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[2] Tale-carrying is a major sin, but reporting plotters is praiseworthy

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

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

Imam at-Tabari narrated in his Tafseer from Ibn Umar, Muhammad Bin Kab, Zaid Bin Aslam and Qataadah that a man (i.e. hypocrite) said during the battle of Tabuk: “Neither have we seen the likes of these Qur’an reciters of ours who love food more than all of us nor the worst liars among us and the most cowardly at the time of battle?!” [i.e. they were referring to the Messenger and his companions]. So, Awf Bin Malik said to him, “You have lied, but rather you are a hypocrite. I’ll certainly inform Allaah’s Messenger [peace and blessings of Allah be upon him] (about this speech of yours)”. Then Awf went to Allaah’s Messenger to inform him and thus found that the Qur’an (i.e. the revelation) preceded him (i.e. the Prophet had already been informed via the revelation). Then that man came hanging onto the girth of the she-camel of Allaah’s Messenger, stumbling over the stones and saying: “We were only talking idly and joking”, so Allaah’s Messenger said, “Was it at Allah, and His Signs and His Messenger that you were mocking?” [Surah At-Tawbah. Aayah 65]

Al-Allaamah Sulaymaan Bin Abdillah Bin Muhammad Bin Abdil Wahhaab stated regarding (Awf’s) statement: “I’ll certainly inform Allaah’s Messenger [peace and blessings of Allah be upon him] (about this speech of yours)”: In this and what is similar neither (contains) backbiting nor tale-carrying, but rather it is an act of sincere devotion to Allaah and sincere (belief in Allaah’s Messenger and adherence to his path), therefore, a differentiation must be made between backbiting and tale-carrying, and between sincere devotion to Allaah and (sincere belief Allaah’s Messenger and adherence to his path). So, mentioning the actions of the wicked sinners to those in charge of the affairs, in order to deter them (from evil) and establish the rulings of the Sharee’ah on them, is (considered) enjoining good and forbidding evil, and not (considered) backbiting and tale-carrying. [Tayseer Al-Azeez Al-Hameed. page 540]

Al-Allaamah Abdur Rahmaan Bin Qaasim stated: “This deed and what is similar to it is (considered) sincere devotion to Allaah and (sincere belief in Allaah’s Messenger and adherence to his path), and it is not (considered) tale-carrying at all. To mention the actions of the wicked sinners to those in charge of the affairs so that they deter them (from evil) is (considered) enjoining good and forbidding evil, and it is not backbiting and tale-carrying”. [Haashiyah Alaa Kitaab at-Tawheed 322] [Paraphrased and Abridged]

روى الطبري في تفسيره عن ابن عمر، ومحمد بن كعب، وزيد بن أسلم، وقتادة، دخل حديث بعضهم في بعض: (أنه قال رجل في غزوة تبوك: ما رأينا مثل قرائنا هؤلاء أرغب بطونًا، ولا أكذب ألسنًا، ولا أجبن عند اللقاء -يعني: رسول الله صلى الله عليه وسلم وأصحابه القراء-. فقال له عوف بن مالك: كذبت، ولكنك منافق، لأخبرن رسول الله -صلى الله عليه وسلم-. فذهب عوف إلى رسول الله -صلى الله عليه وسلم- ليخبره فوجد القرآن قد سبقه، فجاء ذلك الرجل إلى رسول الله -صلى الله عليه وسلم- وقد ارتحل وركب ناقته، فقال: يا رسول الله؛ إنما كنا نخوض ونلعب ونتحدث حديث الركب نقطع به عنا الطريق. قال ابن عمر: كأني أنظر إليه متعلقًا بنسعة ناقة رسول الله -صلى الله عليه وسلم- وإن الحجارة لتنكب رجليه وهو يقول: إنما كنا نخوض ونلعب. فيقول له رسول الله -صلى الله عليه وسلم-: {أبالله وآياته ورسوله كنتم تستهزئون ما يلتفت إليه وما يزيد عليه}).
قال العلامة سليمان بن عبد الله بن محمد بن عبد الوهاب -رحمه الله تعالى- [توفي 1233هــ] في “تيسير العزيز الحميد” (ص٥٤٠): (قوله: “لأخبرن رسول الله صلى الله عليه وسلم”، فيه أن هذا وما أشبهه لا يكون غيبة ولا نميمة، بل هو من النصح لله ورسوله، فينبغي الفرق بين الغيبة والنميمة، وبين النصيحة لله ورسوله، فذكر أفعال المنافقين والفساق لولاة الأمور ليزجروهم ويقيموا عليهم أحكام الشريعة ليس من الغيبة والنميمة).
وقال العلامة عبد الرحمن بن قاسم -رحمه الله تعالى- [توفي سنة 1393 هــ] في “حاشيته على كتاب التوحيد” (ص٣٢٢) : (هذا ونحوه من النصيحة لله ورسوله -صلى الله عليه وسلم-، وليس من النميمة في شيء، فذكر أفعال الفساق لولاة الأمور ليردعوهم، من الأمر بالمعروف والنهي عن المنكر، لا من الغيبة والنميمة).

This Faa’idah was shared by one of our Salafi teachers in London (may Allaah preserve him and all his brothers amongst the teachers) Aameen.

[1] Tale-carrying is a major sin, but reporting and exposing a harmful secret plotter is praiseworthy

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] stated: And the worst (of the tale-carriers) is that one who hastens to destroy the relationship between the students of knowledge and the callers to Islam, split the Jamaa’ah of the Muslims and incite hatred between them. The one who does this is a Nammaam (a tale-carrier). Indeed, Allaah [The Most High] forbade (us) from following and believing such a person even if he swears by Allaah, as Allaah said:

وَلَا تُطِعۡ كُلَّ حَلَّافٍ۬ مَّهِينٍ
هَمَّازٍ۬ مَّشَّآءِۭ بِنَمِيمٍ۬

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies.

