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A Noteworthy Incident Involving Salih, His Father, Imam Ahmad, and Dawud Ibn Ali Al-Asbahani

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

أتى داود بن علي الأصبهاني إلى صالح بن أحمد بن حنبل وكان بينه وبين صالح بن أحمد حسن (يعني: علاقته به كانت حسنة) فكلم صالحا أن يتلطف له في

الاستئذان على أبيه.

فأتى صالح أباه أحمد بن حنبل) فقال له : رجل سألني أن يأتيك؟

قال: ما اسمه ؟

قال داود

قال : من أين؟

قال: من أهل أصبهان.

قال: أي شيء صناعته ؟

قال : وكان صالح يروغ عن تعريفه إياه. فما زال أبو عبد الله يفحص عنه حتى فطن.

فقال: هذا قد كتب إلي محمد بن يحيى النيسابوري في أمره انه زعم أن القرآن محدث فلا

يقربني.

قال : يا أبت ينتفي من هذا وينكره.

فقال أبو عبد الله (أحمد بن حنبل): محمد بن يحيى أصدق منه لا تأذن له في المصير إلي “.

Dawud Ibn Ali al-Isfahani approached Salih Ibn Ahmad Ibn Hanbal, with whom he had a good relationship. He requested Salih to kindly seek permission for him to visit his father. Salih then went to his father- (Imam Ahmad)- and said: “A man has asked me to come to you.” He (Imam Ahmad) said: “What is his name?” He (Salih) said: “Dawud”. He said: “Where is he from?” He (Salih) said: “He is from the people of Isfahan”. He said: “Has he done anything (i.e. involved in anything wrong)?” Salih hesitated, thus Abu Abdillah (Imam Ahmad) did not cease scrutinising until he realised (who this Dawud is). Then he said: “Muhammad Ibn Yahyah An-Naysaabooree wrote to me concerning the affair of this one (i.e. Dawud) that he claims that the Quran came into existence (created), [a] so he should not come near me (i.e. should not come to me).” Salih said: “O My father! He has disclaimed and rejected this (statement or claim)”. Abu Abdillah (Imam Ahmad) said: “Muhammad Ibn Yahya is more truthful than him; do not grant him permission to approach me”. [1] 

[a] https://www.salafisounds.com/the-quran-is-the-speech-of-allah-uncreated-and-a-refutation-of-the-opposers-foundations-of-the-sunnah-of-imam-ahmad-bin-hanbal-lesson-19-by-abu-khadeejah-abdul-wahid/

https://abukhadeejah.com/who-first-spoke-with-the-innovation-that-the-speech-of-allaah-is-created-their-isnaad/

[1] Tarikh Baghdad 8/374]

Would any of you love to have a garden with date-palms and vines…

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ لَهُ ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُ ۥ ذُرِّيَّةٌ۬ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ

Would any of you love to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Aayaat (proofs, evidences, verses) to you that you may give thought. [Al-Baqarah. 266]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said that Imam Al-Hasan Al-Basri, may Allah have mercy upon him, said: “By Allah! Very few amongst the people understand this parable. A very old man whose body is weak and his children are many would be very much in need of his garden. By Allaah! One of you would be more in need of his deeds when he is cut off from this worldly life [i.e. through death]”.

It has been reported in Sahih Al-Bukhari that one day Umar, may Allah be pleased with him, said to the companions, “What do you think about this verse [أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ – Would any of you love to have a garden]?” They replied, “Allah knows best”. Umar became angry and said, “Either say that you know or say that you do not know”. Then Ibn Abbas, may Allah be pleased with him and his father] said, ‘O chief of the believers! I have something in my mind to say about it’. Umar said, ‘O son of my brother! Say, and do not underestimate yourself’. Ibn Abbas said, “In this verse there has been put forward a parable for deeds”. Umar said, “What kind of deeds?” Ibn Abbas said, “For deeds”. Umar said, “This is an example for a wealthy man who does good deeds out of obedience to Allah and then Allah sends him Satan whereupon he commits sins till all his good deeds are lost”. (a)

This narration shows Ibn Abbas’s strong understanding and the precedence Umar gave him even when he was young. This hadeeth also shows a scholar motivating his student to speak in the presence of those older than him if he knows that the young one is worthy of it, in order to encourage him, broaden himself (in understanding) and make him desirous of knowledge. (b) “Umar stated that Allah sent this wealthy person a shaytan and he lost all his good deeds”.

