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The combined efforts of all the creation to help or harm you

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

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

From Abū al-ʿAbbās ʿAbd Allāh bin ʿAbbās (raḍiyallāhu ʿanhuma) who said:

I was behind the Prophet (ṣallallāhu ʿalayhi wasallam) one day when he said, “Young man, I shall teach you some words. Be mindful of Allāh and Allāh will protect you. Be mindful of Allāh and you will find Him in front of you. When you ask, then ask only of Allāh, and when you seek aid, then seek aid from Allāh. Know that if the whole ummah gathered together to benefit you with something, they will not benefit you except with something that Allāh had written for you, and if they gathered together to harm you with something, they will not harm you except with something that Allāh had written for you. The pens have been lifted, and the scrolls have dried.” And in a narration from other than al-Tirmidhī (there occurs), “Be mindful of Allāh and you fill find him in front of you. Be acquainted with Allāh in prosperity and He will know you in hardship. Know that whatever passed you by was never going to befall you and whatever befell you was never going to pass you by. Know that aid comes alongside patience and that relief comes with difficulty and ease comes with hardship.” [1]

Al-Allaamah Abdul Muhsin Al-Abbad, may Allah preserve him, said:

Ibn Rajab provided precious commentary on this hadith in Jami Al-Uloom Wal Hikam. He explained that Allah’s protection for His servant manifests in two ways: safeguarding the individual’s body, wealth, children, and family, as well as protecting his religion by shielding him from doubts that may lead to misguidance and unlawful desires.

As a result, the person can maintain righteousness and steadfastness in both his religious and worldly matters. This divine protection is granted to those who are conscious of Allah, those who adhere to His commandments and refrain from what He has prohibited. Allah rewards such individuals based on their mindfulness of Him, and recompense is given in accordance with one’s deeds. The Prophet’s statement “He (Allah) will protect you” serves as a reward for the positive outcomes that stem from righteous actions, with the reward being commensurate with one’s actions. As for the statement of the Prophet “Be mindful of Allah and you will find Him before you”, this means that you will find Allah in front of you- Allah will guard and protect you, and He will protect you from every evil. The statement of the Prophet “Acknowledge Allah in times of ease and prosperity, and He will acknowledge you in times of hardship” means that if you remain in obedience to Allah and His Messenger in times of ease and well-being, Allah will reward you by protecting you during times of severe hardship and critical situations. What will shed more light on this is the story of three individuals who were strolling when the rain started to pour, forcing them to seek shelter in a mountain cave. A large rock blocked the entrance, trapping them inside as if they were in a grave while alive. They then recalled and reminded each other of the righteous deeds they had done for the sake of Allah during times of ease, using them as a means of seeking intercession. One mentioned his kindness towards his parents, another his abstention from fornication for the sake of Allah, and the third his fulfilment of a worker’s rights even after the worker had left without collecting his wages. By invoking Allah with these righteous actions, the rock miraculously moved, allowing them to escape from the cave. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said:

The Prophet, peace and blessings of Allah be upon him, made it known in this statement that if the entire Ummah were to unite in an effort to benefit you, they would only be able to do so with what Allah has decreed for you. Therefore, if you receive any benefit from them, then know that it is from Allah, as He is the one who has ordained it.

The Prophet did not say: “If they gathered to assist you, they would not be able to help”,  rather, he stated: “They would not be able to assist you except with what Allah has decreed for you”.

There is no doubt that people benefit one another, assist one another, and support one another; however, all of this is decreed by Allah for a person. The blessing in this belongs to Allah, The Mighty and Majestic, first and foremost. He is the One who provides for you with those who can help you, show you kindness, and alleviate your hardship. On the other hand, if they were to gather to harm you, they would not be able to do so except with what Allah has decreed for you.

