Skip to main content

[1] Poets and Poetry

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

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

Allah, The Exalted, said:

هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَٰطِينُ
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ
يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَٰذِبُونَ
وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلْغَاوُۥنَ
أَلَمْ تَرَ أَنَّهُمْ فِى كُلِّ وَادٍ يَهِيمُونَ
وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَذَكَرُوا۟ ٱللَّهَ كَثِيرًا وَٱنتَصَرُوا۟ مِنۢ بَعْدِ مَا ظُلِمُوا۟ وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوٓا۟ أَىَّ مُنقَلَبٍ يَنقَلِبُونَ

Shall I inform you (O people!) upon whom the Shayatin (devils) descend? They descend on every lying (one who tells lies), sinful person. Who gives ear (to the devils and they pour what they may have heard of the unseen from the angels), and most of them are liars. As for the poets, the erring follow them; see you not that they speak about every subject (praising others right or wrong) in their poetry? And that they say what they do not do. Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds, and remember Allah much, and reply back (in poetry) to the unjust poetry (which the pagan poets utter against the Muslims). And those who do wrong will come to know by what overturning they will be overturned. [Ash-Shu’araa 221-227]

After Allah freed the Prophet that the devils do not descend on him, He also cleared him of any association with poetry, stating: “As for the poets”, Meaning, shall I not also inform you regarding the condition and established traits of the poets, for indeed “the erring follow them” away from the path of guidance, while embracing the path of deviation and destruction. Thus, they themselves are upon error and you will find that their followers are all misguided and corrupt individuals. [1]

Based on the apparent meaning of the verse, most poets behave in this manner; they say what they do not practice. They speak about every subject (praising others right or wrong) in their poetry. You see them speaking here and there without truth, instead imagining things and the speaking about them, or lying due to personal needs or other motivations. [إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ – Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds].

Allah made them an exception. They are the ones whose poetry is both good and beneficial, such as Hassan Ibn Thabit, the poet of the Messenger, Ka’b Ibn Malik, Abdullah Ibn Rawaha, and other poets of the believers. Then those after them during the era of the Tabi’un and the followers of the Tabi’un to the present day of ours. The poetry of the believers is both beneficial and valuable, as the Prophet stated, “Indeed, there is wisdom in poetry.” The Prophet instructed Hassan to lampoon the Quraysh and the disbelievers, saying: “For it (i.e. lampooning them) is more severe against them than the raining arrow.” He said: “O Allah! Aid him (i.e. Hasan) with the Ruhul Qudus”. (i.e. Jibreel). The poetry from a believer in defense of truth and in condemnation of falsehood is something (commanded or recommended), and its composer is thanked and rewarded. These are the ones referred to in Allah’s statement: “Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds]. [2]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, stated:

Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’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 Kab Bin Malik, then he sent word to Hassaan 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 among 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 narrated that he heard Allah’s Messenger of Allah saying to Hassan Bin Thaabit, “Lampoon them and Jibril is with you”. [Al-Bukhari 3213]

Thus, when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, the people of truth cannot except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [3]

[1] Tafsir As-Sadi

[2]https://binbaz.org.sa/fatwas/14482/%D8%AA%D9%81%D8%B3%D8%B1-%D9%82%D9%88%D9%84%D9%87-%D8%AA%D8%B9%D8%A7%D9%84%D9%89-%D9%88%D8%A7%D9%84%D8%B4%D8%B9%D8%B1%D8%A7%D8%A1-%D9%8A%D8%AA%D8%A8%D8%B9%D9%87%D9%85-%D8%A7%D9%84%D8%BA%D8%A7%D9%88%D9%88%D9%86

[3] An Excerpt from Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal Ikhlaal. Pages 23-25

[4] Mountains of Knowledge and Piety Who Constantly Strove to Humble Their Souls

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

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

A woman said to Imam Ash-Shabee, may Allah have mercy upon him, ”O scholar! Give me a verdict”. He said, “Indeed, a scholar is one who fears Allah, The Mighty and Majestic”. [1]

Bilal Ibn Sa’d, may Allah have mercy upon him, said: “Do not be a friend of Allah in the open (i.e. the good you show in public) and an enemy of His in private”. [2]

Al-Hasan Al-Basri, may Allah have mercy upon him, said: “Admonish the people with your actions and not (only) with your statements”. [i.e. act upon what you call to].

Ataa Al-Azraqi said: A man said to Hasan al-Basri: “O Abu Sa’eed! How are you?” He said: “What is the state of affairs of one who reaches the morning and the evening whilst waiting for death, and he does not know what Allah will do with him?!”

He said: “If you see a man competing with you in the worldly thing, compete with him in the (affairs) of the afterlife”.
He said: “The basis of evil are three and its branches are six. The basis are: Envy, covetousness and love of the worldly life. Its branches are love of leadership, love of boasting, love of praise, love of excessive food, sleep and relaxation. [3]

[1] Jami Bayan Al-Ilm 1/267

[2] Siyar 11/518

[3] Sirah As-Salaf As-Salih 1/1752 By Imaam Ismaaeel Bin Muhammad Bin Fadl Al-Asbahaanee (535AH: Chapter: A mention of those who followed the companions in righteousness)

Some factors of security and peaceful coexistence

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

Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [(1)]

Imam An-Nawawi, may Allah have mercy upon him, said: This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [(2)]

