Pearls of Wisdom

Self-scrutiny when following proofs or asking questions

Written by Abdullah Jallow on April 21, 2025. Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, who said:

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in other matters where it appears that their Madhab in those matters are correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof.

So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him.

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

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

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

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

The Shaikh responded:

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

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

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

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

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

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

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

فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

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

———————————————————

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

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

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

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

[2]

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

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

[3]

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

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

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

A profound and insightful reflection on the virtue of patience

Written by Abdullah Jallow on April 17, 2025. Posted in Aqeedah (Creed & Belief), Featured, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Sa’eed Bin Jubayr, may Allah have mercy upon him, said, “Patience is the person’s acknowledgment that what has afflicted him is from Allah, seeking for reward from Allah and hoping for Allah’s good recompense. Indeed, a man maybe in a state of distress whilst he is being whipped, but you see nothing from him except patience”. (1)

Regarding the statement “Patience is the person’s acknowledgement that what has afflicted him is from Allaah”.

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. Thus, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.

Regarding the statement “Seeking for reward from Allah”.

Imam Ibn Al-Qayyim said, “It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allah) we shall return”. Meaning, we shall return to You, so that you reward us due to our patience and the reward for being patient during calamity will not be lost”.

Regarding the statement “Indeed, a man maybe in a state of distress whilst he is being whipped, but you do not see from him except patience”.

Imam Ibn Al-Qayyim said, “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not one who is patient”. (2)

[Ref 1: As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113]

[Ref 2: Iddat As-Saabireen pages 183-184]

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [77 of 80]

Written by Abdullah Jallow on April 16, 2025. Posted in Brotherhood, Da'wah - Calling To Islam, Featured, 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.

All praise is due to Allah, and may peace and blessings be upon Allah’s Messenger, his family, companions, and those who follow his guidance. To proceed:

I advise myself and you to fear Allah, The Mighty and Majestic, to be sincere to Him in every statement and action, and to truthfully adhere to the Book of Allah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him, and to be steadfast upon that. And that you learn beneficial knowledge derived from the Book of Allah and the Sunnah of Allah’s Messenger, which will aid us upon this firmness and steadfastness upon Allah’s true religion.

I advise my children and brothers to pursue the truth and search for it in every matter, whether it is a point of agreement or differing. A believer who seeks the face of Allah and the home of the Hereafter does not find peace of mind or relaxation in his conscience (or inner self) until he reaches the truth- reaches the truth, especially in matters of differing and during times of Fitna. He does not make a move on any basis other than truth, knowledge and clear-sightedness.

If two individuals differ, even if it is his father or Shaikh, it is not permissible for him to take his side or against him until he studies the affairs and becomes acquainted with it based on its complete reality. Thereafter, he determines his stance and align himself with the truth that has become clear to him. This is what is obligated to a Muslim, and anything contrary to it is considered one of the behaviours (or traits) of the pre-Islamic era of ignorance and the (traits) of false pre-Islamic alliances. It is not permissible for a Muslim to follow such an evil path.

O our sons and brothers! I advise you to fear Allah, and advise you with what I mention with regards to loving the truth and the pursuit of it in its rightful places until you reach the reality. I advise our sons and brothers to honour the Salafi methodology and be steadfast in it. Honour its scholars, and if they utter truth, it is not permissible to oppose them. When they speak about a matter and present evidence, there is no excuse for anyone to oppose them, nor is it permissible for anyone to hesitate or abstain. This (hesitation or abstaining) is a deed of the people of vain desires, those who endeavour to undermine the Salafi methodology and topple its scholars.

Regarding matters of Al-Jarh Wa-Ta’deel, it is sufficient for a single scholar to issue (a critique), and the recommendation of a single scholar is sufficient. If two truthful scholars – respected and free from vain desires – differ about some individual, it is incumbent upon other than them among the carries of knowledge to seek clarification from the critic and request evidence. If the evidence is provided, it is obligated to them to submit to this evidence and proof. If the one who gives recommendation or any other individual opposes, his position is dropped. This one who (deliberately) rejects the evidence, his trustworthiness is undermined and he cannot be trusted with Allah’s Religion. Even if a single scholar presents proof and evidence, while numerous individuals oppose him through falsehood, lies, and trickery, they are not heeded. These are the established principles of Al-Jarh Wa-Tadeel – in the subject matter of criticism and praise – which we are obligated to adhere with regards to the likes of these Fitan.

