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Deeply Entrenched Profound Truthfulness and the Relentless Courage of Self-Scrutiny

Written by Abdullah Jallow on . Posted in Aqeedah, Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Husayn Bin Abdir Rahmaan narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]

Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is not viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]

Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [5]

Read: https://abukhadeejah.com/chapter-36-concerning-riya-showing-off-ones-good-deeds-kitab-at-tawheed-ibn-abdul-wahhab/

[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Al-Qawl Al-Mufeed Alaa Kitaab At-Tawheed”. 1/162
[5] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55

If You’re Seeking True Elevation, Turn to Allah, For None Can Raise You Except Him

Written by Abdullah Jallow on . Posted in Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Allah, The Most High, said that Prophet Ibraheem, peace be upon him, said:

وَٱجۡعَل لِّى لِسَانَ صِدۡقٍ۬ فِى ٱلۡأَخِرِينَ

And grant me an honourable mention in later generations.

Imam As-Sadi, may Allah have mercy upon him, said, “Meaning, grant me an honourable mention until the end of time”. Allah answered his supplication, granted him knowledge and wisdom that made him one of the most virtuous Messengers, joined him with his brothers amongst the Messengers, made him beloved, acknowledged, exalted and praised amongst the followers of all religions throughout time. [1]

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

The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting Allah’s command and being sincere to Allah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed, the one who is sincere to Allah and exalts Him, he loves that his Lord is obeyed and not disobeyed; (loves that) Allah’s Word should be uppermost and that all matters of the religion should be established sincerely for the sake of Allah, and (that) the servants should obey Allah’s commands and keep away from what Allah has forbidden. He is sincere in his servitude to Allah and sincere to Allah’s creation in calling them to the path of Allah. So, he loves to be (an upright) leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. If this servant who calls to Allah loves that he is considered dignified, revered, beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this does not harm him; rather he is praised for it. This is because the caller to Allah loves that Allah is obeyed and singled out in worship. He loves to be a means through which (people) are aided to (obey Allah, single out Allah in worship and follow the Messenger). Due to this, (when) Allah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said:

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious. 25:74

So, they ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. This is because a trustworthy leader in the religion co-operates with (others) upon obedience and this is to call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah, The Most High, said:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). [32:24]

Therefore, in their supplication -(i.e. Surah Al-Furqan Ayah 74)- to Allah that He makes them leaders of the righteous people, is for Allah to guide them, grant them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved.

This is different from (merely) seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals- exaltedness in the earth, enslavement of the hearts to them, attachment to them and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption- which none can enumerate except Allah- such as rebellion, envy, transgression, enmity, oppression, strife, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah. (2)

[1] An Excerpt From Tafseer As-Sadi

[2] An Excerpt from “Ar-Ruh” pages 487-489

[6] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Zuhd (Abstinence).

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

Bishr Ibn Al-Harith, may Allah have mercy upon him

Bishr Ibn Al-Harith Ibn Abdir Rahman Ibn Ataa Ibn Hilaal Ibn Mahan Ibn Abdillah Al-Marwazee. He was well known as for Zuhd. His grandfather Abdullah accepted Islam at the hands of Ali Ibn Abee Talib, may Allah be pleased with him. 

Bishr learnt a lot from Imam Hammad Bin Zayd, may Allah have mercy upon him, Imam Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, Imam Ibn Mahdee, may Allah have mercy upon him, Imam Malik, may Allah have mercy upon him, Imam AbuBakr Bin Ayyash, may Allah have mercy upon him, and others. Thereafter, he busied himself with worship, isolated himself from the people and stopped narrating.

Many of the Imams of the Sunnah praised him due to his devotion to worship, his Zuhd and Taqwah. Imam Ahmad, may Allah have mercy upon him, said when Bishr’s death reached him, “None was like Bishr, except Aamir Bin Abdi Qays, may Allah have mercy upon him. His affair would have been perfected if he got married”.

Ibraheem Arr-Harbi, may Allah have mercy upon him, said, “There was none in Badgdad who was more sensible and restrained his tongue more than Bishr Al-Hafi (i.e. Bishr Ibn Al-Harith)”.

One day he knocked at the door of someone, a young female servant said, “Who is it?” He said, “Bishr Al-Hafi (i.e. Bishr the barefooted)”. The girl said, “If only you bought shoes for a Dirham, the word Hafie would have disappear from us”.

