The Salaf – Pious Predecessors

[2] Imam Al-Awzaa’ee: Exemplifying Positive Engagement and Effective Communication with the Rulers

Written by abuaisha on January 29, 2024. Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, 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.

In another letter written to the governor Abu Abaydillah, Imam Al-Awzaa’ee [may Allah have mercy upon him] stated: To proceed: May Allah portion out for you protection against His displeasure and the state in which you are, and (protect) you in the intention you make to fulfil the right of one you are obliged to fulfil in that which you find a way for him- asking for relief on his behalf if he asks for help, and you are his hope (for this assistance) by the Permission of Allah (i.e. regarding that which Allah has placed within your ability by His Will).

Indeed, those people have not ceased asking for my intercession for them through you. I would not be able to give you advice on the day (of Judgement) when the punishment is meted out and the reckoning is witnessed; neither consider (good) deeds to be abundant nor consider a sin to be insignificant; so may Allah inspire you to remember Him and seek a means of approach to him by doing good deeds. Indeed, Yazid Bin Yahya Al-Khushani is in the custody of the “Al-Ameerul Mumineen” [The Leader of the believers (The khalifah)]- may Allah rectify him. He was one of Ibn Al-Azraq’s helpers, and I have not heard anything bad about him. He was accused and has stayed in there (i.e. prison) for a long time. If you consider (it to be something worthwhile, just, obligatory, etc)- may Allah have mercy on you- that there should be a letter from Mahdi to “The leader of the believers” – may Allah rectify him- mentioning his affair (i.e. Yazid) regarding that which we hope will save him from the situation he is in due to the harmful (effects) of imprisonment, then do so. May Allah help you to do good and make that to be the case with most of the affairs, and their (good effects) on you. Was-Salaamu alayka Warahmatullaah.

An Excerpt from “Muqaddimah Al-Jarh Wat-Tadeel” By Ibn Abee Haatim Ar-Raazee (rahimahullaah) 2/89-90

To be continued…InShaaAllah

[1] Imam Al-Awzaa’ee: Exemplifying Positive Engagement and Effective Communication with the Rulers

Written by Abdullah Jallow on January 28, 2024. Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imaam Al-Awzaa’ee [may Allah have mercy upon] wrote to Abu Abaydillaah – a governor of the khalifah- as follows: “I ask Allah [The Mighty and Exalted] to neither deprive you of sound intellect nor religion; make the best for you in what you are in- safeguard what you are acquainted with (i.e. upright deeds) and (safeguard you against) what you hate (i.e. the unpraiseworthy affairs) before being afflicted. And that Allah does not make you unaware of Him due to the fitna of covetousness or excessive work, bless you with recalling the little enjoyment in this world, bring to your attention the close approach of separation from it, makes your time within it influential (in a good way) and shows you compassion when it is taken away from you. Indeed, you are a person about whom I love to obligate myself to mention to him what Allah may bring about of good for him. So, I hope to advise you in private, love that your religious affairs are protected and evil is averted from you by the will of Allah. Idrees – the one who wrote to you – asked if you were able – may Allah have mercy upon you – to….” Then the Imam mentioned the request and finally supplicated for the governor”.

An Excerpt from “Muqaddimah Al-Jarh Wat-Tadeel” By Ibn Abee Haatim Ar-Raazee (rahimahullaah) 2/87-88

[4] Ensuring the preservation of the sound Islamic creed involves addressing Yasir Qadhi’s inclination towards exaggerations whilst commending those who denounce the atrocities committed by Netanyahu’s Zionist Far-right Regime

Written by Abdullah Jallow on January 23, 2024. Posted in Aqeedah (Creed & Belief), Categories, Contemporary Issues, Deviated Callers & Individuals, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Refutations, Sahaabah, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah [The Exalted] says

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّٰدِقِينَ

O you who believe! Fear Allah, and be with those who are true (in statements and deeds). [9:119]

Indeed, it is evident that millions of individuals and many nations openly denounce the heinous acts committed by the Zionists, and this commendable stance deserves recognition. Nevertheless, it is crucial to avoid exaggeration and making assertions that contradict the infallible final divine revelation, as exemplified by the recent remarks made by the Bid’ee Yasir Qadhi regarding the followers of modern Judaism. He stated, “They are the real followers of Mosses! They are the ones who make the Children of Israel proud”. [End of quote]

However, it is crucial to maintain the only balanced approach that agrees with the infallible divine text to avoid exaggeration and to give proper recognition to what truly deserves acknowledgment.

Firstly, Shaikh Abu Iyaadh [may Allah preserve him] stated in his discussion regarding the connection between Zionism and Judaism: “However, it is important to note that not all Jews are involved in these intrigues and the Jews as a population have, throughout history, been subject to the whims and desires of their religious and political leaders, and have been made to undergo much persecution as a result. Also, there are many religious Jews who denounce Zionism as heresy in religion and cause of calamities for them and for Palestinians. Just as there are religious Jews who reject liberal and woke ideas used to disintegrate family and society. Hence, it is not correct to brush all Jews with the same brush, just as it is not correct to paint all Muslims with the brush of al-Ikhwān, Ḥizb al-Taḥrīr, al-Qaeda, ISIS and other extremists and terrorists”. [End of quote] https://abuiyaad.com/w/king-faisal-zionism

Secondly, we now present the undeniable truth concerning the people of the Scripture after the advent of of the final Prophet Muhammad [peace and blessings of Allah be upon him].

