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Beneficial or Destructive Traces

Written by Abdullah Jallow on . Posted in Basics, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Shirk, Sin, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

إِنَّا نَحۡنُ نُحۡىِ ٱلۡمَوۡتَىٰ وَنَڪۡتُبُ مَا قَدَّمُواْ وَءَاثَـٰرَهُمۡۚ وَكُلَّ شَىۡءٍ أَحۡصَيۡنَـٰهُ فِىٓ إِمَامٍ۬ مُّبِينٍ۬

Verily, We give life to the dead, and We record that which they send before (them), and their traces, and that which they leave behind], and all things We have recorded with numbers (as a record) in a Clear Book. [Q 36:12]

[إِنَّا نَحۡنُ نُحۡىِ ٱلۡمَوۡتَىٰ – Verily, We give life to the dead]- Meaning, after their death, we’ll resurrect and recompense them for their deeds (1). [وَنَڪۡتُبُ مَا قَدَّمُواْ – and We record that which they send before (them)] – Meaning, good and evil, the deeds they did during their lifetime. (2)

[وَءَاثَـٰرَهُمۡۚ – and their traces]. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: What they initiated of good or evil, thus they were followed by others after their death. (3)

Imam Al-Alusi, may Allah have mercy upon him, said: What they left behind of good deeds, such as the knowledge they taught people, books they wrote, land they gave as endowment or a building they built in the path of Allah and other good deeds; or sins, such as establishment of laws that are tantamount to oppression and transgression, or setting up principles amongst the people that are tantamount to evil and corruption, and the evil Funoon [i.e. sciences, professions, crafts etc] they initiated and were revived after them by the corrupt people. (4)

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

It is the outcomes of good and evil are attributed to the actions taken during an individual’s lifetime and the consequences that follow their passing. These outcomes stem from their statements, actions, and the circumstances surrounding them. Any good deed performed by an individual through their knowledge, teachings, advice, or through enjoining good and forbidding evil, or the knowledge they imparted to learners, or in a book that is benefiited from during their lifetime and after death; or a good deed, such as Salah, Zakat, Sadaqah or acts of kindness that inspired others; or the construction of a mosque or any facility from which the people benefit and what is similar to this. Such actions will be recorded as good outcomes for them, just as negative actions will be recorded as evil outcomes. The Prophet stated, “Whoever initiates a good practice (i.e. something good and other than a Bidah) and others follow suit will receive their own reward, along with a reward equal to that of those who emulate them, without diminishing their own rewards. Conversely, whoever initiates a harmful practice, such as an innovation or sin that contradicts Islam, will bear the weight of their own sin, as well as a burden equal to that of those who follow them, without diminishing their own burdens.” [at-Tirmidhi, no. 2675]

This topic elucidates the elevated position associated with the calling to the path of Allah, guidance towards His way through all available means and avenues. In contrast, it highlights the contemptible status of the one who call for evil and lead others astray, and that he is the the most debased individual, having committed (one of the) the gravest crimes and the greatest sins. (5)

[1] & [2]: An Excerpt from Tafseer As-Sadi. Daar Ibn Hazm. 1st edition 1424AH (2003)

[3] An Excerpt from Bada’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim 2/358. Daar Ibn Al-Jawziy 1431AH

[4] An Excerpt from Roohul Ma’aanee 12/325. Daar Al-Fikr. 1417AH (1997)

[5] An Excerpt from Tafseer As-Sadi. Daar Ibn Hazm. 1st Edition 1424AH (2003)

Anonymous online identities

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

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

One of our beloved younger brothers and colleagues shared with us a tweet from Ustaadh Moosaa Richardson regarding the use of anonymous identities online. Many of us, including myself, are well acquainted with circumstances behind the guidance given by Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, when this matter first occurred over 20 years ago. Included in that thread on salafitalk.net were also the statements of Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy on him, and Al-Allamah Rabee, may Allah preserve him. Then when this matter came up again in 2014, we shared the same link from Salafitalk. Therefore, we share the same sentiment in emphasizing that discussions should be grounded in honesty, avoiding the use of tactics like anonymity. May Allah bless all of us with sincerity and truthfulness in all our endeavours Aameen.

Here is the link we shared in 2014 when this matter started again.

Fataawa Scholars regarding those who hide their identities! —Will Naveed Ayaaz and Masjid As-Sunnah Reveal the identity of their Unknown Companion and Narrator?!

