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Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [37 of 80]

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, 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.

I advise the students of knowledge to be humble wherever they may be – wherever they reside (or) go. The Ummah is not (merely) in need of leaders and figureheads, nor does it want arrogance, pride, self-exaltation and corruption in the earth; instead, they are greatly in need of humble people, the acquiescent and protected ones- those who submit to the truth. Let each person nurture himself or embrace these qualities which the Ummah is in need of (through) those who possess them.

By Allah, they have been afflicted due to the arrogant ones, the haughty ones, and the proponents of (vain) desires; distancing them from the true religion ordained by Allah, dividing, splitting and humiliating them, thus Allah caused them to be subjugated by the (other) nations as a result of these destructive diseases. There is no escape for them except by returning to Allah’s Book and the Sunnah of His Messenger, which – by Allah – requires sincerity, truthfulness, humility, and a complete distance from the (bad) manners that oppose these (good traits), such as pride, arrogance and obstinacy.

Majmu 15/9

Pardon and Retaliation

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, 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.

فَكَرَمُ الخُلُقِ هو : أنْ يَتَسَامَحَ في موضع التَّسَامُحِ، وَيَأْخُذَ بالعَزْمِ في موضع العزيمة…
ولهذا جاء الدين الإسلامي وسَطًا بينَ التَّسَامُحِ الذي تَضِيعُ به الحقُوقُ، وبين العَزِيمَةِ التي قَدْ تَحْمِلُ على الجَوْرِ ، فنضرب لذلك مَثَلًا بالقَصَاصِ، وهو قَتْلُ
النَّفْسِ بالنَّفْسِ.
وقد انقسمت شرائع بني إسرائيل في القَصَاصِ إِلى قِسْمَيْنِ: قِسْمِ أَوْجَبَ القَتْلَ ولا خيار لأولياء المَقْتُولِ فيه، وهي شَرِيعَةُ التوراة، لأن شريعة التَّوراة تميل
إلى الغِلْظَةِ والشِّدَّةِ.
وقسم آخر أوجب العفو، وقال: إنه إذا قُتِلَ الإنسان عمدًا فالواجب على أَوْلِيَائِهِ التَّسَامُحُ، مع أن الأصل أن شريعة الإنجيل هي شريعة التوراة، وقد قال
الله تعالى: وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ ﴾ [المائدة: ٤٥].
فجاءت شريعة الإسلام وسطا، وجُعِلَ الخِيارُ لأولياء المَقْتُولِ، إن شاءوا قَتَلُوا فَصَاصًا ولهم الحق، وإن شاءوا عَفَوا ، وإن شاءوا أَخَذُوا الدِّيةَ، فصار الأمر واسعًا؛ ومَعْلُومٌ أن كُلَّ عاقلٍ يُخَيَّرُ في مثل هذه الأمور سيختارُ ما فيه المصلحة العامة، ويُقَدِّمُها على كل شيء
فمثلاً إذا كان القاتل شِرِّيرًا وكان أولياء المقتول مُحتاجين إلى المال وقالوا: نُرِيدُ الدِّيَةَ، نقول: هذا ليس من الحِكْمَةِ، فَلْيُقْتَلِ القَاتِلُ، وانظروا للمصالح
العامة، وإذا تَرَكْتُمْ شَيْئًا لله عَوَّضَكُم الله خَيْرًا مِنْهُ

Imam Muhammad Ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, expressed in one of his discussions about “the virtue of forgiveness” which is that Islam emphasises forgiveness when appropriate, as well as the necessity of showing determination when needed. It serves as an upright approach between forgiveness that may result in the loss of rights and determination that could lead to oppression. An example of this upright approach can be seen in the matter of Qisaas, which involves life for a life. After mentioning that the laws of the Torah and the Injeel lean towards strictness and leniency respectively, the Imam then stated that the Islamic Shariah established an upright middle ground, allowing the guardians of the victim to choose between seeking the death penalty for the murderer, granting forgiveness, or accepting blood money.