A person may be criticised by numerous scholars who present clear evidence regarding his falsehoods and Fitna, yet some people do not listen to them, claiming that the truth has not been made clear. This is not permissible. It is not permissible in Allah’s religion. Then let us approach the books of Al-Jarh Wat-Tadeel, evaluate every biography and say: “By Allah, the truth has not been made clear for me”. Examine every (criticised) belief and say: “By Allah, it is not made clear to me”. (For example) the differing between the Rafidah and the Salafis, or between the Rafidah and the Jahmiyyah, or between the Salafis and the Mu’tazilah, or between the Salafis and the Khawarij, or between the Salafis and the Murji’ah, or between the Salafis and the Sufis (is examined), a person says: “By Allah, it has not been made clear to me.” This behaviour would not be accepted from this person.

When two individuals among the Salafis differ, and the proof is with one of them, it is obligatory to support the one with the proof. I advise you to fear Allah, I advise you to uphold justice, and fairness, and distance from blind alliance and following desires.

ومن أضل ممن اتبع هواه

“And who is more misguided than one who follows his desires?” Rejecting the truth is a grave offense.
ومن أظلم ممن كذب على الله وكذب بالصدق إذ جاءه

And who is more unjust than one who lies about Allah and denies the truth when it comes to him?

Denial of the truth is a (deed, characteristic, behaviour or trait) of the proponents of misguidance, the disbelievers and the rawafid. Shaikh al-Islam describes the Rawaafid by stating, “No group is as prone to reject the truth and accept falsehood as the Rawaafid.”

At present, it is obligated to the one who adheres to the Salafi methodology to free himself from following these corrupt paths – blind alliance, (traits) of pre-Islamic alliance, and rejecting the truth for the sake of so and so. By Allah, even if he is one of the senior scholars and one of the senior Imams of the Sunnah, and he errs, it is not permissible to reject the truth; then how about the ignorant, and those known for lying and Fitan; how can we be on their side? This is unbecoming of a Muslim, let alone a Salafi. What does the Salafi call signify if you are staunchly allied based on ignorance and vain desires. What is the meaning of this?

May Allah bless you. Abandon this, for it is foul. Search for the truth, adhere to it, and bear witness to it, even if it is against yourselves, your parents, or your relatives. Allah, the Blessed and Exalted, said:

يا أيها الذين ءامنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أوالوالدين والأقربين

O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.

O brother! When scholars approach you, whether it be one, two, or three, presenting the truth, you must not hesitate to accept it. If they come to you with truth supported by evidence and proofs, it is (obligatory to accept it). If they merely present claims without substantiation, you should not accept it. However, if they approach you with truth backed by evidence and proofs, then your rejection of him is tantamount to rejecting truth, denial of truthfulness and truth. There is no one more unjust or ignorant than someone whose condition is as such.

I ask Allah to grant us all the success to follow the truth, distance the trials from us, and unite our hearts upon truth. I ask Allah to make this a reality, for indeed, our Lord is All-Hearing of supplications. May peace and blessings be upon our Prophet Muhammad, his family, and his companions. [paraphrased]

I guarantee a house in paradise for one who gives up arguing…!

Written by Abdullah Jallow on April 14, 2025. 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.

