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Some Examples From The Imams of Guidance and Piety – Nurturing Genuine Love, Affection and Respect

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

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

Mujahid, may Allah have mercy upon him, said: “A man passed by Abdullah ibn Abbas, may Allah be pleased with him and his father, so he said: ‘This man loves me.’ It was asked, ‘How do you know that?’ He replied, ‘I love him.'” [1]

Abu Idris Al-Khawlanee, may Allah have mercy upon him, reported: I entered the Damascus Masjid in Syria, then saw a young man with bright teeth and people were gathering around him. When they differed about something, they refer back to him and took his opinion. I asked about him and was told “This is Mu’adh Ibn Jabal”. So, I gave him Salaam and said, “By Allah! I love you for the sake of Allah”. He said: “For Allah’s sake?” I said: “For Allah’s sake”. He said: “For Allah’ sake?!” I said, “For Allah’s sake”. He held my cloak, got me close to him and said: “Rejoice, for indeed I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, ‘Allah, The Mighty and Majestic, said: “My love is guaranteed for those who love one another for My sake, those who sit together for My sake, those who visit one another for My sake, and those who spend on one another for My sake”. [2]

Humayd reported from Al-Hasan, may Allah have mercy upon both of them, that Abu Ad-Dardaa, may Allah be pleased with him, said: “Be a scholar, or a learner, or one who loves (knowledge and its carriers) or one who follows (the truth). And do not be the fifth?” He (Humayd) said: “I said to Al-Hasan, I who is the fifth?” He said: “A Mubtadi”. [3]

A man said to Shahr ibn Hawshab: “Indeed, I love you”. He replied: “Why can you not love me, while I am your brother in faith upon Allah’s Book, your helper in the religion ordained by Allah and my livelihood is given by other than you”.(i.e. Allah) [4]

Imam Adh-Dhahabi, may Allah have mercy upon him, stated about Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, “He has those who loved him among the scholars and the righteous, as well as among soldiers and rulers, merchants and dignitaries, and the general public loves him. This is because he is benefits them day and night with his tongue and pen. [5]

Taj Ad-Deen As-Subki, may Allah have mercy upon him, said: “I was often in the company of Adh-Dhahabi, may Allah have mercy upon him, going to him twice daily, in the morning and in the afternoon. As for al-Mizzi, I would only go to see him twice a week. The reason for this was that Adh-Dhahabi showed me great affection and kindness, to the extent that anyone who knew my situation with him would know that he did not love anyone as much as he loved me. I was young at that time and this had a great impact on me”. [6]

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [7]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and both of them were Taabi’een”. [8]

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [9]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [10]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [11]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [12]

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [13]

https://salaficentre.com/2025/07/28/we-recall-this-supplication-when-humans-compete-aimlessly-to-receive-the-love-of-others/

[1] Al-Ikhwan page 75 by Ibn Abee Ad-Dunya, may Allah have mercy him.

[2] Ahmad 22030

[3] Jami Bayan Al-Ilm 1/142. By Ibn Abdil Barr, may Allah have mercy upon him.

[4] Kitab Uyun Al-Akhbar 3/15

[5] Ar-Radd Al-Wafir 34

[6] Tabaqat Ash-Shafi’iyyah 10/398

[7] Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215

[8] Taareekh Dimashq 25/367

[9] Al-Aadaab Ash-Shar’iyyah 1/416

[10] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

[11] Siyar A’laam An-Nubula a 9/566

[12] Siyar A’laam An-Nubula 11/317

[13] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58

Reminder to Sons of My Household: Avoid Over-stringency, Adhere to Precise Principles and Careful Deliberation

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

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

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

“The over-stringent ones are destroyed”.