Belief in this necessitates that a person devotes himself to his Lord and relies solely on Him, and does concern himself with anyone, as he knows that even if all of creation were to gather to harm him with something, they would not be able to harm him, except with something that Allah has decreed for him, thus, he places his hope in Allah and holds firmly to Him, and unconcerned about the creation even if they gather against him. This is why we find people among the early generations of this Ummah who, when they relied on Allah and placed their trust in Him, they were not harmed by the schemes of the schemers or the envy of the envious.

وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

But if you remain patient and fear Allah, not the least harm will their cunning do to you. Surely, Allah surrounds all that they do. [Aal Imran 120] [3]

We ask Allah:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Turner of the hearts! Keep my heart upon Your religion.

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance.

[1] Nawawi’s Forty Hadith https://www.nawawis40hadith.com/nw/hadith/19/faith-in-al-qa%E1%B8%8D%C4%81-wal-qadar

[2] An Excerpt from:  “Athar Al-Ibaadaat Fee Hayat Al-Muslim 15

[3] Sharh Riyad As-Salihin 1/491-492

A true caller to Islam not bothered whether praised, promoted, or ostracised

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ

I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism).

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

This part of the Ayah contains a notification regarding sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, but his goal is to become apparent to the people – to receive some status, be praised, and that people gather and become numerous around him. If this is his aim, then he is not a caller to Allah; rather he is a caller to himself. The person who abandons Dawah has abandoned a great obligation and the person who is not sincere in Dawah has fallen into great danger because Dawah has to be carried out sincerely for the sake of Allah and the aim should be to establish Allah’s Shariah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is proof that such a caller is not a caller to Allah, rather he only calls to himself. Therefore, the Muslim should be warned that his aim in Dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the Shariah and fulfil what is obligated to him. A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers”. [Bukhaari 5705].

Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet, peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

An Excerpt from I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98 Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007)

The different levels of the scholars of Ijtihad

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Methodology - 'Manhaj', Scholars of Islam, Worship - 'Ibaadah'.

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

The Different Levels of the Scholars of Ijtihad

اجتهد العلماء – رحمهم الله – في تصنيف المجتهدين إلى مراتب أو طبقات متعددة، أوصلها كثير من العلماء إلى خمس مراتب :

المرتبة الأولى: مرتبة المجتهد المستقل، وهو الذي يستقل في اجتهاده بمبادئ أصولية وقواعد عامة ببني عليها فقهه من غير أن يقلد أحداً في أصوله التي بني عليها استنباطه، ومثلوا لهذه المرتبة بفقهاء الصحابة والتابعين وأئمة المذاهب الأربعة وغيرهم ممن عاصرهم أو حاء بعدهم من مشاهير الأئمة.

المرتبة الثانية: مرتبة المجتهد المنتسب وهو الذي يجتهد في الأصول والفروع كأهل المرتبة الأولى، لكنه غير مستقل في اجتهاده، وإنما بيني على أصول إمامه الذي ينتسب إليه فهو تابع له في المبادئ العامة في الاجتهاد مستقل عنه فيما عدا ذلك، وقد يختلف معه في أحكام المسائل الجزئية.

المرتبة الثالثة: مرتبة المجتهد المذهبي وهو المجتهد المقيد، ويسمى أيضاً مجتهد التخريج، وهو الذي عرف قواعد إمامه في الاجتهاد فالتزمها واستطاع من خلالها استباط الأحكام في المسائل الاجتهادية
أي التي لم يرد فيها نص عن إمام مذهبه.

المرتبة الرابعة : مرتبة مجتهد الترجيح أو التنقيح، وهو الذي يقوم بالترجيح بين الآراء المروية في المذهب بناء على قوة الدليل، أو ملائعة التطبيق للعصر. ولا يأتي بقول جديد وإنما يرجح قولاً على آخر، إما لقوة الدليل، أو حسبما يؤدي إليه اجتهاده.

