Skip to main content

Examples of the Reverence and Dedication to the Qur’an Among the Pious Predecessors

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

Abu Salamah, may Allah be pleased with him, said: “Whenever Abu Musa, may Allah be pleased with him, sat with Umar, may Allah be pleased with him, he may say to him, ‘O Abu Musa! Give reminder’. He recited”. [1]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: “Whoever is able to learn something from the Qur’an, then let him do so. Indeed, the houses that are deprived of good the most are the ones where there is no recitation of Allah’s Book, because the houses in which there is no recitation is like the demolished houses without inhabitants. Indeed shaytan exits a house in which Surah Al Baqarah is heard”. [2]

He also said: “The hearts are receptacles so busy filling them with the Qur’an and do not busy them with other than it.” [3]

Ibn Abba, may Allah be pleased with him and his father, said: “It would be more beloved to me to recite Surah Al-Baqarah during the night than recite the (entire) Qur’an haphazardly”. [4]

Ubayd Bin Ja’d, may Allah have mercy upon him, reported from a man from who said: I heard the people in the towns saying that Salaman Al-Farisi, may Allah be pleased with him, is in the Masjid, so they approached him until about a thousand people gathered. He stood up and said, “Sit down, sit down”. When they sat down, he started reciting Surah Yusuf, then the people began moving away and departing until about a hundred were left. He became angry and said, “So you wanted adorned speech, but then I recited to you the book of Allah and you left!” [5]

Masruq, may Allah have mercy upon him, said: A man from the people of Makkah said to me: “This is the place where your brother Tameem Ad-Daaree, may Allah be pleased with him, used to stand. Indeed, one night I saw him until in the morning or nearly morning time, while he was crying and reciting:

أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ

Or does those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! [Al-Ankabut. 4] [6]

Muqatil Bin Hayyan, may Allah have mercy upon him, said: “I once prayed behind Umar Bin Abdil Azeez, may Allah have mercy upon him, so he read [وَقِفُوهُمۡ‌ۖ إِنَّہُم مَّسۡـُٔولُونَ- But stop them (i.e. when the wrong doers will be held to account on the day of judgement), verily they are to be questioned] [As-Saffat. 24]. He kept on repeating it and was not able to go past it (i.e. due to the severity of what the verse meant). [7]

Maymun Bin Mihran, may Allah have mercy upon him, said: “Once Umar Bin Abdul Azeez, may Allah have mercy upon him, cried after reciting the verse: [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ-The mutual rivalry for piling up of worldly things diverts you]. Then he recited [حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ  – until you visit the graves (i.e. till you die)]. Then he said, ‘I will not see the graves except as a visitor and the one who visits them must either be returned to paradise or hell'”. [8]

Aamir Bin Abdi Qays, may Allah have mercy upon him, said, “I don’t care what escapes me from the worldly things after knowing this verse:

وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَا‌ۚ كُلٌّ۬ فِى ڪِتَـٰبٍ۬ مُّبِينٍ۬

And no (moving) living creature is there on earth but its provision is due from Allah.  And He knows its dwelling place and its deposit (in the uterous, grave, etc.). all is in a Clear Book (Al-Lauh Al-Mahfuz – the Book of Decrees with Allah). [Surah Hud. Aayah 6]

And the statement of Allah:

مَّا يَفۡتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحۡمَةٍ۬ فَلَا مُمۡسِكَ لَهَاۖ وَمَا يُمۡسِكۡ فَلَا مُرۡسِلَ لَهُ ۥ مِنۢ بَعۡدِهِۚ

Whatever of mercy (i.e.of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. [Fatir. 2] [9]

Malik Bin Deenaar, may Allah have mercy upon him, said: “When the Qur’an is recited to the truthful people, their hearts become enraptured by the Afterlife”. [10]

Ibn Wahb, may Allah have mercy upon him, said:  “It was said to the sister of Malik Bin Deenaar: ‘What did Malik use to busy himself with in the house?’ She replied, ‘With the Mushaf and recitation'”. [11]

[1] Siyar A’lam An-Nubulaa 1/280

[2] Hilyah Al-Awliyaa (Tahdhib). 1/119

[3] Az-Zuhd 298. By Imam Ahmad

[4] Sifah As-Safwah Safwa 1/372

[5] Hilyah Al-Awliyaa (Tahdhib) 1/163

[6] Mawsu’ah 1/256-257 by Ibn Abee Dunya

[7] Mawsu’ah 3/255

[8] Mawsu’ah 3/255

[9] Mawsu’ah 1/279

[10] Sifah As-Safwah. 3/204

[11] Siyar A’lam An-Nubulaa 2/736

 

gray clouds

[22] The Character Trait Most Hated By The Messenger

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

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

Aa’ishah, may Allah be pleased with her, narrated:

“There was no trait more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented”. [Sahih Tirmidhi 1973]

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

Through him [Muhammad – peace and blessings of Allah be upon him], Allah removed us from the darkness of Shirk, indecency, Bidah, evil deeds and bad manners – lying, deceit, quackery, trickery, etc. And He (purified us) with pure (Islamic) monotheism and strong, sincere Iman. He nurtured us upon truthfulness, took the oath of allegiance from us that we speak the truth wherever we may be, and warned us against lies and evil deeds.

