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A profound admonition by Ali Ibn Abi Talib

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

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

Kumayl ibn Ziyad, may Allah have mercy upon him, said: Ali, may Allah be pleased with him, said: “O Kumayl! These hearts are vessels, and the best of them are those that gather the most good. People are of three types: an erudite scholar, a learner upon the path of safety, and the rabble — followers of every haranguer. They have not been granted light through the light of (sound) knowledge, nor have they sought refuge in a strong support”. Then he said: “Fie upon the one who carries the truth without insight! Doubt is kindled in his heart at the first instance when a doubtful matter is presented. He does not know where the truth lies. When he speaks, he errs and does not know that he has erred. He is fascinated with something whose reality he does not know, thus, he is a trial for whoever is put to trial through him”.

Ḥilya al-Awliya 1/79. Tārikh Dimashq 50/255

 

The person’s status and statement

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

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

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

“And know that most followers of the madhhabs hold an individual in high regard in their hearts, thus, they follow his statements (or opinions) without contemplating on what he has stated. This is the very essence of misguidance, for indeed contemplation must be directed to the statement itself, not to the utterer of it.” (1)

Imam at-Tahawi, may Allah have mercy upon him, said: “Abu Ubaid, may Allah have mercy upon him, used to discuss various issues of the religion with me. Then one day, I responded to him on an issue, so he said to me, ‘This is not a statement (or view) of (Imam) Abu Hanifah, may Allah have mercy upon him.’ I said to him, ‘O Muslim judge!  Is it the case that I have to say (or hold as my view) everything Abu Hanifah says (or holds as his view)?’ He said, ‘I did not think about you except that you are a blind follower’. I said to him, ‘Is there anyone who blindly follows except a mere follower (or an ignorant person?’ He said to me, ‘Or a stupid person?’ Thus, this statement became famous in Egypt until it became time-honoured (or became a proverb)”. (2)

(1) Ralbis Iblis p 74

(2) Raf‘ al-Isr ‘an Qudāt Miṣr, by Ibn Ḥajar (p. 273)

Read:

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060008&articlePages=2

“You (yourselves) were like that before”

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam), therefore, verify. Allah is Ever Well-Aware of what you do. [An-Nisa 94]

He (Allah), The Most High, commands His believing servants that when they proceed for Jihad upon His path and seeking His pleasure, they should seek clarification and verification regarding the ambiguous matters. For indeed, the affairs are of two categories: those that are clear and those that are unclear. The clear and evident matters do not need verification and clarification because that is self-evident. As for the ambiguous matters – the unclear matters, then indeed, a person needs to verify and clarify regarding them in order to know whether to pursue or not. For indeed verification in these matters bring many benefits and prevents great evils by way of which is known the (upright) religion of a person, his intellect and self-possession, as opposed to the one who rushes into matters at their onset before their their rulings are clarified for him, for indeed this leads to that which is not befitting (or permissible) as happened to those whom Allah admonished in the verse when they failed to verify and killed those that greeted them with the salutation of peace- who had spoils of war in their possession or someone else’s wealth- thinking that it was justified to kill them. This was a (grave) mistake and due to this, Allah reproached, saying:

وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ

And say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah.

Meaning: Do not let the transient and little things (of this worldly life) make you commit what is not permissible (or befitting), thus, you miss out on the abundant, everlasting rewards that Allah are with Allah, for that which is with Allah is better and everlasting.

In this is a demonstration that it is obligated to a servant of Allah that when he perceives the urges of his soul inclining towards a state wherein it desires (something), while it is harmful for his soul, he should remind it regarding that which Allah has prepared for the one who forbids his soul from its (vain) desires and and gives precedence to Allah’s Pleasure over the pleasure of his soul, for indeed in this is an encouragement for the soul to fulfil Allah’s command, even if that is difficult for it. Then He (Allah- The Most High) reminded them of their initial situation before they were guided to Islam: [كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ- you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam).

Meaning: Just as He (Allah) guided you after your (state of) misguidance, similarly He can guide others. And just as guidance came to you little by little, similarly is the case for other than yourselves. Thus, the observation of the person- who has accomplished the obligatory and recommended aspects of faith- regarding his initial deficient state, his dealing with the one who is in a similar situation based on what he knows regarding his initial situation, and calling him to (guidance) through wisdom and fine admonition, is one of the greatest means of benefiting himself and the other person. Due to this, He (Allah) repeated the command [فَتَبَيَّنُوا – Therefore, verify].

