Scholars of Islam

[1] Reflection on some statements of Al-Allamah Ubaid

Written by Abdullah Jallow on January 12, 2025. Posted in Basics, Contemporary Issues, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allamah Ubaid Ibn Abdillah Al-Jabiri, may Allah have mercy upon him, said:

When the people of virtue and righteousness were faced with an adversity and an intricate matter, they would go to the senior people of knowledge to ask them and seek a Jawab Ash-Shaafee Al-Kaafee [i.e. an appropriate answer that would bring about rectification of the religious affairs and preservation of the well-being of the people based on the Qur’an and the Sunnah]. This is a followed path –beginning since the era of Prophet’s companions, then the Imams of the Tabi’in and –after them- the people of knowledge, virtue, religion and Iman. How beautiful is what Ibn Mas’ud said: “The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad, peace and blessings of Allah be upon him, and their elders. But if knowledge comes to them from their young ones, they will be destroyed. [1] [Footnote a]

Footnote a: Shaykh Burjis then explains: “In these last two statements is one of the reasons for not taking the Ilm from the smaller ones-(as was mentioned by Ibn Qutaibah) and that is the fear that Ilm will be rejected if it comes from a younger person.(…he goes on to say…) The intent here is not to make hijrah from the Ilm of the small person (i.e. reject completely) with the presence of the older person. Rather the intent is to put the people in their correct and proper places.

As for the young one who is up and coming and seems to have intelligence and have some Ilm, then his position should be in the schools or giving reminders and in the assistance of research. As for that this person is put on a pedestal for fatawa and that one writes to him with questions – then no, a thousand no’s, because that is a death for him and a fitnah and a deception.” https://salafipublications.com/sps/downloads/pdf/SCL060005.pdf

[1] [الطيب الجني على شرح السنة للإمام المزني – page 19]

[2] Reflections on some statements of Al-Allamah Ubaid

Written by Abdullah Jallow on January 12, 2025. Posted in Contemporary Issues, Hijrah (Migration), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

The Shaikh’s clarification in 2003 regarding Hijrah to Birmingham

The Shaikh, may Allah have mercy upon him, said:

The resolution of this issue is consistent with (what is) found in the Book of our Lord and the Sunnah of our Prophet, as well as (what is stated by) the Imams of knowledge and religion, regarding migration from lands of disbelief to lands of Islam, or from one land of disbelief to another where a Muslim’s religion and honour are safeguarded. Those who sit and accompany me are aware of my stance on this matter. So, I say, and with Allah is the facilitation of success:

Firstly, this hijrah is one of Allah’s ordinances and He has not abrogated it. He [the Prophet – peace and blessings of Allah be upon him] said: ”Hijrah will not cease to continue until repentance ceases to continue, and repentance will not cease to continue until the sun rises from the west.” Therefore, it remains.

Secondly, what is apparent to me concerning Hijrah at present is of two types: Obligation and Sunnah (i.e. a recommended Sunnah). The Obligatory Hijrah: If a person is in a kafir land, put to trial in his religion and honour, and he is unable to fulfil what Allah has obligated to him pertaining to his religion and worship of his Lord, Hijrah is obligated to him on the basis of what has already been clarified. If he is able to make Hijrah, he migrates to a Muslim land and this is the foundation of the matter; or to a Kafir land where his religion and honour is safeguarded, as the Prophet, peace and blessings of Allah be upon him, commanded the Muslims to migrate to Habasha [Ethiopia] when the Quraish harmed them. He stated that there was a king (in Habasha) who oppresses no one under his protection, or as he said: ”Oppresses no one with him.” This is what I affirm and adhere to as devotion to Allah in religion. As for the recommended Hijrah, it is the hijrah from the land of the disbelievers to the lands of Islam in order to strengthen his religion, or to gain knowledge, or to earn lawful earnings in the land of Islam.

After this is established- and if I did say on a day about making hijrah to Birmingham unrestrictedly, this is a slip and I seek Allah’s forgiveness from this if it was a sound transmission of the trustworthy people of Sunnah. This is the third matter.