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said: A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet, “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [(3)]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: And from the signs of well-being and success is that whenever the slave is increased in his knowledge, he increases in humility and mercy; and whenever he is increased in action, he increases in his fear and caution; and whenever his age is increased, he decreases in eagerness; and whenever he is increased in wealth, he increases in his generosity and spending; and whenever his status and honour is increased, he increases in coming close to the people, in fulfilling their needs and being humble in (their presence). And the signs of wretchedness are: Whenever he is increased in knowledge, he increases in pride and haughtiness; and whenever he is increased in actions, he increases in his boasting, mockery of the people and having a good opinion of himself; and whenever he is increased in his status and honour, he increases in pride and haughtiness. These affairs of [well-being and wretchedness] are a trial and a test from Allah by way of which He puts His slaves to trial. He brings about well-being and wretchedness to a people by way of these affairs. [(4)]

Imam Muhammad Al-Amin Ash-Shanqeetee, may Allah have mercy upon him, said:

Contemplate what the great leader [Muhammad (peace blessings of Allah be upon him)] has been commanded and how he should deal with his society. Allah, The Most High, said:

فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. [Aal Imran. 159]

Contemplate what a person has been commanded and how he should deal with his leader. Allah [The Most High] said: [يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ – O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority]. [An-Nisaa.59] [Footnote a]

Contemplate what a person has been commanded to do (in order to safeguard close members) of his society, such as his children and wife. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded. [at-Tahreem. 6]

Contemplate how (the Qur’an) has informed the person about cautiousness and resoluteness when dealing his (close) social group in particular- that if he comes across what is not befitting, he is commanded to pardon and forgive. Firstly, the Qur’an commands him to be cautious and resolute, and secondly, it commands him to pardon and forgive. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ مِنْ أَزْوَٰجِكُمْ وَأَوْلَٰدِكُمْ عَدُوًّا لَّكُمْ فَٱحْذَرُوهُمْ وَإِن تَعْفُوا۟ وَتَصْفَحُوا۟ وَتَغْفِرُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allah is Oft-Forgiving, Most Merciful. [at-Taghabun. 14]

Contemplate how individuals in society have been commanded to deal with one another in general. Allah (The Most High) said:

إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. [An-Nahl. 90]

Allah [The Most High] said: [يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا – O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another.[Al-Hujuraat. 12] [Footnote b]

Allah said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰٓ أَن يَكُونُوا۟ خَيْرًا مِّنْهُمْ وَلَا نِسَآءٌ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَٰبِ بِئْسَ ٱلِٱسْمُ ٱلْفُسُوقُ بَعْدَ ٱلْإِيمَٰنِ وَمَن لَّمْ يَتُبْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.). [Al-Hujuraat. 11]

Allah said:

وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Al-Maa’idah. 2] [Footnote c]

Allah said: [إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌ – The believers are nothing else than brothers (in Islamic religion). [Al-Hujuraat. 10]

Allah said: [وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ – And who (conduct) their affairs by mutual consultation. [Ash-Shuraa 38] [Footnote d]

When it is the case that the individuals of a society are not safe – regardless who they may be-from the hostility and enmity of others in their Jinn or human society, and it is the case that every individual is in need of a remedy for this problem whose trial affects everyone, therefore Allah [The Most High] clearly prescribed its remedy in three places in His Book. The remedy for human hostility is that (a person) should turn away from the hostile one and responds to them with what is better. Allah [The Most High] said in Surah Al-A’raf 199: [خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَٰهِلِينَ – Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them].

Allah said Surah Al-Muminun 96: [ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ – Repel evil with that which is better. We are Best-Acquainted with the things they utter].

Allah [The Most High] made it more evident that this divine remedy cuts off this satanic ailment and He also made it more (evident) that this divine (remedy) is not bestowed upon every person, except a person who has been granted in abundance and a great portion (of the happiness in the Hereafter). Allah [The Most High] said:

ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ

Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)” [Fussilat. 34-35]

And there is no remedy against a devil amongst the Jinn except through seeking refuge with Allah. Allah [The Most High] said: [وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ سَمِيعٌ عَلِيمٌ – And if an evil whisper comes to you from Shaitan (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower]. [Al-A’raf 200]

Allah [The Most High] said Surah Al-Muminun 97-98]:

وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). “And I seek refuge with You, My Lord! lest they may attend (or come near) me.”

Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower. [Fussilat, 36] [An Excerpt from ‘Al-Islam Deenun Kaamilun. Pages: 10-12]

———————————————-

Footnote a:

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

Footnote b:

Imam As-Sadi, may Allah have mercy upon him, said: Allah [The Most High] has forbidden much evil suspicion towards the believers because some suspicions are sins, such as the suspicion devoid of reality and factual evidence, and the suspicion accompanied by much forbidden speech and action, for indeed the settlement of evil suspicion in the heart does not restrict the one (in whose heart is that evil suspicion) only to that; rather, he does not cease until he utters and does that which is not permissible. [Tafseer As-Sadi]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: Not every suspicion is a sin and there is no harm regarding the suspicion that is based on clear indications regarding the validity of a matter. As for mere assumption, it is not permissible. For example, if a man – who is known to be upright – is seen with a woman by another man, it not permissible to accuse him that the woman he is seen with is a stranger because this is the type of suspicion that is tantamount to sin. [Fataawaa Islaamiyyah 4/537]

Spying: The Prophet, peace and blessings of Allah be upon him, said, “Whoever listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection”. [Sahih Al-Bukhaari Number 7042].

