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An element of self-growth in our social interactions

Written by Abdullah Jallow on . Posted in Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, 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 Exalted, said:

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]. [Al-Furqan. 73]

Imam Muhammad ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, commented on this Ayah:

The identity of the reminder giver remains undisclosed, encompassing all individuals who provide reminders. This serves to demonstrate that the acceptance of the reminder is not contingent upon the particular person delivering it, as some only accept the truth when it is presented by a specific individual. If the reminder comes from someone else, it is not acknowledged, similar to how the people of the Scripture treated the Prophet, peace and blessings of Allah be upon him, as well as others who only accept the truth from a particular group or person. Allah said:

وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ

And even if you were to bring to the people of the Scripture all the Signs, they would not follow your Qiblah (prayer direction)]. [Al-Baqarah. 145]

So here, Allah says: [إِذَا ذُكِّرُوا – And those who, when they are reminded]. The individual providing the reminder remains unknown (in this Ayah), indicating their acceptance of the truth based on its validity and not due to who says it. The acceptance or rejection of the reminder is not contingent upon the person delivering it, but rather on the content of the reminder itself. This underscores the benefit of not disclosing the doer of the action (i.e. the reminder giver). [1]

NB: There is an exception in this matter and that is a Sunni, Athari – adherent to the Sunnah – does not lend an ear to Ahlul Bidah. Shu’aib, may Allah have mercy upon him, said: I said to Ibn Seereen: “What is your view concerning listening to the people of desires (i.e. ahlul bidah)?” He said: “We neither listen to them nor honour them”. [2]

[1] An Excerpt from “Tafseer Surah Al-Furqan. Ayah 2. Shared by our Salafi brother and colleague Abdul Malik (Abu Zakariyyah Al-Congoli (may Allah preserve him)

[2] Siyar A’laam An-Nubulaa. 4/611

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The goal is to leave this world free from Fitan!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Death, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Mu’adh bin Jabal, may Allah be pleased with him, narrated:

One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

“O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. (1)

“And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. (footnote a)

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. (2)

Footnote a:

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

(1) An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

(2) An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

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

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

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

Nawfil Ibn Maymun, may Allah have mercy upon him, said: Sa’eed Ibn Sulayman, may Allah have mercy upon him, came to Abdullah Ibn Muhammad Ibn Imran, may Allah have mercy upon him, as a witness (for someone or something), but Ibn Imran rejected his witness. Then when Sa’eed was appointed to give verdicts, Abdullah Ibn Muhammad Ibn Imran came to him as a witness, so he took his witness and examined it for an hour; then he raised his head and said, “The believer does not (seek) to satisfy his rage. O Ibn Deenaar! Approve his witness” . So, he approved it. (1)

Sufyan Bin Uyaynah, may Allah have mercy upon him, said: “If my morning is like that of the foolish and my night is like that of the ignorant, then what will I do with the knowledge I wrote down?” (2)

Al-Hasan Al-Basri, may Allah have mercy upon him, said: “When a man used to seek knowledge, it did not take long before (the effect) was seen on his eyesight, his fear of Allah, his tongue, his hands, his prayer and his abstinence from the lawful but unnecessary worldly things”. (3)

Ali Ibn Al-Husayn Bin Ali Bin Abee Talib, may Allah have mercy upon him, used to sit with Aslam, may Allah have mercy upon him, the freed slave of Umar, may Allah be pleased with him; thus, a man from Quraish said to him, “You leave Quraish and sit with a slave of the clan of Adiy?” He said: “Indeed a man sits where he benefits”. (4) (Footnote a)

Ali Ibn Al-Husayn Bin Ali Bin Abee Talib, may Allah have mercy upon him, said: “A man does not say something good about another man which he has no knowledge of, except that he will soon say something evil about him which he has no knowledge of”. (5)

Imam Hammad Bin Zayd, may Allah have mercy upon him, said: I said to Ayyoub As-Sakhtiyaanee, may Allah have mercy upon him, “Is there more knowledge today or in the past?” He said: “There is more speech today and more knowledge in the past”. (6)

————————————–

Footnote a: I have met the Mashayikh – https://salafidawahmanchester.com/2025/02/17/i-have-met-the-mashayikh/

