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The eldest one should speak

Written by Abdullah Jallow on . Posted in Brotherhood, 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.

Sahl Bin Abu Hathma and Rafi’ Bin Khadij reported that Abdullah Bin Sahl Bin Zaid and Muhayyisa Bin Mas’ud Bin Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found Abdullah Bin Sahl having been killed. He buried him, and then came to Allah’s Messenger [peace and blessings of Allah be upon him]. They were Huwayyisa Bin Mas’ud and ‘Abdur Rahman Bin Sahl, and he (the latter one) was the youngest of the people (those three who had come to seek an interview with the Prophet) began to talk before his Companions (had spoken). Thereupon Allah’s Messenger [peace and blessings of Allah be upon him] said, “The eldest one (eldest in regard to age should speak)”. So, he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he (Abdur-Rahmaan) spoke along with them and they narrated to Allah’s Messenger the murder of Abdullah Bin Sahl. Thereupon he said to them, “Are you prepared to take fifty oaths so that you may be entitled (to blood-wit) of your companion (or your man who has murdered)?” They said, “How can we take an oath on a matter which we have not witnessed?” He (the Prophet) said, “Then the Jews will exonerate themselves by fifty oaths”. They said, “How can we accept the oaths of people who are unbelievers?” When Allah’s Messenger saw that, he himself paid his blood-wit. [Sahih Muslim 1669]

After three ahaadeeth were quoted – including the above one regarding the murder of Abdullah Bin Sahl, Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] stated, “These three ahaadeeth are the same as those before them, in clarification of giving precedence to people of virtue, knowledge, and those of old age over those younger than them, giving concern to the affair by placing them in their deserved position in which Allah has placed them, as has preceded in the statement of the Prophet [peace and blessings of Allah be upon him], “The one who is well grounded in Allah’s Book and is distinguished among them in recitation should act as Imam for the people, and if they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah; if they are equal regarding the Sunnah, then the earliest one to emigrate; If they emigrated at the same time, then the oldest one in age. No man must lead another in prayer in latter’s house or where (the latter) has authority, or sit in his place of honour in his house, except that he gives you permission or with his permission”. (1) [Paraphrased]

Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “The apparent context of the hadith is that the three came to Allah’s Messenger [peace and blessings of Allah be upon him] to relate the news, so Muhayyisa wanted to speak because he was the one who had the story and knew about it, and Abdur Rahman Bin Sahl did not speak because he was not present, or because he was the youngest of the people, or because the intent was to mention the case without making a claim; otherwise who would have had more right to speak? It would have been Abdur Rahman Bin Sahl, Abdullah’s brother because he is his heir. Muhayyisa and Huwayyisa are cousins ​​of the murdered, but why did Muhayyisa want to speak even though he was lesser than a brother in relationship? That is because he had the story and knew about it. And why did Abdur Rahmaan not speak? It was either because of his young age or because he was sufficed with the statement of Muhayyisa due to him being the witness of the incident or because the intent was to mention the case and not the claim, otherwise if the intent was the claim, then Abdur Rahmaan Bin Sahl would have been the most entitled to speak, then Huwayyisa and then Muhayyisa”. (2)[Paraphrased]

The Messenger [peace and blessings of Allah be upon him] said: “He is not one of us who is not merciful to our young, nor respects the rights of our elders, nor enjoins good, nor forbids evil”. (3)

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah have mercy upon him] said: Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez [may have mercy upon him], “How do you view the people?” He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son’. Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and show mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son”. (4)

[Ref1:https://binbaz.org.sa/audios/2335/128-%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%86%D8%B7%D9%84%D9%82-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%84%D9%87-%D8%A8%D9%86-%D8%B3%D9%87%D9%84-%D9%88%D9%85%D8%AD%D9%8A%D8%B5%D8%A9-%D8%A8%D9%86-%D9%85%D8%B3%D8%B9%D9%88%D8%AF-%D8%A7%D9%84%D9%89-%D8%AE%D9%8A%D8%A8%D8%B1-%D9%88%D9%87%D9%8A-%D9%8A%D9%88%D9%85%D9%89%D8%B0-%D8%B5%D9%84%D8%AD-%D9%81%D8%AA%D9%81%D8%B1%D9%82%D8%A7 ]

[Ref 2:https://alathar.net/home/esound/index.php?op=codevi&coid=33690 ]

[Ref 3:Sunan at-Tirmidhee 1921]