“I guarantee a house in paradise for one who gives up arguing, even if he is in the right”. [1]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said:

Some people refrain from debate, even when they are correct, and they use this hadith as justification, thus they abandon debate. The one who abandons debating in matters of religion may not be entirely justified in doing so, as it could hinder the discovery of truth and potentially result in defeat. [Footnote a] However, it may be that a person is in the right while arguing with another person about something that is not related to the religion, for example, he says, “I saw so and so person in the market” and the other person says, “Rather, I saw him in the Masjid”, thus an argument occurs between them. This is the type of argument mentioned in the hadith (i.e. the one that should be avoided). [2]

The Imam discussed the six distinct signs of beneficial knowledge, and then stated that one of these signs is the increase in humility as knowledge grows, and that one should not become arrogant. The Imam then added that if there is a conflict between humbling oneself to the truth and humbling oneself to people, precedence is given to humbling oneself to the truth. For instance, if there is a person who reviles the truth and rejoices due to his enmity towards those who follow it, in this case, one should not humble themselves in the presence of this person. Instead, one should remain humble to the truth and engage in debate with this person. Even if they belittle or speak against you, do not be concerned about what they say because the truth must be upheld. [3]

The Imam also stated in Sharh Hilyah on page 243 that many people resort to falsehoods in arguments and manage to defeat those who stand for the truth. However, it is important to note that this does not mean that the truth itself has been overcome. Instead, it signifies that the person advocating for the truth may have been unable to effectively counter the false arguments due to their lack of debating skills.

He also stated: O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement. Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”. [4]

NB: Debate is not for everyone!

[1] Sahih Abu Dawud 4800

[2] Sharh Hilyati Taalibal Ilm. page 245

[3] Sharh Hilyati Taalibil Ilm pages 253-254

[4] An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

Islam and the Worldly Sciences – a gift to fellow primary and secondary school teachers

Written by Abdullah Jallow on April 13, 2025. Posted in Aqeedah (Creed & Belief), Basics, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Featured, Jahannam (Hell Fire), Jannah (Paradise), Literature, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Must Read, Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Refutations, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Islam_and_the_worldly_sciences_final

Islam and the Worldly Sciences – By Imam As-Sadi, may Allah have mercy upon him

We praise and thank Allah for guiding us to the noble Salafi Methodology and acquainting us with both contemporary and earlier scholars of the Ummah. Several years ago, we encountered this enlightening treatise in Arabic. As we explored its contents, we recognised its significant value as a vital reminder, particularly in our capacities as educators in primary and secondary education. This is especially relevant for those teaching physical, natural, and social sciences, as it helps us maintain a clear focus on the Islamic approach to worldly knowledge for ourselves and our students. It is essential that we approach these subjects with a clear intention that aligns our religious goals with worldly aspirations that are pleasing to our Creator. Acknowledging that Islam provides a structured framework for assessing the merits and drawbacks of worldly sciences, grounded in the principles of divine revelation, is crucial. We pray that this treatise serves as a source of reflection and inspiration for both ourselves and our collegues.

The author, Imam Abdur Rahman Bin Nasir As-Sadi, may Allah’s mercy be upon him, addressed various issues with precision in this valuable treatise, which also showcased several social issues during his era.

He began by establishing a robust foundation, affirming that the words, judgments, and decrees of the Creator are indisputable. He then demonstrated how contemporary scientific understanding harmonizes with Islamic principles, bolstering his claims with evidence drawn from divine revelation and citing essential tenets to enhance his discourse. Furthermore, he cautioned against the perils of ignorance, which could lead to unfounded assertions and proposals regarding this matter.

He gracefully continued the dialogue, presenting compelling evidence of the extraordinary traits of the universe. This encompassed the awe-inspiring signs present in the cosmos and its inhabitants, all of which underscore the Creator’s perfect Names and Attributes. He encouraged deep contemplation of creation, drawing parallels from daily experiences such as nourishment, the intricacies of the digestive system, and the brilliance of human intellect. Through these insights, he illustrated how such reflections prompt believers to ponder, in contrast to materialists who fail to grasp these marvels in manner pleasing to their Creator. Moreover, he elaborated on the stages of fetal development, the unique qualities of living beings, and their innate guidance towards realising their purposes. All these phenomena are designed to inspire humanity to recognise their Creator and to harness the wonders of the universe for their own benefit.

He elaborated on the essence of guidance, which is rooted in the Quran and the Sunnah, complemented by the proofs provided to the Messengers. This divine guidance serves as a steadfast compass for both religious and worldly matters, with Islam being the final path. Abandoning this path renders true success in this life and the hereafter elusive. The discussion then shifted to the themes of reflection and consultation. After contemplating the Creator’s guidance, the vastness of the universe, and the extraordinary gifts granted for the benefit of creation, individuals either pursue these blessings or seek counsel when uncertain about the potential advantages and disadvantages. This method is designed to ensure well-being in both religious and worldly affairs, as directed by Allah and His Messenger.