Internal Conflict

Written by Abdullah Jallow on . Posted in 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.

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

A servant of Allah does not embark upon what he has been forbidden except through two ways: Firstly, (either) harbouring evil thoughts about his Lord that if he were to obey Allah and preferred Him, He (Glorified be He) will not grant him that which is better from the lawful (things), or his acknowledgement (i.e. that Allah will grant him something better than the forbidden thing he pursues) and that whoever leaves something for Allah’s sake, He will replace it with something better; but lusts overcomes his patience and desires his intellect. The first affair is due to weakness in knowledge and the second a weakness in intellect and insight. [1]

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

O you! Your intellect urges you towards repentance, while your desires hold you back, resulting in an (internal) conflict. If you were to muster a determined army (sound resolve, Iman), the enemy (Shaytan and vain desires) would have fled. You intend to engage in night prayers, yet you find yourself asleep. You attend the gathering but do not weep, and then you asked, “What is the cause?” [هُوَ مِنْ عِندِ أَنفُسِكُم – It is from your own selves]. [Al-Imran: 165]

You sin during the day and then sleep at night. You consume what is forbidden, leading to the darkness of your heart. When the door to acceptance is opened, you are cast out. Beware, for the heart’s (unrestricted) thoughts regarding the permissible matters can lead it to darkness; then how about the forbidden? If pure musk can alter water, preventing it from being used for ablution (due to a change of its colour, taste or smell), then what about impurity? When will you awaken from the slumber of heedlessness?! [2]

[1] Al-Fawaa’id. Page 78

[2] Al-Mud’hish 365

Direct your energy and competitive drive on areas that are unrestricted and free from obstacles

Written by Abdullah Jallow on . Posted in 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 Ibn Qudamah, may Allah have mercy upon him, said:

Envy often arises among individuals who share similar circumstances, such as contemporaries, peers, brothers, and cousins, due to the divergent aspirations of each person, resulting in disharmony and animosity. As a result of this, one scholar may feel envious of another scholar, but they will not envy a worshipper. Similarly, a worshipper may feel envious of another worshipper, but they will not envy a scholar. Likewise, a trader may feel envious of another trader, and a cobbler may feel envious of another cobbler. This is because their goals conflict with each other. The basis of this matter is love of the worldly things, as they are limited for those who compete for them.

However, when it comes to the afterlife, there are no such limitations. Those who have a love for knowledge and awareness of Allah, knowledge about Allah’s angels, Allah’s Prophets, and Allah’s supreme authority over the heavens and the earth, will not feel envy towards others once they are acquainted with these matters. This is because no person can restrict others through these things; rather, you find a particular scholar is known by thousands of other scholars, and they rejoice in his understanding. This is the reason why there is no envy among the upright scholars of the religion because their primary objective is to attain knowledge and awareness of Allah, which is an extensive pursuit. Their ultimate aim is to achieve a lofty position in the sight of Allah, and the rewards that Allah has reserved for them in the hereafter are boundless. The greatest blessing bestowed by Allah is the pleasure of meeting Him, and this cannot be hindered or limited. Furthermore, no competitors in this pursuit can restrict it to others. On the contrary, harmony among the scholars increases as the number of competitors grows. However, if wealth and status become the scholars’ main focus, envy will inevitably arise among them.

Mukhtasar Minhaj Al-Qaasideen. page 199-201

Focused on the speck and diverted from the stump

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

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

Abu Hurairah, may Allah be pleased with him, said: “One of you looks at the speck in his brother’s eye while forgetting the stump in his own eye.” [a]

Al-Allamah Zayd Bin Haadee Al-Madkhalee, may Allah have mercy upon him, said:

This narration shows that it is obligated to  (a person) to pre-occupy himself with his own faults before looking at that of others. It is severe heedlessness that a Muslim is heedless of his faults and delays rectification of himself, yet he criticises others and even though his faults are more and greater than that of others. Therefore, what is obligated to a Muslim and a Muslimah is to strive to prevent oneself from violating Allah’s commands and prohibition. Also, one should strive to call others to the (path of) Allah, so that they are distanced from sins, as sins are a heavy burden on a person in this life and the next, and make them incline towards obedience to Allah that would make their scales of good deeds heavy, earn a person paradise and the pleasure of Allah, and saves him from the anger of Allah and His painful punishment. However, it must be borne in mind that warning against ahlul bidah – those who call to their bidah through speech and books – is not tantamount to seeking after the faults of others, for indeed to warn against ahlul bidah is an established Sunnah- obligated by the Qur’an and the Sunnah. This is because to abandon the mention of a Mubtadi in order to warn against him is tantamount to abandonment of enjoining good and forbidding evil”. Therefore, we must make a distinction in order to know what is commanded and what is prohibited, and the difference between warning and seeking after the faults of others.

Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 2 /205

[a] Imaam Albaani (rahimahullaah) stated (in As-Saheehah 1/74-75) about this Hadith:  ‘Saheeh Mawqoofan’.

Good will remain as long as we harbour no blameworthy envy

Written by Abdullah Jallow on . Posted in Brotherhood, 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.

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.

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”. [1]

Imam Ibnul Qayyim [may Allaah 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 Allaah 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. [2]

Mu’aawiyah Bin Abee Sufyaan [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 [bestowed on others] because never will he be pleased until that blessing ceases”. [3]

[1] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Page 1/270.
 
[2]: Badaa’i Al-Fawaa-id 2/237
 
[3]: Tarikh Baghdad 59/200

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [75 of 80]

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

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

The Shaikh, may Allah preserve him, stated in his refutation against Dr Ibrahim Ar-Ruhayli, may Allah recitify his affair:

Allah’s Messenger, peace and blessings of Allaah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allaah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawaahah, saying, “Lampoon them”. So he lampooned them but it was not good enough. Then he sent word to Ka’b Bin Malik, then he sent word to Hassan bin Thaabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarizes my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from them as a hair is drawn out of the dough”. Aishah said, “I heard Allaah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim. Number 2490]

Al-Baraa’ah Bin Aazib, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying to Hassaan Bin Thaabit, may Allah be pleased with him, “Lampoon them and Jibril is with you”. [Bukhaari 3213]

So when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, then the people of truth cannot (do anything else) except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. (1)

The Shaikh also stated:

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated while disapproving of Ahlul Bidah in Madaarij As-Saalikeen, “And due to this, the disapproval of the pious predecessors and the Imams against (bidah) was severe and they spoke out (loudly) against its people from the various regions of the earth. They warned against their fitnah (trials, temptations) with a more severe warning and did so to an extent that was not the same as their disapproval against lewd acts, oppression and aggression. (This is) because the harm of bidah (against the religion), its destructive (effects on the religion) and negation (of the religion) is more severe”.

Then the Shaikh spoke about the Fard Kifaayah in the context of Jihad (Footnote a). For example, Jihad one of the Furood al-Kifaayaat (Communal obligations), thus, if one person goes for Jihad in order to repel a threat faced by Islam and the Muslims, will the legislated Islamic goal of this Jihad be fulfilled by one person; or if hundreds of people went but neither the legislated Islamic goal is fulfilled nor is the threat repelled, would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihad in order to fulfil this communal obligation? (This is because) there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims. If this sufficient number is not reached, then all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islam and the Muslims. Similarly is the same thing stated regarding enjoining good and forbidding evil, because there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so. Therefore, it becomes clear that many of the students- those who ascribe themselves to the Sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded a mistake, but the mistaken one is he who declares those students to be mistaken. The silence of the scholars at the time of need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on. (2)

[1] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 23-25

[2] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal-Ikhlaal. p 62-63

[2] Poets and Poetry

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Exalted, said:

وَمَا عَلَّمْنَٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ

And We have not taught him (Muhammad) poetry, nor is it befitting for him. This is only a Reminder and a plain Quran. [Yasin 69]

Allah, The Exalted, clears His Prophet Muhammad, peace and blessings be upon him, of the accusations made by the polytheists that he is a poet, and that what he brought forth is poetry. He said:

وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ

“And We have not taught him (Muhammad) poetry, nor is it befitting for him” to be a poet. This in essence is an impossibility for him, as he is guided and righteous, while poets are misguided and are followed by the misguided. Allah eliminated all doubts which the misguided attributed to His Messenger, and that neither could he write nor read poetry, and that poetry is not something He has taught him, nor is it fitting for him.

إِنْ هُوَ إِلَّا ذِكْرٌ

“This (i.e. what he recites) is only a Reminder”.

Meaning, this matter he has brought is nothing other than a reminder through which those who possess understanding are reminded all the religious (obligations and recommendations) comprehensively. It reminds the intellects to reflect on what Allah has instilled in them regarding the command of all that is good and the prohibition of all that is repugnant (or evil).

