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Some Details Added To A Da’ee’s Emphasis – Part 1

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, Worship - 'Ibaadah'.

How Serious Is Bidah In General

The issue was raised to me by a brother outside the UK that a UK Da’ee online emphasised that Kufr Akbar and Bid‘ah Al-Mukaffirah are worse than Bid‘ah, while addressing how one should treat his brother who has fallen into Bid‘ah.  So, we briefly watched the video and found the Da’ee emphasising this issue, alongside mentioning the issue of Al-Awwaliyyaat (those matters that should be given precedence over other matters in the religion), which we will address in the next post insha’Allah.

As for the issue of Kufr Akbar being worse, from what I gathered, the Da’ee was addressing the issue in the context of moderation when correcting your brother who has fallen into some Bid‘ah, while giving importance to more serious matters, such as Kufr Akbar. However, I do not know whether his address was a general one or related to a specific individual, because I did not listen to the entire video clip. Nor am I aware at this time whether the Da’ee has detailed this matter elsewhere. So, the only thing I want to address here is that, even though Kufr Akbar and Bid‘ah Al-Mukaffirah are far worse than Bid‘ah itself, because both these matters remove a person from Islam after the proof has been established, from what I heard in those few words of the Da’ee, not much emphasis was given to the issue of Bid‘ah itself, even if it has not reached the level of Mukaffirah. I am not saying that the Da’ee does not hold that Bid‘ah is a serious matter. Rather, due to the lack of emphasis in the small portion I heard, there was no further emphasis on the matter in the manner our scholars have done. In this regard, we remind ourselves of the general warning against Bid‘ah, regardless of its levels of severity.

Allāh’s Messenger, peace and blessings of Allāh be upon him, said: “Every Bidah is misguidance and going astray” [1] He, peace and blessings of Allāh be upon him, said: Every Bidah is misguidance and all misguidance is in the Hellfire. [2]

Ibn Abbas, may Allāh be pleased with him and his father, said: “Indeed the most detestable of things to Allah are the innovations in the religion.” [3]

Ibn Umar, may Allāh be pleased with him and his father, said: “Every Bidah is misguidance, even if the people see it as something good.” [4]

Imam Sufyaan ath-Thawree, may Allāh have mercy upon him, said:”Bidah is more beloved to Iblees than sin, since a sin may be repented from but Bidah is not repented from. [5] 

Imam Al-Barbahaaree, may Allah have mercy upon him, said: “And beware of small matters that have been newly introduced (into the religion), because small innovations in the religion grow, until they become big. This is what happened with every Bidah initiated into this Ummah. Initially it was something small, having some resemblance to the truth, thus, those who entered into it were misled by this. Then they were unable to exit from it and it grew bigger and it became the religion which they followed. So the person turned away from the straight path and left Islam (i.e. there were those whose small bidah grew until it led them to bigger issues that removed them from Islam).

Hassaan ibn Atiyyah al-Muhaaribi, may Allāh have mercy upon him, said: “Whenever a people initiate a Bidah into their religion, Allah removes from their Sunnah something equivalent to it, and then He does not return it to them until the Day of Resurrection.” [7]

Imam ʿAbdul ʿAzīz Bin Bāz, may Allāh have mercy upon him, said:

There is no doubt that the danger of Bidʿah is great. It is a disparagement of the religion and an attempt to supplement what the Legislator (Allāh) has prescribed, as though one were seeking to correct or add to what Allāh and His Messenger have established. Its danger is therefore great. For this reason, the scholars, may Allāh have mercy upon them, have said that Bidʿah is more serious than major sins and that it comes immediately after Shirk (in severity). This is because it is a disparagement of the religion of Allāh and a means that can lead to disbelief in Allāh.

For this reason, Bidʿah is more beloved to Shayṭān than (other) sins, due to its immense danger. Also, in most cases, the people of Bidʿah do not repent from it because they believe (or consider) that they are upon guidance. Consequently, they do not repent from it. This is why it is more beloved to Shayṭān, and he calls to it just as he calls to Shirk.