المرتبة الخامسة: مرتبة مجتهد الفتوى وهو الفقيه الحافظ المذهب إمامه ونقله وفهمه في المسائل والمشكلات ولديه قدرة على تمييز الأقوال القوية من الضعيفة، ويفتي الناس بالراجح أو المشهور من المذهب

Source: An-Nahj Al-Aqwaa Fee Arkaan Al-Fatwa pages 26-27. Itroduction by Al-Allamah Abdul Aziz Aala Ash-Shaikh and Al-Allamah Salih Al-Fawzan (may Allah preserve them and other scholars of Ahlus Sunnah).

The Proof Is Given Precedence From The Statements of The Scholars

Imam Ash-Shawkaani, may Allah have mercy upon him, said:

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين
هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2

The Student of Knowledge Who Has Reached The Level to Understand Proofs Strives to Follow Proofs to The Best of His Ability

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

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in other matters where it appears that their Madhab in those matters is correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof.

So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him.

However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge.

https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

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

The Greatest Pleasure in Both the Afterlife and the Worldly Life

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

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

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

The greatest pleasure in the afterlife is the pleasure of seeing Allah, Glorified be He and free is He from all imperfections, as it has been reported in the authentic hadith: “They [the people of paradise] will not be granted anything that is more beloved to them than seeing Him [Allah]”. This is the fruitful outcome of knowing Him and worshipping Him in this worldly life. The best thing in this worldly life is to possess knowledge and awareness of Him and the best thing in the afterlife is to see Him. [Majmu Al-Fataawa. 14/163]

The Impact of Worship In The Life of a Muslim
https://salafidawahmanchester.com/wp-content/uploads/2024/06/Impact_of_Worship_In_The_Life_of_a_Muslim.pdf

Hasten

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

The Messenger, peace and blessings of Allah be upon him, said: “Hasten in doing good deeds (before you are overtaken) because there will be trials (temptation) which would be like a part of the night. (During it) a man would be a Muslim in the morning and an unbeliever in the evening or he would be a believer in the evening and an unbeliever in the morning, and would sell his religion for worldly goods”. [1]

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

He wakes up in the morning as a believer with Iman but by the end of the evening he deviates and becomes a disbeliever, or a believer in the evening and a disbeliever in the morning. What is the cause? “Sells his religion for some worldly goods”. This is proof that the materialistic world is one of the temptations, – the adornments of the worldly life and the things such as food, drinks, transportation, mansions, castles, status, etc -thus a person abandons their religion of Islam. A person may be so consumed by their desires and love for material possessions that they abandon their religion of Islam. Allah has warned us about the allure and deception of the worldly life. Instead, we should only take what is necessary from this life to fulfill our obligations to Allah. As for just going along and forgetting about the Hereafter, this itself is destruction. [2]

Allaamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

Yes, a man may embrace truth and then vanish from sight, only to reappear as a disbeliever or a misguided innovator in religious matters! This is nothing short of humiliation! He used to claim that he is upon goodness, a possessor of knowledge, and adherence to the truth, but then he succumbs to disbelief – either major or minor. This is a disgrace, and we seek Allah’s protection. How many individuals have been brought low and exposed through a trial (temptation)?! You become aware of them, their deceitful assertions are laid bare, and their true reality is revealed to you. [3]

The Shaikh also said: A believer always fears that his situation will change. It has been reported from Aa’isha and Anas, may Allah pleased with them, that the Messenger, peace and blessings of Allah be upon him, often (supplicated): [يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ – O turner of the hearts (Allaah)! Keep my heart firm upon your religion]. [Aa’isha or Anas] asked, “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allah and He turns them how He pleases”. By Allah! This is (true) understanding, that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. Therefore, a person should guard his heart, intellect, and deeds ardently more than he guards his wealth and honour. Whoever is given authority to look after his affairs is obligated to guard his heart before everything else.

