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[1] Dialogue With Anyone Using Customs or Changing Times to Alter Muslim Spousal Roles

Written by Abdullah Jallow on . Posted in Contemporary Issues, Family & Women, Fatawa-Rulings, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

The First Admonition and Clarification

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

“It is obligated to every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation, so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, for judgement, then whatever Allah and His Messenger made permissible is permissible, and whatever they forbid, it is obligatory to abandon it even if it is the custom of the people”. [1]

The Imam, may Allah have mercy upon him, also said:

“Let every Muslim be careful of being deceived by the great numbers, 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. Therefore, O sensible one! It is obligated to you to examine yourself, take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah, 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’am 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] [2]

Al-Allamah Muqbil Bin Haadee Al-Wadi’ee, may Allah have mercy upon him, said:

If numbers are the scale through which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale through 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. [3]

To be continued InShaAllah

[1] Majmu Al-Fataawaa 6/510

[2] An Excerpt from ‘Majmu Al-Fataawaa 12/ 412-416

[3] قم المعاند – 2/547

[10] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, 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.

Ataa Bin Abi Rabah, may Allah have mercy upon him

He narrated from ʿAaʾishah, Umm Salamah, Umm Hani, Abu Hurayrah, Ibn Abbas, Ḥakim ibn Ḥizam, Zayd ibn Arqam, Zayd ibn Khalid al-Juhani, Ṣafwan ibn Umayyah, Ibn al-Zubayr, Abdullah ibn Amr, Ibn Umar, Jabir, Muʿaawiyah, Abu Saʿīd, and a number of other companions, may Allah be pleased with all of them.

Abu Dawud said: “His father was a Nubian, and he used to make baskets. Aṭaa was one-eyed, maimed in one hand, flat-nosed, lame, and dark-skinned.”

Khalid ibn Abee Nawf reported from Ataa who said: “I met two hundred of the companions of Allāh’s Messenger, peace and blessings of Allah be upon him.”

Imam Sufyan Ath-Thawree narrated from Umar ibn Saʿīd ibn Abee Ḥusayn, from his mother, that she sent (a question) to Ibn Abbas asking him about something. He said: “O people of Makkah! You gather around me while you have Aṭaa among you!” Qabeeṣah narrated from Sufyan the same, but attributed it to Ibn Umar.

Ibraheem ibn Umar ibn Kaysan reported: “I remember in the era of Banu Umayyah during the Hajj, they would appoint an announcer to announce: ‘No one should issue Fatwa to the people except Aṭaa ibn Abee Rabaḥ; and if Aṭaa is not present, then Abdullah ibn Abee Najeeḥ.’”

Ḍamrah reported from Uthman ibn Aṭaa who said: “Aṭaa was very dark-skinned, extremely black, with only a few hairs on his head. He was eloquent when he spoke, and whatever he said in the Arabian peninsula, it was accepted.”

Imam Sufyan Ath-Thawree reported from Salamah ibn Kuhayl, who said: “I have not seen anyone who sought the Face of Allah through this knowledge more than these three: Ataa, Taawoos, and Mujaahid.”

Al-Aṣma’ee said: Aṭaa ibn Abee Rabaḥ came to Abdul Malik (ibn Marwan) while he was seated on his royal seat and surrounded by the nobles. This was in Makkah during his pilgrimage when he was the Khaleefah. When Abdul Malik saw him, he stood up to greet him, welcomed him, seated him beside him on the royal seat and sat before him. Then he said, “O Abu Muḥammad! What is your need?” Aṭaa replied:

“O Amir Al-Mumineen! Fear Allah regarding Allah’s sacred sanctuary and the sanctuary of His Messenger by maintaining and preserving them. Fear Allah concerning the children of the Muhajiroon and the Anṣaar, because it is through them that you sit in this position. Fear Allah regarding those at the frontiers (i.e. the soldiers) for they are the fortress of the Muslims. Attend to the affairs of the Muslims because you alone are responsible for them. Fear Allah regarding those who stand at your door, neither neglect them nor shut your door to them.” Abdul Malik said, “I shall do so”.

Then Aṭaa got up to leave. Abdul Malik took hold of him and said:

“O Abu Muḥammad! You have only asked us for the needs of others, and we have granted them, what is your own need?” Ataa said: “I have no need for any created being”.

Then he left. Abdul Malik said, “This is true nobility! This is true honour!”

Ibn Jurayj reported from Aṭaa who said: “A man may narrate a ḥadith to me, and I listen to him as if I have never heard it before, even though I heard it before he was born”.

Ibn Jurayj said: “I accompanied Aṭaa for eighteen years. After he had got old and weak, he would still stand for prayer and recite two hundred verses from Surah al-Baqarah while standing and without wavering or moving”. [End of quotes] [An Excerpt from Siyar A’lam An-Nubula 5/79-88]

Once again, the above brief quotes regarding these amazing individuals would capture the attention of anyone with a modicum of common sense. Their lives were established upon the Sunnah, truthfulness and a sincere desire for the Hereafter. As seen in various quotes, they never demanded recognition, rather, Allah placed love, respect and recognition for them in the hearts of the people. Their station in knowledge and piety was self-evident, yet they were the most humble. Therefore, is there any time to waste in our era with the people of ujub?! It is impossible that anyone who truly values their limited time in this worldly life would engage with the people of his era in any blameworthy matter, while diverting their attention from the amazing lives of these beacons of piety. May Allah guide us to focus on the Sunnah and the path of the righteous predecessors in creed, worship methodology and manners Amin.

