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It’s Your Choice Who to Ask Among The Upright, Reliable and Well known People of Knowledge

Written by Abdullah Jallow 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, Seeking Knowledge, 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, who said:

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct, and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Malik’s, or Ahmad’s in other matters where it appears that their Madhab in those matters are correct based on the proofs, there is no harm in this because a believer, wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Malik, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from Allah’s Messenger, peace and blessings of Allāh be upon him.

However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts, and act according to what they guide him to based on knowledge. [1]

Question: If I ask a scholar and he gives me a verdict, is it impermissible to ask other than him? Also, the brother says: I present these two questions because I have heard them from some of the Mashayikh who give verdicts to the people, since I am not fully convinced by their responses. Firstly, it is said that if you ask a scholar and he gives you a verdict, you should follow what he says and not seek another verdict (a verdict from other than him). Is this correct, or am I able to ask until my heart is assured?

The response: This is incorrect, instead, it is obligated to the questioner to strive to ask until they find peace in their heart. They should seek -among the people of Shariah knowledge – for the [الأعلم فالأعلم – those  more knowledgeable in levels of knowledge] and [والأورع فالأورع – those known to possess more Wara (fear of Allah that makes a person stay away from doubtful matters out of fearing of falling into something forbidden)] until his heart is at ease that the verdict is correct, appropriate and in accordance with the Shariah, as the Prophet, peace and blessings of Allah be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He , peace and blessings of Allah be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion [in its favor].” [I] A believer seeks knowledge and understanding in the religion, and asks the people of knowledge until his heart is at ease that the verdict aligns with the Shariah based on his ability and how far he can strive.

Question: With regards to the student of knowledge, if someone approaches him for a verdict and it is known that the individual has already sought a verdict from someone else, is the student permitted to respond to this request for a verdict.

The Shaikh responded: There is no objection (or hindrance), but the mufti must diligently seek out the Shariah proofs and should not be lackadaisical. He should refer to the Quran and the Sunnah to provide the questioner with what he knows of Allah’s Shariah- the Book of Allah and the Sunnah of the Prophet, peace and blessings of Allah be upon him. He should not be lackadaisical (or approach the matter lightly), instead it is obligated to him to strive and investigate thoroughly so that he only issues rulings based on insight and knowledge. If a questioner asks him a question, while he knows that he has asked someone else, there is no objection (or hindrance). If he is asked, he says: “What did so-and-so say?” This is so that he would be able to either agree or disagree with the previous response. There is no harm in this. The companions used to do this, asking those who asked them (questions): “What did so-and-so say?” He (the questioner) said: “So and so says”, then he (i.e. the one asked the question) either says that he is in agreement with the verdict or he opposes it and says: “The verdict is such and such”.

Question: What if he refrains from giving a ruling, does that constitute concealment of knowledge?

The Shaikh: If he knows that the verdict is false, it is tantamount to concealment of knowledge. However, if it is based on Ijtihad, investigation, and opinion, then there is no issue. [2] [Paraphrased] [II]

Another question: In light of verdicts and giving verdicts, many of our brothers ask about a single topic from more than one student of knowledge, and they may encounter differing opinions. What guidance do you offer to those who ask questions, should they be satisfied with the response of one individual, or can they ask this one and that one until they reach their desire (understanding or goal)?

If the Fatwa does not reassure the questioner’s heart, while he intends good, knowledge, and Al-Wara (i.e. his intention is the fear of Allah that keeps a person from doubtful matters lest they fall into what is forbidden), there is no harm. He asks until his heart is assured with the proof and that this is the Shariah ruling. However, if his intention is driven by personal desire, that is not permissible. If he is seeking what agrees with his desires, this is not permissible; instead, it is incumbent upon him to strive to know the truth based on its proof until his heart is assured and seek for those he believes to be closer to good conduct and knowledge among the scholars of fatwa- seeking a verdict from one regarding whom his heart is at ease with that they are closer to knowledge of the truth.