The Prophet [peace and blessings of Allaah be upon him] said: “The tale-carrier will not enter paradise”. Wars may occur due to the Tale Carrier, the Muslims may split and show enmity to one another due to the Tale Carrier, neighbours may boycott one another and one’s household may show enmity to one another and split due to a tale-carrier. Therefore, we must fear Allaah [The Mighty and Majestic] and be mindful of the tale-carrier. (1)

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: This is a threat against the tale carrier. If he is a person upon Tawheed, it is hoped that he will enter paradise, but it is feared that this sin [i.e. tale carrying] will prevent him from entry into paradise for some time and enters him into the hell fire for some time, just as it is case with all other sinners. The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allaah- if Allaah wishes, He will either punish them or forgive them straight away, or He enters them into hell for some time and paradise thereafter, just as Allaah said: [ إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah An-Nisaa’ Aayah 48] (2)

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

Al-Allaamah Zayd Bin Haadi Al-Mad’khali [may Allaah have mercy upon him] said, “The subject matter of this hadeeth is about the dangerous (consequences) of tale-carrying in this Dunyaa and in the Aaakhirah. Indeed, the Prophet [peace and blessings of Allaah be upon him] called it Ad’hu, and the meaning of Ad’hu is to transmit speech from some people to another people in order to corrupt their relationships. And in the hadeeth of Ibn Mas’ud [may allaah be pleased with him], it is explained to mean tale-carrying, and that is to transmit the statement of one person to another person, or from a group of people to another group, or from one country to another one, in order to cause corruption.

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

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

Therefore, what the opposite of this hadeeth (necessitates is that) it is obligatory to bring about reconciliation between the people due to the statement of Allaah[The Exalted]:

[لَّا خَيۡرَ فِى ڪَثِيرٍ۬ مِّن نَّجۡوَٮٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَـٰحِۭ بَيۡنَ ٱلنَّاسِ‌ۚ – There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma’ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind. [Surah An-Nisaa. Aayah 114]

However, there is an exception in this affair when it is carried out for the purpose of giving some sincere advice whose benefit cannot be reached nor can harm be repelled except by way of such speech. For example, you hear a person saying that he is lying in wait against your Muslim brother and wishes to kill him, take his wealth or violate his honour, or the like thereof, (whose evil consequences) you have clarified (for this perpetrator in order to stop him), but he refuses to accept your advice. Therefore, you go to the person who is unaware and informed him about it, so that he can take precautions. Therefore, speech based on this type of intention and goal is considered to be sincere advice and it is not tantamount to causing corruption, for indeed you are either going to repel harm or bring about a benefit which one cannot do without (except by way of this transmission). And Allaah knows best. (3)

[Ref 1: An Excerpt from ‘Atta-thab’but Fil-Akhbaar’ pages 34-36. slightly paraphrased]

[Ref 2: https://www.binbaz.org.sa/noor/2527

[Ref 3: At-ta’leeqaat Al-Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah’ 1/27-28]

“The barber made a mistake” or “The hair on my temples is thinner”

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

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

The Muslim Must Strive to Protect His Sense of Honour

Shaikh Saaleh Aala Ash-Shaikh [may Allaah preserve him] stated: “Al-Khawaarim Al-Muroo’ah (i.e. an act that violates a Muslim’s sense of honour) differs based on the place and era people are living in. For example, you find that some of the Ahlul Hadeeth censured such and such person because he once saw him eating in the market place and then said, ‘’Eating in the market place [يخرم المروءة – i.e. it violates one’s sense of honour or it is something unbefiting]- meaning: he is seen in the street -in the presence of the people- eating; or similar to eating in restaurants nowadays. This -in their view -was tantamount to Al-Khawaarim Al-Muroo’ah. However, nowadays (or in this era) the situation is different, for indeed a person may be in need of these things and it is not considered to be Al-Khawaarim Al-Muroo’ah. Therefore, Al-Khawaarim Al-Muroo’ah differs based on the era and place. So, if this deed (or affair) is not done by those regarded to be possessors of Muroo’ah [sense of honour], then whoever does so is censured and his deed is considered to be [خارما من خوارم المروءة – i.e. one of those deeds that violates one’s sense of honour], and the upright amongst the people are those who avoid the Al-Khawaarim Al-Muroo’ah”. (1)

So, the Shaikh says that what is regarded as sense of honour may change, but what we must bear in mind is that such a change cannot make permissible that which is impermissible, and vice versa; as well as the fact that even if this haircut (Qaza) has become a custom in society, then indeed, we are not allowed to follow forbidden customs. Read here: https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “It is obligated on every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation [to be judged], so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allaah and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] for judgement, so whatever Allaah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people”. (2)

Sometimes when some of the youth appear with a haircut that shows the skin on the temples, they either say that the barber made a mistake or that their hair on the temples is thinner. We often remind them that they should not be complacent whenever they visit the barbers, because barbers – except a few – either recommend haraam hairstyles or they co-operate with those who desire a haraam hairstyle, rather many of them shave or trim the beards of people. Therefore, make sure that the barber does not cut too much hair from the temples lest it leads to something blameworthy (Qaza). The Messenger [peace and blessings of Allaah be upon him] said, “That which is lawful is clear and that which is unlawful is clear and between the two are ambiguous matters which many people do not know of. So whoever took caution regarding the ambiguous matters has absolved himself regarding his religion and his honour. And whoever fell into the doubtful matters has fallen into the unlawful, just like the shepherd who grazes his flock around the sanctuary (of a king), all but grazing therein. Indeed, every king has a sanctuary (that cannot be violated) and indeed the sanctuary of Allāh is his prohibitions. Indeed, there is a morsel of flesh in the body which if it is sound the whole body is sound and which if itis corrupt the whole body is corrupt. Indeed, it is the heart.” (3)

Therefore, do not allow the barber – whilst cutting your hair – to be like the shepherd that grazes his flock around the sanctuary (of a king) until he trespasses. If your hair is thin on the temples, then made sure that the barber does not take too much hair from it until your skin is shown. You must protect your pristine Muslim identity because that is what gives you honour in reality. Read: Muslim Identity, the Honour that Islam Brings and the Danger of Blindly Following Non-Muslim Cultures that Clash with Islam and the Sunnah: https://abukhadeejah.com/muslim-identity-honour-that-islam-brings-danger-of-following-non-muslim-culture/

Finally, as for the statement that Qaza falls into the subject matter of etiquettes and therefore its initial ruling is not Tahreem (i.e. something forbidden), this has already been addressed on this link:

A Precise Affair Regarding The Statement “Prohibitions Related to Etiquettes Takes The Ruling of Karaahah”

We ask Allaah to overlook our shortcomings and guide us to everything that is praiseworthy Aameen.