Imam An-Nawawi, may Allah have mercy upon him, said: The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood (prescribed legislated Shariah boundaries) in their statements and actions”. [1]

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

This applies to both speech and actions, and that in most cases some people in this state may become self-amazed and arrogant. [2]

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

“Beware of Ghuluw (extremism exaggeration, or excessive zeal) in religion, for those who came before you were destroyed due to extremism in religion”. [3]

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

“Ghuluw is the act of exceeding the limit in something, by either praising or criticizing (dispraising) something beyond what it truly deserves, and similar actions.” [4]

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

“A person must have (sound) comprehensive fundamental principles to which the branches of a subject matter are referred back to in order to speak based on knowledge and justice; then he knows how those branches of the subject matter are established (or the way in which they are impacted by the sound comprehensive principles), otherwise, he will remain upon lies and ignorance in the branches and upon ignorance and oppression in the comprehensive fundamental principles, thus great corruption occurs”. [5]

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

When it is the case that the (true) followers of the Prophets are people of knowledge and justice, then the speech of the people of Islam and the Sunnah about the disbelievers and people of bidah is to be (carried out) with knowledge and justice, and not conjecture and the soul’s desire. And due to this, the Prophet, peace and blessings of Allah be upon him, said: “Judges are three types; one will go to Paradise and two to Hell. A man who knows the truth and judges based on it will enter paradise; a man who knows the truth but judges based on the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”.

And when it is the case that the one who judges between the people in (matters) of wealth, blood [i.e. murder cases etc] and honour will enter the hell fire if he is not a just scholar, then what about the one who passes judgements without knowledge, such being the case with ahlul bidah, on religions, the fundamental principles of Iman, affairs of knowledge related to Allah, His Names, Attributes and Actions, and the lofty affairs of knowledge?!” [6]

An Example of Those People of Knowledge Whose Knowledge Had An Effect On Them

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

I have met the Mashayikh; their circumstances were different and their stations of knowledge varied. The most beneficial of them for me in companionship was the scholar who acted upon his knowledge, even though there were others more knowledgeable than him.

I met Abdul Wahhab Al-Anmaatee, who adhered to the principles of the pious predecessors. Backbiting was not heard in his gatherings (a) nor did he seek any reward for sharing hadith. Whenever I read to him the hadiths related to Raqaa’iq, he would weep and his tears would flow continuously. As a young person at that time, his weeping profoundly affected my heart. He embodied the characteristics of the scholars whose descriptions we had heard in the reports.

I met Abu Mansur Al-Jawaaleeqee, who was notably quiet and very meticulous in his speech. Even when asked about a clear matter, which some of his young students would quickly answer, he paused to ensure accuracy. He fasted and kept quiet a lot. I benefited from these two men more than I benefitted from others. I understood from this situation that guidance through action is more effective than verbal instruction. The truly impoverished one is the person who spends their life acquiring knowledge without applying it, missing out on the pleasures of this world and the goodness of the hereafter, ultimately proceeding as one bankrupt in deeds with strong proofs against him. [7]

Respect all the scholars and benefit from them, but seek out the most elderly and senior scholars

Seeking out the most elderly and senior scholars

[1] Sharh Saheeh Muslim. 16/180

[2] https://alathar.net/home/esound/index.php?op=codevi&coid=126682

[3] Sahih Al-Jami 2680

[4] Iqtidaa As-Siraat Al-Mustaqeem 1/289

[5] Al-Majmoo Al-Fataawaa 19/203

[6] Al-Jawaabus Sahih 1/107-108

[7] Saydul Khaatir. page 138]

 

A Balanced Approach to Marriage Between Relatives and Hereditary Diseases

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Family & Women, Fatawa-Rulings, Featured, Islamic Jurisprudence - 'Fiqh', Marriage (Nikkah), Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

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

يا سماحة الشيخ

We have heard that indeed there is danger in marrying relatives as I want to marry off one of my children. Is there any hadith regarding this? May Allah reward you.