As for sins, those who commit them know that they are doing wrong. They know that they have opposed the (straight) path and exposed themselves to the anger of Allāh. Therefore, they frequently repent and feel remorse. And whoever repents, Allāh accepts their repentance.[8] [paraphrased]

Finally, when it is the case that bidah is above major sins as Imam Abdul Abdul Aziz Bin Baz, may Allāh have mercy upon him, stated, then this helps us to ponder further that even sins lesser than should not be taken lightly due to the Greatness of the one disobeyed. Imam Ibn Al-Qayyim, may Allāh have mercy upon him, said: 

If one treats it lightly, he will not be regretful about it. The extent to which he considers it a grave thing determines the level of his regret for perpetrating it. For example, the one who considers the loss of a copper coin insignificant will not regret losing it, but if he knows that it was actually a gold dinar, his regret will intensify, and the loss becomes greater in his sight. Considering an offence (or crime) as a grave thing (based on proof) arises from three matters: Exaltation of a command, exalting the One Who gave the command and belief in the recompense.

[I] Exaltation of the Command: Occurs through recognising that the prohibition of the offense is from Allah, The Most High, and that Allah has clarified it in His Book or through the words of His Prophet, peace and blessings of Allah be upon him. Thus, one knows that this prohibition is of great magnitude, its danger is grave, and it is not permissible for a sane person to take it lightly.

[II] Exaltation of the One Who gave the Command occurs through drawing one’s attention very close to Allāh’s Greatness, The Most High; and that He is Al Jabbar – The Exalted and Almighty Compeller. The One to Whose Might everything in the creation submits. The Exalted One Who rectifies the affairs of His creation for them, and Who restores the weak and the broken-hearted], able to avenge the wrongdoers, and that had He willed to hold people accountable for their sins, He would not leave a single creature upon the earth.

And that He, Glorified be He, free from all imperfections, is Al Malik – The King. The sole, absolute and true sovereign King. Complete and Perfect in His Kingship. The One Who there is no kingship above His Kingship, nor anywhere near it. Everything being incomparable to Him, and beneath Him. The sovereign Owner of everything, Who does whatever He wills with regards to the creation, with nothing to prevent or hinder Him, Whose commands are completely effective within His dominion. The King of all kings.

Al Adheem – The Tremendous One, or The Magnificent. The One Tremendous in Greatness, and The Only One deservingly held in awe and venerated by the creation for His Greatness in every sense], Al Quddoos – The Pure and Perfect. The Pure and Exalted One. High above every impurity. The One Whom the noble angels venerate. The One free of any opposites, rivals, consorts, and children. Having Perfection as His attribute. The One declared free of all deficiencies and imperfections. And free of having anyone with the like of His Perfection, or anyone close to it];

Ar Rabb – The Lord and Nurturer. The Lord and Master Who has none like Him in His Lordship. The One Who nurtures and rectifies the affairs of the creation by the favors which He showers upon them. The sovereign Owner Who alone creates and commands. The One Who controls the affairs and grants blessings. The One Who nurtures. The Creator. The Provider. The One Who aids. And The One Who guides];

Al-Karim [The Bountiful, The Generous One. Abundant in good. The One Who causes and makes easy every good. And Who bestows generously. The One so generous that He even bestows favors upon those who reject His favors, and use them as a means to disobey Him], and the Bestower of blessings and favours.

Therefore, neither is it befitting (permissible) for a servant (of His) to disobey Him nor use His blessings in acts of opposition against Him. Due to this, it is said: “Do not look at the smallness of the sin, but rather look at the greatness of the One you have disobeyed”. Whenever a person’s exaltation of his Lord and being shy in His presence increases, he restrains himself from disobeying Him.

[III] Belief in the Recompense: Belief in the recompense is that the person is certain of what Allah has ordained as recompense for sins in this world and the Hereafter, as if he can see it with his naked eyes. Thus, he knows that its recompense is the Fire, and that the heat of the fire cannot be endured, and that a single immersion in it would make one forget every pleasure and comfort of this worldly life, and there is no good in a pleasure whose final ending is the Fire.

He knows that from the recompense for disobedience is being deprived of nearness to Allah, The Most High, and what a grave punishment that is. Among its recompense is hardship for the sinner’s affairs, distress in his life, the hardness of his heart, a sense of inner isolation, and being afflicted with humiliation, as Ibn Abbas, may Allāh be pleased with him, said:

“Indeed, a good deed has a light in the heart, radiance on the face, strength to the body, increase in provision, and love (Allah places in) the hearts of creation (for the doer of good). And indeed, a bad deed brings darkness to the face, darkness in the heart, weakness in the body (to carry out good deeds etc), a cause of decrease in provision, and hatred (placed in the) hearts of creation (towards the sinful one).” [1]