Al-Allaamah Saleh Al-Fawzan, may Allah preserve him, said, “This is a severe threat, so one should not listen to the speech of the people if they do not want anyone to know what they are talking about”. [An Excerpt from It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab. page 149]

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

It may be that two or more people gather to speak about a particular affair that concerns them, and they do not want anyone else to know about it; but then a person or more than one person becomes an obstacle by listening to their speech and [wants] to know what they are talking about, whilst they are not pleased with that. This is an act of transgression and foolishness – that a person involves himself into something that does not concern him. And from the perfection of a person’s Islam is to leave that which does not concern him. However, there is an exception to this prohibition such as when a person listens into the speech of those who are focused or (involved) in seeking to breach the state of safety and security of the Muslims”. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 3/281]

Backbiting: Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings of Allah be upon him, said, ‘’Do you know what backbiting is?’’ They (i.e. the Sahaabah) replied Allah and his Messenger know best’’; he said said, “It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He replied, “If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]

When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Subul As-Salaam. 4/553]

Footnote c:

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: This verse contains all the Masaalih (things that will bring about benefit and repel harm) for the servants of Allah in their worldly affairs and in the Hereafter – amongst themselves or reharding their relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another in Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa because it is basis of all affairs of the religion. [An Excerpt from Bada’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307. Publisher: Daar Ibn Al-Jawziyyah 2nd Edition. 1431AH]

Footnote d:

Consultation: Al-Hasan al-Basree [may Allah have mercy upon him] said: “By Allah! Never have a people sought advice except that they were guided to the best of what was available to them.” Then he recited [the statement of Allaah]: [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation].

Al-Allamah Zaid Bin Haadee Al-Mad’khalee [may Allah have mercy upon him] said: Allah [The Mighty and Majestic] commanded His Messenger Muhammad [peace and blessings of Allah be upon him] to consult his companions in some affairs. Allah [Glorified be He and free is He from all imperfections] said:

[وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ – and consult them in the affairs. Then when you have taken a decision, put your trust in Allah.

He [i.e. the Messenger] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs.

The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said: ”The one who consults [others] does not regret [thereafter InShaaAllaah] and the one who performs Istikhaarah will not fail [to achieve good]”. Both Istikhaarah and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285]

[1] Ṣaḥih Muslim 1844]
[2] Sharh Sahih Muslim 12/196
[3] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33
[4] Al-Fawaa’d. page: 228

An element of self-growth in our social interactions

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

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

Allah, The Exalted, said:

وَٱلَّذِینَ إِذَا ذُكِّرُوا۟ بِـَٔایَـٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوا۟ عَلَیۡهَا صُمࣰّا وَعُمۡیَانࣰا

And those who, when they are reminded of the Signs of their Lord, fall not deaf and blind thereat]. [Al-Furqan. 73]

Imam Muhammad ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, commented on this Ayah:

The identity of the reminder giver remains undisclosed, encompassing all individuals who provide reminders. This serves to demonstrate that the acceptance of the reminder is not contingent upon the particular person delivering it, as some only accept the truth when it is presented by a specific individual. If the reminder comes from someone else, it is not acknowledged, similar to how the people of the Scripture treated the Prophet, peace and blessings of Allah be upon him, as well as others who only accept the truth from a particular group or person. Allah said:

وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ

And even if you were to bring to the people of the Scripture all the Signs, they would not follow your Qiblah (prayer direction)]. [Al-Baqarah. 145]

So here, Allah says: [إِذَا ذُكِّرُوا – And those who, when they are reminded]. The individual providing the reminder remains unknown (in this Ayah), indicating their acceptance of the truth based on its validity and not due to who says it. The acceptance or rejection of the reminder is not contingent upon the person delivering it, but rather on the content of the reminder itself. This underscores the benefit of not disclosing the doer of the action (i.e. the reminder giver). [1]

NB: There is an exception in this matter and that is a Sunni, Athari – adherent to the Sunnah – does not lend an ear to Ahlul Bidah. Shu’aib, may Allah have mercy upon him, said: I said to Ibn Seereen: “What is your view concerning listening to the people of desires (i.e. ahlul bidah)?” He said: “We neither listen to them nor honour them”. [2]

[1] An Excerpt from “Tafseer Surah Al-Furqan. Ayah 2. Shared by our Salafi brother and colleague Abdul Malik (Abu Zakariyyah Al-Congoli (may Allah preserve him)

[2] Siyar A’laam An-Nubulaa. 4/611

Regardless of who is present or absent, personal safety should always be your focus

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Death, Featured, Methodology - 'Manhaj', 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.

Allah [The Exalted] said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). https://salafidawahmanchester.com/2023/12/15/the-pinnacle-of-human-perfection-is-attained-through-four-qualities/

The Messenger, peace and blessings of Allah be upon him, said:

I have left you with two matters; you will not go astray as long as you hold fast to them: the Book of Allah and the Sunnah of His Prophet. [Al-Muwatta 2/899]

The Messenger of Allah, peace and blessings of Allah be upon him, said:

Indeed, the one who lives long amongst you will see a lot of differences, and beware of newly invented matters (in the religion) because it is misguidance. So whoever amongst you reaches that, upon him to adhere to my Sunnah and the Sunnah of the rightly guided khulafaa, and bite onto it with the molar teeth. [(a)]

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

In this hadith is the command that when splitting and differing occurs, adhere to the Sunnah of the Messenger, peace and blessings of Allah be upon him, and the Sunnah of the khulafaa after him. The Sunnah is a path that should be adhered to and it includes that which the rightly guided khulafaa were upon in creed, actions and statements. This is the complete Sunnah”. [(b)]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

Whoever wants to follow a path, let him follow the path of one who has passed away, for indeed the living are not safe from trial, and those (who have passed away) are the Companions of Muhammad, peace and blessings of Allah be upon him. They were the most virtuous of this Ummah, the purest in heart, the most profound in knowledge and the least the sophisticated. Allah chose them to accompany His Prophet and to establish His religion, so recognise their status and follow in their footsteps and adhere as much as you can to their manners and conduct, for they were upon upright guidance”. [(c)]

Imam Ibn Rajab, may Allah have mercy upon him, stated:

There is not to be found in the statements of those who came after the pious predecessors (any) truth, except that it is found in their statements with a more concise wording and a shorter expression. There is not to be found in the statements of those who came after them (any) falsehood, except that there is in their statements that which clarifies its falsity for the one who understands and contemplates. There are wonderful meanings found in their statements and precise observations, which those who came after them were neither guided to nor knew about it. The one who does not take knowledge from their statements will miss all that goodness, alongside the many falsehoods he will fall into due to following those who came after them. [(d)]

The Messenger, peace and blessings of Allah be upon him, said:

The devil has despaired of being worshipped in your land (i.e. The Arabian Peninsula); however, he is content to be obeyed in other matters that you may consider trivial in your actions. Therefore, be cautious. I have left with you that which, if you hold fast to it, you will never go astray: the Book of Allah and the Sunnah of His Prophet”. [Sahih at-Targhib 40]

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

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawhid, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [Badaa’i Al-Fawa’id 3/525-526]

Imam Abdullah ibn al-Mubarak, may Allah have mercy on him, stated:

“Know, my brother, that death is an honour for every Muslim who meets Allah while adhering to the Sunnah. Indeed, we belong to Allah and to Him we shall return. We turn to Allah to express our sorrow over the loneliness we feel, the departure of our companions, the scarcity of supporters, and the emergence of Bidah. To Allah do we complain about the grave situation that has befallen this Ummah with the passing of scholars and the followers of the Sunnah, and the emergence of Bidah.” [(e)]

Imam Al-Awza’i, may Allah have mercy upon him, said:

Adhere to the traditions of those who came before you, even if people reject you. Be cautious of the opinions of men, no matter how they may embellish them with persuasive words; for the truth will eventually become clear, and you will remain on the right path. [(f)]

Imam Al-Lalaka’ee, may Allah have mercy upon him said:

Indeed, the most obligated matter to a person is to understand the creed of the religion, and what Allah has imposed on His servants regarding the comprehension of His oneness and attributes, the affirmation of (belief) in His Messengers (and what they have conveyed) through evidence and certainty, and the means to access its paths, using them for proofs and evidences. The mightiest of statements and the clearest evidence is the Book of Allah, the unequivocal truth, followed by the sayings of Allah’s Messenger, peace and blessings of Allah be upon him, and his righteous companions, then that which the pious predecessors agreed upon (consensus) and then adherence to all of them until the Day of Judgment, while avoiding Bidah and not lending an ear to it which has been initiated by the misguided ones. These inherited and followed advices, preserved and transmitted narrations (on creed, worship, methodology, manners, dealings etc) established paths of truth, well-known and evident proofs, and compelling arguments that were acted upon by the companions and their successors, as well as by both the distinguished men of piety and their folk among the Muslims, they believed in them as proof between them and Allah, the Lord of the worlds. Furthermore, those who emulate them among the guided Imams and those adherents who followed in their footsteps, striving to follow the path of the pious, are counted among those who are truly righteous and the good doers. Those who embark on such a path and consistently adhere to these proofs in accordance with the path of the Shariah will find security in their religion in both this life and the hereafter, and will hold firmly to the trustworthy handhold -(none has the right to be worshipped except Allah) – that will never break. [(1)]

Imam Al-Hasan al-Basri, may Allah have mercy on him, said:

I swear by the One (Allah) besides whom there is no deity worthy of worship but Him! The Sunnah is between the extremes of those who are excessive and those who are neglectful. Therefore, be patient upon it (the Sunnah) – may Allah have mercy on you- for the people of the Sunnah were the fewest among the people in the past, and they remained the fewest among those who remained. Neither did they go along with the excessive ones in their excesses nor with the proponents of Bidah in their Bidah, while remaining steadfast in their adherence to the Sunnah until they met their Lord. Thus, if Allah wills, let it be the same for you. [(2)]

Imam Muhammad Ibn Sirin, may Allah have mercy upon him, said:

They (the pious predecessors) held as their belief that the right path is what is based on the authentic narrations of the Prophet and his companions. [(3)]

Imam Umar Ibn Abdul Aziz, may Allah have mercy on him, stated:

Allah’s Messenger, peace and blessings of Allah be upon him, and the leaders who succeeded him (Abu Bakr, Umar, Uthman and Ali) established matters based on the pure revelation; adhering to them is an affirmation of Allah’s Book (the Qur’an), complete obedience to Allah, and strength in the religion ordained by Allah. No one has the authority to alter or change these practices, nor substitute them in opposition. Whoever follows these practices is rightly guided, and he who seeks assistance will be assisted (through them). Whoever opposes them and pursues a path other than that of the believers (the companions of the Prophet), Allah will leave him to what he has chosen and cast him into Hell, and what an evil destination. [(4)]

Imam Az-Zuhri, may Allah have mercy on him, said:

Those who preceded us among our scholars used to say: “Adhering to the Sunnah is salvation and that knowledge is rapidly taken away. The presence of knowledge is the stability of both the religion and worldly affairs, and with the loss of knowledge follows the loss of all of that (i.e. the emergence of corruption).” [(5)]

Imam Malik, may Allah have mercy upon him, said:

Whoever introduces a bidah in Islam and considers it to be good, he has implied that Muhammad, peace and blessings of Allah be upon him, has betrayed his mission. This is because Allah says:[اليوم أكملت لكم دينكم – “This day I have perfected your religion for you]. Therefore, anything that was not part of the religion at that time cannot be considered part of the religion today. [(6)]

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

Whoever becomes acquainted with the path of truth, it has been made easy for him to follow. And there is no proof for adhering to the path of Allah except through emulating the Messenger, peace be upon him, in his conduct, statements, and deeds.” [(7)]

Ibn Ataa, may Allah have mercy upon him, said:

Whoever commits himself to the etiquettes of the Sunnah, Allah will illuminate their heart with the light of knowledge, and there is no status more noble than following the beloved (Prophet) in His commands, actions, and manners.” [(8)]

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

Acts of worship are to be based on the authentic Sunnah, neither vain desires nor Bidah”. [(9)]

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

Whoever adheres to the Book and the Sunnah, distancing himself from his vain desires and that of others, and turns to Allah with his heart, he is truthful and upon what is correct”. [(10)]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

Whoever abandons the evidence will stray from the path, and there is no evidence except that which has been brought forth by the Messenger, peace and blessings of Allah be upon him”. [(11)]

Saudi King Abdul Azeez Bin Abdir-Rahman, may Allah have mercy upon him, said:

The foundation of the Islamic Creed is the Book of Allah, the Sunnah of His Messenger [peace and blessings of Allah be upon him] and that which the Sahabah were upon; then the pious predecessors after them, and then after them the four Imams of the Muslims- Imam Malik, Imam Shafi’i, Imam Ahmad and Imam Abu Hanifah. The creed of these people is one in the foundation of the religion and that is the three categories of Tawheed- the Oneness of Allah in His Lordship, the Oneness of Allah in that He (alone) has the right to be worshipped and His Oneness in His Names and Attributes”.

It is obligatory that we adhere to the Rope of Allah  [i.e. the Qur’an, Sunnah etc] and that which the Salafus Salih [pious predecessors] were upon. If we adhere to this, we will be callers to Allah  [i.e. Callers to Tawhid, the Sunnah and everything Allah has commanded], establish our affairs based on what Allah has revealed, speak and establish our economic affairs based on Taqwaa [i.e. fear of Allah by fulfilling everything Allah has commanded and keeping away from everything Allah has forbidden], so that Allah may show us kindness. However, if we do not do so and we are abandoned to our own selves, then we might become like what Ali  [may Allah be pleased with him] that Allah said: [نَسُوا اللَّهَ فَنَسِيَهُمْ – They have forgotten Allah, so He has forgotten them]”. [Al-Anfal. 67]

O Muslims! It is obligatory that we hold onto the Rope of Allah (i.e. the Qur’an), follow the Sunnah of Allah’s Messenger Muhammad [peace and blessings of Allah be upon him], follow the guidance of the Messenger, act on Allah’s orders and keep away from what Allah has forbidden. Indeed, every speech that is not followed by action is false. There can be no rectification for the Muslims except through their unity upon singling out their Lord in [His Lordship, Names and Attributes and worshipping Him alone and associate none to Him as a partner in Worship]. And during every differing that leads to splitting and division, the Religion commands us to hold onto Allah’s Shariah, enjoin one another with the truth and patience, just as Allah [The Most High] commanded us in the Qur’an. We should be truly acquainted with our Lord and seek His Aid and Assistance. We do not fear except the (consequences of) our sins and it is obligated on the Muslims to follow Allah’s Religion and obey all that Allah has ordered, practically. In this is the (means of) rectifying their worldly affairs and the upright establishment of all their (other) affairs”.

Deeds that are in opposition to the Shariah can never be beneficial for anyone and all harm (is found) in following other than the foundation brought by our Prophet Muhammad [peace and blessings of Allah be upon him].

Indeed, the progress and advancement of the Muslims is among those affairs we (pursue) – we call to it by the will of Allah. (However), there cannot be advancement for the Muslims without a return to their religion, adherence to their sound creed and holding onto the Rope of Allah (i.e. the Qur’an and the Sunnah). The path towards this is clear and provided for the one who wants to follow it, and that is to single out Allah in worship – to be free from shirk and bidah- and act on that which the religion has commanded us, for indeed there is no benefit in speech if not (accompanied) by action. [(12)]

Saudi Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said:

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

-To give close attention to the Great Qur’an and the authentic Sunnah of Allah’s Messenger and convey them to the people.

-To acquire understanding of the Qur’an and authentic Sunnah and convey both of them with knowledge and clear-sightedness.

-To clarify the rulings found in the Qur’an and the Sunnah, including – first and foremost – the sound creed and the views that must be accepted by the Islamic society. On the other hand, one should clarify the forbidden creeds and views that are to be avoided.

-To clarify the boundaries of Halaal and Haraam that have been legislated by Allah and His Messenger, so that they are not violated. Allah [The Mighty and Majestic] said: [تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا – These are the limits (set) by Allah, so approach them not] [Al-Baqarah. 187]

These limits are the unlawful deeds forbidden by Allah because they lead to sins. And just as Allah forbade mankind from going beyond the boundaries of Halaal and Haraam, He also legislated acts of worship and rulings in the religion. [(13)]

Imam Abu Shamah, may Allah have mercy upon him, said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [(14)]

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

Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah [The Most High] said:

[وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An’am Ayah 116]

And Allah [The Most High] said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [(15)]

Al-Allamah Muqbil Bin Hadi Al-Waadi’ee, may Allah have mercy upon him, said:

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [(16)]

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

A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

The Shaikh, may Allah preserve him, also stated, “Ahlus Sunnah Wal Jama’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jama’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. ([17)]

Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, said:

Know that the truth is that what (has been revealed by) Allah and (given to) His Messenger, peace and blessings of Allah be upon him in the Book and the Sunnah, even if its adherents and those who embrace it are few. What is conveyed in the Islamic legislation is the truth one is commanded to follow, even if the majority of the people free themselves from it and those who follow it are few. Allah stated:

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

Then We have put you (O Muhammad) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious). [Al-Jaathiya. 18-19]

Therefore, O slave of Allah! Be eager to follow the truth, follow the straight path and the path of early pious predecessors- the companions of the Messenger, and do not feel lonely due to the small numbers of those who follow it and the large numbers of those who oppose it, for indeed Ibrahim, peace be upon him, was an Imaam on his own and with Allah lies all success. [(18a)]

