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

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

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

Islam_and_the_worldly_sciences_final

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

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

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

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

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

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

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

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

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

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

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

And Allah knows best

Abu Bakr, Umar, Khalid, Amr, and Abu Ubaydah

Written by Abdullah Jallow on . Posted in Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

Amr Ibnul Aas, may Allah be pleased with him, was one of those given authority and so was Abu Ubaydah Ibn Al-Jarraah, may Allah be pleased with him. Khalid Bin Al-Waleed, may Allah be pleased with him, was given preference over them due to his bravery and usefulness in Jihad. When Abu Bakr, may Allah be pleased with him, passed away, Umar Ibnul Khattab, may Allah be pleased with him, gave Abu Ubaydah authority over all of them because Umar Ibnul Khattaab used to be tough for the sake of Allah, thus, he appointed Abu Ubaydah because he was soft; Abu Bakr was soft and Khalid was tough. Therefore, the soft one gave authority to the tough one and the tough one gave authority to the soft one to balance the affairs.

An Excerpt from “Adwaa Min Fataawaa Shaikhul Islaam Ibn Taymiyyah”. 2/568-569

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

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

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

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

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

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

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

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

[1] Jami Bayan Al-Ilm 1/267

[2] Siyar 11/518

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

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

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

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

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

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

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

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

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

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

————————————–

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

(1) Tarikh Baghdad: 9/66

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

(3) Reported by Imaam Daarimi 385

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

(5) Tarikh Dimashq 44/179

(6) Al-Fawaa-id page 104

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

Written by Abdullah Jallow on . Posted in Featured, History of Islam, Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Imam Fudayl Ibn Iyaad, 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 Allāh, The Mighty and Majestic?!” (1)

Imam Ibrahim 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”. (2)

Al-A’mash, may Allah have mercy upon him, said, “We tried very hard to get Ibrahim An-Nakha’ee, may Allah have mercy upon him, to sit at a place where people can listen to him and we wanted him to do so, but he refused”. (3)

Imam Malik, may Allah have mercy upon him, said, “I used to come to Nafi, may Allah have mercy upon him, the freed slave of Ibn Umar, may Allah be pleased with him and his father,  while I was a young boy and he would approach and speak to me. He would sit in the Masjid after the morning prayer and hardly anyone would come to him. When the sun rose, he would go out, and he used to wear a cloak and not speak to anyone. I used to see him after the morning wrapped in a black cloak”. (4)

Ibrahim An-Nakha’ee, may Allah have mercy upon him, used to say, “I spoke in matters of knowledge, and if I found someone else to do so, I would not speak”. (5)

Imam Al-Marwazi, may Allah have mercy upon him, said, “When Imam Ahmad. may Allah have mercy upon him, sat to give Fatwa after Asr, he would not speak until he was asked”. (6)

Al-Allaamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, said, “By Allah, one must strive (to attain) sincerity. Being overtaken by one’s soul, resulting in a lack of sincerity to Allah, was the hardest thing that many scholars used to describe with grief. Your soul can overcome and divert you because you desire some fame and praise. One should exert himself, strive, and bear hardship to direct this soul to the truth- towards sincerity to Allah. “Verily, deeds are based on intention and every person will have what he intended.” So, whoever desires worldly gain through his knowledge or acts of worship, just as the one who migrated (from a land of kufr to a land of Islam) only to marry a woman and desires wealth, then he obtains nothing from his migration, except for that which he migrated. The thing desired is known to you, so you miss Allah’s reward”. (7)

Imam Ibn Qudamah, may Allah have mercy upon him, said:

Envy usually occurs between contemporaries, peers, brothers, and cousins due to everyone’s competing aspirations, which causes strife and animosity. As a result, you will find that a scholar would envy another scholar but not a worshipper, a worshipper would envy another worshipper but not a scholar, a trader would envy another trader and a cobbler would envy another cobbler. The love of material things, which are limited for those who compete for them, is the root cause of this affair.