Anas (may Allah be pleased with him) narrated:Abdullah bin Salam heard the news of the arrival of Allah’s Messenger (ﷺ) (at Medina) while he was on a farm collecting its fruits. So he came to the Prophet (ﷺ) and said, “I will ask you about three things which nobody knows unless he be a prophet. Firstly, what is the first portent of the Hour? What is the first meal of the people of Paradise? And what makes a baby look like its father or mother?”. The Prophet (ﷺ) said, “Just now Gabriel has informed me about that.” Abdullah said, “Gabriel?” The Prophet (ﷺ) said, “Yes.” Abdullah said, “He, among the angels is the enemy of the Jews.” On that the Prophet (ﷺ) recited this Holy Verse:– “Whoever is an enemy to Gabriel (let him die in his fury!) for he has brought it (i.e. Qur’an) down to your heart by Allah’s permission.” (2.97) Then he added, “As for the first portent of the Hour, it will be a fire that will gather the people from the East to West. And as for the first meal of the people of Paradise, it will be the caudite (i.e. extra) lobe of the fish liver. And if a man’s discharge proceeded that of the woman, then the child resembles the father, and if the woman’s discharge proceeded that of the man, then the child resembles the mother.” On hearing that, Abdullah said, “I testify that none has the right to be worshipped but Allah, and that you are the Messenger of Allah; O, Allah’s Messenger (ﷺ), the Jews (i.e. those among them who tamper with the Torah and killed the Prophets) are liars, and if they should come to know that I have submitted to Islam, they would accuse me of being a liar.” In the meantime some Jews came (to the Prophet) and he asked them, “What is Abdullah’s status amongst you?” They replied, “He is the best amongst us, and he is our chief and the son of our chief.” The Prophet (ﷺ) said, “What would you think if `Abdullah bin Salam submitted to Islam?” They replied, “May Allah protect him from this!” Then Abdullah came out and said, “I testify that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah.” The Jews then said, “Abdullah is the worst of us and the son of the worst of us,” and disparaged him. On that Abdullah said, “O Allah’s Messenger (ﷺ)! This is what I was afraid of!” [Al-Bukhari 4480

Therefore, none can be the true followers of Prophet Musa (peace be upon him) other than those who have submitted to Islam.

To be continued Inshā’Allāh

A Robust Admonition by Al-Allaamah Rabee Bin Haadi Shared By Abu Maryam [Tariq Al-Kashmeeri] 13 Years Ago

Written by Salafi Dawah Manchester on January 2, 2024. Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Our beloved Salafi brother and friend Abu Maryam [Tariq Al-Kashmiri (may Allah preserve him)] posted – at Salafitalk.net in 2011-an admonition by Al-Allaamah Rabee Bin Haadi Al-Madkhali [may Allah preserve him]
An Advice And A Reminder For All Those Who Speak In The Name Of Salafiyyah

Al-Allaamah Rabee Bin Haadee Al Madkhali [may Allah preserve him] said:

All praise is for Allah and may the peace and blessings be upon the Messenger of Allah, his family, his companions, and whoever follows his guidance. To proceed:

This is advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness. Indeed there has appeared from those who claim Salafiyyah – who wait in ambush of it and its people – stances and actions which are in opposition to Salafiyyah, its Manhaj, and its foundational principles which cause the hair upon the head to turn white (with grief).
From those positions and stances:

1) – Defence of the People of Major Innovations, such as al-Hulool, Wahdatul-Wujood (the Unity of Existence), Wahdtul-Adyaan (the Unification of Religions), Ukhuwwatul-Adyaan (the Brotherhood of all religions), Masaawatul-Adyaan (the equality of all religions) as well as many forms of Shirk and superstitions. And bearing witness for them that they are indeed from Ahlus-Sunnah, rather the affair has reached such that some of their heads commend the haughty insolent despotic elders of the Raafidah and Soofees, and describe them with statements such as “indeed they are trustworthy scholars” and praise their methodologies (Madhaahib). Moreover, despite all of that his ignorant followers still support him.

2) – Waging a wicked and oppressive war upon Ahlus-Sunnah, smearing them and marring their Manhaj and principles.

3) Inventing principles that conflict/contradict the principles of Ahlus-Sunnah and their methodology to wage war against Ahlus-Sunnah and in defence of the people of those major innovations. For example [from those innovated principles]:

a) “We correct but we do not disparage”. [Footnote 1]

b) Also: “The vast all-embracing Manhaj which accommodates Ahlus-Sunnah – according to their own technical term – and also accommodates the whole of the Ummah” but rather it encroaches and restricts Ahlus-Sunnah and their Manhaj and principles.

c) The Manhaj of al-Mawaazanaat. [Footnote 2]

d) Taking the Mujmalaat (the general spurious statements) of the people of misguidance upon their Mufassilaat (clear specific/detailed statements), whilst it is clear that these Mufassilaat (detailed statements) were held by them before these Mujmalaat (spurious/general statements). And other such principles that Ahlus-Sunnah have condemned and clarified their falsehood and deviation. [Footnote 3]

4- And to evade (at-tamallus) the truth and to be firm upon their falsehood, they have contrived:

a) The [false] principle – (It’s not obligatory upon me).

b) The [false] principle – (It does not Yaqanee (satisfy, convince, persuade) me.

c) And waging war against the foundational principle of al-Jarh al-Mufassar (the detailed disparagement/criticism).

d) And the rejection of the report of trustworthy narrators (At-Thiqaat).

e) And putting the condition of having a consensus [of the scholars] in tabdee (pronouncing a person to be an innovator) of any innovator. Even if/no matter if the proof and evidences have been established which necessitates/obligates their tabdee, and no matter what the status/level of the one who rules with that tabdee and even if they are many; if one person from the people of desires opposes them, then this tabdee is dropped (becomes null and void).

f) They have fabricated/contrived a principle to as-Subb (revile and insult) the companions of Muhammad (sallallaahu alaihi wasallaam) with the vilest of revilements and insults by describing them as al-Guthaa-iyyah (scum). When requested to excuse themselves from that they said: (It is not revilement, it’s not revilement.) And they said: (if this wording emanated from a Sunni then it is not revilement and if it came from a Raafidee then it becomes revilement and insult.) And they have been staunch upon this since 1424H up until this day.

These principles have become the fountains of Fitan (trial and tribulation) like pieces (sudden amassing of clouds) of the dark night. Accompanying all these calamities is arrogance, obstinate opposition, and haughtiness towards those who advise them and clarify their deviation and their mixed-up confusion. Whilst with all these calamities, afflictions, and other than that we still find those who commend them and declare that they indeed are from Ahlus-Sunnah. The following are Prophetic Narrations I gathered together to remind those people so that perhaps they will remember and withdraw from that which they are upon.