Answer: There is no danger therein. What is said (regarding this) is an error. There is no danger in marrying relatives, rather, it is good. The Prophet, peace and blessings of Allah be upon him, married from his relatives. Umm Salamah was from his relatives, Aisha was from his relatives, and Umm Habiba was from his relatives. All of them are from Quraysh, all from his tribe. There is no harm in that. Ali married Fatimah, the daughter of the Prophet, peace and blessings of Allah be upon him, who was the daughter of his cousin (i.e. The Prophet, peace and blessings be upon him). Uthman married the Prophet’s daughters, Ruqayyah and Umm Kulthum (i.e. after of them died he married the other). Abu Al Aas Ibn Ar-Rabee married the Prophet’s fourth daughter, Zainab, and all of them were cousins. There is no harm in this. [1]

The Imam, may Allah have mercy upon him, was also asked: Some people would not marry the daughter of their uncle out of fear that the children might be born with deformities. Does this negate the perfection (completeness) of (one’s) belief in pure Islamic monotheism?

Answer: Many among the people of knowledge have clarified these matters , and that indeed a person should choose a suitable spouse for their offspring to the extent that some of the Fuqaha said: “The best is that one marries a non-relative, rather than the daughter of his uncle”. This is a mistake and it has no basis, whether it is the daughter of his paternal uncle or not the daughter of his paternal uncle, the daughter of his maternal uncle or not the daughter of his maternal uncle. The Prophet, peace and blessings be upon him, married the daughter of his uncle.

But, one should examine (give thought or consideration) that if the woman comes from a family that is afflicted with hereditary defects, mental illness, or physical deformities, he should not marry (someone among) them from the angle of employing the means of precaution, because this could bring you hereditary (issues). Diseases can be passed down – by the will of Allah- to the child, the grandchild and the daughter’s child. If this (such and such) family is well-known to have hereditary diseases that affect the children, he should avoid (marrying into such family). And if nothing is known about the family (i.e. regarding hereditary diseases), he marries (someone) among them. These matters that are known – (through experience, observation etc) regarding what is passed down do occur. Due to this, scholars and physicians advise that one examines (pays attention) to these matters. [2]

[1]Paraphrased:https://binbaz.org.sa/fatwas/8826/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8

[2]Paraphrased:https://binbaz.org.sa/fatwas/2565/%D8%AD%D9%83%D9%85-%D8%AA%D8%B1%D9%83-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8-%D8%AE%D8%B4%D9%8A%D8%A9-%D8%A7%D9%84%D8%A7%D9%85%D8%B1%D8%A7%D8%B6

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [102]

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, 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, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

O brothers! I advise you to follow the path of the pious predecessors in learning, manners, and Dawah; neither being over-stringent nor extreme.

Adh-Dhari’ah 3/214

Reflections from some statements of Al Allamah Rabee Bin Hadi Al-Mad’khali [101]

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

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

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

If your brother makes a mistake, advise him gently and present proof and evidence for Allah to benefit him through that. But as for sitting and waiting for so and so to make a mistake, then smearing here and there that so-and-so did such-and-such, these are the ways of the devils, not the ways of the Salafis.

Bahjah Al-Qari 107

Verify, Be Just, and Explain—You or Your Fathers Were Once Like Them

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam), therefore, verify. Allah is Ever Well-Aware of what you do. [An-Nisa 94]

He (Allah), The Most High, commands His believing servants that when they proceed for Jihad upon His path and seeking His pleasure, they should seek clarification and verification regarding the ambiguous matters. For indeed, the affairs are of two categories: those that are clear and those that are unclear. The clear and evident matters do not need verification and clarification because that is self-evident. As for the ambiguous matters – the unclear matters, then indeed, a person needs to verify and clarify regarding them in order to know whether to pursue or not. For indeed verification in these matters bring many benefits and prevents great evils by way of which is known the (upright) religion of a person, his intellect and self-possession, as opposed to the one who rushes into matters at their onset before their their rulings are clarified for him, for indeed this leads to that which is not befitting (or permissible) as happened to those whom Allah admonished in the verse when they failed to verify and killed those that greeted them with the salutation of peace- who had spoils of war in their possession or someone else’s wealth- thinking that it was justified to kill them. This was a (grave) mistake and due to this, Allah reproached, saying:

وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ

And say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah.