[Ref 4:An Excerpt from Marhaban Yaa Taalibal Ilm’ page 123]

Path of the balanced teacher clarified by Al-Allaamah Ubayd Bin Abdillah Al-Jaabiree

Written by Amjad Khan on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Al-Allaamah Ubayd Bin Abdillah Al-Jaabiree [may Allah have mercy upon him] stated, “Whoever only teaches people the Sunnah and does not warn against Bidah and its people, then verily with the passing of time affairs will enter amongst the people which are not from the Sunnah, and (subsequently) those who are not of them, from the Mubtadi’ah and people of misguidance, will be hidden amidst them. Also, whoever’s sole concern is warning (against Bidah and Mubtadi’ah) whilst he does not teach the people how to act upon the Sunnah, then there will emerge an ignorant generation that does not know the Sunnah, and they will not have a criterion (between truth and falsehood). Therefore understand and be aware of this! [(1)]

Additional clarification by Al-Allaamah Rabee bin Haadi Al-Mad’khali [may Allah preserve him]

[1] Our teacher busies us with what is beneficial- neither with names of specific misguided personalities nor refutations

[2] Our teacher busies us with what is beneficial- neither with names of specific misguided personalities nor refutations

[(1)] Annotation on “Bahjah Al-Quloob Al-Abraar” page 344

Sincere advice, especially when urgently needed, cannot be concealed even for the sake of close or real friendship

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

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

Imaam Al-Barbahaaree [may Allah have mercy upon him] said: “It is not permissible to hide sincere advice from any of the Muslims, whether pious or impious, in matters of the religion. Whoever hides that has acted deceitfully towards the Muslims. Whoever acts deceitfully towards the Muslims has done so towards the religion. Whoever acts deceitfully towards the religion has behaved treacherously towards Allah, His Messenger and the believers”.

Al-Allaamah Ahmad Bin Yahyah An-Najmi [may Allah have mercy upon him] said: I say: The meaning of An-Naseehah is ‘Purity’ and ‘Clearness’. It is said: [ نصح اللبن – the milk is pure] when it is clear. This is the linguistic meaning of An-Naseehah. In the Shariah, (it means) to inform a Muslim regarding what is obligated to him in relation to the (rights of Allah or his relationship with Allaah) and His creation without slyness and false courtesy. An-Naseehah is obligatory, even though its obligation varies, and its opposite is Al-Ghish [deception].

Indeed, the Prophet [peace and blessings of Allah be upon him] said in the hadith, “The religion is Naseehah, the religion is Naseehah, the religion is Naseehah; so, the Sahaabah said, ‘O Messenger of Allah! To who?’ He said, ‘To Allaah, His Book, His Messenger, to the leaders of the Muslims and their common folk”’.

Abu Hurairah [may Allah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allah be upon him] passed by a pile of foodstuff, he put his hand in it and found that it was wet. He said, “What is this, O seller of the foodstuff?” He said, “It became wet due to the rain O Messenger of Allah!” He said, “Why do you not put it on top of the food so that people can see it? Whoever deceives is not from me”. [Muslim 102]

Deception in trade is when one hides a defect (found in the commodity). And with regards to consultation, it is when one recommends something to a person that is harmful to his religious or worldly affairs.

As for Naseehah Lil-Laah – [sincerity to Allah]: It is to believe in Allah [The Most High], single Him out in (His Lordship, Names and Attributes and to single Him out in worship), give precedence to obeying Him over obedience to the creation, fearing the standing in His presence (on the Day of judgement) and to be mindful of Him in private and public.

As for An-Naseehah Li-kitaabihee-[Sincerity to His Book]: It is to recite it, ponder upon its meanings, act upon it and believe in the information it contains.

As for Naseehah Li-Rasoolihee – [Sincerity to His Messenger]: It is to testify to that which he has informed (us), fulfil what he commanded, keep away from what he has forbidden, exalt and honour him.

An-Naseehah Li-A’immatil Muslimeen- [Sincerity to the leaders of the Muslims]: It is to obey them in that which does not necessitate disobedience to Allah, to refrain from betraying them, send them advice through those who are able to advise them in private because that is the manner that will be more suitable for advice to be accepted.