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

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

Therefore, if you are merciful to yourself, then it is obligated that you seek the bliss in which there is no hindrance and pleasure that never ceases. And the only way to find this in the life of this world is to become familiar with knowledge and awareness of Allah and the magnificent essence of His Dominion (over everything). However, if your desire is weak and you do not yearn to acquaint yourself with the knowledge and awareness of Allah, you will not find or experience its pleasure. As a result, you’re not man enough because this is a man’s affair, and yearning for something occurs after experiencing it. The one who has not tasted will not know, the one who does not know will not yearn, the one who does not yearn will not seek, the one who does not seek will not find (anything), and the one who does not find (anything) will be among the deprived. (8)

To be continued….InShaAllah

[1] Hilyah Awliyaa 8/89

[2] Tarikh Dimashq 18/33

[3] Siyar 4/529

[4] Siyar 5/98

[5] Hilyah Al-Awliyaa 4/223

[6] Siyar 11/218

[7] Marhaban Yaa Talib Al-Ilm’ page 122

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

[9] An Excerpt from “Mawqif Al-Muslim Min Al-Fitan”. page 18-19

A supplication of Abu Ad-Darda

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', 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.

Ibn Abee Shaybah, may Allah have mercy upon him, reported in Kitab Al-Iman and also in Al-Musannaf (6/164) that Abu Ad-Darda, may Allah be pleased with him, always use to supplicate, saying:

اللَّهُمَّ إِنِّي  أَسْأَلُكَ إيمَانًا دَائِمًا وَعِلْمًا نَافِعًا وَهَدْيًا قَيِّمًا

“O Allah! I ask you for abiding Iman, beneficial knowledge and upright guidance”.

Mu’aawiyyah Ibn Qurra, may Allah have mercy upon him, transmitted this narration from Abu Darda and then said: “This is because there is Imaan that is not abiding, knowledge that is not beneficial and guidance that is not upright”.

Al-Madkhal Li-diraasaat Al-Aqeedah Al-Islaamiy yah. Lesson 2

The Comprehensive Message

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Eid, Family & Women, Fasting, Hajj, Dhul Hijjah, Eid al Adha, Hijrah (Migration), History of Islam, Innovations In Islam (Bidah), Islamic Jurisprudence - 'Fiqh', Jahannam (Hell Fire), Jannah (Paradise), Literature, Marriage (Nikkah), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Muharram and Ashoorah, Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Ramadhan, Refutations, Repentance, Sahaabah, Salaah - Prayer, Salaf As Saalih (Pious Predecessors), Salafi Mosques & Centres, Scholars of Islam, Seeking Knowledge, Shirk, Sin, Tamyee', Taraweeh, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zakaat, Zuhd (Abstinence).

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

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

Muhammad’s, peace and blessings of Allah be upon him, Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with.

Muhammad’s message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to (any time, place or situation), rather it is comprehensive for those to whom Muhammad was sent [the whole world] and likewise with regards to everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any affair of truth needed by his Ummah in their sciences and deeds. The Messenger of Allah did not leave this world until he acquainted his Ummah with everything. He even taught them the etiquettes of using the toilet; the etiquettes of sexual relations; the etiquettes of sleep and after waking up; the etiquettes of eating, drinking and travel.

He acquainted them with the etiquettes of speech and silence; the etiquettes of keeping company with the people and seclusion. He acquainted them with the affairs of illness, good health, poverty and wealth. He acquainted them with all the affairs of life and death. He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship.

He acquainted them with the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He acquainted them with all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation. He acquainted them with death and what will take place in the grave – either bliss or punishment. He acquainted them with the evidences and proofs of Tawhid [i.e. the oneness of Allah in His Lordship, Names and Attributes, and that Allah alone has the right to be worshipped].

He acquainted them with Prophet hood and the affairs of the Afterlife, and he refuted all the sects of disbelief and misguidance. He acquainted them with war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these affairs in the correct manner [i.e. the manner it should be understood], they would not be overcome by their enemy. He acquainted them with the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He acquainted them with the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this; their worldly affairs would be firmly established. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah [The Most High] said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

Allah [The Most High] said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).

Allah [The Most High] said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

An Excerpt from I’lam Al-Muwaqqi’een 4/375-377

A parable regarding the Prophet’s generosity, particularly during Ramadan

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, 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.