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

Sins breed similar sins, and they give rise to one another, making it difficult for a person to abandon them, as some of the pious predecessors said, “Indeed, one of the punishments for an evil deed is to commit another one after it, and one of the rewards for good deeds is doing a good deed after it. When a servant of Allah does a good deed, another good deed says, “Let me be like that one.” The third one does the same, and so on, leading to an increase in rewards and a multiplication of good deeds, and the same applies to evil deeds, until good deeds and sins becoming essential traits and established habits. If a person who does good neglects obedience, they will feel constricted and uneasy, much like a fish out of water until it returns to its natural environment to find peace. If a sinner turns away from wrongdoing and embraces righteousness, they may feel a sense of inner turmoil, leading them to revert to their old ways. Many wrongdoers engage in sinful acts not out of pleasure or desire, but rather due to the discomfort they experience when trying to abandon those actions. [2]

He, may Allah have mercy upon him, said:

There are two (types) of strengths within the soul: The strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; thus, he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. Among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards (forbidden) images, but they do not exercise patience in commanding good and forbidding evil. [3]

Reflection to Assist Us to Give Precedence to Obedience and Truth

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, stated:

Contemplate the fact that truth is noble and falsehood is lowly. Contemplate the Greatness of Allah, The Mighty and Majestic- the fact that Allah is the Lord of the entire universe, Allah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allah, Glorified be He, will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allah removes his soul whilst being pleased with him. Then Allah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should contemplate the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then that is only a means of humiliating him in order that he is increased in being distanced from Allah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should contemplatethe bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should contemplate the statement of Allah, The Mighty and Majestic:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ

أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ

وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ

وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ

وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun”. [Az-Zuhkruf. 31-35] [4]

To be continued InShaAllah.

Next Topic: Fiqh al-Awwaliyaa

[1] Abu Dawud. 4607

[2] An-Nasaa’ee 1/224

[3] Al-Bayhaqee (As-Sunan al-Kubraa 4/316)

[4] Abu Shaamah no. 39

[6] Reported by al-Laalikaa’ee no. 238

[7] Muqaddimah al-Daarimi 1/45

[8] https://binbaz.org.sa/audios/1366/%D9%85%D8%AF%D9%89-%D8%AE%D8%B7%D9%88%D8%B1%D8%A9-%D8%A7%D9%84%D8%A8%D8%AF%D8%B9-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D8%AF%D9%8A%D9%86

[9]Excerpts from Madarij As-Salikin 1/202 and 1/423

[10] Ad-Da’u Wad Dawa 60-61. Publisher: Dar Al-Hadith Al-Qahira 1430H (2009)

[11] An Excerpt from Uddatus Saabireen. page 37

[12] An Aathaar Ash-, Shaikh Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee 11/309

Guard Your Conscience, Regardless of the Choices and Decisions of the People of Your Era

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

Ibn Abee Hatim (.328H)- may Allah have mercy upon him – said:

I entered Damascus and came upon the students of Hadith, and I passed by the circle of Qaasim al Joo’ee (d.248 AH). I found a  group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying:

“Seize The Benefit Of Five Things From The People Of Your Era: When you are present, you are not known, when you are absent you are not missed, when you are seen, your advice is not sought, when you say something, your saying is not accepted, and when you have some knowledge, you are not given anything for it.”

I also advise you with five matters:

When you are treated unjustly, do not behave unjustly, when you are praised, do not become happy, when you are criticised, do not become upset, when you are not believed, do not become angry, and if people act deceitfully towards you, do not act deceitfully towards them.”

Ibn Abee Hatim said: ”So I took that as my benefit from Damascus.”

Sifah As-Safwah. 2/200

[1] Admonitions That Constantly Demand Immediate Reformation and Restoration of Rights

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَإِن كَانَ مِثْقَالَ

حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَٰسِبِينَ

And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as Reckoners. [Al-Anbiya 47]

Allah, The Most High, informs us of His just ruling and just decree between His servants when He gathers them on the Day of Resurrection. And that indeed, He will set up just scales (of justice) for them, in which even the weight of an atom will be made clear through which good deeds and bad deeds will be weighed.

“Then none will be dealt with unjustly in anything”.

Neither a believer nor a disbeliever will have their good deeds diminished, or bad deeds increased.

“And if there be the weight of a mustard seed”, which is the smallest and most insignificant of things, whether good or evil. “We will bring them forth” and present them, so that their doer may be recompensed for them, as (Allah stated in another Ayah):

فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ

وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ ْ

So whoever worked (what equals even) an atom’s weight of good will (come to know it and) see it (in his scroll). And whoever worked (what equals even) an atom’s weight of evil will (come to know it and) see it (in his scroll). [Az-Zalzalah]

(And Allah said they will say):

يَا وَيْلَتَنَا مَالِ هَذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا وَوَجَدُوا مَا عَمِلُوا حَاضِرًا

“Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers! And they will find all that they did, placed before them…”

وَكَفَى بِنَا حَاسِبِينَ

And Sufficient are We as Reckoners.

