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[1] Accurate Identification of the embodiment of Contemporary Beneficial Sciences and Activities within the Islamic Religion

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

Imam As-Sadi [may Allah have mercy upon him] stated:

All praise and thanks are due to Allāh. We praise Him, ask for His assistance and forgiveness, and turn to Him in repentance. We seek protection with Allāh from the harm caused by ourselves and our actions. Whomever Allāh guides, no one can lead astray, and whomever Allāh allows to stray (due to a perversion in their heart), then no one can guide. I testify that there is no god worthy of worship besides Allāh, alone, without any partners, and I testify that Muhammad is His servant and Messenger.

This treatise presents conclusive evidence that the Islamic religion encompasses all that is good, compassionate, righteous, rightly guided, and corrective in its teachings, practices, functions, and instructions. It addresses all situations and incorporates the beneficial modern sciences and professions within its framework. The religion does not dismiss these sciences as some ignorant individuals claim, nor (agrees with) those who feign ignorance and believe that these sciences offer nothing new. Rather, whatever is beneficial from these fields for both religious and worldly matters, for communities and individuals, falls under the umbrella of the religion. The religion has clearly pointed out and directed people towards these beneficial affairs and every useful thing until the Day of Judgement; and a clarification that if modern professions are not aligned with the principles and values of religion, their negative impact will outweigh their positive contributions. Nonetheless, this principle necessitates two important considerations:

First, it is essential to know the teachings of the Qur’an and the Sunnah, both in general and in detail. Additionally, one must be aware of the existing affairs and recognised realities that are acknowledged by fair-minded individuals. By being well-informed about these two aspects, it becomes evident that Islamic disciplines, functions, and specific subject matters do not exclude anything that promotes goodness and righteousness. The person who thoroughly understands this uses these two elements as evidence and understands that a lack of either one or both can lead to deficiencies. By grasping the overarching fundamental principles related to the topic, they can connect specific issues back to these fundamental principles. However, if someone speaks on these specific issues without first understanding the general fundamental principles, serious mistakes will be made, leading to confusion only for the ignorant or the stubborn opponents. [1]

Read the article by Shaikh Abu Iyaadh [may Allah preserve him]

Understanding the Two Definitions of ‘Science’ in Operation

http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

[1] Al-Dalaa’il Al-Qur’aniyyah Fee Anna Al-Uloom Wal A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fee Ad-Deen Al-Islamiy pages 1-2 [The Qur’an evidences demonstrates that modern beneficial sciences and activities are incorporated into the Islamic religion]

New Video 🎞 Forgiveness Between Brothers after a Disagreement – Sh. Abdulilaah Lahmami

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Video.

How to remove and dispel the Shaytaan and training yourself to forgive your brother after a disagreement from the Story of the Prophet Yusuf (alayhisalaam)

Please take this opportunity to donate to the masjid projects and build the house of Allah!

Uqbah ibn Amir reported: The Messenger of Allah, peace and blessings be upon him, said,

“Verily, charity will protect people from the heat in their graves. Verily, only the believer will be shaded on the Day of Resurrection in the shade of his charity.” Sahih Targheeb.

Donate to the masjid – the house of Allah – and let’s all continue making the masjid the best it can be!

May Allah bless and reward you all with much goodness. 💸 Donate today – https://salafidawahmanchester.com/appeal2024

Commands of Allah That Are Applicable In Every Era And Place

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

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

Allah [The Most High] says:

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ

And [remember] when We took a covenant from Bani Israa’eel, [saying]: ”Worship none but Allah [Alone] and be dutiful to parents, kindred, and to orphans and to the Al-Masaakeen [the poor], and speak good to people, and perform As-Salaat, and give Zakat. Then you slid back, except a few of you, while you are backsliders”. [Surah Al-Baqarah. Ayah: 83]

These commands are fundamental aspects of the religion that Allah has ordained in all divine laws (revealed to the Prophets and Messengers before Muhammad) as they bring about universal benefits in every time and place. Consequently, they are unabrogated, much like the foundations of the religion. Hence, Allah enjoined us in Surah An-Nisaa Ayah 36 to adhere to them.