And from the recompense for a liar is that which has been reported from the noble Prophet, peace and blessings of Allah be upon him- the person of high moral character – who said: “I saw (in a dream) – two men came to me.” Then the Prophet said, “They said, ‘The person whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies, and the people would report those lies on his authority till they spread (that lie) all over the world. So, he will be punished like that till the Day of Resurrection.'” [Al-Bukhari 6096]

How numerous are those who tell lies today against the carriers of Salafiyyah and its callers! They hinder men from the path of Allah through these lies to aid falsehood, spurious (beliefs, stances, ideas, views, etc.), bidah, (things) that are destructive to the sound creed, methodology and virtuous manners. [An Excerpt from ‘Al-Awaasim Mimmaa Fee Kutub Sayyid Qutb Minal-Qawaasim: page 45]

gray clouds

[21] The Character Trait Most Hated By The Messenger

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

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

Aa’ishah, may Allah be pleased with her, narrated:

“There was no trait more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented.” [Sahih Tirmidhi 1973]

Samura bin Jundub, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said:

“I saw (in a dream), two men came to me.” Then the Prophet narrated the story (saying), “They said, ‘The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.”‘[Al-Bukhari 6069]

Three Safeguards Against Performative Alliance Culture

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

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

[1] Must Scrutinise Ourselves Honestly Regarding Whose Pleasure We Are Seeking

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

One must know that neither is it conceivable to the intellect (i.e. sound intellect) nor (plausible) in the religion to seek the pleasure of the creation [i.e. mankind and Jinn] due to two affairs: First, Imam Ash-Shafi’ee, may Allah have mercy upon him, said, “The people are an unattainable goal”. Therefore, it is obligated on you to (pursue) that which would rectify your affairs and adhere to it; abandon its opposite and do not concern (yourself) with it. Second, indeed, we have been commanded to (seek) the pleasure of Allah and His Messenger, as Allah, The Most High, said:

وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ

But it is more fitting that they should please Allah and His Messenger (Muhammad), if they are believers.[at-Tawbah. 62]

It is obligated to us to fear Allah and not fear anyone except Allah, as Allah, The Most High, said:

فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

So fear them not, but fear Me, if you are (true) believers. [Aal Imran. 175]

Allah said:

فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ

Therefore fear not men but fear Me. [Al-Ma’idah. 44]

Allah said:
فَإِيَّٰىَ فَٱرْهَبُونِ

Then, fear Me (Allah) much [and Me (Alone), i.e. be away from all kinds of sins and evil deeds that Allah has forbidden and do all that Allah has ordained and worship none but Allah. [An-Nahl. 51]

Allah said:
وَإِيَّٰىَ فَٱتَّقُونِ

And fear Me and Me Alone. [Al-Baqarah. 41]

It is obligated to us to fear Allah – fear Allah concerning the (rights) of the people- neither harm them with our hearts (i.e. blameworthy hatred, malice etc) nor with our limbs (i.e. physical harm); fulfil their rights with our hearts and limbs (i.e. wish them good, love for them what we love for ourselves, physically do what will benefit them etc), but do not fear them and leave what Allah and His Messenger commanded. The one who adheres to this path will (reach) the (praiseworthy) outcomes, just as Aa’isha, may Allah be pleased with her, wrote to Mu’aawiyah, may Allah be pleased with him and his father, and said, “To proceed: Indeed, whoever seeks the pleasure of the people at the expense of Allah’s displeasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s displeasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him”.