He searches for the people of knowledge and when seeking their verdicts – from whom he thinks is most closer to reaching the truth. Thus, he gives importance to assurance and to reach the truth, and not seeking for what agrees with his desire. The one who asks questions to this one and that one so that his heart is at ease and upon tranquility with the verdict based on its proof, there is no harm on him in doing so because this is part of seeking confirmation of the truth. [3] [Paraphrased] [end of quotes]

In saying all this, Taqleed has its precise place. Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, stated on this link that the layperson or the beginner in the path of knowledge has no option but to make Taqleed because they do not have the ability to make Ijtihad, so they make Taqleed of the people of knowledge, as Allah said:

فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Ask Ahl Adh-Dhikr (the people of Shariah knowledge) if you do not know. [5] [Paraphrased]

———————————————————

[I] https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin

[II] https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/

Tolerated Differing and Impermissible Differing in Islam: The Great Imāms of Sunnah did not declare those who differed with them in the affairs of permissible ijtihād to be astray and they did not make binding upon others their own opinions.

[1] https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

[2]

هل إذا سألت عالماً وأفتاني فلا يجوز سؤال غيره؟
السؤال: أيضاً يقول الأخ المؤمن: هذان سؤالان أعرضهما لأنني سمعتهما من بعض المشايخ الذين قد يفتون للناس، ونظراً لأنني لم أطمأن إليهما سألت عنهما.
الأول: يقال: إذا سألت عالماً فأفتاك فنفذ ما قاله لك ولا تستفت غيره، فهل هذا صحيح أو أنني أستطيع السؤال حتى يطمئن قلبي؟
الجواب: ليس هذا بصحيح، بل ينبغي للسائل أن يجتهد في السؤال حتى يطمئن قلبه، ويتحرى الأعلم فالأعلم والأورع فالأورع من أهل العلم حتى يطمئن قلبه إلى أن الفتوى صحيحة وأنها مناسبة وموافقة للشرع، كما قال النبي ﷺ: البر حسن الخلق، والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس ويقول ﷺ: استفت قلبك، البر ما اطمأنت إليه النفس واطمئن إليه القلب والإثم ما حاك في النفس، وتردد في الصدر، وإن أفتاك الناس وأفتوك.
فالمؤمن يطلب العلم ويتفقه في الدين ويسأل أهل العلم حتى يطمئن قلبه إلى أن الفتوى موافقة للشرع، حسب اجتهاده وطاقته.
المقدم: طيب بالنسبة لطالب العلم إذا أتاه شخص ليستفتيه وعلم منه أن قد استفتى شخصاً قبله، هل له أن يجيبه على هذا الاستفتاء؟
الشيخ: لا مانع، لكن على المفتي أن يتحرى الأدلة الشرعية، وألا يتساهل، أن يتحرى الكتاب والسنة فيعطي السائل ما يعلمه من شرع الله؛ كتاب الله وسنة النبي ﷺ ولا يتساهل، بل ينبغي له الاجتهاد والتحري حتى لا يفتي إلا عن بصيرة وعن علم.
وإذا سأله سائل يعلم أنه قد سأل غيره فلا مانع، وإن سأله قال: ماذا قال لك فلان؟ حتى يستطيع بذلك إما أن يوافقه أو يخالفه فلا بأس.
كان الصحابة قد يفعلون هذا، قد يفعلون هذا يسألون من سألهم: ماذا قال لك فلان؟ يقول: قال فلان، فيقول: هو على فتواه، وقد يخالفه فيقول: الفتوى كذا والفتوى كذا. نعم.
المقدم: طيب لو امتنع عن فتواه، هل يعتبر ذلك من كتمان العلم؟
الشيخ: إن كان يعلم أن الفتوى باطلة يكون من كتمان العلم، أما إذا كان بالاجتهاد والتحري والرأي فلا بأس

https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A%20%D9%84%D9%8A%D8%B3%20%D9%87%D8%B0%D8%A7%20%D8%A8%D8%B5%D8%AD%D9%8A%D8%AD%D8%8C%20%D8%A8%D9%84,%D8%A7%D9%84%D8%A8%D8%B1%20%D9%85%D8%A7%20%D8%A7%D8%B7%D9%85%D8%A3%D9%86%D8%AA%20%D8%A5%D9%84%D9%8A%D9%87%20%D8%A7%D9%84%D9%86%D9%81%D8%B3

[3]