Al-Khatib Al-Baghdadi, may Allah have mercy upon him, stated that Bishr had three sisters and all of them were devout worshippers like him and even more pious. [end of quote] [An Excerpt from Al-Bidayah Wan-Nihayah. 10/ 297-299]

While reading about the lives of these amazing personalities, a sensible person would not desire engaging in argumentation with the people of his era. Rather, he would reflect on his own shortcomings and realise the urgency of striving to follow the path of these noble men. We ask Allah to distance us from everything that diverts us from what is truly beneficial for our afterlife. Amin.

This soft piece of flesh can be very dangerous

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Allah said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [50:16-18]

Allah informed us that He alone created humans -males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their souls whisper to them. Allah is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah so that he (she) is not seen committing what Allah has forbidden or abandoning what Allah has commanded. [An Excerpt from ‘Tafsir As-Sadi]

Allah’s Messenger, peace and blessings of Allah be upon him, said, “When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked’”. [1]

Allah’s Messenger, peace and blessings of Allah be upon him, said: “Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him.” [2]

Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said: “Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [3]

Abdullah Ibn Tawus, may Allah have mercy upon him,  said: Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [4]

Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said: “Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [5]

It was said to one of the scholars may Allah have mercy upon him,  “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [6]

It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [7]

Ziyad Ibn Yunus, may Allah have mercy upon him, said: “By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [8]

Al-Hasan Bin Salih, may Allah have mercy upon him, said: “I scrutinised Al-Wara (the fear of Allah that makes one refrain from doubtful matters in order not to fall into haram) and did not find it more lacking in anything than the tongue”. [9]

Yunus Ibn Ubayd, may Allah have mercy upon him, said: “Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.”  [10]

Ibnul Mubarak, may Allah have mercy upon him, was asked about the statement of Luqman, peace be upon him, to his son: ‘’If speech is from silver, then silence is from gold.” So he said: ‘’It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold’’. [11]

Riba of The Tongue

https://salafidawahmanchester.com/2023/08/27/riba-usury-of-the-tongue/

Not even a non-Muslim is to be accused falsely. Read:

The Freed Slave Girl, The Precious Stones and The Kite

Even the honour of animals is safeguarded

Qaswa received deserved praise

[1] Sahih at-Tirmidhee 2407
[2] Al-Bukhari 6474
[3] Jami’ul Uloom Wal-Hikam 145
[4] As-Samt page 86
[5] As-Samt page 223
[6] As-Samt page 299
[7] Siyar A’lam An-Nubula 4/93
[80] Tarteeb Al-Madaarik Wa Taqreeb Al-Masaalik 1/127-128
[9] Siyar A’laam An-Nubulaa  7/368
[10] Hilyatul Awliyaa 3/20]
[11] Jami-ul Uloom Wal-Hikam 155]
 

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 86

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah', Zuhd (Abstinence).

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

O brothers! I warn you against harbouring intentions of seeking after the Dunyah, its status and authority in the affair of learning and seeking knowledge, because indeed (knowledge of the religion) is worship – amongst the best types of worship; rather the religion, acts of worship, Jihad (1) and a (successful) life cannot be established except by way of this knowledge. However, it is obligated on us to purify our intentions in this worship. “Whoever seeks knowledge by which the pleasure of Allah is sought, but he only acquires it for worldly gain, he will not smell the fragrance of Paradise”.

This is a very important point and a great affair which the students of knowledge must be notified, for indeed many of them are heedless of it. And it may be that a person seeks knowledge for the sake of worldly gain or other goals that are not beloved to Allaah -neither legislated nor permitted by Allaah, and thus they fall into destruction. This affair enters into the rebuke directed at the Yahud.

مَثَلُ ٱلَّذِينَ حُمِّلُواْ ٱلتَّوۡرَٮٰةَ ثُمَّ لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢا‌ۚ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِ ٱللَّهِ‌ۚ وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practise its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers, etc.).

I seek the protection (of Allaah) for myself and you from these blameworthy traits – a person possesses knowledge and does not act upon it, so he is either included (amongst those mentioned in this) Aayah or some of it applies to him. May Allaah protect us and you, for indeed the Messenger, peace and blessings of Allaah be upon him, informed us about the destination of those who perform acts of worship only to be seen, whether it is a student of knowledge, a scholar, a Mujahid or one who spends his wealth.