The fourth matter: Many people in Europe and the Asian states, including India, express that they are facing trials in their religion due to certain Mubtadi’ah among the Brelviyyah – the extremist Sufis associated with Wahdatul Wujud and others. So, I say to them, “Migrate to Birmingham, where Maktabah As-Salafiyyah is located”. My response to them is not that Birmingham is a land of Hijrah unrestrictedly, as it is one of the cities of Britain, which is a Kafir Land. I encourage them to relocate to a place where they can connect with Maktabah As-Salafiyyah, participate in lessons and gatherings of knowledge where (there is present) excellent scholars, among them Ash-Shaikh Abdullah Bin Abdir Rahman Al-Ghudiyan, who was a member of the Committee of Major Scholars and the Fatwah Committee of the Kingdom of Saudi Arabia. He imparted knowledge to them and has passed way, may Allah have mercy upon him. Such a Maktabah is indeed worthy of affiliation for those who are unable to find a refuge, particularly for those eager to acquire knowledge of the Shariah, especially in the areas of Aqeedah, Sunnah, and waging war against bidah and its proponents. This is what I mentioned and I affirm it. And I repeat: if I did say the opposite of this, it is one of two matters, either a slip from me or a distortion of (my speech). What is from me (i.e. mistake), I seek Allah’s forgiveness, and that which is a distortion of my speech and a forged saying on me, I ask Allah to set it aside between me and my adversaries on the Day of Judgement. [salafitalk.net]

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [44 of 80]

Written by Abdullah Jallow on January 9, 2025. Posted in Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, 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.

By Allah! The Ummah will not be removed from its problems, humiliation and the degradation they are living in except through returning to the Book of Allah, the Sunnah of the Messenger and the understanding of the pious predecessors, (when dealing) with the Khawaarij and other than them. Al-Aajuriy said: “The scholars—past and present—do not differ that the khawarij are an evil people, disobedient to Allah and His Messenger, even if they pray, fast and strive in acts of worship”.

Adh-Dhari’ah ilaa Bayan Maqasid Kitaab Ash-Shari’ah 1/97

Carefully choosing words

Written by Abdullah Jallow on January 8, 2025. Posted in Basics, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Allah [The Most High] said:

إِذۡ قَالَ لِأَبِيهِ يَـٰٓأَبَتِ لِمَ تَعۡبُدُ مَا لَا يَسۡمَعُ وَلَا يُبۡصِرُ وَلَا يُغۡنِى عَنكَ شَيۡـًٔ۬ا

يَـٰٓأَبَتِ إِنِّى قَدۡ جَآءَنِى مِنَ ٱلۡعِلۡمِ مَا لَمۡ يَأۡتِكَ

Remember when he [i.e. Ibrahim, peace be upon him] said to his father: O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? O my father! Verily! There has come to me of knowledge that which came not unto you. [19:42-43]

Imam Sadi, may Allah have mercy upon him, said: Look at this fine speech that appeals to the hearts?! He did not say to his father, “Indeed, you are a Jahil [an ignorant person]” lest his father is turned away due to rough speech; rather [Allah said that Ibrahim said]:

فَٱتَّبِعۡنِىٓ أَهۡدِكَ صِرَٲطً۬ا سَوِيًّ۬ا

يَـٰٓأَبَتِ لَا تَعۡبُدِ ٱلشَّيۡطَـٰنَ‌ۖ إِنَّ ٱلشَّيۡطَـٰنَ كَانَ لِلرَّحۡمَـٰنِ عَصِيًّ۬ا

يَـٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ۬ مِّنَ ٱلرَّحۡمَـٰنِ فَتَكُونَ لِلشَّيۡطَـٰنِ وَلِيًّ۬ا

So follow me. I will guide you to a Straight Path. “O my father! Worship not Shaitan (Satan). Verily! Shaitan (Satan) has been a rebel against the Most Beneficent (Allah). “O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtake you, so that you become a companion of Shaitan(Satan) (in the Hell-fire).” [19:43-45]

Qisas Al-Anbiyaa’ page 45’

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [43 of 80]

Written by faizkara on January 7, 2025. Posted in Bid'ah (Innovation), Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam.