Meaning: Do not let the transient and little things (of this worldly life) make you commit what is not permissible (or befitting), thus, you miss out on the abundant, everlasting rewards that Allah are with Allah, for that which is with Allah is better and everlasting.

In this is a demonstration that it is obligated to a servant of Allah that when he perceives the urges of his soul inclining towards a state wherein it desires (something), while it is harmful for his soul, he should remind it regarding that which Allah has prepared for the one who forbids his soul from its (vain) desires and and gives precedence to Allah’s Pleasure over the pleasure of his soul, for indeed in this is an encouragement for the soul to fulfil Allah’s command, even if that is difficult for it. Then He (Allah- The Most High) reminded them of their initial situation before they were guided to Islam: [كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ- you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam).

Meaning: Just as He (Allah) guided you after your (state of) misguidance, similarly He can guide others. And just as guidance came to you little by little, similarly is the case for other than yourselves. Thus, the observation of the person- who has accomplished the obligatory and recommended aspects of faith- regarding his initial deficient state, his dealing with the one who is in a similar situation based on what he knows regarding his initial situation, and calling him to (guidance) through wisdom and fine admonition, is one of the greatest means of benefiting himself and the other person. Due to this, He (Allah) repeated the command [فَتَبَيَّنُوا – Therefore, verify].

When it is the case that one who embarks upon Jihad in the path of Allah and to strive against Allah’s enemies – having prepared in various ways to confront them- is commanded to verify when someone greets him with the statement of peace, while there is a strong indication that he (merely) greeted with peace in order to protect himself from being killed and out of fear for himself, then indeed this demonstrates the command to verify and seek clarification in all situations where there is some type of ambiguity, so the person verifies in this situation until the matter becomes clear to him and what is upright and correct is clarified.

إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
Allah is Ever Well-Aware of what you do.

He will recompense everyone according to their actions and intentions. [1]

 

Imam Muhammad Ibn Abdul Wahhab, may Allah have mercy upon him, stated in Al-Usul ath-Thalatha, “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”.

“Rahimakallaah” is a supplication made for the student of knowledge. The Shaikh (Imam Muhammad ibn Abdul Wahhab) supplicates for Allah’s Mercy upon the students of knowledge, that Allah has mercy upon them. Therefore, in this there is gentleness from the teacher towards the student. Indeed he begins with a good statement and a righteous supplication so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he begins with a harsh statement or a statement that is not deemed appropriate, this would make him flee. Therefore, it is obligated to a teacher and the one who calls to (the path of) Allah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – through supplication for him, commendation and soft speech, because this urges towards acceptance. However, as for the stubborn wilful, opposer, this one is to be addressed differently. Allah said: [وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ – And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- willfully opposing and are haughty- are not addressed with what is better; rather they are addressed with what would prevent from their (harm and misguidance). Allah said:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent (them from propagating their misguidance and harm) and to keep the people away from them. Allah said about them: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So, they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. This is because he wants the truth, knowledge and something beneficial. [2]

In the beginning of all the three principles, Imam Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, started by supplicating for the learner. In the first principle, he said: [اعلم رحمك الله – Know, may Allah have mercy upon you]. In the second principle, he began by saying [اعلم رحمك الله – Know, may Allah have mercy upon], and in the third principle, he began by saying [اعلم ارشدك الله لطاعته – Know, may Allah guide you to His obedience].