O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said, “I used to hold that the hadith requires a Niyyah [i.e. sincere intention for seeking knowledge of hadith], but then I realised that every hadeeth requires a (sincere) intention”. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allah, The Blessed and Exalted? Do you desire that it is said, “He is a scholar; he is intelligent; he is a learned person of sound, precise and robust understanding” or do you desire the Face of Allaah and to fulfil the responsibility you carry (i.e. knowledge of the religion).

An Excerpt from Marhaban Yaa Talib Al-Ilm’ pages 53-55. slightly paraphrased

(1) Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

An illustration of exemplary behaviour of senior scholars when truth reaches them

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', Zuhd (Abstinence).

In the Name of Allāh, The Most-Merciful (to His creation), the Ever-Merciful (to His believing servants). [1]

Your feedback is more than welcome to improve this translation. May Allah bless you all.

Arabic Text

Shaikh_Rabee_Humility

Accepting Advice and Wholehearted Submission to The truth is One of the Great Obligations (Obligated) to all Muslims

All praises be to Allāh, [2] and may peace and blessings be upon Allah’s Messenger, his family, his companions, and those who follow his guidance. To proceed:

I came across what some internet websites have disseminated (or posted) regarding a statement attributed to me, that I stated during one of my lectures: “If the Messenger of Allah disowned (or freed himself) from you through (or upon) the tongue of our Lord”. I said it while citing (or utilising as proof) the statement of Allah, the Exalted:

إن الذين فرقوا دينهم وكانوا شيعا لست منهم في شيء

“Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have nothing to do with them” [3] regarding the prohibition of splitting (divergent sects, groups, parties). Then I stated: “How can we, my brothers, not fear while we choose this splitting and live with it for generations and ages?”

I seek Allah’s forgiveness – a hundred times – for this ugly (disgusting) and false statement. I request the removal of this statement from all cassettes (recordings) in which it appears, and I emphasise that anyone who possesses a recording containing this statement should delete it. And I say: Indeed, this statement is ugly (disgusting) and false; exalted is Allah above it, and free is He from it. That is because He, The Exalted, is free from any resemblance to the created things, as He, Glorified be He and free from all imperfections, says:

لَيْسَ كَمِثْلِهِۦ شَىْءٌ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ

There is nothing like (similar) to Him, and He is the All-Hearer, the All-Seer. [4]

Likewise, He, The Mighty and Majestic, says:

قُلْ هُوَ ٱللَّهُ أَحَدٌ
ٱللَّهُ ٱلصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ

Say (with a firm, resolute statement): “He is Allāh, (who is) uniquely One (in His perfect names, attributes, actions, and His right to worship). Allāh, the Eternal, Self-Sufficient Master (of utmost perfection in His attributes, to whom all creatures turn for their needs whilst He has none). He did not beget (such that He became a father) nor was He begotten (such that He became a son). And there is none equal, similar or comparable to Him (in His perfect names, attributes and actions).” https://www.thenoblequran.com/q/#/sura/112/1

And He, the Exalted, says:
هَلْ تَعْلَمُ لَهُۥ سَمِيًّا
Do you know of any that is worthy of His name (due to having similarity to Him)? [5]

In these noble verses are an affirmation of the Attributes of His Perfection and the descriptions of His majesty, while also exalting Him above attributes and descriptions of deficiency and the likeness to created beings. Neither is anyone similar nor comparable to Him in His Dhat (Self), and His Attributes, nor in any of His Magnificent Attributes. [6]

Ahlus Sunnah Wal Jama’ah affirm all of the attributes mentioned in the Qur’an and Sunnah without Tashbih, Ta’teel, Takyeef, or Tamtheel with regards to anything of His Attributes, such as Ascension above His Throne – above all of His creations, His Highness, Descent, Hearing, Sight, Ability, Iraadah, knowledge, Speech, and Wisdom, and the fact that He, The Exalted, is the Creator, the Provider, Giver of Life, and Causer of Death, among the other affirmed Names and Lofty Attributes of His. Ahlus Sunnah affirm them without Takyeef, Tamtheel, Tashbih, or Ta’teel, standing in opposition to Ahlul Ahwa (the sects upon vain desires in their creed), such as the Jahmiyyah, Khawarij, Mu’tazilah, Rawaafid, and Ash’ariyyah. [7]