Ref 1: https://salafidawahmanchester.com/2019/02/11/a-precise-principle-related-to-khawaarim-al-murooah-i-e-behaviour-or-conduct-that-is-tantamount-to-violating-ones-sense-of-honour/

Ref 2: Majmoo Al-Fataawaa 6/510

Ref 3: https://www.nawawis40hadith.com/nw/hadith/6/the-doubtful-matters By Shaikh Abu Iyaad

Some Reasons Behind Increase In Reward On Deeds and The Heavy Weight of Ahlus Sunnah’s Deeds

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Some Reasons Behind Increase In Reward On Deeds, Why Ahlus Sunnah’s Deeds Become Heavier Even if little and Ahlul Bidah’s Deeds Become Lighter Even If Numerous

Imaam As-Sadi [may Allaah have mercy upon him] was asked: What are the means and deeds by way of which reward is increased?

Answer: As for the increase of reward for a good deed to ten times the like thereof, this occurs in every righteous action, as Allaah [The Most High] said: [مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَا‌ۖ   – Whoever brings a good deed shall have ten times the like thereof to his credit]. [Surah Al-An’aam. Aayah 160]

As for an increase beyond this, it has its ways (and means). It can either be related to the performer of the deed (himself or herself) or the deed itself, or the time and the place [i.e., a specific time and place mentioned in the authentic Sharee’ah texts that reward for good deeds are increased in that time period or place].

One of the most important means of increasing (reward for good deeds) is when a person fulfils sincerity to Allaah and adheres to the path of the Messenger [peace and blessings of Allaah be upon him].  This (increase is received) when a deed is legislated [i.e., in the Sharee’ah and not innovated] and the person intends to please Allaah and hopes for His Reward- when this intention is firmly established as the drive and goal behind the deed – due to the person’s belief in Allaah, belief in the Messenger, (obedience) to the command of Allaah, seeking Allaah’s Countenance and Pleasure, just as it has been mentioned in a number of Aayaat and Ahaadeeth. Allaah [The Most High]: [إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ – Verily, Allah accepts only from those who are Al-Muttaqun] [Surah al-Maa’idah. Ayah 27] Meaning:  Those who fear Allaah whilst performing deeds with sincerity and adhering to the authentic path of the Messenger.

Also, the Messenger said, “Whoever fasts the month of Ramadhaan, his previous (minor) sins will be forgiven”. “And whoever stands (in the night prayer) during Ramadan out of faith and seeking reward (from Allaah), then all of his previous (minor) sins will be forgiven”. (1) and other texts besides these. And because of this, the apparent actions have more virtue over one another in the sight of Allaah due to the faith and sincerity in the hearts.

Also abandoning the forbidden desires of the soul is included amongst those righteous actions that have virtue over one another due to the different levels of sincerity, if a (person) sincerely abandons them from the bottom of his heart and not out of other than sincerity. The story of the companions of the cave [i.e. in Surah Al-Kahf] is bears witness to this. (2)

Therefore, the means to increasing (reward) is the basis and foundation we have already mentioned, such as sound creed, a strong belief in Allaah and in His Attributes, a strong desire (to worship Allaah) and a fervent desire for goodness. That is because Ahlus Sunnah Wal Jamaa’ah -in truth – and those people of knowledge, who possess knowledge of the perfect and details of the Names and Attributes of Allaah and have a strong desire to meet Allaah (in the Afterlife), the reward for their deeds are greatly increased in a manner in which others who share the same religion can neither reach nor approach in the least. And this is why the pious predecessors used to say, “When Ahlus Sunnah are held back by their deeds [i.e. not having numerous deeds], they are supported by their sound creed”. (3)

Imaam Ibn Rajab [may Allaah have mercy upon him] said: The increase of reward (on a deed) is estimated in accordance with the perfection of a person’s Islaam and strength of sincerity in that action”. [4]

[1] Minor sins forgiven when one fasts the month of Ramadhaan, see article on this link: http://salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=6255

[2] An Excerpt from ‘Al-Fataawaa As-Sadiyyah. Page: 43. Slightly paraphrased]

[3] An Excerpt from ‘Al-Fatawaa As-Sadiyyah page 44 & Sharh Al-Asbaab Wal-A’maal Allatee Yudaa-afu Bihaa Ath-Thawaab page 59-65]

[4] Jaami Al-Uloom Wal-Hikam 2/316]

Mistakes of Sincere Ones Can Be a Trial!

Written by faizkara on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul.

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

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] spoke about this affair that the sincere ones fall into some mistake as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)! He (i.e. this sincere scholar) is excused; rather he is rewarded for his Ijtihaad and intention for good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the true evidences in Allaah’s Book and the Sunnah of His Messenger [peace and blessings of Allaah be upon him], he is not excused; rather he is upon a great danger. (1)

The Shaikh also stated regarding some of the obstacles in the presence of the one who is struggling to accept the truth: “It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so 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. And 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, and 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. To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one is in need of asking the scholars and benefiting from them, adhering to fear of Allaah, seeking the Tawfeeq of Allaah and guidance”. (2)

[Ref 1: Raf’ul Ish’tibaah. pages 152-153]

[Ref 2: An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah)]

Behaviour Expected – In The Masjid and Elsewhere – When Interacting With Our Contemporaries In Any Affair of Knowledge

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Seeking Knowledge, Worship - 'Ibaadah'.

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

Do I Have a Low Opinion of My Contemporary Just Because He Has Not Benefitted More Than Me In Affairs of Knowledge?!

The questioner [may Allaah bless him] asks Shaikh Saaleh Aala Ash-Shaikh [may Allaah preserve him]: “I have been seeking knowledge for a number of years, but despite this, neither have I consolidated the knowledge-based information (sought after) nor am I aware of the benefit (acquired from that). What do you advise me? May Allaah reward you”.

Answer: Do not say that you are not aware of a benefit because a student of knowledge is (considered to be engaged) in worship. The aim behind seeking knowledge is that the person receives Allaah’s [The Mighty and Majestic] Pleasure.

