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Should not come to Eid with Haram or Makruh sign on your head

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Uncategorized, Worship - 'Ibaadah'.

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

One of the negative tendencies exhibited by those who claim that certain actions are only “Makruh” and not “Haram” is their habit of seeking out favorable Fatwas or exploiting the errors made by scholars on specific matters that align with their personal desires. For instance, when they wish to have a prohibited haircut or engage in similar activities, they often justify it by saying, “We or someone on our behalf asked the Shaikh, and he said it is permissible.”

Al-Allaamah Saalih al-Fawzaan was asked: What is the meaning of the principle, “The truth is not known by way of men, rather men are known by way of the truth?”

Answer: Its meaning is that we do not simply blindly follow anyone, as it is possible for someone to be blindly followed based on error. It is possible for the Mujtahid to be mistaken, as well as the one who makes a statement or holds an opinion, so we do not accept their statement or opinion simply because of their status or reputation. We do not say, “This is truth because so-and-so said it, and he is a knowledgeable scholar or a pious person.” We do not say this because even scholars are not infallible and they can make mistakes. Therefore, we recognise individuals based on their adherence to the truth – those who possess knowledge and rely on evidence. Those who do not give importance to evidence are not scholars, they lack understanding and knowledge, and their statements are not immediately accepted. It is essential that evidence is presented, so if the evidence supports what they say or hold, then it is considered truth. However, if they contradict the evidence, then their statement or opinion is rejected. If someone is a Mujtahid and makes a mistake, they are rewarded for their effort. But if they intentionally cling to error, they have committed a sin. [Paraphrased: Refer to video here: https://video.link/w/9famb]

The Prohibition of Al-Qaza’ ― A Type of Hairstyle Disallowed by Allah’s Messenger Where a Part of the Head is Shaved and Other Parts are Left Long… Imitating the Styles and Fashions of the Unbelievers. – Abu Khadeejah : أبو خديجة
https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

[4] Brother, such and such is only Makruh and not Haram

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] stated: “A person commits forbidden actions because of their weak Iman and love for Allah. And when one engages in disliked actions, it is either because they don’t strongly dislike it or because they have a strong love for it that overpowers their dislike”. [1]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said: Hardship is only encountered by the one who abandons the Ma’loofaat and Awaa’id [habits practices, customs, etc] for other than the sake of Allah. As for the one who abandons them truthfully and sincerely from the bottom of his heart- for the sake of Allah alone, he does not encounter any difficulty due to abandoning them except in the beginning so that he is tested as to whether he is truthful or untruthful in abandoning them. If he exercises a little bit of patience, it will alternate into pleasure. Ibn Seereen [may Allah have mercy upon him] said that he heard Shurayh [may Allah have mercy upon him] swearing by Allah that A person does not abandon anything for the sake of Allah and finds a loss in that”. Their statement [i.e. the people of knowledge] “Whoever abandons something for the Sake of Allah, it will be replaced with what is better”, this compensation is of different types and the best of that which a person is compensated with is the desire and yearning to get close to Allah, seeking after Allah’s pleasure, love of Allah, and the heart granted – by way of it- tranquility, strength, enthusiasm, happiness and being pleased with its Lord [The Most High]. [2]

[1] Jaami Ar-Rasaa’il 2/290

[2] Al-Fawaa’id page 166

[3] Brother, such and such is only Makruh and not Haram

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, 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.

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

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

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

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

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

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

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

[2] Al-Muwaafaqaat. 5/84

[3] Al-Muwaafaqaat. 3/123

[4] Siyar A’laam An-Nubula 6/324

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

[6] Al-Muwaafaqaat 5/221

[2] Brother, such and such is only Makruh and not Haram

Written by Salafi Dawah Manchester on . Posted in 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.

Ibn Al-Munir reported that his Shaykh Al-Qabbari used to say: “What is Makruh (disliked, detested) is a barrier between the servant of Allah and what is Haram (unlawful forbidden), so whoever engages in a lot of what is disliked might turn to what is forbidden. And what is permissible is a barrier between him and what is disliked, so whoever engages in a lot of it might turn to what is disliked”.

Fat’hul Baari By Imam Ibn Hajr 1/127

[1] Brother, such and such is only Makruh and not Haram!

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, 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.

Al-Allaamah Salih Al-Fawzaan [may Allah preserve him] was asked:

What is the difference between [الحرام وعدم الجواز والمكروه – Al-Haram (unlawful, forbidden), Adamul Jawaaz (not allowed) and Al-Makruh (disliked, detested)]?

Response: The doer of Haram (is threatened with) punishment, and the one who refrains from it (is promised) reward. Makruh merits a reward for avoidance, but (the doer) is not (threatened with) punishment; however, it is more appropriate not to engage in it. Continuously doing what is Makruh does not straight away reach the level of Haraam, but it could serve as a pathway to it, therefore it is more appropriate to avoid. If it is established that it leads to Haram, then it becomes Haram.

[Al-Muntaqaa Min Fataawaa 3/78]

A visit to Shaikh Mustapha Mabram

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Seeking Knowledge, Worship - 'Ibaadah'.