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [ Surah Aal Imraan’ Aayah 8] [4]

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). [5]

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. [6]

[1] Sahih Muslim 118

[2] An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaab. pages 11-12

[3] An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202

[4] An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 75-76

[5]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/

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

The best in the pre-Islamic period and the best in Islam

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

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

Abu Hurayrah, may Allah be pleased with him, narrated: Allah’s Messenger, peace and blessings of Allah be upon him, was asked, “Who is the most honourable amongst the people?” He said, “The one who fears Allah the most”. They said, “We are not asking you about this”. He said, “Then the most honourable amongst the people is Yusuf, Allah’s Prophet, the son of Allah’s Prophet, the son of Allah’s Prophet, the son of Allah’s Khaleel”. They said, “We are not asking you about this”. He said, “So you are asking me about the Arabs’ descent; the people are of different descents and those who were best in the pre-Islamic period are the best in Islam, if they acquire (sound) understanding of (religious knowledge)”.

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

In this hadith, it is legislated for the one to whom something related to the religion is hidden that he asks, and the scholar is the one who is asked. The Prophet, peace and blessings of Allaah be upon him, is the foremost teacher and the one who conveys the religion (ordained) by Allah. His companions used to ask him that which they wanted to understand in order to act upon it.This hadith is proof that the companions of the Prophet asked about matters related to their religion in order to acquire understanding of the religion. Knowledge- as it is said – is based on questions and answers. In this hadith there is proof (regarding) the virtue of Taqwah, as Allah, The Mighty and Majestic, said: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ– The most honourable of you in the sight of Allaah are those who fear Allaah the most]. Taqwa (fear of Allah) gathers every good because it is clearly manifested in the fulfilment of commands, keeping away from prohibitions, declaring lawful what is lawful and declaring unlawful what is unlawful – inwardly (in one’s heart) and apparent (on one’s actions), and adherence to the (Qur’an, the Sunnah, the Straight path etc).

In this hadith there is proof regarding the virtue of Yusuf, peace be upon him, and his fathers because the Prophet, peace and blessings of Allah be upon him, mentioned them.

In this hadith there is proof regarding the humility of the Prophet because he made known to them the virtue of his brother- the noble Prophet – Yusuf.

In this hadith there is proof regarding the virtue of the Arabs if they possess understanding of the religion of Islam and learn the religion, for indeed the noble Qur’an was sent down in the language of the Arab, thus, if they acquire understanding of the religion, they will be able to convey it in Allah’s earth. This is what happened in this Ummah of Muhammad, for indeed when he was sent, he called the Arabs to Iman until a great Ummah was established who were able to perform Jihad and give Dawah in the path of Allah. So, they dispersed in the earth after acquiring understanding of their religion from Allah’s Messenger and spread it in the regions of the earth- propagating, teaching, performing Jihad and judging between the people, until Allah (gave Islam the upper hand) almost everywhere in the world through them, and this was a favour bestowed on them by Allah.

In this hadith there is proof regarding the virtue of Fiqh in the religion and that the one who acquires understanding of the religion – with a good intention- in order to remove ignorance from himself, act based on the understanding in the Islamic religion and spread it in the earth, he has a great reward and station in the sight of Allah. And Allah knows best.

The evidence (or testimony for the main subject matter in this hadith) is that the people are of different descents. The best of them during the Pre-Islamic era are the best in Islam if they possess (sound) understanding (in the religion). Therefore, whoever was from the good people during the Pre-Islamic era and acted that way amongst the people, then Allah blessed them to accept Islam and they acquire understanding, they’ll be the best people because they had a good basis which Islam increased in good and perfection. [1]

The Messenger said: Indeed, Allah has removed from you the pride of the pre-Islamic period and its boasting about ancestors. One is only a pious believer or a wretched sinner. You are sons of Adam and Adam (was created from) dust. Let the people abandon boasting about their ancestors, for they are merely fuel in Jahannam; or they will become more insignificant in (the sight of) Allah than the beetle which rolls dung with its nose. [2]

The Messenger, peace and blessings of Allah be upon him, said, “Whoever is held back by his deeds, his lineage will not push him forward”. [3]