حكم سؤال أكثر من عالم لاتباع المستفتي هواه
بمناسبة الفتوى والاستفتاء سماحة الشيخ؛ كثير من إخواننا يسأل عن موضوع واحد أكثر من طالب علم، ولربما وجد اختلافًا في القول، فما هو توجيهكم لأولئك الذين يسألون، هل يكتفون بسؤال شخص واحد؟ أم يسألون هذا، وذاك حتى يصلوا إلى مبتغاهم؟
إذا كان السائل لم يطمئن قلبه للفتوى، وهو قصده الخير، وقصده العلم، قصده الورع؛ فلا حرج، يسأل حتى يطمئن قلبه للدليل، وأن هذا هو الحكم الشرعي، أما إذا كان يقصد الهوى هذا لا يجوز، إذا كان يطلب ما يوافق هواه هذا لا يجوز، لكن عليه أن يجتهد في أن يعرف الحق بدليله؛ حتى يطمئن قلبه للفتوى، ويتحرى من يظنهم أقرب إلى الخير، وأقرب إلى العلم من أهل الفتوى يعني: يستفتي من يطمئن قلبه إلى أنه أقرب إلى معرفة الحق، يتحرى في أهل العلم، وفي استفتائهم من يظن، ويغلب على ظنه أنه أقرب إلى إصابة الحق، فهو يهتم بالطمأنينة، وإصابة الحق لا بما يوافق هواه، فالذي يسأل هذا وهذا لينشرح صدره، وليطمئن إلى الفتوى بدليلها؛ نرجو أن لا حرج عليه؛ لأن هذا من باب التثبت في الحق.
المقدم: جزاكم الله خيرًا.

https://binbaz.org.sa/fatwas/16116/%D8%AD%D9%83%D9%85-%D8%B3%D9%88%D8%A7%D9%84-%D8%A7%D9%83%D8%AB%D8%B1-%D9%85%D9%86-%D8%B9%D8%A7%D9%84%D9%85-%D9%84%D8%A7%D8%AA%D8%A8%D8%A7%D8%B9-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D9%87%D9%88%D8%A7%D9%87

[4] https://www.alfawzan.af.org.sa/ar/node/15726

Two Erudite Imams Precisely Outlined Main Determinants of Victory and Rectification

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

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

Imam Muhammad Ameen Ash-Shanqeetee, may Allah have mercy upon him, stated regarding the causes of weakness in the Ummah:

The great Qur’an has given guidance to put a stop to this problem through the most appropriate and upright path. Allah clarified that the remedy for this is linked to turning to Him truthfully, the level of one’s belief in Him and reliance on Him. This is because Allah is All-Strong and All-Mighty, the Overwhelming and Absolute Subduer of everything, Who is never overcome; therefore, whoever is truly an ally of Allah, it is not possible to gain the upper hand over such a person. One of the clear proofs regarding this was when the disbelievers laid that great siege against the Muslims during the battle of the Confederates about which Allah said:

إِذۡ جَآءُوكُم مِّن فَوۡقِكُمۡ وَمِنۡ أَسۡفَلَ مِنكُمۡ وَإِذۡ زَاغَتِ ٱلۡأَبۡصَـٰرُ وَبَلَغَتِ ٱلۡقُلُوبُ ٱلۡحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۟
هُنَالِكَ ٱبۡتُلِىَ ٱلۡمُؤۡمِنُونَ وَزُلۡزِلُواْ زِلۡزَالاً۬ شَدِيدً۬ا

When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. [Al-Ahzaab. 10-11]

Therefore, the remedy for this is what we have already mentioned [i.e. Imaan, turning to Allah and reliance on Him]. Look at the severity of this military siege and its severe effects on the Muslims, in addition to the fact that they were politically and economically cut off by all the people of the earth at that time! So, when you are aware of this, you should know that the remedy for this great affair that put an end to this great difficulty is what Allah stated in Surah Al-Ahzab, as follows: “And when the believers saw Al-Ahzaab (The Confederates), they said: ‘This is what Allah and His Messenger (Muhammad) had promised us, and Allah and His Messenger (Muhammad) had spoken the truth’, and it only added to their faith and to their submissiveness (to Allah). [Al-Ahzaab. 22]

This perfect belief in Allah, Great Submission to Him, dependence and reliance on Him was the reason that put an end to that great difficulty. Indeed Allah clarified the fruits of this remedy, saying: “And Allah drove back those who disbelieved in their rage; they gained no advantage (booty, etc.). Allah sufficed for the believers in the fighting (by sending against the disbelievers a severe wind and troops of angels). And Allah is Ever All-Strong, All-Mighty. And those of the people of the Scripture who backed them [the disbelievers] Allah brought them down from their forts and cast terror into their hearts, (so that) a group (of them) you killed, and a group (of them) you made captives. And He caused you to inherit their lands, and their houses, and their riches, and a land which you had not trodden (before). And Allah is Able to do all things. [Al-Ahzaab. 25-27]

