Skip to main content

[1] Poets and Poetry

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

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

Allah, The Exalted, said:

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

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

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

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

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

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

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

Al-Baraa’ah Bin Aazib narrated that he heard Allah’s Messenger of Allah saying to Hassan Bin Thaabit, “Lampoon them and Jibril is with you”. [Al-Bukhari 3213]

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

[1] Tafsir As-Sadi

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

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

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

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

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

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

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

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

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

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

[1] Jami Bayan Al-Ilm 1/267

[2] Siyar 11/518

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

Some factors of security and peaceful coexistence

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Allah said:

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

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

Allah said:

وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

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

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

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

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

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

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

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

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

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

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

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

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

Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

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

———————————————-

Footnote a:

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

Footnote b:

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

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

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

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

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

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

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

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

Footnote c:

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

Footnote d:

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

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

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

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

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

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

An element of self-growth in our social interactions

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

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

Allah, The Exalted, said:

وَٱلَّذِینَ إِذَا ذُكِّرُوا۟ بِـَٔایَـٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوا۟ عَلَیۡهَا صُمࣰّا وَعُمۡیَانࣰا

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

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

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

وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ

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

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

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

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

[2] Siyar A’laam An-Nubulaa. 4/611

The Judiciousness, Patience and Sovereignty that won’t be rivaled until the end of time

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), History of Islam, 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.

The Most Judacious of All Time

Allah, The Exalted, said:

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِّنَ الصَّالِحِينَ
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ
أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِن يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا بِهَا بِكَافِرِينَ
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ

And We bestowed upon him (i.e. Prophet Ibrahim) Ishaque (Isaac) and Ya’qub (Jacob), each of them We guided, and before him, We guided Nuh (Noah), and among his progeny Dawud (David), Sulaiman (Solomon), Ayub (Job), Yusuf (Joseph), Musa (Moses), and Harun (Aaron). Thus do We reward the good-doers. And Zakariya (Zachariya), and Yahya (John) and ‘Iesa (Jesus) and Iliyas (Elias), each one of them was of the righteous. And Isma’il (Ishmael) and Al-Yas’a (Elisha), and Yunus (Jonah) and Lout (Lot), and each one of them We preferred above the ‘Alamin (mankind and jinns) (of their times). And also some of their fathers and their progeny and their brethren, We chose them, and We guided them to a Straight Path. This is the Guidance of Allah with which He guides whomsoever He will of His slaves. But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them. They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad) who are not disbelievers therein. They are those whom Allah had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’an). It is only a reminder for the ‘Alamin (mankind and jinns).” [Al-An’aam. 83-90]

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

The Messengers are the most judicious among all of creation without exception, and their followers constitute the next most judicious group. Among the adherents of the scriptures and the great legislated laws, those who follow the Messengers are deemed the most judicious, with Muslims ranking highest among them. Among Muslims, the companions of Muhammad, peace and blessings be upon him, are regarded as the most judicious, followed closely by those who emulate their faith precisely. Furthermore, the people who steadfastly adhere to the authentic Sunnah of the Prophet and the sound reports passed down from him are considered the most judicious within the Muslim Ummah after the companions and those who have followed their example.

The clear proof to demonstrate that the Messengers are the most judicious among the entire creation is that the beneficial knowledge they conveyed, the righteous deeds, and beneficial guidance for both this life and the hereafter, have not been conveyed by others or even something close to it.  There is nothing – from any perspective – that emerged from other judicious people that can be compared to what the Messengers conveyed concerning beneficial knowledge,  righteous deeds and actions, and the beneficial matters of true well-being in both the present world and the afterlife. Whoever reflects on their life stories, both specific and general, their patience and perseverance, their abstention from the fleeting pleasures of this material world, their fervent desire to seek Allah’s pleasure and the eternal rewards promised in the hereafter, their pure manners, their unparalleled truthfulness among all beings, possessors of the purest hearts and souls, custodians of the greatest trust (namely, divine revelation and prophethood), the most honourable companions one could have, the purest in their inner-most conscience and their private matters, would not doubt that they are the most judicious among Allah’s creation without exception. It is undeniable that those who closely follow their example will inherit a greater share of judiciousness than others. [1]

Patience

Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, stated:

Allah tested Prophet Ayyoub, peace be upon him, and Prophet Ya’qub, peace be upon him, when he lost his two sons [Yusuf and Binyameen- peace be upon them] as well as the effects of the severe grief in his heart. Allah said:

وَتَوَلَّىٰ عَنۡہُمۡ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبۡيَضَّتۡ عَيۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِيمٌ۬

And he turned away from them and said: “Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the sorrow that he was suppressing]. [Yusuf 84]

Allah tested Muhammad, peace and blessings of Allah be upon him, during the early years of his (Prophethood) and obligated to him to call his people to abandon the Shirk and the misguidance they were nurtured upon by their forefathers. He made that clear to them in private and public- day and night. He approached them in their hangouts, gatherings, and towns, and carried on doing so for nearly 13 years whilst they inflicted severe harm on him, even though before this he lived for 40 years or more without being harmed. He was from a noble, honoured, and respected tribe – a noble, honoured, and respected household. He grew up with noble manners due to which he was honoured and respected by the people, but despite this, he was very modest.