However, it is known that any rational (or sensible) individual who possesses the freedom to choose in such circumstances will opt for what serves the greater good (or is connected to the welfare of all), and prioritise it above all else. For instance, if the murderer is a wicked person and the guardians of the victim require financial compensation and say, “We want blood money”, we respond, “This is not wisdom, so let the criminal be executed and take into account the public interest or the collective welfare. And if you forsake something for the sake of Allah (i.e. in this case, the blood money), Allah will replace it with something better”.

An Excerpt from “Sharh Hilyati Taalibil Ilm” pages 50-51

We appreciate your feedback to improve the paraphrasing of this article. May you all be blessed by Allah.

All in the fire except one

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Fatawa-Rulings, Hadaadis, Innovations In Islam (Bidah), Jahannam (Hell Fire), Jannah (Paradise), Khawaarij, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Sahaabah, Scholars of Islam, Shi'a, Shirk, Sin, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: “What is the intent behind the statement of the Messenger, peace and blessings of Allah be upon him, statement when he spoke about the Ummah in the hadith: “All of them (the sects) are in the fire except one” and what is that one?. Also, will all the other 72 (deviant) sects be in the fire for eternity? Benefit us”.

Response: The prophet, peace and blessings of Allah be upon him, said, “The Jews split into 71 sects, meaning all of them are astray and their affair ruined, except one. The Christians split into 72 sects, meaning all of them are astray and their affair ruined, except one. And this Ummah will split into 73 sects- all of them in the fire, except one. This one group is Ahlus Sunnah Wal Jamaa’ah [those who firmly adhere to the authentic Prophetic Sunnah and are united upon that] – the companions of the Prophet and those who follow them exactly in faith, the adherents to pure Islamic monotheism and sound faith.

As for the other 72 sects that have been threatened with the fire, among them is one who is a disbeliever (a), among them is one who is a sinner and among them is one about whom it is established with clear evidence that he is an innovator in religious affairs. So, the one – among them – that dies in a state of disbelief (b) will be in the fire for eternity, the one that dies in a state of adherence to religious innovation that is lesser than major disbelief (c) or sins is under the will of Allah, while still threatened with the fire. So, based on this it is known that not all of them are disbelievers, but rather among them is a disbeliever and other than him among the sinners and the innovators in religious affairs. [1]

May Allah bless and reward our beloved brother Zulfikaar for sharing the Arabic text Imam Ibn Baz’s clarification Aameen

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[a and b]: NB: Takfeer – declaring that a Muslim left the fold of Islaam is a judgement that can only be given by the upright scholars and none else.  https://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

[c]: NB: All innovations in the religion are evil, but there are those that exit a person from the fold of Islam (Bida’atul Mukaffirah) and those that do not exit a person from the fold of Islam (Bida’atul Mufassiqah). Al-Allamah Rabee Bin Hadi Al-Mad’khalee [may Allaah preserve him] was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so he replied that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief). But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations. Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him. As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…
[A paraphrased excerpt. see www.rabee.net/ar/questions.php?cat=26&id=484 ]

[1]: paraphrased. see link below
https://binbaz.org.sa/fatwas/17308/%D8%A7%D9%84%D9%85%D8%B1%D8%A7%D8%AF-%D8%A8%D9%82%D9%88%D9%84%D9%87-%EF%B7%BA-%D9%83%D9%84%D9%87%D9%85-%D9%81%D9%8A-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D8%A7%D9%84%D8%A7-%D9%88%D8%A7%D8%AD%D8%AF%D8%A9

 

An indispensable battle against the inner-self

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

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

An indispensable battle against the inner-self (Self-amazement etc)

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, “Verily! The people of the hell fire are every [Ja’dhariy – جَعْظَريٍّ], [Jawwaadh – جَوَّاظٍ ], [Mustakbirin-مُسْتَكْبِرٍ ], [Jammaa -جَمَّاع ] and [Mannaa – مَنَّاع ]. And the people of paradise are the [Ad-Du’afaa – الضعفاء ] and the [Maghlooboon-مغلوبون ].