The old man with the garden and his weak children

Written by Abdullah Jallow on . Posted in Articles, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ لَهُ ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُ ۥ ذُرِّيَّةٌ۬ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ

Would any of you love to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Aayaat (proofs, evidences, verses) to you that you may give thought. [Al-Baqarah. 266]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said that Imam Al-Hasan Al-Basri, may Allah have mercy upon him, said: “By Allah! Very few amongst the people understand this parable. A very old man whose body is weak and his children are many would be very much in need of his garden. By Allaah! One of you would be more in need of his deeds when he is cut off from this worldly life [i.e. through death]”.

It has been reported in Sahih Al-Bukhari that one day Umar, may Allah be pleased with him, said to the companions, “What do you think about this verse [أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ – Would any of you love to have a garden]?” They replied, “Allah knows best”. Umar became angry and said, “Either say that you know or say that you do not know”. Then Ibn Abbas, may Allah be pleased with him and his father] said, ‘O chief of the believers! I have something in my mind to say about it’. Umar said, ‘O son of my brother! Say, and do not underestimate yourself’. Ibn Abbas said, “In this verse there has been put forward a parable for deeds”. Umar said, “What kind of deeds?” Ibn Abbas said, “For deeds”. Umar said, “This is an example for a wealthy man who does good deeds out of obedience to Allah and then Allah sends him Satan whereupon he commits sins till all his good deeds are lost”. (a)

This narration shows Ibn Abbas’s strong understanding and the precedence Umar gave him even when he was young. This hadeeth also shows a scholar motivating his student to speak in the presence of those older than him if he knows that the young one is worthy of it, in order to encourage him, broaden himself (in understanding) and make him desirous of knowledge. (b) “Umar stated that Allah sent this wealthy person a shaytan and he lost all his good deeds”.

Question: Why does this occur? Answer: It occurs based on Allah’s Perfect and Just Decree, as recompense for one’s wickedness (c); due to a hidden plot in one’s heart (d), due one turning away from guidance and behaving as if he does not know Allah’s guidance (e); turning away from Allah’s reminder, which he revealed to his Messenger, turning away from understanding it and pondering upon it, and that which Allah intends by way of it, so Allah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally (f); because none submits to Allaah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allaah will never abandon him. (g). Such a person was not compelled to go astray, rather he made a choice, but his choice is under the Will of Allaah. We do not know what was in the hearts of those who deviated, so Allah deviated their hearts; but we know – with absolute certainty – that Allah passes Just Judgments and He does not do injustice to anything; rather it is the people who wrong themselves. (h)

So Allah said: [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love]; This statement is more profound than a negation and prohibition, just as when you see someone committing a repugnant deed, so you say to him, “A sensible person would not do this! Would someone who fears Allah and the Hereafter do this?!”. [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love] is more profound [or intense] in showing one’s rejection than saying, “Would you want”, because love and wish in this situation is more repugnant and evil than just wanting.

[أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ – Would any of you love to have a garden with date-palms and vines]; These two [fruits] have been specifically mentioned because they are the most valuable and they contain more benefit, for indeed they are a source of food, nourishment, medicine, drink and fruitage – whether sweet or sour, and are eaten when moist or dry. Their benefits are numerous indeed. The people differ regarding which of the two is better and more beneficial. Some say the date palm and others say the vine, and each group provided proofs to establish their statement, and we have mentioned this in another place [i.e. in another book]. In summary: This affair differs based on different countries, for indeed Allaah made it a common affair in a way that one of them does not dismiss the authority of the other. The date palm – when in its most favourable land and place- is better and more beneficial than the vine in that place; and the vine – in its suitable land and habitat – is better than the date palm in there. And Allaah knows best.

The intent is that these two types of fruits are the noblest and the best of fruits, so a garden that has both of them would be the best of gardens. In addition to this, rivers flow under this garden, which makes it more perfect and greater in status. And in addition to this, there’s no absence of other types of fruits in this garden which one desires; rather there are all types of fruits therein; however most of its produce and its main purpose is for the date palm and vines. Allaah said: [ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ – and all kinds of fruits for him therein]. And similar to this statement is also the statement of Allaah: [وَٱضۡرِبۡ لَهُم مَّثَلاً۬ رَّجُلَيۡنِ جَعَلۡنَا لِأَحَدِهِمَا جَنَّتَيۡنِ مِنۡ أَعۡنَـٰبٍ۬ وَحَفَفۡنَـٰهُمَا بِنَخۡلٍ۬ وَجَعَلۡنَا بَيۡنَہُمَا زَرۡعً۬ا – And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields)]. [ كِلۡتَا ٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا وَلَمۡ تَظۡلِم مِّنۡهُ شَيۡـًٔ۬ا‌ۚ وَفَجَّرۡنَا خِلَـٰلَهُمَا نَہَرً۬ا – Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them]. [وَكَانَ لَهُ ۥ ثَمَرٌ۬ – And he had property (or fruit)… ][Surah Al-Kahf. Aayaat 32-34]

Then Allah said about this garden [i.e. the one mentioned in Baqarah 266]: [فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ – then it is struck with a fiery whirlwind, so that it is burnt]. Al-Kahf 42] [وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيہَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِہَا – So his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises].