Therefore, a person’s concern and intention should be nothing else but to (seek) the Pleasure of Allah and to avoid Allah’s displeasure, and there is no power or might except with Allah. [1]

Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said: If all the people were pleased with you and Allah is not pleased with you, then indeed it will not benefit you except the Pleasure of Allah, The Mighty and Majestic, for indeed if Allah is pleased with you, He will make people become pleased with you and make their hearts incline towards you, as it has been reported in a hadeeth, “Indeed, when Allah loves a servant, He calls Jibreel and says, ‘Verily, I love this person so you should love him’. Then Jibreel loves him and makes an announcement in the heavens, saying, ‘Indeed, Allah loves this person and you should love him’, so the inhabitants of the heavens love him. Then he is granted the (pleasure and acceptance) of the (people) in the earth”, just as Allah said:

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا

Verily, those who believe [in the Oneness of Allah and in His Messenger (Muhammad)] and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers). [Maryam. 96]

However, if a person seeks after the pleasure of the people at the expense of Allah’s displeasure, the affair will be the opposite. Allah will be angry with him and will make the people become angry with him. This is why when Mu’aawiyah became the Khaleefah, Aa’isha, may Allah be pleased with her, wrote to him, saying, “I heard the Prophet, peace and blessings of Allah be upon him, say, ‘Whoever seeks the pleasure of Allah at the expense of the displeasure of the people, Allah will suffice him against the people. Whoever seeks the pleasure of people at the expense of Allah’s displeasure, Allah will leave his affair to the people'”. [2]

 

[2] Must Scrutinise Ourselves Honestly As To Why We Collaborate With Others In The Name of Good

Allah, The Most High, said:

 وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

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

This Ayah contains all the Masaalih [beneficial matters] for the servants (of Allah) in their Dunyah and matters related to the Hereafter- be it between themselves or between them and their Lord, for indeed 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 upon what Allah loves and obedience to Allah, and this is the objective behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir [virtue] and Taqwaa [piety], for it is basis of all matters of the religion.

As for Taqwa, its reality is to act in obedience to Allah based on Iman in Allah and hoping for Allah’s Reward; fulfil what Allah has commanded based on having Iman in that which Allah has commanded and affirming the reward Allah has promised; abandoning what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, as Talq Bin Habib, may Allah have mercy upon him, said: “

“When Fitna occurs, extinguish it with Taqwa”. Rhe people asked, “What is Taqwa?” He said, “You act in obedience to Allah upon a light from Allah (i.e. Iman, sincerity, guidance) and hoping for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah”.

This is the best of that which has been stated regarding Taqwa, for indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allah and an act that gets one close to Allah until it is based on Iman, thus, that which leads to the performance of the deed is solely due to Iman – neither customs nor desires; neither seeking praise nor status and other than it; rather it should be solely based on Iman and the aim behind it should be to attain Allah’s reward and seeking after Allah’s Pleasure. [3]

 

[3] Must Scrutinise Ourselves Honestly As To Why We Profess Love For Anyone 

Abu Umamah, may Allah be pleased with him, reported: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected the Iman”. [Sunan Abi Dawud 4681]

Mu’adh bin Jabal, may Allah be pleased with him, narrated: 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 to 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. [4] 

 “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. 

“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. [5]  

[1]An Excerpt from Majmu Al-Fatawa 3/233

[2]An Excerpt from Sharh Riyad As-Saalihin 1/163

[3]An Excerpt from Bada’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah 1/307-311. Publisher: Dar Ibn Al-Jawziyyah 2nd Ed, 1431AH.

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

[5] An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

 

[9] Be Vigilant Against Subtle Repackaged Shubuhaat In Some WhatsApp Groups

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, 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.

“Don’t patronise him, Akhi! He was Salafi before you. He has been around for some time. He knows better than you. He is a clever person. He has a recommendation from so and so, praised by so and so, very close to this or that important personality. His tweets are retweeted by this or that influential personality. Do you know better than them? He has many lessons, makes a lot of effort etc”.

We gently say to all of this, “No one is infallible; and everyone — regardless of their knowledge, status, or personal achievements — can become forgetful, lackadaisical, or overwhelmed by Fitan. Thus, reminders must be presented to all of us.”

Allah, The Most High, said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid.16]

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

When it is the case that Iman necessitates and demands humility, they were called from the station of Iman to the station of Ihsan, which means, “Has the time not come for them to reach Ihsan through Iman and actualise that through submission to Allah’s Reminder, which Allah sent down to them?

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

There were only four years between (the period when we accepted) Islam and (the revelation of this) admonition to us”. (1)

وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened.

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

Meaning, do not be like those to whom Allah revealed the book, which obligates on the hearts humility and complete submission, but they neither preserved (the scripture) nor (maintained) firmness upon it; rather, the term was prolonged for them while they continued on heedlessness, thus, their Iman dwindled and their certainty ceased.

Therefore, the hearts require constant reminders of what Allah has revealed and discourse about its wisdom. It is not permitted to become heedless of this, as it is a cause of hardening the hearts.

Then Allah said in verse 17:

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ

Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to you, so that may understand.

