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The most defiant person in their resistance against Allah’s Messenger

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Raise not your voices above the voice of the Prophet.

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

When it is the case that Allah forbade us from giving precedence to (ourselves) over the Messenger, then which type of giving precedence to oneself over the Messenger, peace and blessings of Allah be upon him, can be more severe than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors have stated that this Ayah means: “Do not say anything (about the religion) until the Messenger speaks and do not act until he commands you”. The most disobedient person among the people and the most severe with regards to giving precedence to himself over the Messenger is the one who gives precedence to his intellect or the intellect of another person over the revelation. And when it is the case that Allah has forbidden them (i.e. humankind) from raising their voices above the voice of the Messenger, then how about raising their intellects above the statements of the Messenger and the revelation he conveyed?! (1)

Allah (The Most High) said:

لَّا تَجۡعَلُواْ دُعَآءَ ٱلرَّسُولِ بَيۡنَڪُمۡ كَدُعَآءِ بَعۡضِكُم بَعۡضً۬ا‌ۚ قَدۡ يَعۡلَمُ ٱللَّهُ ٱلَّذِينَ يَتَسَلَّلُونَ مِنكُمۡ لِوَاذً۬ا‌ۚ فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ أَن تُصِيبَہُمۡ فِتۡنَةٌ أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ

Make not the calling of the Messenger (Muhammad) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger). And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah befall them or a painful torment be inflicted on them. [An-Noor. 63]

Allah said: [فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ -And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah, orders, acts of worship, statements) beware]; [أَن تُصِيبَہُمۡ فِتۡنَةٌ – lest some Fitnah befall them]: Meaning: [Lest] misguidance, calamity in the worldly life or disbelief befall them. [أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ – or a painful torment be inflicted on them]: Meaning: Killed [i.e. by enemies] in the worldly life or punished in the hell fire in the afterlife. (2)

Imam Ahmad, may Allah have mercy upon him, said about this Ayah: Do you know what Al-Fitnah is? Al-Fitnah is Shirk. Perhaps if he [i.e. the person] rejects some of his [i.e. the Prophet’s] statements, then something of deviation enters his heart, so he is destroyed. (3)

Imam Ahmad Ibn Hanbal, may Allah have mercy upon him, said:

All praise is due to Allah, who in every age and interval between the Prophets, raises up a group from the people of knowledge, who call the misguided to guidance, patiently bear ill-treatment and harm. With the Book of Allah they give life to the dead and with the Light of Allah they give sight to the blind. How many a person killed by Iblees (the Devil) they have revived, how beautiful their effect has been upon the people, and how vile the people have been towards them! They remove from Allah’s Book the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignoramus- those who uphold the banner of Bidah and let loose the trials and discords, who oppose the Book and agree upon opposing the Book. They speak about Allah and his Book without knowledge, argue about what is ambiguous in the Book and deceive the ignorant ones with such ambiguities. We seek refuge in Allah from the trials of the misguided ones. (4)

[1] Al-Waabil as-Sayyib page 21

[2] Zaadul Maseer Fee Ilmit Tafseer’ By Imaam Ibnul Jawzi

[3] Reported by Ibn Battah in Al-Ibaanah Al-Kubraa 97

[4] Ar-Radd Alal Jahmiyyah Waz-Zanaadiqah. p. 2

Had we willed, we would have surely elevated him therewith, but he clung to the earth

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan.

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

Allah, The Most High, said in Surah Al-A’raf Ayat 175-176:

وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِىٓ ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنۡهَا فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ فَكَانَ مِنَ ٱلۡغَاوِينَ

 وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَرۡضِ وَٱتَّبَعَ هَوَٮٰهُ‌ۚ فَمَثَلُهُ ۥ كَمَثَلِ ٱلۡڪَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُڪۡهُ يَلۡهَث‌ۚ ذَّٲلِكَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا‌ۚ فَٱقۡصُصِ ٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ

And recite [O Muhammad] to them the story of him to whom We gave Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [Satan] followed him up, and he became of those who went astray. And had We willed, We would have surely elevated him therewith but he clung to the earth and followed his own vain desire. So, his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. Such is the description of the people who reject Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.]. So, relate the stories, perhaps they may reflect.

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

Allah likened him to a dog because he was given knowledge of the Book and taught what was not given to others, but he abandoned it, followed his desires and preferred the Anger of Allah over the Pleasure of Allah, preferred the worldly life over the afterlife and preferred the created beings over the Creator. A dog is considered to be among the meanest animals, the greediest and most eager (for food). And due to this eagerness, it does not roam about except that its nose is placed on the ground, whilst sniffing greedily and eagerly. When it takes possession of a dead animal enough for a hundred dogs, it would not allow another dog to eat anything from it, except whilst growling and seeking to gain the upper hand due to eagerness, greed and covetousness.

This person -the one who abandoned the verses of Allah and followed his desires- did so out of severe eagerness for the worldly life and due to his heart being disconnected from Allah and the afterlife. He is extremely eager for the Dunya and his eagerness is similar to the constant eagerness of a dog whether it is troubled or left alone.

Ibn Jurayj, may Allah have mercy upon him, said: A dog is among those animals with the least patience when it is thirsty. It lolls its tongue out the most, whether it is standing, sitting, moving or not moving. Its intense desire [i.e. greed] necessitates that it will always loll its tongue. Likewise, this is the affair of that person likened to the dog because the extreme eagerness and burning desire in his heart necessitates that he will always exert himself [for the worldly goods at the expense of the Hereafter]. He still exerts himself whether he is admonished or not.

Mujahid, may Allah have mercy upon him, said: This is similar to the one given knowledge of the Book, but he does not act upon it. Ibn Abbas, may Allah be pleased with him and his father, said: If you direct him towards wisdom, he does not follow it, and if you leave him alone he is not guided towards good, just like the dog that lolls its tongue out whether it is taking a rest or driven away.

Al-Hasan, may Allah have mercy upon him, said: It is the Munafiq. He does not remain firm upon the truth whether he is called or left alone, whether he is admonished or not admonished, just like the dog that lolls its tongue out whether driven away or left alone.

So, Allah, The Most High, gave an example of the one who abandoned His Ayat [proofs, evidences, verses, lessons, signs, revelations, etc], saying: He is misguided, whether he is admonished or left alone, just like the dog that lolls its tongue out, whether driven away or left alone. This Ayah [i.e. Al-A’raf 176] is similar to the saying of Allah [The Most High]: [وَإِن تَدۡعُوهُمۡ إِلَى ٱلۡهُدَىٰ لَا يَتَّبِعُوڪُمۡ‌ۚ سَوَآءٌ عَلَيۡكُمۡ أَدَعَوۡتُمُوهُمۡ أَمۡ أَنتُمۡ صَـٰمِتُونَ  – And if you call them to guidance, they follow you not. It is the same for you whether you call them, or you keep silent] [7:193]

Contemplate the wisdom and meanings found in this parable!