He then addressed the materialists and atheists, whose perspectives on the universe stray from the guidance of the Creator and the path laid out by the Messengers. Their denial of the Creator, His bounties, and the purpose of existence inevitably leads to turmoil, disorder, and trials in this life, along with ruin in the afterlife. Following the resolution of this issue and the adept clarification of certain misconceptions held by materialists, the Imam redirects attention to the significance of righteousness and reform. These principles are essential for fostering positive human relationships, as explicitly detailed in divine law. At the heart of this righteousness lies the highest purpose, rooted in the purity of Islamic Monotheism and adherence to the path of the Messenger, which together form the bedrock of genuine well-being and social harmony.

Furthermore, he cited verses from the Qur’an to illuminate some of the general and specific matters of welfare, addressing both religious and worldly matters, thereby illustrating that the Religion comprehensively encompasses all elements essential to human well-being. At this juncture, it became imperative to draw a clear line between those who reject this sacred path and the faithful adherents. He criticised those who seek to diminish the religion by branding it as outdated, while also shedding light on various societal challenges, including the rule of law, punitive measures, and the social framework as prescribed by divine guidance, juxtaposing these with the adverse effects of deviating from such principles. Moreover, he delved into the subject of intellectual freedom and the potential repercussions that may ensue when it lacks the direction of divine wisdom from the Creator, who alone possesses perfect knowledge into what is truly beneficial or harmful for humanity across all facets of existence.

As the treatise approached its conclusion, the Imam emphasised a detrimental perspective held by materialists: their rejection of Al-Qadaa Wal-Qadar and their attempt to sever the connection between cause and effect from the Will and decree of the Almighty Creator. By reflecting on the opening of the treatise, one can discern how the Imam articulated that everything stated by the Creator embodies absolute reality, truth, and flawless guidance. He also vividly illustrated the Creator’s all-encompassing Will, perfect knowledge, wisdom, and capability in all that He has fashioned. Thus, a clear link emerges between the initial discussion of the Creator’s omnipotent Will and the concluding topic of Al-Qadaa Wal-Qadar. The materialists’ denial of this fundamental truth equates to a rejection of the Creator, His Actions, His signs, His blessings, and His guidance. In this light, the Imam addresses both the harmful consequences of dismissing Al-Qadaa Wal-Qadar and some of the misconceptions that materialists hold regarding this mighty pillar of Iman.

As the materialists boast of their achievements in worldly matters without expressing gratitude to the Creator for His boundless bounties, the Imam underscored the essence of authentic progress, moral reform, and intellectual advancement. Finally, he made a clear distinction between those worthy of emulation and those who are not, while also drawing attention to the grave peril posed by knowledge associated with those who have turned away from the Creator. These individuals, enamored by their earthly triumphs, mock divine guidance and hinder humanity from the righteous path of Allah. It is indeed challenging to fully encapsulate this analysis; rather, it is up to the reader to form their own conclusions as they engage with this treatise and reflect upon its content. We beseech Allah to bestow upon us awakened hearts that yearn for goodness and to enhance this desire throughout our lives. Amin.

Lastly, to aid the reader, we have included titles in the translation to clearly delineate the various topics discussed by the Imam. The Arabic text, even without headings or subtitles, is inherently clear to the reader.

And Allah knows best

Three blessings that inspire gratitude and kindness towards those in need

Written by Abdullah Jallow on April 11, 2025. Posted in Contemporary Issues, Mental Health, 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.

Ubaydullah Ibn Mihsan Al-Khatmiy narrated from his father that the Messenger, peace and blessing of Allah be upon him, said: “Whoever among you wakes up (in the morning) safe in his property, healthy in his body and has his daily nourishment, it is as if he has been granted the entire world”.