Allah [The Most High] says:

 وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin [the poor], the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer [you meet], and those [slaves] whom your right hands possess. Verily, Allaah does not like such as being proud and boastful.[Surah An-Nisaa. Ayah 36]

[وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ – And (remember) when We took a covenant from the children of Israel]: Their stubbornness was the cause of this, as they refused to obey any command unless it was accompanied by a solemn oath and a firm covenant.

[لَا تَعْبُدُونَ إِلَّا اللَّهَ– Worship none but Allah (alone)]:  This is a command to worship Allah [exclusively] and refrain from associating any partners with Him. Deeds will not be deemed acceptable unless they are [established] upon this foundation.

Then Allah says: [وَبِالْوَالِدَيْنِ إِحْسَانًا – And be dutiful to parents]: Meaning, be dutiful to parents by being kind to them through both our speech and actions. This command means that we are not allowed to disobey our parents [i.e. when they ask us to do something that is not against the command of Allah and His Messenger] and it is forbidden to mistreat them. Lack of kindness towards them can manifest in two ways: through evil behaviour, which is a greater crime, or without evil behaviour, but it is forbidden. [Additionally], relatives, orphans, and the poor should be treated kindly.

Then Allah commanded Bani Israa’eel to be kind towards mankind in general, saying: [وَقُولُوا لِلنَّاسِ حُسْنًا -And speak good to people]: Meaning: utter good speech, enjoin righteousness, forbid evil, impart knowledge to people, and greet them with Salaams. Furthermore, when it is a fact that a person is unable to provide material wealth to everyone, Allah has commanded us to treat everyone through speech, which every individual is capable of fulfilling. Allah says: [وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ – And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner)].

One of the virtues that Allah has commanded a person to uphold is to maintain uprightness in speech and deeds, refraining from using vulgar or harmful language. One should neither curse nor become argumentative; instead, one should demonstrate good manners, patience, and courtesy towards everyone and exercise much patience when harmed by people, (all) in obedience to Allah’s command and hoping for His reward.

Allah commanded Bani Israa’eel to establish the prayer and pay the Zakat because the prayer necessitates sincerity to The Only True Object of worship [Allah] and Zakat necessitates kind treatment towards the servants of [Allah]. However, after they were commanded to fulfil these good and appropriate commandments, they wilfully turned away from it, except a few of them.

[An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan. Slightly paraphrased]

Some Rights of The Road When We Decide to Sit Outside Cafés or The Masjid, Especially During Summer

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

Umar [may Allah be pleased with him] said that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Beware of sitting on the roads (i.e. the pavements, pathways where people pass by)! But if you must sit, then fulfill the rights of the road”. They asked, “What are the rights of the road?” He said, “Lower the gaze, respond to Salaam, and give directions to the one who has lost his way”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali [may Allah have mercy upon him] stated:

This hadith of the Prophet contains guidance for the entire Ummah. First, they should avoid sitting on the roads (pavements, pathways, etc.) because different people walk past them. Sitting on the road comes with obligations to fulfill and certain prohibited actions to steer clear of. Secondly, it is permissible to sit, but one doing so is required to fulfill the rights of the roads, adhere to what is commanded, and stay away from what is forbidden.

Indeed, the Prophet made known the rights of the road in this hadeeth, saying, “Lower your gaze”. The women and others walk past, therefore it is obligatory to divert one’s gaze away from every Haram, and first and foremost that one is not to look at strange women. [Footnote a]

“Reply to Salaam”. When a passer-by gives Salaams, it is obligated to you to respond because Allah said:

[وَإِذَا حُيِّيتُم بِتَحِيَّةٍ۬ فَحَيُّواْ بِأَحۡسَنَ مِنۡہَآ أَوۡ رُدُّوهَآ‌ۗ – When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally] [Surah An-Nisaa. Ayah 86] [Footnote b]

“Guide the one who has lost his way”. Not every person knows the right way. It may be that some people are unaware of the way to get to the place they want to go to, so if they ask you for advice that you give him directions and you know where the place is, it is obligated to you to give him directions. You should make an effort to give them directions because Allah continues to aid a slave as long as the slave helps his Muslim brother. [1]

—————————————————————–

Footnote a: Al-Alaa Bin Ziyaad [may Allaah have mercy upon him] said, “Do not allow your eyes to follow the garment of a woman because one’s gaze places desire in the heart”. [Az-Zuhd By Imaam Ahmad (rahimahullaah). 311]

Footnote b: Shaikh Abdus Salaam Burjess [may Allah have mercy upon him] said: Imam Ibn Abdul Barr [may Allaah have mercy upon him] said: “The obligation of returning the Islamic greeting is (found in the) statement: [وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا – When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally]”. [Surah An-Nisaa. Ayah 86]

Imam Ibn Kathir [may Allah have mercy upon him] said: “To give the Islamic greeting is voluntary and it is an obligation to return it. This is what all the scholars say that it is obligated to the one who is given the Salaam to reply and he has sinned if he does not reply because he has opposed Allah’s command”.