When it is the case that one who embarks upon Jihad in the path of Allah and to strive against Allah’s enemies – having prepared in various ways to confront them- is commanded to verify when someone greets him with the statement of peace, while there is a strong indication that he (merely) greeted with peace in order to protect himself from being killed and out of fear for himself, then indeed this demonstrates the command to verify and seek clarification in all situations where there is some type of ambiguity, so the person verifies in this situation until the matter becomes clear to him and what is upright and correct is clarified.

إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
Allah is Ever Well-Aware of what you do.

He will recompense everyone according to their actions and intentions. [1]

 

Imam Muhammad Ibn Abdul Wahhab, may Allah have mercy upon him, stated in Al-Usul ath-Thalatha, “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”.

“Rahimakallaah” is a supplication made for the student of knowledge. The Shaikh (Imam Muhammad ibn Abdul Wahhab) supplicates for Allah’s Mercy upon the students of knowledge, that Allah has mercy upon them. Therefore, in this there is gentleness from the teacher towards the student. Indeed he begins with a good statement and a righteous supplication so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he begins with a harsh statement or a statement that is not deemed appropriate, this would make him flee. Therefore, it is obligated to a teacher and the one who calls to (the path of) Allah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – through supplication for him, commendation and soft speech, because this urges towards acceptance. However, as for the stubborn wilful, opposer, this one is to be addressed differently. Allah said: [وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ – And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- willfully opposing and are haughty- are not addressed with what is better; rather they are addressed with what would prevent from their (harm and misguidance). Allah said:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent (them from propagating their misguidance and harm) and to keep the people away from them. Allah said about them: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So, they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. This is because he wants the truth, knowledge and something beneficial. [2]

In the beginning of all the three principles, Imam Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, started by supplicating for the learner. In the first principle, he said: [اعلم رحمك الله – Know, may Allah have mercy upon you]. In the second principle, he began by saying [اعلم رحمك الله – Know, may Allah have mercy upon], and in the third principle, he began by saying [اعلم ارشدك الله لطاعته – Know, may Allah guide you to His obedience].

Beginning with the word اعلم in this treatise and in his other treatises is employed when discussing important and great subjects , and due to this you find that in the Qur’an this word اعلم is mentioned in the great subjects and important commandments, such as the statement of Allah: [فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ – So know (O Muhammad ) that Laa ilaaha ill-Allah (none has the right to be worshipped but Allah)]. In the Qur’an, there are over 30 verses with this word that is mentioned in connection with Allah’s Names and Attributes, or in the affirmation of Tawhid and other important and great subjects. It is a word that is mentioned so that the reader’s or listener’s attention is captured.

Also supplicating for others is a sign of sincere advice and it is the path of the sincere advisers, for indeed the sincere adviser combines – for the one who is being advised – beneficial, gentle clarification and with sincere supplication. He teaches him in a beneficial, and gentle manner and supplicates for him whilst hoping that Allah will benefit him through this knowledge. This is a matter that must be given importance – that a scholar, the one who nurtures others, an admonisher or a khatib supplicates for the people, that Allah benefits, guides and shows them mercy. This supplication emanates from the mercy in the adviser’s heart, the eagerness in his heart and his great desire that Allah benefits those who are being advised or called to Islam. Sometimes the word رحمة is mentioned on its own and sometimes it is a mentioned alongside المغفرة. When they are mentioned together, Al-Maghfirah means forgiveness of one’s previous sins in the past, and Rahma means asking Allah to protect, aid, forgive and guide a person towards righteous deeds and statements. And if one of them is mentioned alone, the meaning of the other is included in it. [3]

We ask Allah:

[اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [4]

 

[1] An Excerpt from Tafsir As-Sadi. Slightly paraphrased

[2 An Excerpt from ‘Sharh Usool Ath-Thalaatha. page13-15 By Al-Allamah Salih Al-Fawzan, may Allah preserve him.

[3]Sharh Usul ath-Thalatha Lesson 1. Masjid An-Nabawiy. Date: 22/08/1434. By Shaikh Abdur Razzaaq Al-Badr, may Allah preserve him.

