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Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [36 of 80]

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, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

O youth! It is obligated to you to adhere to the true path of Allah which Muhammad was sent with, implemented and conveyed by his companions, and adopted by those who followed them exactly in faith, and followed by the victorious group that adheres to Allah’s Book and the Sunnah of Allah’s Messenger. You must endure various forms of hardship, challenges, and difficulties in the path of steadfastness upon this truth and in conveying it. You must adhere to these (matters). The religion has become strange, (as) the Prophet stated: “Islam began as something strange and will return to being strange as it once was, so Toobaa (paradise, salvation) is for the strangers”. [a]

Numerous are the people of Bidah! It is greatly regrettable that they boast about this multitude, while Allah, The Exalted, said:

وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ

And if you obey most of those on earth, they will mislead you from the way of Allah. [Al-An’am 116]

Thus, the criterion is not based on quantity, whether large or small, but rather on what was conveyed by Muhammad, which distinguishes between truth and falsehood, guidance and misguidance, polytheism and monotheism, as well as Sunnah and Bidah. [Marhaban Yaa Talib Al-Ilm page 457]

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[a]  https://salafidawahmanchester.com/2024/09/09/the-strangers/   https://salafidawahmanchester.com/2024/09/10/2-the-strangers/

[3] The Strangers

Introspection concerning the internal (hidden) adversary

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

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

Allah, The Most High, says:

وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَا‌ۚ

As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism)] [29:69]

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

“Junaid, may Allah have mercy upon him, said: ‘Those who strive against their (vain) desires through repentance, Allah will guide them to the paths of sincerity. It is not possible to strive against the enemy in the open, except for the one who strives against these enemies inwardly. Thus, whoever is aided against them, he will be victorious against his enemy and whoever is made to be overcome by them, his enemy will be made victorious over him'”. [1]

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

Beware that (vain) desires urges an individuals to seek immediate gratification without contemplating its evil repercussions – urges one towards fleeting pleasures, despite the fact that it is a cause of pain and harm in this life and an obstruction to pleasure in the afterlife. In contrast, a sensible individual refrains from indulging in pleasures that ultimately yield pain and desires that lead to regret. This serves as a sufficient commendation of what a sound mind dictates and a rebuke against (vain) desires.

Beware that desires can dominate an individual across various domains of study, exits them them from the boundaries of sound reasoning and leading them into behaviour that resemble foolishness. It may infiltrate the realm of knowledge, causing a person to contradict what sound knowledge commands, or it may enter into Zuhd, resulting in a tendency towards Riyaa (showoff, ostentation).

A sensible individual should know that those who succumb to base desires ultimately find themselves in a condition where enjoyment eludes them. Simultaneously, they become incapable of relinquishing these desires, as they begin to perceive them as a necessity of life. Consequently, one observes that individuals struggling with alcoholism and sexual addiction derive minimal satisfaction from their pursuits, yet they find themselves ensnared in a dangerous cycle that compels them to repeatedly engage in these behaviours. However, when one attains clarity of vision and the allure of these base desires diminishes, it becomes evident that they have subjected themselves to a form of destruction that contradicts their well-being—resulting in sorrow and suffering rather than joy in their quest for pleasure. In this regard, they resemble an animal ensnared in a trap, having neither attained the bait that lured them nor the ability to escape.

One should contemplate the fact that humans were not created (solely) to satisfy their desires; instead, they have been endowed with (the capacity for sound knowledge, derived from divine revelation and untainted perception), to consider the repercussions of their actions and to engage in virtuous conduct for the sake of the Afterlife. An animal derives pleasure from eating, drinking, and mating to a greater extent than humans, yet they lead lives that lack reflection and awareness. Consequently, it is driven by its desires, remaining oblivious to the consequences of its actions.

One should reflect on the repercussions of (vain) desires, as many individuals are stripped of their virtues and descend into a state of moral decay as a result. Consider the various types of food that can lead to illness stemming from (unchecked) cravings. Furthermore, how many errors tarnish a person’s honour, resulting in a evil reputation and the burden of guilt from transgressions driven by (vain) desires, yet the individual remains fixated solely on those desires? The most fitting analogy for such a person is that of someone in a tannery; they remain oblivious to the unpleasant odour until they leave, at which point they become acutely aware of where they were.