To abandon returning the Islamic greeting is an evil and ugly deed and many people have been afflicted with it in this era. They are prevented from it due to pride and self-amazement. So, we gently say to all of them, “Who are you?! What are you from?!” Allah says:

مِنۡ أَىِّ شَىۡءٍ خَلَقَهُ ۥ
مِن نُّطۡفَةٍ خَلَقَهُ ۥ فَقَدَّرَهُ ۥ

From what thing did He create him? From Nutfah (male and female semen drops) He created him and then set him in due proportion. [Abasa: Ayaat: 17-18]

Are you greater in status than the Messenger [peace and blessings of Allah be upon him]? Indeed, he returned the Islamic greeting of the young, the old, the free person, and the slave, and he also greeted them. Therefore, let there be a good example in the Messenger of Allah for you to follow. We ask Allah for guidance and success for all. Also when a person is leaving a gathering and gives the Salaam, it is obligatory to reply to him. [An Excerpt from Al-Ilaam Bi-Badi Ahkaam As-Salaam’- pages 11-12]

Replying to The Greetings of non-Muslims. Read the article by Shaikh Abu Khadeejah [may Allah preserve him]
https://abukhadeejah.com/how-to-conduct-oneself-with-the-jews-christians-others-even-if-they-be-tyrants/

[1] At-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah 1/158

 

A visit to Shaikh Mustapha Mabram

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

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

Allah [The Exalted] says:

 فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Statement of the visitors as follows:

Alhamdulillāh this evening we’ve had a beneficial sitting with Shaikh Mustafa Mabram hafidhahullāh— Abu Ukkāshah, Abū Talhah Ibrāhīm, myself and some other brothers.

He admonished us regarding the Taqwā of Allāh, and not being from those who seek Uluww and Fasād in the Earth — rather that we should aim to worship Allāh upon piety and staying away from his prohibitions.

I asked the Shaikh regarding those who are easygoing with regards to the affairs that are Makrūh, and they say that “it’s not harām, just makrūh”.

He referred back to his original advice regarding Taqwā, and added to it this statement of Al-Hasan Al-Basri rahimahullāh:

ما زالت التقوى بالمتقين حتى تركوا كثيرا من الحلال مخافة الحرام

“Taqwā has not ceased within the Muttaqīn, so long as they abandon much of that which is halāl, out of fear of Harām.”

The Shaikh said: “It is unanimously agreed upon that the affairs that are Makrūh are to be abandoned.”

He also said: “Even if something is mubāh — much less Makrūh or harām — the khatīb, the dā’ī, and the one who has some stake in Da’wah should look at the ta’thīr (effect) that this action has upon him, and how he affects the people, and how his call affects the people. [Allah the Most High said]: ‘They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge.'”

“Even if it the evil effect does not affect you, or those around you, what about your offspring and the generations that come after you?”

“There are those who still have with them the remnants of Ikhwāniyyah. So they aim to appear to the kuffār as not being extreme, so they become lax regarding these issues and then accuse their brothers of Tashaddud!”

“They would have you looking like the kuffar, and I fear that they would have you resembling the “مغضوب عليهم” and the “ضالين” — either resembling them directly in their asl (origin). Or resembling those who resemble them from the Fasaqah (open sinners) amongst us — so they have resembled the far’ (branch).”

Abu Ukkāshah asked him about those who say that there is a Qā’idah that the origin as it relates to the forbiddances in the Sharī’ah when it comes to ādāb (etiquette) and clothing, is that it denotes Karāhah and not tahrīm, and that people use it to allow Qaza’ and Isbāl and so on.

He said: “If you want to be upon every evil then follow the license and mistake of every scholar.”