Then Allaah said: [وَأَصَابَهُ ٱلۡكِبَرُ – while he is stricken with old age]. This shows his great need of this garden, and his heart’s attachment to it can be seen in various ways (as follows): Indeed, he has reached very old age and cannot earn or engage in trade, the son of Adam increases in eagerness for things when he gets older, he has children, so he is eager that his garden should remain because both him and his children are in need of it, his children are weak and they are a burden on him – neither do they benefit him with their strength nor their deeds, and he is responsible for their livelihood because they are weak and incapable [of doing anything]. This is the great extent to which his heart is attached to this garden and the great need him and his children have of it. So, when you truly perceive this situation and this need, then what will be the calamity if his garden is stricken by a fiery whirlwind and burns it. By Allaah! Indeed, Al-Hasan Al-Basri spoke the truth (when he said), “Very few amongst the people understand this parable”. And due to this, Allaah notified us regarding the greatness of this parable and prompted the hearts to reflect upon it due to their great need of it. Allah said: [كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ – Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought].

If a truly sensible person was to ponder upon this parable and took it as a guide for his heart, it would suffice and heal it. So, if a person was to perform deeds of obedience to Allah, but then followed it with that which nullified it due to disobedience to Allah, it would be like the fiery whirlwind that burnt the garden. [An Excerpt from Tareequl Hijratayn pages 456-458. Slightly paraphrased. Publisher Daar Ibn Rajab 2nd edition 1421AH (2001)]

The Balance Between Fear and Hope

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, stated: Imam Ahmad, may Allah have mercy upon him] said, “It is obligated on a person that his fear and hope are the same because if one of them is more than the other he is destroyed”. Amongst the scholars are those who say that if you desire to perform an act of obedience, you should have more hope that Allah will accept it, raise your status by way of it and strengthen you. And if you desire to commit an act of disobedience, you should have more fear so that you do not fall into it. And amongst the scholars are those who say that fear and hope should be based on the circumstances of a person; if one is in a state of poor health, he should have more hope because the Prophet, peace and blessings of Allah be upon him, said, “None of you should die except whilst having good thoughts about Allah”. This is because if one has overwhelming fear whilst he is in a state of poor health, it may lead him to despair of Allah’s Mercy. As for when one is in a state of good health, he should have more fear because a state of good health is a reason for corruption [i.e. it corrupts some people because they take it for granted and are ungrateful etc]. The best position – in my view – regarding this dangerous subject matter is that a person (approaches the affair) based on his circumstances and the position that is more precise is that a person should have more hope when he performs a good deed, and when he desires an evil deed, he should have more fear. [Sharh Hilyatil Taaluibal Ilm. Page 35-36]

[a] Sahih Al-Bukhari. 4538
[b] Fat’hul Bari Sharh Sahih Al-Bukhari. 8/254
[c] Tafsir As-Sadi, Surah Israa. 5
[d] Sharh Arba’een page 87-88. 1st edition. 1424 (2003)- Imam Muhammad Ibn Salih Al-Uthaymin)]
[e] Zaad Al-Maseer. Tafseer Surah Az-Zukhruf Averse 36
[f] Al-Jawaab Al-Kaafee 136-137
[g] Sharh Arba’een page 88. 1st edition. 1424 (2003)
[h] Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Al-Allamah Salih Aala Ash-Shaikh

[1] Some Extraordinary Personalities of the First Three Generations

Written by Abdullah Jallow on . Posted in History of 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.

Umar Ibn Abdil Aziz, may Allāh have mercy upon him

He once wept when he was a child. When that reached his mother, she asked him, “What made you weep?” He said, “I remembered death”, thus, his mother also wept.

Az-Zubayr Bin Bakkaar said, “The first matter that manifested from Umar’s uprightness was his fervent desire for knowledge and good manners. He was very young when his father was appointed as the governor of Egypt. His father wanted to travel with him from Syria to Egypt, but he said to his father, ‘O my father! Perhaps something else is more beneficial for me and you!’ His father said, ‘What’s that?’ He said, ‘Take me to Madinah to sit with the Fuqaha and learn from their manners’. His father sent him to Madinah together with a servant. He sat with the Mashayikh of Quraish and avoided their youth, and did not cease doing so until he became well known”. .

Anas Ibn Malik, may Allah be pleased with him, said, “I have not prayed behind an Imam whose prayer resembles that of Allah’s Messenger, peace and blessings of Allah be upon him, more than this young man. [Umar Bin Abdil Azeez]”.