Ibn Abbas, may Allah be pleased with him and his father, reported: “The Prophet, p4ace and blessings of Allah be upon him, was the most generous amongst the people, and he used to be more so in the month of Ramadaan when Jibreel visited him, and Jibreel used to meet him on every night of Ramadan till the end of the month. The Prophet used to recite the Noble Qur’an to Jibreel, and when Jibreel met him, he used to be more generous than the gentle breeze [sent by Allah with glad tidings (rain)] in readiness and haste to do charitable deeds”. [Sahih al-Bukhari 1902]

Al-Allamah Zayn Ibn Al-Munir, may Allah have mercy upon him, said:

The intent behind the comparison between the Prophet’s generosity to the gentle breeze is that the breeze is mercy sent by Allah with rain falling everywhere – both on barren or fertile land. (Similarly), the Prophet’s exemplary behavior and kindness extend to all individuals—be they impoverished, wealthy and the self-sufficient—more than the rain that falls (after the arrival of the) gentle breeze.. [1]

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

The Prophet, peace and blessings of Allah be upon him, exemplified unparalleled generosity in his dealings with wealth and giving to the people, not that he was (only) generous after being asked. In the last year of his life, he met Jibreel on two occasions and completed the recitation of the Qur’an twice. This narration highlights the virtue of engaging in the study and recitation of the Qur’an during the night, particularly in the company of righteous individuals, scholars, and virtuous people. The Prophet engaged in recitation to attain the rewards bestowed by Allah. [2]

Extravagance Is Not Praiseworthy

Allah [The Most High] said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen (devils), and the Shaitan (Devil – Satan) is ever ungrateful to his Lord.

Imam As-Sadi, may Allah have mercy upon him, said:

Shaytaan does not call the person except to every blameworthy habit. He calls him to miserliness and to refrain from spending, but when the person refuses to obey him, he calls him to overspending and extravagance; but Allah calls to what is most just and balance and He praises the person for that, as He, The One free from all imperfections, stated about His faithful slaves:

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes).'[Al-Furqaan. 67] [3]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said,

“The limit of generosity is between two extremes and when one goes beyond its limits, it leads to extravagance and squander. And when a person is lacking in generosity, it leads to miserliness and tight-fistedness”. [4]

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

Those squanderers who waste meat and food and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouth full and a scrap of bread. They should fear Allah and to fear Him during their gatherings, and that they do not become the cause of Allah’s blessings being stopped. [5]

[1] An Excerpt from Fat-hul Bari Sharh Sahih Al-Bukhari. 4/150. Hadeeth 1902. Publisher- Daarus Salaam 1421 (Year 2000). 1st Edition)

[2] An Excerpt from Al-Hulalul Ibreeziyyah Min Ta’liqaat Al-Baaziyyah Alaa Sahih Al-Bukhaari. 2/121. Footnotes numbers: 1, 2 &3]

[3] An Excerpt from Tafseer As-Sadi]

[4] Al-Fawaa’id page 207- 209]

[5] An Excerpt From “Al-Bayaan Li-Akhtaa’i Ba’dil Kuttaab 2/27

Two Compelling Admonitions – “Outcomes of Truthfulness and Lying” By Al-Allamah Rabee

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Featured, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Refutations, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors.

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

Two Compelling Admonitions [By Al-Allamah Rabee Bin Hadi Al-Madf’khali, may Allah preserve him], On The Tremendous and Fruitful Outcomes of Truthfulness and The Detrimental Outcomes of Lying

Outcomes_of_Truthfulness_and_Lying

The Importance of Truthfulness – By Al-Allamah Rabee Bin Hadi Al-Mad’khali [Part 8]

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

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, continued…

He [kab, (may Allah be pleased with him)] said: “We remained in that condition for fifty nights when people were prohibited from speaking to us”.