And he added to that mention of a book that gathered the allowances of the scholars and was presented to one of the rulers of the Salaf, as evidence for that ruler that should he desire to partake in these allowances, he had precedent from various scholars before him. Upon this, the ruler said: “If we were to do this we would fall into zandaqah (heresy).”

The Shaikh said: “There are those from the scholars — even though they are not to be considered and our scholars have overcome them — who allow the cutting of the beard. And there are some who say that it is permissible to eat with the left hand.”

And he said: “The People of Kūfah allowed Nabīdh, the people of Makkah allowed Sarf — and so on. By merely following them, they would be sinful.”

I asked: “So is this Qā’idah a Qā’idah in reality? Does it have a basis?”

He said: “No! This Qā’idah is not correct.”

Written by Abdullah Abdul-Wahid Alam
Tuesday 26th March 2024 — 17th Night Ramadan 1445

Present were:
– Abu Ukkāshah Abdul-Hakeem
– Zakariyyah Adam
– Abdullah Abdul-Wahid Alam

[1] Salaf honoured the teacher and distanced from behaviour that compromise his status in the gatherings

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

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

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf  said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”.

Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

Spenders of Wealth In Allah’s Path Likened to Two Gardens Given Perfect Conditions to Thrive and Yield Abundant Produce

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah [The Exalted] says:
وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتً۬ا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ أَصَابَهَا وَابِلٌ۬ فَـَٔاتَتۡ أُڪُلَهَا ضِعۡفَيۡنِ فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ

And the likeness of those who spend their wealth seeking Allah’s Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do.

This parable is the basis of the spending that is based on sincerity and truthfulness because seeking Allah’s Pleasure is sincerity itself and being certain in oneself is truthfulness. Indeed, the spender is faced with two affairs and if is saved from them, he will be similar to what has been mentioned in this Ayah. Firstly, seeking praise or commendation or one of his worldly ambitions, and this is the situation of most those who spend. The second affair is the weakness, swaying, and doubt in his soul as to whether he should or not. (The first) prevents one from seeking Allah’s Pleasure and the second prevents one from being certain about spending because being certain is that the soul is given the courage, strengthened, and urged to spend, and this is its truthfulness. As for seeking Allah’s Pleasure, this is sincerity.

When it is the case that the basis of spending to seek Allah’s Pleasure and being certain about it is likened to a garden- the garden with numerous trees and is situated on an elevated place, then indeed it is the garden that is more perfect than the garden that is situated at a very low place. That is because when a garden is elevated, (exposed) to the air, the sun when it is rising and after it has risen, as well as at the time of its setting, its fruits become more mature, wholesome, better, and more numerous because fruits increase in their good quality and good health (when more exposed) to the air and sun, as opposed to fruits that are grown under the shade.

When it is the case that nothing is feared for a garden that is situated in an elevated place, except insufficient water, Allah says, [أَصَابَهَا وَابِلٌ۬ – heavy rain falls on it], thus its fruits are brought forth and it produces blessings. It brings forth its fruit twice as much as that of others, or twice as much due to the heavy rain. This is similar to the situation of those who are foremost in spending.

Then Allah says: [فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬ – And if it does not receive heavy rain, light rain suffices it]. This is inferior to the heavy rain, but it is enough for the garden because of the (suitability and fertility) of its hotbed and the good manner in which it was planted; therefore it is enough to bring forth its benefit by way of the light rain. This is similar to the case of the pious people- those upon the second level of spending and they are of different stations in the Sight of Allah.

The people of a higher station are those who spend their wealth day and night, in secret and openly, and they give precedence to others over themselves, even though they are in need themselves. As for the people whose (spending is likened to the garden that received) the light rain, they are those upon a level in the middle. The likeness of these two groups and their deeds is that of a garden upon an elevated place, and their spending a lot is likened to heavy rain and light rain. Just as one of the two types of rains necessitates that it will make the fruits of the garden (wholesome and healthy), likewise is their spending- whether a lot or small after it is based on seeking Allah’s Pleasure and being certain in oneself regarding that. It (their spending) is pure in the sight of Allah, increases and doubles.