An-Naseehah Li-Aammatil Muslimeen- [sincerity to the common Muslims]: It is to call them to the path of Allah, teach them what is beneficial and warn them against that which will harm them. [(1)]

Read "The Dangerous Unattainable Goal – [Seeking After Pleasure of People at The Expense of Allah’s Displeasure]": https://salafidawahmanchester.com/wp-content/uploads/2021/07/The-Dangerous-Unattainable-Goal.pdf

[(1)]: Ir’shaad As-Saariy Fee Sharhis Sunnati Lil-Barbahaaree. Pages 157-158. slightly paraphrased

Whoever is given the right of his brother through a judicial decision

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

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

Imaam Al-Bukhari [may Allah have mercy upon him] said: Chapter: Chapter: [Whoever is given the right of his brother through a judicial decision]: Umm Salamah [may Allah be pleased with her] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it“.

Some Benefits Derived From This Hadeeth:

The Ummah (i.e. the Shariah Judges) judge based on what is apparent; however, the judgement of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous). This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regard to what is hidden within it. This hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes if entitled or leaves it if he a falsifier because in reality, a judgement cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment]. This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood. This hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows that the Mujtahid is forgiven (when he makes a mistake). [Sahih Al-Bukhaari. Kitaab Al-Ahkaam (Book of Judgements): Chapter 29. Hadeeth Number 7181 with Fathul Baari]

[2] The virtuous deed of self-restraint to prioritise the greater good

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

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

Anyone who gives up something for Allah’s sake will be given something better in its place

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

This affair is found in many places in the Qur’an. Allah mentioned it in relation to the first immigrants who left their homes, wealth, and loved ones behind for the sake of Allah, therefore Allah substituted that for them with increased provision, honour, and authority in the worldly life.

When Ibraaheem [peace be upon him] disassociated himself from his people, his father, and that which they worshipped other than Allah [i.e. departed after his father threatened to stone him], Allah bestowed on him Ishaaq, Yaqub, and righteous offspring.

When Sulaymaan [peace be upon him] was diverted from remembering Allah by his horses, he got rid of them, therefore Allah substituted them.

فَسَخَّرۡنَا لَهُ ٱلرِّيحَ تَجۡرِى بِأَمۡرِهِۦ رُخَآءً حَيۡثُ أَصَابَ
وَٱلشَّيَـٰطِينَ كُلَّ بَنَّآءٍ۬ وَغَوَّاصٍ۬

So, We subjected to him the wind; it blew gently by his order whithersoever he willed. And also the Shayaateen (devils) from the jinn (including) every kind of builder and diver. [Surah Saad. Ayaat 36-37]

When the people of the cave [i.e. the young men mentioned in Surah Al-kahf] separated themselves from their people and what they worshipped other than Allah, Allah bestowed His Mercy on them, facilitated means of success and tranquillity for them, and made them a guide for the misguided.

And (regarding) Maryam [peace be upon her] Allah said:
وَٱلَّتِىٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهَا مِن رُّوحِنَا وَجَعَلۡنَـٰهَا وَٱبۡنَهَآ ءَايَةً۬ لِّلۡعَـٰلَمِينَ

And she who guarded her chastity (virgin Maryam), We breathed into (the sleeves of) her (shirt or garment) (through our Ruh Jibraa-eel), and We made her and her son (Eesaa) a sign for the Aalameen (mankind and jinn)]. [Surah Al-Anbiya. Ayah 91]

Whoever gives up what their Nafs call them to – the vain desires, Allah will replace it for them with His love, their repentance to Him, and what is better from that which is gathered for them of the pleasures of this life. [(1)] [End of quote]

Indeed, when considering the fact that the honourable and upright people in Imaam As-Sadi’s [may Allah have mercy upon him] aforementioned statement were greatly rewarded for forgoing something in search of something more honourable for themselves, even though they did not sin, then it is more expected that any sensible person who errs will see the justification for an appeal that he or she give up—for the greater good—actions that might compound the error.

[(1)]: An Excerpt from ‘Qawaa-idul Hisaan Li-Tafseeril Quraan’ page 164. Slightly paraphrased

Abu Makkah and Muhammad Abdur Razzq: Watery Manhaj and Flaccid Constitutions

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

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

A beautiful rebuttal of Abu Makkah and Muhammad Abdur Razzaq by one of the young students of knowledge. May Allah bless him and his parents, and likewise, protect us, him, and all our youth Aameen.