The Prophet [peace and blessings be upon him] said, “Allaah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [(18b)]

“Allah will raise for this Ummah”– Meaning the Ummatul Ijaabah [i.e. the Muslims]. “At the end of every hundred years”– Meaning at the end of every hundred years when there is little knowledge of the Sharee’ah and the authentic Prophetic Tradition, whilst ignorance and religious innovation is rife. “One who will revive its religion for it”– Meaning a scholar who is alive and well known. He will clarify the authentic Prophetic Tradition and distinguish it from the religious innovations. knowledge will be abundant again and its adherents will be aided, and the proponents of religious will be overcome and degraded. This reviver is non else but a scholar who has sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [(18c)]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [(19)]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [(20)]

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [(21)]

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. [(22)]

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [(23)]

[(a)] Reported by Ahmad 4/126. Abu Daawud 4607. Tirmidhee 2676. Ibn Maajah 43

[(b)] Jaami-ul Uloom Wal-Hikam: page: 249

[(c)] Jaami Bayaan Al-Ilm Wa Fadlihi 2/947

[(d)] Fadl Ilm As-Salaf Alaa Ilm Al-Khalaf’ page 61

[(e)] Al-Bidah Wan-Nahi Anhaa 95 by Ibn Wadaah

[(f)] Siyar 7/120

[(1)] Sharh Usul Al-Ittiqad Ahl As-Sunnah Wal Jama’ah 1/7

[(2)] Ighatha Al-Lahfan 1/70

[(3)] Sunan Ad-Darimi 1/66

[(4)] Ighatha Al-Lahfan 1/159

[(5)] Al-Darimi 1/5

[(6)] Al-I’tisam 1/28

[(7)] Madarij As-Salikin 2/486

[(8)] Madarij As-Salikin 2/486

[(9)] Majmoo Al-Fatawa 4/170 (Ibn Taymiyyah)

[(10)] Madarij As-Salikin 2/487

[(11)] Miftah Dar As-Sa’adah 1/85

[(12)] An Excerpt from  “Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah”. Pages 26-33]

[(13)] An Excerpt from ‘Awaamil Islaah Al-Mujtama’ah pages 1-2]

[(14)] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[(15)] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[(16)] قم المعاند – 2/547

[(17)] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15

[(18a)] An Excerpt from Irshaad As-Saaree Fee Sharh Sunnah Lil-Barbahaaree page: 47

[(18b)] Sunan Abee Daawud. Hadeeth Number 4291. Declared authentic by Imaam Al-Albaanee [rahimahullaah] in Saheeh Abi Daawud. Publisher, Maktabah Al-Ma’aarif.

[(18c)] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 11. Pages 259-260. Publisher: Daaer Al-Kutub Al-Ilmiyyah. 1st Edition 1419AH (Year 1998)]

[(19)] Irwaa al-Ghaleel 1/115

[(20)] Saheeh Muslim 770

[(21)] As-Saheehah Number 1301

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

[(22)] Sahih Muslim. 2720]

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

[(23)]  https://salafidawahmanchester.com/2025/03/26/the-goal-is-to-leave-this-world-free-from-fitan/

Moon sighting in different countries – 2

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Pearls of Wisdom, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

إِنَّ عِدَّةَ ٱلشُّہُورِ عِندَ ٱللَّهِ ٱثۡنَا عَشَرَ شَہۡرً۬ا فِى ڪِتَـٰبِ ٱللَّهِ يَوۡمَ خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ

Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth. [at-Tawbah. 36]

Imam As-Sadi, may Allah have mercy upon him, said:

Meaning, well-known months decreed by Allah; [يَوۡمَ خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ – on the Day when He created the heavens and the earth]- Meaning, He established the alternation of its nights and days, decreed their time periods and divided them into these twelve months. (1)

Allah, The Exalted, said: [يَسْأَلونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ – They ask you (O Muhammad) about the new moons. Say: These are signs to determine fixed time periods for humankind and for the time of the Hajj]. [Al-Baqarah. 189]

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

Allah – by His Mercy and kindness – placed it in this manner where it alternates. The crescent appears weak at the beginning of the month, gradually increases by the middle of the month and then it decreases until the end of the month. This is how it is in order that people would know the time periods of their acts of worship, such as fasting, the times for the payment of Zakat, and the time of Hajj. And when it is the case that Hajj takes place during specific months that are well known and takes a long time, Allah stated: [وَالْحَجِّ – and for time of Hajj].

Furthermore, based on the the phases of the moon people become acquainted with the times for the payment of unpaid debts, rental time periods, the time period of Iddah (i.e. the time period a woman has to wait before remarrying after divorce or after the death of a husband), the time period of pregnancy and other matters that are related to people’s needs. Therefore, Allah has made it a means determining time periods that is known to everyone-young and old, knowledgeable and ignorant. If time periods were determined by way of the solar calendar, none would be acquainted with it except a very few amongst the people. (2)

Ibn Umar, Allah be pleased with him and his father] reported Allah’s Messenger, peace and blessings of Allah be upon him, stated, “The month is thus and thus and thus (i. e. pointing with his fingers thrice), and he held back his thumb at the third time (in order to show that it can also consist of twenty-nine days)”. [Sahih Muslim 1080]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, was asked:

Some people say: “We do not use the Gregorian date before the Hijri date due to having loyalty (to other than Islam) and to aid (another religion), but rather the Gregorian date is more accurate than the Hijri calendar in terms of what they see”, and that “Most countries use this calendar.”