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

فإن الآيات تدل العقول على العلم بالمطالب الإلهية، والذي أحيا الأرض بعد موتها قادر على أن يحيي الأموات بعد موتهم، فيجازيهم بأعمالهم، والذي أحيا الأرض بعد موتها بماء المطر قادر على أن يحيي القلوب الميتة بما أنزله من الحق على رسوله، وهذه الآية تدل على أنه لا عقل لمن لم يهتد بآيات الله و[لم] ينقد لشرائع الله

For indeed, the Ayat direct the (sound) intellects to الطالب الالهية (the knowledge regarding Tawhid, Prophethood, the Hereafter and other matters related to sound creed). And the One who revives the earth after its death is able to resurrect the dead after their death, so as to reward them for their deeds. And the One who revives the earth through rainwater is able to revive the dead hearts through the truth He has revealed to His Messenger. This verse demonstrates that there is no (sound) intellect for the one who is neither guided through Allah’s Ayat nor submits to the divine ordainments. (2)

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

Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that.(3)

In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. (4)

“If its doer behaves in an upright manner and is moderate”.

Al-Allamah Al-Mubaarakrufee, may Allah have mercy upon him, said:

Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes- excess at the time of enthusiasm and negligence at the time of inactivity. (5)

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”.(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)

We ask Allah:

اللهمَّ إني أعوذُ بكَ من العجزِ والكسلِ والجُبنِ والبُخلِ والهمِّ وعذابِ القبرِ وفتنةِ الدجَّالِ اللهم آتِ نفسي تقواها أنت خيرُ مَن زكَّاها أنت وليُّها ومولاها أعوذُ بك من قلبٍ لا يخشعُ وعلمٍ لا ينفعُ ودعوةٍ لا يُستجابُ لها

O Allah! I seek refuge in You from incapacity, laziness, cowardice, miserliness, stress, the punishment of the grave, and the fitna of Dajjal. O Allah! Grant my soul its piety, because You are the Best to purify it. You are its Protector and Guardian. I seek refuge in You from a heart that does not fear (You), the knowledge which does not benefit, and the supplication that is not responded to.” (8)

[1]: An Excerpt from “Badaa’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim’ 3/129. Publisher: Dar Ibn Al-Jawziyyah 2nd ed 1431AH.

[2] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan fee Tafseer Kalaam al-Mannaan’.

[3] Sahih Al-Jami 2152

[4] Sahih At-Targheem 57

[5] Tuhfah Al-Ahwadahi 7/126

[6] Jaami Bayaan Al-Ilm Wa Fadlihi 2/947 Madarij As-Salikin 2/486

[8] Sahih Muslim 2722

pink and white lotus flower

Opinionated beauty standards

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Family & Women, Fitnah, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

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

A woman is married for four (reasons); her wealth, her family status, her beauty and her religion. So you should take possession of the one with Religion, otherwise you will be a loser”. [Al-Bukhari 5090]

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

 فليكن همك الوحيد هو صلاح دينها، فإذا كان مع ذلك جمال ومال وحسب؛ فهذا خير إلى خير، طيب، لكن لا يكون همك الجمال، أو المال، أو الحسب، لا. فليكن أكبر الهم، وأعظم القصد صلاح الدين، واستقامة الأخلاق، تسأل عنها الخبيرين بها، فإذا كانت ذات دين، بعيدة عن التبرج، وعن أسباب الفتنة، محافظة على الصلاة في أوقاتها؛ فاقرب منها، وإذا كانت بخلاف ذلك؛ فاتركها، المهم أن العناية الكبرى تكون بالدين، نعم.

Your only concern should be the righteousness of her religion. If beauty, wealth, and noble lineage accompany that, then this is goodness added to goodness. But let not beauty, wealth, or family status be your foremost concern.

Your greatest concern and objective should be the righteousness of her religion and steadfast moral character. Ask those who know her well about these matters. If she is a woman with sound religious practice, far removed from Tabarruj and the causes of temptation, and she observes her prayers at their prescribed times, then incline toward her. But if she is the opposite, leave her. What is important is that religion should be your greatest concern. [1]

Some women complain about the opinionated beauty standards that burden women- cheekbones, slim, angular faces with big features, fat-freezing cosmetic procedure etc. The women who blindly follow this path are regarded beautiful and attractive, regardless whether they are righteous or not; rather as long as they are considered more attractive based on what a group of women exploiters consider to be the beauty standard, they are given an advantage – Pretty Privilege!!! Indeed, the upright scholars have spoken about this matter and warned against it. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said:

Women are portrayed as if they are mere images- pictures people attach no importance to except that which is connected to the woman’s figure (outward appearance). See how they have decorated and beautified her! See how they have brought about beautifications for her and presented her in a desirable condition, in relation to hair, skin, legs, arms, face and everything else, until they make it the most important thing for the woman, like a picture made out of plastic. They neither present to her the importance of establishing worship nor bearing children. [2]

Al-Allamah Khalil Al-Harras, may Allah have mercy upon him, stated in his Sharh An-Nooniyyah:

After Imam Ibn Al-Qayyim, may Allah have mercy upon him, described the beauty and perfection of the women of Paradise so that one is drawn towards them, he warned against being deceived by the evil women of this worldly life- those who are deprived of every excellent trait. They are neither perfect in their physical appearances nor do they possess good deeds.