Ismaa’eel Bin Ayyash said that Amr Bin Muhaajir said, “When Umar Bin Abdil Azeez  became the Khalifah, he stood in front of the people, praised Allah and said, ‘O people! Verily, there is no Book after the Qur’an and no Prophet after Muhammad, peace and blessings of Allāh be upon him. Indeed, I am not a judge, rather I am one upon whom it is obligated to comply with commands and prohibitions. Indeed, I am not an innovator in religious matters, but rather I am one who adheres to the Sunnah. Verily a man who flees from an oppressive leader cannot be a wrong doer, but that oppressive leader is the disobedient one. Indeed, there is no obedience to the creation in disobedience to the Creator, The Mighty and Majestic’”.

Az-Zubayr Bin Bakkaar said, “Muhammad Bin Sallam informed me that Sallam Bin Salim said, ‘When Umar Bin Abdil Azeez became the Khalifah, he climbed the Minbar – and that was the first Khutbah he delivered; he praised and exalted Allah, then said, ‘O people! Whoever accompanies us, let him accompany us with five matters otherwise let him disassociate from us: Let him inform us of the needs of those who are not able to inform us, help us to do good by his guidance, direct us to good by way of that which he guides himself, refrain from backbiting anyone in our presence and not engage in that which does not concern him’. After this speech of his, the poets and sermonisers disassociated from him, but the Zuhhad and the jurists kept close company with him and said, ‘We cannot disassociate from this man until he opposes what he has stated’”..

Sufyan  Ibn Uyaynah said, “When Umar Bin Abdil Azeez became the Khalifah, he contacted Muhammad Bin Kab, Rajaa Bin Haywah and Salim Bin Abdillah and said to them, ‘You have seen that which I have been put to trial and indeed it has fallen upon me, so what advice do you have?’ Muhammad Bin kab said, ‘Consider the old man a father, the young person a brother and the little one as your child. Therefore, be good to your father, keep ties with your brother and be kind to your child’. Rajaa said to him, ‘Wish for the people what you wish for yourself, hate for them what you hate for yourself and do not approach them except in manner you would like them to approach you’. Salim said, ‘Concentrate on one affair by degrading the lusts of the worldly life and let your innate disposition be directed towards reflecting upon death’. Umar said, ‘Laa Hawla Walaa Quwwata illaa Billah’”.

Whenever he faced a difficult matter, he would gather the jurists of Madinah, particularly ten of them and would not firmly decide on a matter without them or some of them. They were Urwah, Ubaydullah Bin Abdillah Ibn Utbah, AbuBakr Bin Abdir Rahman Ibn Al-Harith Ibn Hisham, AbuBakr Bin Sulayman Ibn Khaythama, Salayman Bin Yassaar, Al-Qaasim Bin Muhammad Ibn Hazm, Salim Bin Abdillah, Abdullah Bin Aamir Ibn Rabee’ah and Kharijah Bin Zayd Ibn Thabit. He never used to hold a view that was different from that of Sa’eed Ibn Al-Musayyib, and Sa’eed did not visit any of the caliphs besides Umar Ibn Abdil Azeez in Madinah.

Maymun Bin Mihran said, “The scholars were students in the presence of Umar Bin Abdil Azeez”.

One day, he was sitting in his place of prayer with his hand on his cheek and tears flowing. His wife – Fatimah- entered and said, “What is the matter with you?” He replied, “Woe to you O Fatimah! I have taken the responsibility of looking after the affairs of this Ummah, thus, I pondered upon the affair of the poor and hungry person, the sick and destitute, the one without appropriate clothing and is making strenuous efforts, the helpless orphan, the lonely widow, the subjugated – oppressed person- the stranger, the war captive, the old man, the one who has numerous dependants and little wealth and those similar to them in the various regions of the earth and the different countries. So, I knew that my Lord, The Mighty and Majestic, will question me about them on the day of judgement, the one who will argue on their behalf against me will be Muhammad, peace and blessings of Allah be upon him, and I fear that I will not have strong proof in the presence of his arguments, thus, I felt sorry for myself and wept”.

Every day, he used to announce, “Where are those in debt? Where are the married people and where are the orphans so that I can  give them sufficient provision”.

He said, “It is obligated to you to fear Allah, because indeed fear of Allah does not accept anything else to interfere with it. None shows mercy except the people who fear Allah and no reward is given except for it. Those who admonish people about it are many, but those who act upon it are few”.

He said, “The one who knows that his speech is part of his deeds, his speech will not be related to anything except that which concerns and benefits him”.

He said, “The one who does not consider his speech to be part of his deeds, his mistakes will be numerous,  and whoever worships Allah without Knowledge will corrupt more than he rectifies”.

Malik Bin Deenaar said: “The people say that Malik is a Zahid, but what type of Zahid am I; rather Umar Bin Abdil Azeez is the Zahid because the worldly wealth came to him and he abandoned all of it”.

An Excerpt from Al-Bidaayah Wan-Nihaayah. 9/193-202. Publisher: Maktabah Al-Ma’aarif and Daar ibn Hazm. 9th Edition. 1414 AH (1994)

Truth Prevails Over Closest Family Ties: The Unflinching Honesty and Relentless Integrity of the Imams of Hadith

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Featured, History of 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.