1- On the authority of Qais bin Abee Haazim, who said: Aboo Bakr [may Allaah be pleased with him] stood up and praised Allah [The Mighty and Majestic] and extolled Him, and then said: O people, indeed you recite this Ayah (Qur’anic verse): [يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ عَلَيْكُمْ أَنفُسَكُمْ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهْتَدَيْتُمْ َ – O you who believe! Take care of your ownselves, [do righteous deeds, fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. If you follow the right guidance and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam has forbidden) no hurt can come to you from those who are in error. [Surah Al-Maa’idah. Ayah 105]; and you put it in its improper place, for indeed I heard the Messenger of Allah (sallallaahu alaihi wasallaam) say: “When the people see an evil (al-Munkar) and do not change it, all of them are about to be punished by Allaah altogether.” [I]

2- Also on the authority of Hudhaifah bin al-Yamaan [may Allaah be pleased with him] that the Prophet [SallAllaah alaihi wasallam] said: “By Him in Whose hand is my soul, certainly you will order with the good and forbid the evil, or else a punishment of Allah is about to be sent upon you from Him and then if you were to supplicate to Him He will not respond to you.” [II]

3- And on the authority of Ibn Mas’ood -[radiyallaahu anhu]- that the Messenger of Allaah [sallallaahu alaihi wasallaam] said: “There is not a Prophet that Allaah sent to a nation before me except that he had Hawariyyoon (helpers) and companions who would betake with his Sunnah and follow his command. Then after them came people who would say (speak with) that which they do not do, and they do that which they are not ordered with; so whoever fights them with his hand then he is a believer, and whoever fights them with his tongue then he is a believer and he who fights them with his heart then he is a believer, and there is not even a mustard seeds amount of faith (Eemaan) left after that”. [III]

In these Ahadeeth is the clarification from the Messenger of Allaah -[sallallaahu alaihi wasallam] – regarding the danger of al-Munkaraat (the evils) of innovations and sins. Its danger and evil punishment is not just confined to those who perpetrate it, but rather it includes whoever Yudaahin (flatters and compromises) with its people and is amicable with them, and also it encompasses and includes more so whoever defends them (innovations) and its people. The affair becomes even more severe if he wages war against whoever forbids it (innovations) from the people of the truth, those well established within the boundaries set by Allaah, those who war against the people of Misguidance and Fitan (turmoil and trials).

4- On the authority of Nu’man bin Basheer -[radiyallaahu anhumaa]- the Prophet -[sallallaahu alaihi wasallam] – said: “The example of al-Mud-hin (the compromiser) Allaah’s Hudood (orders and limits) and (in comparison to) the one who violates them (Allaah’s limits and orders) is like example of people who drew lots for (seats on) a ship. Some of them were on its lower part and others were on its upper part. So those that were on its lower part would pass by those in the upper one with the water which troubled them (the people in the upper part). Then one of them (the people in the lower part) took an axe and started making a hole in the bottom of the vessel. The people of the upper part came and said: ‘What is wrong with you?’ He replied, “You have been troubled much by me and I have to get water.” Now if they prevent him from doing that they will save him and themselves, but if they leave him (to do what he wants), they will destroy him and themselves”. [IV]

Al-Mud-hin (the Compromiser): He is the flatterer who sees and hears al-Munkaraat (the evil) from the innovations and other than it and does not forbid it. Rather he flatters and compromises with those who fall into it, perpetrate it, and defend it. So how about if he goes beyond that to defend them, beautify their image (present them in favourable light) and bear witness for them that they are from Ahlus-Sunnah?! So how will he be, if he transgresses beyond all that by forsaking those who forbid it, making the people think that they (Ahlus-Sunnah) are not upon the truth and are opposers to the correct Manhaj?!

These stances encourage the perpetrators of these evils to remain upon their misguidance; it compels people with weak personalities to have a good suspicion of them and to plunge them into their outstretched arms, and to aid and defend them. [These are] the affairs which lead many people to turn away from the Manhaj of the Salaf as-Saalih in many different countries. It is incumbent upon this type [of people] to fear Allaah. They should look again at and revise their stances with seriousness and sincerity. They should comprehend the dangerous effect resulting from their stances; which they will asked about in front of Allaah The Mighty and Majestic ý on the day when no soul will be able to benefit another whatsoever. Furthermore, it is incumbent upon them to look again to their Bitaanah (close friends and companions) with seriousness for indeed the matter is dangerous. And I remind you of the statement of Allah [The Most High]: [ٱلْأَخِلَّآءُ يَوْمَئِذٍۭ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا ٱلْمُتَّقِينَ – Friends on that Day will be foes one to another except Al-Muttaqun (pious)]. [Surah Az-Zukhruf. (43)]

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ

O you Who believe! Stand out firmly for justice, as witnesses to Allaah even against yourselves, your parents, or your kin. [Surah an-Nisa: 135]

And [I also remind you] with the statement of the Messenger of Allaah [Salla Allaahu alaihi wasallam] The Deen (Religion) is an-Naseehah (sincerity and sincere advising), the Deen (Religion) is an-Naseehah (sincerity and sincere advising)”; he said it three times. They said: “To whom or the Messenger of Allaah?” He said: “To Allaah, to His book, to His Messenger, to leaders of the Muslims and their common people.”