*Allah, The Most High, said: [ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا- To whom We gave Our Ayat]: Allah informed us that He was the One Who gave this person knowledge of His Ayat, for indeed it is a blessing and Allah is the One Who conferred it upon him. Allah attributed the source of this blessing to Himself. Then Allah said: [فَٱنسَلَخَ مِنۡهَا- But he threw them away]-Meaning: He left it in a manner similar to the manner in which a snake leaves its skin. And Allah did not say, “We threw him away from it” because this person was the one who left it due to following his desires. Then Allaah said: [فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ- So shaytaan (satan) followed him up]- Meaning: shaytan approached and pursued him, just as Allaah stated about Pharaoh’s people: [فَأَتۡبَعُوهُم مُّشۡرِقِينَ- So they pursued them (i.e. Fir’awn and his hosts pursued Bani Israa’eel) at sunrise] [26: 60)].

*He [i.e. this person to whom Allah gave knowledge of the Book] used to be protected and guarded against shaytan through the Ayat of Allah, but when he turned away from them, shaytan overwhelmed him just as a lion overwhelms its prey; [فَكَانَ مِنَ ٱلۡغَاوِينَ- And he became of those who went astray]-Meaning: Those who act in opposition to the knowledge they possess and those who know the truth but act in opposition to it, just like the evil scholars.

*Then Allah said: [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]: Allah informed us that being elevated in His presence is not merely acquired through knowledge, for indeed this person was from the scholars; rather elevation is acquired through adherence to the truth, giving precedence to it and aiming to please Allah. Indeed, this person was among the most knowledgeable during his era, but he was neither elevated through his knowledge nor did he benefit from it. We seek Allah’s protection from knowledge that does not benefit. Therefore, Allah informs us that He is the One Who will raise a servant-if He wills-with the knowledge He bestows on them, otherwise the servant will be degraded. The Rabb [i.e. Allaah- The Creator, The All- Provider and in Whose Hand is the Dominion of everything] is the One alone Who degrades and raises [His servants], and indeed He degraded this person and did not raise him. [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]- Meaning: Had we willed, We would have given him preference [over others], ennobled him, and raised his status and rank by way of the Ayat we gave him. Ibn Abbas said: Had Allah willed, He would have raised this person through the knowledge he (i.e. this person) possessed.

*[ وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَر-But he clung to the earth]. Muqatil said: “He became pleased with the Dunya. [وَٱتَّبَعَ هَوَٮٰهُ‌ۚ- And followed his own vain desire]. Al-Kalbee said: He pursued the lowly affairs and abandoned the lofty affairs. Abu Rawqa said: He chose the Dunya over the Hereafter. Ataa said: He wanted the Dunya and obeyed his shaytan.  Ibn Zayd said: He followed his desires by joining those who fought Musa, peace be upon him, and his people.

*This is a description of an evil scholar who acts in opposition to the knowledge he possesses.

*He went astray after having knowledge. He intentionally chose disbelief over Iman and not out of ignorance.

*He left Emaan in a manner that did not allow him to ever return to it again, for indeed he threw away the Ayat of Allah completely just as a snake exits its skin. Had he been left with anything, he would not have been one who exited from it completely.

*Shaytan overwhelmed him and caught him as his prey.

*He [غوى-strayed] after being upon a state of [الرشد-the right course- well guided in affairs of the religion]. The word [الغي] means to be misguided in knowledge and intention, and it is more specified to corruption in knowledge and action, just as the word [الضلال] is more specified to corruption in knowledge and creed. When one of the two words is mentioned on its own, it includes the meaning of the other; but if mentioned together, then each of them takes its more specific meaning as mentioned above.

*Allah did not wish to raise him by way of knowledge and that was the cause of his destruction. And because he was not raised by way of knowledge [i.e. due to his own fault], it became a source of anxiety for him. It would have been better for him not to be a scholar and would have lessened the punishment he will receive.

*Allah informed us of this person’s wicked goal, for he gave preference to the most despicable [path] over the noblest [path].

*His choice [i.e. preferring evil] was not due to thoughts that crossed his mind and ideas he was unconscious of; rather it was due to [إخلاد إلى الأرض   clinging to the earth- following his desires constantly]. Az-Zujaaj said: The root of the words [خلد and أخلد] is [خلود], and it means to be constant in something and to remain upon something.

*He turned away from guidance and followed his vain desires. He made his vain desires a guide for himself and followed it.

Source: An Excerpt from: Bada’i at-Tafsir Al-Jami Limaa Fassaraahu Al-Imam ibn Al-Qayyim 1/426-431

Establishment of The Religion – By Shaikh Abdullah Al-Bukhari

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

Shaikh Abdullah Al-Bukhari, may Allah preserve him, said:

From that which the people of knowledge have affirmed is that this religion is established on two matters: Clarification of the truth and refuting (or rejecting) falsehood and its people. The affirmation of this becomes manifest to the one who contemplates the statement of Tawhid [لا إله إلا الله] with clarification and explanation. The saying of a servant (of Allah) لا إله is a refutation against falsehood and its people- those who deify others besides Allah. The statement إلا الله is an affirmation of truth and a clarification of it. It (means) that Allah alone has the right to be worshipped and He has no partner. Likewise, the statement محمد رسول الله is an affirmation of the Messenger ship of the Prophet, peace and blessings of Allah be upon him, and a refutation against the one who gives him a status above that and thus deifies him, or lowers the rank of his Prophethood and Messenger ship.

An Excerpt from Al-Maqaalaat Ash-Shar’iyyah pages 14-15

Clarification regarding Tijaniyyah – By Al-Allamah Abdur Rahman Ifreeqee – Part 1

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Shirk, Sin, Sufis, Worship - 'Ibaadah'.

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

Al-Allamah Abdur Rahman Al-Afreeqee, may Allah have mercy upon him, stated:

He (i.e. Ahmad Tijani) said in Jawaahir Al-Ma’aanee: Indeed a single utterance of ‘Salatul Faatiha’ is equal to every ‘Tasbeeh’ (i.e. to say Subhaanallaah) that takes place in the ‘kawn’ (i.e. the entire existence or universe). [Source: Jawaahir Al-Ma’aanee page: 96.طبع مطبعة التقدم العلمية الطبعة الأولى]

Response to the above claim of Ahmad Tijani:

Then Al-Allaamah Abdur Rahman stated:

I think the one who uttered this speech is not really aware who Muhammad, peace and blessings of Allah be upon him, is! He is not really aware of what Muhammad, peace and blessings of Allah be upon him, was sent with and why Muhammad was sent.