(1) Tarikh Baghdad: 9/66

(2) Akhlaq Al-Ulamaa’ by Imam Al-Aajurree. Page: 44

(3) Reported by Imaam Daarimi 385

(4) At-Tabaqaat Al-Kubra 5/111

(5) Tarikh Dimashq 44/179

(6) Al-Fawaa-id page 104

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

Written by Abdullah Jallow on . Posted in Featured, History of Islam, Methodology - 'Manhaj', Pearls of Wisdom, 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 Fudayl Ibn Iyaad, may Allah have mercy upon him, said: “If you are able not to be known, then do so. Is there anything against you if you are unknown? Is there anything against you if you are not praised? Is there anything against you if you are considered blameworthy in the sight of the people but praiseworthy in the sight of Allāh, The Mighty and Majestic?!” (1)

Imam Ibrahim An-Nakha’ee, may Allah have mercy upon him, said, “It is enough a trial that a person is pointed out due to his religious or worldly affairs, except the one whom Allah protects”. (2)

Al-A’mash, may Allah have mercy upon him, said, “We tried very hard to get Ibrahim An-Nakha’ee, may Allah have mercy upon him, to sit at a place where people can listen to him and we wanted him to do so, but he refused”. (3)

Imam Malik, may Allah have mercy upon him, said, “I used to come to Nafi, may Allah have mercy upon him, the freed slave of Ibn Umar, may Allah be pleased with him and his father,  while I was a young boy and he would approach and speak to me. He would sit in the Masjid after the morning prayer and hardly anyone would come to him. When the sun rose, he would go out, and he used to wear a cloak and not speak to anyone. I used to see him after the morning wrapped in a black cloak”. (4)

Ibrahim An-Nakha’ee, may Allah have mercy upon him, used to say, “I spoke in matters of knowledge, and if I found someone else to do so, I would not speak”. (5)

Imam Al-Marwazi, may Allah have mercy upon him, said, “When Imam Ahmad. may Allah have mercy upon him, sat to give Fatwa after Asr, he would not speak until he was asked”. (6)

Al-Allaamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, said, “By Allah, one must strive (to attain) sincerity. Being overtaken by one’s soul, resulting in a lack of sincerity to Allah, was the hardest thing that many scholars used to describe with grief. Your soul can overcome and divert you because you desire some fame and praise. One should exert himself, strive, and bear hardship to direct this soul to the truth- towards sincerity to Allah. “Verily, deeds are based on intention and every person will have what he intended.” So, whoever desires worldly gain through his knowledge or acts of worship, just as the one who migrated (from a land of kufr to a land of Islam) only to marry a woman and desires wealth, then he obtains nothing from his migration, except for that which he migrated. The thing desired is known to you, so you miss Allah’s reward”. (7)

Imam Ibn Qudamah, may Allah have mercy upon him, said:

Envy usually occurs between contemporaries, peers, brothers, and cousins due to everyone’s competing aspirations, which causes strife and animosity. As a result, you will find that a scholar would envy another scholar but not a worshipper, a worshipper would envy another worshipper but not a scholar, a trader would envy another trader and a cobbler would envy another cobbler. The love of material things, which are limited for those who compete for them, is the root cause of this affair.

As for the afterlife, there are no restrictions because the one who loves knowledge and awareness of Allah, knowledge, and awareness of Allah’s angels, Allah’s Prophets, and Allah’s Mighty Dominion over the heavens and the earth, will not envy others after becoming acquainted with these affairs because they are not restricted by one another; rather, one particular individual (upright) scholar is known by thousands of (upright) scholars, and they rejoice because of the understanding he possesses. This is why there is no envy among (upright) scholars since their goal is to gain knowledge and awareness of Allah [Glorified be He and free from all imperfections], which is a vast affair. Their goal is to attain a high status in the Sight of Allah, and that which Allah has kept in the afterlife is unlimited because Allah’s loftiest blessing is the pleasure of meeting Him, which cannot be prevented or restricted, nor can some competitors in the affair make it restricted for others; instead harmony is enhanced as the competitors increase; but if wealth and status become the scholars’ goal, they will envy one another.

The difference between knowledge and wealth is that wealth does not remain in the hands of a single person, whereas knowledge settles in the heart of a scholar and the heart of the one taught by the scholar while remaining in the heart of the scholar. As a result, whoever contemplates the Greatness of Allah and His Mighty Dominion [i.e. pondering upon what Allah has created and upon the divine revelation], it will become the greatest delight for him than any other blessing, because he cannot be prevented or restricted from doing so. He will not be envious of anyone because even if others were aware of what he is aware of, it would not diminish his pleasure in the affair. You do not find people overcrowded to view the beauty of the sky because it is vast and unrestricted.