I remind you with the Hadeeth of the virtuous Companion Jareer bin Abdullah al-Bajalee [radiyAllaahu anhu] on the authority of Ziyaad bin ‘ilaaqah who said: I heard Jareer bin Abdullah stand and deliver a khutbah on the day al-Mugheerah bin Sh’ubah died saying: “Upon you is the taqwa (fear) of Allaah the Mighty and Majestic, sobriety and tranquility until the (new) Ameer comes for indeed he will come now”. Then he said: “Seek forgiveness for your Ameer for indeed he used to love pardoning (others)”. And he said: “To proceed: then indeed I came to the Messenger of Allaah -[Salla Allaahu alaihi wasallam] – and I said to him: “I want to pledge allegiance to you upon Islaam. So he put a condition upon me that I should (sincerely) advise every Muslim. So I gave him the pledge of allegiance upon that and by the Lord of this Masjid indeed I am to all of you a (sincere) advisor.” Then he sought Allah’s forgiveness and descended (from the pulpit). [V]

I remind them of that which is in these Aayaat and Ahadeeth regarding the obligation of establishing sincerity to Allah [i.e. by worshipping Allah in truth etc], sincerity to His Book [i.e. by believing in it and that it is the speech of Allah sent down, and it is not created, etc], sincerity to His Messenger [i.e. by testifying in truth and based on the absolute certainty that he is Allah’s Messenger, etc], sincerity to the rulers of the Muslims [i.e. by believing in their right to rulership, obeying and listening to them in that which is good, advising them in private, etc] and sincerity to the common people [i.e. by dealing with them, calling them to the path of Allah, etc]. [Footnote 4] And with that which they contain from the obligation of forbidding the evil and the severe threat for those who do not establish these obligations and do not forbid the evil. And I say to them as Jareer said: “By the Lord of this Masjid, indeed I am to all of you a sincere advisor.” But rather I say, “By the Lord of the Heavens and the Earth, indeed I am to them a (sincere) advisor”.

I remind them of the statement of Anas [radiyallaahu anhu] “Indeed, you do actions which in your eyes are considered finer than the hair, whilst we used to consider them during the lifetime of the Messenger of Allah [salla Allaahu alaihi wasallam] to be from al-moobiqaat (the destructive/deadly sins).” [VI]

And from my advice to them is that they should study the Manhaj of the Salaf as-Saalih from its sources and adhere to it and implement it upon themselves and others. I ask Allaah that He grants them insight into that which they are ignorant of and thus erred in or did with deliberate intent. May the peace and blessings of Allah be upon our prophet Muhammad, his family, and his companions.

Written by:
Rabee’ Bin Haadee ‘Umayr al-Madkhalee
9/2/1432H

———————————————-

Footnote 1: https://www.salafipublications.com/sps/downloads/pdf/NDV180008.pdf

Footnote 2: https://abuiyaad.com/r/muwazanah

Footnote 3: Shaykh Rabee’ On Mujmal and Mufassal : The Deceptions of al-Ma’ribee: https://www.salafipublications.com/sps/sp.cfm/sad/…/nbq/frm/images/nbq/downloads/pdf/sad/sp.cfm?subsecID=NDV18&articleID=NDV180006&articlePages=1

Footnote 4: See explanation of the forty hadith of An-Nawawi by Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] titled: Al-Minhatur Rabbaaniyyah Fee Sharhi Al-Arba’een An-Nawawiyyah. pages 112-121. 1st Edition 1429AH (2008)

[I] This Hadeeth is Saheeh (Sound Authentic). It is reported by Imaam Ahmad in his Musnad (1/5), Aboo Dawood in his Sunan Hadeeth (4338, Ibn Maajah in his Sunan, [Chapter] Regarding the Fitan, Hadeeth (4005) and is also reported by other Imaams].

[II] This Hadeeth is reported by at-Tirmidhee in al-Fitan, Hadeeth (2169) and he said: This Hadeeth is Hasan (Good). But there is a weakness in its chain of narration. It is also reported by Imaam Ahmad in his Musnad (5/388). And at-Tirmidhee declared the hadeeth Hasan due to it having two witnessing (supporting) narrations with a similar meaning which have a weakness in their Isnaad (chain of narration). One of them [witnessing narrations] is the Hadeeth of Aishah – radiyallaahu anha – reported by Imaam Ahmad in his Musnad (6/159), the second of the two is the hadeeth of Aboo Hurairah – radiyallaahu anhu – reported by al-Bazzaar in his Musnad (8508) and al-Khateeb in his at-Taareekh (13/92). Based upon the various routes (chains) the grading of this hadeeth is raised to the level of Hasan li-gayrihi. Al-Allaamah al-Albaanee has declared it to be Hasan in Saheeh al-Jaami (6947).

[III] Reported by Muslim in [the Book of] al-Eemaan Hadeeth (50), Aboo Awaanah (1/35, 36) and Ibn Mandah in al-Eemaan (page 183, 184).

[IV] Reported by al-Bukhaaree in his Saheeh, [the Book of] Shahaadaat (Witnesses), Hadeeth (2686), Imaam Ahmad in his Musnad (4/268,269), at-Tirmdihee in al-Fitan (2173), Ibn Hibbaan as in al-Ihsaan (297, 298). The wording of this Hadeeth with Imaam Ahmad and at-Tirmidhee is: The example of the one who abides by Allaah’s orders and limits in comparison to al-Mud-hin (the compromiser) of Allaah’s Hudood (orders and limits) is like the example of people who drew lots for (seats on) a ship at sea. So some of them attained the upper part of it and the others got the lower part. Then those on the lower part climb up/ascend to draw water to drink and they pour it upon the people on the upper part. The people on the upper part said: “We will not let you ascend and harm us.” So those on the lower part said: “Then indeed we will have to bore into the bottom of the ship to get water to drink.” If they prevent them and forbid them from doing that they will all be saved and if they leave them they will all drown.

[V] Reported by al-Bukhaaree in his Saheeh, [the Book of] Faith (al-Imaan), Chapter: the statement of the Prophet [Salla Allaahu alaihi wasallam] -: “The Deen is sincerity to Allaah, His Prophet, the leaders of the Muslims and their common people” and the statement of Allaah the Most High: [ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ – if they are sincere and true (in duty) to Allah and His Messenger], Hadeeth (58). And Imaam Ahmad (4/357). And also reported by al-Bukhaaree in [the Book of] Faith (al-Imaan), Hadeeth (57), and Muslim in [the Book of] Faith (al-Imaan), Hadeeth (56) both of them reported it in summarized form].

[VI] Reported by al-Bukhaaree in [the Book of] Heart-Softening narrations (ar-Riqaaq), Hadeeth (6492), Ahmad in his ‘Musnad’ (3/157) and Aboo Y’alaa in his ‘Musnad’ Hadeeth (4207) and (4314).