The one with these qualities received severe harm and faced extreme hardship. This harm intensified with mockery- this one spat in his face and that one attempted to place his feet on his neck while he prostrated to his Lord (in prayer), and another person placed the intestines of a camel on his back while he prostrated, and such and such person grabbed the collar of his garment to strangle him. His uncle (Abu Lahab) followed him wherever he went and warned against him, saying, “He (i.e. Muhammad) is a liar. He is insane”. The foolish were incited against him and they pelted him with stones until blood flowed from his two feet. Others boycotted him and his close relatives – for a long time – so that they died out of hunger. Some people tortured his followers with various types of torture, and amongst them were those who were forced to lie down on the sand during the hottest time of the day and were denied water. One of them was burnt with fire until the only thing that extinguished the fire was the fat on his back. A woman amongst them was tortured, but when they realised that she would not renounce Islaam, they stabbed her in her private area and murdered her. All this torture was not due to anything else other than the fact that the Messenger was calling them to remove them from the darkness of Shirk and enter them into the light of Islaam- to remove them from corruption and enter them into upright conduct, distance them from the anger of Allah and guide them to the means of attaining Allah’s Pleasure, and remove them from the path of eternal punishment and guide them towards the path of permanent bliss. However, they did not pay attention to this although its proofs were very clear; rather the only thing that concerned them was that he was calling them to other than what they desired.

Also, Allah tested the Prophet, peace and blessings of Allah be upon him, through the death of his parents when he was very young, then the death of his grandfather, the death of his uncle who used to protect him, and the death of his wife who used to console him. The calamities did not cease, even though he is the leader of the children of Adam and the most beloved person to Allah.

Therefore, ponder on all of this to know – based on true knowledge – that the mutual rivalry – in which we engage and greedily exert ourselves to acquire the enjoyment of the worldly life – is nothing compared to attaining Allah’s Pleasure and eternal bliss in paradise. As for the misery and hardships of the worldly life which we flee from, they are nothing compared to Allah’s displeasure, His anger, and eternal punishment in the hell fire. Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A person amongst the inhabitants of Hell – who lived the most enjoyable life amongst the people of the world – would be dipped in fire only once on the Day of Resurrection and then it would be said to him, ‘O son of Adam! Did you find any comfort, did you happen to get any material blessing?’ He would say, ‘By Allah! No, my Lord’. Then a person amongst the people of the world would be brought – who lived the most miserable life (in the world) – from amongst the inhabitants of Paradise and he would be dipped once in Paradise, and it would be said to him, ‘O son of Adam! Did you face any hardship? Or had any distress fallen to your lot?’ He would say, ‘By Allah! No, O my Lord, never did I face any hardship or experience any distress’”. [Sahih Muslim. 2807] [2]

Sovereignty

The Greatest King of all Time Prophet Sulayman, peace and blessings of Allah be upon him, his father and all the Prophets

The Greatest King of all Time (Prophet Sulayman), The Ant, The Hoopoe, The Upright Scholar, The If’reet and The Intelligent Queen!

[1] An Excerpt from As-Sawaa’iq Al-Mursalah 4/1514]

[2] An Excerpt from ‘Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee. 11/311-313

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[2] Kitaab Ash-Shukr 64 Ibn Abi Dunya

[3] Siyar A’lam An-Nubula 8/462

[4] Hilya Al-Awliya 7/274

[5] Hilya Al-Awliya 7/306

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

[7] Noor Alad-Darb: Number 250

King Abdul Aziz – Must advise the entire world

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

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

Saudi King Abdul Aziz, may Allah have mercy upon him, said:

What I command this society is that they hold onto the Rope of Allah.

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا

And hold fast, all of you together, to the Rope of Allah (i.e. the Qur’an, the Sunnah and all affairs of the religion), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith). (Aal Imran 103)

Similarly I command them to give sincere advice to one another; for indeed the religion is (based) on sincere advice. It is an obligation to give sincere advice to the righteous, the wicked sinner, the young, the old, the rich and the poor; and not that it is given to a group and not another group, or a society and not another society. Indeed it is an obligation to give sincere advice to the whole world.

Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah’ pages 27

Qaswa received deserved praise

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

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

Narrated Al-Miswar bin Makhrama and Marwan: (whose narrations attest to each other) Allah’s Messenger, peace and blessings of Allah be upon him, set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, “Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right.” By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, “Al-Qaswa’ (i.e. the she-camel’s name) has become stubborn! Al-Qaswa’ has become stubborn!” The Prophet said, “Al-Qaswa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.”

Imam Muhammad Ibn Saaleh Al-Uthaymin, may Allah have mercy upon him, stated:

إن البهائم تمدح على مكارم الأخلاق، فإن ناقة النبي عليه الصلاة والسلام في غزوة الحديبية لما بركت وخلأت أبت أن تستمر في السير إلى مكة صاح الناس وقالوا خلأت القصواء خلأت القصواء يعني حرنت ووقفت فقال النبي عليه الصلاة والسلام: ( والله ما خلأت وما ذاك لها بخلق  دافع عنها ( وما ذاك لها بخلق ولكن حبسها حابس الفيل )

Animals are praised for their good manners because when the Prophet’s She-camel – during the Battle of Al-Hudaybiyah- refused to continue walking to Makkah, the people shouted “Al-Qaswa has become stubborn! Al-Qaswa has become stubborn!” The Prophet, peace and blessings of Allah be upon him, said, “By Allah! She has not become stubborn because stubbornness is not her character”. He defended her (saying), “But she was stopped by Him (i.e. Allah) Who stopped the elephant (i.e. the elephant amongst Abraha’s army that came to destroy the Kabah).

https://www.alathar.net/home/esound/index.php?op=codevi&coid=31665

[31b] The Ascent and Decline of The Ottoman Empire

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

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

When the Muslims realised that the state equated them with Christians and Jews, replacing the principles of their sacred law with Christian regulations, and discarding their traditional attire in favour of that of the Christians, they felt a profound sense of discontent. They also perceived that Rashid’s government seemed to prioritise the interests of the Christians. This led to a significant backlash among the Muslims, prompting the Sultan and his officials to recognise the necessity of the removal of Rashid in light of the public outrage and their fear of a potential uprising from the Muslim community. [Footnote a]

The dismissal of Rashid Pasha did not halt the movement towards Westernization, which continued to import more systems and laws from the West, as the groundwork had already been laid and the doors opened for such changes. Although the opposition to Rashid Pasha and his constitution succeeded in removing him from power in 1841, he returned four years later in 1845, supported by a group of Freemasons who were focused on promoting secular transformation. Subsequently, he resumed his position as Grand Vizier in 1846, only to be dismissed again in 1858.[Footnote b]

The situation deteriorated significantly, prompting state officials to seriously consider change and reform. They found themselves with no option but to adopt the European model of reform and the Western approach to change that had begun to be implemented. This was particularly evident given that many of these officials had been sent abroad for political representation or military studies, especially in the absence of an Islamic reformer capable of restoring order and countering the advocates of intellectual invasion by embracing a serious reform based on Islamic principles. As the Turkish writer Professor Naji Bafal stated, the absence of a significant intellectual leader or a genuine social reformer in the Ottoman Empire for three to four centuries allowed superficial diplomats, captivated by the West, to take the stage. This led to a loss of spirit, a decline in intellect, a weakening of will, and a prevalence of imitation, resulting in a general state of paralysis. The ideas of intellectual invasion have spread among the majority of Turkish politicians and their governors, who have embraced Westernization and a departure from religious values. Notably, when the Iraqi scholar Al-Alusi visited the governor of Kirkuk, Ali Pasha, in 1267 AH, he praised him for his affection towards scholars, his respect for them, and his virtuous character. He then said, “It appears that he is not morally corrupt nor does he adopt any of the new Western ideologies, as I have not heard him mention anything about London or Paris in conversation! It is a blessing for the people of this region that their governor is free from such a stigma, a rarity in these unfortunate times!”

The reformist movement in the Ottoman Empire continued to strive for dominance across various sectors and institutions.