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

We do not say that there are people of Ijtihad amongst the proponents of innovation in religious matters because they are followers of (vain) desires, and Allah and His Messenger have testified to this. The misguided innovator in religious matters stirs up discord and errs, and then says to you, “This is Ijtihad”. When Hikmatiyar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahman, they said: “This is Ijtihad”. They do not fall into an affair of misguidance or a calamity except that they say, “This is Ijtihad”. This is (tantamount) to diluting Islam, falsehood, misguidance, bidah and confounding truth with falsehood when the mistakes of the (true and qualified scholars of Ijtihad)- for which they are rewarded- are placed at the same level with innovation in religious matters about which the Messenger, peace and blessings of Allah be upon him, declared to be destined for the hell fire”.

An Excerpt from ‘Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah page 20

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [42 of 80]

Written by Abdullah Jallow on January 7, 2025. Posted in Basics, Contemporary Issues, Da'wah - Calling To 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.

By Allah! The Salafi Dawah did not spread in recent times, as well as in the past, except at the hands of people who are scholars, wise and forbearing people who embody the methodology of the Messenger – peace and blessings of Allah be upon him – and strive to implement it to the best of their abilities; thus, Allah benefitted (others) through them, and the Salafi Dawah spread to various parts of the world through their manners, knowledge and wisdom. And in recent times, we observe a decline and contraction of the Salafi Dawah, which can be attributed to the loss of the wisdom exemplified by these individuals, and first and foremost (a loss) of the Messenger’s wisdom, his compassion, manners, gentleness, and (upright) leniency – peace be upon him.

Al-Hath-thu Alaa Al-Mawaddah Wal I’tilaaf Wat-Tahdheer Minal Furqati Wal Ikhtilaaf page 24

What must I give someone I genuinely love?

Written by Abdullah Jallow on January 7, 2025. Posted in Basics, Brotherhood, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

A Conversation Between Imam Al-Albani, may Allah have mercy upon him, and others

The Arabic text of this article was shared by our close companion and friend, Ustadh Abu Tasneem (Mushaf Al-Banghali), who suggested that I share it in the English language. May Allah bless him and his family Ameen.

لشيخ : ما هو ثمن الحب في الله؟ ما تقول؟ ارفع اصبعك بس هالي عندو جواب يعطينا هذا الجواب على هذا السؤال، تفضل
السائل : يقول عليه الصلاة والسلام ( سبعة يظلهم الله في ظله يوم لا ظل إلا ظله رجلان تحابا في الله اجتمعا على ذلك و … )
الشيخ : إيه هذا جواب، كلام صحيح في نفسه ولكن ليس جوابا للسؤال
السائل : هذا جزاء
الشيخ : أيوه، هذا تعريف للحب في الله تقريبا وليس تعريف كامل، أنا سؤالي ما هو الثمن الذي ينبغي أن يدفعه المتحابان في الله أحدهما للآخر ولا أعني الأجر الأخروي وبعبارة أخرى أنه هذا السؤال حاديث وطارئ بيجوز يكون يعني سؤالي قاصر فقد … أعدد أعدد حتى أشوف حالي أنا أحسنت السؤال، أريد أنا من السؤال أن أقول ما هو الدليل العملي على الحب في الله بين اثنين متحابّين فقد يكون رجلان متحابين لكن تحاببهم شكلي ما هو حقيقي فما الدليل على الحب الحقيقي
سائل آخر : أن أحب إليك ما أحبه لنفسي
الشيخ : هذا صفة الحب أو بعض صفات الحب
السائل : الخلاصة
الشيخ : تفضل
السائل : قال الله تعالى (( إن كنتم تحبون الله فاتبعوني يحببكم الله ))
الشيخ : هذا جواب لسؤال آخر، جواب صحيح لسؤال آخر، تفضل
سائل أخر : الجواب قد يكون الحديث الصحيح
الشيخ : ابعد عن القدقدة لأنه ما بيكون جواب
السائل : الحديث الصحيح ( ثلاث من كن فيه وجد حلاوة الإيمان )
الشيخ : وجد
السائل : نعم، من ضمنه الذي يتحابّا في الله
الشيخ : أحب الرجل فلا يحبه إلا في الله، هذا ليس جوابا، هذا أثر المحبة في الله، ما هو؟ حلاوة يجدها في قلبه وليس كان السؤال ما أثر الحب في الله، تفضل
سائل أخر : كأنك تريد قوله تعالى
الشيخ : ما لك وما أريد، جاوب على السؤال
السائل : (( والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر ))
الشيخ : هذا هو الجواب أحسنت، هذا هو الجواب، شرح هذا إذا كنت أنا أحبك في الله فعلا تابعتك بالنصيحة كذلك أنت تقابلني بالمثل ولذلك فهذه المتاعبة بالنصيحة قليلة جدا بين المدعين الحب في الله عز وجل، الحب هذا قد يكون فيه شيء من الإخلاص ولكن ما هو كامل وذلك لأن كل واحد منا بيراعي الثاني، إيه بنخاف ليزعل، بنخاف ليشرد، إيه خليه معنا يعيش معنا … بـ بـ إلخ.
مو هذا هو، الحب في الله ثمنه أن يخلص كل واحد منا للآخر وذلك بمناصحته، يأمره بالمعروف وينهاه عن المنكر دائما وأبدا فهو له في نصحه أتبع له من ظله والصورة التي ذكرها الأخ في الواقع هو من أحسن … يمكن أن يكون عن ذلك السؤال ولذلك صحّ أنه كان من أدب الصّحابة حينما يتفرقان أن يقرأ أحدهما على الآخر
والعصر إن الإنسان لفي خسر إلا الذين أمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر

The Shaikh: What is the worth (value) of love for the sake of Allah? What do you say (i.e. your opinion)? Please raise your finger if you have an answer to this question; go ahead.

The questioner: The Prophet, peace and blessings of Allah be upon him, said: “Allah will shade seven individuals on the Day when there is no shade except His shade: two men who love each other for the sake of Allah and come together for that purpose, and…” (a)

The Shaikh: This answer is a correct statement in its essence, but it is not the (intended) answer to the question.

The questioner: This is a (good) recompense.

The Shaikh: This is a closer definition of love for the sake of Allah, but it is not a complete definition. My question is about the value that two individuals who love each other for Allah’s sake must give (bestow) to one another. I do not mean the rewards in the Hereafter. I would like to know what practical evidence exists to demonstrate love for the sake of Allah between two individuals. It is possible for two men to love each other, but it is superficial and not real. What is the proof of love (for the sake of Allah) in reality?

Another questioner: To wish for you what I wish for myself.

The Shaikh: This is a characteristic of love or some characteristics of love.

The questioner: The summary.

The Shaikh: Please proceed.

The questioner: Allah, The Exalted, says: [إن كنتم تحبون الله فاتبعوني يحببكم الله – Say (Muhammad the people)! If you truly love Allah, then follow me, Allah will love you]. (b)

The Shaikh: This is an answer to a different question. It is a correct answer to another question; please proceed.

Another questioner: The answer may be an authentic hadith.

The Shaikh: Distance from (avoid) Qadqadah (speech built on may be, may not), as it may not yield any (meaningful) answers.

The questioner: The authentic hadith: “There are three qualities for which anyone who is characterised by them will find the sweetness of faith…” (c)

The Shaikh: (Will) find (the sweetness of faith)…

The questioner: Yes, a condition (or something that must be present) for those who love one another for the sake of Allah.

The Shaikh: “To love a man only for the sake of Allah”, this is not the (real) answer. This (hadith) is a sign (or an effect) of love for the sake of Allah. What is this sign (or effect)? It is a sweetness experienced in his heart. The question was not about the effects of love for the sake of Allah. Please continue.

Another questioner: It seems you are referring to (or you intend) the statement of Allah…

The Shaikh: What do you have and what do I want? Answer the question.

The questioner:

والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). (d)

The Shaikh: This is the answer, well done. This is the answer. The explanation of this is that if I (truly) love you for the sake of Allah, I will offer you sincere advice, and you should reciprocate in kind. For this reason, this mutual advice is quite rare among those who claim to love one another for the sake of Allah, The Mighty and Majestic. While this love may contain some degree of sincerity, it is not complete, as each of us tends to consider the feelings of the other (i.e. at the expense of sincere advice). We fear annoying (one another), making (one another) startled (creating distance). Let him live with us (i.e. we prefer to keep each other at the expense of sincere advice).