Imam An-Nawawi, may Allah have mercy upon him, said, “Its meaning is that the one whose deeds are deficient and he does not catch up with the performers of (good) deeds, it is obligated to him not to crown himself with nobility of lineage and the virtues of his forefathers, while he is lagging behind in (performing good) deeds”. [4]

[1] An Excerpt from at -Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadith As-Saheehah. 1/34-35

[2] Sahih Abi Dawud 5116

[3] & [4] Saheeh Muslim…part of hadeeth in ‘The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness. Sharh Saheeh Muslim: Hadith Number 2699 17/18

[1] No hesitation to block or unfollow when we encounter this on social media

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

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

وَمِنَ ٱلنَّاسِ مَن يُعْجِبُكَ قَوْلُهُۥ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيُشْهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلْبِهِۦ وَهُوَ أَلَدُّ ٱلْخِصَامِ

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. [Al-Baqarah. 204]

“And of mankind there is he whose speech may please you in this worldly life”- Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech. He emphasises what he says and he calls Allah to witness as to that which is in his heart; states that Allah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he being truthful, because this the case regarding the believers- those who are not hypocrites. And due to this, Allah said: [وَهُوَ أَلَدُّ ٱلْخِصَامِ – yet he is the most quarrelsome of the opponents]-Meaning, when you disagree with him, you’ll find him to be the most quarrelsome, bigoted and difficult person to deal with, as well as the ugly characteristics that results from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people. [1]

Al-Hafidh Ibn Hajar, may Allah have mercy upon him, said: Fujur Fil Khusumah (Immorality during dispute) is to turn away from the truth and the trickery employed to reject it. This implies that when one engages in a dispute, he resort to all unlegislated (means) and using tricks to take the opponent’s rightful claim, thereby straying from the straight path. [2]

Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, said: Immorality (during) dispute is two types: the first is to claim what does not belong to oneself, and the second is to deny what is obligated to him (or what is rightfully owed). [3] When he disputes with another person regarding (an owed) right, he behaves immorally. The meaning of Fujur (immoral behaviour) is deception, rejecting what is obligated to him or claiming what does not belong to them. [4]

The Imam also 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”. [5]

Imam Al-Barbahaaree, may Allah have mercy upon him, said: Al-Hasan (al-Basree) said, “The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted, he praises Allah and if it is rejected he praises Allah”. [Sharh As-Sunnah]

Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, said:

Quotes:

The wise man is the one who posses wisdom, and wisdom is to place something in its place. Similarly, the wise one means the one with understanding.

He does not debate (with) a fruitless debate that is devoid of benefit.

He propagates his knowledge and if accepted he praises Allah. This is what is sought after.  If it is not accepted, he is absolved of his responsibility and the proof is conveyed.

“He praises Allah” because he established and conveyed the proof, and fulfilled what is required of him, and the guiding of the hearts is in the hands of Allah. (6)

People who fully and truly understood the great significance of time
https://salafidawahmanchester.com/2025/01/04/people-who-fully-and-truly-understood-the-great-significance-of-time/

[1]An Excerpt from Tafsir as-Sadi. slightly paraphrased

[2]Fat’hul Bari 1/90

[3]https://alathar.net/home/esound/index.php?op=codevi&coid=214183#:~:text=%D9%88%D8%A7%D9%84%D8%B1%D8%A7%D8%A8%D8%B9%D8%A9%3A%20(%20%D8%A5%D8%B0%D8%A7%20%D8%AE%D8%A7%D8%B5%D9%85%20%D9%81%D8%AC%D8%B1%20),%D8%A3%D9%86%20%D9%8A%D9%86%D9%83%D8%B1%20%D9%85%D8%A7%20%D9%8A%D8%AC%D8%A8%20%D8%B9%D9%84%D9%8A%D9%87

[4]https://alathar.net/home/esound/index.php?op=codevi&coid=39323

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

[6] An Excerpt from It’haf Al-Qari Bitta’liqaat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 2/265-266