Question: Why does this occur? Answer: It occurs based on Allah’s Perfect and Just Decree, as recompense for one’s wickedness (c); due to a hidden plot in one’s heart (d), due one turning away from guidance and behaving as if he does not know Allah’s guidance (e); turning away from Allah’s reminder, which he revealed to his Messenger, turning away from understanding it and pondering upon it, and that which Allah intends by way of it, so Allah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally (f); because none submits to Allaah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allaah will never abandon him. (g). Such a person was not compelled to go astray, rather he made a choice, but his choice is under the Will of Allaah. We do not know what was in the hearts of those who deviated, so Allah deviated their hearts; but we know – with absolute certainty – that Allah passes Just Judgments and He does not do injustice to anything; rather it is the people who wrong themselves. (h)

So Allah said: [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love]; This statement is more profound than a negation and prohibition, just as when you see someone committing a repugnant deed, so you say to him, “A sensible person would not do this! Would someone who fears Allah and the Hereafter do this?!”. [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love] is more profound [or intense] in showing one’s rejection than saying, “Would you want”, because love and wish in this situation is more repugnant and evil than just wanting.

[أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ – Would any of you love to have a garden with date-palms and vines]; These two [fruits] have been specifically mentioned because they are the most valuable and they contain more benefit, for indeed they are a source of food, nourishment, medicine, drink and fruitage – whether sweet or sour, and are eaten when moist or dry. Their benefits are numerous indeed. The people differ regarding which of the two is better and more beneficial. Some say the date palm and others say the vine, and each group provided proofs to establish their statement, and we have mentioned this in another place [i.e. in another book]. In summary: This affair differs based on different countries, for indeed Allaah made it a common affair in a way that one of them does not dismiss the authority of the other. The date palm – when in its most favourable land and place- is better and more beneficial than the vine in that place; and the vine – in its suitable land and habitat – is better than the date palm in there. And Allaah knows best.

The intent is that these two types of fruits are the noblest and the best of fruits, so a garden that has both of them would be the best of gardens. In addition to this, rivers flow under this garden, which makes it more perfect and greater in status. And in addition to this, there’s no absence of other types of fruits in this garden which one desires; rather there are all types of fruits therein; however most of its produce and its main purpose is for the date palm and vines. Allaah said: [ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ – and all kinds of fruits for him therein]. And similar to this statement is also the statement of Allaah: [وَٱضۡرِبۡ لَهُم مَّثَلاً۬ رَّجُلَيۡنِ جَعَلۡنَا لِأَحَدِهِمَا جَنَّتَيۡنِ مِنۡ أَعۡنَـٰبٍ۬ وَحَفَفۡنَـٰهُمَا بِنَخۡلٍ۬ وَجَعَلۡنَا بَيۡنَہُمَا زَرۡعً۬ا – And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields)]. [ كِلۡتَا ٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا وَلَمۡ تَظۡلِم مِّنۡهُ شَيۡـًٔ۬ا‌ۚ وَفَجَّرۡنَا خِلَـٰلَهُمَا نَہَرً۬ا – Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them]. [وَكَانَ لَهُ ۥ ثَمَرٌ۬ – And he had property (or fruit)… ][Surah Al-Kahf. Aayaat 32-34]

Then Allah said about this garden [i.e. the one mentioned in Baqarah 266]: [فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ – then it is struck with a fiery whirlwind, so that it is burnt]. Al-Kahf 42] [وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيہَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِہَا – So his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises].