[4] https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/

One of the Vilest Forms of Tale-Carrying

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

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

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

‏Namīmah: it is to transmit speech among the people in way to cause corruption between them. Allah, Glorified be He, free from all imperfections, the Most High, said:

‏وَلا تُطِعْ كُلَّ حَلافٍ مَّهِينٍ، هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ‏

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies. [Al-Qalam 10-11]

The most severe (or serious) in all of this is the one who spreads (tales) among the students of knowledge and the callers to the path of Allah in order to corrupt (their relationships), split the Jama’ah of the Muslims, and in order that some harbour enmity towards others. The one who does this is a tale-carrier and indeed Allah has forbidden believing or obeying such a person, even if he makes an oath, as He (Allah) said:

‏وَلا تُطِعْ كُلَّ حَلاّفٍ مَّهِينٍ، هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ‏

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies. [Al-Qalam 10-11]

An Excerpt from: “Wujūb at-tathabbuti min al-akhbār wa iḥtirām al-‘ulamā’ wa bayān makānatihim fī al-ummah”. page 21-22

Who admonishes our tongues when we wake up in the morning?!

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

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

The Messenger of Allah, peace and blessings of Allah be upon him, said: ”When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say: ”Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked.” [1]

The Messenger, peace and blessings of Allah be upon him, also said: ”Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue and his private parts), I guarantee Paradise for him.” [2]

Al-Hasan Bin Salih, may Allah have mercy upon him, said: I thoroughly scrutinised the fear of Allah that presents a person from entering into doubtful matter out of fear of falling into what is forbidden and did not find it more lacking in anything than the tongue”. [3]

Yunus Ibn Ubayd, may Allah have mercy upon him, said: ”Indeed, you see a man fasting a lot, abstaining from the forbidden matters and praying the night prayer, then he testifies to falsehood in the morning.” [4]

In a supplication of the Prophet: [وأسألُك كلمةَ الحقِّ في الرِّضَا والغضب – I ask You (O Allaah) to make me true in speech in times of pleasure and anger] [5]

The one who does not utter except the truth during anger and pleasure, this is a proof of his strong Iman and that he is in control of his Nafs. [6]

A man said to Salman al-Farisi, may Allah be pleased with him, ”Advise me!” He said: ”Do not speak”. He said, ”I am not able to live amongst the people without speaking.” He said, ”If you speak, then speak the truth or keep silent.” [7]

Disobedience can appear agreeable to a human being, such as Gheebah, Nameemah, self-praise and being quarrelsome – whether uttered blatantly or indirectly, verbally abusing the one you hate, praising the one you love and what is similar to that. The intense urge to engage in these deeds agrees with the soul’s desire, becomes easy for the tongue to move and thus one’s patience weakens, thus, due to this the Messenger, peace and blessings of Allaah be upon him, said to Mu’adh, may Allah be pleased with him, “Restrain your tongue”, so Mu’adh said, “O Messenger of Allah! Will we be held accountable for what we say?’ He said, ‘May your mother be bereaved of you, O Mu’aadh! Is there anything that topples people on their faces – or he said on their noses into the fire- other than the harvest of their tongues?!” [8]

Regarding the statement, “May your mother be bereaved of you, O Mu’adh!” The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is “May his mother lose him”, rather what is intended is persuasion and exhortation”. [9]

[1] Sahih at-Tirmidhee Number 2407

[2] Al-Bukhaari. 6474

[3] Siyar 7/368]

[4] Hilyatul Awliyaa 3/20]

[5] 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/

[6] Fiqhul Ad’iyah Wal-Adkaar’ parts 3 & 4’ page 167

[7] Jaami Al-Uloom Wal-Hikam page144

[8] Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1. By Shaikh Abdur Razzzaq Al-Badr- may Allah preserve him.