Beginning with the word اعلم in this treatise and in his other treatises is employed when discussing important and great subjects , and due to this you find that in the Qur’an this word اعلم is mentioned in the great subjects and important commandments, such as the statement of Allah: [فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ – So know (O Muhammad ) that Laa ilaaha ill-Allah (none has the right to be worshipped but Allah)]. In the Qur’an, there are over 30 verses with this word that is mentioned in connection with Allah’s Names and Attributes, or in the affirmation of Tawhid and other important and great subjects. It is a word that is mentioned so that the reader’s or listener’s attention is captured.

Also supplicating for others is a sign of sincere advice and it is the path of the sincere advisers, for indeed the sincere adviser combines – for the one who is being advised – beneficial, gentle clarification and with sincere supplication. He teaches him in a beneficial, and gentle manner and supplicates for him whilst hoping that Allah will benefit him through this knowledge. This is a matter that must be given importance – that a scholar, the one who nurtures others, an admonisher or a khatib supplicates for the people, that Allah benefits, guides and shows them mercy. This supplication emanates from the mercy in the adviser’s heart, the eagerness in his heart and his great desire that Allah benefits those who are being advised or called to Islam. Sometimes the word رحمة is mentioned on its own and sometimes it is a mentioned alongside المغفرة. When they are mentioned together, Al-Maghfirah means forgiveness of one’s previous sins in the past, and Rahma means asking Allah to protect, aid, forgive and guide a person towards righteous deeds and statements. And if one of them is mentioned alone, the meaning of the other is included in it. [3]

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [4]

[1] An Excerpt from Tafsir As-Sadi. Slightly paraphrased

[2 An Excerpt from ‘Sharh Usool Ath-Thalaatha. page13-15 By Al-Allamah Salih Al-Fawzan, may Allah preserve him.

[3]Sharh Usul ath-Thalatha Lesson 1. Masjid An-Nabawiy. Date: 22/08/1434. By Shaikh Abdur Razzaaq Al-Badr, may Allah preserve him.

[4] https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/

The robust foundation

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, Basics, Bid'ah (Innovation), Da'wah - Calling To Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

Al-Allamah Abdullah Al-Bukhari, may Allah preserve him, said:

From that which the people of knowledge have affirmed is that this religion is established on two matters: Clarification of the truth and refuting (or rejecting) falsehood and its people. The affirmation of this becomes manifest to the one who contemplates the statement of Tawhid [لا إله إلا الله] with clarification and explanation. The saying of a servant (of Allah) لا إله is a refutation against falsehood and its people- those who deify others besides Allah. The statement إلا الله is an affirmation of truth and a clarification of it. It (means) that Allah alone has the right to be worshipped and He has no partner.

Likewise, the statement محمد رسول الله is an affirmation of the Messenger ship of the Prophet, peace and blessings of Allah be upon him, and a refutation against the one who gives him a status above that and thus deifies him, or lowers the rank of his Prophethood and Messenger ship.

An Excerpt from Al-Maqaalaat Ash-Shar’iyyah pages 14-15

The Best Generations and Warning About Some Bad Habits in Later Generations

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

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

Allāh’s Messenger, peace and blessings of Allah be upon him, said:

The best of the people are those living in my generation, then those who will follow the latter and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy, they will bear witness without being asked to do so, [1] and they will vow, but will never fulfil their vows, and fatness will appear among them. [2]

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

They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Taa’ifatul Mansoorah [i.e. the victorious (aided) group of Muslims upon the straight path] – those whom Allah’s Messenger, peace and blessings of Allah be upon him, praised. Therefore, it is obligated to us to acquire knowledge for the sake of Allah, The Mighty and Majestic, and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allah’s refuge is sought. [An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 268-270] [end of quote]

——————————————-

[1]: Regarding the statement, “They will bear witness without being asked to do so”. This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it. [Sharh Saheeh Muslim 12/17]

However, there is another Hadith in which the Prophet, peace and blessings of Allah be upon him, stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked”. The scholars say that what is intended by this hadith is that for example someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he informs the person about it; or for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260] [end of quote]