Then Allaah said: [وَأَصَابَهُ ٱلۡكِبَرُ – while he is stricken with old age]. This shows his great need of this garden, and his heart’s attachment to it can be seen in various ways (as follows): Indeed, he has reached very old age and cannot earn or engage in trade, the son of Adam increases in eagerness for things when he gets older, he has children, so he is eager that his garden should remain because both him and his children are in need of it, his children are weak and they are a burden on him – neither do they benefit him with their strength nor their deeds, and he is responsible for their livelihood because they are weak and incapable [of doing anything]. This is the great extent to which his heart is attached to this garden and the great need him and his children have of it. So, when you truly perceive this situation and this need, then what will be the calamity if his garden is stricken by a fiery whirlwind and burns it. By Allaah! Indeed, Al-Hasan Al-Basri spoke the truth (when he said), “Very few amongst the people understand this parable”. And due to this, Allaah notified us regarding the greatness of this parable and prompted the hearts to reflect upon it due to their great need of it. Allah said: [كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ – Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought].

If a truly sensible person was to ponder upon this parable and took it as a guide for his heart, it would suffice and heal it. So, if a person was to perform deeds of obedience to Allah, but then followed it with that which nullified it due to disobedience to Allah, it would be like the fiery whirlwind that burnt the garden. [An Excerpt from Tareequl Hijratayn pages 456-458. Slightly paraphrased. Publisher Daar Ibn Rajab 2nd edition 1421AH (2001)]

The Balance Between Fear and Hope

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, stated: Imam Ahmad, may Allah have mercy upon him] said, “It is obligated on a person that his fear and hope are the same because if one of them is more than the other he is destroyed”. Amongst the scholars are those who say that if you desire to perform an act of obedience, you should have more hope that Allah will accept it, raise your status by way of it and strengthen you. And if you desire to commit an act of disobedience, you should have more fear so that you do not fall into it. And amongst the scholars are those who say that fear and hope should be based on the circumstances of a person; if one is in a state of poor health, he should have more hope because the Prophet, peace and blessings of Allah be upon him, said, “None of you should die except whilst having good thoughts about Allah”. This is because if one has overwhelming fear whilst he is in a state of poor health, it may lead him to despair of Allah’s Mercy. As for when one is in a state of good health, he should have more fear because a state of good health is a reason for corruption [i.e. it corrupts some people because they take it for granted and are ungrateful etc]. The best position – in my view – regarding this dangerous subject matter is that a person (approaches the affair) based on his circumstances and the position that is more precise is that a person should have more hope when he performs a good deed, and when he desires an evil deed, he should have more fear. [Sharh Hilyatil Taaluibal Ilm. Page 35-36]

[a] Sahih Al-Bukhari. 4538
[b] Fat’hul Bari Sharh Sahih Al-Bukhari. 8/254
[c] Tafsir As-Sadi, Surah Israa. 5
[d] Sharh Arba’een page 87-88. 1st edition. 1424 (2003)- Imam Muhammad Ibn Salih Al-Uthaymin)]
[e] Zaad Al-Maseer. Tafseer Surah Az-Zukhruf Averse 36
[f] Al-Jawaab Al-Kaafee 136-137
[g] Sharh Arba’een page 88. 1st edition. 1424 (2003)
[h] Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Al-Allamah Salih Aala Ash-Shaikh

Abdullah Ibn Mas’ud

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

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

One day, he, may Allah be pleased with him, came out and the people followed him, so he said to them, “Do you have a need?” They said, “No, but we want to walk together with you”. He said, “Go back, for indeed it is humiliation for the one following and a trial for the one followed”. (1)

He said to his companions:

”You observe fasting, perform prayer and Jihaad more than the companions of Muhammad, peace and blessings of Allah be upon him, yet they were better than you”. They said, “Why is that the case?” He said, “They practiced more abstinence from the worldly life and were more desirous of the hereafter”. (2)

Abu Khaythama narrated to us, (saying): Mu-aawiyyah Ibn Amr related to us that Zaa’idah related from Al-A’mash from Tameem Ibn Salamah from Abu Ubaydah from Abdullah (Ibn Mas”ud) who said: ”O people, learn; and whoever learns, then let him act.” (3)