Therefore, if you are merciful to yourself, then it is obligated that you seek the bliss in which there is no hindrance and pleasure that never ceases. And the only way to find this in the life of this world is to become familiar with knowledge and awareness of Allah and the magnificent essence of His Dominion (over everything). However, if your desire is weak and you do not yearn to acquaint yourself with the knowledge and awareness of Allah, you will not find or experience its pleasure. As a result, you’re not man enough because this is a man’s affair, and yearning for something occurs after experiencing it. The one who has not tasted will not know, the one who does not know will not yearn, the one who does not yearn will not seek, the one who does not seek will not find (anything), and the one who does not find (anything) will be among the deprived. (8)

To be continued….InShaAllah

[1] Hilyah Awliyaa 8/89

[2] Tarikh Dimashq 18/33

[3] Siyar 4/529

[4] Siyar 5/98

[5] Hilyah Al-Awliyaa 4/223

[6] Siyar 11/218

[7] Marhaban Yaa Talib Al-Ilm’ page 122

[8] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-201

[9] An Excerpt from “Mawqif Al-Muslim Min Al-Fitan”. page 18-19

A peril that calls for constant awareness in all undertakings

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

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

We ask Allah:

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, upon Whom everything depends! By Your Mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Silsilah As-Saheehah Number 227]

Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said, “Hasten towards good deeds, because there will be trials which would be like a part of a dark night, wherein a man wakes up as a believer and becomes a disbeliever by night or he begins the night as a believer and wakes up as a disbeliever, and a man would sell his religion for a portion of the worldly life”. [Muslim 118]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

This is proof (to show that) the worldly life is one of the trials- the Zahratud Dunyaa (adornments of the worldly life) and Zinaatud Dunya (things of the worldly life such as food, drinks, transportation, mansions, castles, status etc)- thus a person abandons his religion. A person might be captured by desire and love of the worldly things, thus he abandons his religion due to it. Allah warned us against the worldly life, its adornment and being deceived by it, instead we take from the worldly life that which is sufficient in obedience to Allah. As for just going along and being forgetful of the Afterlife, this is destruction itself”. (1)

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

A believer hastens towards (good) deeds. He is cautious because he might be afflicted with sudden death and an illness that destroys his strength, thus he is unable to perform good deeds. He might be afflicted by infirm old age and other things. Therefore, it is obligated to a person to make good use of his life, health and mind through righteous deeds before he is prevented from doing that – sometimes due to sickness and other than it; sometimes due to covetousness, love of the worldly things and preferring it over the Hereafter, and its beautification by the enemies of Allah, the callers to unbelief and misguidance. (2)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah protect him, said:

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 and a (successful) life cannot be established except through this knowledge. However, it is obligated to 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”. [Abu Dawud. Number 3664]

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. It may be that a person seeks knowledge for the sake of worldly gain or other goals that are not beloved to Allah -neither legislated nor permitted by Allah, 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 practice 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 Allah) for myself and for you from these blameworthy traits – a person possesses knowledge and does not act upon it, thus, he is either included (amongst those mentioned in this) verse or some of it applies to him. May Allah protect us and you, for indeed the Messenger, peace and blessings of Allah 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 (in charity).

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 Allah and to fulfil the responsibility you carry. (3)

Imam Ibn Rajab, may Allah have mercy upon him, said:

Eagerness for high status is two types: the first is seeking high status through leadership, authority and wealth. This is very dangerous and in most cases it prevents (a person) from the good of the afterlife, its nobility, honour and elevated station. Allah [The Most High] said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter [i.e. Paradise], We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the pious]. [Al-Qasas. 83]

The second type is seeking high status and to be raised in status above the people through the religious affairs, such as knowledge, deeds and Zuhd. This is more abominable than the first type and greater in danger and corruption. This is because knowledge, deeds and Zuhd are (matters) through which one seeks what Allah (has prepared for His slaves) of high station and everlasting bliss (in the afterlife)- a means to drawing close to Him and to receive His favours. Imaam Sufyaan Ath-Thawree, may Allah have mercy upon him, said, “Knowledge has more virtue because it is for the (purpose) of attaining fear of Allah, but if not, it is just like all other things”. (4)