Meaning: Allah Himself – the Most Honourable, Sufficient is He as a Reckoner; that is: He is All-Knowing of the deeds of His servants, preserves them, records them in the Book, and knows their exact measure, as well as the measure of their reward and punishment and what they deserve. He then delivers to each doer the recompense for the deeds.

Tafsir As-Sadi.

[3] Gentle Admonitions to Those Confused by Some of The Repackaged Mid and Late 90s Sentiments…

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

When or Why Should This or That Person Be Criticised—or Not—Due to His Virtue?

وطلب من شعبة أن يكف عن أبان بن أبي عياش ، وأبان بن أبي عياش رجل زاهد عابد فاضل لكنه يخلط في الحديث ، فقال : سأنظر ، ثم يلقى من نصحه فيقول له : إنه

الدين لا يسعني إلا أن أتكلم في أبان بن أبي عياش

It was requested from Shubah, may Allah have mercy upon him, to refrain from (speaking) about Abān ibn Abee Ayyash, may Allah have mercy upon him. And Aban ibn Abee Ayyāsh was a man of Zuhd, a devout worshipper, and a virtuous man, but he would mix things up in hadith transmission. So, Shubah said, “I will wait”. Then he met the person who had advised him, saying to him: “Indeed, it is a matter of religion. I cannot, but speak about Aban Ibn Abee Ayyash”.  [1]

Amir Al-Mumineen Umar Ibn Al-Khattab, may Allah be pleased with him, said: “The truth is ancient”.

As-Sar’khasee, may Allah have mercy on him, commented on this statement of Umar, may Allah be pleased with him, saying:

“This does not only apply to the judge, rather, it applies to anyone who explains any matter of religion to others, whether one who gives admonitions, a mufti, or a judge; they are all the same in this regard. When it becomes clear to such a person that he has made a mistake, he should openly declare that he has retracted his position, for a scholar’s mistake is a cause of tribulation among the people. As for his statement, “The truth is ancient”, this means that the truth is the original principle that must be sought. The mistake of one who errs cannot remain concealed; it will inevitably become apparent. Therefore, if the person himself brings his mistake to light, that is the best state regarding his state”. [2] [End of quotes]

As for who initiates a warning or correction regarding a mistake committed by a prominent carrier of knowledge, that is not our expertise; rather, it is left to the people of knowledge to decide the appropriate timing.

Our concern is not with sentimentalism or whataboutism, but rather with how we respond when a Muslim falls into error, ourselves included. Firstly, it should sadden us, especially when the person in question is virtuous. Secondly, an error remains an error, and our concern is simply not to follow it, while supplicating for rectification for ourselves and others.

As for when an error should be addressed and advice offered, that is the responsibility of the people of knowledge, who do so with precise proofs. This is left to their own Ijtihād, regardless of whether one personally holds an opinion regarding the timing. And Allah knows best.

To be continued InShaaAllah.

[1] Gharah Al-Ash’ritah 1/71 (Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, rahimahullah

[2] Al-Mabsūṭ, 16/62

[2] Gentle Admonitions to Those Confused by Some of The Repackaged Mid and Late 90s Sentiments…

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

It is obligated to you to give detail and make a distinction, because unrestricted and general (statements)without clarification have indeed corrupted this existence (the world), and misguided the intellect and views in every era.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement:

There has to be a detailed explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detailed explanation regarding truth and falsehood. There has to be detailed explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field.  [1]

Al-Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, was asked:

The questioner says: We request a comment from you on this statement: “Indeed both Sunnah and Bidah may be gathered in a man, thus, if the Sunnah is predominant in him, he is a Sunni Salafi. And if bidah is predominant in him, he is an innovator, a misguided one”. Benefit us (i.e. with a comment) and may Allah reward you.

Response: This (statement) is from the [مغالطات-i.e. those misleading statements or matters that are brought forth for the purpose of deception or sophistry].