The price (or value) of love for the sake of Allah is to be sincere to one another through sincere advice, enjoining good, and forbidding evil- always and forever. The bond formed through such advice is more profound than mere companionship. The example provided by the brother is indeed commendable and relevant to the inquiry at hand. It has been established with authenticity from the etiquettes of the Prophet’s companions that when (they met and before) departing, one of them would recite to the other:

والعصر إن الإنسان لفي خسر إلا الذين أمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر

[a] Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “There are seven whom Allah will shade on a day when there is no shade but His. They are a just ruler, a youth who grew up in the worship of Allah, one whose heart is attached to the mosques, two who love each other, meet each other, and depart from each other for the sake of Allah, a man who a beautiful woman of high status tempts but he rejects her, saying, ‘I fear Allah,’ and one who spends in charity and hides it such that his right-hand does not know what his left hand has given, and one who remembered Allah in private and he wept.” [Al-Bukhari 660 and Muslim 1031]

[b] Surah Aal Imran. Ayah 31

[c] “There are three qualities for which anyone who is characterised by them will find the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a man for Allah’s sake alone; and he who has as great an abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into Hell”. [Sahih Muslim 43]

[d] https://www.thenoblequran.com/q/#/sura/103/1
https://salafidawahmanchester.com/2023/12/15/the-pinnacle-of-human-perfection-is-attained-through-four-qualities/

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [41 of 80]

Written by Abdullah Jallow on January 6, 2025. Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

If you see someone arguing in a good manner seeking to benefit, clarify for him. He has doubts, therefore, remove them through gentleness, wisdom and fine admonition. However, if he is just trying to debate for the sake of it, do not argue with him, as he is not interested in the truth and you won’t attain a (fruitful) outcome.

Sharh Usul As-Sunnah Lil Imam Ahmad p36

Stay out of it!

Written by Abdullah Jallow on January 6, 2025. Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ
حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ
كَلَّا سَوۡفَ تَعۡلَمُونَ
ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ
كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ
لَتَرَوُنَّ ٱلۡجَحِيمَ
ثُمَّ لَتَرَوُنَّہَا عَيۡنَ ٱلۡيَقِينِ
ثُمَّ لَتُسۡـَٔلُنَّ يَوۡمَٮِٕذٍ عَنِ ٱلنَّعِيمِ

The mutual rivalry for piling up of worldly things diverts you, until you visit the graves (i.e. till you die). Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves in worldly things); verily, You shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then, on that Day, you shall be asked about the delight (you indulged in, in this world)! [Surah At-Takaathur]

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

This Surah is specifically based on the mention of promise, punishment and threat, and it is enough as an admonition for the one who understands it.

Regarding the statement of Allah: [أَلۡهَٮٰكُمُ – You are diverted] –

Meaning, they are preoccupied in a manner that is not free from blame, for indeed being diverted by something is to be preoccupied with it. So, if this occurs intentionally, then one is held accountable; but if it is not intentional, then one is excused, such as the statement of the Prophet, peace and blessings of Allah be upon him, regarding the Khameesah [square garment], “Indeed, it has distracted my attention from the prayer”. (1) A person is pardoned for this because it is a type of (unintentional) forgetfulness. It is also said, [Lahaa Bish Shay – distracted by something]- meaning, busied with it; and [Lahaa Anhu – distracted from it]- meaning, if he turns away from something. The heart is that which is diverted and the limbs engage in play, and this is why Allah’s statement [أَلۡهَٮٰكُمُ ٱلتَّكَاثُر- The mutual rivalry for piling up of worldly things diverts you] is a stronger rebuke than the statement “they are preoccupied’, because the doer may preoccupy his limbs with what he is doing, but his heart is not diverted.

At-Takaathur means to compete one another in piling up something by way of mutual rivalry, but Allah did not mention the thing that is piled up, therefore the meaning is general. Everything a person competes in – other than obedience to Allah, obedience to the Messenger and that which benefits a person’s Afterlife – by way of mutual rivalry is included in this affair. It enters into every matter, such as wealth, status, leadership, women and speaking; or knowledge, especially when it is not utilised as proof; also collecting books, writing books, engaging in the discussion of numerous topics of the religion, categorising and initiating it. At-Takaathur occurs when a person seeks to amass more than others and this is blameworthy, except in that which earns a person Allah’s love, Pleasure and Reward, because seeking more than others in this affair is competition in good and to excel one another.