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: The seeker of leadership- even through falsehood- becomes pleased with a statement that contains an exaltation of himself, even if it is falsehood, becomes angered by a statement that contains a rebuke against him, even if it is truth. The believer (i.e. the one with strong Iman and a more perfect fear of Allah) is pleased with a statement of truth whether it is for or against him and he is angered by a statement of falsehood whether it is for or against him. This is because Allah [The Most High] loves truth, truthfulness and justice, and He hates lies and oppression. (5)

Al-Allaamah Siddeeq Hasan Khan [may Allaah have mercy upon him] spoke about repelling the harm that maybe attributed to knowledge due to behaviour of some people who seek it for other than its true aim; then he said: “Like the one who learns for the sake of wealth or status. The aim behind the religious sciences is not to earn; rather it is for the purpose of acquainting oneself with realities and rectify one’s behaviour. The one who seeks Islamic knowledge for the purpose of trade cannot be a scholar; rather he only resembles the scholars. The scholars who resided in the lands beyond the river (a) revealed and spoke about it when they learned about the construction of schools in Baghdad; so they established gatherings of reminder regarding knowledge and said, “The pure souls and possessors of lofty ambition used to pre-occupy themselves with knowledge and their intention behind seeking knowledge was due to its nobility and the perfection reached by way of it; therefore, they came to the scholars to benefit from them and their knowledge. And when a wage (or monetary gain) is attached to it, the ignoble (or despicable) and lazy one will approach it, and thus becomes a reason for his elevation, and from here the sciences of wisdom are abandoned, even though they are self-evident in their nobility”. (6)

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). (7)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim. 2720] [8]

(a) Beyond the river: It means the area of modern-day eastern Uzbekistan, western Tajikistan, parts of southern Kazakhstan, parts of Turkmenistan and southern Kyrgyzstan.

[1] An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaa. 11-12

[2] Majmu Al-Fataawaa. 25/107]

[3] An Excerpt from Marhaban Yaa Talib Al-Ilm. 53-55

[4] An Excerpt from “Two Hungry Wolves Let Loose Amongst a Flock of Sheep. Pages 29 onwards]

[5] Majmoo Al-Fataawaa: 10/600]

[6] An Excerpt from Abjadul Uloom. Vol 1. page 77-78. Dar Kotob Al-Ilmiyyah. 1st Edition 1420 (1999)]

[7]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[8] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

Introspection concerning the internal (hidden) adversary

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

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

Allah, The Most High, says:

وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَا‌ۚ

As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism)] [29:69]

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

“Junaid, may Allah have mercy upon him, said: ‘Those who strive against their (vain) desires through repentance, Allah will guide them to the paths of sincerity. It is not possible to strive against the enemy in the open, except for the one who strives against these enemies inwardly. Thus, whoever is aided against them, he will be victorious against his enemy and whoever is made to be overcome by them, his enemy will be made victorious over him'”. [1]

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

Beware that (vain) desires urges an individuals to seek immediate gratification without contemplating its evil repercussions – urges one towards fleeting pleasures, despite the fact that it is a cause of pain and harm in this life and an obstruction to pleasure in the afterlife. In contrast, a sensible individual refrains from indulging in pleasures that ultimately yield pain and desires that lead to regret. This serves as a sufficient commendation of what a sound mind dictates and a rebuke against (vain) desires.

Beware that desires can dominate an individual across various domains of study, exits them them from the boundaries of sound reasoning and leading them into behaviour that resemble foolishness. It may infiltrate the realm of knowledge, causing a person to contradict what sound knowledge commands, or it may enter into Zuhd, resulting in a tendency towards Riyaa (showoff, ostentation).

A sensible individual should know that those who succumb to base desires ultimately find themselves in a condition where enjoyment eludes them. Simultaneously, they become incapable of relinquishing these desires, as they begin to perceive them as a necessity of life. Consequently, one observes that individuals struggling with alcoholism and sexual addiction derive minimal satisfaction from their pursuits, yet they find themselves ensnared in a dangerous cycle that compels them to repeatedly engage in these behaviours. However, when one attains clarity of vision and the allure of these base desires diminishes, it becomes evident that they have subjected themselves to a form of destruction that contradicts their well-being—resulting in sorrow and suffering rather than joy in their quest for pleasure. In this regard, they resemble an animal ensnared in a trap, having neither attained the bait that lured them nor the ability to escape.