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

This hadith shows that those blessed with safety in the lands, physical health, houses to live in and daily nourishment have indeed been blessed with a complete blessing. Therefore, it is obligatory to thank Allah constantly. This hadith shows that what suffices a person’s needs are a bounty and a blessing for which he must thank Allah, The Mighty and Majestic. A person may strive to gather a lot of wealth, but he is created to worship of Allah. If a person does this, he will achieve and attain success, but if not, he will fail and incur loss. Therefore, is there one who will receive admonition?!

This hadith shows that to be blessed with safety in one’s religion, honour, wealth and blood is valuable. [Footnote a] These are from those things whose fulfilment in a society will bring about a good life and security. But if security is not present, chaos will unravel in the society – the powerful people will overpower the weak and the oppressor will overpower the oppressed, thus there will be an evil circumstances and maybe evil consequences. Therefore, any society or land that has been bestowed a ruler among the Muslims and granted security in a region under his ruler-ship, it is obligatory to obey him and should be aided by the other lands as much as one is able. [Footnote b] And what is observed as a fact in relation to this is that whoever is blessed with enough food and drink, a dwelling place, means of transportation, security in his place of residence and good physical health, it is as if he has been given the entire world. Therefore, he should be thankful to Allah, The Mighty and Majestic, for that until he meets Allah. [1]

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

Blessings are three types: an attained blessing that is known to the person, a blessing he is waiting for and hopes to attain, and a blessing he has, but unaware of it. If Allah wants to complete His favour on a person, He acquaints the person with a blessing that is present and blesses him with the ability to be thankful through which the blessing is retained, thus, it does not depart. This is because blessings depart through sin and they are retained through thankfulness (or gratitude). Then Allah blesses him with the deeds through which he secures the awaited blessings, help him to overcome obstacles in the path and guide him to avoid them. So, the blessings comes to him in the most complete way and Allah acquaints him with the blessings he possess, but was unaware of them. It has been reported that a bedouin said Harun Ar-Rashid: “O chief of the believers! May Allah secure the blessings in your possession due to your constant gratitude, fulfil the blessings you hope for due to your good thoughts about Allah and constantly being obedient to Him, and acquaint you with the blessings which you have, but unaware of them, as a result of which you do not thank Him for it”. Harun was amazed by this speech and said, “Excellent indeed is that which he has classified”. [2]

A Supplication Before Bedtime

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لاَ كَافِيَ لَهُ وَلاَ مُئْوِيَ

All praise is due to Allah Who fed us, provided us drink, sufficed us and provided us with shelter, for how many people there is none to suffice and none to provide shelter. [Saheeh Muslim Number 2715]

In this supplication, there is a reminder for the Muslim before he goes to bed regarding the end of the day and the hours that have elapsed during which Allah provided him with food, drink and shelter, while there are a number of people who could not find food as a source of nourishment or drink to quench their thirst, or clothing to clothed themselves, or a dwelling place. Therefore, whoever Allah blesses with food and drink, sufficed him, it is obligated to him to acknowledge the blessings of Allah and consider it as something great indeed. This is because being grateful for the blessings Allah has bestowed on you is a means to retaining and increasing those blessings. Allah, The Most High, said:

[وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ -And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe]. [14:7] [3]

We ask Allah:
اللّهُـمَّ أَعِـنِّي عَلـى ذِكْـرِكَ وَشُكْـرِك ،
وَحُسْـنِ عِبـادَتِـك

O Allah, help me to remember You, to thank You, and to worship You in the best manner. [3] [Footnote c]

——————————————–

Footnote a:

Wellbeing

Footnote b:

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

Footnote c:

Gratitude and Remembrance of Allah, Recalling Allah’s Favours or Fluanting, Pursuing Virtuous Leadership or Self-aggrandisement

[1] An Excerpt from “Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad”. 1/335

[2] An Excerpt from “Al-Fawaa’id”. page 250

[3] An Excerpt from Fiqh Al-Ad’iyah Wal-Ad’kar 3/79

Allah’s different types of punishment

Written by Abdullah Jallow on April 9, 2025. Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Shirk, Sin, Worship - 'Ibaadah'.