Indeed the Messenger, peace and blessings of Allah be upon him, definitely fulfilled the trust he was entrusted with; conveyed the message and strove in the path of Allah until he passed away.  He is the seal of the Prophets and the legislation (in belief and acts of worship) he conveyed abrogates every other law until the day of judgement. There is no human being who has ever brought anything similar to what the Messenger Muhammad  brought after he left this world. Whoever claims that there is a revelation or that he has received revelation after Muhammad, then indeed this is the greatest lie against Allah.  Allah, The Most High, said:

وَلَا تَقُولُواْ لِمَا تَصِفُ أَلۡسِنَتُڪُمُ ٱلۡكَذِبَ هَـٰذَا حَلَـٰلٌ۬ وَهَـٰذَا حَرَامٌ۬ لِّتَفۡتَرُواْ عَلَى ٱللَّهِ ٱلۡكَذِبَ‌ۚ إِنَّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا يُفۡلِحُونَ
مَتَـٰعٌ۬ قَلِيلٌ۬ وَلَهُمۡ عَذَابٌ أَلِيمٌ۬

And say not concerning that which your tongues put forth falsely: “This is lawful and this is forbidden,” so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.  A passing brief enjoyment (will be theirs), but they will have a painful torment.’’ [An-Nahl. 116-117]

The Prophet said:
وخير ما قلت أنا والنبيون من قبلي: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير

And the best thing said by me and the previous prophets is: ”There is no deity worthy of worship other than Allah, who is alone, having no partner. His is the dominion, and to Him belongs all praise. He is, of everything, All-Capable.”  [Silsilah As-Sahihah. Number: 1503]

Therefore, will anyone with a sound intellect affirm that a single utterance of Salatul Fatiha is better than a single Dhikr that has been transmitted from the Prophet with an authentic chain of transmission, let alone all the Adhkaar (supplications) that take place in the Kawn (i.e. the entire existence or universe)?  Do you not use your intellects?! O people! Did they [Adam, Nuh, Musaa, Eesaa and Muhammad (peace be upon them)] not used to remember Allaah? So is the innovator of this Tareeqah Tijaaniyyah better than these Prophets?

He (i.e. Ahmad Tijaani) stated in Al-Ifaadah (page: 80): ”Whoever does not believe that it (i.e. Salatul Fatihah) is from the Qur’aan will not receive a reward from it [i.e. he or she will not be rewarded for reciting Salatul Fatiha]”.

So we say: Whoever believes that (Salatul Fatiha) is from the Qur’an, then indeed he has committed clear disbelief because revelation is not sent down except to a Prophet. We do not find this (Salatul Fatiha) in the Qur’an; rather not even in a fabricated hadeeth attributed to Allah’s Messenger.  Is the one to whom ‘Salatul Fatiha’ was revealed a Prophet or a Wali?  If he is a Wali, then revelation is never sent down to a Wali.

The people in this Tijani path are two types of people: The first group: If they believe that ‘Salatul Fatiha’ is from the Qur’an, then indeed they have exited the fold of Islam. (I) The second group: If they believe that ‘Salatul Fatiha’ is not from the Qur’an, then indeed they have exited from their Tijani path because there is no reward in it. (1)

Footnote I: Principles regarding Takfeer (i.e. the principles applied by upright scholars before removing a Muslim from the fold of Islam due to deviation.

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm ]

Knowledge of The Unseen – A Brief Rebuttal Against All The Extremist Sufis

Neither Do the Prophets, Messengers and Angels Possess Knowledge of Unseen nor Does Allah Reveal the Unseen to Anyone Else, Except What He Wishes to Inform the Prophets and Messengers

Allah (The Most High) said: [وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ – And with Him are the keys of the Ghaib (all that is hidden), none knows them but He].

In his explanation of the above Ayah, Imaam Ash-Shanqeetee, may Allah have mercy upon him, brought a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allah’s Messengers and Angels-do not posses knowledge of the Unseen. The Imam, may Allah have mercy upon him, said:

Proof A: Aa’isha (may Allah be pleased with her] was falsely accused and the Prophet (peace and blessings of Allah be upon him] did not know whether she was innocent or not until Allah informed him, saying: [ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ- ‘Such (good people) are innocent of (each and every) bad statement which they say].

Proof B: Prophet Ibrahim, peace be upon him,  slaughtered a lamb for the angels, whilst not knowing that they were angels until they informed him that they were angels. Allah said that the angels said to him: [إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ    – We have been sent against the people of Lout (Lot). (11:70)]

Proof C: When the angels came to Prophet Lut (peace be upon him), he did not know that they were angels, and due to that Allah said: [عَصِيبٌ سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ – He was grieved on their account and felt himself straitened for them (lest the town people should approach them to commit lewdness with them). He said: This is a distressful day]. And because of this Allah said that lut said: [لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ  – Would that I had strength (men) to overpower you, or that I could betake myself to some powerful support (to resist you). (11:80)]. He did not know the news the angels brought until they said to him: [إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ – Verily, we are the Messengers from your Lord!]

Proof D: Prophet Ya’qub, peace be upon him, lost his eye sight due to grieving for Yusuf (peace be upon him), whilst he was in Egypt.  He did not know anything about Yusuf until Allah reveal news about him.

Proof E: Prophet Sulayman (peace be upon him), even though Allah gave him authority over the devils and subjugated the wind in his service, did not know about the people Bilqees until the Hud-hud came with news about them. Allah said that the Hud-hud said: [أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ  – I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba’ (Sheba) with true news].

Proof F: Prophet Nuh (peace be upon him) did not know that his son – who was drowned- was not from those members of his household who were to be saved, as Allah said that Nuh said: [رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ   – O my Lord! Verily, my son is of my family! And certainly, Your Promise is true.(11:45)]

He did not know the reality of the affair until Allah informed him, saying:

[بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ  – He said: “O Nuh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant].

And indeed Allah (The Most High) also stated in Surah Hud about Nuh that he said to his people: [وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)].

Proof G: And when Allah said to the Angels:  [هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ أَنْبِئُونِي بِأَسْمَاءِ -Tell Me the names of these if you are truthful]; Allah said that the angels replied: [قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا  -They (angels) said: “Glory be to You, we have no knowledge except what you have taught us.

Therefore, it is very clear that the most knowledgeable amongst the creation, the Messengers and the Angels, do not know anything of the unseen except what Allah makes known to them. Allah (The Most High) informs His Messengers what He wishes from the knowledge of the Unseen, as Allah stated:

[وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ- Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases].