How can one be deceived by a woman who possesses ugly manners and is untrustworthy! How can one be deceived by a woman who neither fulfills her obligations nor does she possess patience! How can one be deceived by a woman who is neither contented nor is she obedient and humble, and her deeds are ugly! Rather she is a female devil disguised in the image of a human, thus, she deceives the despicable and depraved people who desire her because they are similar to her and are ready to obey her.

As for the people of virtue, she neither wants nor desires them because there are no similarities between her and them. She is deprived of everything that directs her towards good and prevents her from evil. She neither possesses the correct way of life ordained by Allah and a sound moral intellect nor does she possess good manners and fear of Allah. She does not possess natural beauty, rather her beauty is a falsified one that emanates from cosmetics. And when she leaves that beautification and embellishment, the defects on her becomes apparent and she is deprived of everything that makes a person desirous of her. She is characterised with betrayal- neither grateful for good companionship nor does she preserve and fulfill its rights.

Her beauty is a thin shell and underneath it are defects and ugly affairs. Her beauty resembles a fake coin plated with gold or silver, which one may consider to be a real gold or silver coin; but this counterfeit cannot be circulated amongst the money changers even though many people are deceived by it. [3]

Be Warned Against Extremist Women

Imaam Adh-Dhahabee, may Allah have mercy upon him, stated that Salamah Bin Alqamah relates from Ibn Seereen, may Allah have mercy upon him, who said, “Imran Ibn Hattaan married a kharijiyyah (a female khaarijite) and said, ‘I will bring her back’ (i.e. make her leave her misguidance). Ibn Seereen said, ‘However, she converted him to her way'”. [4]

[1]https://binbaz.org.sa/fatwas/9619/%D9%85%D9%88%D8%A7%D8%B5%D9%81%D8%A7%D8%AA-%D8%A7%D9%84%D9%85%D8%B1%D8%A7%D8%A9-%D8%A7%D9%84%D8%AA%D9%8A-%D9%8A%D9%82%D8%AF%D9%85-%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D8%A8%D9%87%D8%A7 paraphrased

[2]An Excerpt from this lecture:

https://safeshare.tv/x/fKxP_Mt7o9w# https://youtu.be/fKxP_Mt7o9w

[3] Sharh Al-Qaseedah An-Nooniyyah 2/738-739

[4] Siyar Alam An-Nubulaa 4/214

gray clouds

[20] The Character Trait Most Hated By The Messenger

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Repentance, Sin.

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

Aa’ishah, may Allah be pleased with her, narrated:

“There was no trait more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented.” [Sahih Tirmidhi 1973]

Abu Hurayrah, may Allah be pleased with him, narrated:

The Prophet, peace and blessings of Allah be upon him, said: “Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting) leaving his food and drink.” [al-Bukhari 6057]

tree between green land during golden hour

Verse 216 Surah Al-Baqarah

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Da'wah - Calling To Islam, Featured, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, 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, says:

وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡ‌ۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [AI-Baqarah. Verse 216]

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

There is for the servant -in this verse – a number of insightful guidelines, underlying benefits and welfare. (This is) because indeed if he knows that Al-Makruh (what is hated) can bring forth Al-Mahbub (i.e. what is beloved), and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. This is because he does not have (infinite or perfect) knowledge of the Awaqib (i.e. the final outcomes), but Allah knows that which he does not know.

There is nothing more beneficial for him than fulfilling Allah’s commands, even if it is difficult for him in the beginning and his soul dislikes it, because all its end result will be good – a means to happiness, pleasure and joy. Similarly, there is nothing more harmful for him than doing what he has been forbidden, even if his soul desires and inclines towards it because all its end result will lead to pain, grief, evil and calamities. A distinguishing characteristic of (sound) intellect is that it prefers to bear little pain whose end results will lead to great enjoyment and abundant good, and it avoids that little enjoyment whose end results will lead to great pain and prolonged evil. The observations of an ignorant person does not permit him to (pay attention to the true or real) goals behind events that occur from the very beginning of an affair, but as for the sensible person, he always looks at the (true or real) goals behind those events. He looks at the praiseworthy and unpraiseworthy goals that are not obvious (to the ignorant one). He sees what is forbidden as tasty food that is mixed with deadly poison, therefore, whenever he is urged towards eating that food due to its tastiness, he is turned away due to the poison in it. As for the commandments, he sees them as bitter medication that will lead to physical well-being and cure; therefore, whenever he is turned away from the medication due to its bitterness, he is then urged towards it due to its benefits.