This is what Allah aided them with against their enemies. They had no idea nor were they aware that they were aided with the angels and the wind. “O you who believe! Remember Allah’s Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not [i.e. troops of angels during the battle of Al-Ahzab (the Confederates)]. And Allah is Ever All-Seer of what you do. [1]

Imam Abdul Azeez bin Baaz, may Allah have mercy upon him, said:

“The latter part of this Muslim nation will not be rectified except through that which rectified its early part” just as the people of knowledge and Iman have stated. This is a statement of Imam Malik, may Allah have mercy upon him – the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed with it that the latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part. This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger, peace and blessings of Allah be upon him, is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society, or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded [i.e. the companions], then such a person is mistaken and has spoken untruth. There is no path other than this path. The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. [2]

[1] An Excerpt from ‘Adwaa Al-Bayaan 3/301-302

[2] Awamil Islah Al-Mujtama’ah page 3

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [97]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

The Shaikh, may Allah have mercy upon him, said:

All praise is due to Allah; we seek His assistance and forgiveness, and we seek refuge in Allah from the evils of our souls and from the evils of our actions. Whomever Allah guides, there is none to misguide him, and whomever He allows to astray (due to their own fault), there is none to guide him. I bear witness that there is no deity worthy of worship, except Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger.

To proceed: The most truthful speech is the Book of Allah, and the best guidance is the guidance of Muhammad, peace and blessings of Allah be upon him. The worst of matters are those that are newly invented (in the religion), and every newly invented matter (in the religion) is a Bidah, every Bidah is misguidance, and every misguidance leads to the Fire.

Welcome, beloved ones, to this blessed gathering, for which we ask Allah, the Blessed and Most High, to bestow upon us success – within it – in articulating the truth and achieving what is right, and to make the listeners receptive and their hearts aware, and to make everyone among those who listen to the speech and follow the best of it. In this gathering, I would like to speak to you about two very important matters.

The first of the two matters: The motivation (urge) to adhere to the book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him. The second matter: The motivation (urge) to cultivate brotherhood for the sake of Allah and to love one another for His sake. Both are crucial elements for the establishment of the call to the path of Allah, the Blessed and Most High.

As for the first matter, there are numerous verses that urge obedience to Allah and His Messenger, to follow the Book and this noble Messenger, peace and blessings be upon him, and adhering to the rope of Allah and holding fast to it. The second matter is reported in many hadiths that urge towards having love for Allah and making very clear the status of loving one another for the sake of Allah, the Blessed and Most High. I hope that these two matters receive utmost attention from the Salafi youth everywhere, and that Salafis everywhere recognise the importance of these two matters.

Among the statements made by Allah, the Blessed and Most High, concerning the urge towards the first matter, is the command for this entire Ummah to steadfastly adhere to His rope. This is a collective obligation that Muslims are required to fulfill, which includes beliefs, acts of worship, politics, economics, manners, and issues related to the belief in Allah, the Blessed and Most High, and His attributes, as well as those pertaining to the Day of Judgment, from the Barzakh until the Day of Resurrection, the crossing of the Sirat, and the accountability for recompense, among other matters. These issues must be thoroughly comprehended by a Muslim and should always be in his awareness, guided by the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him.

There is no honour, happiness, or dignity for the Ummah in this worldly life or the hereafter, except through the fulfillment of this obligatory matter, which is to collectively hold firmly to the rope of Allah and to avoid division. When there is sincerity towards Allah, along with submission to Allah, the Lord of the worlds, His Book, and the Sunnah of His Messenger, peace and blessings of Allah be upon him, division does not happen and cannot happen. Instead, division arises and a distancing from adhering to the rope of Allah occurs due to the pursuit of desires and a failure to adhere to the rope of Allah, the Blessed and Most High, as well as a lack of enthusiasm in this regard. Neglecting this great principle results in severe evils in both this worldly life and the hereafter, consequences that are clearly observable by every rational and fair-minded individual; dire consequences that Muslims are currently experiencing, along with perilous outcomes stemming from the failure to fulfill this great command and the associated texts of the Book and the Sunnah. We seek refuge in Allah from misguidance and from following desires that lead to fragmentation, division, enmity, and hatred, and Allah’s refuge is sought.