Read here:

Abu Makkah and Muhammad Abdur Razzq: Watery Manhaj and Flaccid Constitutions

Abu_Makkah_Muhammad_Hajiaden_Watery_Manhaj_Flaccid_Constitutions_v1_280723_post

[6.1] Unveiling -For Blind Abu Makkah- Reality Behind Proclamation, “Such and Such Has Not Been Given Tawfeeq In The Pursuit of Knowledge”

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

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

The loftiest ambition in seeking knowledge is to acquire knowledge of the Qur’an and the Sunnah- to be granted understanding by Allah (i.e. to be granted Tawfeeq to acquire sound knowledge) and through the Sunnah of the Messenger, and to familiarise oneself with the boundaries of the revelation (i.e. not going into excess or being lax in its rulings). And the most pointless ambition of knowledge seekers is to confine their ambitions to following strange issues and what has neither occurred nor been revealed; or familiarising oneself with the variations in viewpoint and exploring the statements of the scholars, without aiming to learn which of those statements is correct. Little is there to benefit from the knowledge of these people. (1)

To begin, take great attention to Imaam Ibn Al-Qayyim’s comment regarding one of the signs of a lack of lofty ambition in the path of knowledge, which is “familiarising oneself with the variations in viewpoint and exploring the statements of the scholars, without aiming to learn which of those statements is correct. Little is there to benefit from the knowledge of these people”.

Without a doubt, Abu Makkah and his allies have shown a lack of lofty ambition in the Fitna of Dr Muhammad Bin Haadi because they have no evidence to support their defence of him, just as Dr Muhammad lacks evidence to support his false Tabdee. However, they have wilfully chosen extremism and stubbornness in this matter over sound evidence and humility, clinging to flimsy claims and desperately searching for lame excuses to persist upon error. Read: http://www.manhaj.com/manhaj/articles/uyryh-documents-and-resources-for-countering-and-exposing-the-musafiqah.cfm

Second, Abu Makkah should focus on one of those very matters that a seeker of knowledge must always keep in mind, rather than futilely attempting to demonstrate if Shaikh Abu Khadeejah has been given Tawfeeq in the path of knowledge. Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] said: If one asks, “How can sincerity in the pursuit of knowledge be (attained)?” We say: Sincerity in seeking knowledge can be attained by making an intention for the following:

To fulfil Allah’s command because Allah [The Exalted] commanded it (i.e. to seek knowledge). Allah said: [فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ- So know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin. (Surah Muhammad Ayah19)] Therefore, Allah [Glorified and Exalted be He] strongly urged (a person) to acquire knowledge, because strongly encouraging something entails having love for it, being pleased with it, and commanding it.

To preserve Allah’s Shariah because preserving Allah’s Shariah can be accomplished through learning, memorisation, and writing.

To protect and defend the Shariah because without scholars, no one would have protected or defended Shariah. As a result, we see people of knowledge such as Shaikhul Islaam Ibn Taymiyyah and others repelling ahlul bidah and exposing the fallacy of their innovations (in religious practice). We can see that they accomplished a lot of good.

To follow Muhammad’s Shariah because you cannot follow his Shariah until you learn about it. (2)

Third, Abu Makkah and his associates must remember that even if one has a lot of knowledge, one must also be trustworthy. Imaam Muhammad Ibn Saalih al-Uthaymeen [may Allah have mercy upon him], “We add trustworthiness as an additional characteristic alongside competence since competence is a strength that must be accompanied by trustworthiness. Allah said:

إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ

Indeed, the best one you can hire is the strong and the trustworthy.

[Surah Al-Qasas. Ayah 26]

A scholar may be proficient and vast in knowledge, capable of deriving and explaining subsidiary issues from fundamental principles, as well as categorising, distinguishing, and placing various subject matters in their proper place, but he is not trustworthy and may misguide you from where you do not know. (3)

Indeed, Abu Makkah and his followers have no choice but to humble themselves and submit to the truth. However, there are dangers for those who are taken aback by their ideas or have ulterior objectives. We should all be wary of these perilous things that prevent humankind and Jinn from yielding to the truth. Imaam Ibn Al-Qayyim [may Allaah have mercy on him] gives the following reasons:

Ignorance: This reason is mostly what overwhelms the majority of people, for indeed the one who is ignorant of something will show enmity to it and its people. If in addition to this reason, (the person) hates the one who commands him to (follow) the truth, and harbours enmity and envy, then this (i.e. reason behind being prevented from accepting the truth) becomes more intense. If in addition to this, it (i.e. the truth) opposes the ones close to his heart, his customs, the one who nurtured him, the ways of his forefathers and the ones he loves and exalts, then this (i.e. the reason behind being prevented from accepting the truth) becomes even more intense. If in addition to this, he carries a wrong perception that the truth he is being called to (is an obstacle to) his status, honour, desires and goals, the (reason behind being prevented) from accepting the truth becomes very intense. If in addition to this, he fears his companions, his family and his people (i.e. due to the harm he anticipates) against himself, his wealth and his status – just as what happened to Heraclius, the king of the Christians in Shaam during the era of Allaah’s Messenger [peace and blessings of Allaah be upon him], then the reason (behind being prevented from accepting the truth) increases even greater because indeed Heraclius knew the truth and he had the desire to accept Islam, but his people did not obey him, so he feared for himself and thus chose disbelief over Islaam after the guidance was made clear to him.

Envy: It is one of the greatest causes (behind being prevented from accepting the truth) because indeed it is an ingrained disease in the soul. The envier sees that the one he envies has been given virtue over him or has been given the likes of that which he has not been given; therefore this envy prevents him from complying with (the truth). Iblees was not prevented from prostrating to Adam [i.e. out of respect, when Allaah commanded him and the angels to do so], except out of envy, because when he saw that Aadam [peace be upon him] was given virtue and raised above him, he chose disbelief over Eemaan, even though he used to be in the company of the angels.

This disease is what prevented the Jews from believing in Eesaa the son of Maryam [peace be upon both him and his mother], even though they knew -without a doubt – that he was a Messenger of Allaah, who came with clear proofs and guidance, however, envy led them to choose disbelief over Eemaan and complied with it, even though they were a nation amongst whom were Rabbis, scholars, Zuhhaad [i.e. those who abstained from those lawful but unnecessary pleasures of the worldly life], judges, kings and rulers.

Fear of losing one’s status and prestige: Conversation between Abu Jahl and His Nephew Al-Musawwar Bin Makhzamah

Al-Musawwar Bin Makhzamah: ‘’O my uncle! Did you use to accuse Muhammad of lying before he started saying what he says now [i.e. his call to Tawheed]? Abu Jahl: “By Allaah, indeed Muhammad was a trustworthy young man amongst us and we have never experienced lying from him. Al-Musawwar Bin Makhzamah: “O my uncle! So why is it that you do not follow him?” Abu Jahl: “O son of my sister! We competed with Banu Haashim in nobility [i.e. which clan is more noble], so they used to feed [the pilgrims] and we used to feed the [pilgrims]; they used to provide water for [the pilgrims] and we used to provide water for [the pilgrims]; they used to give protection [to the destitute] and we used to give protection [to the destitute] until we were equal [i.e. in competing one another for nobility]. Then they said, “There is a Prophet from us”, so when are we going to get something similar to this!!

Conversation between Abu Jahl and Akhnas Bin Shuraiq

Akhnas Bin Shuraiq said to Abu Jahl on the day of Badr [i.e. the battle of Badr]: “O Abul Hakam! Inform me about Muhammad, as to whether he is a truthful person or a liar, for indeed there is no one here from Quraish who will hear our speech! Abu Jahl replied to Akhnas: “Woe to you! By Allaah, indeed Muhammad is a truthful person and Muhammad has never lied, but if Banu Qusay takes the leadership, the position of gatekeepers of the Kabah, providers of water for the pilgrims and Prophethood [i.e. the Prophet Muhammad is from their clan], then what will the rest of Quraish have?! (4)

Al-Allaamah Abdur Rahmaan Al-Mu’allimee [may Allaah have mercy upon him] said: To oppose desires – by way of action – for the sake of the truth is a manifest affair due to the obligation and difficulty it involves, and this can be viewed from different angles as follows: a person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon a (particular) way and its falsity is clarified for him because he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.

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

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

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

To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one needs to ask the scholars and benefit from them, adhering to the fear of Allah, and seeking the Tawfeeq of Allah and guidance. (5)

Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] also stated: Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allaah [The Mighty and Majestic]- the fact that Allaah is the Lord of the entire universe, Allaah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to the displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allaah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun”. [Surah Az-Zuhkruf. Verses 31-35] (6)

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]

To be continued…InShaaAllah

Ref 1: An Excerpt from Al-Fawaa’id. page: 99. Slightly paraphrased

Ref 2: An Excerpt from “Sharh Hilyah Taalib Al Ilm”. pages 16- 17. Slightly paraphrased

Ref 3: An Excerpt from “Sharh Hilyati Taalibal Ilm”. page 79. Slightly paraphrased

Ref 4: An Excerpt from Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’ pages 17-19. slightly paraphrased

Ref 5: An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah). Slightly paraphrased

Ref 6: An Excerpt “Aathaar Ash-Shaikh Abdur Rahmaan Bin Yahyah al-Mu’allimee. 11/309]

 

Some Affairs to Contemplate Whenever We Are Enticed Towards Blameworthy Desires!