[2] And regarding the statement, “And fatness will appear among them”. Meaning: These people give importance to the means of fattening themselves – food, drink and over-abundance. So, their only concern is their bodies and fattening themselves. As for being fat without choice, then one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white…[Majmu Al-Fataawaa 10/1056 -By Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him]

 

From a Father’s Heart: Advice to One of My Sons Who Constantly Searches for Scholarly Guidance

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

I ask Allah during these challenging times of Fitan, asking Him to safeguard me, my wife, my children, and grandchildren from all trials, and to protect all Muslims and their offspring, Amin. Two of my beloved sons – from my own household – always seek the verdicts of scholars on various matters. After one of them posed a question to me today, I am sharing with him this example from a response given by Imam Abdul Aziz Bin Baz, may Allah have mercy on him, concerning the pursuit of truth. Life is short, and as we approach our mid-50s, we cannot help but reflect on what the Messenger, peace and blessings of Allah be upon him, stated about the average lifespan of this Ummah. Thus, we ask Allah to grant us life as long as it is good for us and to take us when death is good for us. I pass on this advice to my beloved son, and may Allah bless him and all Muslim children, Amin.

السؤال: هذا السائل أحمد كشوقة من الأردن عمان يقول: سماحة الشيخ: إذا اختلفت أقوال العلماء في حكم مسألة ما، فمنهم من قال: مكروه، ومنهم من قال: حرام، ومنهم من قال: لا يجوز، فهل أحسن القول في هذه الأحكام هو الحرام؟ وهل هذا دائمًا؟ وإذا اختلفوا على مسألة بأنها جائزة مستحبة لا بأس بها فهل الأحسن القول هو الاستحباب؟ وهل هذا دائمًا، وجهونا بهذا مأجورين؟
الجواب: هذا فيه تفصيل على المستفتي أن ينظر في الأمر، ويتحرى من هو أقرب إلى الخير والعلم والفضل وأقرب إلى إصابة الحق حتى يأخذ بفتواه، وإذا احتاط والمسألة: هذا يقول: حرام، وهذا يقول: ليس بحرام، واحتاط وترك ذلك فهذا حسن؛ لقول النبي ﷺ: دع ما يريبك إلى ما لا يريبك من اتقى الشبهات فقد استبرأ لدينه وعرضه ولكن إذا تيسر له أن يتحرى حتى يعرف من هو أكثر علمًا، ومن هو أكثر ورعًا، ومن هو أقرب إلى الصواب حتى يأخذ بقوله، حتى يطمئن قلبه، مثلما قال ﷺ: استفت قلبك البر ما اطمأنت إليه النفس واطمأن إليه القلب، إذا اختلفت عليه الفتاوى، إذا اختلفت الفتوى فالمؤمن ينظر ويتأمل ولا يعجل، يتحرى من هو أقرب إلى الناس للإصابة من أهل العلم والبصيرة والورع والذي يرجح في قلبه أنه أقرب إلى الخير وأقرب إلى إصابة الحق، وهكذا في الاستحباب إذا اختلفوا هذا سنة أو مباح يتحرى، فإذا غلب على قلبه واطمأن قلبه إلى قول من قال: إنه مستحب، عمل عمل المستحب، وإذا اطمأن قلبك إلى أنه مباح فقط عامله معاملة المباح.
والمقصود من هذا كله أن المستفتي أو السامع ينظر ويتأمل ولا يعجل، وينظر حال المفتين وأحوالهم، وينظر ما هو أقرب إلى الخير من جهة ورعهم ومن جهة تحريهم الحق، ومن جهة سمعتهم الحسنة، إلى غير ذلك

https://binbaz.org.sa/fatwas/8821/%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D8%A7%D8%B0%D8%A7-%D8%A7%D8%AE%D8%AA%D9%84%D9%81%D8%AA-%D8%A7%D9%82%D9%88%D8%A7%D9%84-%D8%A7%D9%84%D9%85%D9%81%D8%AA%D9%8A%D9%86