You all know about the man who went away to repent, so the angel of death came to him (i.e. took his soul); then the angels of mercy and the angels of punishment disputed about his affair- angels of mercy said, “He came along being repentant and remorseful in his heart in the presence of Allaah” but the angels of punishment said, “He has done no good at all”. Then another angel came in the form of a human being in order to decide between them and said, “Measure between the two lands” (i.e. to find out which of them he was closer to). They measured it and found him nearer to the land where he intended to go (i.e. the land of the pious people), so the angels of mercy took him. This repentant man was forgiven because his steps (towards repentance) were recorded for him; therefore the steps of a student of knowledge towards knowledge are an act of worship similar to the steps of the repentant migrator towards the land of goodness. Seeking knowledge is better for you than supererogatory prayer or some of the supererogatory acts of worship; therefore there has to be a truthful intention (behind it). Then the benefit will (be acquired) bit by bit. And the aim is not to become a scholar or a student of knowledge initially; rather the aim behind your seeking knowledge is to remove ignorance from yourself-worshiping Allaah [The Mighty and Majestic] with correct acts of worship and that your Aqeedah is sound, become submissive to Allaah, safeguarded from doubtful affairs that are made to resemble the truth and from seeking fame. Allaah (The Most High) said:

يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ
إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬

The Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)].

Allaah (The Mighty and Exalted) said: [إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ إِنَّا لَا نُضِيعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلاً – Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner].

If you never benefited except yourself and your family, then there is great good in this. (1)

 

Neither Belittle Nor Mock at Others Below You in Knowledge

Allaah [The Most High] said:
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ

And (remember) when Musa (Moses) said to his people: “Verily, Allah commands you that you slaughter a cow.” They said, “Do you make fun of us?” He said, “I take Allah’s Refuge from being among Al-Jahilun (the ignorants or the foolish). [2:67]

A Jaahil [ignorant one] is that one who speaks with a speech that contains no benefit and he mocks at the people. As for a sensible person, he sees that one of the most blameworthy traits -which is abhorred by [sound] religion and intellect- is to mock at someone who is a human being like himself. And if he has been favoured over another person, then this favour necessitates that he thanks Allaah and shows mercy to Allaah’s servants. Therefore, when Musa [alayhis-salaam] said this to them [i.e. I take Allaah’s Refuge from being among the ignorant], they knew that it [i.e. what he commanded them] was truth, so they said: [ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ -call upon your Lord for us that He may make plain to us what it is!(2:68)] (2)

Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] said, “Abdullaah Ibn Al-Mubaarak [may Allaah have mercy upon him] said, ‘Whoever belittles the scholars will ruin his religion; whoever belittles the rulers will ruin his worldly affairs and whoever belittles his brothers will ruin his sense of honour’. O my brothers! Therefore, let us behave in a good manner, especially the students of knowledge”. (2.1)

The Shaikh also said: This knowledge (of the Sharee’ah) was spread mostly through (praiseworthy) manners – through patience, forbearance, firm fulfilment of obligations and responsibilities, truthfulness, honourable behaviour, nobility, noble mindedness, fulfilling promises and what is similar to that. These manners became manifest to the people, so the hearts, ears and eyes of the nations accepted this guidance, which the companions of Muhammad carried”. (2.2)

The Shaikh also said: “Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez [may have mercy upon him], ‘How do you view the people?’ He said, ‘The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son’. Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and show mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son. (2.3)

 

Al-Allaamah Saaleh Aala Ash-Shaikh [may Allaah preserve him] gave some advice regarding the relationship expected between students of knowledge whilst in pursuit of knowledge

He said: There may be different people in attendance -some of them attend for knowledge, some of them attend as beginners, among them are those who attend to be in a sitting where Allaah is remembered and they listen (especially if it is after dawn or during time periods when supplications are answered), and among them are those who attend for a benefit, and are content with whatever they obtain. And that which is befitting in reality is that the students of knowledge should treat each other well, so the student teaches his brother – who is a beginner – the way to learn and gives him advice. This is why we should show mercy to one another in the lessons, and in all affairs of knowledge, and perhaps the reason scholars begin their texts with the advice to the seeker of knowledge to be merciful. This is why you find in Hadeeth Ijaazaat that the first hadith transmitted is “The merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth and the One in the heavens will have mercy upon you”. [Saheeh Sunan Tirmidhee 1924]

Question: Why do they learn the hadith, “The merciful will be shown mercy by the Most Merciful?” Answer: Know, may Allaah have mercy upon you, that it is one of the qualities of a seeker of knowledge – whom Allaah blesses and shows mercy – that he is merciful towards those around him, guides, teaches and aids them etc. If whilst in pursuit of knowledge you are merciful to the people – to colleagues and friends, and being present in cooperation and goodness, then receive glad tidings of Allaah’s Mercy and His true promise based on the statement of His Prophet [peace and blessings of Allaah be upon him], “The merciful will be shown mercy by the Most Merciful”. (3)

Finally, Al-Allaamah Muqbil Bin Haadi Al-Waadi’ee [may Allaah have mercy upon him] stated, “If a person fears being amazed with himself, then let him not compare himself with contemporaries, (rather) look at Haafidh Ibn Hajr or Al-Haafidh Ibn katheer, Shaikhul Islaam Ibn Taymiyyah and other than them amongst the Huffaaz”. (4)

Imaam Ash-Shaafi’ee [may Allaah have mercy upon him] said, “If self-amazement is concealed within your deeds, then recall the one whose pleasure you are seeking, which blessings you desire and which outcome you fear. The one who ponders upon this, his actions will become small in his presence”. (5)

Imaam Sufyaan Ath’Thawree [may Allaah have mercy upon him] said, “Beware of what corrupts your deeds, for indeed Riyaa is what corrupts your deeds. And if it is not Riyaa, then it may be you being amazed with yourself until it makes you think that you are more virtuous than your brother. It may be that you have not achieved deeds the likes of which he has achieved, and it may be that he has more ورع [apprehensive fear (see footnote a)] and righteous deeds than you. And if it is not self-amazement, then beware of loving the praise of the people-loving their praise so that they may honour you due to your deeds and see you as someone of nobility and high status in their hearts. Remembering death a lot is enough to make you have less concern for the things of the worldly life and make you have a fervent desire for the afterlife. A prolonged hope (for the things of this worldly life) is enough as a (means) to having little fear of (Allaah) and committing acts of disobedience, and the distress and regret on the Day of Judgment is enough for the one who knows but does not act”. (6)

Footnote a: ورع Wara (apprehensive fear): The translation of this tern as ‘Apprehensive fear’ was taken from one of Shaikh Amjad Rafiq’s articles.