And all praises be to Allah, I am from those whom Allah blessed with this methodology, which I firmly believe in the depth of my inner-self. I teach it, advocate for it, and defend it as a student and a teacher; calling to it with all my ability, establishing allegiance and enmity based on it from the beginning of my life (i.e. when he became acquainted with it). This statement, which I made during my lecture- in which I called to this path and urged those who oppose it to revise it – is extremely hated to me. This ugly (repugnant, disgusting) statement was a slip of the tongue on my part and had someone alerted me at the moment I uttered it, I would have rejected and distanced myself from it. It is not justified for anyone who comes across it to remain silent about it. It is akin to the statement made by the man whom the Prophet, peace and blessings of Allah be upon him, cited as an example, who said out of overwhelming happiness: “O Allah! You are my servant and I am Your Lord”. [8] Allah’s Messenger, peace and blessings of Allah be upon him, stated, “He (i.e. this man) erred due to overwhelming happiness.” Nevertheless, I experience profound pain from it and strongly condemn it for both myself and others (.e. not to utter this statement).

I beseech Allah, the Generous Lord of the Mighty Throne, to forgive me for all my sins, both those I have concealed and those I have made known. I ask for forgiveness for my slips and errors, including those of the pen, the tongue, the limbs, and the heart. “All the children of Adam commit mistakes, and the best of those who err are the repentant.” I beseech Allah to make me among the repentant and the purified. Accepting advice and adhering to the truth is one of the most obligatory duties for all Muslims, regardless of the source. It is not permissible for a Muslim to belittle or disdain the advisor, no matter their status. I seek refuge in Allah from rejecting advice or defending any wrong or falsehood that originates from me, for such behavior is characteristic of the corrupt, arrogant, obstinate, and those who, when given a reminder do not reflect (or take heed). I seek refuge in Allah from these ugly (repugnant, disgusting) traits. I ask Allah to include me among those about whom He says:

وَٱلَّذِینَ إِذَا ذُكِّرُوا۟ بِـَٔایَـٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوا۟ عَلَیۡهَا صُمࣰّا وَعُمۡیَانࣰا

And those who, when they are reminded of the Signs of their Lord, fall not deaf and blind thereat. [9]

I advise myself and all Muslims to adhere to this methodology and remain steadfast in it, to accept the advice of those who advise, and to follow the path of the righteous predecessors in mutual advice, enjoining one another upon truth, and accepting guidance, in consideration (and application) of Allah’s statement:

وَٱلْعَصْرِ
إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). https://www.thenoblequran.com/q/#/sura/103/1 [10]
And in consideration (and application) of Allah’s statement:

والمؤمنون والمؤمنات بعضهم أولياء بعض يأمرون بالمعروف وينهون عن المنكر

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin good and forbid evil. [11]

Among the signs of upright guidance, uprightness, truthfulness (in statement and action), and salvation in this worldly and the Hereafter is to be steadfast upon the Book and the Sunnah, and to follow this methodology in belief, action, manners, and in enjoining good and forbidding evil, addressing shortcomings with wisdom and through (honourable, straight forward, honest) ways.

And I beseech Allah, The Mighty and Majestic, to grant success to this Ummah, particularly Ahlus Sunnah Wal Jama’ah, to advance this great methodology, unite their word upon it, and enable them to achieve (or attain upright) leadership, dignity, and honour in this worldly life; enable them to adhere to this methodology that will lead them to safety and salvation in the Hereafter. Indeed, my Lord is All-Hearing of supplications.

May peace and blessings be upon our Prophet Muhammad, his family, and his companions.

Written by:
Rabee Bin Hadi Al-Mad’khali
8/7/1425 AH
Makkah Al-Mukarramah

[1] https://www.thenoblequran.com/q/#/sura/1/1

[2] https://www.thenoblequran.com/q/#/search/1_2

[3] Al-An’aam. 159

[4] Ash-Shura 11

[5] https://www.thenoblequran.com/q/#/search/19_65

[6] and [7] https://abukhadeejah.com/categories-of-the-attributes-sifat-of-allah/#:~:text=Examples%20are%20Life%20(Al%2DHay%C4%81t,such%20Attributes%20of%20the%20Self.
https://abukhadeejah.com/ibn-uthaimeen-important-principles-regarding-the-names-and-attributes-of-allaah-the-aqeedah-of-ahlus-sunnah-and-a-refutation-of-the-opposers/
https://www.salafipublications.com/sps/sp.cfm?subsecID=AQD03&articleID=AQD030007&articlePages=1

