As for the young one who is up and coming and seems to have intelligence and have some Ilm, then his position should be in the schools or giving reminders and in the assistance of research. As for that this person is put on a pedestal for fatawa and that one writes to him with questions – then no, a thousand no’s, because that is a death for him and a fitnah and a deception.”  https://salafipublications.com/sps/downloads/pdf/SCL060005.pdf

[1] [الطيب الجني على شرح السنة للإمام المزني – page 19]

Two Essential Qualities of an Upright Role Model – Critical Scrutiny of Influencers

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

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

Two Essential Qualities of an Upright Role Model – Tawhid and Obedience to Allah

Allah, The Mighty and Majestic, said:

إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ

Verily, Ibrahim was an Ummah (leader), Qanitan (obedient), Hanifan (one who worshipped Allah alone), and he was not one of the Mushrikeen (polytheists and those who associate partners with Allah in worship). [An-Nahl. 120]

Ibrahim, peace be upon him, is the leader of the Hunafaa (the adherents to Tawhid) and this is why Allah said to him: [إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا – Verily, I am going to make you a leader (Prophet) of humankind]. [Al-Baqarah. 124]

It is a tradition among people to align themselves with prominent figures, particularly those they deeply respect. Consequently, if an individual claims that their chosen leader is an Imam (a virtuous guide), it is important to recognise that no Imam surpasses Prophet Ibrahim (following Prophet Muhammad). Allah has made declarations regarding Prophet Ibrahim: [وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ – And who turns away from the religion of Ibrahim (i.e. Islamic Monotheism) except him who befools himself]! [Al-Baqarah. 130]

When an individual relies this as evidence to assert that the person they follow is an Imam, it is essential to scrutinise the Aqeedah (Islamic Creed) of that individual whom they elevate to the status of Imam. This evaluation should be conducted in accordance with the Qur’an to determine if he belongs to the adherents of Tawhid. Should someone attempt to validate the position of Imam as a form of proof, it is imperative that this proof entails a thorough examination of the Aqeedah of the individual designated as Imam, assessed against the Qur’an and the authentic Sunnah, to ascertain whether he embodies the principles of Tawhid. Furthermore, Allah, the Mighty and Majestic, said regarding the Prophet:

لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْءَاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzab. 21] (1)

Prophet Saul, peace be upon him

Allah [The Exalted] stated about The Children of Israel:

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ ٱلْمَالِ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةً فِى ٱلْعِلْمِ وَٱلْجِسْمِ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

And their Prophet (Samuel) said to them, “Indeed Allah has appointed Talut (Saul) as a king over you.” They said, “How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.” He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” [Al-Baqarah 247]

Imam As-Sadi, may Allah have mercy upon him, said:

He [Talut] was given deep insight and physical strength through which he was qualified for his position as king because if he has deep insight and the ability to implement the right decision, he will be able to fulfil this role in the most perfect manner; but if he lacked one of the two, he would not be able to do his job properly. If he was physically strong but lacked deep insight, a king would be unsuccessful in running the affairs of the kingdom because his strength would not be utilised wisely. If he had deep insight but did not have the strength to implement any decisions, his insight would not benefit him because he would not be able to achieve anything. [2]

The Goal Behind Leadership

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

The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting the command of Allah and being sincere to Allah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed the one who is sincere to Allah and exalts Him, he loves that his Lord is obeyed and not disobeyed; [loves that] Allah’s Word should be uppermost and that all affairs of the religion should be established sincerely for the sake of Allah, and [that] the servants should obey Allah’s commands and keep away from what Allah has forbidden. He is sincere in his servitude to Allah and sincere to Allah’s creation in calling them to the path of Allah. So he loves to be [an upright] leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. Therefore, if this servant of Allah who calls to the path of Allah- loves that he is considered dignified in the eyes [of the people], revered and beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this [desire of his] does not harm him; rather he is praised for it. That is because the caller to Allah loves that Allah is obeyed and singled out in worship. He loves to be a means by way of which [people] are aided to [obey Allah, single out Allah in worship and follow the Messenger]. And due to this, [when] Allah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said:

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for pious. [Al-Furqan 74]

They ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. This is because a trustworthy leader in the religion cooperates upon obedience and the call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah said:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). [As-Sajdah 24]

Thus, in their supplication to Allah that He makes them leaders of the righteous people, is that Allah guides, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved.

This is different from (merely) seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals, exaltedness in the earth, enslavement and attachment of the hearts to them, and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption – (the extent) which none can judge except Allah, such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah.

[1] An Excerpt from ‘Sharh Kitaab At-Tawheed’. Lesson 1

[2] Tafsir As-Sadi

[3] An Excerpt from Ar-Ruh. 487-489

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [44 of 80]

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, 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.

By Allah! The Ummah will not be removed from its problems, humiliation and the degradation they are living in except through returning to the Book of Allah, the Sunnah of the Messenger and the understanding of the pious predecessors, (when dealing) with the Khawaarij and other than them. Al-Aajuriy said: “The scholars—past and present—do not differ that the khawarij are an evil people, disobedient to Allah and His Messenger, even if they pray, fast and strive in acts of worship”.

Adh-Dhari’ah ilaa Bayan Maqasid Kitaab Ash-Shari’ah 1/97