[Ref 1: Source: الوصايا الجليّة للاستفادة من الدروس العلميّة للشيخ العلامة صالح آل الشيخ- Question 3. Page 24. slightly paraphrased]

[Ref 2: An Excerpt from Tayseer al-Kareem ar-Rahmaan Fee Tafseer Kalaam al-Mannaan]

[Ref 2.1: Marhaban Yaa Taalibal Ilm’ pages 123-124]

[Ref 2.2: An Excerpt from Marhaban Yaa Taalibal Ilm. page 86]

[Ref 2.3: An Excerpt from Marhaban Yaa Taalibal Ilm’ page 123]

[Ref 3: An Excerpt From (الوصايا الجلية للاستفادة من الدروس العلمية – pages 30-32. paraphrased]
https://salafidawahmanchester.com/2022/10/29/a-young-student-of-knowledge-studying-in-a-muslim-country-gave-us-an-important-reminder/

[Ref 4: Al-Bashaa-ir Fis-Samaa-i Al-Mubaashir’ page 14. with introduction by Shaikh Muhammad Bin Abdul-Wahhaab Al-Wassaabee (rahimahullaah)]

[Ref 5: Siyar A’laam Nubulaa: 10/42]

[Ref 6: Hilyatul Awliyaa 6/391]

The Obligation of Hijrah (Migration) to Daarul Islaam (A Muslim Country)

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

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

The Obligation of Hijrah to Daarul Islaam – by Imaam Abdul Azeez Bin Baaz and Al-Allaamah Ubaid al-Jaabiri

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] was asked: What is your advice to brothers and sisters who live in England and do not work, and receive financial aid from the government? Sometimes they get a job, but they do not inform the government. Is this work of theirs a right thing?

Answer: It is obligated on all Muslims residing in Daarul Kufr (1) to migrate to Bilaad Al-Islaamiyyah (2) – if they are able to do so – in which duties of Islam are established. If not able to do that, then (they migrate) to the countries that are lesser in evil, just as a group of the companions migrated – when commanded by the Prophet [peace and blessings of Allaah be upon him] – from Makkah to Abyssinia, because the land of Abyssinia at that time was lesser evil than the evil that befell the Muslims in Makkah before the conquest of Makkah. But, if they cannot, then they must fear Allaah in their place (of residence), beware of what Allah has forbidden them and fulfil what Allaah has enjoined upon them. And there is no sin on them in accepting help and assistance from the non-Muslim state if this does not result in abandoning an obligation or committing a prohibited act, (but) they are not entitled to take assistance except officially as decided by the state, and they are not allowed to lie to obtain it. And it is obligated on all of them to fear Allaah in everything, beware of what Allaah forbids, seek understanding in the Qur’an and Sunnah among themselves and ask the people of knowledge (i.e. the scholars) about what is difficult for them to understand (or regarding a difficult situation that requires a verdict) , even if by correspondence or by phone. May Allaah rectify the circumstances of all Muslims, preserve their religion for them, grant them understanding in it, and protect them from the evil of themselves and the evil of their enemies, for indeed He is magnanimous and generous. [Majmoo Fataawaa Wa Maqaalaat Ash-Shaikh Ibn Baaz 28/238]

Al-Allaamah Ubaid Bin Abdillaah Al-Jaabir [may Allaah have mercy upon him] stated: In the name Allaah and all praise is due to Allaah. May Allaah send His salaah and salaam upon our Prophet Muhammad and his family and all his companions. I say: The establishment of this affair is not excluded from that which the Book of our Lord and the Sunnah of our Prophet demonstrated; and [that which] the Imaams of Knowledge and the Religion [past and present follow(ed), pertaining to migration from the lands of kufr to the lands of Islaam, or from a kaafir land or to another kaafir land in which the Muslim’s Religion and honour is safe. In summary, the one who sits and accompanies me knows that of me. I say, and with Allaah is facilitation of Tawfeeq (i.e. guidance and the ability to act upon it):

Firstly: This Hijrah is from the legislated ordinances of Allaah and He has not abrogated it. He [sallal-laahu-alayhi-wasallam] said: “Hijrah will not cease to continue until repentance ceases to continue, and repentance will not cease to continue until the sun rises from the west”. So, it [hijrah] remains.

Secondly: What is apparent to me concerning Hijrah at present is of two examples [affairs]; [a] Obligation [b] Sunnah. The Obligatory Hijrah: If a person is in a kaafir land (being) put to trial in his religion and honour, and he is unable to establish that which Allaah has enjoined upon him pertaining to his Religion and worship of his Lord, then Hijrah is obligatory upon him on the basis of what has already been clarified; if he is able to make Hijrah, yes, then he migrates to a Muslim land and this is the Asl, or to a Kaafir land in which his Religion and honour is safe, just as the Prophet [peace and blessings of Allaah be upon him] commanded the Muslims to migrate to Habasha [Ethiopia] when the Quraish harmed them; and (he) mentioned that there was a king [in Habasha] who oppresses no one under his protection, or as he said: “(oppresses no one) next to him.” This is what I affirm and adhere to as [religion] to Allaah.

As for the recommended prescribed Hijrah: It is the Hijrah from the land of the disbelievers to the lands of Islaam in order to strengthen his religion, or to gain knowledge, or to earn lawful earnings in the land of Islaam. So when this is established- and if I did say on a day from the days about making hijrah to Birmingham unrestrictedly- then this is a slip [mistake] and I seek Allaah’s forgiveness from this if it was an upright transmission of the trustworthy people of Sunnah. This is the third point or affair.

The Fourth Point: Many amongst the people in Europe or in the Asian States in India or other than it ask; they are put to trial in their Religion by some of the innovators from the brelviyyah- the extremist soofees from the people of Wahdatul Wujood and other than them. So I say them [i.e. those put to trial]: Make Hijrah to Birmingham because Maktabatus Salafiyyah is there. Therefore, my answer to them is not that Birmingham is a land of Hijrah unrestrictedly, for Birmingham is from the cities of Britain and Britain is a Kaafir Land. I urge them to make Hijrah to where they will find the Maktabah, where they will affiliate with Maktabatus Salafiyyah over there [in Britain], and to participate in lessons and muhaadaraat within which are scholars of excellence, from them: Ash-Shaikh Abdullaah Bin Abdur Rahmaan Al-Ghudiyaan from the Committee of Major Scholars and Fatwah Committee of the Kingdom of Saudi Arabia. He delivered lessons to them and has died [rahimahullaah]. So the likes of this Maktbah is worthy of being affiliated to [for] the one who cannot find a place to seek shelter; especially if he has a desire to attain knowledge of the Sharee-ah, particularly in the affair of Aqeedah, the Sunnah and waging war against innovation and its people. This is what I mentioned and I affirm it. And I repeat: if I did establish [affirm] the opposite of that, then it is one of two affairs: [a] It is either a slip [mistake] from me or [b] a distortion [misrepresentation] of (my speech). And that which is from me, then indeed I seek the forgiveness of Allaah from it; and that which is a distortion [misrepresentation] of my speech and a forged saying on me, then I ask Allaah to set it aside between me and my adversaries on yaumul qiyaamah. [End of quote] http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12027