There is no doubt that the one in whom Bidah is predominant is an innovator in religious matters, but it is not a condition, for example, that he has thirty (matters) of bidah with him and twenty (matters) of Sunnah, because he may have one bidah with him, thus declared an innovator in religious matters. Rather the verdict of disbelief may be passed against him. (footnote a) Because if he adheres to all the Sunnah, but then he says, “Indeed, the Qur’an is created”, do we say that the Sunnah is predominant in this (person)? The Salaf (pious predecessors) declared (people) disbelievers due this because the Qur’an is the Speech of Allah and not created. The Salaf held a consensus regarding this. If he says, “I am a Sunni and the Qur’an is created”, we say: ”You are an innovator in religion, a misguided one, rather this innovation of yours is tantamount to disbelief.  Either you recant or else you are a disbeliever.”  We clarify the truth for him and unless he recants, otherwise he is a disbeliever. He rejects the Ruyah (i.e. he rejects the fact that the believers will see Allah on the day of judgement) and says: “I am a Sunni in everything except in this, for I do not believe that Allah will be seen in the Afterlife.” This one (i.e. the person who says this) has belied the Qur’an and the Sunnah.

This principle (i.e. that a person is a Sunni Salafi or an innovator depending whether the Sunnah or Bidah is predominant in him) is false; and how many with a single bidah – among the major bidah- were declared innovators by the Salaf?! Jad Ibn Dirham had two innovations- negation of the attributes of Allah and the statement (i.e. the belief) that the Qur’an is created, while he used to pray, observe fasting and worshipped Allah. And how many of Ahlul bidah and the devout worshippers have numerous (practices) of Sunnah, but alongside this he is an innovator!

Therefore, it is obligated to the Sunni to be solely dedicated to the truth and that his religion (Creed, Methodology and acts of worship) are pure and not stained by anything from the (matters) of bidah.

However, if he falls into a Bidah khafiyyah, while he is desirous of the truth and seeking after it, then if the people were to inform him about it he would recant. Thus, we do not pass the judgement of Tabdee against this person. If he had passed away we ask Allah to forgive him and we do not pass the verdict of Tabdee against him. If he is alive, we advice him, and unless he accepts (the truth), we pass the verdict of Tabdee against him. [2] [End of quote]

 

NB: The details in the above article are not intended to pass a specific judgement on anyone who has fallen into Bid‘ah. Rather, our intent is to clarify a misconception, along with similar misconceptions uttered by certain people on social media, who haphazardly seek to find a middle ground instead of returning to the detailed statements of the scholars.

So, once again, we are not applying this article as Tabdee against anyone who has recently fallen into serious errors. Rather, it is intended – generally –  as a means of returning to old principles dealing with the issue of mistakes and stances against them.

Just because some people—despite being guilty of praising Ahlul Bid‘ah, concealing a fatwa of Al-Allamah Rabee, involving themselves in harmful politics, cutting and pasting the statements of others, and seeking to blackmail a person who has testimony to give against them—have uttered false and oppressive Tabdee, this does not mean that we should engage in the same sin in retaliation. This is because Tabdee is a ruling in the Shariah, and it is a matter left to those who are qualified to issue such rulings. May Allah grant us Ikhlas, Sidq and Husnul Khatimah. Amin.

[1] An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nuniyyah: 1/216] [end of quote]

[2] Bahjah Al-Qaaree Bi-Fawaa’id Manhajiyyah Wa Durus Tarbawiyyah Min Kitab Al-i’tisam Bi Al-Kitab Was-Sunnah Min Sahih Al-Bukhari. Question number 13. Pages 92-93

[1] “Those who listen to speech and follow the best thereof”- Reflections With My Salafi Brothers and Sisters at Salaficentre and Markaz Rabee

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

Allah, The Most High, said:

ٱلَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥٓ أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ وَأُو۟لَٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَٰبِ

Those who listen to speech and follow the best thereof. Those are (the ones) whom Allah has guided and those are men of understanding. [Az-Zumar 18] 

Among the qualities that demonstrate their prudence and sound intellect is that they follow what is best. And the best, without exception, is the speech of Allah and the speech of His Messenger, peace and blessing of Allah be upon him, as Allah said in this surah:

 اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا 

Allah has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth. 

Among the qualities that demonstrate their sound understanding and prudence is that they recognise what is good and distinguish it from what is other than it, and they give preference to what is befitting (or incumbent) to be given precedence. This is a sign of intelligence; indeed, there is no true sign of intelligence other than this. For indeed the one who cannot distinguish between statements that are good and those that are repugnant is not from the possessors of sound intellect. Also, a person who can distinguish between them, but his desires overpower his intellect, leaving his intellect to follow his desires, and he does not give precedence to what is good, he is deficient in intellect. [An Excerpt from Tafsir As-Sadi. paraphrased]

 

Some Benefit Regarding Expressions

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations-one valid and the other erroneous – the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding.

Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. If the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [1]

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

If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [2]

 

The Goal Is To Follow Only Truth

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

Truth is determined by its alignment with evidence, regardless of the number of supporters or detractors. It is not the truth that is measured by individuals; rather, individuals are measured by the truth. The mere aversion of those who disagree or the affection of those who agree does not indicate the validity or invalidity of a statement”. [3]

Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, said:

Every individual among people may have their statements accepted or rejected, except for the Messenger, peace and blessings of Allah be upon him, due to affirmation of infallibility of the one who legislates. In contrast, others may possess deficiencies in knowledge and understanding that necessitate the evaluation of their statements against the Shariah”. [4]

Yazid Bin Ameerah, who was one of the companions of Mu’adh Bin Jabal said: Whenever he (Mu’adh) sat in a meeting to give admonition, he would say: “Allah is a just arbiter; those who doubt would perish”. One day Mu’adh Bin Jabal said: In the times after you, there would be trials in which riches would be abundant. During these trials the Quran would be easy so much so that every believer, hypocrite, man, woman, young, grown up, slave and free man will learn it. Then a man might say: “What happened to the people that do not follow me while I read the Quran? They are not going to follow me until I introduce a Bidah for them other than it”. So beware of that which is innovated (in religion), for whatever is innovated is misguidance. I warn you of the deviation of a wise person from right guidance, for sometimes Satan utters a statement of misguidance through the tongue of a wise person and sometimes hypocrites may speak a word of truth. I said to Mu’adh: “I am at a loss to understand may Allah have mercy on you that a wise man sometimes may utter a statement of misguidance and a hypocrite may utter a statement of truth”. He said, “Certainly, avoid the speech that emanates from a wise person that is known to be false and about which it is said, “What is this?!” And it does not warrant that you abandon him, for it is possible that he may withdraw (from these things that are well known to be false). Adhere to the truth when you hear it, for truth has light.

The speech of the wise person that is considered to be false

It is the ambiguous speech that makes one say: “What does he intend by this statement?!” He is known for good and beautiful speech, but he may err and slip, or shaytan misleads him to utter bad understanding. Shaytan may misguide a person until he utters misguidance and a false statement despite the fact that he is known for good, beautiful and fine speech. [5]

Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated that Shaikh Al-Islam Ibn Taymiyyah, may Allāh have mercy upon him, said to him: 

Do not let your heart be like a sponge when it comes to doubts and misconceptions, absorbing them until it has nothing to pour out except those doubts. Rather, let your heart be like solid glass: doubts pass over its surface without settling within it. Through its clarity, it sees them for what they are, and through its firmness, it repels them. Otherwise, if you allow your heart to absorb every doubt that passes by it, it will become a dwelling place for doubts.” [6] [end of quotes]

We ask Allah:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

 

Few Observations And Discussions

Let me share some observations: A young man said to us: “I am just confused as to why the speaker would be mentioning about correcting mistakes with softness only”. We said to him, “Gentleness is the basis and it should be promoted, but it can be subjective. It can be an opinion in a specific sense and this view is tolerated, but not endorsed in every sense or forced on anyone”. 

Another young man said to us: “The speaker was emphasising patience as if there can never be retaliation, but I have heard something different from another speaker”. We said to him: “When you hear one speaker say something different from what another speaker or student teaches, remember that no one has a monopoly on personal independent judgement. Secondly, when views oppose the text in any way by restricting what should not be restricted, vice versa, or one’s views leaves something ambiguous that should be detailed, then it must be clarified. However, this should be done respectfully among followers of the Sunnah, based on the Quran and Sunnah as understood and implemented by the Salaf. Discussions based on these strong foundations removes personal attacks disguised as moral concerns, hidden hostile language, personal grudges hidden as principled arguments, coded insults, dodging real issues, biased reasoning, selective use of authorities, treating certain scholars as beyond question, and blocking others from contributing. Any discussion based on the Quran and Sunnah as understood and implemented by the Salaf can be recognised by those Allah guides to recognise it.