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

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

Imam Ibnul Jawzi [may Allah have mercy upon him] said:

Know that (blameworthy, forbidden, or unrestrained) desires entices a person towards immediate pleasures without considering the evil repercussions; entice towards short-lived pleasures, despite the fact that they are a cause of pain and harm in this life and a barrier to pleasure in the afterlife. As for sensible people, they keep away from pleasures that will lead to pain, and desires whose result will be regret. This is enough as praise regarding what sound intellect necessitates and a rebuke against desires. Know that desires can overcome a person in the different fields of study, removes one from the confines of sound reasoning and enters him (or her) into behaviour that is tantamount to madness (or folly). It might enter affairs of knowledge and thus leads a person to oppose that which sound knowledge commands, and it might enter Zuhd and thus leads one to Riyaa.

A sensible person should know that those who are addicted to lowly desires reach a state in which they no longer enjoy themselves, but at the same time, they are unable to abandon those desires, because it becomes as if it is a necessity of life. And due to this, you’ll find that alcoholics and sex addicts do not even enjoy a tenth of those desires, but they put themselves in a perilous situation that compels them to keep on returning to the act. However, if based on clear-sightedness the beautification of those lowly desires ceases, a person realises that one was exposed to some ruin that is contrary to well-being, a situation of grief instead of happiness, whilst seeking after pleasure; so, one resembles an animal that was led to a trap, but neither reached the thing that was utilised to lure it into the trap nor able to escape.

A person should ponder upon the fact that a human being was not created to fulfil desires; rather the human being was facilitated (with sound knowledge based on the divine revelation and uncorrupted perception) to reflect on the consequences of one’s actions and perform righteous deeds for the Afterlife. An animal receives pleasure through eating, drinking and sex much more than a human being, whilst living a life devoid of reflection and concern. Therefore, it is drawn towards its desires due to being ignorant of the outcomes of its actions (i.e. it does not possess the knowledge given to humans through sound reasoning and reflection guided by the divine revelation).

A person should ponder upon the consequences of desires because many people are deprived of virtue and find themselves in a state of depravity due to it. Many types of (unhealthy) food lead to illness due to an unrestrained desire (for them), and many mistakes violate one’s honour, lead to an evil mention of a person as well as the guilt of sinning due to unrestrained desires, yet one still does not give thought to anything else except their desires! The best description regarding this is that of one person in a tannery because such an individual does not really notice its smell properly until after exiting and then realises where he (or she) was.

A sensible person should imagine the dishonour that accompanies desires and the harm that results from those pleasures, for indeed one will see that- in most cases- they occur as a result of those desires and pleasures. A person should think about how (the consequences of unrestrained desires and pleasures do affect) others, then ponder and get a hint of its (unpraiseworthy) outcomes, for indeed one will see the blameworthiness of that which is known regarding them if found guilty. A person should reflect upon those pleasures because (sound) intellect (or sound perception guided by the pure divine revelation) will make one realise that they are nothing more than desires and a state of blindness.

A person should contemplate on the honour a person receives due to being given the upper hand and the humiliation found in subjugation, for indeed there is none who overcomes desires except that their honour is strengthened; and there is none who is subjugated by desires except that they will find humiliation and subjugation in one’s soul. A person should contemplate the benefits of opposing one’s desires, such as the commendation attached to it in this worldly life, the safety of the soul and safeguarding of one’s honour, as well as reward in the afterlife. (1)

We ask Allah:
يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, Upon Whom Everything Depends! By Your mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Imaam Albaani declared it Hasan in Silsilah As-Saheehah Number 227]

Do Not Cease Being Repentant To Allah And Seek Forgiveness For Your Sins- By Shaikh Abu Khadeejah

[may Allah preserve him]
https://abukhadeejah.com/do-not-cease-being-repentant-to-allaah/

[Ref 1: An Excerpt from Dhammul Hawaa. pages 36-38. Slightly paraphrased]

 