[8] Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessing of Allah be upon him, said: Allah is more pleased with the repentance of His servant when he turns back to Him than one of you would feel upon finding his lost camel in a desolate land, which had carried his food and drink. When he loses hope of recovering it, he lies down in the shade and is disappointed about his camel, thus he suddenly sees his camel standing right beside him. Overwhelmed with joy, he grabs its reins and exclaims: “O Allah! You are my servant, and I am Your Lord.” He has made a mistake due to the intensity of his happiness. [Sahih Muslim 2747]

[9] https://salafidawahmanchester.com/2024/03/21/medication-from-the-quran-for-one-who-only-desires-reminders-from-a-specific-person/

The prophet’s indifference to the things of this temporary worldly life

Written by Abdullah Jallow on . Posted in History of Islam, Methodology - 'Manhaj', 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.

Qays, may Allah have mercy upon him, narrated: I heard Khabbab, may Allah be pleased with him, who had branded his abdomen with seven brands, saying, “Had Allah’s Messenger, peace and blessings of Allah be upon him, not forbidden us to invoke Allah for death, I would have invoked Allah for death. The companions of Muhammad have left this world without taking anything of their reward in it but we have collected of the worldly wealth what we cannot spend but on earth”. [1]

Imam Abdul-Aziz Bin Baaz, may Allah have mercy upon him, said, “They died upon tremendous good and did not reach the adornments of this worldly life”. [2] “But we have collected of the worldly wealth what we cannot spend but on earth”. Imam Abdul-Azeez Bin Baaz said, “(Spent) on castles and houses”. [3]

Abu Hurairah, may Allah be pleased with him, reported that Allah’s Messenger. peace and blessings of Allah be upon him, said, “If anyone of you looked at a person who was made superior to him in wealth and (good) appearance, then let him also look at the one who is below him and to whom he has been made superior”. (4)

Imam Abdul-Azeez Bin Baaz said, “So that he may recognise Allah’s blessing upon him. In another narration, ‘So that he does not belittle the blessings Allah has bestowed upon him'”. [5]

Abu Sa’id, may Allah be pleased with him, reported: Allah’s Messenger, peace and blessings of Allah be upon him, said, “The thing I am afraid of most for your sake, is the worldly blessings which Allah will bring forth to you”. It was said, “What are the blessings of this world?” The Prophet said, “The pleasures of the world”. A man said, “Can the good bring forth evil?” The Prophet kept quiet for a while till we thought that he was being inspired divinely. Then he started removing the sweat from his forehead and said, “Where is the questioner?” That man said, “I (am present)”. Abu Sa’id added: “We thanked the man when the result (of his question) was such”. The Prophet said, “Good never brings forth but good. This wealth (of the world) is (like) green and sweet (fruit), and all the vegetation which grows on the bank of a stream either kills or nearly kills the animal that eats too much of it, except the animal that eats the Khadira (a kind of vegetation). Such an animal eats till its stomach is full and then it faces the sun and starts ruminating and then it passes out dung and urine and goes to eat again. This worldly wealth is (like) sweet (fruit), and if a person earns it (the wealth) in a legal way and spends it properly, then it is an excellent helper, and whoever earns it in an illegal way, he will be like the one who eats but is never satisfied”. [6]

Imam Abdul-Aziz Bin Baaz said, “The Prophet clarified that good only brings good. Wealth is not absolute goodness, rather it is a trial. So whoever spends it in its rightful (place), it is good; and whoever spends it in dubious ways, it will be bad for him, such as the eater of the khadira (i.e. a kind of vegetation); but it becomes safe and sound when it defecates and urinates”. [7]

Abdullah, may Allah be pleased with him, reported: The Prophet, peace and blessings of Allah be upon him, said, “Paradise is nearer to any of you than the Shiraak (leather strap) of his shoe, and so is the (Hell) fire”. [8]

Imam Abdul Aziz Bin Baaz, may Allah have mercy upon him, said, “This (i.e. the above speech of the Prophet) is from Jawaami Al-kalim (i.e. a short expression with a vast meaning). There is nothing between him (i.e. a person) and paradise except dying (in a state) of Imaan and (that can be within) a few moments. And there is nothing between him and the hell fire except dying (in a state) of disbelief and (that can be within) a few moments”. [9]