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

These nouns are characteristics of the tyrants and haughty people – the people of evil manners who deal badly with those who are close to them and those not closely associated with them- which are the opposites of the characteristics of the weak and oppressed, the lenient, gentle, and good mannered. It appears that the Prophet, peace and blessings of Allah be upon him, encouraged us to adopt the characteristics of the people of Iman —the weak people —while cautioning against the characteristics of the haughty and that one should not exalt himself above the people, not (refuse to) submit to the commands of Allah and His Messenger, and not (refuse to) fulfil the obligations that have been obligated to them by the Shariah. [جَعْظَريٍّ – The one who seeks to be praised for that which is not in him or that which he does not possess]; [جَوَّاظٍ – a wicked sinner]; [مُسْتَكْبِر – one who exalts and raises himself, and is afflicted with self-amazement]; [جَمَّاع – a hoarder] and [مَنَّاع – one who deprives people and is extremely miserly]; [الضعفاء – those who are weak due to humility and are in a weak state in the worldly life] and the [مغلوبون – those who are (unjustifiably) subjugated and suppressed]. [1]

Imaam Sufyaan Ath-Thawree, may Allah have mercy upon him, said:

Beware of what corrupts your deeds, for indeed Riyaa is what corrupts your deeds. If not Riyaa, it may be you being amazed with yourself until it makes you think that you are more virtuous than your brother. It may be that you have not achieved deeds the likes of which he has achieved, and it may be that he has more fear of Allah and righteous deeds than you. And if it is not self-amazement, then beware of loving the praise of the people-loving their praise so that they may honour you due to your deeds and see you as someone of nobility and high status in their hearts. Remembering death a lot is enough to make you have less concern for the things of the worldly life and make you have a fervent desire for the afterlife. A prolonged hope (for the things of this worldly life) is enough as a (means) to having little fear of (Allah) and committing acts of disobedience, and the distress and regret on the Day of Judgment is enough for the one who knows but does not act. [2]

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

Ibn Sad, may Allah have mercy upon him, stated in at Tabaqaat about Umar Ibn Abdul Azeez, may Allah have mercy upon him, “Whenever he delivered a sermon and feared being amazed with himself, he ended it; and whenever he wrote a letter and feared amazement due to it, he tore it. He would say: ”O Allah! I seek refuge with you from the evil of my soul.” [3]

Abu Wahb, may Allah have mercy upon him, said: I asked Ibn Al-Mubarak, may Allah have mercy upon him: “What is pride?” He said: ”It is to mock at the people.”  I asked him about self-amazement; he said: “It is to consider yourself to be in possession of something that none else possess; and I do not know of anything more evil upon the performers of the prayer than self-amazement”. [4]

Masruq, may Allah have mercy upon him, said:

“It is enough as knowledge that a man is fearful of Allah and it is enough as ignorance that a man becomes amazed with his knowledge”. [5]

Imam Abdul Ghaniy Al-Maqdisee, may Allah have mercy upon him, was asked: “Why do you not read from other than a book?” He said: ”I fear self-amazement.” [6]

Imam Ash-Shafi’i, may Allah have mercy upon him, said:

If self-amazement is concealed within your deeds, recall the one whose pleasure you are seeking, which blessings you desire and which outcome you fear. The one who ponders upon this, his actions will become small in his presence. [7]

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

If a person fears being amazed with himself, let him not compare himself with contemporaries; look at Hafidh Ibn Hajr or Al-Hafidh Ibn kathir, Shaikh Al-Islam Ibn Taymiyyah and other than them amongst the Huffaaz. [8]

Mutarrif Bin Abdillah Ash-Shikh-khir, may Allah have mercy upon him, said:

I spend the night and become regretful in morning (i.e. due to missing the night prayer) is more beloved to me that staying up at night (in worship) and reach the morning while being self-amazed. [9]

Imam Adh-Dhahabi, may Allah have mercy upon him, said:

 The one who ascribe piety to himself and is amazed with himself will not be successful. [10]

[1] An Excerpt from “at-Ta’leeqaat Al-Maleehah Alaa Silsilah Al-Ahadith As-Saheehah 1/104

[2] Hilyatul Awliyaa: 6/391

[3] Al Fawaa’id. 225

[4] Siyar 15/395]

[5] Akhlaaqul Ulamaa of Imaam Al-Aajuree: 1/70]

[6] Siyar A’laam Nubulaa 21/449]

[7] Siyar A’lam Nubulaa 10/42

[8] Al-Bashaa’ir Fis-Samaa’i Al-Mubaashir’ page 14. with introduction by Shaikh Muhammad Bin Abdul-Wahhaab Al-Wassaabee, may Allah have mercy upon him.

[9] Siyar A’lam An-Nubula 4/190

[10] Siyar A’lam An-Nubula 4/190

One of the great services of the scholars of Islam

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

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

Al-Allamah  Muhammad Amaan Al-Jami, may Allah have mercy upon him, said:

The call to Islam encompasses a variety of domains and procedures. One of its procedures is the establishment of gatherings and conferences where individuals with sound Islamic perspectives and Muslim jurists convene to address contemporary issues. They counter the misconceptions that are disseminated against Islam and the authentic beliefs of Muslims. Furthermore, they elucidate the principles of the Islamic faith across all aspects of life that necessitate explanation—of which there are many—ensuring that individuals possess clarity in both their religious and worldly matters. This endeavour is grounded in the teachings of the Qur’an and the authentic Sunnah, guiding people from the shadows of misguidance into the light of true guidance. There exists no alternative route to escape the darkness of ignorance and (unlawful) pre-Islamic customs except through the comprehension derived from the Book and the Sunnah. This duty has been upheld by the Messengers, from Nuh to Muhammad, peace be upon them. Allah, the Most High, stated:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ إِنَّآ أَرۡسَلۡنَـٰكَ شَـٰهِدً۬ا وَمُبَشِّرً۬ا وَنَذِيرً۬ا
وَدَاعِيًا إِلَى ٱللَّهِ بِإِذۡنِهِۦ وَسِرَاجً۬ا مُّنِيرً۬ا
وَبَشِّرِ ٱلۡمُؤۡمِنِينَ بِأَنَّ لَهُم مِّنَ ٱللَّهِ فَضۡلاً۬ كَبِيرً۬ا

O Prophet (Muhammad)! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner; And as one who invites to Allah [Islamic Monotheism, i.e. to worship none but Allah (Alone)] by His Leave, and as a lamp spreading light (through your instructions from the Qur’an and the Sunnah the legal ways of the Prophet). And announce to the believers (in the Oneness of Allah and in His Messenger Muhammad) the glad tidings, that they will have from Allah a Great Bounty. [33:45-47]

In these three verses, there is a clarification of the job of the noble Messenger Muhammad, peace and blessings of Allah be upon him, and his followers- and that is to call to the path of Allah by the Permission and command of Allah, upon clear sightedness and sure knowledge.

Allah [The Most High] said: [ قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ – Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge”]. [12:108]

An excerpt from Nidham Al-Usrah Fil Islam  8-9

Several considerations to bear in mind concerning ambiguity

Written by Abdullah Jallow on . Posted in Contemporary Issues, 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.