Allah’s aid is sought! Indeed, many changes have taken place by way of deviation and other painful affairs, and afflicted many. We ask Allah to keep us safe and guide everyone who has fallen into those calamities and has not yet returned to what is correct and praiseworthy. We ask Allah:

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. [Saheeh Muslim Number: 2720]

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, tranquility 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 Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]

[1] Excuses provided by an individual to another person, irrespective of their status or influence, to express remorse, retract Manhaj errors, or any other transgressions, should be accompanied by apparent actions of genuine repentance.

Written by Salafi Dawah Manchester on January 2, 2024. Posted in Charity (Sadaqah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, The Salaf - Pious Predecessors.

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

Al-Hasan Al-Basri [may Allah have mercy upon him] said, “Sincere repentance is that the slave shows regret for what has elapsed (of his sins) and is determined not to return to them”. Al-Kalbee [may Allah have mercy upon him] said, “It is to seek Allah’s forgiveness with the tongue, being regretful in the heart and restrain the limbs (from committing the sins again)“. [1]

Shaqeeq Al-Balkhiy [may Allah have mercy upon him] said, “The signs of repentance are weeping due to what has preceded (of sins), fear of falling into sin again, keeping away from evil companions and accompanying the good people“. [2]

Some of these signs of repentance are only known to Allah, such as weeping, showing remorse, etc. Then what remains is that a person will be judged by his apparent deeds and companionship. Umar Ibn Al-Khattaab [may Allah be pleased with him] said: “People were (sometimes) judged by the revealing of a Divine revelation during the lifetime of Allah’s Messenger but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, because Allah will judge him for that; but we will not trust or believe the one who presents to us an evil deed even if he claims that his intentions were good”. [3]

Imaam Abdul-Azeez Bin Baaz [may Allah have mercy upon him] said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will be held against him and an evil suspicion is held about him”. [4]

[1] Madaarij As-Saalikeen 1/309-310

[2] Nazhatul Fudalaa Tah’dheeb Siyar A’laam An-Nubulaa. 711

[3] Saheeh Bukhaari; Vol 3; Hadith Number:2641]

[4] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy page:397 Vol 2 footnote 1]

[2] “I have asked People of Knowledge and I have a Fatwa, and I am acting on the verdict”. [This should not be based on desires or personal ambitions]

Written by Salafi Dawah Manchester on December 29, 2023. Posted in Contemporary Issues, Da'wah - Calling To Islam, Fatawa-Rulings, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Caution to Those Seekers of Fatwa Who Say That They Understand The Evidence

Imam Ibnul Qayyim [may Allaah have mercy upon him] said, “The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [1]

Imam ash-Shaatibee [may Allaah have mercy upon him] stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easygoing attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [2]

Imaam Ash-Shaatibee [may Allaah have mercy upon him] also said, “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [3]

Ibrahim Ibn Abee Ablah (died 152AH – may Allaah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [4]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allaah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [5]

Imam Ash-Shaatibee [may Allaah have mercy upon him] said, “f desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. [6]

Caution to Judges and Muftis

Imaam Ibnul Qayyim [may Allah have mercy upon him] also stated, “It is not permissible to act and issue Fatwas in the religion ordained by Allah [The Almighty] based on desires, preference and what is agreement with one’s goal, so he seeks a saying that agrees with his goal and the goal of those who love him; then he acts according to it, issues fatwa and judges according to it, judges his enemy and issues fatwas against him. This is one of the most sinful acts and one of the greatest of sins, and Allah’s Aid is sought (against this behaviour)”. [7]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: “It is not permissible for a Mufti to act upon whatever he wants from the statements (of the scholars) and the different angles upon they seek to establish the proofs, without examining the affair that carries the weightier proof. The scholars hold a consensus that it is forbidden to do this”. [8]

Mistakes of The Sincere Scholars In Ijtihaad

Amr bin Al-Aas [may Allah be pleased with him] narrated that he heard Allah’s Messenger [peace and blessings of Allah be upon him] saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [9]

A Mujtahid is not deprived of reward and his judgment is different from that of one who is not a Mujtahid. Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said: “The one who speaks about the religion without knowledge and out of ignorance (is guilty of) lying and sinning. The one who intentionally speaks to oppose the truth is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad because he strives, fears Allah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct; but if he is mistaken, he receives one reward”. [10]

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] spoke about this affair that the sincere ones fall into some mistake as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)! He (i.e. this sincere scholar) is excused; rather he is rewarded for his Ijtihaad and intention for good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the true evidence in Allah’s Book and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] is not excused; rather he is upon great danger. [11]

Finally, we ask Allah to protect us from all the obstacles that may prevent a person from accepting the truth after its clarification. Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] said, “It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifest to them in their research and studies, but it becomes difficult for them if it was others who clarified such mistakes. When another person clarifies the truth for him, he sees that acknowledging such truth would necessitate an acknowledgment of the clarifier’s virtue, knowledge, and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people. To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one needs to ask the scholars and benefit from them, adhering to fear of Allah, seeking the Tawfeeq of Allah and guidance”. [12]

We ask Allah:
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. [13]

[1] An Excerpt from Al-Fawaa’id. Page 99

[2] Al-Muwaafaqaat. 5/84

[3] Al-Muwaafaqaat. 3/123

[4] Siyar A’laam An-Nubula 6/324

[5] At-Tamheed 1/64 by Ibn Abdil Barr

[6] Al-Muwaafaqaat 5/221

[7] I’laam al-Muwaqqi’een 6/125

[8] I’laam al-Muwaqqi’een 6/124

[9] Al-Bukhari Number 7352

[10] Al-Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33

[11] Raf’ul Ish’tibaah. pages 152-153

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

[13] Saheeh Muslim Number: 2720

As knowledge becomes increasingly accessible, it is crucial to prioritise critical self-scrutiny amidst the intense craving for recognition

Written by Abdullah Jallow on December 27, 2023. Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

As knowledge becomes increasingly accessible, it is crucial to prioritise critical self-scrutiny amidst the intense craving for recognition that is exposing some of the heart’s subtle vain desires!