Anas, may Allah be pleased with him, reported: The Prophet, peace and blessings of Allah be upon him, said, “O Allah! There is no life worth living except the life of the Hereafter, so make righteous the Ansaar and the emigrants”. [10]

Imam Abdul-Aziz Bin Baaz, may Allah have mercy upon him, said, “There is no life that has much importance except the life of the Hereafter because it does not end”. [11]

Aaisha, may Allah be pleased with her, reported, “The family of Muhammad had never eaten wheat bread to their satisfaction for three successive days since their arrival in Al-Madina till the death of the Prophet, peace and blessings of Allah be upon him”. [12]

Imam Abdul Aziz Bin Baaz said, “A lot of wealth used to come to him (i.e. the Prophet) but he used to give precedence to others”. [13]

Aaisha reported, “A complete month would pass by during which we would not make a fire (for cooking), and our food used to be only dates and water unless we were given a present of some meat”. [14]

Imam Abdul-Aziz Bin Baaz said, “In some of the narrations (Aaisha said), ‘two months (passed and they would not make a fire for cooking)'”. [15]

Sahl reported: A man passed by Allah’s Messenger, then Allaah’s Messenger asked: “What do you say about this (man)?” They replied, “If he asks for a lady’s hand, he ought to be given her in marriage; and if he intercedes (for someone), his intercession will be accepted; and if he speaks, he will be listened”. Allah’s Messenger kept silent, and then another man from the poor Muslims passed by, and Allah’s Messenger asked: “What do you say about this man?” They replied, “If he asks for a lady’s hand in marriage, no one will accept him, and if he intercedes (for someone), his intercession will not be accepted; and if he speaks, he will not be listened to”. Allah’s Messenger said, “This poor man is better than so many of the first as to fill the earth”. [16]

Imam Abdul Aziz Bin Baaz said, “This clarifies that what matters is the religion (of a person) and not wealth and status. All those (men) were from the Sahaabah”. [17]

Abu Hurairah reported: The Prophet said, “The example of a miser and an alms-giver is like the example of two people wearing two iron cloaks from their breasts to their collar bone; and when the alms-giver gives in charity, the cloak becomes capacious till it covers his whole body to such extent that it hides his fingertips and covers his footprints. And when the miser wants to spend, it (the iron cloak) sticks and (its) every ring gets stuck to it place, he tries to widen it, but it does not become wide”. (18)

Imam Abdul Aziz Bin Baaz said: “This shows that the soul of the generous and kind person is at ease in alms-giving. And whenever the covetous and miserly person wants to give charity, his soul is constricted. This is an indication of that which is in his heart of covetousness, and that is because he is not prepared to spend”. [19]

Hakim Bin Hizam, may Allah be pleased with him, reported: I asked the Prophet, peace and blessngs of Allah be upon him, (for some money) and he gave me, and then again I asked him and he gave me, and then again I asked him and he gave me and he then said, “This wealth is (like) green and sweet (fruit), and whoever takes it without greed, Allah will bless it for him, but whoever takes it with greed, Allah will not bless it for him, and he will be like the one who eats but is never satisfied. And the upper hand in (giving) is better than the lower (taking) hand”. [20]

Imam Abdul Aziz Bin Baaz said, “This hadith encourages (a person) to be contented and to obtain wealth in a good manner – (approved) by the Shariah. The giver (of wealth) is the upper hand and the receiver is the lower hand”. [21]

Imam Al-Bukhari, may Allah have mercy upon him, said: “Chapter: The one who does not care from where he earns his money.” Narrated Abu Hurairah: The Prophet said, “A time will come upon the people when one will not care how one gains one’s money, legally or illegally”. [22]

Imam Abdul-Aziz Bin Baaz said, “Iman will be weak and there will be little fear (of Allah) at a time in which there will be ignorance and weakness in the matters of the religion. This (is the case) in our era and in other eras before it”. [23]

Ibrahim Bin Ad’ham, may Allah have mercy upon him, said: “Abstinence from the worldly life is of three types: Obligatory abstinence; the abstinence that is of a superior virtue and the abstinence that is safety. As for the obligatory abstinence, it is abstinence from the unlawful; the abstinence that is of superior virtue is to abstain from what is lawful [but unnecessary]; and the abstinence that is safety is to abstain from the doubtful matters”. [24]

The Jihad of a Lifetime Against Four Things!