Allah, The Exalted, says:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth). [Al-Baqarah 42]

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

He (Allah) prohibits mixing truth with falsehood and concealing (truth). Mixing truth with falsehood is to confound truth with falsehood until one of them is confused for the other, and from this (results) deception, fraudulent maneuver, and cheating whose underlying reality contradicts the outward appearance. Similarly, when the truth is cloaked in falsehood, the perpetrator manifests falsehood in the image of truth and utters a wording that carries two meanings—a correct meaning and a false one, thus the listener may mistakenly think that the perpetrator intended the correct meaning, while his actual intent is falsehood. This is Ijmaal Fil Lafdh [general, unrestricted  wording (or speech)]. As for ambiguity in meaning, it can manifest in two ways; one of which is truth while the other is false; its correct intended aspect is misconstrued, thus its intended meaning becomes false. The basis of Bani Adam’s misguidance lies in general wordings and ambiguous meanings, particularly when they encounter confused minds; so how about when accompanied by vain desires and fanatism? Therefore, ask the One (Allah) Who keeps the hearts steadfast to keep your heart steadfast in the religion He has ordained, and not allow you to fall into this darkness. [1]

He, may Allah have mercy upon him, also said:

“If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [2]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, as follows:

“It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations—one valid and the other erroneous—the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding. Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. Conversely, if the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [3]

[1] As-Sawaa’iq Al-Mursalah 3/927
[2] As-Sawaa’iq Al-Mussalah 2/503
[2] As-Sawaa’iq Al-Mussalah 2/503

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [36 of 80]

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

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

O youth! It is obligated to you to adhere to the true path of Allah which Muhammad was sent with, implemented and conveyed by his companions, and adopted by those who followed them exactly in faith, and followed by the victorious group that adheres to Allah’s Book and the Sunnah of Allah’s Messenger. You must endure various forms of hardship, challenges, and difficulties in the path of steadfastness upon this truth and in conveying it. You must adhere to these (matters). The religion has become strange, (as) the Prophet stated: “Islam began as something strange and will return to being strange as it once was, so Toobaa (paradise, salvation) is for the strangers”. [a]

Numerous are the people of Bidah! It is greatly regrettable that they boast about this multitude, while Allah, The Exalted, said:

وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ

And if you obey most of those on earth, they will mislead you from the way of Allah. [Al-An’am 116]

Thus, the criterion is not based on quantity, whether large or small, but rather on what was conveyed by Muhammad, which distinguishes between truth and falsehood, guidance and misguidance, polytheism and monotheism, as well as Sunnah and Bidah. [Marhaban Yaa Talib Al-Ilm page 457]

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[a]  https://salafidawahmanchester.com/2024/09/09/the-strangers/   https://salafidawahmanchester.com/2024/09/10/2-the-strangers/

[3] The Strangers

Introspection concerning the internal (hidden) adversary

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

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

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, said:

“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'”. [1]

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

Beware that (vain) desires urges an individuals to seek immediate gratification without contemplating its evil repercussions – urges one towards fleeting pleasures, despite the fact that it is a cause of pain and harm in this life and an obstruction to pleasure in the afterlife. In contrast, a sensible individual refrains from indulging in pleasures that ultimately yield pain and desires that lead to regret. This serves as a sufficient commendation of what a sound mind dictates and a rebuke against (vain) desires.

Beware that desires can dominate an individual across various domains of study, exits them them from the boundaries of sound reasoning and leading them into behaviour that resemble foolishness. It may infiltrate the realm of knowledge, causing a person to contradict what sound knowledge commands, or it may enter into Zuhd, resulting in a tendency towards Riyaa (showoff, ostentation).

A sensible individual should know that those who succumb to base desires ultimately find themselves in a condition where enjoyment eludes them. Simultaneously, they become incapable of relinquishing these desires, as they begin to perceive them as a necessity of life. Consequently, one observes that individuals struggling with alcoholism and sexual addiction derive minimal satisfaction from their pursuits, yet they find themselves ensnared in a dangerous cycle that compels them to repeatedly engage in these behaviours. However, when one attains clarity of vision and the allure of these base desires diminishes, it becomes evident that they have subjected themselves to a form of destruction that contradicts their well-being—resulting in sorrow and suffering rather than joy in their quest for pleasure. In this regard, they resemble an animal ensnared in a trap, having neither attained the bait that lured them nor the ability to escape.