And Allah said: [إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ  عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (from mankind)…(2)

[1] An Excerpt from ‘Al-Anwaar Ar-Rahmaaniyyah Li-Hidaayah Al-Firqah At-Tijaaniyyah. Pages 14-16]
[2] An Excerpt from ‘Tafseer Al-Qur’aan Bil-Qur’aan Min Adwaa Al-Bayaan’ pages 169-170’ Daar Hady An-Nabawiy’ 2nd ed. (1431AH -2010)]

Some etiquettes with the wife when returning home

Written by Abdullah Jallow on . Posted in Basics, Family & Women, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Once Jabir, may Allah be pleased with him, was returning from an expedition with the Prophet, peace and blessings of Allah be upon him, and he was riding fast in order to get home as he was newlywed, so the Prophet told him to slow down in order to give the women time to prepare themselves. Jabir said, “When we were about to enter (Al-Madinah), the Prophet said, ‘Wait so that you may enter in the afternoon so that the lady of unkempt hair may comb her hair and the one whose husband has been absent may shave her pubic region'”. [1]

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

It is disliked to enter (i.e. the house) without seeking permission and giving salam, especially when returning from a journey. One should not come to his family and his wife unless they are aware of his entry, so that they may prepare themselves. He should not come to her suddenly, whilst she is in a state [i.e. physical appearance, clothing etc] in which she does not like her husband to see her. [2]

Abu Hurairah, may Allah be pleased with him, narrated that the Messenger, peace and blessings of Allah be upon him, said: “Travelling is a portion of torment. It prevents one of you from your sleep, food, and drink. So when one of you fulfils his (need behind that travelling), then let him hurry back to his family” . [Muslim 1927]

Imam An-Nawawi, may Allah have mercy upon him, said: One is prevented from full sleep and its full enjoyment due (to) difficulties, tiredness, heat and cold, worries, fear, isolation from one family and rough (circumstances). Therefore, it is recommended that one returns to his family after fulfilling his business and does not delay his return due to something else  that is not important. [3]

[1]Al-Bukhari 5079]

[2] An Excerpt from It’haf at-Tullab Bi-Sharh Mandhoomah Al-Aadab. page 144

[3] An Excerpt from ‘Saheeh Muslim Bi-Sharh An-Nawawi 13/60. Publisher: Dar Al-Kotob Al-Ilmiyyah’ 1st edition 1421AH (Year 2000)

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 91

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Uncategorized, Worship - 'Ibaadah'.

In the name of Allah, the Most Merciful, The Bestower of Mercy.

All praise is due to Allah, and peace and blessings be upon our Prophet Muhammad, his family, companions, and those who follow him in righteousness until the Day of recompense. To proceed:

This is an advice of mine to my children, my brothers, the Muslims, and particularly to the people of Hadith and the Salafis. I advise them to fear Allah, to adhere to the rope of Allah, hold firmly to it, and to adhere to the methodology of the righteous predecessors in creed, worship, manners, mutual dealings, transactions, and all aspects of Islam and matters of life.

I advise them with agreement and unity upon the truth, and to hold fast to it with the molar teeth (i.e. adhere to it strongly), cooperating upon righteousness and piety, aid (one another) upon it, help the oppressed, give importance to striving in the path of Allah, elevating the statement of truth and monotheism, and reject the Bidah and misguidance that have corrupted the beliefs and minds of many Muslims, thus ruining their lives, and make them become (like) debris, similar to the debris of the flood, and to return the one who has fallen into (such situation) to the Book of Allah and the Sunnah of His Messenger, (the path) of the rightly guided caliphs and the rightly guided Imams.

This is a brief (quick message, and what matters is not speech, but rather actions.

Tele link Between Al-Allamah Rabee and the “Strangers Brigade” 1999

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

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

Telephone Link Between Al-Allamah Rabee, may Allah have mercy upon him, and the “Strangers Brigade” dated 2nd Ramadan 1420 AH

Questioner: The brothers here have realised that there is no path to guidance and truth except by returning to the scholars — the scholars of Ahl Al-Sunnah — in this era, asking them, and adhering to their statements thereafter. Now, we present to you the most critical issue currently unfolding on the Algerian scene, which is the ongoing conflict between us and the ruling regime for the past eight years. We seek to know your opinion on this matter together with the largest platoon.

We have questions that we urgently need you to clarify the truth for us, so we hope, dear Shaikh, for a thorough and clear explanation. Please open your heart to us and perhaps Allah may guide back to the truth those who have strayed from it, and Allah’s aid is sought!

First question: What is your opinion on the ongoing conflict in Algeria? On what basis do you form your statements and stance, dear Shaikh, knowing that we adhere to the Salafi methodology, uphold the banner of Ahl As-Sunnah Wal Jama’ah, and disassociate ourselves from Jama’ah Takfir Wal-Hijrah that commit massacres and atrocities? We also disassociate ourselves from the proponents of illegal partisanship who revolve around elections and partisanship, among other things?

The Shaikh: May Allah reward you with goodness. I am currently preparing to go to the prayer at Masjid Al-Haram. I want to remind you of the fatwas from scholars and Imams of the Sunnah in this era, such as Shaikh Al-Albani, Shaikh Ibn Baz, and Ibn Uthaymeen. Have you heard and read their fatwas?

Questioner: Yes, we have received them, but some doubts have prevented us from benefiting from them, and we need your answers to these, O our Shaikh.

The Shaikh: “Therefore, the answers to these questions will be postponed until I return from prayer at the Masjid Al-Haram”. Then, the Shaikh made another appointment for later that same day. But before the call ended, the Shaikh added: “I have a quick question for you: What percentage of these individuals are Salafis?”

Questioner: They are a large group, O our Shaikh, a very large group!

The Shaikh: Good, if they are Salafis, why didn’t they refer to the scholars before getting involved in this problem?

Questioner: They were actually relying on a fatwa from Shaikh Nasir Ad-Din al-Albani — I mean — an old fatwa, but it has now become clear that it wasn’t — you know — as strong and sound as they thought, and Allah knows best.

The Shaikh: Good, InShaAlllah, in any case, the investigation will continue later. 

And at the appointed time, the revolutionaries contacted the Shaikh

Questioner: We would like to inform you that the ones speaking to you now are your brothers from Algeria, specifically the fighters of the “Salafi Group for Preaching and Combat”, and we are part of one of its brigades: “The Strangers Brigade” in Bouira. Of course, we’ll return after having received insights from the scholars, and we would like to present you with some questions. We had already given you the initial part this morning, and now we are providing you with the details, InShaAllah. Generally, I would like to provide you, our Shaikh, with an overview of the events that have transpired from the beginning until today; so that you have a complete picture of what has occurred, InShaAllah.