Allah [The Most High] says:

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-Allaamah Saalih Al-Fawzaan [may Allaah 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 [Foonote a] – 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 (the path of) 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] [1]

Ahlus Sunnah Wal Jamaa’ah are not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger [peace and blessings of Allah be upon him]said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgement) whilst they are upon the (truth)”. The one in opposition does not harm except himself. What is given consideration is not the large numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), he is the one upon truth and he is the Jamaa’ah. [Footnote b] The Jamaa’ah does not necessitate large numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together upon truth, then – all praise is due to Allaah- this is strength; but if the majority oppose it (i.e. the truth), we side with the truth even if only a few are upon it”. [2]

[Footnote a]: Allah’s Messenger [peace and blessings of Allah be upon him] said, “Allah loves a slave who is pious, self-sufficient and unnoticed”. [Saheeh Muslim 2965]

Taqiy: Fears Allah [The Mighty and Majestic], fulfils Allah’s commands and keeps away from what Allah has prohibited. Fulfils Allah’s commands, such as performing the prayer and performs it in congregation in the Masjid, pays the Zakaat and giving it to the one entitled to it, fasts the month of Ramadhaan, treating orphans with kindness and other types of acts of piety, righteousness and means to do good. Ghaniy: Self-sufficient- does not need the people and suffices himself with Allah. He does not ask the people anything [I] and does not lower himself to the people (i.e. due to needing them) [II]; rather he does not need the people. He knows himself, suffices himself with his Lord and does not pay attention to other than his Lord. Khafiy: hidden or unnoticed: He does not make himself manifest and does not give importance to manifesting himself amongst the people, to be pointed out or for people to speak about him. You find him between his house and his (local) Masjid and vice versa; from his house to his relatives and his brothers, whilst being unnoticed, and makes himself unnoticed. However, this does not mean that if Allaah grants a person knowledge, he confines himself in his house and does not teach the people. This is in opposition to piety (because) teaching the people is better for him than being confined in his house and does not benefit the people with his knowledge, or he sits in his house and does not benefit the people with his wealth; rather if the affair is between being conspicuous- to manifest himself or make himself visible, and between hiding himself (i.e. without a need to make himself manifest), then he chooses to hide; but if it is the case that he must make himself apparent, then he has to make himself apparent. This is beloved to Allaah [The Mighty and Majestic]. [3]

[I] Asking the people: Al-Allaamah Rabee Bin Haadee [may Allah preserve him] quoted Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] who stated, “The initiate affair with regards to asking the creation is that it is forbidden to do so, but it is permissible in when there is a necessity, but it is better to abandon doing so out of reliance on Allah. [4]

[II] Lowering Oneself: Imaam Ibn Hibbaan [may Allaah have mercy upon him] said, “It is obligated on a sensible person that he adheres to humility and avoids pride. Humility is of two types- the first one is praiseworthy and the other is blameworthy. Praiseworthy humility is when one abandons insolence and mockery. Blameworthy humility is when a person humbles himself in the presence of one who possesses the things of the worldly life and desires what such a person possesses. Therefore, a sensible person maintains his abandonment of blameworthy humility in all circumstances and he does not depart from praiseworthy humility. [5]

Imaam Fudayl Ibn Iyaadh [may Allah have mercy upon him] said, “If you are able not to be known, then do so. Is there anything against you if you are unknown? Is there anything against you if you are not praised? Is there anything against you if you are considered blameworthy in the sight of the people but praiseworthy in the sight of Allah [The Mighty and Majestic]?” [6]

Imaam Ibraaheem An-Nakha’ee [may Allah have mercy upon him] said, “It is enough a trial that a person is pointed out due to his religious or worldly affairs, except the one whom Allah protects”. [7]

Shaikh Al-Islaam Ibn Taymiyyah [may Allah have mercy upon him] said, “There are many cases in which the souls are mixed with Ash-Shahawaat Al-Khafiyyah [i.e. desires that are concealed, subtle etc] that corrupts its fulfilment of (perfect) love of Allah, servitude to Him and establishment of the religion sincerely for the sake of Allaah, just as Shaddaad Ibn Aws [may Allah be pleased with him] said, ‘O Arabs! Indeed, the affair I fear for you the most is Riyaa [show off] and Shahwa Al-Khafiyyah’. It was said to Abu Daawud As-Sijistaani, ‘What is Ash-Shahwa Al-Khafiyyah?’ He said, ‘Love of leadership’”. [8]

Al-Allaamah Rabee Bin Haadee Al-Mad’khali [may Allah preserve him] said: O youth! Be mindful of Shaytaan who is next to you. Seek Allah’s protection against his destructive evil whispers. [Allaah (The Most High) said]:

[وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِ‌ۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ – And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower]. [Surah Fussilat’ Aayah 36]

If you sense that your soul is inclined towards showing off to the people and bragging about knowledge, then turn to Allaah, lower and humble yourself in His presence, and ask Him to grant you sincerity and to save you from Shaytaan – to save you from his whispers and plots. One of the scholars said, “Indeed, it is extremely difficult [upon a person] whose enemy can see him, but he cannot see him.” He [i.e. this scholar] said this when he explained the statement of Allah [The Blessed and Exalted] about Shaytaan and his armies: [إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ – Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them. [Surah Al-A’raaf’ Ayah 27]

He [i.e. that scholar] said, “By Allah! Indeed, it’s a bitter feud and extreme difficulty [for the one] whose enemy can see him, but he cannot see him, except for the one whom Allah safeguards’’- meaning: This enemy is more dangerous than the army you can see that has troops and strength. This hidden enemy – whom you cannot see – is extremely difficult and will destroy you whilst you are unaware and unable to see him. We ask Allaah for well-being”. [9]

Footnote b: Imaam Abu Shaamah [may Allah have mercy upon him] said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allaah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [9]

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], 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 [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allaah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allaah [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-aam 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] [11]

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee may Allah have mercy upon him] said: “If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of 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. [12]