Footnotes 1 and 2: Daarul Islaam (or Bilaad Al-Islaamiyyah) is a country whose people are predominantly Muslims, even if the ruler is either a polytheist or does not ascribe to any religion. This land is a Muslim land and it is considered Daarul Islam. As for Daarul Kufr, it is a country whose people are predominantly disbelievers [in Allaah, or disbelievers in both Allaah and His final Messenger Muhammad (peace and blessings of Allaah be upon him)]. For further details listen here:

 

Let’s Not Be Preoccupied With Excess Food and Drink to The Extent That Maghrib Prayer Is Delayed Without a Need!

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

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

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] was asked: The female questioner says in the last question: “Is it Sunnah when breaking the fast, or breaking of the fast by the fasting person, to eat dates, drink water; then get up to pray Maghrib, then after that eat whatever food and drink he wants?”

Response: Yes; because this is the (deed) in which the two beneficial affairs can be combined together (i.e. break the fast as well as pray Maghrib without unnecessary delay); so he hasten to break the fast with what Allaah has made easy such as wet or dry dates, or water (see footnote a), then he goes to pray with the congregation so that he does not miss the congregational prayer; then he comes back and has dinner. There is no harm in this. However, if – for example – they are a group on a journey, they may eat and have dinner, then pray. If they delay the dinner and offer the prayer after they break their fast, there is no harm in that; but in cities and villages, a person eats what Allaah makes easy for one to break the fast with, then he goes to prayer so that he does not miss the congregational prayer. (1)

Footnote a: Abu Dharr [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal”. [Saheeh Al-Jaami 7224]

Abu Hurayrah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. (2)

“The religion will not cease to prevail”– Meaning, triumphant and lofty or manifest and clear; “as long as the people hasten to break the fast”– Meaning, they earnestly hasten to break the fast; “because the Jews and the Christians delay it” [i.e. those amongst them who deviated from the path of their Prophets]. At-Teebiy [may Allaah have mercy upon him] said, “In this is proof that upright establishment of the religion of pure Islamic monotheism is by way of opposing the enemies amongst the people of the scripture, and being in agreement with them ruins the religion”. [i.e. what they have innovated in the religion of the Prophets] (3)

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast, and it is for the purpose of opposing the Jews and Christians [i.e. those amongst them who deviated, innovated in religion and opposed their prophets]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allaah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. (4)

Sahl Ibn Sad [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “The people will not cease to be upon good as long as they hasten to break the fast”. (5)

Imaam An-Nawawi [may Allaah have mercy upon him] said, “In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. And what this means is that the affair of the Ummah will not ceased being consistent and that they will (remain upon) good if they preserve this Prophetic tradition. If they delay breaking the fast, then this is a sign of corruption”. (6)

They will not cease to be upon good if they do this by acting upon the Sunnah and limit themselves to its prescribed legislated boundaries, and not being over-stringent (through what their) intellects (suggest to them) and changing its principles. The people of the scripture [i.e. those amongst them who deviated] delayed breaking the fast until the stars appeared. (7)

Breaking the fast in the Masjid: Al-Allaamah Abdullaah Bin Humaid [may Allaah have mercy upon him] was asked: Is attendance at the Haram (in Makkah) and breaking the fast over there something desired in the Sunnah or not, for some people obligate that on themselves?

Answer: It is not Sunnah; rather some people break their fast at the Haram in order to be present for Maghrib Salaah. That is because they will miss the Maghrib Salaah if they were to break their fast at home. And it is not the case that breaking the fast at a Masjid has a distinguished virtue; rather it is for the purpose of attending the congregational prayer. So they (i.e. the people) break their fast over there in order to attend the congregational prayer and not miss it. As for merely breaking the fast, it contains the same reward whether the person does so in his house or at another place. They (i.e. the people) only choose it (i.e. the Masjid) because the Salaah is established over there, so that they can perform it at the Kabah and together with the Muslims as a group. This is the aim. (8)

Finally, let us pay attention to this advice of Imaam Abdul Azeez Bin Baaz so that we do not preoccupy ourselves with food and drink to the extent that the Maghrib prayer is delayed without a need, because indeed there is enough time to eat after the Maghrib prayer.

[Ref1:paraphrased https://binbaz.org.sa/fatwas/12020/%D9%83%D9%8A%D9%81%D9%8A%D8%A9-%D8%A7%D9%84%D8%AC%D9%85%D8%B9-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D8%A7%D9%81%D8%B7%D8%A7%D8%B1-%D9%88%D8%B5%D9%84%D8%A7%D8%A9-%D8%A7%D9%84%D9%85%D8%BA%D8%B1%D8%A8 ]

[Ref 2: Abu Dawud Number 2353. Hadeeth graded ‘Hasan’ by Imaam Al- Albaanee in Saheeh Abu Dawud. Publisher: Maktabah Al-M’aarif. 1st Edition]

[Ref 3: Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 3. Pages 343-344. slightly paraphrased. Publisher: Daarul Kutub Al-Ilmiyyah. 1st Edition 1419AH (1998)]

[Ref 4: Iqtidaa As-Siraat Al-Mustaqeem 1/209. slightly paraphrased]

[Ref 5: Saheeh Muslim 1098]

[Ref 6: Sharh Saheeh Muslim. Slightly paraphrased. Vol 7 pages 180-181. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)].

[Ref 7: Fat’hul Baaree Sharh Saheeh Al-Bukhaari Vol 4/ 253. Publisher: Daarus Salaam. 1st Edition 1421AH (2000)]

[Ref 8: Al-Fataawaa Wad-Duroos Fil Masjidil Haraam. pages 528-529]

Generosity In Ramadhaan Does Not Necessitate That We Become Wasteful

Written by Abdullah Jallow on . Posted in Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Fasting, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Worship - 'Ibaadah', Zakaat.