A sensible individual ought to consider the disgrace that may arise from (vain) desires and the detrimental effects stemming from such pleasures, for they will realise that, in many instances, these consequences are directly linked to those desires and pleasures.

One should reflect on (the presence of) others, ponder and get a hint the potential (evil) outcomes. This reflection will reveal the culpability associated with actions that one might be guilty of. One should contemplate those pleasures, as (sound) reasoning will make them realises that they are merely (fleeting) desires and a situation of blindness. One should contemplate the honour a person receives due to being given the upper hand versus the degradation associated with yielding to one’s desires. The one who overcomes their (vain) desires will strengthen their honour, while the one who succumbs to their desires will not find except humiliation and subjugation in the soul. One should contemplate the benefits of resisting (base) desires, including the respect garnered in this life, the preservation of one’s soul and honour, as well as the rewards that await in the hereafter. [2]

The Jihad of a Lifetime Against Four Things!

[1] An Excerpt from “Al-Fawa’id” page 97
[2] An Excerpt from “Dham Al-Hawa 36-38

Sagacity, Selflessness, and Self-restraint of Our Pious Predecessors

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

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

Aa’isha, may Allah be pleased with her, said that the Prophet, peace and blessings of Allah be upon him, said to her, “O Aisha! Were your people (i.e. the Quraish) not close to the Pre-Islamic Period of Ignorance, I would have had the Ka`ba demolished and would have included in it the portion which had been left, and would have made it at a level with the ground and would have made two doors for it, one towards the east and the other towards the west, and then by doing this it would have been built on the foundations laid by Ibrahim, peace be upon him”. This was what urged Ibn-Az-Zubair [may Allah be pleased with him] to demolish the Ka’ba. Jazz said, “I saw Ibn-Az-Zubair when he demolished and rebuilt the Ka`ba and included in it a portion of Al-Hijr (the unroofed portion of Ka`ba which is at present in the form of a compound towards the northwest of the Ka`ba). I saw the original foundations of Abraham which were of stones resembling the humps of camels.” So Jarir asked Yazid, “Where was the place of those stones?” Jazz said, “I will just now show it to you.” So Jarir accompanied Yazid and entered Al-Hijr, and Jazz pointed to a place and said, “Here it is.” Jarir said, “It appeared to me about six cubits from Al-Hijr or so.” [1]

Aa’isha, may Allah be pleased with her, said that she heard Allah’s Messenger, peace and blessings of Allah be upon him, saying, “If your people had not been recent converts to Islam, I would have spent the treasure of the Kabah in the way of Allah and would have constructed its door just on the level of the ground and would have encompassed in it the space of Hijr”. [2]

This hadith provides evidence for the principles of Islamic rulings. One of these principles is that when beneficial matters conflict or when a beneficial matter conflicts with a harmful matter, and it is not possible to both pursue what is beneficial and abandon the harm, then the most important matter should be prioritised. The Prophet, peace and blessings of Allah be upon him, informed us that although demolishing the Kabah and returning it to its foundations laid by Ibraaheem, peace be upon him, had a benefit, there was a greater harm associated with it. This harm was the fear of Fitnah among those who had recently accepted Islam due to their belief regarding the virtue of the Kabah, and any alteration to it would have been seen as a significant event. Therefore, the Prophet chose to leave the Kabah as it was. Among them (i.e. principles of the Islamic rulings) is the leader’s consideration of the well-being of his subjects and his caution in avoiding actions that may harm them in religious or worldly matters. However, this does not apply to matters related to the Shariah, such as collecting Zakat, implementing punishments, and similar matters. Among them (i.e. principles of the Islamic rulings) is to foster unity among people, safeguarding them (from division and discord), and not engage in actions that would drive them away or repel them, as long as he does not abandon an affair of the Shariah, as mentioned earlier. [3]

Allah, The Exalted,  says:

وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ

And do not insult those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge. Thus, We have made fair-seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do. [Al-An’aam. 108]