The question: This questioner, Ahmad Kashuqah from Amman, Jordan, says: O revered Shaikh, when the statements of the scholars differ regarding the ruling on a particular issue—some saying it is Makruh (disliked), some say it is Haraam (unlawful) and some say Laa Yajuz (it is not allowed), is the verdict Haraam the best of these statements and is this always the case? And if they differ regarding a matter being allowed, recommended and that there is no harm regarding it, is the verdict recommended the best statement, and is this always the case?

Response: There is a detail clarification regarding this matter. It is incumbent upon the one seeking a verdict to examine the matter, [ويتحرى من هو أقرب إلى الخير والعلم والفضل وأقرب إلى إصابة الحق – and he (carefully) seeks out the one who is closer to goodness, knowledge, and virtue, and closer to attaining the truth] in order to follow their fatwa. If one exercises caution, while the matter is a situation where this one says “haraam”, that one says “It is not Haraam”, he exercises caution and leaves it. This would be better. The Prophet, peace and blessings of Allah be upon him, said: “Leave that which makes you doubt for that which does not make you doubt.” [a] “So whoever took caution regarding the ambiguous matters has absolved himself regarding his religion and his honour”.[b]

However, if he is able, he carefully seeks until he knows [من هو أكثر علمًا، ومن هو أكثر ورعًا، ومن هو أقرب إلى الصواب – who has more knowledge, has more of that fear of Allah that makes a person abandon doubtful matters out of fear of falling into Haram, and the one who is closer to reaching what is correct] in order to follow his statement and so that his heart is at ease, similar to what the Prophet, peace and blessings of Allah be upon him, said: “Consult your heart”. [c] Righteousness is that about which the soul feels tranquil and the heart feels tranquil. If faced with differing fatwas, if the Fatwa differs, a believer examines and contemplates, and he is not hasty; [يتحرى من هو أقرب إلى الناس للإصابة من أهل العلم والبصيرة والورع والذي يرجح في قلبه أنه أقرب إلى الخير وأقرب إلى إصابة الحق – he seeks among the people of knowledge the one closest to reaching the truth, the possessors of clear-sightedness and that fear of Allah that makes a person avoid doubtful matters out of fear of falling into what is forbidden – the one his heart considers to be closer to good and closer to reaching the truth].

Similarly, in matters of recommendation, if there is disagreement regarding whether something is recommended or permissible, one should carefully consider the opinions. If his heart holds an overwhelming inclination -based on what is apparent – towards the statement of the one who says that the matter is recommended, he should act on the recommendation. If your heart is at ease that the matter is permissible only, it should be treated as permissible. The goal (intent) regarding all of this is that the one who seeks fatwa or the listener should examine and contemplate without haste, he examines the situation and circumstances of the Muftis, and he examines what is closer to good in terms of them having that fear of Allah that makes a person avoid doubtful matters out of fear of falling into Haram, their careful pursuit of the truth, and their good reputation, among other things. [end of quote] [Paraphrased]

In saying all this, Taqleed has its precise place. Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, stated on this link that the layperson or the beginner in the path of knowledge has no option but to make Taqleed because they do not have the ability to make Ijtihaad, so they make Taqleed of the people of knowledge, as Allah said:

فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Ask Ahl Adh-Dhikr (the people of Shariah knowledge) if you do not know. [d] [end of quote]