Abu khaythama narrated to us, saying: Muhammad Ibn Khaazim related to us, saying: Al-Amash reported to us from Shaqeeq from Abdullaah (Ibn Mas’ood), who stated:”I swear by Allaah the one who gives a verdict to the people in everything they ask him is insane indeed.” Al-A’mash said: Al-Hakam said to me:”If I heard this hadeeth from you prior to this day, I would not have given a verdict in many of the affairs I issued a verdict.” (4)

Uthmaan Ibn Hadir Al-Azdee said: I entered upon Ibn Mas’ud, may Allah be pleased with him, and said to him: ”Advise me.” He said: ”Be upon steadfastness; follow and do not innovate. Follow the first tradition (i.e. the way of the salaf) and do not innovate.” (5)

He said: Whoever has knowledge, then let him speak with it. And whoever does not have knowledge, then let him say, “Allah knows best”, for indeed Allah said to His Prophet:

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

Say (O Muhammad): “No wage do I ask of you for this (the Qur’an), nor am I one of the Mutakallifun (those who pretend and fabricate things which do not exist). [Surah Saad. 86] (6)

(1) Az-Zuhd 195 by Imaam Ahmad

(2) Jaami-ul Uloom Wal-Hikam: page: 318

(3) Kitaab Al- Ilm by Abu Khaythama with the checking of Imam Albaanee page:7, narration number 4

(4) Kitaab Al-Ilm by Abu Khaythama with the checking of Imaam Al-Albaanee (rahimahullaah): page: 8. Narration Number: 10

(5) Quoted by Shaikh Jamaal Al-Fareehaan Al-Haarithee in Durar Al-Manthoor page 20, and the Shaikh referenced this statement of Ibn Mas’ood to As-Sunnah No:29 and Dhammul Kalaam Wa-Ahli, No:334]

(6) I’laam Al-Muwaqqi’een 2/185

The leader is a shield

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

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

Abu Hurairah, may Allah be pleased with him, said, “The Prophet, peace and blessings of Allah be upon him, said, “Verily, the leader is a shield behind whom they fight and he protects them. If he commands (people to) fear Allah, The Exalted, and justice, then he will have a reward. If he commands something else, then it will be against him'”. [S‌ah‌ih Muslim 1841]

“The leader is a shield”.  Imam An-Nawawi, may Allah have mercy upon him, said, he is like a shelter because he prevents the enemy from harming the Muslims, preventing the people from (harming) one another, protecting the Muslim nation and the people fearing his authority. “Behind whom they fight”, meaning, alongside him they fight against the disbelievers (i.e. those at war with his country), the rebels, the kharijites and all the perpetrators of corruption and oppression. (1)

Abdus Samad Bin Yazid Al-Baghdadi, may Allah have mercy upon him, said: I heard Al-Fudayl Bin Iyaadh, may Allah have mercy upon him, saying, “If I had a supplication that would be accepted, I would not make it except for the leader”. It was said to him, “O father of Ali! Why is that?” He said, “When I make it for myself, it would be only for me, but if I make it for the leader, the rectification of the leader would consequently result in the rectification of the people and the country”. It was said to him, “O father of Ali! How is that? Explain this to us”. He said, “As for the wellbeing of the land, if the people are safe from the ruler’s tyranny, they will develop abandoned areas and settle in the land. With regards to the rectification of the people, one observes the affair of a people among the ignoramuses and says, they have been distracted by the pursuit of livelihood instead of seeking what will benefit them, such as learning the Qur’an and other things. Thus, he gathers them together in a house – fifty in number, less or more, and says to a man, ‘You have what will make your affair upright and teach these people their religion’. Then you’ll see what Allah, The Mighty and Majestic, brings forth among them that would make the land righteous and that would return to them (i.e. they’ll receive its benefits). This would be the rectification of the people and the country”. Imam Ibn Al-Mubarak, may Allah have mercy upon him, kissed Imam Fudayl’s forehead and said, “O teacher of goodness! Who else would be able to (say or do) this better than you?!” (2)

May Allah protect and strengthen the rulers of Pakistan, and its citizens, as well as the Muslim rulers and citizens of all other Muslim countries Aameen.