As you know, our Shaikh, the issue began with the emergence of the “Islamic Salvation Front” on the scene. The concept of partisanship and elections came into play, but then the elections were halted, leading to the events that unfolded during that time. In 1992, a group among the Takferis initiated acts of violence, while the “Islamic Salvation Front”, during that period, was only supporting the fight through media, encouraging the youth to participate. After that, it spread among the brothers that Shaikh Nasir Ad-Din al-Albani had issued a fatwa regarding this fighting, saying: “Hasten! Hasten!” There is an audio recording from that time, amidst the media circumstances and the changing conditions, I mean the youth began to join these fighters in waves.

The Shaikh: Let me hear the tape of al-Albani.

Questioner: What Shaikh?

The Shaikh: Let me hear the words of Shaikh al-Albani where he said “Hasten! Hasten”.  I say: Let me listen to the voice of Shaikh Al-Albani, whose fatwa you have relied upon.

Questioner: The tape is available, but it is based on a reality that does not correspond to the one that the Shaikh was asked about; it did not provide the correct circumstances. It was made to seem to him that there were certain provisions, and that there were 7 million and 3 million, and so forth. Thus, the Shaikh said: “Hasten! Hasten!” as if he understood the opposite of the true circunmstances, leading to the situation that occurred.

The Shaikh: I say, may Allah bless you: Praise be to Allah, and peace and blessings be upon His Messenger, his family, and his companions, and those who follow his guidance. Now, I see that you distinguish between the Salafis and the Takfiris?

Questioner: Yes, indeed!

The Shaikh: From what you’ve said, I understand that you disassociate yourselves from those who declare an unrestricted takfir against the people. Does this imply that you also engage in takfir?

Questioner: Yes, indeed! Yes, indeed! We are not in that manner, but rather in a different way.

The Shaikh: What is your form of takfir?

Questioner: The group declares takfir on the ruler, which is why they have revolted against him.

The Shaikh: The ruler, the army, the ministers, and those around them?

Questioner: Yes indeed! Anyone who joins the ruler’s faction is fought alongside him!

The Shaikh: Do they fight him on the grounds that he is an unbeliever?

Questioner: No, not in the sense of a specific act of disbelief. Not every individual in the faction is considered specifically an unbeliever, O our Shaikh!

The Shaikh: Do you consider the ruler to be an unbeliever at present?

Questioner: Yes, indeed!

The Shaikh: Why do you label him as such?

Questioner: Based on the fact that he has set aside Islamic law and replaced it with man-made laws, and he has fought against Muslims, and Shaikh Nasir Ad-Din al-Albani has issued a fatwa on this matter, as I mentioned to you earlier.

The Shaikh: No! Now, what about the new fatwa from Al-Albani?

Questioner:  The new one? This is where our confusion and bewilderment lie, O our Shaikh!

The Shaikh: Al-Albani declares the rulers of Algeria to be disbelievers? Did Al-Uthaymeen or Al-Fawzan say that the rulers are disbelievers? Laa Hawla Walaa Quwwata Illaa Billaah!

Questioner: They did not say that, O our Shaikh.

The Shaikh: Good, and you believe that their disbelief is evident and that there is a proof from Allah, as if they said that Islam is not suitable, that it is backward, and that these laws are better than Islam. Did they say this?

Questioner: We have not heard this from them, O our Shaikh.

The Shaikh: Therefore, you have no clear evidence that they are unbelievers upon a clear (blatant) disbelief. This should be treated according to what has been mentioned in the hadiths that have been transmitted from Allāh’s messenger, peace and blessings of Allāh be upon him, about the Muslim’s stance towards a deviated ruler – the rulers whose good deeds you know and approve and disapprove of their evil deed, about whom he (the Prophet) was said: “They are guided by other than my guidance and follow a path other than my Sunnah”. And there are many hadiths on this matter to the extent that when the Prophet was asked: “Should we fight them?” He replied: “No, not as long as they establish prayer among you”. This means they deviate while in Islam to the very end. If they continue to pray and claim to be Muslims, they should not be fought or rebelled against. Do you understand these points?

Questioner: We listen to you, our virtuous Shaikh, and we are learning from you now.

The Shaikh: Yes, may Allah bless you, study these hadiths, study the statements of the scholars, and study the speech of Al-Albani. You must seek knowledge. Then I ask you: after eight years, what are the fruits of this fighting? What have the Muslims gained from this Jihad?

Questioner: So far, nothing, Shaikh!

The Shaikh: How many have been killed, how much wealth has been lost, how many rights have been violated, and so on?

Questioner: A lot! A lot!

The Shaikh: So many! So many! You have supported this situation, you have backed the Takferis who shed blood, and they have been emboldened by your, and you aided them. You say that you are Salafis and that you oppose their views, but they benefit from your support, and their boldness (in committing crimes) against this society increases through you, crushing them, leaving them with neither (practice of the) religion nor worldly possessions! Is Islam pleased with these qualities?!

Questioner: No, our Shaikh! We have indeed had conflict and disputes with them.

The Shaikh: What led the Algerian people, including its youth, students, and others, to embrace Salafism? Was it this current situation or the time of the revolution and turmoil?

Questioner: The current situation is not better!

The Shaikh: Good, you fought to improve the situation compared to what it was?

Questioner: Yes, indeed! Yes, indeed! It’s an evil situation, O our Shaikh, it’s an evil situation until now!

The Shaikh: Do you not find a lesson in this?! Isn’t this proof that this jihad stemmed from ignorance, and (dubious) Fatwas, we ask Allah for safety. They did not seek guidance from scholars, and instead took the wicked ones – ignorant ones- as leaders – who issue rulings without knowledge, leading themselves and others astray, and they did not stop at misguidance only, but went further to spill blood and destroy Islam. Islam has been severely and horrifically destroyed in Algeria due to the actions of these people!! Perhaps if they had not rushed and had approached knowledge with insight, the Islamic state in Algeria might have been a reality. However, due to their ignorance and ill intentions—because their motives are corrupt and they seek only power—they do not aim to elevate the word of Allāh. They desire to ascend to the pinnacle of governance, which is why they have created elections, democracy, and empty rhetoric. Their only focus is on wrestling with the rulers, and their sole concern is to reach the heights of power. After achieving that, they turn their backs on Islam, just as their counterparts have done in Sudan, Turkey, and elsewhere.

If these individuals were to gain power, they would increase fear and oppression among the people, straying further from Islam…So now… take heed from what has transpired, and roll up your sleeves to gain knowledge and guide this good nation back to the Book of Allah and the Sunnah of the Messenger, so that it may return to its former state before this turmoil, and then advance towards achieving the goals that Islam aspires to.

Questioner: Our Shaikh! According to your statement, it seems that one cannot declare a ruler to be a disbeliever, even if he rules by laws other than what Allah has revealed, until the scholars make such a judgment.