The Goal Behind Co-operation

Allaah [The Most High] said: [ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ – Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [Surah Al-Maa’idah. Ayah 2]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said: This Ayah contains all the Masaalih (things that will bring about benefit and repel harm) for the salves in their worldly affairs and in the Hereafter- amongst themselves or concerning their relationship with their Lord. That is because every servant finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves, and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through righteousness and piety because it is the basis of all matters of the religion. A deed cannot be considered an act of obedience to Allah and an act that gets one close to Allaah until it is based on Eemaan, so that which leads to the performance of that deed is solely due to Imaan – neither (un-Islamic) customs nor desires, neither seeking praise nor status and other than it; rather it should be solely based on Eemaan and the aim behind it should be to attain Allaah’s reward and seeking after Allaah’s Pleasure. [13]

We ask Allah:

A Tremendous Supplication That Gathers Issues of [Aqeedah (Belief), Worship and Manners] Said After The Tashahud and Before Tasleem:

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 Imaan, and make us (from those who are) guided and guiding (others). [14]

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

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

[2] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15

[3] Explanation of Riyaadus Saaliheen. Chapter 69. Vol 3. Page 509. Publisher: Al-Maktabah Al-Arabiyyah As-Su’oodiyyah Edition 1425AH. slightly paraphrased

[4] Qaa’idah Jaleelah Fee at-tawassul Wal-Waseelah. page 7. Publisher Maktabah al-Furqan. 1st Edition 1422 (Year 2001)]

[5] An Excerpt from Rawdatul Uqalaa page 58

[6] Hilyatul Awliyaa 8/89

[7] Taareekh Dimashq 18/33

[8] Majmoo Al-Fataawaa 10 /214-215

[9] Marhaban Yaa Taalibal Ilm’ pages 55-57

[10] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[11] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412-416

[12] قم المعاند – 2/547

[13] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ Vol 1 pages 307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH- Slightly paraphrased]

[14] Sunan An-Nasaa’ee’ Number 1305. Graded authentic in “As-Saheehah” Number 1301

[15] Saheeh Muslim Number: 2720

The pinnacle of human perfection is attained through four qualities

Written by Abdullah Jallow on December 15, 2023. Posted in Aqeedah (Creed & Belief), Brotherhood, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

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). https://www.thenoblequran.com/q/#/sura/103/1

Imam Ibnul Qayyim [may Allaah have mercy upon him] said: “Imam Ash-Shaafi’ee [may Allah have mercy upon him] said that if all the people pondered on this Surah, it would have sufficed them”. The clarification of this affair is that the fulfillment of four affairs (mentioned) in this Surah will lead a person to attain the highest level of human perfection. The first is to be acquainted with the truth, the second is to act upon the truth, the third is to teach the truth to the one who is unaware of it and the fourth affair is to exercise patience whilst learning the truth, acting on it, and teaching. Allah mentioned these four affairs in this Surah and made an oath by “(the phenomenon of) time” that everyone is in a state of loss besides those who believe and perform righteous deeds, and they are those who act upon the truth, enjoin one another to the truth whilst exercising patience in the path and being steadfast. This is the pinnacle of human perfection because perfection necessitates that a person attain perfection himself and enable others to do so. This is attained through rectification of the strength of one’s knowledge and action- rectification of the strength of one’s knowledge is attained through Imaan and rectification of the strength of one’s actions is attained through righteous deeds; then enabling others to attain this perfection through teaching, exercising patience upon this path and enjoining one another to exercise patience in the path of knowledge and righteous action. This Surah, despite its shortness, is one of the most comprehensive Suras of the Qur’an that gathers good in its entirety, and all praise and thanks is due to Allah Who revealed and assured that His Book is sufficient besides everything else – a cure for every disease and a guide to every good. [1]

It is not enough that one knows the truth and exercises patience, rather, one has to command, guide, and urge others towards it. When it is the fact that others besides these people are losers, it is well known that disobedience and sins blind the sound discernment of the hearts and prevent them from understanding the truth as it should be understood, and thus their strength of determination is weakened, rather the heart is exposed to random thoughts until its understanding and conduct goes the opposite way, so he perceives falsehood as truth and truth as falsehood, good as evil and evil as good, turns away from his journey towards attaining Allah’s Pleasure and the home of the afterlife (i.e paradise), and proceeds towards the residence of the futile souls that are pleased with the worldly life, satisfied with it, heedless of Allah and His signs (revelation, lessons etc), and abandons preparation to meet Allah (i.e. by way of upright believe and righteous deeds). Had there not been any other punishment due to one’s sins other than this, it would have been (enough as a) demand that one abandon this path and distance from it. [2]

Indeed, Allah placed humans in two categories – the losers and the gainers. The gainers are those who sincerely exhort themselves with Imaan and righteous deeds; exhort others by enjoining truth, which includes teaching and guiding, and enjoining patience, which necessitates that one exercises patience. So, the two sincere exhortations are the person’s sincere exhortation of himself and his brother in Islam by enjoining truth and exercising patience upon the path, and the two characteristics of human perfection are the person’s self-perfection and enabling others to attain self-perfection (by the help of Allaah). As for the perfection of the two strengths of the soul, they are the strength of knowledge and sound observation, and these two are perfected through Imaan; the strength of sound intent, love (for everything praiseworthy, especially love for Allaah) and knowledge, and they are perfected through righteous deeds (i.e. deeds carried out sincerely for the sake of Allah and in conformity with the authentic Sunnah), which cannot be accomplished except through patience.

Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur because the alternation of night and day under the Decree of the All-Mighty, the All-Knowing are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord [The Exalted]- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom [free is Allah from all imperfections, faults, deficiencies, shortcomings]. So, Allah made an oath by “(the phenomenon of) time” within which human beings perform deeds for which one either receives punishment or a good recompense. He gave a notification about (the phenomenon of) time, which is the Mab’da [i.e. the beginning] and notified the performers of deeds about the Ma’aad [the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of (the phenomenon of) time, the performers of deeds and their deeds, and their categorisation into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being, in essence, is a loser, except the one whom Allah shows mercy, guides, blesses with Eemaan, the ability to perform righteous deeds and command others. Besides this person is the one who is reduced to the lowest of the low. [3]

[وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ – and do righteous good deeds, enjoin one another to the truth and enjoin one another to patience]. This leads to the station of upright leadership and strength in the religion, just as Allaah said: [وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [Surah As-Sajdah. Ayah 24]

Therefore, upright leadership in the religion is attained through patience and certainty. Patience is two types- patience when facing what has been decreed, such as calamities, and patience when fulfilling the divine legislated acts of worship – the commands and prohibitions. The fulfillment of commands is related to patience in intent and action and the second is related to patience in keeping away from what one intends and wants to do (i.e. persevere whilst keeping away from evil). The first type of patience (patience when facing the calamities decreed by Allah) is shared by both a believer and a disbeliever, a righteous person, and a wicked sinner, and one is not rewarded if it is not connected to Imaan and Ikhtiyaar [i.e. the person willingly chooses to exercise patience as an act of worship devoted to Allah]. The Prophet [peace and blessings of Allah be upon him] said about his daughter (whose son was on his death bed), “She should be patient and hope for Allah’s reward.” [Saheeh Al-Bukhaaree. Number 1284]

Allah [The Exalted] said: [ إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ أُوْلَـٰٓٮِٕكَ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ۬ ڪَبِيرٌ۬ – Except those who show patience and do righteous good deeds, those: theirs will be forgiveness and a great reward (Paradise)]. [Surah Hud. Ayah 11]

Patience without sound belief and piety is like a bodily strength that is devoid of sound belief and piety.

Allah [The Exalted] said: [فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Surah Ar-Rum. Ayah 60]

Allah commanded the Messenger [peace and blessings of Allah be upon him] to exercise patience and not to be similar to those who do not have certainty due to lack of patience because their lack of certainty is due to their lack of patience, so they fear and frighten others. Had they attained certainty and acquaintance with the truth, they would have exercised patience – neither fear nor frighten others. The one whose certainty is little, his patience will be little, and the whose patience is little will fear and frighten others. The person who has certainty and patience is self-possessed because he has intelligence and common sense, and the one who neither has certainty nor patience is lightheaded, so desires and lust fling him here and there just as the wind does with something light. [4]

Sa’eed Bin Jubayr [may Allaah have mercy upon him] said, “Patience is the person’s acknowledgment that what has afflicted him is from Allaah, seeking for reward from Allaah and hoping for Allaah’s good recompense. Indeed, a man may be in a state of distress whilst he is being whipped, but you see nothing from him except patience”. [5]

Regarding the statement “Patience is the person’s acknowledgment that what has afflicted him is from Allah”, Imam Ibnul Qayyim [may Allah have mercy upon him] said, “It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. So, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him. Regarding the statement “Seeking for reward from Allaah”, Imaam Ibnul Qayyim said, “It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allaah) we shall return”, meaning we shall return to You so that you reward us due to our patience and the reward for being patient during calamity will not be lost”. Regarding the statement “Indeed, a man may be in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imaam Ibnul Qayyim said, “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not a patient person”. [6]

The person who has no certainty in faith (or lacks certainty) does not remain steadfast, rather he acts carelessly, whereas certainty is that firm Imaan in the heart based on (sound) knowledge and action. It may be that a person has sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion. Al-Hasan Al-Basri [may Allah have mercy upon him] said: If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who had insight as well as patience, then he is the one mentioned by Allah in the Ayah:

[وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [Surah As-Sajdah’ Aayah 24] [7]

A Practice of The Companions – By Imaam Al-Albaanee [may Allah have mercy upon him]

“Whenever two men among the Prophet’s companions met, they would not depart from one another, except after one of them recited to the other:[إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ ][ وَٱلۡعَصۡرِ] -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”. Imam Al-Albaanee [may Allah have mercy upon him] said: In these narrations is that one gives Salaam when departing [i.e. one of them gives Salaams to the other when departing after meeting]. The other benefit we derive (from this report) is that the companions adhered to this deed and that is the recitation of Surah Al-Asr [i.e. before departing after meeting, one recites Surah Al-Asr to the other and then gives Salaam] because we (firmly) believe that they were far removed from initiating – in the religion – a newly invented act of worship as a means of getting close to Allah; rather the only reason they did this was due to something established by Allah’s Messenger [peace and blessings of Allah be upon him] – either by way of a statement of his, deed or tacit approval. [8]

We ask Allah:

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

[1] An Excerpt from Miftaah Daarus Sa’aadah page 61. slightly paraphrased

[2] An Excerpt from Al-Jawaab Al-Kaafi 135-136. slightly paraphrased

[3] An Excerpt from At-Tibyaan Fee Aqsaam Al-Qur’aan 83-88. slightly paraphrased

[4] At-Tibyaan Fee Aqsaamil Qur’aan 83-88. Slightly paraphrased

[5] As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113

[6] Iddat As-Saabireen pages 183-184

[7] Al-Fawaa’id’ pages 293-300

[8] Silsilah Al-Hadeeth As-Saheehah. Number 2648. Vol 6. pages 307-309

A Supplication of some of the Salaf – Ibnul Qayyim (rahimahullah)

Written by abuaisha on October 16, 2023. Posted in Articles, Basics, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Sin, The Salaf - Pious Predecessors.

Some of the pious predecessors used to supplicate:

اللهم اعزني بطاعتك ولا تذلني بمعصيتك

O Allaah! Grant me honour through obedience to you and do not humiliate me through disobedience to you.

Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Vol 2. pgs. 347

Abu Makkah and Muhammad Abdur Razzq: Watery Manhaj and Flaccid Constitutions

Written by Salafi Dawah Manchester on July 29, 2023. Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

A beautiful rebuttal of Abu Makkah and Muhammad Abdur Razzaq by one of the young students of knowledge. May Allah bless him and his parents, and likewise, protect us, him, and all our youth Aameen.

Read here:

Abu Makkah and Muhammad Abdur Razzq: Watery Manhaj and Flaccid Constitutions

Abu_Makkah_Muhammad_Hajiaden_Watery_Manhaj_Flaccid_Constitutions_v1_280723_post