Imam Al-Khatib Al-Baghdadi, may Allah have mercy upon him, said:

There is no one among the people of hadith who showed favoritism (or behaved in a biased manner) in hadith — neither toward his father, his brother, nor his son. Ali ibn Abdillah Al-Madini, may Allah have mercy upon him, was an Imam of hadith in his era, however, not a letter is reported from him with regards to strengthening (the reliability of) his father; rather, the opposite of that is what has been narrated from him. [1]

Imam Ibn Hibban, may Allah have mercy upon him, said: “Ali Ibn Al-Madini, may Allah have mercy upon him, was asked about his father, so he said: ‘Ask someone else’. They said: ‘We ask you (in particular)’. He lowered his head (in silence for a while), then he raised his head and said: “This is the religion, my father is weak (in hadith)”. [2]

[1] Sharaf Ashab al-Hadith p. 41
[2] Al-Majruhin 2/15

[8] Determinants of Wholesome Relationships

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

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

The Exemplary Behaviour of Our Salaf As-Salih [Pious Predecessors] During Disagreement

Rabee’ah Al-Aslami [may Allah be pleased with him] narrated: I used to serve Allah’s Messenger [peace and blessings of Allah be upon him], so he gave me a piece of land and gave Abu Bakr [may Allah be pleased with him] a piece of land. Then, the worldly life came and we argued over a bunch of palm trees, so Abu Bakr said, ‘It is in my piece of land’ and I said, ‘It is in my piece of land’. There was an exchange of words between Abu Bakr and myself, so Abu Bakr said something to me that I disliked, and he regretted that. He said to me, ‘O Rabee’ah! Say in return to me what I said to you so that it becomes retribution’. I said, ‘I will not do so!’ Abu Bakr said, ‘Say it, or I will call Allah’s Messenger on you!’ I said, ‘I will not do so’. So Abu Bakr abandoned the piece of land and went to the Prophet and I followed him. The people from (the tribe of) Aslam came and said, ‘May Allah have mercy on Abu Bakr! Why would he call Allah’s Messenger on you when he has said to you what he has said?’ I said, ‘Do you know who that is? That is Abu Bakr -the Truthful (as-Siddeeq). He is the one who was in the Cave with the Prophet, and he is the elder of the Muslims! So beware that he turns around and sees you helping me against him and it makes him angry, then Allah’s Messenger comes along and becomes angry because of Abu Bakr’s anger, and then Allah becomes angry due to their anger, and thus Rabee’ah is destroyed!’ So, they said, ‘So what do you want us to do?’ I said, ‘Go back to where you came from’. Abu Bakr went to Allah’s Messenger and I followed him by myself and continued until he reached and informed him of our conversation as it happened. So he (the Prophet) raised his head to me and said, ‘O Rabee’ah! What is going on between you and as-Siddeeq?’ I said, ‘O Allah’s Messenger! This happened and that happened, so he said something to me that I disliked, and he told me to say the same thing back to him so that it would be a retribution’. Allah’s Messenger said, ‘Do not return his comment to him, rather say, may Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!’ Then Abu Bakr turned his face and began to cry”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali [may Allah have mercy upon him] commented:

The hadith contains a remarkable story that provides us with an exhortation and a lesson. It demonstrates the pure hearts of the companions towards each other, showing that even in times of disagreement over worldly matters, they did not boycott one another, nor harboured grudges or hatred, instead, they offered sincere advice. This narrative highlights that the Sahaabah were people of fair play and justice, and they feared falling into disobedience and evil deeds. And if punishment was legislated for an evil deed, they preferred that it is received in this life rather than in the hereafter. This story illustrates the excellence of AbuBakr, his esteemed position among the Sahaabah, in the view of the Prophet, and also in the sight of Allah, as the Prophet held him in great regard and elevated him to his deserved status, just as Allah says in the Qur’an:

إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ

The second of two, when they were in the cave, he [Muhammad] said to his companion [Abu Bakr], “Be not sad (or afraid), surely Allah is with us”. [Surah At-Tawbah. Ayah 40]

Abu Bakr was the Prophet’s fellow in the cave. He holds the highest level of virtue among the Ummah after the Prophet, as agreed upon by Ahlus Sunnah Wal Jamaa’ah past and present. Indeed, the Prophet said to some of his other companions regarding Abu Bakr: “Would you not leave my companion for me” – meaning AbuBakr [i.e. don’t bother him, etc][Bukhari 3661]

This narrative highlights the importance of forgiveness and pardoning those who have wronged you, when you can do so and due to a (lawful or overriding) benefit because being forgiving and pardoning others will only bring you honour and a loftier status in the sight of Allah.

This narrative also demonstrates that the companions of the Prophet were not infallible. They made unintentional mistakes, but they were people whom Allah favoured with the privilege of being in the company of the Prophet. They did not persist in their mistakes, as can be seen in this story. Disagreements did arise among them, but they humbled themselves to the truth. They did not reject the truth with falsehood or engage in oppression. Instead, they promptly sought the guidance of Allah’s Messenger to resolve (the disagreements). The Messenger resolved those issues, and all of them were content with the judgment and submitted wholeheartedly.

