Scholars of Islam

(1) Whoever harms (others without right), Allah will harm him

Written by Abdullah Jallow on November 15, 2025. Posted in Articles, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

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

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

“Whoever harms (others), Allah will harm him, and whoever places hardship [shows opposition or enmity without right (1)], Allah will show hostility to him”.

“Whoever harms”, meaning, whoever brings about harm to a Muslim or a Mu’aahid, rather, even to a protected animal without right, “Allah will harm him”. Allah will send severe harm upon him—whether in this world, the Hereafter, or in one of them.

“And whoever causes hardship”, or brings about hardship without right, “Allah will place hardship on him” as recompense for what he has done, for indeed, Allah has forbidden His servants from harming or placing hardship on others, rather, he commanded the opposite of that. The best of people are those who are best toward others, and the most beloved of Allah’s servants are those who are most beneficial to His servants.” (2)

Flee From Mutual Rivalry and Banners of Spin Doctors

Written by Abdullah Jallow on November 12, 2025. Posted in Articles, Basics, Brotherhood, Contemporary Issues, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Allah’s Messenger, peace and blessings of Allah be upon him, said, “Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his Religion.” [1]

Imam Muhamad Ibn Saaleh Al-Uthaymeen, may Allah have mercy upon him, said, “Two hungry wolves let loose on a flock! Then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock, then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves for wealth or status will corrupt the religion. Because of this, it is obligated to a person that his intention is far removed from this- far removed from craving for wealth and status in the religion. We ask Allah to aid us to accomplish this”. [2]

The seeker of leadership – even through falsehood- is pleased with a statement that contains an exaltation of him, even if it is falsehood. He becomes angered by a statement that contains a rebuke against him, even if it is truth. The (true) believer is pleased with a statement of truth whether it is for or against him and he is angered by a statement of falsehood whether it is for or against him. This is because Allah, The Most High, loves truth, truthfulness and justice, and He hates lies and oppression. [3]

Imam Ibn Qudamah, may Allah have mercy upon him, said: “Envy usually occurs between contemporaries, peers, brothers, and cousins due to everyone’s competing aspirations, which causes strife and animosity. As a result, you will find that a scholar would envy another scholar but not a worshipper, a worshipper would envy another worshipper but not a scholar, a trader would envy another trader and a cobbler would envy another cobbler. The love of material things, which are limited for those who compete for them, is the root cause of this affair”. [4]

The Imam also stated:

As for the afterlife, there are no restrictions because the one who loves knowledge and awareness of Allah, knowledge, and awareness of Allah’s angels, Allah’s Prophets, and Allah’s Mighty Dominion over the heavens and the earth, will not envy others after becoming acquainted with these affairs because they are not restricted by one another; rather, one particular individual (upright) scholar is known by thousands of (upright) scholars, and they rejoice because of the understanding he possesses. This is why there is no envy among (upright) scholars since their goal is to gain knowledge and awareness of Allah [Glorified be He and free from all imperfections], which is a vast affair. Their goal is to attain a high status in the Sight of Allah, and that which Allah has kept in the afterlife is unlimited because Allah’s loftiest blessing is the pleasure of meeting Him, which cannot be prevented or restricted, nor can some competitors in the affair make it restricted for others; instead harmony is enhanced as the competitors increase; but if wealth and status become the scholars’ goal, they will envy one another.

The difference between knowledge and wealth is that wealth does not remain in the hands of a single person, whereas knowledge settles in the heart of a scholar and the heart of the one taught by the scholar while remaining in the heart of the scholar. As a result, whoever contemplates the Greatness of Allah and His Mighty Dominion [i.e. pondering upon what Allah has created and upon the divine revelation], it will become the greatest delight for him than any other blessing, because he cannot be prevented or restricted from doing so. He will not be envious of anyone because even if others were aware of what he is aware of, it would not diminish his pleasure in the affair. You do not find people overcrowded to view the beauty of the sky because it is vast and unrestricted.

Therefore, if you are merciful to yourself, then it is obligated that you seek the bliss in which there is no hindrance and pleasure that never ceases. And the only way to find this in the life of this world is to become familiar with knowledge and awareness of Allah and the magnificent essence of His Dominion (over everything). However, if your desire is weak and you do not yearn to acquaint yourself with the knowledge and awareness of Allah, you will not find or experience its pleasure. As a result, you’re not man enough because this is a man’s affair, and yearning for something occurs after experiencing it. The one who has not tasted will not know, the one who does not know will not yearn, the one who does not yearn will not seek, the one who does not seek will not find (anything), and the one who does not find (anything) will be among the deprived. [5]

Imam Muhammad Ibn Salih, may Allah have mercy upon them, said:

O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement. Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”. (6)

Stay out of it!