(1) Sharh Sahih Muslim 12/193. Publisher, Daar Al-Kutub al-Ilmiyyah. 1st Edition 1421AH (2000)

(2) Hilyah Al-Awliya 8/91

Patience and Certainty Necessary During Challenging Times

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

Allah, The Exalted, said:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

So be patient. Indeed, the promise of Allah is true. And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Al-Rum. 60]

[فَٱصۡبِ– So be patient]- Meaning, obligatory is that which you have been commanded and in calling them to the (path of) Allah. Even if you see them turning away, this should not turn you away from the call. [إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ – Indeed, the promise of Allah is true]- Meaning, there is no doubt about that. This is from that which aids a person to exercise patience because when a servant (of Allah) knows that his deeds will not be in vain and will find full reward for it (in the afterlife), then what he faces of hardship will become trivial, and it will become much easy for him to bear every difficulty.

[وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – And let not those who have no certainty of faith, discourage you]- Meaning, their Iman is weak and their certainty is little, so, their forbearance becomes lacking as a result of that. Thus, beware out of fear of being discouraged by these people because unless you are not careful about their affair, they will discourage and lead you to not being firm in holding fast to the commands and prohibitions, and the soul may assist them in this affair – seeking to be similar and to be in agreement with them. [1]

Umar Ibn Al-Khattab, may Allah be pleased with him, said: “The best life we ​​have attained is through patience, and if patience was a man, he would have been an honourable (or a noble man)”. [2]

Ali Bin Abee Talib, may Allah be pleased with him, said: “Indeed, patience in relation to Iman is the same as the head to the body, thus, if the head is cut off, the body will perish”. Then he raised his voice and said, “Indeed, there is no (sound) Iman for the one who has no patience).” [3]

Ash-Sha’bee, may Allah have mercy upon him, reported that Shurayh [may Allah have mercy upon him] said, “Verily if I am afflicted by a calamity, I praise Allah four times. I praise (Allah) that it is not greater than what it was. I praise (Allah) as He blessed me with the patience to bear it. I praise (Allah) as He bestows on me (the ability) to remember what I hope for of reward, and I praise (Allah) for not placing this calamity in my religion”. [4]

Yahyah Bin Mu’adh, may Allah have mercy upon him, said, “Paradise is surrounded by hardships and you hate them, and Hellfire is surrounded by desires and you seek them, so you are nothing except like a severely ill patient. If your soul exercises patience with the reluctance to take medicine (and then take it), you gain wellness (wellbeing) through patience; but if your soul is anxious about what it faces (and thus you refrain from taking the medication), the illness with which it suffers will prolong”. [5]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: There are two (types) of strengths within the soul: the strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; so he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. And among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards [forbidden] images, but they do not exercise patience in commanding good and forbidding evil. [6]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [7]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [8]

[1]An Excerpt from Tafseer as-Sadi

[2]An Excerpt from “As-Sabr Wath-Thawaab Alayhi”. By Ibn Abee Ad-Dunyaa. page23

[3]An Excerpt from “As-Sabr Wath-Thawaab Alayhi”. page 124

[4]Siyar A’laam An-Nubulaa 4/105

[5]Sifatus Safwa 4/94

[6]An Excerpt from “Uddatus Saabireen”. page 37

[7]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

Islam and the Worldly Sciences – a gift to fellow primary and secondary school teachers

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Featured, Jahannam (Hell Fire), Jannah (Paradise), Literature, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Must Read, Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Refutations, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Islam_and_the_worldly_sciences_final

Islam and the Worldly Sciences – By Imam As-Sadi, may Allah have mercy upon him

We praise and thank Allah for guiding us to the noble Salafi Methodology and acquainting us with both contemporary and earlier scholars of the Ummah. Several years ago, we encountered this enlightening treatise in Arabic. As we explored its contents, we recognised its significant value as a vital reminder, particularly in our capacities as educators in primary and secondary education. This is especially relevant for those teaching physical, natural, and social sciences, as it helps us maintain a clear focus on the Islamic approach to worldly knowledge for ourselves and our students. It is essential that we approach these subjects with a clear intention that aligns our religious goals with worldly aspirations that are pleasing to our Creator. Acknowledging that Islam provides a structured framework for assessing the merits and drawbacks of worldly sciences, grounded in the principles of divine revelation, is crucial. We pray that this treatise serves as a source of reflection and inspiration for both ourselves and our collegues.