One should contemplate the fact that humans were not created (solely) to satisfy their desires; instead, they have been endowed with (the capacity for sound knowledge, derived from divine revelation and untainted perception), to consider the repercussions of their actions and to engage in virtuous conduct for the sake of the Afterlife. An animal derives pleasure from eating, drinking, and mating to a greater extent than humans, yet they lead lives that lack reflection and awareness. Consequently, it is driven by its desires, remaining oblivious to the consequences of its actions.

One should reflect on the repercussions of (vain) desires, as many individuals are stripped of their virtues and descend into a state of moral decay as a result. Consider the various types of food that can lead to illness stemming from (unchecked) cravings. Furthermore, how many errors tarnish a person’s honour, resulting in a evil reputation and the burden of guilt from transgressions driven by (vain) desires, yet the individual remains fixated solely on those desires? The most fitting analogy for such a person is that of someone in a tannery; they remain oblivious to the unpleasant odour until they leave, at which point they become acutely aware of where they were.

A sensible individual ought to consider the disgrace that may arise from (vain) desires and the detrimental effects stemming from such pleasures, for they will realise that, in many instances, these consequences are directly linked to those desires and pleasures.

One should reflect on (the presence of) others, ponder and get a hint the potential (evil) outcomes. This reflection will reveal the culpability associated with actions that one might be guilty of. One should contemplate those pleasures, as (sound) reasoning will make them realises that they are merely (fleeting) desires and a situation of blindness. One should contemplate the honour a person receives due to being given the upper hand versus the degradation associated with yielding to one’s desires. The one who overcomes their (vain) desires will strengthen their honour, while the one who succumbs to their desires will not find except humiliation and subjugation in the soul. One should contemplate the benefits of resisting (base) desires, including the respect garnered in this life, the preservation of one’s soul and honour, as well as the rewards that await in the hereafter. [2]

The Jihad of a Lifetime Against Four Things!

[1] An Excerpt from “Al-Fawa’id” page 97
[2] An Excerpt from “Dham Al-Hawa 36-38

Sagacity, Selflessness, Self-restraint…

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', 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.

Aa’isha, may Allah be pleased with her, said that the Prophet, peace and blessings of Allah be upon him, said to her, “O Aisha! Were your people (i.e. the Quraish) not close to the Pre-Islamic Period of Ignorance, I would have had the Ka`ba demolished and would have included in it the portion which had been left, and would have made it at a level with the ground and would have made two doors for it, one towards the east and the other towards the west, and then by doing this it would have been built on the foundations laid by Ibrahim, peace be upon him”. This was what urged Ibn-Az-Zubair [may Allah be pleased with him] to demolish the Ka’ba. Jazz said, “I saw Ibn-Az-Zubair when he demolished and rebuilt the Ka`ba and included in it a portion of Al-Hijr (the unroofed portion of Ka`ba which is at present in the form of a compound towards the northwest of the Ka`ba). I saw the original foundations of Abraham which were of stones resembling the humps of camels.” So Jarir asked Yazid, “Where was the place of those stones?” Jazz said, “I will just now show it to you.” So Jarir accompanied Yazid and entered Al-Hijr, and Jazz pointed to a place and said, “Here it is.” Jarir said, “It appeared to me about six cubits from Al-Hijr or so.” [1]

Aa’isha, may Allah be pleased with her, said that she heard Allah’s Messenger, peace and blessings of Allah be upon him, saying, “If your people had not been recent converts to Islam, I would have spent the treasure of the Kabah in the way of Allah and would have constructed its door just on the level of the ground and would have encompassed in it the space of Hijr”. [2]