In a hadeeth in Sahih Muslim, Abdullah Ibn Ash-Shikkheer, may Allah be pleased with him, went to the Prophet, peace and blessings of Allah be upon him, while he was reciting [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ]; then the Prophet said: The son of Adam claims: My wealth, my wealth! O son of Adam! Is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?” [An Excerpt from Al-Fawaa’id. Pages 58-59]

The basis of being diverted is due to heedlessness, then it affects every pursuit of the person. Rivalry in amassing abundant worldly things and boasting about it, such as two groups of people saying to one another, “We have more”. (2) Busied through turning away from obedience to Allah and worship; gathering wealth and children by way of mutual rivalry, boasting about your tribes and families, busy with livelihoods and trade by way of mutual rivalry. (3)

You have become preoccupied until you are diverted from what is more important such as remembrance of Allah and fulfilling acts of obedience to Him. This is an address to all the Ummah except those whose preoccupation with the affairs of the afterlife diverts them from the affairs of the worldly life and they are few. (4)

Allah [The Exalted] reprimanded His servants due to them busying themselves by tuning away from the purpose for which they were created, which is to worship Him alone without ascribing partners to Him, to know Him (by way of the signs He has created in the universe and the revelation given to the Messenger), turning to Him sincerely in obedience and repentance and giving precedence to loving Him over everything else; but you are diverted from this by mutual rivalry in pilling up worldly things. And Allah did not mention the thing that causes the mutual rivalry in pilling up worldly things so this verse includes all things, such as wealth, children, supporters, armies, servants, status and other than that through which a competitor intends to compete another competitor and the intent is not sincerity to Allah [The Exalted]. (5)

[حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ- The mutual rivalry for piling up of worldly things diverts you, until you visit the graves]- Meaning, until death comes to you whilst you are upon this state of affairs; then you are placed in the graves as visitors and finally returned to your permanent abodes [on the day of resurrection]- either Jannah or Jahannam, just as a visitor returns to his permanent dwelling place. (6)

The human being reaches old age and still hopes for things- to the extent that a man reaches ninety years of age and you find him hoping and having prolonged hope for worldly things more than a fifteen year old youth. This is the meaning of the noble verse – that you are diverted by mutual rivalry in amassing worldly things until you die. Umar Bin Abdil Azeez, may Allah have mercy upon him, used this verse as proof that a visitor has to return to his permanent place and that the grave is not a permanent place of residence. Likewise, it has been mentioned regarding a Bedouin that he heard a reciter reciting, “The mutual rivalry for piling up of worldly things diverts you, until you visit the graves”, so he said, “By Allah! You will be resurrected”. (7)

[1] Al-Bukhari. Number 373

[2] An Excerpt from Ruh Al-Ma’aanee 16/401. By Imam Al-Alusi

[3] Zad Al-Masir Fee Ilm at-Tafsir by Imam Ibn Jawzi

[4] Tafsir Juz Ammah by Imam Muhammad Ibn Salih Al-Uthaymeen

[5] An Excerpt from Tafsir As-Sadi

[6] An Excerpt from Zad Al-Masir Fee Ilm at-Tafsir

[7] An Excerpt from Tafsir Juz Ammah by Imam Muhammad Bin Salih Al-Uthaymeen Pages 300-301

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [40 of 80]

Written by Abdullah Jallow on January 4, 2025. Posted in Bid'ah (Innovation), History of Islam, Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors.

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

The upright jurist of Basra and the most intelligent of them- Salam Bin Abee Mutee, may Allah have mercy upon him, said, “It is more beloved to me that I meet Allah with the scroll of Hajjaj than meet Him with the scroll of Amr Ibn Ubaid”. Amr Ibn Ubaid was a Zaahid (one who abstained from the unnecessary pleasurs of the worldly life) and a worshipper MaaShaa-Allah, but he was an innovator in religion and a misguided, while Al-Hajjaj was an evil doer, a blood shedder and a criminal. He [Salam Bin Abee Mutee] held that if he were to make a choice between meeting Allah with the scroll of Hajjaj and that of Amr Ibn Ubaid, he would choose to meet Allah with the scroll of Hajjaj-the blood shedder and oppressive evil doer. Why is this? (This is) due to his realisation regarding the danger and ugliness of bidah. It is enough for us that the Messenger, peace and blessings of Allah be upon him, described (bidah) in his khutbah as the worst of all affairs, as reported in the Hadith of Jabir, may Allah be pleased with him.

An Excerpt from Al-Mawqif As-Saheeh Min Ahlil Bidah. page 12