[3] Why do we need to be more cautious of the soul than an avowed enemy

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

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

“It is obligatory for the one who hears this from Allah to be more careful or cautious about his Nafs than an enemy who wishes to murder him, take his wealth, or violate his honour. If someone asks, “Why do you obligate this precaution on me regarding the Nafs until you put it in a circumstance more dangerous than an enemy whose enmity is unquestionably very manifest?” Then it should be said to him, “The enemy who wants to harm you, take your wealth, or violate your honour, if they succeed in doing so, Allah will forgive some of your sins and elevate you. (footnote a) However, this will not be the case with the Nafs because if the Nafs dominate you through what you desire—that which you have been forbidden—then you will face ruin in this world and the next, humiliation and terrible punishment in this world and evil in the Sight of Allah”. (footnote b)

Imam al-Aajurree [may Allah have mercy upon him] said:

I’m going to give you a similitude with context that is not hidden from you. Know that the soul is like a fine foal from a horse, and the beholder is awestruck when he looks at it because of its good appearance and beauty. People with knowledge of its affairs say, “Benefit will not be obtained from it until it is properly trained and disciplined, then it will be of benefit- good enough to gallop and be of service, and thus its rider praises the outcomes of its training and discipline. But if it is not disciplined, its nice looks and beauty will be useless, and its rider will not laud its results when they are required.”

If the owner of this foal adopts the advice of individuals with knowledge about its situation, he will know that their speech is sound and will then give it to a horse trainer to train. And the trainer of horses is not considered worthy of the title unless he is proficient in the process of training as well as being patient. If he is knowledgeable about training horses and knows the best course of action, the owner will profit from it; however, if the trainer is not knowledgeable about training horses nor how to discipline a horse, he will ruin this foal, exhaust himself, and the rider will not be pleased with the results. If he is knowledgeable about horse training and how to discipline a horse but lacks the patience to endure the hardship that comes with the training, desires comfort in the situation, and is careless regarding the right course of action required of him, he will ruin and mistreat this foal, making it unfit for service and unfit to gallop, causing its appearance to be inconsistent with its true reality.

If the foal’s owner was also its trainer, he will become regretful when regret will be useless owing to his neglect. And when a service is needed, he glances at another horse whose service is sought and received and gallops when required. Then he seeks the service of his horse and requests that it gallop, but neither receives a response nor does the horse agree to gallop. All of this is due to his negligence when training the horse and his lack of patience after admitting it. So, he began to blame himself, saying, ” “Why was I negligent and why did I fall short? Indeed, my lack of patience has brought on everything I despise”. And Allaah’s Aid is sought! Consider and comprehend this similitude, may Allah have mercy on you, in order to be successful and saved. [An Excerpt from Adabun Nufoos. Page 5. Slightly paraphrased]

Footnote a: The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with prayer, fasting and Zakah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finish before the judgment is made on him, some of their sins(i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” [Reported by Muslim. Number: 2581]

Footnote b: Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allah- if Allah wishes, He will either punish them or forgive them straight away or He enters them into hell for some time and paradise thereafter, just as Allah said:

[إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah An-Nisaa’ Aayah 48] https://binbaz.org.sa/fatwas/28307/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D8%AF%D8%AE%D9%84-%D8%A7%D9%84%D8%AC%D9%86%D8%A9-%D9%86%D9%85%D8%A7%D9%85

https://abukhadeejah.com/do-not-cease-being-repentant-to-allaah/
https://abukhadeejah.com/divine-punishment-what-causes-it-and-how-to-remove-it-from-your-lives/

[2] Why do we need to be more cautious of the soul than an avowed enemy

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

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

“It is obligatory for the one who hears this from Allah to be more careful or cautious about his Nafs than an enemy who wishes to murder him, take his wealth, or violate his honour. If someone asks, “Why do you obligate this precaution on me regarding the Nafs until you put it in a circumstance more dangerous than an enemy whose enmity is unquestionably very manifest?” Then it should be said to him, “The enemy who wants to harm you, take your wealth, or violate your honour, if they succeed in doing so, Allah will forgive some of your sins and elevate you. (footnote a) However, this will not be the case with the Nafs because if the Nafs dominate you through what you desire—that which you have been forbidden—then you will face ruin in this world and the next, humiliation and terrible punishment in this world and evil in the Sight of Allah”. (footnote b)

If someone said, “Clarify the ugly traits of the soul for me”.