The Shaikh: Yes! The scholars must first see a clear act of disbelief, and then after the fatwa is issued, the question arises whether to fight or not; because Allah says: 

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِن قُوَّةٍ وَمِن رِبَاطِ الخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّكُمْ

And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy.  [Al-Anfal 60]

This applies if they are disbelievers. I had some young men come to me at the beginning of this conflict, and I asked them: Have you prepared for battle, considering they are disbelievers in your eyes? They replied: No! I said: You do not have power, while they possess aircrafts, tanks, and so much more, backed by Britain, America, and all the other nations. You have nothing at your disposal, so you haven’t prepared the necessary measures to instill fear in the enemy of Allah. Instead, you have only prepared what encourages the enemy of Allāh against you and Islam. Even if the ruler is openly a disbeliever, in Algeria or elsewhere, it is essential to refer to the scholars. They are the ones who can assess the benefits and harms, determining when fighting is justified and when it is not, and so on. It should not be left to the foolish, the ignorant, or those with ambitions for power. This is a mistake, and you have seen the consequences of this recklessness.

You must repent to Allah, the Exalted, for you may not escape accountability before Him regarding the blood that has been shed, the honour that has been violated, and the wealth that has been stolen and plundered. So turn to Allah with a sincere repentance — may Allah bless you — for you bear the responsibility before Allah, the Mighty and Majestic, because you have participated with these people. Therefore, repent to Allah with a sincere repentance for what has happened to the rights of the Muslims… the oppressed. Then roll up your sleeves, for Allah accepts repentance. And roll up your sleeves in earnest pursuit of knowledge, and call upon your brothers who remain in the mountains to repent and return to Allah. Convey to them the likes of this. [An except from this video: https://youtu.be/2-IZRfLsxwY?si=xrNXOqvl3OgmTchk ]

The motivation behind sharing this excerpt stems from a conversation I had with Ustaadh Zaid Khalid, may Allah preserve him, on Monday. We discussed how even senior scholars refer their elders, during which he recounted an incident and provided me with this Youtube video in which Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, directed these individuals to the Fatwa of the senior scholars prior to addressing their doubts.

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 87

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

The Wasiyah of Shaikh, Al-Allamah Rabee Bin Hadi Umayr Al-Madkhali, may Allah have mercy on him, who passed away on the night of Thursday, the 15th of Muharram, 1447 AH. His (Janazah) prayer was performed in the Prophet’s Mosque at dawn on Thursday. He was buried in the Baqi, may Allah have mercy on him and grant him a spacious abode in Paradise.

The text of the Shaikh’s Wasiyah

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

Indeed, all praise is due to Allah; we praise Him, seek His assistance, and ask for His forgiveness. We seek refuge in Allah from the evils of our souls and from the evils of our deeds. Whomever Allah guides, there is no one to misguide him, and whomever He (abandons) to stray (due to their own fault), there is no guide for 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:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islam (as Muslims) with complete submission to Allah. [1]

يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an All-Watcher over you. [2]

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَقُولُوا۟ قَوْلًا سَدِيدًا
يُصْلِحْ لَكُمْ أَعْمَٰلَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ فَازَ فَوْزًا عَظِيمًا

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger, he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise). [3]

Indeed, the best 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 all matters are the newly introduced ones (in the religion), and every newly invented matter (in the religion) is a Bidah, every Bidah is misguidance and every misguidance is in the fire.

This is a Wasiyah for all the Muslims – from a weak servant (of Allah) who is about to leave this worldly life and approaching the Hereafter – to fear Allah as He should be feared, hold firmly to His rope altogether, not to be divided and not to divide their religion; for in the fear of Allah and holding firmly to His rope – the Book (i.e. the Qur’an) and the Sunnah – (depends) their happiness and Siyadah in this worldly life (ie. honour, nobility, upright leadership, dominance, authority in this worldly life) and the Hereafter (i.e. honour, safety in the Hereafter); and in division and diferring lies their humiliation and disgrace. Their unity and cohesion cannot be accomplished through anything except the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him. Therefore, it is (incumbent upon) them to adhere to this great means (or determinant) that leads to happiness in both this worldly life and the Hereafter, and steer clear of what opposes it, (such as) division and differing, which are both the cause of misery and humiliation in this worldly life and the Hereafter.

I advise the Salafis – and they are the ones distinguished through adherence to the Book and the Sunnah, and calling to both of them – that they intensify their efforts in rectifying the conditions of Muslims in (terms) of creed, worship, politics, economics, society, and other aspects of Muslim life that should all be based on the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him. They should make this clear to all the Muslims and highlight their good intentions and objectives, and that they desire nothing else for this Ummah except goodness – every goodness – and that they do not desire except to repel all evils and Makruh (harm, injury, mishap etc) that have befallen this Ummah due to their distance from adherence to the Book and the Sunnah.

I advise the students of knowledge and the scholars [من مختلف الاتجاهات – adhering to the different perspectives, viewpoints] to fear Allah with regards to their Ummah, and to strive with all they are able to return the Ummah to the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, and to that which the pious predecessors were upon in terms of creed, worship, politics, social matters, and manners; and that they should completely distance from (vain) desires and the causes of differing that has gravely harmed the Ummah. It is high time for these people to rise to accomplish these noble goals and to steer Muslims away from anything that leads them to weakness and humiliation. The latter part of this Ummah can only be rectified by what rectified its first part. It is (incumbent upon) everyone to understand that this Ummah did not attain superiority over all other nations except that it is the best nation brought forth for mankind, enjoining good, forbidding evil, and believing in Allah.

The early Muslims – the companions and those who followed them in righteousness- attained this Khayriyyah (superiority or virtue over other nations) based on the testimony of Allah’s Messenger, peace and blessings of Allah be upon him: “The best of the people are those living in my generation, then those who will follow the latter and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy, they will bear witness without being asked to do so (a), and they will vow, but will never fulfil their vows, and fatness will appear among them”. (b) (4)

And his, peace and blessings of Allah be upon him, statement: “The righteous (pious people will depart (die) in succession one after the other, and there will remain (on the earth) useless people like the useless husk of barley seeds or dates; and Allah will show no concern for them”. (5)

Therefore, it is (incumbent upon) the bearers of knowledge to advise for the sake of Allah, His Book, His Messenger, for the (welfare) of believers, for (the welfare) of Muslims in general and in specific, in order that Allah, the Blessed and Exalted, may rescue those among the Muslims who are in a state of Al-Ghutha (i.e. a state tantamount to uselessness, insignificance, etc) and degradation because there is no other reason for this except due to the distance many among them are from adhering to the Book of Allah and seeking judgment from Allah and His Messenger, peace and blessings of Allah be upon him. If they declare this with diligence and truthfulness, it will lead to great goodness for this Ummah.