This narrative highlights the importance of making supplications for others, especially those who have wronged you. Therefore, you supplicate for them that (Allah) rectifies their affairs and forgives them because you have an angel who responds, saying, “Ameen, and may Allah grant you the same”. One should be eager about this practice! The story shows that fulfilling the rights of others in this life is better than delaying it until the Day of Judgment, where no one will forgive another, even if they are close relatives. Additionally, it showcases the wisdom of Rabee’ah Al-Aslami, who advised his companions not to support or argue against Abu Bakr, recognising his esteemed status in the sight of Allah and the Messenger.

What do we derive as a benefit from this story: We must forgive and maintain love for each other when we have disagreements about worldly matters. A person should be eager to give others their rights and also seek forgiveness from those they have argued with.

An Excerpt from “at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah”. Pages 1/42-44

 

[1] Some Issues Regarding The Salah

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

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

When Should The People Stand Up For The Prayer In The Masjid- By Al Allamah Abdul Muhsin Al-Abbad, may Allah preserve him

Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve him, stated:

Should they stand up at the beginning of the Iqama, at the end or when (they hear) Qad-qaamah as-salah [i.e. the prayer is about to begin]? Al-Hafidh Ibn Hajar, may Allah have mercy upon him, transmitted three statements in Al-Fath 2/120, however what is more evident is that the performers of the prayer should stand up when they hear the beginning of the Iqaamah in order to get ready and straighten the rows for the prayer.

It is reported in Sahih Muslim from Abu Hurairah, may Allah be pleased with him, who said: “The Iqaamah for the prayer would be called for Allah’s Messenger, peace and blessings of Allah be upon him, and the people would form rows before the Prophet stood up.” [Sahih Muslim 1369]

However, if the Imam is in the Masjid, the performers of the prayer should stand up when the Iqamah for the prayer is made and they see him enter the Masjid because of the Prophet’s  statement: “When the Iqamah is called for the prayer, do not stand up until you see me”. [Sahih Al-Bukhari 637 & Sahih Muslim 1365]

In another wording (of this hadith) in Sahih Muslim “Until you see that I have come out”. [Sahih Muslim 1366] [1]

 

Strengthening The Rows and Closing The Gaps Between Performers of The Prayer – By Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him

He was asked: What is common here in the Kingdom – in prayer – is the absence of closing the gaps between the performers of the prayer in their rows, in addition to the loud voices in the Masjid when reciting the Qur’an. And what is the meaning of the statement of the Messenger [peace and blessings of Allaah be upon him], “Let not one of you (raise his voice) with his recitation over the recitation of his brother”? (Please) explain these two affairs, and Allah reward you with good.

Response: Not closing the gaps is tantamount to ignorance. It is obligated on the one who witnesses this to advise his brothers. Always close the gaps. The Imams say, “Straighten up, close the gaps, come close together”, but this requires hearts that listen and ears that hear. Closing the gaps is obligataory and the Messenger [peace and blessings of Allah be upon him] commanded it. He said: “Set the rows in order, stand shoulder to shoulder, close the gaps”. This is how he [peace and blessings of Allah be upon him] commanded, so it is obligatory that the gaps in the rows are closed and (people) come close together.

As for reciting aloud, this should not be done. It is obligatory for the believer to recite in a low voice so that he does not harm (i.e. disturb or distract) those around him, and does not disturb those worshipers and reciters around him. If he is reading in the row, he reads in a low tone, so as not to disturb the people around him; unless there are people around him who are not reading and they love to hear his voice, so he raises it to the level they can hear. As for raising (the voice) and harming (i.e. disturbing or distracting) those around him who are praying or reciting, and disturbing them, (then) no. The Prophet [peace and blessings of Allah be upon him] came to a people in the Masjid and heard them reciting the Qur’an in a loud voice. He removed the curtain and said, “Verily, every one of you is calling his Lord. Let not some of you raise your voice over that of others…” (2) [end of quote]

The Prophet (ﷺ) said: Set the rows in order, stand shoulder to shoulder, close the gaps, be pliant in the hands of your brethren, and do not leave openings for the devil. If anyone joins up a row, Allah will join him up, but if anyone breaks a row, Allah will cut him off. [Sahih Abu Dawud 666]

Narrated Anas bin Malik, may Allah be pleased with him: The Prophet (ﷺ) said, “Straighten your rows for I see you from behind my back.” Anas added, “Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.” [Sahih Al-Bukhari 725]

An-Nu’man Bin Bashir, may Allah be pleased with him, said: Allah’s Messenger (ﷺ) faced the people and said three times; straighten your rows (in prayer); by Allah, you must straighten your rows, or Allah will certainly put your faces in contrary directions. I then saw that every person stood in prayer keeping his shoulder close to that of the other, and his knee close to that of the other, and his ankle close to that of the other. [Sahih Abu Dawud 662]

Abu Mas’ud, may Allah be pleased with him, reported: “Allāh’s Messenger, peace and blessings of Allah be upon him, used to touch our shoulders before the prayer and say: ‘Keep straight, don’t differ, lest your hearts differ'”. (Sahih Muslim 432)