The goal is to leave this world free from Fitan!

We also 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).

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

O Allah! Rectify my religion for me: 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/

[1] Saheeh Sunan At-Tirmidhee 2376

[2] An Excerpt from at-Taleeq Alaa Siyaasah Shar’iyyah. pages 454-455

[3]Majmu Al-Fatawa. 10/600

[4] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-201

[5] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-20

[6] An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

Deeply Entrenched Profound Truthfulness and the Relentless Courage of Self-Scrutiny

Written by Abdullah Jallow on November 12, 2025. Posted in Aqeedah, Articles, Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Husayn Bin Abdir Rahmaan narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]

Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is not viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]

Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [5]

Read: https://abukhadeejah.com/chapter-36-concerning-riya-showing-off-ones-good-deeds-kitab-at-tawheed-ibn-abdul-wahhab/

[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Al-Qawl Al-Mufeed Alaa Kitaab At-Tawheed”. 1/162
[5] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55

[13] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on November 11, 2025. Posted in Articles, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

In The Name of Allah, The Most Merciful, The Bestower of Merc y.

Rajaa Ibn Haywah, may Allah have mercy upon him

He was an Imam and one considered a role model, a just minister, Abu Nasr al-Kindi al-Azdi- and it is also said, al-Filastini (the Palestinian) and a jurist among the prominent of the Tabi‘in. It is said that his grandfather, Jarwal ibn al-Ahnaf, was a companion (of the Prophet).

Rajaa narrated from Mu‘adh Ibn Jabal, Abu Ad-Darda, Ubadah ibn al-Samit, and a group (of other people). He transmitted from these and others through Mursal reports and other than them. He also narrated from Abdullah Ibn Amr, Mu’aawiyah, Abu Sa’eed al-Khudri, Jabir, Abu Umamah al-Bahaili, Mahmud Ibn al-Rabee, Umm Ad-Darda, Abd al-Malik Ibn Marwan, his father Haywah, Abu Idrees, and many others. He was narrated from by Mak’hool, Az-Zuhri, Qatadah, Abdul Malik Ibn ‘Umayr, Ibraaheem Ibn Abee Ablah, Ibn Awn, Humayd at-Taweel, Ash’ath ibn Abee Ash- Sha’tha, Muhammad ibn Ajlaan, Muhammad Ibn Jahadah, Urwah Ibn Ruwaym, Rajaa ibn Abee Salamah, Thawr ibn Yazeed, and others.

Ibn Sa’d said: “He (Rajaa) was trustworthy, knowledgeable, virtuous, and possessed a lot of knowledge.” An-Nasaa’ee and other than him said: “He was trustworthy.”

It was narrated from Rajaa that he said: “Whoever befriends only those who have no faults will have few friends. Whoever is not satisfied with his friend unless he is completely committed to him, his displeasure will last forever. And whoever rebukes his brothers for every mistake will have many enemies”.

Whenever Abdullah Ibn Awn mentioned someone he admired, he would mention Rajaa ibn Ḥaywah. Al-Aṣma’ee said: I heard Ibn Awn say, “I have seen three men, and I have not seen anyone similar to them: Muḥammad ibn Seereen in Iraq, Al-Qaasim Ibn Muḥammad in the Ḥijaaz, and Rajaa Ibn Ḥaywah in Shaam.”

Al-Ansari narrated from Ibn Awn, who said: Ibraaheem, Ash-Sha’bee, and Al-Hasan (Al-Basri) used to convey ḥadeeth by meaning, while al-Qaasim, Ibn Seereen, and Rajaa used to do so to the letter”.

Abdur-Raḥmān ibn Yazīd ibn Jābir said: Once we were with Rajāʾ ibn Ḥaywah, then we began reminding one another about showing gratitude for (Allah’s) blessings, so he said: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’. And behind us there was a man with a cloak over his head, who said: ‘Not even the Amīr al-Muʾminīn)?’ We said: ‘We said: ‘The Amīr al-Muʾminīn has not been mentioned (specifically) here, rather, we are speaking in general — about any person!’ He (Abdur Rahman) said: ‘Our attention was diverted from him, then Rajā turned to notice his presence but could not see him, so he said, ‘The one who was wearing the cloak came to you. If you are called to swear by Allah, swear by Allah (truthfully)’.