[9] Sharh Al-Arba’een An-Nawawiyyah’ by Imaam Muhammad Ibn Saaleh Al-Uthaymeen (may Allaah have mercy upon him). Hadeeth Number 29, page 295]

One of The Paths of True Facilitators of Reconciliation — Not of the Tale-Carriers

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

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

The Messenger, peace and blessings of Allah be upon him, said, “A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good”. [Sahih Muslim 2605]

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

فهذا يدل على أن المصلح بين الناس ليس بكذاب، الذي يصلح بين الناس: بين القبيلتين، أو بين الأسرتين، أو بين شخصين تنازعا فأصلح بينهما وكذب فإن هذا لا يضره؛ لأنه أراد الإصلاح فإذا أتى إحدى القبيلتين أو إحدى الأسرتين أو أحد الشخصين فقال له قولًا طيبًا عن صاحبه، وأنه يرغب في الصلح، وأنه يثني عليك، وأنه يحب مصالحتك، ثم جاء الآخر وقال له كلامًا طيبًا حتى أصلح بينهما فهذا طيب؛ لأنه لا يضر أحدًا بذلك، ينفع المتنازعين، ولا يضر أحدًا

This shows that the one facilitates reconciliation between the people is not a liar. The one who reconciles between two tribes, two families, or two disputing individuals and lies, this does not harm because he wants rectification. If this mediator speaks favourably about one party, expressing a desire for reconciliation and highlighting the positive attributes of the other, it serves a beneficial purpose. Such actions do not harm anyone; rather, they assist those in conflict and promote resolution. [1]

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

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. [2]

As for the tale-carries, they lie to destroy relationships. Read:

Click to access Jihaad_Against_The_Tongue.pdf

[1]https://binbaz.org.sa/fatwas/13189/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%81%D9%8A%D9%87%D8%A7#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A,%D9%84%D8%B2%D9%88%D8%AC%D9%87%D8%A7%22%20%D8%B1%D9%88%D8%A7%D9%87%20%D9%85%D8%B3%D9%84%D9%85%20%D8%A8%D9%87%D8%B0%D9%87%20%D8%A7%D9%84%D8%B2%D9%8A%D8%A7%D8%AF%D8%A9

[2] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217.

Admonition to Those—Wherever They May Be—Who Carry Tales to Ruin Relationships

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Featured, Fitnah, Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

Asma Bint Yazid, may Allah be pleased with her, said: The Prophet, peace and blessings of Allah be upon him, said, “Shall I not tell you about the best of you?” They said, “Certainly”. The Prophet said, “Those who, if they are seen, they remind you of Allah. Shall I not tell you about the worst of you?” They said, “Certainly”. The Prophet said, “Those who carry tales and ruin relations between those who loved one another, seeking misery for the innocent.” [1]

“Those who carry tales”. 

Their habit – constantly and always – is to embark upon transmitting corrupt speech.

They do this to sow corruption (or ruin the good relationships between people).

You find two people – two people upon brotherhood and friendship, however due to the endevour of a tale-carrier, he (the tale-carrier) does not cease transmitting speech from this one to that one until an incident occurs between them…[2] [End of quote]

One of the bad behaviours of some people during our teenager years was that they would feign agreement to gain your trust and then transmit your disagreements to someone else whom they knew strongly disagrees with you. This was nothing but treachery regardless of the good character put on by the perpetrator.

[1] al-Adab al-Mufrad 323
[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=258598 a paraphrased excerpt from a statement of Imam Al-Albani, may Allah have mercy upon him.

A Brief Reminder Regarding Tale-Carrying — At Home and Abroad

Written by Abdullah Jallow on . Posted in Contemporary Issues, Fitnah, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors).

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

Atā ibn al-Sā’ib, may Allah have mercy upon him, said: I travelled from Makkah, so ash-Shaʿbi, may Allah have mercy upon him, met me and said: “O Abu Zayd! Present to us from that which you have heard in Makkah”. I said: “I have heard Abd al-Rahman ibn Sābiṭin saying: ‘Neither one who sheds blood resides in Makkah nor one who consumes Riba, nor one who carries tales” . I was boggled when he mentioned tale-carrying alongside bloodshed and usury. So, ash-Shabi said: “What boggles you regarding this? Is it not the case that bloodshed and heinous crimes are committed except due to tale-carrying”. [1]

Yahyah Ibn Abi kathir, may Allah have mercy upon him, said: “Sulayman Ibn Dawud, peace be upon him and his father, said to his son: ‘O my son! Beware of tale-carrying, for indeed it is more severe (in causing harm) than a sword”. [2]

One of the companions of Ja’far ibn Muhammad al-Sadiq, may Allah have mercy upon him, said: “I entered the presence of Ja’far and Musa was in his presence, while he was advising him. And from that which I committed to memory was his statement: ‘O my son! Accept my advice and memorise my speech: beware of tale-carrying because it sows enmity in the hearts of men, and beware of seeking after the faults of the people, because seeking after the faults of the people is tantamount to making oneself a target'”. [3]