One should contemplate the fact that humans were not created (solely) to satisfy their desires; instead, they have been endowed with (the capacity for sound knowledge, derived from divine revelation and untainted perception), to consider the repercussions of their actions and to engage in virtuous conduct for the sake of the Afterlife. An animal derives pleasure from eating, drinking, and mating to a greater extent than humans, yet they lead lives that lack reflection and awareness. Consequently, it is driven by its desires, remaining oblivious to the consequences of its actions.

One should reflect on the repercussions of (vain) desires, as many individuals are stripped of their virtues and descend into a state of moral decay as a result. Consider the various types of food that can lead to illness stemming from (unchecked) cravings. Furthermore, how many errors tarnish a person’s honour, resulting in a evil reputation and the burden of guilt from transgressions driven by (vain) desires, yet the individual remains fixated solely on those desires? The most fitting analogy for such a person is that of someone in a tannery; they remain oblivious to the unpleasant odour until they leave, at which point they become acutely aware of where they were.

A sensible individual ought to consider the disgrace that may arise from (vain) desires and the detrimental effects stemming from such pleasures, for they will realise that, in many instances, these consequences are directly linked to those desires and pleasures.

One should reflect on (the presence of) others, ponder and get a hint the potential (evil) outcomes. This reflection will reveal the culpability associated with actions that one might be guilty of. One should contemplate those pleasures, as (sound) reasoning will make them realises that they are merely (fleeting) desires and a situation of blindness. One should contemplate the honour a person receives due to being given the upper hand versus the degradation associated with yielding to one’s desires. The one who overcomes their (vain) desires will strengthen their honour, while the one who succumbs to their desires will not find except humiliation and subjugation in the soul. One should contemplate the benefits of resisting (base) desires, including the respect garnered in this life, the preservation of one’s soul and honour, as well as the rewards that await in the hereafter. [2]

The Jihad of a Lifetime Against Four Things!

[1] An Excerpt from “Al-Fawa’id” page 97
[2] An Excerpt from “Dham Al-Hawa 36-38

Utbah Bin Ghazwan

Written by Abdullah Jallow on . Posted in History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Uncategorized, Zuhd (Abstinence).

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

Umayr  al-Adawi, may Allah have mercy upon him, reported:

Utba Bin Ghazwan, may Allah be pleased with him delivered us a sermon, praised Allah and exalted Him, and then said: To proceed: Verily the world has been given the news of its end, and that too quite early. Nothing would be left out of it but only water left in the utensil which its owner leaves. You are going to shift to an abode which knows no end, and you should shift with the good before you, for we have been told that a stone would be thrown at one side of the Hell and it would go down even for seventy years but would not be able to reach its bottom. By Allah, it would be fully packed. Do you find it something strange? It has been mentioned that there yawns a distance which one would be able to cover in forty years from one end to another of Paradise, and a day would come when it would be fully packed and you must be knowing that I was the seventh amongst seven who had been with Allah’s Messenger, peace and blessings of Allah be upon him, and we had nothing to eat but the leaves of the tree until the corners of the mouth were injured. We found a sheet which we tore in two and divided between myself and Sa’d Bin Malik, may Allah be pleased with him. I made the lower garment with half of it and so did Sa’d make the lower garment with half of it and today there is none amongst us who has not become the governor of a city from amongst the cities (of the Islamic State). I seek refuge with Allah that I should consider myself great whereas I am insignificant in the Sight of Allah. Prophethood does not remain for ever and its impact fades with the result that it changes eventually into kingship, and you would soon come to know and experience those rulers who would come after us and see. [Sahih Muslim 2967]

https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

The beautiful outcome

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

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

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

When Allah and His Messenger are on one side beware of being on the other side because that would lead you to be in opposition. Even if all the people are on the other side, be on the side of Allah and His Messenger because (only) this would lead to the praiseworthy and virtuous outcome. There is nothing more beneficial for a servant of Allah than this. The majority of the creation (Jinn and humankind) are on the other side, especially when they harbour a strong desire and fear, thus in such case, you may not find anyone on the side of Allah and His Messenger, rather they would consider it to be deficiency in intelligence, a bad choice and may even consider it to be insanity. This is something inherited from the enemies of the Messengers because they attributed insanity to them for being on one side, while the people were on the other side.