It is said to him: They are traits that may have already settled in the soul and it does not love to be separated from them- numerous traits, and if a person examines his soul he might find them as well. Indeed, it is a soul that follows (evil or excess) desires and is engaged in the (evil or excess) pleasures of the worldly life. It has prolonged hope for that which is short-lived and does not show little concern for a lifespan that will inevitably come to an end. It has a fervent desire to love this worldly life, and when it loves it (through sin or excess), the heart becomes hard and turns away from an abode whose bliss will never come to an end (i.e. Paradise).

It loves traits that it knows will harm it tomorrow, laughs and rejoices, enjoys itself with that which its Lord has forbidden, and grieves morning and evening for that which was not decreed for it of those things it hopes for from the worldly life. It is a soul facilitated with ease to seek after the (good) things of the worldly life, finds enjoyment in falling short in good deeds which its Lord calls to (or commands), desires to spend wealth in obedience to Allah, but Satan threatens it with poverty, so it inclines towards that which Satan calls to.

Allah promises it forgiveness and bounty, but it neither has certainty about it nor is pleased with it. It has firm hope in the promises of the people but is reluctant when the threat of its Lord reaches it. It pleases the people at the expense of Allah’s anger and hesitates to please its Lord. Allah calls it to have patience during calamities – a means of consolation and solace, but it does not accept.

It pretends in the presence of the people that it fulfils obligations, but fulfils little of that which Allah obligates on it. It abandons disobedience after being able to do so out of being shy of the people but has little shyness whilst Allah [The Most Great] watches it.

It gives little thanks for the innumerable blessings of Allah, utilises the blessings of Allah [The Most Generous] – day and night – as an aid to disobey Him. It finds it easy to sit with idle people but finds it difficult to sit with scholars. It obeys (or follows) a deceiver but disobeys the most sincere advisers. It hastens to evil desires but delays repentance today and tomorrow.

Whoever realises these traits in his soul and other than them, he should hasten to discipline it through good behaviour in order to return it to that which is more worthy regarding fear of Allah [The Mighty and Majestic]- in private and public, having great regret, refrain from the repugnant traits which he knows for sure is with him and continue upon rectification throughout his lifespan. And Allah is the Bestower of this affair. (1)

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

And You (Allah) have placed love for me within the hearts….And the affection from You is through mercy and kindness….And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes…And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers….By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams…And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honored…But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me an opportunity to repent)…So all praise and commendations- by way of my thoughts, limbs, and tongue- is Yours…. (2)

We ask Allah:

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, Upon Whom Everything Depends! By Your mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Imaam Albaani declared it Hasan in Silsilah As-Saheehah Number 227]

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي –

"O Allah! Just as You made my external form beautiful, make my character beautiful as well". https://salafidawahmanchester.com/wp-content/uploads/2021/07/Admonitions-of-The-Scholars-Regarding-Good-Manners.pdf

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.

اللَّهُمَّ إِنِّي أَسْأَلُكَ العافِيَـةَ فـي الدُّنيا والآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ العَفْوَ والعافِيَـةَ فـي دِيني ودُنْـيايَ وأَهْلِي ومالِي، اللَّهُمَّ اسْتُـرْ عَوْراتِي، وآمِنْ رَوْعاتِي،
اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي

O Allaah! I ask You for well-being in this Dunyaa and the Aaakhirah. O Allāh, I ask You for pardon and well-being in my religion, my worldly affairs, my family and my wealth. O Allaah! Conceal my [faults, shortcomings etc] and safeguard me against everything that will bring me fear and sorrow. O Allaah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me.

Footnote a: The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with prayer, fasting and Zakah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finish before the judgment is made on him, some of their sins(i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” [Reported by Muslim. Number: 2581]

Footnote b: Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allah- if Allah wishes, He will either punish them or forgive them straight away or He enters them into hell for some time and paradise thereafter, just as Allah said:

[إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah An-Nisaa’ Aayah 48] https://binbaz.org.sa/fatwas/28307/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D8%AF%D8%AE%D9%84-%D8%A7%D9%84%D8%AC%D9%86%D8%A9-%D9%86%D9%85%D8%A7%D9%85

https://abukhadeejah.com/do-not-cease-being-repentant-to-allaah/
https://abukhadeejah.com/divine-punishment-what-causes-it-and-how-to-remove-it-from-your-lives/

[Ref 1: An Excerpt from Adabun Nufoos, page 4. Slightly paraphrased]
[Ref 2: Refer to first lines of Al-Qahtaanee’s Nooniyyah]