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

Allaah [The Most High] said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen (devils), and the Shaitan (Devil – Satan) is ever ungrateful to his Lord. [Surah Al-Israa. Aayaat 26-27]

Imaam As-Sa’di [may Allaah have mercy upon him] said, “Shaytaan does not call the person except to every blameworthy habit. So he calls him to miserliness and to refrain from spending, but when the person refuses to obey him, he calls him to overspending and extravagance; but Allaah calls to the most just and balance of affairs and He praises the person for that, as He [The One free from all imperfections] stated about His faithful slaves: [وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا – And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes)]”. [Surah Furqaan. Verse 67] (1)

Ibn Abbaas [may Allaah be pleased with him and his father] narrated: “The Prophet [peace and blessings of Allaah be upon him] was the most generous amongst the people, and he used to be more so in the month of Ramadaan when Jibreel visited him, and Jibreel used to meet him on every night of Ramadaan till the end of the month. The Prophet used to recite the Noble Qur’aan to Jibreel, and when Jibreel met him, he used to be more generous than the fair wind [sent by Allaah with glad tidings (rain) in readiness and haste to do charitable deeds]”. [Saheeh al-Bukhaari 1902]

Zain Ibnul Muneer [may Allaah have mercy upon him] said, “The intent behind the likeness (or comparison) between the Prophet’s [peace and blessings of Allaah be upon him] generosity and the fair wind, is that the wind is one of mercy which Allaah [The Exalted] sends and sends down rain that falls everywhere- both on a dead land [i.e. falls on a dry land and revives it] as well as the land that is not dead; (likewise) the Prophet’s good conduct and benevolence benefits everyone – the poor, the wealthy and the one who has enough – more than the rain that falls [after the arrival of that] fair wind”. (2)

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “He [peace and blessings of Allaah be upon him] was the most generous amongst the people with regards to wealth and bestowing (things) to the people, and not that he was (only) generous after being asked. And in the final year (of his life), Jibreel met him twice and he finished the recitation of the (Qur’aan) twice. And from the benefits of (this hadeeth) is that: (a) it is more virtuous to study and recite the Qur’aan at night with the righteous people, the scholars and the good people. The Prophet recited (the Qur’aan to Jibreel) to receive that which Allaah has of reward [i.e. reward in the afterlife]. (b) Generosity in times (when people are in need) and in Ramadaan is something sought after [in the religion of Islaam]. (3)

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “The limits of Generosity are between two extremes; when one goes beyond its limits, it leads to extravagance and squander. And when a person is lacking in generosity, it leads to miserliness and tight-fistedness”. (4)

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said, “These squanderers who waste meat and food and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouth full of (food) and a scrap of bread. (Should) fear Allaah and to fear Him in their gatherings, and that they do not become the cause of Allaah’s blessings being stop”. (5)

An Important Affair Regarding Charity

Allaah [The Exalted] said: [قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ى‌ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬ – Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing]. [Surah Al-Baqarah. Aayah 263]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated: Allaah informed (us) that kind speech- which all hearts recognize and do not reject; and forgiveness, which is to pardon the one who treated you badly-, are better than charity that is followed by harm. Kind speech is good treatment and charity through speech; and forgiveness is good treatment by way of refraining from retaliation and holding someone responsible. These are two types of good treatments. As for charity followed by harm, it is a good deed that is followed by its nullifier, and there is no doubt that two good deeds are better than a good dead that is nullified. This also includes the forgiveness shown by the person when he encounters some harm and harsh behaviour from the one who he could not fulfil his request; therefore, showing forgiveness to him would be better than giving him charity and then harming him. Speaking kindly to him, refraining [from retaliation] and forgiving him is better for you than giving him charity and then harming him. Then Allaah [The Most High] ended this Aayah with the mention of two of His Attributes which are suitable for mention in this affair, saying: [وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬- and He is Most-Forbearing]. Indeed, Allaah is not in need of you and nothing [from the benefits of] your charity reaches him, rather all the abundant good in this charity and its benefits returns to you and not to Allaah [Glorified and Exalted be He]. Therefore, how can one flaunt by way of his spending and causes harm whilst Allaah is completely not in need of it and everything else besides it. In addition to this, Allaah is forbearing because He does not hasten punishment against the one who flaunts. Allaah is completely free from need in every way and He is the One described as One with forbearance, the one who overlooks and forgives, alongside the fact that He bestows His vast [limitless] favours and ample [limitless] gifts; then how can one of you harm another person by flaunting and offending, even though what you give is little, and you are weak and poor [in the sight of Allaah]. Then Allaah said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُ ۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ فَمَثَلُهُ ۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٌ۬ فَأَصَابَهُ ۥ وَابِلٌ۬ فَتَرَڪَهُ ۥ صَلۡدً۬ا‌ۖ لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ مِّمَّا ڪَسَبُواْ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. [Al-Baqarah 264].

This verse necessitates that flaunting and harm nullifies the reward in charity, and it is also proof that good deeds can be nullified by evil deeds”. (6)

Allaah [The Exalted] said:

وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتً۬ا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ أَصَابَهَا وَابِلٌ۬ فَـَٔاتَتۡ أُڪُلَهَا ضِعۡفَيۡنِ فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ

And the likeness of those who spend their wealth seeking Allah’s Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do.

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: This parable is the basis of the spending that is based on sincerity and truthfulness, for indeed seeking the Pleasure of Allaah is sincerity itself, and being certain in oneself is truthfulness. Indeed, the spender is faced with two [corrupt] affairs and if he is saved from them, he will be similar to what has been mentioned in this Aayah. Firstly is seeking praise or commendation, or [spending due] to one of his worldly ambitions, and this is the state of affairs of most those who spend. The second affair is the weakness, swaying and doubt in his soul as to whether he should [spend] or not. So, [the first corrupt affair] prevents one from seeking the Pleasure of Allaah and the second prevents him from being certain about spending, because indeed being certain is that the soul is given the courage, strengthened and pushed to spend, and this is its truthfulness. As for seeking the Pleasure of Allaah, this is sincerity. When it is the case that the basis of spending to seek the Pleasure of Allaah and being certain about it is likened to a garden- the garden with numerous trees and is situated on an elevated place, then indeed it is the garden that is more perfect than the garden that is situated at a very low place. That is because when a garden is elevated, [exposed] to the air, exposed to the sun when it is rising and after it has risen, as well as at the time of its setting, then its fruits become more mature, wholesome, better and more numerous, because fruits increase in their good quality and good health [when more exposed] to the air and sun, as opposed to fruits that are grown under the shade. When it is the case that nothing is feared for a garden that is situated in an elevated place, except insufficient water, therefore Allaah said, [أَصَابَهَا وَابِلٌ۬ – heavy rain falls on it], and thus its fruits are brought forth and it produces the blessings [decreed by Allaah]. So, it brings forth its fruit twice as much as that of others, or twice as much due to the heavy rain. This is similar to the situation of those who are foremost in spending.