Quote:

O people! Allāh, The Blessed and Exalted, obligated every Makhluq (Jinn and human) to obey Him and His Messenger in every era and place, and forbade us from disobeying Him and His Messenger. Allāh, The Mighty and Majestic, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ وَلَا تَوَلَّوۡاْ عَنۡهُ وَأَنتُمۡ تَسۡمَعُونَ

O you who believe! Obey Allah and His Messenger, and turn not away from him (i.e. Messenger Muhammad) while you are hearing.

Allāh, The Most High, said:

قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ‌ۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَـٰفِرِينَ

Say (O Muhammad): “Obey Allah and the Messenger (Muhammad).” But if they turn away, then Allah does not like the disbelievers.

Allāh, 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 (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.” [An-Nur 63]

In these noble verses, Allāh, The Most High, commanded (us) to obey Him and His Messenger, and He made obedience to Him and His Messenger a means to happiness in this life and the next. He forbade (us) from disobeying Him and His Messenger, and He made disobedience to Him and His Messenger a cause of punishment in this worldly life- a punishment that cannot be perceived. Because of this, Allah ended these two verses by mentioning Fitnah, the severity of His Punishment and the painful torment against the one who disobeys Him and His Messenger. Imam Ahmad, may Allah have mercy upon him, said about this verse: “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) saying, something of deviation may enter into his heart, thus, he is destroyed. [Reported by Ibn Battah in Al-Ibaanah Al-Kubraa 97]

Full Article In The Link:

Allah’s_Different_Types_of_Punishment_By_Shaikh_Abdullah-Adh-Dhufayri

Set me over the storehouses of the land….

Written by Abdullah Jallow on April 9, 2025. Posted in History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Exalted, said:

وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّٰتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ
قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٰٔنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ
ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ
وَمَآ أُبَرِّئُ نَفْسِىٓ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ
قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ إِنِّى حَفِيظٌ عَلِيمٌ
وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ
وَلَأَجْرُ ٱلْءَاخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ

And the king said: “Bring him to me.” But when the messenger came to him, [Yusuf (Joseph)] said: “Return to your lord and ask him, ‘What happened to the women who cut their hands? Surely, my Lord (Allah) is Well-Aware of their plot. (The King) said (to the women): “What was your affair when you did seek to seduce Yusuf (Joseph)?” The women said: “Allah forbid! No evil know we against him!” The wife of Al-‘Aziz said: “Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely of the truthful.” [Then Yusuf (Joseph) said: “I asked for this enquiry] in order that he (Al-‘Aziz) may know that I betrayed him not in secret. And, verily! Allah guides not the plot of the betrayers”. And I (i.e. the wife of the Aziz) free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.” And the king said: “Bring him (Yusuf) to me that I may attach him to my person.” Then, when he spoke to him, he said: “Verily, this day, you are with us high in rank and fully trusted.” [Yusuf] said: “Set me over the storehouses of the land; I will indeed guard them with full knowledge” (as a minister of finance in Egypt, in place of Al-‘Aziz who was dead at that time). Thus did We give full authority to Yusuf (Joseph) in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of Al-Muhsinun (the good doers). And verily, the reward of the Hereafter is better for those who believe and used to fear Allah and keep their duty to Him (by abstaining from all kinds of sins and evil deeds and by performing all kinds of righteous good deeds). [Surah Yusuf 50-57]

Yusuf Did Not Merely Request For Leadership Nor Asked to Be Selected By The Masses, Rather, He Was Trusted and Brought Close Due to His Piety and Trustworthiness, Thus When Trusted He Requested for Something He Knew That He Could Rectify In The Land

[وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ – And the king said: “Bring him (Yusuf) to me that I may attach him to my person.” Then, when he spoke to him, he said: “Verily, this day, you are with us high in rank and fully trusted].

Meaning: Make him one of my special ones, exclusive confidants. [1] Make him one of my inner circle and a trusted advisor. [2] Make him a cherished companion, one whom I hold dear, and bring him to me with the utmost honor and respect. [3]

[قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ إِنِّى حَفِيظٌ عَلِيمٌ – (Yusuf) said: “Set me over the storehouses of the land; I will indeed guard them with full knowledge” (as a minister of finance in Egypt, in place of Al-‘Aziz who was dead at that time)].