This hadith provides evidence for the principles of Islamic rulings. One of these principles is that when beneficial matters conflict or when a beneficial matter conflicts with a harmful matter, and it is not possible to both pursue what is beneficial and abandon the harm, then the most important matter should be prioritised. The Prophet, peace and blessings of Allah be upon him, informed us that although demolishing the Kabah and returning it to its foundations laid by Ibraaheem, peace be upon him, had a benefit, there was a greater harm associated with it. This harm was the fear of Fitnah among those who had recently accepted Islam due to their belief regarding the virtue of the Kabah, and any alteration to it would have been seen as a significant event. Therefore, the Prophet chose to leave the Kabah as it was. Among them (i.e. principles of the Islamic rulings) is the leader’s consideration of the well-being of his subjects and his caution in avoiding actions that may harm them in religious or worldly matters. However, this does not apply to matters related to the Shariah, such as collecting Zakat, implementing punishments, and similar matters. Among them (i.e. principles of the Islamic rulings) is to foster unity among people, safeguarding them (from division and discord), and not engage in actions that would drive them away or repel them, as long as he does not abandon an affair of the Shariah, as mentioned earlier. [3]

Allah, The Exalted,  says:

وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ

And do not insult those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge. Thus, We have made fair-seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do. [Al-An’aam. 108]

Allah forbids the believers from an affair that is permissible; rather, (in and of itself or with regards to its basis), it is legislated (in the Shariah), and that is to revile the false deities of the polytheists – who have adopted idols and falsehood gods (for worship) besides Allah- which a believer reviles as act of worship to draw closer to Allah; however, since this revilement is a way for the polytheists to revile the Lord of the Worlds, whose Greatness must be freed from all defects, evils, revilement, and slander, Allah forbade cursing the (false) gods of the polytheists because they defend their (false) religion and are fanatical toward it. In this noble verse, there is evidence of the Shariah principle, which is that “means are considered based on the matters they achieve, and that the means that will lead to something forbidden are forbidden, even if they are permissible in origin”. [4]

Al-Allamah Rabee Bin Haadee al-Madkhali [may Allah preserve him] said:

Uthman [may Allah be pleased with him] was one of those who restrained the people from bloodshed the most as well as that of the people who violated his honour. Shaikh Al-Islaam Ibn Taymiyyah [may Allah have mercy upon him] said, “What is well known through successive numerous narrations is that Uthman [may Allah be pleased with him] was one of those who restrained the people from bloodshed the most, exercised patience the most regarding the affair of those who violated his honour and those who made a determined attempt to shed his blood, so they besieged him and endeavoured to kill him, and he knew their desire to kill him. The Muslims came to him from every place to help him and indicated to him to fight the besiegers, but he commanded them to refrain from fighting and commanded those who obeyed him not to fight. He said to his slaves, ‘Whoever restrains his hand is freed’. It was said to him, ‘Will you go to Makkah?’ He said, ‘I will not be amongst those who commit evil in the sacred house’. Then it was said to him, ‘Will you not go to Syria?’ He said, ‘I will not leave my place of Hijrah (i.e. Madinah)’. Then it was said to him, ‘Fight them’, he said, ‘I will not be the first in the Ummah of Muhammad [peace and blessings of Allah be upon him] to unleash the sword after the departure of Muhammad’. Uthman’s patience until he was murdered is one of his greatest virtues in the sight of Muslims”. [5]

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

“Upon realising that he would face death based on his observations of the events and signs, Uthman [may Allah be pleased with him] chose not to engage in fighting or self-defence to prevent conflict among the Muslims. He preferred to be killed rather than (initiating) fighting between Muslims”. [6]