However, this requires the blessing of knowledge by way of which a person can perceive the (praiseworthy and unpraiseworthy goals) behind those events that occur from the very beginning of an affair, as well as firm patience that would enable him to bear the difficulties upon the path towards achieving the expected goals. If he does not have certainty and patience, it would be difficult for him to achieve that; but if he has firm certainty and patience, he would be facilitated with ease whilst bearing every difficulty in his pursuit of everlasting good and enjoyment.

The servant should hand over his affair to the One (Allah) who knows – (perfectly without anything hidden from Him)- the end result of affairs. He should be pleased with what Allah chooses and decrees for him because of the good end result he hopes for.

Neither should he make suggestions to his Lord nor put forward his choice over that of his Lord, nor does he ask for something about which he has no knowledge because it may be that what will bring about harm and destruction on him is found in what he asks, whilst he does not know. Therefore, he does not choose anything over what his Lord chooses; rather he asks his Lord to choose the best for him and make him pleased with what has been chosen for him, because there is nothing more beneficial for him than this.

When he hands over his affair to his Lord and is pleased with what has been chosen for him, his Lord facilitates him with strength, determination and patience in that which has been chosen for him; repel the afflictions he would have encountered due to the choice he makes and show him some of the good end results of the choice his Lord made for him, which could not have been attained through the choice he makes for himself.

He is relieved of the difficult reasoning about all types of choices and his heart is emptied of projections through which he ascends one obstacle and descends into another. And alongside this, he cannot escape what is decreed for him. If he is pleased with Allaah’s choice, then what has been decreed will come to him, whilst he is deserving of commendation and graceful in it; otherwise, what has been decreed will come to him while he is blameworthy and ungraceful, because he is left with the choice he made for himself. (1)

If Allah wants good and guidance for His servant, He makes him witness the fact that the blessing he has is one of His blessings and enables him to be grateful for it. If his soul whispers to him to move away from it, he seeks guidance from His Lord – by way of Istikhara (a) – as one who is ignorant of his welfare and unable to attain it, and then delegates the affair to Allah by asking Him to make a good choice for him. (2)

[a]: Al-Istikhara: Jaabir Bin Abdillah, may Allah be pleased with him and his father] said, ”Allah’s Messenger [peace and blessings of Allah be upon him] used to teach us the way of doing Istikhara (i.e. the means to ask Allah to guide one to the right action concerning any job or a deed) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer a two rak’ats other than the compulsory ones and say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

O Allah! I seek counsel through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter-(or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it’. The Prophet, peace and blessings of Allah be upon him, added that then the person should mention his need [i.e. the affair or task]. [Bukhaari: 1162]

After Istikhara, one also seeks the advice of upright people who are capable of giving advice in the affair. Al-Hasan al-Basri, may Allah have mercy upon him] said, “By Allah! Never have people sought advice except that they were guided to the best of what was available to them”. Then he recited (the Ayah) “And (the Believers) who (conduct) their affairs by mutual consultation”. [Ash-Shura. 38]

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

Allāh, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allāh be upon him,  to consult his companions in some affairs: “And consult them in the affairs. Then when you have made a decision, put your trust in Allāh”. [Aal Imran. 159]

He [i.e. the Prophet] 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 InShaaAllah) and the one who performs Istikhara will not fail (to achieve what is good for him or her)”. Both Istikhaara 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. [3]

Abu Hurairah, may Allāh be pleased with him, said that the Messenger, peace and blessings of Allāh be upon him, said: “The consultee is in a position of trust”. [Sahih  Sunan Abi Dawud. 5128]

The consultee is in a position of trust]. He is the one whose opinion is sought after regarding an affair of Maslahah (i.e. an affair that will bring about benefit and repel harm). He is in a position of trust with regards to what he is asked and it is not permissible for him to deceive the one who consults him, by concealing the affair that would bring about benefit. [4]

This hadith is evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [5]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [6]

[1] An Excerpt from ‘Al-Fawa’id’ pages 203-204

[2] Al-Fawa’id 259

[3] An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285

[4] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabeeh. 4/259. Hadith 5062

[5] Awn Al-Ahad As-Samadi, Sharhu Al-Adab Al-Mufrad. 1/283. Hadith Number 256

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

Verse 76 Surah Yusuf

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, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ كَذَٰلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

So he [Yusuf] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother’s bag. Thus did We plan for Yusuf. He could not take his brother by the law of the king (as a slave), except that Allah willed it. (So Allah made the brothers to bind themselves with their way of “punishment, i.e. enslaving of a thief.”) We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allah). [12:76]

[نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ – We raise to degrees whom We please], as Allah said (i.e. in another Ayah):

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do]. [Al-Mujadilah 11]

[وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)].