Az-Zujaj, may Allah have mercy upon him, said: He (Yusuf) requested this because the prophets are sent with justice (to establish justice), thus he knew that there is none with greater ability to do so besides him. [4]

Imam Ash-Shawkani, may Allah have mercy upon him, stated: Yusuf, peace be upon him, requested this in order to spread justice, remove oppression and use it as a means of calling the people of Egypt to Iman and (so that they) abandon the worship of images. [5]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said in his explanation of this Ayah that some of the scholars said that Yusuf, peace be upon him, did not request for such a position for his (own benefit); rather, he requested that out of concern for the corruption he observed. [6]

A warning to those who use this to seek authority and asking for votes

The person who pursues authority and attains it will not find assistance. It is well known that holding authority comes with difficulties, so if one does not receive help from Allah, they will become ensnared by it and consequently lose both their worldly life and the afterlife. Hence, a sensible person refrains from seeking authority. However, if they are deserving and it is bestowed upon them without their request, then the truthful and trustworthy [Messenger] has assured them that Allah will assist them. [7]

Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “You people will crave leadership and it will be a thing of regret on the Day of Resurrection. What a nice wet nurse it is, yet how evil is the weaning!” [Al-Bukhari 7148]

“Leadership” includes the Greater leadership, which is the Khilafah, and the smaller one which is the governorship over some countries. This is information given (by the Prophet about something) before its occurrence, and it has occurred as he stated.

“It will be a thing of regret on the Day of Resurrection” for those who did not act by what is obligated regarding it.

“What a nice wet nurse, yet how evil is the weaning”. Ad-Dawudi said, “A nice wet nurse in this worldly life, yet evil in the hereafter as one will be held responsible. It mirrors premature weaning, resulting in ruin (harm)”. Others said, “A nice wet nurse due to the attainment of status, wealth, influence, and the fulfilment of physical and illusory pleasures (that may lead one to be fully distracted by the material world), yet how evil is the weaning when separated from it by death or other means, and the consequences that follow in the hereafter.” [8]

Abu Musa, may Allah be pleased with him, reported: Two men from my tribe and I came to the Prophet, peace and blessings of Allah be upon him; one of the two men said to the Prophet, “O Allah’s Messenger! Appoint me as a governor,” and so did the second. The Prophet said, “We do not assign the authority of ruling to those who ask for it, nor to those who are eager to have it.” [Al-Bukhaari 7149]

Al-Allamah Rabee Bin Haadee Al-Mad’khalee, may Allah protect him, stated, “What is the extent of religious violations that occur through elections, such as forming alliances with atheist, communist, and innovated parties?! And what are the consequences of such actions on the erosion of true loyalty and disassociation for the sake of Allah?! Additionally, how much money is being spent and embezzled from Muslims under the guise of Islam?! Muslims spend it to bribe those who will vote for them, lying and falling into sin”. [9]

Al-Allamah Salih al-Fawzan, may Allah protect him, stated, “The well-known elections that are conducted in different nations today are not from the Islamic order. These elections are marred by chaos, personal ambitions, greed, and favouritism. They serve as a foundation for bids (campaigns), and misleading assertions”. [10]

Listen here:https://www.salafisounds.com/question-is-it-permissible-for-muslims-living-in-non-muslim-countries-to-vote-answer-by-abu-khadeejah/

Shaikh Abu Khadeejah’s explanation about voting and the opinions of scholars is quite straightforward. However, avoiding actions that could harm our religious integrity doesn’t mean we should disregard the rights of our non-Muslim neighbors. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, stated during a tele-link, on the 28th July 2000:

Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is and agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.

And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people : those who say : ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allah – this is a lie. A lie about Allah’s Religion, and a lie in Islamic societies. So we may not say that it is lawful to be treacherous towards people whom we have an agreement with.

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allah – the Most High – has commanded truthfulness – in the saying of Allah – the Most High – “O you who believe – fear and keep you duty to Allah and be with the truthful”.

And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allah as a truthful person“.

And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allah as a great liar.”