Allah forbids the believers from an affair that is permissible; rather, (in and of itself or with regards to its basis), it is legislated (in the Shariah), and that is to revile the false deities of the polytheists – who have adopted idols and falsehood gods (for worship) besides Allah- which a believer reviles as act of worship to draw closer to Allah; however, since this revilement is a way for the polytheists to revile the Lord of the Worlds, whose Greatness must be freed from all defects, evils, revilement, and slander, Allah forbade cursing the (false) gods of the polytheists because they defend their (false) religion and are fanatical toward it. In this noble verse, there is evidence of the Shariah principle, which is that “means are considered based on the matters they achieve, and that the means that will lead to something forbidden are forbidden, even if they are permissible in origin”. [4]

Al-Allamah Rabee Bin Haadee al-Madkhali [may Allah preserve him] said:

Uthman [may Allah be pleased with him] was one of those who restrained the people from bloodshed the most as well as that of the people who violated his honour. Shaikh Al-Islaam Ibn Taymiyyah [may Allah have mercy upon him] said, “What is well known through successive numerous narrations is that Uthman [may Allah be pleased with him] was one of those who restrained the people from bloodshed the most, exercised patience the most regarding the affair of those who violated his honour and those who made a determined attempt to shed his blood, so they besieged him and endeavoured to kill him, and he knew their desire to kill him. The Muslims came to him from every place to help him and indicated to him to fight the besiegers, but he commanded them to refrain from fighting and commanded those who obeyed him not to fight. He said to his slaves, ‘Whoever restrains his hand is freed’. It was said to him, ‘Will you go to Makkah?’ He said, ‘I will not be amongst those who commit evil in the sacred house’. Then it was said to him, ‘Will you not go to Syria?’ He said, ‘I will not leave my place of Hijrah (i.e. Madinah)’. Then it was said to him, ‘Fight them’, he said, ‘I will not be the first in the Ummah of Muhammad [peace and blessings of Allah be upon him] to unleash the sword after the departure of Muhammad’. Uthman’s patience until he was murdered is one of his greatest virtues in the sight of Muslims”. [5]

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

“Upon realising that he would face death based on his observations of the events and signs, Uthman [may Allah be pleased with him] chose not to engage in fighting or self-defence to prevent conflict among the Muslims. He preferred to be killed rather than (initiating) fighting between Muslims”. [6]

When Mahmud Ibn Subuktikeen [may Allah have mercy upon him] whose army conquered India, wanted to break the biggest idol to which the Hindus travel from every region and spent enormous wealth to establish manifestations of polytheism, the Indians offered him a lot of money to leave the idol. Some of the Muslim rulers advised him to take the wealth and refrain from destroying the idol, but he said, “It is more beloved to me that it is said to me on the day of judgment “Where is Mahmud who broke the idol”, rather than, “Where is Mahmud who left the idol for the sake of what he received from this worldly wealth?” So, he broke the idol and found in it far more jewels, pearls, gold, and precious stones than what they offered him”. [7]

Al-Andalus (Spain), was conquered in the year 92 AH by the forces led by Tariq Bin Ziyad, a protégé of Musa Bin Nusayr, during the caliphate of Al Walid Bin Abdil Malik. Following the successful conquest, Tariq communicated with Musa Bin Nusayr to inform him of the event. However, Musa experienced a sense of jealousy regarding this significant achievement attributed to Tariq. He subsequently wrote to Al-Walid to report the conquest and cautioned Tariq, as the latter had entered Spain without prior authorisation. Musa instructed Tariq to refrain from advancing beyond his current position until they could meet. Musa then hastened with his army into Spain, accompanied by Habib Bin Abee Ubaidah Al-Fahriy. Upon their meeting, Tariq expressed, “I am indeed your protégé, and this conquest is yours.” [8]

[1] Sahih Al-Bukhari. Number 1586

[2] Sahih Muslim 1333]