Yahyah Ibn Abi Kathir, may Allah have mercy upon him, said: “Indeed, the tale-carrier corrupts the relationships of the people in a single day more than what a magician cannot do in a month”. [4]

Tahir ibn Al-Husayn, may Allah have mercy upon him, wrote a letter to his son Abdullah after he was appointed by Al-Ma’mun Ibn Harun Al-Rashid as the governor of Raqqa, Egypt, and the lands between them: “Restrain your tongue from lies and false speech, and hate its perpetrators; cut off the tale-carriers, for indeed the first corruption of your affairs, both at the beginning and the end, would be due to closeness to a compulsive liar and boldness in uttering lies. This is because lying is the main source of all sins, and false speech and tale-carrying are its final outcomes, for indeed neither can a tale-carrier find safety nor can the utterer find a genuine friend, nor will the affairs of the one who pursues it remain upright. [5]

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [6]

[1] Az-Zuhd’ (446) by Al-Wakee

[2] Az-Zuhd 467 by Imam Ahmad

[3] Hilyah al-Awliya 3/195

[4] Shu’ab al-Iman 13/448 by Imam Al-Bayhaqi

[5] Tārīkh ar-Rusul wa al-Mulūk 8/585 by Imam at-Tasbari

[6] https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/

Be selective who you confide in

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

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

Be selective who you confide in, even if someone shows agreement, as some may transmit to initiate rancour, distrust or suspicion between people

Narrated Anas Ibn Malik, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, said, “Do you know what Al-Ad’hu is [i.e. calumny]?” They said, “Allah and His Messenger know best”. He said, “Transmitting speech from some people to another people to destroy their (mutual relationships)”.

Al-Allamah Zayd Bin Haadi Al-Madkhali, may Allah have mercy upon him, said, “The subject matter of this hadith is about the dangerous (consequences) of tale-carrying in this worldl and the hereafter. Indeed, the Prophet, peace and blessings of Allah be upon him, called it Ad’hu, and the meaning of Ad’hu is to transmit speech from some people to other people to corrupt their relationships. And in the hadith of Ibn Mas’ud, may Allah be pleased with him, it is explained to mean tale-carrying, and that is to transmit the statement of one person to another person, or from a group of people to another group, or from one country to another one, to cause corruption.

This is one of the major sins due to its evil and the punishment (associated with it) in this life and the next. In this worldly life, it may lead to murder, chaos, and other similar affairs – events that are in opposition to rectification. Due to this, the scholars say that the tale carrier- the one who transmits speech from one person to another person, or from a group of people to another group, or from one country to another, to sow the seeds of corruption- causes more harm than a magician. This is because a magician might only harm one person, but as for the tale-carrier, he might harm many individuals and the trial is prolonged.

Therefore, it is forbidden for a Muslim to transmit speech to cause corruption between those upon brotherhood and those who aid one another upon piety. And even if nothing like this [i.e. fighting, chaos, killing, etc] occurs, it is still not permissible to corrupt the relationship between the people by way of lies- sowing the seeds of enmity and hatred between them. The Messenger of Allah went past two graves and then said, “Both of them (i.e. the two people in these graves) are being punished, and they are not being punished due to (committing the greatest of the major sins), but indeed they are great sins. One of them used not to protect himself from being soiled with his urine, and the other one used to go about with tale-carrying”. [at-Taleeqaat Al-Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah’ 1/27-28] [end of quote]

One of the bad behaviours of some people during our teenager years was that they would feign agreement to gain your trust and then transmit your disagreements to someone else whom they knew strongly disagrees with you. This was nothing but treachery regardless of the good character put on by the perpetrator.

Meaning of the word Waylun “Woe”

Written by Abdullah Jallow on . Posted in Purification of The Soul, Scholars of Islam, Sin.

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

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

Qadhi Iyaad, may Allah have mercy upon him, stated that the word “Waylun- Woe” has some of the following meanings:

It is used whilst referring to one who has fallen into destruction.

It is used whilst referring to one who deserves destruction.

It is used to refer to destruction itself.

It is used to refer to the difficulty found in punishment.

It is used to refer to grief.

It is used to refer to a valley in the hell fire.

Sharh Umdah Al-Ahkam. Lesson 2