We ask Allah, the Blessed and Exalted, to fulfill this and to keep all causes of humiliation and disgrace away from the Muslims, (distanced from) the causes of division, envy, animosity, and hatred, whose effects are felt (observed, perceived) by everyone who wishes good for this Ummah.

Dictated by Rabee Bin Hadi Al-Madkhali On the Thursday evening of 25th of Dhul-Hijjah, 1420 AH.

Written by his student and son, Khalid bin Dhuhai Al-Dhafiri. And he ordered me to publish it in every place, in newspapers and elsewhere.

The Wasiyah of Shaikh, Al-Allamah Rabee Bin Hadi Umayr Al-Madkhali, may Allah have mercy on him (was) written at the end of the year 1420 AH during a time when he was severely ill, may Allah have mercy on him. He dictated it to Shaikh Khalid Adh-Dhafiri while he was on his bed in Al-Awali in Makkah, may Allah forgive him and grant him a place in the highest paradise. [https://rabee.net/9155-2/]

[1] Aal Imran 102
[2] Al-Nisaa 1
[3] Al-Ahzab 70-71
[4] Al-Bukhari 3650
[5] Al-Bukhari 6434

Translator’s addition:

(a) Al-Allamah Rabee, may Allah have mercy upon him, stated in Marhaban Yaa Talib Al-Ilm pages 268-270: They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Ta’ifatul Mansurah– those whom Allah’s Messenger, and blessings of Allāh be upon him, praised. Therefore, it is obligated to us to acquire knowledge for the sake of Allah and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allah’s refuge is sought.

Regarding the statement, “They will bear witness without being asked to do so”. Imam An-Nawawi, may Allah have mercy upon him, said: “This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it”. [Sharh Sahih Muslim 12/17)]. However, there is another Hadith in which the Prophet stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked”. The scholars say that what is intended by this hadith is for example: someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he informs the person about it; or for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260]

[b] Regarding the statement, “And fatness will appear among them.’’ – Meaning: These people give importance to the means of fattening themselves – food, drink and over-indulgence. Their only concern is their bodies and fattening themselves. As for being fat without choice, one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white. [Majmu Al-Fatawaa 10/1056 -By Imam Muhammad Ibn Salih Al-Uthaymeen, may Allāh have mercy upon him]

Exercise caution when certain individuals start engaging in excessive praise

Written by Abdullah Jallow on . Posted in Basics, 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.

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

اللهُمَّ لا تؤاخِذْني بما يقولون، واغفِرْ لي ما لا يعلمونَ

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

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

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

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

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] (2)

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

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

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

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

وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ

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

 

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: He (i.e. the questioner) also says: You have responded -may Allah bless you- about seeking assistance from the Mashayikh, but he also asks about praising the Mashayikh?

Response: Similarly, there is further details regarding praise. Leaving it is better because it may lead to exaggeration, and the praised individual might become self-amazed, thus, it may lead him to arrogance and vanity. Therefore, it is better to avoid praise. The Prophet, peace and blessings of Allah be upon him, said: “If you see those who praise, throw dust in their faces”. [a]

Praise carries risks. He, peace and blessings be upon him, is the leader of creation, yet he stated: “Do not exaggerate my status (or overpraise me) as the Christians did with the son of Mary; I am only a servant. Thus, say: the servant of Allah and His Messenger.” [b] He forbade any additional praise, excess compliment, and exaggeration, as this could lead to polytheism. For this reason, he, peace and blessings be upon him, feared for his Ummah and forbid them from excess compliment, as the Christians did until they said about the son of Mary that he is the son of Allah, and even worship him alongside Allah due to exaggeration and excess compliment.

So, the Prophet, peace and blessings of Allah be upon him, prohibited excessive praise and that one should only praise based on truth. He is praised for his qualities as the Messenger of Allah, as the servant of Allah and His Messenger, as the trustworthy one, and that Allah sent him as a mercy, and that he’ll intercede for people on the Day of Judgment, and that he is the leader of the creation – peace and blessings be upon him. However, it is not permissible to exaggerate in this regard by invoking him besides Allah, seeking help from him, or requesting assistance or victory from him – after his death – over one’s enemies. This is exaggeration and evil praise.

It is obligated to the Mashayikh to follow the Prophet, peace and blessings of Allah be upon him, with regards to hating praise, and they should not be lackadaisical in this matter because unrestrained praise directed towards them by their followers or their students may lead to evil, self-amazement, vanity and arrogance. Therefore, what is befitting (or obligated to the) scholars is to hate praise and do not allow their followers and students to increase in this (or go beyond bounds). However, little praise, which serves to encourage one to do good, strengthen one’s resolve towards goodness, and invigorate such actions, there is no harm in this. The Prophet, peace and blessings of Allah be upon him, praised some of his companions, and he stated about Umar: “Never does Satan find you going on a way, but he takes another way other than yours. [c]

A little praise from which it is not feared that evil will occur, there is no harm in that for the purpose of encouraging one towards good. As for an increase in praise and doing it a lot, it is more befitting to avoid it even if it is deserved (or based on truth). This is because it is feared that trial will result from it. If the praised individual is alive and can hear it, it is feared that it will expose him to Fitna. [paraphrased and abridged] (7)

أيضًا يقول .. أجبتم -بارك الله فيكم- عن طلب المدد من المشايخ، لكنه أيضًا يسأل عن مديح المشايخ؟

الجواب:
كذلك المديح، المديح فيه تفصيل: ترك المديح أولى؛ لأنه قد يسبب الغلو، وقد يعجب الممدوح بنفسه، فربما أكسبه الكبر والخيلاء، ترك المديح أولى، النبي -عليه الصلاة والسلام- قال: إذا رأيتم المداحين فاحثوا في وجوههم التراب فالمدح فيه خطر، وقال وهو سيد الخلق -عليه الصلاة والسلام-: لا تطروني كما أطرت النصارى ابن مريم، إنما أنا عبد، فقولوا: عبد الله ورسوله نهى عن الزيادة في مدحه والإطراء والغلو؛ لأن هذا قد يفضي إلى الشرك؛ ولهذا خاف على أمته -عليه الصلاة والسلام-، ونهاهم عن الإطراء كما فعلت النصارى حتى قالت في ابن امريم إنه ابن الله، وحتى عبدوه من دون الله بسبب الغلو والإطراء.
فالنبي ﷺ نهى عن الإطراء، وألا يمدح إلا بحق، يمدح من صفاته أنه رسول الله، وأنه عبد الله ورسوله، أنه الأمين، أن الله بعثه رحمة، أنه يشفع للناس يوم القيامة، أنه سيد الخلق -عليه الصلاة والسلام-، يمدح بما وصفه الله به -عليه الصلاة والسلام-، لكن لا يجوز الغلو فيه، بأن يدعى من دون الله، أو يستغاث به، أو يطلب منه المدد، أو النصر على الأعداء بعد موته -عليه الصلاة والسلام-، لا، هذا غلو، وهذا إطراء منكر.
والمشايخ يجب عليهم اتباع النبي ﷺ في كراهة المدح، وأن لا يتساهلوا في هذا؛ لأن إطلاق المديح لهم من أتباعهم أو من طلبتهم قد يفضي إلى شر، وإلى عجب وإلى خيلاء وكبر، فالذي ينبغي للعلماء أن يكرهوا المدح وأن لا يسمحوا لأتباعهم وطلبتهم بالتوسع في هذا.
أما المدح القليل، الشيء القليل الذي للتشجيع على الخير، والتقوية على الخير، والتنشيط عليه فلا بأس، قد مدح النبي ﷺ بعض الصحابة، وقال في عمر: إنك الفاروق وقال فيه: إنك ما سلكت فجًا إلا سلك الشيطان فجًا غير فجك….، وقال في ابن عمر: إنه رجل صالح فالمدح القليل الذي لا يخشى منه الشر لا بأس به للتشجيع على الخير والدعوة إليه.
أما التوسع في المديح، والإكثار منه فالأولى تركه، ولو كان بحق؛ لأنه يخشى فيه الفتنة إذا كان الممدوح حيًا يسمع، فإنه يخشى عليه الفتنة، نعم.