He (Abdur Rahman) said: ‘It was not long before a guard of his (i.e. the Amīr al-Muʾminīn) approached him’. He (the Amīr al-Muʾminīn) said: ‘O Rajā! The Amīr al-Muʾminīn is mentioned, and you did not defend him (or support him)?’ He (Rajā) said: ‘O Amīr al-Muʾminīn! What is the matter about?’ He said: ‘You mentioned showing gratitude for (Allah’s) blessings and said: ‘: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’ and it was said to you, ‘Not even the Amīr al-Muʾminīn?’ And you said: ‘Amīr al-Muʾminīn is just a man like others!’ Rajāʾ replied: ‘That did not happen'(i.e. you were not specified as the one intended regarding this discussion). He said, ‘By Allah'(i.e. you did not mean this?)

Rajāʾ said: ‘By Allah’. So, he (Amīr al-Muʾminīn) commanded that the man who transmitted the (rumour) be whipped seventy lashes. Then I exited and the man was covered in his own blood. Then he said: ‘You are Rajā ibn Ḥaywah and this happens because of you?!’ He (Rajā) said: ‘Seventy lashes on your back are better than (spilling) a believer’s blood’. Ibn Jābir said: ‘Thereafter, whenever Rajā sat in a gathering, he would say while looking around, ‘Beware of the man who wore the cloak'”.

Yaḥyah Ibn Ma’een said: “Rajaa Ibn Ḥaywah lived to witness (the era of) Mu’aawiyah, and he died at the beginning of the rule of Hishām.” Abu Ubayd and Khaleefah ibn Khayyaat said: “He died in the year 112 AH”.

Siyar A’lam An-Nubulaa 4/558-561

Drinking From the Masjid Water Cooler Before Tahiyyah al-Masjid

Written by Abdullah Jallow on November 9, 2025. Posted in Articles, Contemporary Issues, Methodology - 'Manhaj', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah'.

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

If a water cooler is inside the Masjid and a person enters the Masjid, should he sit down to drink, or stand while drinking? This is because if he sits, he would be opposing the statement of the Prophet, peace and blessings of Allah be upon him: “When one of you enters the Masjid, he should not sit until he has prayed two rak‘ahs.” And if he stands, while drinking, he has left what is better (i.e. to sit while drinking) .

We say: it is better (or more virtuous) to stand while drinking because sitting before the two rak‘ahs prayer (i.e. Tahiyyah al-Masjid) is regarded forbidden by some scholars as opposed to standing while drinking which is less unpreferable (in this case). Thus, based on this, he should stand while drinking and then proceed to pray Tahiyyah al-Masjid).

An Excerpt from “Sharh Riyaadh as-Salihin” 2/606 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.

O old woman! Repeat the lesson

Written by Abdullah Jallow on November 9, 2025. Posted in History of Islam, Methodology - 'Manhaj', Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Hassan (Ibn Abi Bakr An-Naysaabooree), may Allah have mercy upon him, narrated:

A Faqee [a scholar who truly fears Allah and has sound understanding of the religion] used to repeat lessons in his house many times. So, an old woman in his house said to him, “Indeed, I have memorised it myself!!” He he said, “Repeat it to me?” She repeated it. After a few days he said, “O old woman! Repeat that lesson now”. She said, “I didn’t memorise it”. He said, “As for me, I repeat what I have memorised to protect myself from what has afflicted you”.

[Al Hath-thu Alal Hifdh Al-Ilm page 36 by Imam Ibn Al-Jawzi, may Allah have mercy upon him]

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [99a]

Written by Abdullah Jallow on November 8, 2025. Posted in Contemporary Issues, History of Islam, Innovations In Islam (Bidah), 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.

What is Islam’s ruling on Imtihan (testing) the people of desires and other than them?

All praise and thanks is due to Allah, and may peace and blessings be upon Allah’s Messenger, his family and companions, and those who follow his guidance. To proceed:

Indeed, there has been a lot of speech regarding the testing individuals from among the people of desires and other than them, so, I consider it imperative to clarify Islam’s ruling regarding it, based on the Qur’an, the Sunnah, and the stances and statements of the Imams of Islam and the Sunnah in this matter, so that the Muslim may be upon clear-sightedness and clarity with regards to this matter. As for the Qur’an, Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ

O you who believe, (with respect to those with whom you made a treaty) when the believing women come to you as emigrants (from the land of disbelief), then examine them (by making them swear that they are sincere in faith and did not leave due to hatred of their spouses, or seeking marriage or the world). And if you know them to be believing women, then do not return them to the disbelievers. They (the believing women) are not lawful (wives) for them, and nor are they (the polytheists), lawful (husbands) for them. [1]

As for (in) the Sunnah, Allah’s Messenger, peace and blessings of Allah be upon him, tested the slave girl. He said to her, “Where is Allah?” She replied, “Above the heaven.” He said, “Who am I?” She replied, “You are Allah’s Messenger.” So he said to her master, Muʿāwiyah ibn al-Ḥakam al-Sulamee, may Allah be pleased with him: “Free her, for she is a believer.” Therefore, he did not pass a ruling for her that she is believer or permitted her emancipation until after this test.