Furthermore, we said to another youth who engaged us in discussion:

If you hear someone say the Prophet, peace and blessings of Allah be upon him, never retaliated against personal harm, we ask gently: “Is this the case in all circumstances and did he command everyone to do this in every situation?” If someone says, “I studied with a scholar for years and he never did this or that,” we ask respectfully, “Is this behaviour of the scholar a principle we must follow and implement in every situation?” If someone says: “I take the path of this or that scholar in a matter that is open to interpretation”, we can disagree respectfully if we have another sound proof. We say respectfully, “Let me get a second opinion from another scholar”. The goal is to follow proof with respect and harmony, but not with disrespect and patronising others whether one is engaged in a personal conversation or addressing an audience. So, we remind ourselves and the youth of Salaficentre and Markaz Rabee that we must strive earnestly in this era to embrace respectful behaviour and beautiful tolerance within the confines of the Qur’an and the Sunnah as understood and implemented by the Salaf.

And remember, most important of all, that some of the prominent senior scholars are still alive, such as Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Muhsin Al-Abbad, and Al-Allamah Salih Aala Ash-Shaikh, so reach out to them. May Allāh preserve them and have mercy upon those who have passed away. Additionally, the students of the senior scholars are alive in the various regions of the earth, including north Africa (Sudan, Egypt, Algeria etc), the gulf, as well as those in the West whom Al-Allamah Ubaid and Al-Allamah Rabee knew very well and gave recommendations. So, reach out to them and benefit from all of them, while the main focus should be striving for Ikhlas, Sidq, impartiality, mutual co-operation, loving for the Muslims what we love for ourselves, and that all innocent people -Muslims and non-Muslims – feel  safe from our tongues and hands. And Allah knows best.

To be continued…InShaAllah.

[1] Ar-Radd Alaa Al-Bakri 702-703

[2] As-Sawaa’iq Al-Mussalah 2/503

[3] Naqd Al-Mantiq 263 by Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him.

[4] Al-Qawa’id Al-Muthlaa page 86 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.

[5] Sharh Kitab Sunnah Min Sunan Abee Dawud from pages 111-118 by Al Allamah Abdul Muhsin Al-Abbad, may Allah preserve him. 

[6] Miftāḥ Dār al-Saʿādah (The Key to the Abode of Happiness), vol. 1, p. 140.

[1] Gentle Admonitions to Those Confused by Some of The Repackaged Mid and Late 90s Sentiments…

Written by Abdullah Jallow on . Posted in Basics, Checking & Verification, Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

It is obligated to you to give detail and make a distinction, because unrestricted and general (statements)without clarification have indeed corrupted this existence (the world), and misguided the intellect and views in every era.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement:

There has to be a detailed explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detailed explanation regarding truth and falsehood. There has to be detailed explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field.  [An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nuniyyah: 1/216] [end of quote]

A person has Tazkiyah from the senior scholars based upon what was apparent to them. Then, after the death of those scholars, this person gets himself involved in Fitna. He praises Ahlul Bidah, gets his hands into politics and the affairs of the rulers, leading to even more Fitna, hides a Fatwa of his teacher in order to deceive the people, commits the crime of false Tabdee, and seeks to blackmail a Muslim who had a truthful testimony to give concerning some of his crimes, lies, and evasions. He is then refuted with proof by the likes of Shaikh Ali Hudhaifi, may Allāh preserve him, and others. Then another person comes along and tells us: “Akhi, but this or that famous Da’ee or student calls him Shaikh,” or, “This or that famous student refers to him as being from Ahlul Fadl.” This is despite the fact that this guilty individual continues upon his ways and has not recanted the crimes he has committed, which are as clear as the midday sun. So, we say to him: 

Akhi, since when was it a principle that we abandon the proof and refrain from holding a person accountable for his manifest crimes because a famous Da’ee on social media or anyone else refers to him as Shaikh, even though his Jaraa’im are as clear as the mid day sun? Since when have we heard of this stance or acted upon it, particularly when many of the upright, prominent senior scholars were alive? If you truly want to follow the proofs and not desires or personalities, then here is what suffices.

First: Al-ʿAllāmah Rabīʿ ibn Hādī al-Madkhalī, may Allāh have mercy upon him, said: 

“Suppose we assume that Ibn Bāz and al-Albānī continued giving Tazkiyah until they passed away, and that this is all the Tazkiyah they have to offer. Would the people then be obliged to accept their Tazkiyah, turn a blind eye, and shut off their minds to the mistakes of so-and-so and so-and-so whom al-Albānī or Ibn Bāz had given Tazkiyah?! The mistakes are clear, and the jarḥ (criticism) is clear. So, is it permissible for a Muslim to cling to the Tazkiyah of so-and-so and so-and-so when the jarḥ against the person being praised is clear?!” [Al-Ijābāt al-Jaliyyah ʿan al-Qaḍāyā al-Manhajiyyah (p. 74)]