The author, Imam Abdur Rahman Bin Nasir As-Sadi, may Allah’s mercy be upon him, addressed various issues with precision in this valuable treatise, which also showcased several social issues during his era.

He began by establishing a robust foundation, affirming that the words, judgments, and decrees of the Creator are indisputable. He then demonstrated how contemporary scientific understanding harmonizes with Islamic principles, bolstering his claims with evidence drawn from divine revelation and citing essential tenets to enhance his discourse. Furthermore, he cautioned against the perils of ignorance, which could lead to unfounded assertions and proposals regarding this matter.

He gracefully continued the dialogue, presenting compelling evidence of the extraordinary traits of the universe. This encompassed the awe-inspiring signs present in the cosmos and its inhabitants, all of which underscore the Creator’s perfect Names and Attributes. He encouraged deep contemplation of creation, drawing parallels from daily experiences such as nourishment, the intricacies of the digestive system, and the brilliance of human intellect. Through these insights, he illustrated how such reflections prompt believers to ponder, in contrast to materialists who fail to grasp these marvels in manner pleasing to their Creator. Moreover, he elaborated on the stages of fetal development, the unique qualities of living beings, and their innate guidance towards realising their purposes. All these phenomena are designed to inspire humanity to recognise their Creator and to harness the wonders of the universe for their own benefit.

He elaborated on the essence of guidance, which is rooted in the Quran and the Sunnah, complemented by the proofs provided to the Messengers. This divine guidance serves as a steadfast compass for both religious and worldly matters, with Islam being the final path. Abandoning this path renders true success in this life and the hereafter elusive. The discussion then shifted to the themes of reflection and consultation. After contemplating the Creator’s guidance, the vastness of the universe, and the extraordinary gifts granted for the benefit of creation, individuals either pursue these blessings or seek counsel when uncertain about the potential advantages and disadvantages. This method is designed to ensure well-being in both religious and worldly affairs, as directed by Allah and His Messenger.

He then addressed the materialists and atheists, whose perspectives on the universe stray from the guidance of the Creator and the path laid out by the Messengers. Their denial of the Creator, His bounties, and the purpose of existence inevitably leads to turmoil, disorder, and trials in this life, along with ruin in the afterlife. Following the resolution of this issue and the adept clarification of certain misconceptions held by materialists, the Imam redirects attention to the significance of righteousness and reform. These principles are essential for fostering positive human relationships, as explicitly detailed in divine law. At the heart of this righteousness lies the highest purpose, rooted in the purity of Islamic Monotheism and adherence to the path of the Messenger, which together form the bedrock of genuine well-being and social harmony.

Furthermore, he cited verses from the Qur’an to illuminate some of the general and specific matters of welfare, addressing both religious and worldly matters, thereby illustrating that the Religion comprehensively encompasses all elements essential to human well-being. At this juncture, it became imperative to draw a clear line between those who reject this sacred path and the faithful adherents. He criticised those who seek to diminish the religion by branding it as outdated, while also shedding light on various societal challenges, including the rule of law, punitive measures, and the social framework as prescribed by divine guidance, juxtaposing these with the adverse effects of deviating from such principles. Moreover, he delved into the subject of intellectual freedom and the potential repercussions that may ensue when it lacks the direction of divine wisdom from the Creator, who alone possesses perfect knowledge into what is truly beneficial or harmful for humanity across all facets of existence.

As the treatise approached its conclusion, the Imam emphasised a detrimental perspective held by materialists: their rejection of Al-Qadaa Wal-Qadar and their attempt to sever the connection between cause and effect from the Will and decree of the Almighty Creator. By reflecting on the opening of the treatise, one can discern how the Imam articulated that everything stated by the Creator embodies absolute reality, truth, and flawless guidance. He also vividly illustrated the Creator’s all-encompassing Will, perfect knowledge, wisdom, and capability in all that He has fashioned. Thus, a clear link emerges between the initial discussion of the Creator’s omnipotent Will and the concluding topic of Al-Qadaa Wal-Qadar. The materialists’ denial of this fundamental truth equates to a rejection of the Creator, His Actions, His signs, His blessings, and His guidance. In this light, the Imam addresses both the harmful consequences of dismissing Al-Qadaa Wal-Qadar and some of the misconceptions that materialists hold regarding this mighty pillar of Iman.