[An Excerpt from “Tareeq Al-Hijratayn” By Imam Ibnul Qayyim. Pages 454-455]

Sound Creed, Methodology, and Upright Conduct Derived From Few Authentic Narrations About Fasting In Ramadhaan

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

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

Abu Dharr [may Allah be pleased with him] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal”. [1]

Abu Hurayrah [may Allah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said, “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. [2]

“The religion will not cease to prevail”- Meaning, triumphant and lofty or manifest and clear, “as long as the people hasten to break the fast”- Meaning, they earnestly hasten to break the fast, “because the Jews and the Christians delay it” [i.e. those amongst them who deviated from the path of their Prophets]. At-Teebiy [may Allah have mercy upon him] said, “In this is proof that upright establishment of the religion of pure Islamic monotheism is by opposing the enemies amongst the people of the scripture, and agreeing with them ruins the religion”. [i.e. what they have innovated in the religion of the Prophets] [3]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast, and it is to oppose the Jews and Christians [i.e. those amongst them who deviated, innovated in religion and opposed their prophets]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. [4]

Sahl Ibn Sad [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “The people will not cease to be upon good as long as they hasten to break the fast”. [5]

Imaam An-Nawawi [may Allah have mercy upon him] said, “In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. What this means is that the affair of the Ummah will not cease being consistent and that they will (remain) good if they preserve this Prophetic tradition. If they delay breaking the fast, then this is a sign of corruption”. [6]

They will not cease to be upon good if they do this by acting upon the Sunnah and limiting themselves to its prescribed legislated boundaries, not being over-stringent (through what their) intellects (suggest to them), and changing its principles. The people of the scripture [i.e. those amongst them who deviated] delayed breaking the fast until the stars appeared. [7]

Is The One Who Provides Suhoor For Needy People The Same As The One Who Provides Iftaar?

Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] was asked: In Ramadhaan, one notices the concern people give to providing Iftaar for those needy people who observe the fast – whether it is in the Masaajid or the houses – in order to receive reward just as the Messenger [peace and blessings of Allah be upon him] said, “Whoever provides Iftaar for a fasting person, he has reward similar to his” [i.e. reward similar to that of the fasting person]. However, we find big tables [i.e. with food and drink] at the time of Iftaar -in the Masaajid- but few people sit to eat, whereas it is very rare to find one who provides Suhoor for a needy fasting person. Therefore, is the reward received by the one who provides Suhoor for the people similar to the one who provides Iftaar?

Answer: I do not know of a (specific) exhortation -as an act of Sunnah- to provide Suhoor for the fasting people, and it is not possible to compare it to providing Iftaar. That is because the fasting person’s need for eating and drinking during Iftaar is much greater than his need for eating and drinking during Suhoor; therefore, we do not go beyond what has been reported in the Sunnah. However, whoever knows someone- from the poor people around him- who needs food for Suhoor, then the door is open in this affair [i.e. he can provide that person with food for Suhoor]. [8]

Al-Allaamah Abdullaah Bin Humaid [may Allah have mercy upon him] was asked: Is attendance at the Haram (in Makkah) and breaking the fast over there something desired in the Sunnah or not, for some people obligate that on themselves?

Answer: It is not Sunnah; rather some people break their fast at the Masjid Al-Haraam to be present for Maghrib Salaah. That is because they will miss the Maghrib Salaah if they were to break their fast at home. And it is not the case that breaking the fast at a Masjid has a distinguished virtue; rather it is to attend the congregational prayer. So they (i.e. the people) break their fast over there to attend the congregational prayer and not miss it. As for merely breaking the fast, it contains the same reward whether the person does so in his house or at another place. They (i.e. the people) only choose it (i.e. the Masjid) because the Salaah is established over there so that they can perform it at the Kabah and together with the Muslims as a group. This is the aim. [9]

[1] Saheeh Al-Jaami 7224]

[2] Abu Dawud Number 2353. Hadeeth graded ‘Hasan’ by Imaam Al- Albaanee in Saheeh Abu Dawud. Publisher: Maktabah Al-M’aarif. 1st Edition]

[3] Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 3. Pages 343-344. slightly paraphrased. Publisher: Daarul Kutub Al-Ilmiyyah. 1st Edition 1419AH (1998)]

[4] Iqtidaa As-Siraat Al-Mustaqeem 1/209. slightly paraphrased]

[5] Saheeh Muslim 1098]

[6] Sharh Saheeh Muslim. Slightly paraphrased. Vol 7 pages 180-181. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)].