[3] Paraphrased: Refer to the Arabic text below:
في هذا الحديث دليل القواعد من الأحكام، منها إذا تعارضت المصالح أو تعارضت مصلحة ومفسدة وتعذر الجمع بين فعل المصلحة وترك المفسدة بدىء بالأهم لأن النبي ﷺ أخبر أن نقض الكعبة وردها إلى ما كانت عليه من قواعد إبراهيم مصلحة ولكن تعارضه مفسدة أعظم منه وهي خوف فتنة بعض من أسلم قريباً وذلك لما كانوا يعتقدونه من فضل الكعبة فيرون تغييرها عظيماً فتركها ، ومنها فكر ولي الأمر في مصالح رعيته واجتنابه ما يخاف منه تولد ضرر عليهم في دين أو دنيا إلا الأمور الشرعية كأخذ الزكاة وإقامة الحدود ونحو ذلك، ومنها تألف قلوب الرعية وحسن
بانة حياطتهم وأن لا ينفروا ولا يتعرض لما يخاف تنفيرهم بسببه ما لم يكن فيه ترك أمر شرعي كما سبق

Sharh Saheeh Muslim By Imaam An-Nawawi. 9/75-76. Publiasher: Dar Kotub Ilmiyyah. 1st Ed 1421AH (2000)

[4] An Excerpt from “Tafseer As-Sadi”

[5]: An Excerpt from Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah. Page 296. Slightly paraphrased

[6] الطُّرُقُ الْحُكميَّة- page 30

[7] Al-Bidaayah Wan-Nihaayah 12/22-23

[8] An Excerpt from “Tarikh Al-Islam” 2/254-256

Emotional Challenges

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

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

Some emotional challenges mentioned by Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee that may have prevented al-Kawtharee from embracing the truth

To oppose desires – by way of action – for the sake of the truth is a manifest thing due to the obligation and difficulty it involves, and this can be viewed from different angles as follows:

A person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood. (This is) because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon  a path and its falsity is clarified for him, for he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.

It may be that clinging to falsehood gives him prestige, fame and a livelihood, thus, it becomes difficult for him to acknowledge this falsehood and thus all those benefits (i.e. the fame, prestige, livelihood etc) would disappear.

It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, thus, he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. Due to this, we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifests to them in their researches and studies, but it becomes difficult for them if it was others who clarified such mistakes.

When another person clarifies the truth for him, he sees that by acknowledging such truth it would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, thus, that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people.

An excerpt from ‘At-Tankil Bima Fee Tanid Al-Kawthariy Minal Batil’ 2/180-181 with the checking of Imam Albaanee, may Allah have mercy upon him.

A fierce hidden battle between desires and conscience

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

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

Imam Ash-Shawkaanee, may Allah have mercy upon him, stated:

We often see a man holding a belief that agrees with the truth, but when he speaks to someone who disagrees with him – one who inclines to something of the innovations in religious affairs, not to mention one of the people with leadership and one of those in possession of something of the worldly life, and not to mention one of the kings, he agrees with him, strengthen, supports and aids him against others. The least in such situations is that he would conceal what he believes is the truth, and despises – in presence of a person from whom neither is it possible to receive harm nor benefit from him – what has become clear to him is the right thing; so what about someone from whom harm and benefit is possible?! This – in reality – is from that which is tantamount to giving preference to the worldly things and the present worldly life over the religion and the Hereafter. If he pondered on what has happened to him, he would have known that his inclination to the desires of a man, two men, three or more – amongst those he compliments in that gathering, conceals the truth in order to be in agreement with them and in order to attract their affection, get hold of what they possess and escape from being alienated by them – is a shortcoming in (standing for the) truth and tantamount to exalting falsehood. Were it not that these people are greater in his sight than the Lord, he would not have inclined to their desires and abandon what he knows is that which Allah wants and demands from His servants. [1]

Imam Ash-Shawkaanee [may Allah have mercy upon him] said:

“One of the reasons that leads to the abandonment of fairness and thus distances one from the truth -leads to concealment of truth and not clarifying that which Allah has obligated – is love of high status and wealth. Both these affairs are a greater enemy to a person than two hunting wolves just as Allah’s Messenger described, because indeed that was the reason that led the people of the scripture to distort Allah’s Books and concealed that which came to them of clear proofs and guidance, such as what happened to the Jewish Rabis, and indeed Allah informed us about this in His Mighty Book and the Messenger (also) informed us about it in the authentic narrations”. [2]

Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him] stated about giving precedence to the truth:

Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allah [The Mighty and Majestic]- the fact that Allah is the Lord of the entire universe, Allah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the pious”. [Surah Az-Zuhkruf. Verses 31-35] [3]

[1] An Excerpt from Adab at-Talab Wa Muntahaa Al-Adab. Page 93. Slightly paraphrased]

[2] An Excerpt from Adab At-talab Wa Muntahaa al-Adaab. pages 94-95. slightly paraphrased]

[3] An Excerpt from Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee 11/309. Topic: at-Tankeel]

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [35 of 80]

Written by Abdullah Jallow on . Posted in Basics, 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.

When Allah enables a person to be steadfast upon the true religion, the true methodology ordained by Allah, and the sound creed, this is a blessing from Allah, thus a person should not be deceived by himself, become boastful, or arrogant; rather, he should humble himself before Allah – the Lord of all worlds- and thank Him for this; humble himself to Allah, that Allah – Glorified be He – safeguards his (adherence) to his religion, keep him away from pitfalls and deviation, and not to slacken.

فَلَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَسِرُون

None feels secure from the Plan of Allah except the people who are the losers. [Al-A’raf 99]

Therefore, we should beseech Him all the time that He makes our hearts steadfast.

Ath-Thabat Alaa As-Sunnah 6

The Victorious Group

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Purification of The Soul, Sahaabah, 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.

The Prophet, peace and blessings of Allah be upon him, said, “There will not cease to be a group amongst my Ummah upon the truth; neither will they be harmed by those who betray them nor those who oppose them until the command of Allah arrives [i.e. the day of judgement]”. [Al-Bukhari]

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

This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This Taa’ifah (Group) can be one group. If it adheres to the Qur’an and the Sunnah, it is the Taa’ifah Al-Mansoorah (The Victorious Group), even if it is only one. The Ummah will not lose this Sunni Group, this good group, and all praise be to Allah, until the command of Allaah comes to pass (i.e. the Day of Judgment]. “They will not be harmed by those who forsake them”. Amongst the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allah’s Grace upon His servants and that He will establish the truth for the one who aids the truth and call to it, even if evil is rife. There will be those who adhere to good, call to it and spread it amongst the people. Not all the Ummah will be misguided, rather, some will remain upon truth, but they might be strangers, as the Prophet, peace and blessings of Allah be upon him, said, “Islam began as a strange thing and it will return as a strange thing, and glad tidings to the strangers”. They asked, “Who are the strangers O Messenger of Allah?” He said, “They are those who will be upright when the people become corrupt”.. and in another version of this hadith “Those who rectify what the people have corrupted”. These are the strangers because the majority of the people oppose them, belittle, forsake and keep away from what they are upon, but this will not harm them. “They will never be harmed by those who forsake them nor by those who oppose them”. Allah will make them remain so that His Proofs remain amongst the creation until the end of time.

This group maybe in the East, the West, or the North etc…They are not in a specific place, but they are present. Whoever wants will find it. It is present and all praise is due to Allah. Alhamdulil laah, we – at present – are upon a correct methodology, upon a sound methodology; our methodology is that which the Qur’an and sunnah necessitate, our learning is based upon the Qur’an and the Sunnah. We study Tafsir, hadith and its explanation, the Aqeedah of the pious predecessors and that which they were upon. Alhamadulil laah at present we are upon a correct path, a sound methodology and straight path. We ask Allah to keep us firm upon it until we meet him, neither substituting nor changing it.