Imam Ibn Al-Jawzi, may Allah have mercy upon him, said: Meaning: Indeed, if you differ outwardly, you’ll be punished through differing of the hearts. It may also mean: let not your outward appearances differ, for indeed, their outward differing is a proof of the differing of your hearts. [3]

[1] Kutub Wa Rasaa’il Abdul Muhsin Bin Hamad Al-Abbaad Al-Badr 5/127

[2]https://binbaz.org.sa/fatwas/3011/%D8%AD%D9%83%D9%85-%D8%B3%D8%AF-%D8%A7%D9%84%D9%81%D8%B1%D8%AC-%D9%81%D9%8A-%D8%A7%D9%84%D8%B5%D9%84%D8%A7%D8%A9-%D9%88%D8%B1%D9%81%D8%B9-%D8%A7%D9%84%D8%B5%D9%88%D8%AA-%D8%A8%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D8%A1%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D9%85%D8%B3%D8%AC%D8%AF#:~:text=%D8%B9%D8%AF%D9%85%20%D8%B3%D8%AF%20%D8%A7%D9%84%D9%81%D8%B1%D8%AC%20%D9%87%D8%B0%D8%A7%20%D9%85%D9%86,%D8%A7%D9%84%D8%B5%D9%81%D9%88%D9%81%20%D8%A3%D9%86%20%D9%8A%D8%B3%D8%AF%D9%88%D8%A7%20%D8%A7%D9%84%D9%81%D8%B1%D8%AC%D8%8C%20%D9%88%D9%8A%D8%AA%D8%B1%D8%A7%D8%B5%D9%88%D8%A7 paraphrased

[3] Kashf Al-Mushkil Min Hadith As-Saheehayn 2/205

[7] Determinants of Wholesome Relationships

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

Allah [The Most High] said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

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

Allah [Glorified be He and free is He from all imperfections] commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the matter that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger [peace and blessings of Allah be upon him] was sent with. The establishment of justice is the responsibility of those entrusted with the task of conveying Islam after the death of the Messenger, and this task cannot become a reality unless one establishes it based on pure justice and sincerity to Allah- (sincerity) based on Allah’s Book, to Allah’s Messenger (by adhering to his guidance), and sincere dealings and advice when dealing with Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect, and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with [i.e. without sound proofs based on the Book and the authentic Sunnah], because where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation!

Then Allah [The Exalted] says: [شُہَدَآءَ لِلَّهِ – As witnesses to Allah]:

A witness presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allah [The Exalted] commands us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allah and not for other than Allah. In [Surah Al-Ma’idah Ayah 8, Allah says]: [كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ – Stand out firmly for Allah and be just witnesses]. This Ayah establishes four affairs: stand out firmly for justice and do so for the sake of Allah; witness to justice and do so for the Sake of Allah.

Then Allah [The Exalted] says: [وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ – Even though it be against yourselves, or your parents, or your kin]. Allah [Glorified be He and free is He from all imperfections] commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”. The two Ayaat of the Qur’an [i.e. Surah An-Nisaa 135 and Surah Al-Maa’idah 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.

Then Allah [The Exalted] says: [إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ – Be he rich or poor, Allah is a Better Protector to both (than you)]- meaning, Allah is the Lord of both of them and their Protector, and they are both His servants. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your heart becomes lackadaisical about standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector of both the rich and poor person. Allah knows the affair of the rich person more than you and He is more Merciful to the poor than you, therefore, do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.

Then Allah says: [فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ – So follow not the lusts (of your hearts), lest you may avoid justice]. Meaning, Allah forbids (His slaves) from following desires, which will lead them to abandon justice.

Then Allah [The Exalted] says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]- meaning, Allah [Glorified be He and free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it.

Allah [The Exalted] says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do].

When it is the case that a witness is required to bear witness based on what the affair should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate this Ayah and the treasures of knowledge it contains. The faith of a person cannot be complete, except through accepting the texts of the Shariah and calling the people to them – neither turning away from them at times nor distorting them at other times.

An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303

Respect for scholars- Countering exaggerations and false narratives of some in the West

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

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

Kathir Ibn Qays, may Allah have mercy upon him, said: I was sitting with Abu Ad-Darda, may Allah be pleased with him, in the mosque of Damascus. A man came to him and said: “O Abu Darda! I have come to you from the city Allah’s Messenger, peace and blessings of Allah be upon him, for a hadith that I have heard you relate from the Messenger of Allah. I have come for no other purpose”. He said: “Indeed, I heard the Messenger of Allah, peace and blessinngs of Allah be upon him, say: “Whoever takes a path in pursuit of knowledge, Allah will make him follow a path to Paradise. The angels lower their wings in their great pleasure for the one who seeks knowledge, the inhabitants of the heavens and the earth and the fish in the deep waters ask forgiveness for the scholar. The superiority of the scholar over the devout worshipper is like that of the moon, on the night when it is full, over the rest of the stars. The scholars are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, but they leave behind knowledge, thus, he who acquires it has acquired an abundant portion”. [Sahih Abi Dawud 3641]