1. Al-Bukhari 6430

2 & 3. Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. 4/229. Footnotes 4 and 5]

4. Al-Bukhari 6490

5 Al-Hulalul Ibreeziyyah 4/248. Footnote: 4

6. Al-Bukhari 6427

7. Al-Hulalul Ibreeziyyah. 4/229. Footnote: 1.

8. Al-Bukhari 6488

9. Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh al-Bukhari. 4/238. Footnote 3

10. Al-Bukhari. 6413.

11. Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. 4/222. Footnote 2

12. Al-Bukhari. 6454

13. Al-Hulalul Ibreeziyyah Min at-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhari 4/237. Footnote number:2

14. Al-Bukhaari. 6458.

15.Al-Hulalul Ibreeziyyah Min at-TaliqaAT Al-Baaziyyah Alaa Saheeh Al-Bukhari 4/237. Footnote number 5.

16 & 17. Al-Hulalul Ibreeziyyah Min at-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree 4/238. Hadeeth Number 5091]

18. Al-Bukhaari. 1443

19 Al-Hulalul Ibreeziyyah Min at-Ta’liqaat Al-Baaziyyah Alaa Saheeh Al-Bukhari: 1/436. Footnote: 3.

20. Al-Bukhari. 6441

21 Al-Hulalul Ibreeziyyah Min a-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. 4/232. Footnote:2

22 Al-Bukhari 2059

23. Al-Hulalul Ibreeziyyah Min at-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. 2/187. Footnote 2

24. Jami-ul Ulum Wal-Hikam. p310

Abdullah Ibn Mas’ud

Written by Abdullah Jallow 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, Zuhd (Abstinence).

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

One day, he, may Allah be pleased with him, came out and the people followed him, so he said to them, “Do you have a need?” They said, “No, but we want to walk together with you”. He said, “Go back, for indeed it is humiliation for the one following and a trial for the one followed”. (1)

He said to his companions:

”You observe fasting, perform prayer and Jihaad more than the companions of Muhammad, peace and blessings of Allah be upon him, yet they were better than you”. They said, “Why is that the case?” He said, “They practiced more abstinence from the worldly life and were more desirous of the hereafter”. (2)

Abu Khaythama narrated to us, (saying): Mu-aawiyyah Ibn Amr related to us that Zaa’idah related from Al-A’mash from Tameem Ibn Salamah from Abu Ubaydah from Abdullah (Ibn Mas”ud) who said: ”O people, learn; and whoever learns, then let him act.” (3)

Abu khaythama narrated to us, saying: Muhammad Ibn Khaazim related to us, saying: Al-Amash reported to us from Shaqeeq from Abdullaah (Ibn Mas’ood), who stated:”I swear by Allaah the one who gives a verdict to the people in everything they ask him is insane indeed.” Al-A’mash said: Al-Hakam said to me:”If I heard this hadeeth from you prior to this day, I would not have given a verdict in many of the affairs I issued a verdict.” (4)

Uthmaan Ibn Hadir Al-Azdee said: I entered upon Ibn Mas’ud, may Allah be pleased with him, and said to him: ”Advise me.” He said: ”Be upon steadfastness; follow and do not innovate. Follow the first tradition (i.e. the way of the salaf) and do not innovate.” (5)

He said: Whoever has knowledge, then let him speak with it. And whoever does not have knowledge, then let him say, “Allah knows best”, for indeed Allah said to His Prophet:

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

Say (O Muhammad): “No wage do I ask of you for this (the Qur’an), nor am I one of the Mutakallifun (those who pretend and fabricate things which do not exist). [Surah Saad. 86] (6)

(1) Az-Zuhd 195 by Imaam Ahmad

(2) Jaami-ul Uloom Wal-Hikam: page: 318

(3) Kitaab Al- Ilm by Abu Khaythama with the checking of Imam Albaanee page:7, narration number 4

(4) Kitaab Al-Ilm by Abu Khaythama with the checking of Imaam Al-Albaanee (rahimahullaah): page: 8. Narration Number: 10

(5) Quoted by Shaikh Jamaal Al-Fareehaan Al-Haarithee in Durar Al-Manthoor page 20, and the Shaikh referenced this statement of Ibn Mas’ood to As-Sunnah No:29 and Dhammul Kalaam Wa-Ahli, No:334]

(6) I’laam Al-Muwaqqi’een 2/185