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

When a person wishes to accompany a believer, or if a believer wishes to accompany anyone about whom immorality has been mentioned and it is said that he has repented from it, or if such speech is (claimed) about him, whether true or false, the indeed, he should test him in a way that reveals his righteousness or immorality, his truthfulness or falsehood. Similarly, when one intends to appoint someone to a position of authority, he should test him, as Umar Ibn Abdil Aziz commanded his boy slave to test Ibn Abee Musa when he was impressed by his behaviour. The slave said to him, ‘You know my position with the Amir Al-Mumineen; how much will you give me if I indicate to him for appointment?’ So Ibn Abee Musa offered him a large sum of wealth. Thus, Umar knew that he was not fit for leadership. Similarly, the same applies in matters of mutual dealings, and similarly regarding the chidren and slaves who are known for, or immorality has been stated about them (i.e. attributed to them), if a man wishes to purchase one of them, he should test him, for indeed, effeminate male is like the adulterous woman, and his repentance is like her repentance. Acquaintance with the conditions of the people sometimes comes through the testimony of people, sometimes through criticism and praise (jarḥ wa tadeel), and sometimes through direct testing and examination.

These (types) of tests are permissible with regard to those who have neither argue against the people of truth nor shown loyalty to the people of falsehood, so how about the people of falsehood and those who argue against the people of truth and ally with the people of falsehood? As for the pious predecessors – adherents to the Book and the Sunnah, indeed, they made testing one of their standards by which they distinguished between the people of the Sunnah and the people of Bidah and desires, and between trustworthy narrators and the liars, the heedless (negligent, inattentive, undiscerning) and the weak narrators. Among the Imams from whom such testing was reported is Imam Muḥammad ibn Seereen, may Allah have mercy on him, who said: “Indeed, this knowledge is religion, so examine (carefully) from whom you take your religion”. [Paraphrased]

To be continued…InShaAllah

ما حكم الإسلام في امتحان أهل الأهواء وغيرهم.

[1] https://www.thenoblequran.com/q/#/search/60_10

[12] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on November 7, 2025. Posted in Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Muttarrif Bin Abdillah, may Allah have mercy upon him

He was the Imam, the one followed as a role model, an authority in the realigion, Abu Abdillah al-Harashi al-Aamiri al-Basri, the brother of Yazid ibn Abdillah.

He narrated from his father — may Allah be pleased with him — and from Ali, Ammaar, Abu Dharr, Uthman, Aʾishah, Uthman ibn Abee al-As, Mu’aawiyah, Imran ibn Husayn, Abdullah ibn Mughaffal al-Muzani, and others. He also narrated from Abu Muslim al-Judhami and Hakim ibn Qays ibn Aasim al-Munqari. He transmitted mursal reports from Ubayy ibn Kaʿb.

Those who narrated from him include: al-Hasan al-Basri, his brother Yazid ibn Abdillah, Abu al-Tayyah Yazid ibn Humayd, Thabit al-Bunani, Saʿid ibn Abee Hind, Qatadah, Ghaylan ibn Jarir, Muhammad ibn Wasi, Abu Nadrah al-Abdi, Yazid al-Rishk, Humayd ibn Hilal, Saʿid al-Jurayri, his nephew Abdullah ibn Hani ibn ʿAbdullih ibn al-Shikh’kheer, Abdul Karim ibn Rashid, Abu Nuʿamah al-Saʿdee, and many others besides them.

Al-Ajlee said: He was trustworthy. None in Basra was saved the fitnah of Ibn al-Ashʿath except him and Ibn Seeree, and none in Kufa was saved except Khaythamah ibn Abdur Rahman and Ibraaheem An-Nakha’ee.

Mahdi ibn Maymun said: Ghaylan ibn Jarir narrated to us that there was a dispute between (Muttarrif) and another man, so the man lied about him. So he said, “O Allah! If he is lying, then cause him to die.” The man immediately fell and died on the spot. This matter was reported to Ziyad, who said, “Did you kill the man?” He replied, “No, rather, it a supplication that corresponded with his appointed time (of death).”

He used to say: “People’s intellects are in accordance with (circumstances) of their era”.