Then Allaah said: [فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬ – And if it does not receive heavy rain, light rain suffices it]. This is inferior to that of the heavy rain; but it is enough for the garden because of the [suitability and fertility] of its hotbed and the good manner in which it was planted, therefore it is enough to bring forth its benefit by way of the light rain. This is similar to the case of the pious people- those upon the second level of spending and they are of different stations in the sight of Allaah.

The people [whose spending is likened to the garden that received the heavy rain] are of a higher station – those who spend their wealth day and night, in secret and openly, and they give precedence to others over themselves, even though they are in need themselves. As for the people whose [spending is likened to the garden that received] the light rain, they are those upon a level in the middle. The likeness of these two groups and their deeds is that of a garden upon an elevated place, and their spending – a lot- is likened to a heavy rain and light rain. And just as one of the two types of rains necessitates that it will make the fruits of the garden [good and healthy] etc…likewise is their spending- whether a lot or small, after it is was based on seeking the Pleasure of Allaah and being certain in oneself regarding that. It [i.e. their spending] is pure in the sight of Allaah – increases and doubles. (7)

[Ref 1: An Excerpt from Tafseer as-Sadi]

[Ref 2: An Excerpt from Fat-hul Baari Sharh Saheeh Al-Bukhaari. Vol 4. Page 150. Hadeeth 1902. Publisher- Daarus Salaam 1421 (Year 2000). 1st Edition). Slightly paraphrased]

[Ref 3: An Excerpt from Al-Hulalul Ibreeziyyah Min Ta’liqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy. 2/121. Footnotes numbers: 1, 2 &3]

[Ref 4: Al-Fawaa’id page 207- 209]

[Ref 5: Source: An Excerpt From (Al-Bayaan Li-Akhtaa’i Ba’dil Kuttaab) Vol 2. page 27]

[Ref 6: An Excerpt from ‘Tareequl Hijratayn pages 452-453. Slightly paraphrased]

[Ref 7: An Excerpt from Tareequl Hijratayn. by Imaam Ibnul Qayyim (rahmahullaah). Pages 454-455. Slightly paraphrased]

The Mu’adh-dhin In Ramadhaan Is Trusted, But He Should Not Be Over-stringent

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Salafi Mosques & Centres, Worship - 'Ibaadah'.

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

The Mu’adh-dhin Is Relied Upon

Al-Allaamah Abdullah Bin Muhammad Bin Humaid [may Allaah nhave mercy upon him] was asked: “When does the one stops eating and drinking; is it whilst the Adhaan (of Fajr) is being called or after the Adhaan has been called?”

Answer: The Islamic legislation commands cessation of (eating and drinking) when fajr arrives (i.e. when a person is certain that Fajr has entered), whether before the Adhaan or after the Adhaan (i.e. whether he hears the Adhaan being called after he is already certain that fajr has entered or whether he heard it thereafter after already being certain that it has entered). That is because Allaah said: “And eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall.” [Surah Al-Baqara: Ayah: 187]

However, the common practice is that the Mu’adh-dhin does not call the Adhaan except when fajr arrives. So when it is the case that it has being legislated to (cease eating and drinking) when the Adhaan is called, then it is incumbent to stop and not eat. Therefore, stop eating when the Adhaan begins, because in the majority of cases the Mu’adh-dhin does not call the Adhaan except when fajr arrives, especially the Mu’adh-dhin of Masjid Al-haraam (i.e. the Kabah). (see footnote a) (1)

Calling The Adhaan Four or Five Minutes Before Fajr As a Precaution

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] stated: This precaution is not legislated and indeed the Prophet [peace and blessings of Allaah be upon him] said, “The over-stringent ones are destroyed”. (see footnote b) It is incorrect because if they take this precaution in relation to the fasting, they will commit a mistake or a misdeed. That is because many people get up and pray Fajr when they hear the Mu’adh-dhin. Therefore, the one who hears the A’dhaan of the Mu’adh-dhin before Fajr and starts praying might have prayed before the right time and prayer before its right time is incorrect. So in this regard, the Musalloon [performers of the prayer] have been wronged. Likewise, the Saa’imoon [i.e. those who intend to perform the fast on that day] are wronged because he [Mu’adh-dhin] prevents them from eating and drinking despite the fact that it is permissible [i.e. eating and drinking until the correct time of Fajr].  He commits an offence against the Saa’imoon because he prevents them from that which Allaah has made permissible for them, and he commits an offence against the performers of the prayer when they pray before the right time of Fajr and this is a nullifier of the prayer. Therefore, it is obligated on the Mu’adh-dhin to fear Allaah [The Mighty and Majestic] and follows- whilst aspiring to establish what is correct- that which the Book and Sunnah guides to. (2)

Footnote a: NB: Abu Huraira [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “When one of you hears the call to prayer while eating the pre-fasting meal and his vessel is in his hand, let him not put it down until he fulfills his needs from it”. [Sunan Abee Daawud 2350]

Footnote b: The Messenger said, ‘’The over-stringent ones are destroyed’’: Imaam Nawawi (rahimahullaah) said: ”The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood [prescribed legislated sharia boundaries] in their statements and actions.” [Source: Saheeh Muslim Hadeeth Number 2670 & Saheeh Muslim Bi-Sharh An-Nawawi Vol 16, Page 180 & page 220. Publisher Dar Al-Kotob Al-Ilmiyyah 1st ed 1421AH (Year 200)]

Also, we witness the extremism of those whose Ramadhaan time tables – in the name of precaution – compels the people to stop eating at the wrong time and thus deprive them of the opportunity to eat and drink to their satisfaction before the beginning of the fast. Therefore, follow the time tables of the Masaajid of Sunnah.

[Ref 1: Al-Fataawaa Wad-Duroos Fil-Masjid Al-Haraam. Pages 473-474]
[Ref 2: An Excerpt from ‘Majmoo Fataawaa. 19/295]