He said: When I had offered the Fajr prayer on the 50th morning on the roof of one of our houses and while I was sitting in the condition which Allah described (in the Qur’an) i.e. my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness, there I heard the voice of one who had ascended the mountain of Sala’ calling with his loudest voice, ‘O Kab bin Malik! Be happy (by receiving good tidings).’ I fell down in prostration before Allah, realizing that relief has come. Allah’s Apostle had announced the acceptance of our repentance by Allah when he had offered the Fajr prayer. The people then went out to congratulate us. Some bringers of good tidings went out to my two fellows, and a horseman came to me in haste, and a man of Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When he (i.e. the man) whose voice I had heard, came to me conveying the good tidings, I took off my garments and dressed him with them; and by Allah, I owned no other garments than them on that day. Then I borrowed two garments and wore them and went to Allah’s Messenger. The people started receiving me in batches, congratulating me on Allah’s Acceptance of my repentance, saying, ‘We congratulate you on Allah’s Acceptance of your repentance.’ Kab further said, “When I entered the Masjid, I saw Allah’s Messenger sitting with the people around him. Talha Bin Ubaidullah swiftly came to me, shook hands with me and congratulated me. By Allah, none of the Muhajirin (i.e. Emigrants) got up for me except him (i.e. Talha), and I will never forget this for Talha. Kab added, “When I greeted Allah’s Messenger, his face being bright with joy, said, ‘Be happy with the best day that you have got ever since your mother delivered you’. Kab added, ‘I said to the Prophet ‘Is this forgiveness from you or from Allah?’ He said, ‘No, it is from Allah’ Whenever Allah’s Messenger became happy, his face would shine as if it were a piece of moon, and we all knew that characteristic of him. When I sat before him, I said, ‘O Allah’s Messenger! Because of the acceptance of my repentance I will give up all my wealth as alms for the Sake of Allah and His Messenger. Allah’s Messenger said, ‘Keep some of your wealth, as it will be better for you.’ I said, ‘So I will keep my share from Khaibar with me'”. [end of hadith]

Indeed, he approached Allah’s Messenger, peace and blessings of Allah be upon him, not to give false excuses, but to express the truth (reality) openly, as falsehood had been removed from him and the truth established deep within his soul. Allah’s Messenger, peace and blessings of Allah be upon him, said: “What stopped you from joining us. Had you not purchased an animal for carrying you?” Kab said: “Yes, O Allah’s Messenger! But by Allah, if I were sitting before any person from among the people of the world other than you, I would have avoided his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to seek your favour, Allah would surely make you angry with me in the near future, but if I tell you the truth, though you will get angry because of it, I hope for Allah’s Forgiveness. Really, by Allah, there was no excuse for me. By Allah, I had never been stronger or wealthier than I was when I remained behind you”. Then Allah’s Messenger said: “As regards this man, he has surely told the truth. So get up till Allah decides your case”. His brothers, Murarah Ibn Al-Rabi’ and Hilal ibn Umayyah, offered an excuse similar to that of his, and Allah’s Messenger, peace and blessings of Allah be upon him, said to them what he said to Kab.

Allah’s Messenger, peace and blessings of Allah be upon him, commanded the Muslim community to boycott and abandon them. They (i.e. the Muslims) adhered to the command of the Messenger with precision, including their (Kab’s, Murarah’s and Hilal’s) closest relatives. The revelation was delayed, and the boycott persisted, along with the difficult trial and test, for a duration of fifty days, demonstrating their obedience to Allah and His Messenger. News reached the Christian king of Ghassan, who perceived an opportunity to win over Kab and invited him to join him, promising to honour him as he claimed, but Kab’s belief in Allah and His Messenger prevailed, his noble soul refused to respond to this satanic absurdity, and he recognised that this was yet another test, thus, he burnt the letter of that disbeliever, as he stated.

Then joy arrived, – in the morning of the fiftieth night, bestowed upon them by Allah, which Kab stated was the situation mentioned by Allah regarding their souls feeling constricted, and the earth felt narrow despite its vastness- glad tidings and happiness due to the mercy that Allah granted through His Forgiveness and Pleasure. The companions of Muhammad were filled with joy, then the conveyers of glad tidings among them hurried, some walking on foot, eager to reach the summit of Mount Sal’ and raising their voices in a resounding manner, their calls outpacing even those of the mounted horsemen. Along the way, they (Kab and his two companions) were greeted by the companions of Allah’s Messenger, who came to him in waves, congratulating him on Allah’s acceptance of his repentance. Then Kab went to Allah’s Messenger, and found him with a face shining like the moon due to happiness. He said to Kab: “Be happy with the best day that you have got ever since your mother delivered you”. How could this not be the case when indeed Allah did save him – through truthfulness – from a devastating destruction that befell those who resorted to lies, false oaths, and distorting the facts (or realities)? Allah is the Greatest. Indeed, that day was more favourable (or better) for him than his pledge of allegiance to Islam and the support he gave during the pledge of allegiance at Aqabah, a pledge he valued more than participating in the Battle of Badr. [Paraphrased. Refer to Arabic doc: sidq ]