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islam, by your actions and in reality. So how many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings. [11]

Direct your energy and competitive drive on areas that are unrestricted and free from obstacles

Written by Abdullah Jallow on April 6, 2025. 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.

Imam Ibn Qudamah, may Allah have mercy upon him, said:

Envy often arises among individuals who share similar circumstances, such as contemporaries, peers, brothers, and cousins, due to the divergent aspirations of each person, resulting in disharmony and animosity. As a result of this, one scholar may feel envious of another scholar, but they will not envy a worshipper. Similarly, a worshipper may feel envious of another worshipper, but they will not envy a scholar. Likewise, a trader may feel envious of another trader, and a cobbler may feel envious of another cobbler. This is because their goals conflict with each other. The basis of this matter is love of the worldly things, as they are limited for those who compete for them.

However, when it comes to the afterlife, there are no such limitations. Those who have a love for knowledge and awareness of Allah, knowledge about Allah’s angels, Allah’s Prophets, and Allah’s supreme authority over the heavens and the earth, will not feel envy towards others once they are acquainted with these matters. This is because no person can restrict others through these things; rather, you find a particular scholar is known by thousands of other scholars, and they rejoice in his understanding. This is the reason why there is no envy among the upright scholars of the religion because their primary objective is to attain knowledge and awareness of Allah, which is an extensive pursuit. Their ultimate aim is to achieve a lofty position in the sight of Allah, and the rewards that Allah has reserved for them in the hereafter are boundless. The greatest blessing bestowed by Allah is the pleasure of meeting Him, and this cannot be hindered or limited. Furthermore, no competitors in this pursuit can restrict it to others. On the contrary, harmony among the scholars increases as the number of competitors grows. However, if wealth and status become the scholars’ main focus, envy will inevitably arise among them.

Mukhtasar Minhaj Al-Qaasideen. page 199-201

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [75 of 80]

Written by Abdullah Jallow on April 5, 2025. Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah'.

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

The Shaikh, may Allah preserve him, stated in his refutation against Dr Ibrahim Ar-Ruhayli, may Allah recitify his affair:

Allah’s Messenger, peace and blessings of Allaah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allaah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawaahah, saying, “Lampoon them”. So he lampooned them but it was not good enough. Then he sent word to Ka’b Bin Malik, then he sent word to Hassan bin Thaabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarizes my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from them as a hair is drawn out of the dough”. Aishah said, “I heard Allaah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim. Number 2490]

Al-Baraa’ah Bin Aazib, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying to Hassaan Bin Thaabit, may Allah be pleased with him, “Lampoon them and Jibril is with you”. [Bukhaari 3213]

So when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, then the people of truth cannot (do anything else) except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. (1)

The Shaikh also stated:

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated while disapproving of Ahlul Bidah in Madaarij As-Saalikeen, “And due to this, the disapproval of the pious predecessors and the Imams against (bidah) was severe and they spoke out (loudly) against its people from the various regions of the earth. They warned against their fitnah (trials, temptations) with a more severe warning and did so to an extent that was not the same as their disapproval against lewd acts, oppression and aggression. (This is) because the harm of bidah (against the religion), its destructive (effects on the religion) and negation (of the religion) is more severe”.

Then the Shaikh spoke about the Fard Kifaayah in the context of Jihad (Footnote a). For example, Jihad one of the Furood al-Kifaayaat (Communal obligations), thus, if one person goes for Jihad in order to repel a threat faced by Islam and the Muslims, will the legislated Islamic goal of this Jihad be fulfilled by one person; or if hundreds of people went but neither the legislated Islamic goal is fulfilled nor is the threat repelled, would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihad in order to fulfil this communal obligation? (This is because) there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims. If this sufficient number is not reached, then all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islam and the Muslims. Similarly is the same thing stated regarding enjoining good and forbidding evil, because there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so. Therefore, it becomes clear that many of the students- those who ascribe themselves to the Sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded a mistake, but the mistaken one is he who declares those students to be mistaken. The silence of the scholars at the time of need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on. (2)

[1] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 23-25

[2] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal-Ikhlaal. p 62-63