When Mahmud Ibn Subuktikeen [may Allah have mercy upon him] whose army conquered India, wanted to break the biggest idol to which the Hindus travel from every region and spent enormous wealth to establish manifestations of polytheism, the Indians offered him a lot of money to leave the idol. Some of the Muslim rulers advised him to take the wealth and refrain from destroying the idol, but he said, “It is more beloved to me that it is said to me on the day of judgment “Where is Mahmud who broke the idol”, rather than, “Where is Mahmud who left the idol for the sake of what he received from this worldly wealth?” So, he broke the idol and found in it far more jewels, pearls, gold, and precious stones than what they offered him”. [7]

Al-Andalus (Spain), was conquered in the year 92 AH by the forces led by Tariq Bin Ziyad, a protégé of Musa Bin Nusayr, during the caliphate of Al Walid Bin Abdil Malik. Following the successful conquest, Tariq communicated with Musa Bin Nusayr to inform him of the event. However, Musa experienced a sense of jealousy regarding this significant achievement attributed to Tariq. He subsequently wrote to Al-Walid to report the conquest and cautioned Tariq, as the latter had entered Spain without prior authorisation. Musa instructed Tariq to refrain from advancing beyond his current position until they could meet. Musa then hastened with his army into Spain, accompanied by Habib Bin Abee Ubaidah Al-Fahriy. Upon their meeting, Tariq expressed, “I am indeed your protégé, and this conquest is yours.” [8]

[1] Sahih Al-Bukhari. Number 1586

[2] Sahih Muslim 1333]

[3] Paraphrased: Refer to the Arabic text below:
في هذا الحديث دليل القواعد من الأحكام، منها إذا تعارضت المصالح أو تعارضت مصلحة ومفسدة وتعذر الجمع بين فعل المصلحة وترك المفسدة بدىء بالأهم لأن النبي ﷺ أخبر أن نقض الكعبة وردها إلى ما كانت عليه من قواعد إبراهيم مصلحة ولكن تعارضه مفسدة أعظم منه وهي خوف فتنة بعض من أسلم قريباً وذلك لما كانوا يعتقدونه من فضل الكعبة فيرون تغييرها عظيماً فتركها ، ومنها فكر ولي الأمر في مصالح رعيته واجتنابه ما يخاف منه تولد ضرر عليهم في دين أو دنيا إلا الأمور الشرعية كأخذ الزكاة وإقامة الحدود ونحو ذلك، ومنها تألف قلوب الرعية وحسن
بانة حياطتهم وأن لا ينفروا ولا يتعرض لما يخاف تنفيرهم بسببه ما لم يكن فيه ترك أمر شرعي كما سبق

Sharh Saheeh Muslim By Imaam An-Nawawi. 9/75-76. Publiasher: Dar Kotub Ilmiyyah. 1st Ed 1421AH (2000)

[4] An Excerpt from “Tafseer As-Sadi”

[5]: An Excerpt from Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah. Page 296. Slightly paraphrased

[6] الطُّرُقُ الْحُكميَّة- page 30

[7] Al-Bidaayah Wan-Nihaayah 12/22-23

[8] An Excerpt from “Tarikh Al-Islam” 2/254-256

Emotional Challenges

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

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

Some emotional challenges mentioned by Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee that may have prevented al-Kawtharee from embracing the truth

To oppose desires – by way of action – for the sake of the truth is a manifest thing due to the obligation and difficulty it involves, and this can be viewed from different angles as follows:

A person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood. (This is) because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon  a path and its falsity is clarified for him, for he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.

It may be that clinging to falsehood gives him prestige, fame and a livelihood, thus, it becomes difficult for him to acknowledge this falsehood and thus all those benefits (i.e. the fame, prestige, livelihood etc) would disappear.

It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, thus, he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. Due to this, we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifests to them in their researches and studies, but it becomes difficult for them if it was others who clarified such mistakes.

When another person clarifies the truth for him, he sees that by acknowledging such truth it would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, thus, that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people.

An excerpt from ‘At-Tankil Bima Fee Tanid Al-Kawthariy Minal Batil’ 2/180-181 with the checking of Imam Albaanee, may Allah have mercy upon him.