As the materialists boast of their achievements in worldly matters without expressing gratitude to the Creator for His boundless bounties, the Imam underscored the essence of authentic progress, moral reform, and intellectual advancement. Finally, he made a clear distinction between those worthy of emulation and those who are not, while also drawing attention to the grave peril posed by knowledge associated with those who have turned away from the Creator. These individuals, enamored by their earthly triumphs, mock divine guidance and hinder humanity from the righteous path of Allah. It is indeed challenging to fully encapsulate this analysis; rather, it is up to the reader to form their own conclusions as they engage with this treatise and reflect upon its content. We beseech Allah to bestow upon us awakened hearts that yearn for goodness and to enhance this desire throughout our lives. Amin.

Lastly, to aid the reader, we have included titles in the translation to clearly delineate the various topics discussed by the Imam. The Arabic text, even without headings or subtitles, is inherently clear to the reader.

And Allah knows best

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

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

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

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

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

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

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

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

[1] Jami Bayan Al-Ilm 1/267

[2] Siyar 11/518

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[2] Kitaab Ash-Shukr 64 Ibn Abi Dunya

[3] Siyar A’lam An-Nubula 8/462

[4] Hilya Al-Awliya 7/274

[5] Hilya Al-Awliya 7/306

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

[7] Noor Alad-Darb: Number 250

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

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

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

Nawfil Ibn Maymun, may Allah have mercy upon him, said: Sa’eed Ibn Sulayman, may Allah have mercy upon him, came to Abdullah Ibn Muhammad Ibn Imran, may Allah have mercy upon him, as a witness (for someone or something), but Ibn Imran rejected his witness. Then when Sa’eed was appointed to give verdicts, Abdullah Ibn Muhammad Ibn Imran came to him as a witness, so he took his witness and examined it for an hour; then he raised his head and said, “The believer does not (seek) to satisfy his rage. O Ibn Deenaar! Approve his witness” . So, he approved it. (1)

Sufyan Bin Uyaynah, may Allah have mercy upon him, said: “If my morning is like that of the foolish and my night is like that of the ignorant, then what will I do with the knowledge I wrote down?” (2)

Al-Hasan Al-Basri, may Allah have mercy upon him, said: “When a man used to seek knowledge, it did not take long before (the effect) was seen on his eyesight, his fear of Allah, his tongue, his hands, his prayer and his abstinence from the lawful but unnecessary worldly things”. (3)

Ali Ibn Al-Husayn Bin Ali Bin Abee Talib, may Allah have mercy upon him, used to sit with Aslam, may Allah have mercy upon him, the freed slave of Umar, may Allah be pleased with him; thus, a man from Quraish said to him, “You leave Quraish and sit with a slave of the clan of Adiy?” He said: “Indeed a man sits where he benefits”. (4) (Footnote a)

Ali Ibn Al-Husayn Bin Ali Bin Abee Talib, may Allah have mercy upon him, said: “A man does not say something good about another man which he has no knowledge of, except that he will soon say something evil about him which he has no knowledge of”. (5)

Imam Hammad Bin Zayd, may Allah have mercy upon him, said: I said to Ayyoub As-Sakhtiyaanee, may Allah have mercy upon him, “Is there more knowledge today or in the past?” He said: “There is more speech today and more knowledge in the past”. (6)

————————————–

Footnote a: I have met the Mashayikh – https://salafidawahmanchester.com/2025/02/17/i-have-met-the-mashayikh/

(1) Tarikh Baghdad: 9/66

(2) Akhlaq Al-Ulamaa’ by Imam Al-Aajurree. Page: 44

(3) Reported by Imaam Daarimi 385

(4) At-Tabaqaat Al-Kubra 5/111

(5) Tarikh Dimashq 44/179

(6) Al-Fawaa-id page 104