[a] Sahih Ibn Hibban 5770
[b] Al-Bukhari 3445
[c] Al-Bukhari 3683

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

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

(3) Hilyatul Awliyaa 1/307

(4) Hilyatul Awliyaa 2/198

(5) Hilyatul Awliyaa 2/364

(6) Hilyatul Awliyaa 3/30

(7) https://binbaz.org.sa/fatwas/13485/%D8%AD%D9%83%D9%85-%D9%85%D8%AF%D9%8A%D8%AD-%D8%A7%D9%84%D9%85%D8%B4%D8%A7%D9%8A%D8%AE

Supplication for or against the people of Bidah – Clarification of a Senior Scholar

Written by Abdullah Jallow on . Posted in Innovations In Islam (Bidah), 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.

Supplication for or against the people of Bidah – By Al Allamah Ubaid Al-Jabiri, may Allah have mercy upon him.

Question: May Allah bless you, our Shaikh. This is the seventh question from Saudi Arabia. What is the ruling on making Du’aa for the guidance of those who call to Bidah and Fitan, including the Khawarij, concerning the misguidance they are in?

Response: Those who smake du’aa for them have Salaf (a precedent or basis) for doing so; however, the people of Bidah fall into two groups:

A group who are callers to their Bidah, having loyalty and enmity in that. They exert every effort to attack the people of the Sunnah based on lies, falsehood, and slander. Therefore, whoever makes Du’aa against them to be annihilated, eradicated, and for their efforts to be frustrated, and their plots to be repelled against them, he has a precedent. And whoever makes Du’aa for their guidance, I hold that it should be done in a restricted manner, saying: “O Allah! The one among these people who possses goodness, hasten guidance for him and bring him back to You in a beautiful manner. And for the one does not possess goodness, suffice us against him through whatever way You wish”.

The matter does not reach the level of severe reproach, such that the one who makes Du’aa for their guidance is reprimanded, as if they have committed a grave evil or spoken falsehood, contrary to the first (stance), which is to make Du’aa for them in a restricted manner, saying: O Allah! The one among them who possess goodness, hasten their guidance, and for those who do not possess goodness, suffice us with whatever You will”.

One might say, “O Allah! Show us through them the wonders of Your power in them, and make them a lesson for those who take heed.” Na’am (surely), some callers to Bidah display enmity, hatred and attack against the people of the Sunnah, especially the Khawarij among them. If I wished, I could mention their names, but they are well-known, the leaders of the revolutionary thought that began in the year 1411 are well-know. In reality, these people I make Du’aa against them that Allah destroys their plots, frustrates their efforts, show Ahlus Sunnah a lesson through them, and make them a lesson for those who reflect. However, I do not reprimand those who oppose me and make Du’aa for their guidance; I do not reprimand them, as the Prophet – peace and blessings of Allah be upon him – made Du’aa for the guidance of the unbelievers. [paraphrased]

السؤال : بارك الله فيكم شيخنا؛ هذا السؤال السابع من السعودية؛
ما حكم الدعاء بالهداية لدعاة البدع والفتن وحتى الخوارج ممَّا هم فيه من الضلال؟
الجواب :
من دعا لهم بالهداية لهُ سَلَف، لكن أهل البدع قسمان:
قسمٌ هُم دعاة إلى بدعهم، يوالون ويعادون فيها، ويَعْمَلون كُلَّ ما استطاعوا للنيلِ من أهلِ السُّنة كذبًا، وزورًا، وبهتانًا، فمن دعا عليهم بالهلاك، والدَّمار، وإحباط السَّعي، ورَدْ كيدهم في نحورِهم لهُ سَلَف، ومَن دعا لهم بالهداية؛ وأرى أن تكون هكذا مُقيَّدة فيقول: اللهم من تعلم أنه فيه من هؤلاء خير فعجِّل له بالهداية، ورُدَّه إليكَ ردًّا جميلًا، ومن كنت لا تعلم فيه خيرًا فأكفيناه بما شئت
فالأمر لا يصل إلى حد النكير الشديد؛ بحيث من دعا لهم بالهداية يُثَرَّبُ عليه، وكأنه أتى منكرًا من القولِ وزورا، خالَف الأوْلى يعني يدعو لهم دعاء هكذا مقيَّدًا؛ اللهم من كان فيه من هؤلاء خير فعجل له بالهداية ومن ليس منهم فيه خير فأكفيناه بما شئت
وقد يقول اللهم أرِنا فيهم عجائب قدرتك، واجعلهم عبرة لمن اعتبر، نعم بعض دعاة البدع مكشِّرون عن أنياب العداوة والبُغض والنَّيل من أهل السُّنة، لاسيما الخوارج منهم، ولو شِئْت ذكرت أسمائهم لكنهم معروفون، أقطاب الثورة الفكرية العالمة التي انطلقت من عام 1411 معروفون، فهؤلاء في الحقيقة أنا أدعو عليهم بأن يدمِّر الله كَيْدَهم ويخيِّب سَعْيَهم، ويُرِيَ أهل السُّنة فيهم العبرة، ويجعلَهُم عبرةً لِمَن اعتبر، لكن لا أُثَرِّبُ على من خالَفَنِي فدعا لهم بالهداية، لا أُثَرِّبُ عليه، النبي
صلى الله عليه وسلم
دعا بالهداية للكُفَّار
نعم
https://www.youtube.com/watch?v=THZHHyLm5uI