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

Allah [The Exalted] says:

 فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Statement of the visitors as follows:

Alhamdulillāh this evening we’ve had a beneficial sitting with Shaikh Mustafa Mabram hafidhahullāh— Abu Ukkāshah, Abū Talhah Ibrāhīm, myself and some other brothers.

He admonished us regarding the Taqwā of Allāh, and not being from those who seek Uluww and Fasād in the Earth — rather that we should aim to worship Allāh upon piety and staying away from his prohibitions.

I asked the Shaikh regarding those who are easygoing with regards to the affairs that are Makrūh, and they say that “it’s not harām, just makrūh”.

He referred back to his original advice regarding Taqwā, and added to it this statement of Al-Hasan Al-Basri rahimahullāh:

ما زالت التقوى بالمتقين حتى تركوا كثيرا من الحلال مخافة الحرام

“Taqwā has not ceased within the Muttaqīn, so long as they abandon much of that which is halāl, out of fear of Harām.”

The Shaikh said: “It is unanimously agreed upon that the affairs that are Makrūh are to be abandoned.”

He also said: “Even if something is mubāh — much less Makrūh or harām — the khatīb, the dā’ī, and the one who has some stake in Da’wah should look at the ta’thīr (effect) that this action has upon him, and how he affects the people, and how his call affects the people. [Allah the Most High said]: ‘They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge.'”

“Even if it the evil effect does not affect you, or those around you, what about your offspring and the generations that come after you?”

“There are those who still have with them the remnants of Ikhwāniyyah. So they aim to appear to the kuffār as not being extreme, so they become lax regarding these issues and then accuse their brothers of Tashaddud!”

“They would have you looking like the kuffar, and I fear that they would have you resembling the “مغضوب عليهم” and the “ضالين” — either resembling them directly in their asl (origin). Or resembling those who resemble them from the Fasaqah (open sinners) amongst us — so they have resembled the far’ (branch).”

Abu Ukkāshah asked him about those who say that there is a Qā’idah that the origin as it relates to the forbiddances in the Sharī’ah when it comes to ādāb (etiquette) and clothing, is that it denotes Karāhah and not tahrīm, and that people use it to allow Qaza’ and Isbāl and so on.

He said: “If you want to be upon every evil then follow the license and mistake of every scholar.”

And he added to that mention of a book that gathered the allowances of the scholars and was presented to one of the rulers of the Salaf, as evidence for that ruler that should he desire to partake in these allowances, he had precedent from various scholars before him. Upon this, the ruler said: “If we were to do this we would fall into zandaqah (heresy).”

The Shaikh said: “There are those from the scholars — even though they are not to be considered and our scholars have overcome them — who allow the cutting of the beard. And there are some who say that it is permissible to eat with the left hand.”

And he said: “The People of Kūfah allowed Nabīdh, the people of Makkah allowed Sarf — and so on. By merely following them, they would be sinful.”

I asked: “So is this Qā’idah a Qā’idah in reality? Does it have a basis?”

He said: “No! This Qā’idah is not correct.”

Written by Abdullah Abdul-Wahid Alam
Tuesday 26th March 2024 — 17th Night Ramadan 1445

Present were:
– Abu Ukkāshah Abdul-Hakeem
– Zakariyyah Adam
– Abdullah Abdul-Wahid Alam

[7] Salaf aspired to see that one closely examines his character

Written by Amjad Khan on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Imam Ibn Al-Jawzi [may Allah have mercy upon him] said, “I find that the majority of Muhadditheen and students of hadeeth focus on acquiring hadeeth with the closest chain of transmission from the Prophet and gathering authentic Ahaadeeth on a specific subject in religion. On the other hand, most jurists concentrate on the science of debate and gaining an advantage. How can the heart be softened only through these pursuits?! Indeed, the pious predecessors aspired to see that a righteous individual should examine his character and guidance and not only give consideration to knowledge he has acquired, as his character and upright guidance are the fruits of his knowledge. Therefore, in order to soften their hearts, the students of Hadeeth and Fiqh should also study the lives of the pious predecessors and those pious ones who sufficed with the necessities of this life and abandoned those things which one can do without. Books have been compiled on the lives of well-known figures such as Al-Hasan Al-Basri, Sufyaan Ath-Thawri, Ibraaheem Bin Ad’ham, Bishr Al-Haafiy, Ahmad Bin Hanbal, Ma’roof, and others among the scholars.

An Excerpt from ‘Saydul khaatir’ Page 171. Daar Ibn Rajab. 1st edition 2003

[2] Salaf honoured the teachers, especially their elders

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

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

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”.

Al-Aadaab Ash-Shar’iyyah 1/416

[1] Salaf honoured the teacher and distanced from behaviour that compromise his status in the gatherings

Written by Abdullah Jallow on . Posted in 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.

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”.

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

[1] “He has a large number of followers on social media” or “Many people retweet him”

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Refutations, Worship - 'Ibaadah'.

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

Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] stated: A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009] [1]

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

Imaam Abu Shaamah [may Allah have mercy upon him] said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allaah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [3]

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allaah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allaah [The Most High] said: [وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An-aam Ayah 116]

And Allah [The Most High] said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [4]

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee may Allah have mercy upon him] said: “If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Surah Al-Munaafiqoon. Ayah 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [5]

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

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

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

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

[5] قم المعاند – 2/547