Paraphrased: https://youtu.be/5T4j_gPQMVc?si=3PI_CCDm7Twe_cKf

Islamic Awakening

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sahaabah, 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

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

All the praises and thanks be to Allah- the Lord of the worlds- and may peace and blessings be upon our Prophet Muhammad, his family and companions. To proceed: The Islamic Awakening did not originate in recent times; rather, it traces back to the moment Allah sent His Prophet, peace and blessings be upon him, with the message of Islam, and people entered it in crowds and groups. All praise be to Allah, good has persisted within the Ummah, as the Prophet stated, “There will always be a group among my Ummah that (remains) steadfast in the truth. They will not be harmed by those who abandon them or oppose them until Allah’s command uis established (i.e. the Day of Judgement). Despite the ongoing struggle between truth and falsehood, there have consistently been advocates for the truth and their supporters, adhering to the correct methodology. Throughout history, the Ummah has never been entirely dormant or misled to the extent that a faction could claim a distinct identity, such as “Islamic Awakening,” because this would imply that the entire Islamic World was misguided prior to their emergence. This contradicts the Prophet’s statement that “There will always be a group among my Ummah that remains manifest in the truth,” as well as his statement “My Ummah will never unite upon misguidance.”

Indeed, this (revival) is praiseworthy and safe from criticism when it is based on the methodology of the righteous callers and the pious predecessors, grounded in the Book of Allah, the Sunnah, and the path of the pious predecessors of this Ummah – free from associations that contradict the methodology of the pious predecessors. The primary objective should be to gain knowledge of the truth in order to act upon it and promote it, as well as to recognize falsehood to avoid it and caution others against it. This endeavor should not be motivated by a desire for leadership, dominance, insurrection against the main body of Muslims united behind a ruler, or disobedience to Muslim rulers. Such an approach does not align with the correct methodology of Dawah or that of the pious predecessors; instead, it is the methodology of the Khawaarij and the Mutazilah, groups that have strayed from the teachings of the Qur’an, the Sunnah, and the path of the early Muslims. These groups have been a source of shame in Islamic history and a detriment to the Ummah. We beseech Allah to guide the misguided Muslims towards the right path. [An Excerpt from “Al-Bayaan Li-akhtaa’i Badil Kuttaab pages: 29-30. Slightly paraphrased]

Visit:

https://www.kharijites.com/kj/

http://www.mutazilah.com/authors/Abu.Iyaad.cfm

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [34 of 80]

Written by Abdullah Jallow on . Posted in 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.

Good manners have profound outcomes, which is why Allah and His Messenger have commanded us to embody good manners. The Messenger, peace and blessings of Allah be upon him, used to demonstrated these good manners in his interactions with others—with his family at home, his companions, or his adversaries. Even when a Jewish man greeted Allah’s Messenger (with the words), “As-Saamu Alaykum – death be upon you,” he responded, “Wa Alaykum – And upon you.” Aa’isha, may Allah be pleased with her, said (to the Jewish man), “Wa Alaykumus Saam Wal lanah – Death be upon you and the curse of Allah.” The Messenger said, “O Aa’isha! Indeed, Allah is kind and gentle, and He loves kindness and gentleness.”Look (at how) the Jewish man was treated with kindness and gentleness?! If he sees this kindness and gentleness, it may urge him towards Islam, or at the very least these lofty manners could mitigate much of the evil of this person, thereby making you upright and your invitation to the Religion of Allah.

An Excerpt from Marhaban Yaa Taalibal Ilm page 88

A basic principle regarding worship

Written by Amjad Khan on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

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

Indeed, there has been much confusion in this subject matter, just as it is the case in the subject matter of halal and haram. A group of people make permissible some of the things that Allah has declared impermissible and others declare impermissible some of those things that Allah has made permissible. Likewise, some people innovate acts of worship that are not legislated by Allah, rather Allah, The Most High, prohibited them. The foundation of the religion of Islam is that the permissible things are those that Allah and His Messenger have made permissible, and the impermissible things are those that Allah and His Messenger have made impermissible. It is not allowed for anyone to leave the straight path that Allah sent His Messenger with.  Allah, The Most High, said:

وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُ‌ۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦ‌ۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّڪُمۡ تَتَّقُونَ

And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become pious]. [Al-An’am 153]

Abdullah Ibn Mas’ud, may Allah be pleased with him, reported: The Prophet, peace and blessings of Allah be upon him, drew a line for us and said: “This is Allah’s Straight Path”. Then he drew lines to its right and left and then said: “These are other paths. Upon every one of them there is a devil calling towards it”. Then he recited: 

وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُ‌ۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦ‌

Indeed, this is My Straight Path, so follow it. And do not follow other paths; they will separate you from His Path. [Al-Musnad 4437]

Indeed, Allah mentioned – in Surah Al-An’aam, Surah Al-A’raaf and other them – those deeds due to which the idol worshipers were rebuked when they declared impermissible the things that Allah did not declare impermissible, such as the Baahirah [i.e. a she-camel whose milk was spared for the idols and nobody was allowed to milk it] and the Sa’ibah [i.e. a she-camel let loose for free pasture for their false gods, e.g. idols, etc., and nothing was allowed to be carried on it]. They declared permissible those things that Allah declared impermissible, such as the killing of their children, and they instituted a religion that Allah did not allow. Allah, The Most High, said:

أَمۡ لَهُمۡ شُرَڪَـٰٓؤُاْ شَرَعُواْ لَهُم مِّنَ ٱلدِّينِ مَا لَمۡ يَأۡذَنۢ بِهِ ٱللَّهُ‌ۚ

Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed.” [42:21]

There were impermissible deeds they established as acts of worship, such as shirk, and lewd behaviour, such as Tawaf around the Kabah, whilst naked.

The acts of worship through which a person seeks to get close to Allah are those that are beloved and pleasing to Allah and His Messenger- whether obligatory or recommended – as reported in Sahih [Al-Bukhari] that Prophet, peace and blessings of Allah be upon him, said: Allah, The Blessed and Exalted, said: “The most beloved things which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawaafil (praying or doing extra deeds besides what is obligatory) till I love him, then I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My Protection (Refuge), I will protect him”.[a]

It is well known regarding the prayer that it can either be obligatory, such as the five daily prayers, or optional such as the Qiyaamul Layl [i.e. Tahajjud prayer].

Also regarding fasting, it can either be obligatory, such as fasting in the month of Ramadan, or it can be optional such as fasting three days every month. Also travelling to the Masjid Al-Haram [i.e. The kabah] is obligatory and travelling to the other two Masajid- Masjid of the Prophet and Masjid Al-Aqsaa- is recommended. Also, charity can be an obligation, or a recommendation such as the surplus beyond (what is) needed, as Allah [The Most High] said:

وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ

And they ask you what they ought to spend. Say: That which is beyond (what they need).

It has been reported in an authentic Hadih that the Prophet, peace and blessings of Allah be upon him, said: “O son of Adam! It is better for you if you spend (your) surplus (wealth), but if you withhold it, it is evil for you. And there is no blame (on you) if you withhold the surplus in accordance with a need, in order to spend on yourself and poor relatives. The upper hand (i.e. the one who spends) is better than the lower hand (i.e. the one who asks without a need as opposed to the self-sufficient one); and begin (charity) with your dependents”. [b]

Source: An Excerpt from ‘Al-Ibaadaat Ash-Shar’iyyah Wal-Farqu Baynahaa Wa Baynal Bid’ah page: 7-9

[a]: Regarding the statement: “And My slave keeps on coming closer to Me through performing Nawaafil (praying or doing extra deeds besides what is obligatory) till I love him, then I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks…”

This statement is understood to mean that when a person becomes a Wali (close friend) of Allah, The Mighty and Majestic, when the command of Allah is mentioned with regards to what Allah loves or hates, he protects his hearing from what Allah hates and lends an ear to what Allah loves. He does the same with regards to what he looks at, what he grips with his hand and where he walks to; or Allah guides him, thus he only looks at what Allah loves, listens to what Allah loves and walks towards what Allah loves. [Sharh Arba’een by Imaam Muhammad Bin Saaleh Al-Uthaymeen.. Pages 376-381 and Sharh Arba’een by Shaikh Salih Aala Shaikh pages 256-258] [Also see, Jaami’ul Ulum Wal-Hikam by Imaam Ibn Rajab pages 619-641 Daar Ibn Rajab 2002].

[b] Sahih Muslim Hadeeth No 1036 as well as ‘Sharh Saheeh Muslim Vol 7-8 pages 111-113]