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

There is not a scholar except that above him is (another) scholar until the all knowledge goes back to Allah, The Mighty and Majestic, (i.e. Allah as the absolute Owner and Bestower of all knowledge).

Abdur Razzaq, may Allah have mercy upon him, reported from Sufyan ath-Thawri, may Allah have mercy upon him, from Abdul A’laa ath-Tha’labi, may Allah have mercy upon him, from Sa’eed Ibn Jubayr, may Allah have mercy upon him, who said:

“We were with Ibn Abbas, may Allah be pleased with him and his father, when he delivered an amazing speech. Then a man was amazed and said, ‘All praise and thanks be to Allah, above every possessor of knowledge is One All-Knowing’. Ibn Abbas said: ‘What an evil (or terrible) thing you have uttered! Allah is the All-Knowing, and He is above every knowledgeable one'”. [1]

[نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ – We raise to degrees whom We please].

Meaning, through beneficial knowledge and acquaintance with the paths that lead to their intended goals, just as We raised Yusuf’s, peace be upon him, in ranks.

Basheer al-Hujaymee, may Allah have mercy upon him, said: One day, I heard al-Ḥasan al-Baṣri, may Allah have mercy upon him, recite this verse:

[وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)]. Then he paused and said:

“By Allah! There is not a single scholar on the face of the earth who has reached the evening except that above him is one who is more knowledgeable until (all) knowledge goes back to the One who taught it (i.e. Allah)”. [2]

“We raise in degrees whom We will”. Imam as-Sadi, may Allah have mercy upon him, said:

(Meaning), through beneficial knowledge and acquaintance with the paths that lead to the intended goals, just as We raised the ranks of Yusuf. [وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)]- Meaning, for every scholar, there is one above him who is more knowledgeable until (all) knowledge goes back to Allah the Knower of the unseen and the seen. [3]

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

know that regardless how much knowledge you have attained, indeed, there is always someone more knowledgeable than you. ” but over all those endowed with knowledge is the All-Knowing (Allah)”, until all knowledge goes back to Allah, the Might and Majestic (as the absolute Owner and Bestower of all knowledge). Do not think that you are the most knowledgeable of people, for (even) if you possess abundant knowledge, there is one who is more knowledgeable than you. Contemplate Musa, peace be upon him, when he said: “I do not know anyone among the people of the earth who is more knowledgeable than I”. What happened? He was told that indeed in a such and such place there is one who is more knowledgeable than you, meaning al-Khiḍr, peace be upon him. Then took place that which Allah Allah, The Most High, related to us in Surah al-Kahf. [4]

The scholars of the Permanent Committee for Fatwa said:

“As for the reasons behind the differing of the scholars, they are many. Among them is that each of them does not encompass all knowledge, so something known to one may be hidden from other than him. And he may understand from the texts what another does not understand when when a clear proof is not apparent to the other. [5]

Respect For The Scholars

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [6]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and both of them were Taabi’een”. [7]

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [8]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [9]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [10]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [11]

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [12]

Finally, must pursue truth and follow the proofs: https://salafidawahmanchester.com/2025/04/16/reflections-on-some-statements-of-al-allamah-rabee-bin-hadi-al-madkhali-77-of-80/

[1] An Excerpt from Tafseer Ibn Kathir

[2] An Excerpt from Mawsu’ah at-Tafseer al-Ma’thur 11/708

[3] An Excerpt from Tafseer as-Sadi

[4] https://alathar.net/home/esound/index.php?op=codevi&coid=39439

[5] Signed by: Shaikh Abdul Aziz ibn Baz, Shaikh Abdur Razzaq ‘Afeefee, Shaikh Abdullah ibn Ghudayyan, Shaykh Abdullah ibn Qu’ud. Fatawa al-Lajnah ad-Da’imah 2/178.