Paraphrased:

https://rabee.net/%D8%A7%D9%84%D8%AD%D8%A8-%D9%81%D9%8A-%D8%A7%D9%84%D9%84%D9%87-%D9%88%D8%A7%D9%84%D8%A7%D8%B9%D8%AA%D8%B5%D8%A7%D9%85-%D8%A8%D8%AD%D8%A8%D9%84%D9%87/

To be continued…InShaAllah

Allegiance

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, 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 Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated:

There is no (unrestricted or unconditional) allegiance except to Allah’s Messenger, peace and blessings of Allah be upon him, because he is infallible and never speaks out of his desires. As for unrestricted allegiance to personalities whether they are correct or mistaken, this is not permissible for the seeker of knowledge. On the other hand, he should look to such and such Shaikhs as to which of them is upon uprightness and is following the methodology of the pious predecessors. This is the one whom we place our hands on his hands- not out of blameworthy blind following, rather due to the fact that he is upon the truth. So we agree with him upon truth and follow a singular path in obedience to the statement of Allah, The Mighty and Majestic:

[وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ – And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path] [6:153]

As for the one who selects Shaikhs, leaders and guides, whilst being in agreement with them- in what is correct and wrong- to the extent that they do not leave their methodology whether they are correct or wrong, these are the people who bring evil upon themselves and others. If they do not repent, they are most worthy of being blamed. Thus, the matter – and all praise belongs to Allah- is clear and it is not permissible for a person to be in confusion regarding this . We are with those who follow the straight path-we follow a singular path which Allah, The Mighty and Majestic, has commanded us to follow and which the messenger called us to. Those you follow the wrong path or are mistaken in many matters, or in some, we leave him [i.e. we leave his mistakes]. None is followed in everything except the Messenger of Allah, peace and blessings of Allah be upon him. As for the people, they can be correct or mistaken. Indeed, we do not follow them and we do not follow their footsteps solely because they are Shaikhs, callers to Islam, leaders or guides; instead, you should be with the people of the Salafi Methodology -those who follow the correct methodology and understanding.(1)

 العقد المنضد الجديد في الإجابة على مسائل في الفقه والمناهج والتوحيد -(page:144) ]

Desire Elevation? Ask Allah alone- Not Through Flattery, Lies, Manipulation…

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

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

Desire Elevation? Ask Allah alone- Not Through Flattery, Lies, Manipulation, Exaggeration, Envy and Accusing Others of Fame-Seeking to Conceal Your Reality

Allah, The Most High, said that Prophet Ibraheem, peace be upon him, said:

وَٱجۡعَل لِّى لِسَانَ صِدۡقٍ۬ فِى ٱلۡأَخِرِينَ

And grant me an honourable mention in later generations.

Imam As-Sadi, may Allah have mercy upon him, said, “Meaning, grant me an honourable mention until the end of time”. Allah answered his supplication, granted him knowledge and wisdom that made him one of the most virtuous Messengers, joined him with his brothers amongst the Messengers, made him beloved, acknowledged, exalted and praised amongst the followers of all religions throughout time. [1]

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 Allah’s command 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 matters 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. If this servant who calls to Allah loves that he is considered dignified, revered, 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 does not harm him; rather he is praised for it. This is because the caller to Allah loves that Allah is obeyed and singled out in worship. He loves to be a means through which (people) are aided to (obey Allah, single out Allah in worship and follow the Messenger). 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 هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ 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 the pious. 25:74

So, 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 co-operates with (others) upon obedience and this is to call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah, The Most High, 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.). [32:24]

Therefore, in their supplication -(i.e. Surah Al-Furqan Ayah 74)- to Allah that He makes them leaders of the righteous people, is for Allah to guide them, grant 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 of the hearts to them, attachment 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- which none can enumerate except Allah- such as rebellion, envy, transgression, enmity, oppression, strife, 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. (2)

[1] An Excerpt From Tafseer As-Sadi

[2] An Excerpt from “Ar-Ruh” pages 487-489

[6] Gentleness of our pious predecessors

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

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

It has been transmitted from Habeeb ibn Hujr al-Qaysi, may Allah have mercy upon him, who said: “It used to be said: “How excellent Iman is when adorned with knowledge! How excellent knowledge is when adorned with action! How excellent a deed is when adorned with gentleness!”

Reported Ibn Al-Mubaarak, may Allah have mercy upon him, in Az-Zuhd 1336

Forty

Written by Abdullah Jallow on . Posted in 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, said:

وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا ۖ حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا ۚ حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ

And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: ‘’My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims [submitting to Your Will].