Response: Be patient, my brother! The crescent moon is the basis (for determining the monthly time periods) for all human beings. Read the statement of Allah, The Exalted: [ يَسْأَلونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ – They ask you (O Muhammad) about the new moons. Say: These are signs to determine fixed time periods for humankind and for the time of the Hajj]- Meaning, for all people.

And read the statement of Allah, The Exalted:
إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْراً فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ

Verily, the number of months with Allah is twelve months (in a year),  so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred…] [at-Tawbah. 36]

Therefore, it was ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred, (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). The months are determined by the crescent moon and this is why the Prophet, peace and blessings of Allah be upon him, explained that the four (sacred ones among the 12) are Rajab Dhul Qidah, Dhul Hijjah and Muharram, and this is the basis of the matter. The months used by the people at present – months determined based on conjecture- are not established on a (sound) basis. If they were based on the sighting of the Buruj (a great number of distant big stars), their basis would have been based on the Buruj which is clear in the sky, well known and their times are known, however, they (i.e. the non-Islamic months)are based on conjecture and do not have a basis at all due to the fact that some are twenty-eight days and some of them thirty-one.

However, if we find ourselves in difficult circumstances and it becomes necessary to mention the Gregorian date, why do we have to alternate from the Arabic Hijri date – the one based on the Shariah – to this date that is based on conjecture and has no foundation?! We are very able to use the Arabic date and then say, “Corresponding to such and such date (i.e. in the Gregorian date)” given that when many Islamic countries were colonised by the unbelievers, they changed the date to their own- enslaving and humiliating the society. You understand, so we say, if we find ourselves in difficult circumstances and it becomes necessary to mention the Gregorian date, let it be first that the Arabic Hijri date – the one based on the Shariah – is mentioned, then we say, “Corresponding to such and such”. (3)

[1] An Excerpt from “Tafseer As-Sadi]

[2] An Excerpt from “Tafseer as-Sadi]

[3] https://www.alathar.net/home/esound/index.php?op=codevi&coid=64945. paraphrased]

Moon sighting in different countries – Introduction

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Eid, Fasting, Fatawa-Rulings, Hajj, Dhul Hijjah, Eid al Adha, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Scholars of Islam, Worship - 'Ibaadah'.

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

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: This questioner from the Republic of Egypt says: What should be the stance of the brothers regarding the fasting in the month of Ramadan when the sighting of the crescent moon vary from one country to another and across other Islamic countries? May Allah reward you with good.

Answer: It is correct that each people of a country has its own sighting. Every country has its own sighting. If the people of Egypt fast based on their sighting, the people of Sham based on their sighting and the people of Morocco based on their sighting, there is no harm. However, if it is easy (possible) for them to fast based on a single sighting, it would be more preferable and better; if that is made easy (possible) due to the statement of the Prophet, peace and blessings of Allah be upon him, “Fast when you see it, and break your fast when you see it.” This applies to the entire Ummah. Thus, if it is made easy (or possible) for them to fast based on the sighting of Saudi Arabia or another Islamic nation that judges by Allah’s Sharia, establishes Allah’s commands, and this sighting is confirmed by witnesses, but not calculations, there is no harm; this is better. If they all fast based on a single sighting, this is better due to the general proofs.

However, if that is not easy (i.e. it is impossible or unfacilitated), and the regions and countries are distant, while each people of a country fast based on their own sighting, there is no harm . This is the position that carries the greatest weight according to a group of scholars. The Committee of Senior Scholars have studied this matter and they hold that there is no hindrance (or obstacle) with regards to every country acting upon their own sighting if it is not made easy (i.e. not possible) for them to establish the prayer (i.e. Eid prayer) based on a single sighting. As for calculating the start and end of Ramadan, it is not permissible. The obligation is to act upon the sighting because the Prophet, peace and blessings of Allah be upon him, said: “Fast when you see it (the moon) and break your fast when you see it. If the moon is obscured (or concealed due to cloud cover or not seen), complete the month (as 30 days)”. It is not permissible to depend on calculation to affirm (or confirm) the month of Ramadan- neither its beginning nor its end, nor the month of Dhul Hijjah. The obligation is to act upon the sighting, and if the cresecent is not sighted when the (new) month is about to enter, then complete Shabah (as 30 days). If the crescent is not sighted when the month of Ramadan is about to end, complete Ramadan as 30 days. This is what is obligated to all Muslims wherever they may be. [1]

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

If it is established that the crescent has been sighted in a place among the Muslim countries based on how the Sharia clarifies regarding its sighting, it is obligatory to act accordingly. (If) your country does not adhere to this, it is not permissible for you to publicly express your disagreement due to the trial, chaos and dispute it would cause. Instead, if able when the crescent moon of Ramadan is sighted, you begin the fast discreetly and break your fast discreetly when the crescent of Shawwaal is sighted. As for openly opposing, this is not permissible and it is not something Islam has commanded. [2]

[1] https://binbaz.org.sa/fatwas/17754/%D8%AD%D9%83%D9%85-%D8%B5%D9%8A%D8%A7%D9%85-%D9%83%D9%84-%D8%A8%D9%84%D8%AF-%D8%AD%D8%B3%D8%A8-%D8%B1%D9%88%D9%8A%D8%AA%D9%87-%D9%84%D9%84%D9%87%D9%84%D8%A7%D9%84#:~:text=%D8%A7%D9%84%D8%B5%D9%88%D8%A7%D8%A8%20%D8%A3%D9%86%20%D9%84%D9%83%D9%84%20%D8%A3%D9%87%D9%84%20%D8%A8%D9%84%D8%AF,%D8%B1%D8%A4%D9%8A%D8%A9%20%D8%AF%D9%88%D9%84%D8%A9%20%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A%D8%A9%20%D8%AA%D8%AD%D9%83%D9%85%20%D8%A8%D8%B4%D8%B1%D8%B9