[6] Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215

[7] Taareekh Dimashq 25/367

[8] Al-Aadaab Ash-Shar’iyyah 1/416

[9] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

[10] Siyar A’laam An-Nubula 9/566

[11] Siyar A’laam An-Nubula 11/317

[12] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58]

Reflection: Surah Al-Jumu’ah Verses 1-2

Written by Abdullah Jallow on . Posted in Aqeedah, Basics, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Sahaabah, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ

Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah, Al-Malik (a), Al-Quddoos (b), the Al-Azeez (c), Al-Hakim. (d) [Al- Jumu’ah 1]

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

Everything in the heavens and the earth glorify Allah and obey His commands, deify and worship Him, because indeed His dominion is perfect and He owns the world above and below – all are His slaves and under His (absolute) control.

الْقُدُّوسِ

The pure and perfect one- free from all defect and deficiency (or shortcoming).

الْعَزِيزِ

The All Mighty or Invincible – the One (alone) Who has subjected all things (under His control).

الْحَكِيمِ

The All Wise in relation to what He has created and commanded (or decreed).

These great Attributes urges (evokes the creation) to worship Allah alone without associating a partner to Him. [1]

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

Allah, The Most High, informed (us) that everything in the heavens and the earth glorifies Him- all the creation, including the inanimate objects, as Allah said:

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. [Al-Israa 44] [2]

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves, reciting to them His Verses, purifying them and teaching them the Book and Al-Hikmah (As-Sunnah)). And verily, they had been before in mainfest error.

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

The intent behind Al-Ummiyyeen  [Unlettered ones] are those who neither had a book [i.e. a revealed book from Allah] nor a fragment of (remaining) divine revelation, (such as) the Arabs and other than them, who are not from the people of the Scriptures (Jews and Christians).

So, Allah, The Most High, bestowed a great favour on them – greater than His favour on others- because (prior to this), they had no knowledge, goodness (that which would lead them to righteousness in this life and success in the afterlife), and were upon clear misguidance.

They worshipped trees, idols and stones, and behaved like wild beasts -the strong amongst them devoured the weak. They were upon extreme ignorance in (with regards to guidance of the) Prophets.

Thereafter, Allah sent a Prophet from among themselves – they knew his lineage, beautiful characteristics and truthfulness. (Allah) revealed His Book (i.e. the Qur’an) to him;

يَتْلُو عَلَيْهِمْ آيَاتِهِ

reciting to them His Verses;

Meaning: Allah’s clear verses that necessitate Iman and certainty.

[وَيُزَكِّيهِمْ – purifying them] by commanding them virtuous manners, explaining in detail and forbidding them from evil manners.

وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ

And teaching them the Book (this Qur’an) and Al-Hikmah.

Meaning, teaching them the Qur’an and the Sunnah, which combines the knowledge of earlier and later generations.

So, after this education and purification, they become the most knowledgeable among the creation (after the prophets and messengers), rather, they became the leaders of the people of knowledge and religion – the most perfect in their manners among the creation, and the ones with the best guidance and character.

They became guided and others became guided through them, thus. they became the leaders of guidance and guides for the believers. Therefore, the sending of this Messenger to them is the most perfect favour and loftiest honour for them. [3]

——————————————

Footnotes:

Al-Malik: The King. The sole, absolute and true sovereign King. Complete and Perfect in His Kingship. The One Who there is no kingship above His Kingship, nor anywhere near it. Everything being incomparable to Him, and beneath Him. The sovereign Owner of everything, Who does whatever He wills with regards to the creation, with nothing to prevent or hinder Him, Whose commands are completely effective within His dominion. The King of all kings.

Al-Quddoos: The Pure and Perfect. The Pure and Exalted One. High above every impurity. The One Whom the noble angels venerate. The One free of any opposites, rivals, consorts, and children. Having Perfection as His attribute. The One declared free of all deficiencies and imperfections. And free of having anyone with the like of His Perfection, or anyone close to it.

Al-Azeez: The Almighty. The Invincible. The Almighty One Whom nothing can overcome. The One Mighty in vengeance when He punishes His enemies. The All-Powerful One Who overcomes all, and before Whose Might all submit, and Who has no need of anyone.

Al-Hakeem: The All-Wise. The One completely Wise in everything He decrees, and completely Wise in His Sayings, and in His Actions. There is no deficiency in anything He decrees, says or does. [4]

[1] An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan. Daar Ibn Hazm’ 1st edition 1424/2003’ Slightly paraphrased

[2] Zaad Al-Maseer Fee Ilm at-Tafseer. 1st edition 1423AH/2002. Dar Ibn Hazm. Slightly paraphrased

[3] An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan. Daar Ibn Hazm’ 1st edition 1424/2003’ Slightly paraphrased

[4] Source: The Names and Attributes of Allah – By Shaikh Abu Talhah (Dawud Burbank), may Allah have mercy upon him and his wife.