I am reminding my beloved son who constantly seeks clarification regarding what the scholars say in different subject matters that Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Muhsin, and Al-Allamah Salih Aala Ash-Shaikh are still alive, may Allah preserve them. The students of Al-Allamah Rabee, Al-Allamah Ubaid, Al-Allamah Muqbil Bin Haadi, and others, may Allah have mercy upon them, continue to clarify issues at various levels of knowledge. However, give precedence to the senior scholars first – Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Muhsin, and Al-Allamah Salih Aala Ash-Shaikh. Additionally, benefit from all the other well-known students of these scholars, who include both scholars and senior students of knowledge. However, for great matters, we must consult Al-Allamah Salih Al-Fawzan and Al-Allamah Abdul Muhsin. Respect and love all the upright people of knowledge in the Muslim lands, the likes of Shaikh Mustapha Mubram, Shaikh Abdullah Al-Bukhari, Shaikh Khalid Adh-Dhufayri, Shaikh Nizaar, Shaikh Ahmad Az-Zahrani, and others, and also respect your Mashayikh in other parts of the world. Always ask Allah to enable you to follow the truth.  There is no harm in Taqleed with sincerity and honesty, as I have referenced the statement of Al-Allamah Salih Al-Fawzan regarding this.

Furthermore, the scholars were well-known to us in the West in 1995 after Allah guided us to the Sunnah. We loved, respected, and defended them. Many issues were clarified for us through them via their upright students. We benefitted and continue to benefit from all upright scholars and students of knowledge regardless of their varying levels of knowledge and age, but big matters were always reserved for the senior scholars. Similarly, in the present day, benefit from all truthful scholars. Finally, after identifying the senior scholars like Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Muhsin, and Al-Allamah Salih Aala Ash-Shaikh, refrain from engaging in debates about others because neither have they asked you to debate their matter nor is it befitting that you engage yourself in that which is not beneficial. Instead, focus on learning from all upright possessors of knowledge in our era, and your aim should always be searching for the truth and follow evidence to the best of your ability. Do not concern yourself with those who utter lies, persist upon lies and deception, and be distant from those drowned in exaggeration and propaganda in the East and the West. And give no consideration to Ahlul Bidah. May Allah bless you. I ask you to pardon me for all the shortcomings that have manifested from me while doing my best to nurture you. May Allah bless you and your family, and all my other children, and all the children of the Muslims Amin.

Footnotes:
[a] https://www.nawawis40hadith.com/nw/hadith/11/leaving-doubt
[b] https://www.nawawis40hadith.com/nw/hadith/6/the-doubtful-matters
[c] https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin
[d] https://www.alfawzan.af.org.sa/ar/node/15726

[3]Rewarded Through Responsibility, Not Reputation, Shrewdness or Cleverness

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who believe, if you aid (the cause of) Allāh, He will aid you (against your enemy) and make your foothold firm (upon faith and upon the straight path and against your enemy). (1)

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

 هذا أمر منه تعالى للمؤمنين، أن ينصروا الله بالقيام بدينه، والدعوة إليه، وجهاد أعدائه، والقصد بذلك وجه الله، فإنهم إذا فعلوا ذلك، نصرهم الله وثبت أقدامهم، أي: يربط على قلوبهم بالصبر والطمأنينة والثبات، ويصبر أجسامهم على ذلك، ويعينهم على أعدائهم، فهذا وعد من كريم صادق الوعد، أن الذي ينصره بالأقوال والأفعال سينصره مولاه، وييسر له أسباب النصر، من الثبات وغيره.

This is a command from Him (Allah), the Most High, to the believers: that they aid Allāh’s (cause) by establishing (or upholding) the religion He has ordained, convey it, strive against His enemies, and seeking thereby Allāh’s countenance, for if they do that, Allah will aid them and make their feet firm — meaning He will strengthen their hearts with patience, tranquility, steadfastness, make their bodies persevere, and aid them against their enemies. This is a promise from the Most Generous, whose promises are (always) true, that whoever aids His (cause) through statements and deeds, his protector (Allah) will aid and facilitate him with (or make easy for him) the means of victory, such as steadfastness and other than it. (2)

(1)https://www.thenoblequran.com/q/#/search/47_7

(2) An Excerpt from Tafsir As-Sadi. Paraphrased