Imam Ash-Shawkaani [may Allaah have mercy upon him] said:

وفي هذه الآية دليل على أنه ينبغي لمن بلغ عمره أربعين سنة أن يستكثر من هذه الدعوات

And in this verse, there is evidence that indeed it is befitting for the one who has reached the age of forty to increase in making these supplications.

رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ

My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will).

Fath Al-Qadir 5/22

Worship and the two types of hearts during Fitna

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, 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.

Maqil Bin Yasar, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Worship during Al-Harj is like emigrating to me”. [1]

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

The intent behind Al-Harj in this Hadith is when the affairs of the people are in a state of Ikhtilaat [i.e. chaos, confusion, disorder, disarray etc]. The reason behind the great virtue of worship during this state of affairs is because the people are heedless of worship and diverted from it, and none fulfils it except individuals. [2]

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

The intent behind Al-Harj is Al-Ikhtilaat [i.e. chaos, confusion, disarray] when it occurs between the Muslims. This is because many people are diverted from worship due to this state of confusion. Also killing and blood shed occurs during this state of affairs. Allah’s Messenger, peace and blessings of Allah be upon him, urges a person to engage in worship during the time of fitan because the majority of the people are diverted from worship. The one who busies himself with worship is like one who has migrated to Allah’s Messenger, peace and blessings of Allah be upon him. You know the virtue Al-Hijrah [migration]! Al-Hijrah in the Arabic language means to abandon. Allah said: [وَٱلرُّجۡزَ فَٱهۡجُرۡ – And keep away from the idols]. [Al-Muddathir. 5]

The one who engages in worship during times of fitan and it does not divert him from worship has the reward of one who migrated to Allah’s Messenger, peace and blessings of Allah be upon him, because a Muhaajir [emigrant] leaves his country and flees to Allah’s Messenger in order to safeguard his religion. This took place in the early Islamic era – during the era of the Messenger. So, the word Hijrah [migration] in the Islamic legislation means to leave the land of kufr and settle in the land of Iman in order to safeguard one’s religion.

The word Hijrah is also intended to mean abandonment in general, so the one who abandons Fitna and busies himself with worship has abandoned Fitna and proceeded towards worship. Therefore, Hijrah means to abandon something. Allah’s Messenger said: “A (true) Muslim is the one whom other Muslims are safe from his tongue and hands, and a Muhaajir [emigrant] is one who refrains from what Allah has forbidden”.[a] Therefore, he is a Muhaajir because he abandons what Allah has forbidden and fulfils what Allah has commanded. This Hadith urges a person to engage in worship during times of fitna because Fitna diverts people from worship except the one whom Allah blesses with the ability to abandon Fitna and engages in worship.

However, this does not mean that one refrains from warning against Fitna and clarifying for the people, rather – firstly – he abandons Fitna, warns the people and forbids them from it. This is because just as he would like the people to come to him with good, he should also go to them with good. Just as he loves to be safe from Fitna, he should also love the same for the people. This deed of his is Jihad [striving in the path of Allah] and Inkarul Munkar [i.e. the virtuous act of rejecting evil]. [3]

Al-Allaamah Rabee bin Hadi Al-Mad’khali, may Allah have mercy upon him,  stated:

Let us increase in obedience to (Allah). Let us be mindful of Shubuhaat and Shahawaat, for indeed the Fitan will be exposed to the hearts. Hudhaifah, may Allah be pleased with him, reported from Allah’s Messenger, peace and blessings of Allah be upon him, who said, “The Fitan will be exposed to the hearts of the people like a reed mat woven stick by stick, and any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus there will be two kinds of hearts: one is pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure, and the other is black and dusty like a worn-out vessel, neither recognizing good nor rejecting evil, but rather immersed in its desires”. [Sahih Muslim. Number 144]

The first type of heart: “Pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure”. This is because Allah grants them firmness and not due to their own power or strength; rather Allah grants them firmness:

يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ بِٱلْقَوْلِ ٱلثَّابِتِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْءَاخِرَةِ

Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. [Ibrahim 27]

Allah bestows His favour upon them by granting them firmness, thus, they are not harmed regardless of the greatness of the Fitan. Let me strike a similitude: I say, indeed amongst the people in the midst of these Fitan – just as Allah’s Messenger described the situation- are those who are firm like mountains; the winds, floods, hurricanes and storms come along, but they do not shake because the Iman in the hearts is like the firm mountains. Allah keeps them away from the Fitan and makes them firm, so they are not harmed. However, other people are like the trees that are moved -by the wind – to the right and the left until they finally fall. Others are like feathers and the Henna leaves- flying along with the Fitan when little Fitna occurs, such as when a mild wind (blows) the fragile leaves to a far-off place. We ask Allah to keep us firm.