(The one) determined to be on the side of Allah and His Messenger is in need of firmly knowledge based on (the guidance) conveyed by the Messenger, thus it becomes a source of certainty for him, while harbouring no doubt. He (requires) great patience while facing the enmity of the one who shows him enmity and the blame of the one who blames him. This cannot be accomplished except through strong fervent desire for Allah and the home of the afterlife. The home of the afterlife become more beloved to him than the worldly life – gives precedence to the afterlife over the worldly life, and Allah and His Messenger become more beloved to him than everything else.

There is nothing more difficult for a person than the beginning of this affair since his soul, desires, nature, the shaytan that accompanies him and his kinsfolk invite him to the fleeting pleasures of this worldly life, thus, they fight him when he opposes them. However, if he exercises patience and remains steadfast, Allah will aid him so that the difficulty alternates into ease and the pain into pleasure. This is because the Lord is Most Ready to appreciate good deeds. Allah will make him taste the pleasure (experienced by) the one who is on the side of Allah and His Messenger and show him kindness, thus this happiness and contentedness increases. Those who fought him will either be in awe of him or in a state of peace with him- either a supporter of his or will leave him. His allies will become strong and his enemies will be weak. Therefore, do not consider being in opposition to the people and to be on the side of Allah and His Messenger as (something) difficult, even if you are alone because Allah will protect and aid you. You are under His watchful eyes and Guardianship, but He only tests your certainty and patience. The greatest help – after Allah’s Help – for you in this affair is that you are free from covetousness and anxiety, since being freed from them makes it easy to be on the side of Allah and His Messenger. Therefore, always be on the side of Allah and His Messenger so this when covetousness and anxiety approaches, you neither become covetous nor does your soul whisper to you.

If you say, “Through what can I be freed from covetousness and anxiety?” Through Tawheed, reliance and trust in Allah, and to know the fact that no Hasanaat (i.e. good deeds and its rewards etc) can come to you except from Allah, and no Sayyi’aat (i.e. evil deeds, sins and its consequences etc) can be removed except by Allah. All affairs are under Allah’s (absolute command, judgement, control, Will) and none else.

An Excerpt from “Al-Fawaa’id” 175-176

Resilient hearts

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

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

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

Contemplate the stories of some of the distinguished people of (piety) and the good life they lived! Whether they were wealthy or poor, (facing) hardship or (in a state of) ease, you still found them to be the most well behaved amongst the people- the most relaxed at heart and the most delighted; rather you will find one amongst them in a state of insignificance and poverty, yet he is pleased and contented- neither displeased with Allah nor the creation. This is a blessing from Allah bestowed on whomsoever He pleases, and He is the Possessor of all blessings.

As for those enslaved by the worldly life- those who have submitted to its glitter, they do not care how they gather wealth, whether through permissible or impermissible means. They are not bothered about (uttering) false and evil speech against the righteous slaves of Allah, heedless, seeking to raise themselves, disseminating their falsehood and rumours for the sake of their merchandises and to fulfil their lowly desires. However, your Lord knows about them, and He is Ever Watchful over them.

An Excerpt from “Al-Mu’een Alaa Tahseel Aadaab al-Ilm Wa-Akhlaaq Al-Muta’allimeen” page 69

Those who give that which they give with their hearts full of fear

Written by Abdullah Jallow on . Posted in 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] says:
إِنَّ ٱلَّذِينَ هُم مِّنۡ خَشۡيَةِ رَبِّہِم مُّشۡفِقُونَ
وَٱلَّذِينَ هُم بِـَٔايَـٰتِ رَبِّہِمۡ يُؤۡمِنُونَ
وَٱلَّذِينَ هُم بِرَبِّہِمۡ لَا يُشۡرِكُونَ
وَٱلَّذِينَ يُؤۡتُونَ مَآ ءَاتَواْ وَّقُلُوبُہُمۡ وَجِلَةٌ أَنَّہُمۡ إِلَىٰ رَبِّہِمۡ رَٲجِعُونَ أُوْلَـٰٓٮِٕكَ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَهُمۡ لَهَا سَـٰبِقُونَ
وَلَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۖ وَلَدَيۡنَا كِتَـٰبٌ۬ يَنطِقُ بِٱلۡحَقِّ‌ۚ وَهُمۡ لَا يُظۡلَمُونَ

Verily! Those who live in awe for fear of their Lord; and those who believe in the Ayat (proofs, verses, lessons, signs, revelations, etc.) of their Lord; And those who join not anyone (in worship) as partners with their Lord; and those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear because they are sure to return to their Lord (for reckoning). It is these who race for the good deeds, and they are foremost in them [e.g. offering the compulsory Salat (prayers) in their (early) stated, fixed times and so on]. And We tax not any person except according to his capacity, and with Us is a Record which speaks the truth, and they will not be wronged. [Surah Al-Muminoon Ayaat 57-62]