[2] Majmu Al-Fatawa 19/44

[3] Mountains of Knowledge and Piety Who Constantly Strove to Humble Their Souls

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

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

Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

“From the pinnacle of humility is to be the first to greet those you meet, to be content with a lower status in gatherings, to detest praise, detest saying things only to be known and mentioned, and detest showing off through one’s apparent good deeds.” [1]

K’ab, may Allah be pleased with him, said:

“Whenever Aljah bestows a blessing upon a person in this world, and the person expresses gratitude to Allah and remains humble because of it, Allah will grant them the benefits of that blessing in this life”. [2]

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, said:

“If a person’s sin is rooted in desire, there is hope for him, however, if his sin is rooted in pride, then fear for him. That is because Adam, peace be upon him, disobeyed (Allah) out of desire and was forgiven, while Iblis disobeyed out of pride and was cursed”. [3]

Abu Ma’mar, may Allah have mercy upon him, said: Sufyan Ibn Uyaynah, may Allah have mercy upon him, said:

“The scholar is not the one who knows good and evil, rather the scholar is the one who knows good and follows it, and he knows evil and avoids it”. [4]

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, also said:

Contemplation is a light that enters your heart”. He always used to say in poetic prose: “If a person possesses insight, there is a lesson to be found in everything”. [5]

Mu’adh Ibn Sa’eed, may Allah have mercy upon him, said:

“We were with Ataa Bin Abee Rabah, may Allah have mercy upon him, while a man narrated a hadith, then another man contradicted his narration. Ataa said: “SubhanAllah! What type of manners are these? Verily, I hear a narration from a man while I know better than him (regarding it), yet I portray myself to him that I am not better than him in anything”. [6]

Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, was asked:

“May Allah have mercy upon a person who knows his rightful status”. Does this (statement) have a source and has it been transmitted in a hadith?

Answer: I do not know of a source for it (as a hadith); however its meaning is correct because when a person knows his rightful status, he will be humble in the presence of his Lord, worship Allah, and know that he is not free from needing Allah in the twinkling of an eye. If he knows himself, he will know his status amongst the people and this knowledge will (prevent) him from being haughty towards them because haughtiness is one of the major sins, and looking down on the people is forbidden. This is why when the Prophet, peace and blessings of Allah be upon him, warned against haughtiness. They (the people) said, “Every one of us loves that his clothes and shoes are nice”. So, he said, “Indeed, Allah is beautiful and He loves beauty. Pride is to reject the truth and look down on the people”. Therefore, when a person knows his rightful status, he will know his rank amongst the people, place himself in his place, and humble himself in the presence of his lord and the presence of Allah’s creation. And whoever humbles himself to Allah, Allah will raise him. [7]

[1] Az-Zuhd 2/414. Hannad Ibn Sari

[2] Kitaab Ash-Shukr 64 Ibn Abi Dunya

[3] Siyar A’lam An-Nubula 8/462

[4] Hilya Al-Awliya 7/274

[5] Hilya Al-Awliya 7/306

[6] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/200

[7] Noor Alad-Darb: Number 250

The goal is to leave this world free from Fitan!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Death, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Mu’adh bin Jabal, may Allah be pleased with him, narrated:O

One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

“O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. (1)

“And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. (footnote a)

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. (2)

Footnote a:

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

(1) An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

(2) An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

“Guide us to the straight path” – An overarching need of a lifetime

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

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

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ
Guide us to the straight path. [Al-Fatihah. Ayah 6]

Imam As-Sadi, may Allah have mercy upon him, said:

Meaning:

Guide us and direct us, and grant us success on the straight path, which is the clear path leading to (the Pleasure) of Allah and His paradise. It is to know truth and act upon it, therefore, guide us to the straight path and keep us steadfast upon it. The guidance to the straight path entails adhering to the religion of Islam and abandoning all other religions, while the guidance along the path includes direction in all religious matters, both in knowledge and practice. This supplication is among the most comprehensive and beneficial prayers for a servant of Allah. Due to this, it is obligated to a person to supplicate with it every Rak’ah in his prayer due to one’s overarching need for it. [1]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the levels of guidance:

First: The guidance of knowledge and clarity. Allah enables one to know the truth and understand it. Second: Allah gives one the ability to reach it; otherwise, one remains incapable on their own. Third: Allah enables one to be a desirer of it. Fourth: Allah enables one to act upon it. Fifth: Allah enables one to be steadfast and continue upon it. Sixth: Allah removes the obstacles and opposing influences that are in opposition to it. Seventh: Allah guides one along the path itself – a specific guidance, which is more specific than the initial guidance. This is because the first one is a general guidance along the path, whereas this second one contains its stages in detail. Eighth: Allah enables one to see the true goal along the path and draws his attention to it, so that one remains focused in his adherence without being hindered from the paths leading to it. Ninth: Allah makes one witness his neediness and overarching need for this guidance above every need one cannot do without. Tenth: Allah enables one to witness the two divergent paths that are away from the straight way, and they are the path of those who have earned Allah’s anger due to turning away from the truth intentionally and out of obstinacy, and the path of those who have strayed due to ignorance and misguidance. [2]

We ask Allah:
يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Turner of the hearts! Keep my heart upon Your religion.

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance.

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]

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] [4]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allaah! Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. (6)

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allaah is the Creator of all the creation, just as has been established in the Qur’aan and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allaah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allah’s Greatness, All-encompassing Power and absolute Sovereignty. [5]

In this supplication, one employs the means of seeking Allah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allaah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allaah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [6]

The Jihad of a Lifetime Against Four Things!

[1] An Excerpt from Tafsir As-Sadi

[2] Madarij As-Salikin 3/510

[3] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

[5] Sharh Saheeh Muslim 5/50

[6] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140