وَقُرْآنٍ مُبِينٍ

“and a plain Quran”.

Meaning, clear in what requires explanation. Thus, the subject has been omitted to indicate that it elucidates all truth through detailed and general proofs, (as well as clarify in detail and general) the falsehoods and their refutations, and also revealed to His Messenger.

An Excerpt from “Tafsir As-Sadi”.

[1] Poets and Poetry

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

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

Allah, The Exalted, said:

هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَٰطِينُ
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ
يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَٰذِبُونَ
وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلْغَاوُۥنَ
أَلَمْ تَرَ أَنَّهُمْ فِى كُلِّ وَادٍ يَهِيمُونَ
وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَذَكَرُوا۟ ٱللَّهَ كَثِيرًا وَٱنتَصَرُوا۟ مِنۢ بَعْدِ مَا ظُلِمُوا۟ وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوٓا۟ أَىَّ مُنقَلَبٍ يَنقَلِبُونَ

Shall I inform you (O people!) upon whom the Shayatin (devils) descend? They descend on every lying (one who tells lies), sinful person. Who gives ear (to the devils and they pour what they may have heard of the unseen from the angels), and most of them are liars. As for the poets, the erring follow them; see you not that they speak about every subject (praising others right or wrong) in their poetry? And that they say what they do not do. Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds, and remember Allah much, and reply back (in poetry) to the unjust poetry (which the pagan poets utter against the Muslims). And those who do wrong will come to know by what overturning they will be overturned. [Ash-Shu’araa 221-227]

After Allah freed the Prophet that the devils do not descend on him, He also cleared him of any association with poetry, stating: “As for the poets”, Meaning, shall I not also inform you regarding the condition and established traits of the poets, for indeed “the erring follow them” away from the path of guidance, while embracing the path of deviation and destruction. Thus, they themselves are upon error and you will find that their followers are all misguided and corrupt individuals. [1]

Based on the apparent meaning of the verse, most poets behave in this manner; they say what they do not practice. They speak about every subject (praising others right or wrong) in their poetry. You see them speaking here and there without truth, instead imagining things and the speaking about them, or lying due to personal needs or other motivations. [إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ – Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds].

Allah made them an exception. They are the ones whose poetry is both good and beneficial, such as Hassan Ibn Thabit, the poet of the Messenger, Ka’b Ibn Malik, Abdullah Ibn Rawaha, and other poets of the believers. Then those after them during the era of the Tabi’un and the followers of the Tabi’un to the present day of ours. The poetry of the believers is both beneficial and valuable, as the Prophet stated, “Indeed, there is wisdom in poetry.” The Prophet instructed Hassan to lampoon the Quraysh and the disbelievers, saying: “For it (i.e. lampooning them) is more severe against them than the raining arrow.” He said: “O Allah! Aid him (i.e. Hasan) with the Ruhul Qudus”. (i.e. Jibreel). The poetry from a believer in defense of truth and in condemnation of falsehood is something (commanded or recommended), and its composer is thanked and rewarded. These are the ones referred to in Allah’s statement: “Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds]. [2]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, stated:

Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawaahah, saying, “Lampoon them”. So, he lampooned them but it was not good enough. Then he sent word to Kab Bin Malik, then he sent word to Hassaan bin Thaabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarizes my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from among them as a hair is drawn out of the dough”. Aishah said, “I heard Allaah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim Number 2490]

Al-Baraa’ah Bin Aazib narrated that he heard Allah’s Messenger of Allah saying to Hassan Bin Thaabit, “Lampoon them and Jibril is with you”. [Al-Bukhari 3213]

Thus, when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, the people of truth cannot except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [3]

[1] Tafsir As-Sadi

[2]https://binbaz.org.sa/fatwas/14482/%D8%AA%D9%81%D8%B3%D8%B1-%D9%82%D9%88%D9%84%D9%87-%D8%AA%D8%B9%D8%A7%D9%84%D9%89-%D9%88%D8%A7%D9%84%D8%B4%D8%B9%D8%B1%D8%A7%D8%A1-%D9%8A%D8%AA%D8%A8%D8%B9%D9%87%D9%85-%D8%A7%D9%84%D8%BA%D8%A7%D9%88%D9%88%D9%86

[3] An Excerpt from Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal Ikhlaal. Pages 23-25

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

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

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

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

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

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

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

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

[1] Jami Bayan Al-Ilm 1/267

[2] Siyar 11/518

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