The second type of heart is described as “Black and dusty like a worn-out vessel, neither recognising good nor rejecting evil, but rather immersed in its desires”. This is the state of the one whose heart is immersed in Fitnah. He agrees with it and does not reject it, so the Fitnah enters him gradually until his heart is worn out and thus becomes black like a worn-out vessel – a vessel whose mouth is turned upside down, this, regardless of the amount of water, butter fat and other things one attempts to pour into it, it will not accept anything. Indeed, we have often experienced the affair of this category of people – whose hearts are worn out – and regardless the of proofs and pieces of evidence- from the Qur’an and Sunnah – presented to nullify their falsehood, they do not accept that from you. This has to be the case because indeed Allah’s Messenger described such a person as one with a heart that is similar to a worn-out vessel- a heart that neither recognises truth nor rejects evil; rather it is immersed in its desires. Whatever agrees with his desires, he accepts it- not because it is the truth, but rather only because it agrees with his desires. This is similar to the Yahud [i.e. those Yahud who rejected the clear message of the final Messenger], for they know the truth, but wage war against it – accepting what agrees with their desires and rejecting what opposes their desires and wage war against it. This is something rife in this era amongst those whose hearts are worn-out, thus, they reach this state that has been described by Allah’s Messenger.

It is as if we are witnessing this matter whilst Allah’s Messenger describes these people -in our presence- and we can see their deeds and dishonourable stances. [4]

We ask Allah after Tashahud and before tasleem:

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, tranquillity, 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).

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

We ask Allah in general:

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]

O Allaah! Rectify My Religion For Me, Which The Safeguard of My Affairs – [A Tremendous Supplication]

[1] Saheeh Muslim: Kitaab Al-Fitan Wa-Ash’raat As-Saa’ah- Chapter: The virtue of Ibaadah During Al-Harj. Hadeeth Number 2948]

[2] Saheeh Muslim Bi-Sharhi An-Nawawi. Vol 17. page 70. Hadeeth Number 2948. slightly paraphrased. Publishers: Daar al-Kutub Al-Ilmiyyah. Ist Edition 1421 (Year 200) ]

[a] Bukhaari. Hadeeth Number 2382 and Muslim. Hadeeh Number 84]

[3] https://youtu.be/-HxAEXdPD-M?si=tk1PPPvtR57pA4QR

[4] An Excerpt from Marhaban Yaa Talib Al-Ilm. pages 206-208

[5] Gentleness of our pious predecessors

Written by Abdullah Jallow on . Posted in Brotherhood, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Umar, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, distributed (wealth), so I said, “O Allah’s Messenger! Other people are more entitled to it than these”. He said, “They gave me no option; either they would have asked me in a very harsh manner or they would have considered me miserly, and I am not miserly”.

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

In this hadith, there is proof to show that the Prophet, peace and blessings of Allah be upon him, was gentle towards his companions because he did not scold Umar Ibn Al-Khattab, may Allah be pleased with him, when he made this suggestion that the ones who did not receive wealth were more worthy of receiving it than those who received it, but the Prophet did not scold him; rather he informed him of the reason behind what he did. This is proof that the Prophet had the highest level of gentleness, good manners, good dealing and beautiful patience. How can this not be when it is the fact that he is Allah’s Messenger and the most virtuous human to be taken as an example in his good manners, gentleness, good dealings with the young, the old, male and female. This is the first matter. Second, the insignificance of the worldly things in the sight of the Prophet because he was not asked anything of worldly wealth, except that he gave it. He never refused to give the one who asked because Allah commanded him, saying: [وَأَمَّا السَّائِلَ فَلاَ تَنْهَرْ – And repulse not the beggar], especially the one who behaved harshly towards him when asking because the worldly things were insignificant to him. He said, “If the world was worth the wing of a fly in the sight of Allah, a disbeliever would not have been given a sip of water from it”.

[at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahadith As-Saheehah 1/152]