In Al-Hilyah al-Awliya, Abu Al-Ashhab narrated from a man that Mutarrif ibn Abdillah said: “To sleep through the night and wake up feeling regretful (i.e. missing the night prayer) is more beloved to me than to stand (in prayer) through the night and wake up while being self-amazed”.

Imam Adh-Dhahabi said: “I say, by Allah, the one who praises himself or is self-amazed will not be successful”.

Ja‘far ibn Sulayman narrated: Thabit said that Mutarrif said: If my heart was removed and placed on my left hand, and all good were brought and placed on my right hand, I would not be able allow any of that good enter my heart until Allah places it in it”.

Abu Ja‘far al-Razi, from Qatadah, from Mutarrif, said: “Indeed, this death has ruined the enjoyment of those live in enjoyment, therefore, seek after an enjoyment in which there is no death”. [An Excerpt from Siyar A’lam An-Nubulaa 4/188]

[1] Dialogue With Anyone Using Customs or Changing Times to Alter Muslim Spousal Roles

Written by Abdullah Jallow on November 6, 2025. Posted in Contemporary Issues, Family & Women, Fatawa-Rulings, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

The First Admonition and Clarification

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said:

“It is obligated to every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation, 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 Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, for judgement, then whatever Allah and His Messenger made permissible is permissible, and whatever they forbid, it is obligatory to abandon it even if it is the custom of the people”. [1]

The Imam, may Allah have mercy upon him, also said:

“Let every Muslim be careful of being deceived by the great numbers, whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this. Therefore, O sensible one! It is obligated to you to examine yourself, take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah, The Most High, said: [وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An’am Ayah 116]

And Allah, The Most High, said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [2]

Al-Allamah Muqbil Bin Haadee Al-Wadi’ee, may Allah have mercy upon him, said:

If numbers are the scale through which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale through which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Surah Al-Munaafiqoon. Ayah 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him, his family, and companions, and they neither desire reward from the people nor seeking to be thanked. [3]

To be continued InShaAllah

[1] Majmu Al-Fataawaa 6/510

[2] An Excerpt from ‘Majmu Al-Fataawaa 12/ 412-416

[3] قم المعاند – 2/547

[11] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on November 5, 2025. Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam.

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

Thabit Al-Bunani, may Allah have mercy upon him

He is Al-Imam, one followed as a role model, Shaikh al-Islam Abu Muhammad al-Bunani, may Allah have mercy upon him. He was born during the khilaafah of Muaawiyah, may be pleased with him and his father. He narrated from Abdullah Ibn Umar, Abdullah ibn Mughaffal al-Muzani, Abu Barzah al-Aslami, Umar ibn Abee Salamah al-Makhzumi, the stepson of the Prophet, peace and blessings of Allah be upon him, Anas ibn Malik, Mutarrif ibn Abdillah, Abu Rafi As-Sa’igh, Abu Burdah al-Ash‘ari, Safwan ibn Muhraz, Abu Uthman al-Nahdi, and al-Jarud ibn Abee Sabrah. (He also narrated) from Shu‘aib ibn Muhammad, and his son Amr Ibn Shu‘aib, Abdullah ibn Rabah al-Ansari, Kinanah ibn Na’eem, Abu Ayyub al-Maraghi, Abu Zubayhah al-Kila’ee, Abul Aaliyah, Habib ibn Abi Dubai‘ah al-Dub’ee, Abdur Rahman ibn Abbas al-Qurashi, Waqi ibn Sihban, Mu‘awiyah ibn Qurrah, Shahr ibn Hawshab, Bakr ibn Abdillah al-Muzani, and many others besides them.

Ahmad Al-Ijli, said about Thabit: “Trustworthy, a righteous man.” An-Nasaa’ee said about him: “Trustworthy.” Abu Ḥatim al-Raazee said about him: “The most reliable among the companions of Anas ibn Malik are al-Zuhree, then Thabit, then Qatadah.”

Ghalib al-Qaṭṭan said reported from Bakr al-Muzanee: “Whoever wants to look at the most devout worshipper of his era, let him look at Thait al-Bunani. We did not meet anyone more devout in worship than him. And whoever wants to look at the most knowledgeable person of his era, let him look at Qatadah.”

Ḥammaad Ibn Salamah said: Thabit recited (the Ayah): While he (Thabit) was praying at night, he kept on weeping and repeating over and over again the Ayah:

أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا

Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man? [Al-Kahf 37]

Ḥammaad ibn Zayd, from his father, said: Anas said, “Indeed, goodness has its people, and indeed this Thabit is from the keys of goodness.

An Excerpt from Siyar A’lam An-Nubula 5/22