Aa’isha [may Allah be pleased with her] said: I ask the Prophet [peace and blessings of Allah be upon him] about this Ayah: [وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ – And those who give that which they give (and also do other good deeds) with their hearts full of fear]; are they those who drink alcohol and commit theft? He said, “O daughter of Siddeeq! Rather they are those who observe fasting, perform prayer, and give charity, whilst fearing that their deeds will not be accepted from them”. [Reported by Imam Tirmidee Number: 3175]

Their hearts are filled with fear because of the reverence they hold for their Lord. They are concerned that the justice of their Lord will be enforced upon them, leaving them with no righteous deeds. They worry about having a (false) good opinion about themselves that they have fulfilled their Lord’s rights and fear their Iman will cease. This is all because they know their Lord and the exaltation He deserves. This fear of theirs necessitates that they avoid actions that lead to the evil consequences of sins and falling short regarding that which one has been commanded. They fulfill what they have been commanded, such as the prayer, zakat, and hajj, while fearing for themselves when their deeds will be presented before their Lord (on the Day of Judgment), fearing that their deeds may not be enough to save them from Allah’s punishment because of the knowledge they have regarding their Lord and what He truly deserves of obedience through different forms of worship. [1]

Imam Ibraaheem At-Taymi [may Allah have mercy upon him] said: “I do not compare my speech with my deeds except fearing that my (speech) belies (my deeds)”. Ibn Abee Mulayka [may Allah have mercy upon him] said: “I met thirty companions of the Prophet [peace and blessings of Allah be upon him] and each of them feared hypocrisy for himself and none of them said that he was as strong in belief as the angel Jibreel or Meekaa’eel”. Al-Hasan Al-Basri [may Allah have mercy upon him] said: “It is only true believers who fear hypocrisy and only a hypocrite considers himself safe” . [2]

Kab Al-Ahbaar [may Allah have mercy upon him] said, “Beware of self-amazement because infeed it is slaughter and destruction (of the heart)”. [3]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] stated about the state of one who is afflicted with self-amazement: “He lacks knowledge about the true nature of his soul, its attributes, its pitfalls, and the flaws in his actions; he is ignorant about his Lord, the rights of his Lord, and the proper conduct in His presence. This leads to self-amazement, arrogance, and grave consequences that surpass the obvious major sins like adultery, drinking alcohol, deserting the battlefield, and the like”. [a] [4]

Al-Allamah Ibn Hazm [may Allah have mercy upon him] said: “Should anyone find themselves put to trial through self-amazement, let him contemplate his faults. If he is amazed by his virtues, let him carefully examine his despicable manners. If his faults are absolutely concealed from him, he must understand that his calamity will be everlasting, making them the most flawed among individuals, possessing the greatest faults, and the weakest in discernment. First, he is feeble-minded and ignorant and there is not a defect more severe than these two since a wise individual recognises his faults, and strives to overcome and restrain them. On the other hand, an idiot remains oblivious to the flaws within their soul. Thus, those whose faults are hidden from them are in a detrimental state, exposed to a state of ridicule, lowliness, evil, and shame, weak in discernment and common sense, and an absence of understanding. Consequently, no form of evil will be isolated from them, and they will stoop to the lowest levels of depravity. [5]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said: “Glorified be Allah and free is He from all imperfections! How many hearts are turned upside down without the person even realising it?! How many individuals are tested by the praise received from others, fooled by Allah’s veiling of their flaws, and slowly guided towards ruin by the blessings bestowed upon them, all while they remain oblivious? All of these are forms of punishment and disgrace, yet the ignorant person perceives them as signs of nobility”. [6]

[a]: Salafi Shaikh Fawzan on Jihad in our times and the guidelines of Jihad according to Islam: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[1] An Excerpt from “Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan”.

[2] Saheeh Al-Bukhaari Vol 1. Chapter 36. What is said regarding) the fear of a believer that his good deeds may be annulled without his knowledge

[3] Hilyah al-Awliyaa 5/376

[4] Madaarij As-Saalikeen 1/192

[5] Al-Akhlaaq Was-Siyar. page 29

[6] Al-Jawaab Al-Kaafee. 277