Respect and Appreciation For The Scholars

Harmony, respect and love between senior scholars

The different levels of the scholars of Ijtihad

Seeking out the most elderly and senior scholars

I have met the Mashayikh

Basis of Truth is Not Attached to The Character or Personality We Love, Choose or Prefer!

https://salafidawah.co.uk/2025/04/20/nobility-determined-based-on-adherence-to-truth-and-not-due-to-the-level-of-ones-intellect-or-status/

https://salafidawah.co.uk/2025/04/22/one-of-the-great-blessings-bestowed-upon-teacher-and-student/

https://salafidawah.co.uk/2025/04/20/recalling-discussions-with-inquisitive-pupils/

Differing in Matters Where there is Room for Ijtihād Should not be Allowed to Damage our Unity―Ibn Taymiyyah and Al-Fawzān

From The Sunnah Is That You Do Not Help Anyone In Disobedience to Allaah – [By Imaam Al-Barbahaaree (rahimahullaah)]

[6] Determinants of Wholesome Relationships

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

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

Distance From Transgression

Allah, The Most High, said:

 وَلَقَدۡ ءَاتَيۡنَا بَنِىٓ إِسۡرَٲٓءِيلَ ٱلۡكِتَـٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَى ٱلۡعَـٰلَمِينَ
وَءَاتَيۡنَـٰهُم بَيِّنَـٰتٍ۬ مِّنَ ٱلۡأَمۡرِ‌ۖ فَمَا ٱخۡتَلَفُوٓاْ إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَهُمۡ‌ۚ إِنَّ رَبَّكَ يَقۡضِى بَيۡنَہُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ

And indeed We gave the Children of Israel the Scripture, and the understanding of the Scripture and its laws, and the Prophethood; and provided them with good things, and preferred them above the ‘Alamin (mankind and jinns) (of their time, during that period); And gave them clear proofs in matters [by revealing to them the Taurat (Torah)]. And they differed not until after the knowledge came to them, through envy among themselves. Verily, Your Lord will judge between them on the Day of Resurrection about that wherein they used to differ. [Surah Al-Jathiyah 16-17]

Allah, Glorified be He and free is He from all imperfections, informed us that those who differed with each other based on false interpretation, did not differ due to an absence of the knowledge which the Messengers conveyed to them, rather they differed after knowledge came to them and this has been (mentioned) a lot in the Qur’an. [1] They did not differ due to an absence of knowledge, rather (the cause of the differing was due to) the transgression and oppression (perpetrated by) some of them against others. [2]

Damratah Bin Thalabah [may Allah be pleased with him] said that  Allah’s Messenger [peace and blessings of Allah be upon him] said, “The people will not cease to be upon good as long as they do not envy one another.

Distance From Envy and Have Ghibtah

Al-Allamah Zaid Bin Haadi Al-Mad’khali [may Allah have mercy upon him] said:

The hadith is clear in its prohibition against envy. What is intended by envy is when one wishes that the blessing bestowed upon another person should cease, regardless whether the envier wants that blessing for himself or for another person, or wants that the blessing given to the one he envies should cease- whether the blessings is related to an affair of the religion or a worldly affair. Envy is forbidden and the command to seek Allah’s protection from the evil of an envier has been stated in the Qur’an: [وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ – And from the evil of the envier when he envies]. Therefore, one should be careful of envy! Indeed the Prophet said, “Do not envy one another”. [3]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said: There are three types of envy. The first type is very little and does not lead the (envier) to harm (others)-either by way of (hatred in) his heart, (speech of the) tongue or (deeds of the) hand; rather the person has some envy in his heart but he only deals with his Muslim brother through what Allah loves. The second type is that the envier desires that the blessing (bestowed on the one he envies) should cease. He hates that Allah should give blessings to His slaves; rather he (desires) that the envied person should remain in that state (of deprivation).The third type is Al-Ghibtah and it is when a person wishes to be like another person without desiring that the blessing possessed by that person should cease. The person who has this type of envy is not blamed; rather this is very similar to praiseworthy competition to excel another in good deeds. [4]

Amir Al-Muminin – Mu’aawiyah Bin Abi Sufyan, may Allah be pleased with him and his father, said: “I am able to please all the people [i.e. with regards to what is lawful] except the one who is envious of a blessing because never will he be pleased until that blessing ceases”. [5]

Imam Muhammad Ibn Sirin, may Allah have mercy upon him, said: “I do not envy anyone for some worldly thing, because if he is going to be from the people of paradise, then how can I envy him for something of the worldly life, while he is destined for Paradise?! And if he is going to be from the people of the hell fire, then how can I envy him for something of the worldly life, while he is destined for the Hellfire?!” [6]

[1] Bada’i at-Tafsir al-Jami Limaa Fassarahu Al-Imam Ibn al-Qayyim. 2/446

[2] Tafsir As-Sadi.

[3] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Page 1/270.

[4]: Badaa’i Al-Fawaa-id 2/237

[5]: Tarikh Baghdad 59/200

[6] Az-Zudh Al-kabeer’ Number 845]