[7] Fat’hul Baaree Sharh Saheeh Al-Bukhaari Vol 4/ 253. Publisher: Daarus Salaam. 1st Edition 1421AH (2000)]

[8] Fataawaa Alaa At-tareeq Fee Masaa’il Mutanawwi’ah. Fatwa Number 871]

[9] Al-Fataawaa Wad-Duroos Fil Masjidil Haraam. pages 528-529]

[7] These people are either unaware of or concealing some realities regarding the legacy of Erudite Salafi Imam Abdul Azeez Bin Baaz

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Family & Women, Fatawa-Rulings, Fitnah, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance)”. [Sunan At-Tirmidhee 2682]

The anonymous writers at Wikipedia stated that among the controversial views and rulings of Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] is the subject matter of women’s rights!

Response: Militant Secularists, modernists, and proponents of immorality continue to argue that segregating the two biological sexes in the arena of work is unprogressive. The Salafi Scholars, in particular Imaam Abdul Azeez Bin Baaz [may Allah have mercy upon him], have responded to this viewpoint of theirs, which is solely motivated by a desire to either reject the infallible divine revelation or pursue so-called equality and progress at the expense of sound morality. When asked if a woman is considered to be pursuing her whims and desires if she works without a need for money, the Imaam responded: “Her engagement in work is not tantamount to following desires if it is a noble and safe occupation, and carried out amongst women, without free mixing with men, and she only works amongst women without any injustice and hostility, with the permission of her husband. There are different types of work, and if the work includes disobedience to Allah, then it is obligatory for her to abandon it. If it includes free mixing between men and women and showing her beauty, then this is also evil. But if it is work that is allowed or legislated by Islamic law amongst her Muslim sisters, such as teaching girls, or working as a nurse, or working as a doctor for women, then there is no harm in this and all praise is due to Allah. Even if she is not in need of money, it is still allowed because she may want more money, or need it to give away in charity and so on. http://www.binbaz.org.sa/audio/noor/033907.mp3

To be continued…InShaaAllah

[15] Imam Fudayl Ibn Iyaadh: [Exemplifying Positive Engagement and Effective Communication With The Rulers]

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, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imaam Ibn Rajab [may Allah have mercy upon him] stated about the Salaf: “There is not to be found in the statements of those who came after the Salaf (any) truth, except that it is found in their statements with a more concise wording and a shorter expression. There is not to be found in the statements of those who came after them (any) falsehood, except that there is in their statements that which clarifies its falsity for the one who understands and contemplates. There are wonderful meanings found in their statements and precise observations, which those who came after them were neither guided to nor knew about. The one who does not take knowledge from their statements will miss all that goodness, alongside the numerous falsehoods he will fall into due to following those who came after them”. [i.e. those who came after the Salaf]. [1]

Abdus Samad Bin Yazid Al-Baghdadi [may Allah have mercy upon him] said: I heard Al-Fudayl Bin Iyaadh [may Allah have mercy upon him] saying, “If I had a supplication that would be accepted, I would not make it except for the leader”. It was said to him, “O father of Ali! Why is that?” He said, “When I make it for myself, it would be only for me, but if I make it for the leader, the rectification (or righteousness) of the leader would consequently result in the rectification of the people and the country”. It was said to him, “O father of Ali! How is that? Explain this to us”. He said, As for the wellbeing of the land, if the people are safe from the ruler’s tyranny, they will develop abandoned areas and settle in the land. And with regards to the rectification of the people, one observes the affair of a people among the ignoramuses and says, ‘They have been distracted by the pursuit of livelihood rather than seeking what will benefit them with regards to learning the Qur’an and other things’. So, he gathers them together in a house – fifty in number, less or more, and says to a man, ‘You have what will make your affair upright and teach these people their religion’. Then you’ll see what Allah [The Mighty and Majestic] brings forth from among them that would make the land righteous (and prosperous, thrive, flourish, etc) and that would return to them (i.e. they’ll receive its benefits). This would be the rectification of the people and the country”. Imam Ibn Al-Mubarak [may Allah have mercy upon him] kissed Imam Fudayl’s forehead and said, “O teacher of goodness! Who else (i.e. among us) would be able to (say or do) this better than you?!” [2]

[1] An Excerpt from “Fadl Ilm As-Salaf Alaa Ilm Al-Khalaf”. page 61

[2] Hilyah Al-Awliya 8/91