In any case, the key features of the Ottoman reform and renewal efforts revolved around three significant points: adopting Western practices concerning military organization and armament, as well as governance and administration, and steering Ottoman society towards a secular framework. The trend towards centralization of power in Istanbul and the provinces. The year of the issuance of the Kalkhanah script marked a significant event in European circles, as noted by a French missionary who stated: “The year 1839 was a remarkable one for French expansion in Turkey. It marked the beginning of reforms and the onset of organizational changes. As clergy, we will begin to take advantage of this timid liberalism and initiate a missionary effort for Catholic education.” Mr. Etienne, who led this mission, remarked, “This is our first opportunity to strengthen the triumph of faith that we will impart, especially since the Quran prohibits (Christian) teachings.” The first missionary group, consisting of seven clergymen, traveled to Istanbul on November 21, 1839. By the end of 1840, the sisters had established a home for orphans and classrooms, with the number of students reaching 230. By 1842, this figure had increased to 500. [Footnote c]

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/420-422

Footnote a: Leaders are responsible for the welfare of the subjects and must strive to understand the situations of their people, as Imam Ibn Hajr, may Allah have mercy on him, stated: “It is incumbent upon a ruler to have a person who unveils to him the circumstances of the people in private, and this person should be trustworthy, reliable, smart and sensible, because calamity befalls a reliable ruler due to accepting speech of one who is not trustworthy”. [Fat’hul Baaree 14/234-236. Publisher: Daarus Salaam. 1st edition 1421AH (2000)] Nonetheless, if the leader fails in this regard, on does not embark upon rebellion. Read:

https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Footnote b: Changing officials is carried out with the intention of serving the public’s best interests. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: “It maybe that a person is suitable for this specific job and not suitable for that job, therefore, it is obligatory to appoint- in every job – the one who is more suitable. Similarly, with regards to specific appointments, such as the position of headteacher and other than it, rather we can even say – if we wished – this in relation to a person’s responsibility in looking after the affairs of his family, that if he wants to give responsibility to his young children, he chooses the one who is more suitable. He does not choose – for example – the older one just because he is older; rather he chooses the one who is more suitable because it may be that the young one among his children is more suitable than those older than him”.

The Imam, may Allah have mercy upon him, also stated, “It is obligated to the ruler to appoint both the young and the older – appoint for a job the one who is more suitable and the one who will fulfil the requirements of this job. This necessitates fulfillment of trusts. As for the one who appoints someone who is close to him or his relatives or a noble person due to his nobility or because he has a high qualification, such as a doctorate and what is similar to that, and he is either untrustworthy or not suitable for the job, this is not permissible”.

The Imam, may Allah have mercy upon him, also stated: “If he were to say, “I am not able to know them by their characteristics. Are these certificates not the closest way to (judge) the competence of a person?” We say, “Yes, but if we find this man is untrustworthy or not suitable for job, it is obligatory to remove him and replace him with someone who is more suitable because this is necessary rulership, as Umar Ibn Al-Khattab and other than him amongst the Khulafaa, may Allah be pleased with them, removed those who were not suitable. Umar applied this principle in the khilaafah. He feared dishonour after his death, thus, he did not appoint a specific person, except that he said, ‘If Abu Ubaydah, may Allah be pleased with him, was alive, I would have given him the affair because the Prophet, peace and blessings of Allah be upon him, said, ‘The trustworthy man of this Ummah is Abu Ubaydah’”. [At-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Page 24-26]

It’s important to note that a ruler’s failure in their duties does not justify rebellion. Instead, scholars and those in positions of influence must follow the guidance of the Shariah to offer sincere advice. Read:

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

Footnote c: The way in which the remnants of the empire were slowly undermined by foreign influences serves as a reminder of the risks associated with complacency, a point emphasised by the upright and insightful scholars of the Ummah. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Qur’an and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” (Ahl ul-Hadeeth, p.102)

He also says: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allah – in terms of the Book, the Sunnah and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.”

An excerpt from an article at www.salafipublications.com titled: The Salafis and Looking into the Affairs of the Ummah]

The loftiest thing granted to a person in all their circumstances

Written by Abdullah Jallow on . Posted in 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.

Allah, The Exalted, said:

وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَٰنًا نَّصِيرًا

And say (O Muhammad): My Lord! Let my entry (to the city of Al-Madinah) be good, and likewise my exit (from the city of Makkah) be good. And grant me from You an authority to help me (or a firm sign or a proof). (Al-Israa 80)

Meaning:

Make all my entrances and exits in obedience to You and aligned with Your Pleasure, which comprises sincerity and compliance with Your commands. And grant me clear argument and a definitive proof for everything I present and everything I abandon. This is the loftiest state that Allah bestows upon a servant (of His): to have all of their circumstances good and draw them closer to their Lord. And in every circumstance from his circumstances, he has clear proof, which embodies beneficial knowledge and righteous actions, knowledge of the issues and the proofs related to them.

An Excerpt from “Tafsir As-Sadi”