Listen here another clarification: 

https://youtu.be/bWPR3Eacn4k?si=FhWxn5XMeeKdZW6K

Second: One is not benefitted by his Tazkiyah if he falls into calamities and persists upon evil even if he had a Tazkiyah from one of the Khulafa. Read here: https://salafidawahmanchester.com/2026/07/30/the-good-beginning-of-ibn-muljam-and-his-evil-state-after-umars-death/

Finally, return to the principles we were taught 30 years ago:

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 1 

https://salafidawahmanchester.com/2026/09/03/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-1/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 2 

https://salafidawahmanchester.com/2026/09/04/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-2/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 3 

https://salafidawahmanchester.com/2026/09/04/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-3/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 4

https://salafidawahmanchester.com/2026/09/04/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-4/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 5 

https://salafidawahmanchester.com/2026/09/05/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-5/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 6

https://salafidawahmanchester.com/2026/09/12/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-6/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 7

https://salafidawahmanchester.com/2026/09/16/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-7/

Robust, Credible, Detailed and Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel 

https://salafidawahmanchester.com/2026/06/09/robust-credible-detailed-and-unambiguous-inherited-clarifications-on-al-jarh-wat-tadeel/

Robust, Credible, Detailed And Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel 

https://salafidawahmanchester.com/2026/06/10/robust-credible-detailed-and-unambiguous-inherited-clarifications-on-al-jarh-wat-tadeel-2/

Robust, Credible, Detailed And Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel 

https://salafidawahmanchester.com/2026/06/16/robust-credible-detailed-and-unambiguous-inherited-clarifications-on-al-jarh-wat-tadeel-3/

To be continued…InShaAllah  

 

 

 

When Respect for Elders and Mercy Towards Youth Is Mentioned, None Is Exempted

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

Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [1]

Imam An-Nawawi, may Allah have mercy upon him, said:

This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [2]

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet, “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [3]

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

And from the signs of well-being and success is that whenever the slave is increased in his knowledge, he increases in humility and mercy; and whenever he is increased in action, he increases in his fear and caution; and whenever his age is increased, he decreases in eagerness; and whenever he is increased in wealth, he increases in his generosity and spending; and whenever his status and honour is increased, he increases in coming close to the people, in fulfilling their needs and being humble in (their presence). And the signs of wretchedness are: Whenever he is increased in knowledge, he increases in pride and haughtiness; and whenever he is increased in actions, he increases in his boasting, mockery of the people and having a good opinion of himself; and whenever he is increased in his status and honour, he increases in pride and haughtiness. These affairs of [well-being and wretchedness] are a trial and a test from Allah by way of which He puts His slaves to trial. He brings about well-being and wretchedness to a people by way of these affairs. [4]

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and  both of them were Taabi’een”. [Taareekh Dimashq 25/367]

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]

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]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [Siyar A’laam An-Nubula a 9/566]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [Siyar A’laam An-Nubula 11/317]

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [5]

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:

We have been commanded to learn, thus, it is obligated to us to learn, act and call to the religion based on the path that Allah has ordained and clarified for us- the path that the Messenger clarified for us and applied, and was applied by his companions after him. They spread Islam in the entire world – in different nations. This knowledge and goodness was spread mostly through (praiseworthy) manners – through patience, forbearance, firm fulfilment of obligations and responsibilities, truthfulness, honourable behaviour, nobility, noble mindedness, fulfilling promises and what is similar to that. These manners became manifest to the people, thus the hearts, ears and eyes of the nations accepted this guidance, which the companions of Muhammad carried”. [6]

The Shaikh also stated:

Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, said, “Whoever belittles the scholars will ruin his religion; whoever belittles the rulers will ruin his worldly affairs and whoever belittles his brothers will ruin his sense of honour”. O my brothers! Let us behave in a good manner, especially the students of knowledge. O my brothers! At present the connection between a student and his teacher is limited to the classroom. He listens to the lesson and after it finishes, he leaves in a hurry. It is as if he does not know anything about the teacher- neither in a house nor in any other place. They say, “The scholars run away from the students!” It is obligated to the students to behave well towards the scholars and to come to their houses. Do they want the scholars to run behind the students?! The Salaf did not know this behaviour. When we became deprived of good manners, we expect the scholars to be our followers. Many people want the scholars to be their followers – giving directions to the scholars like they would give directions to a senile old person. A particular scholar can meet thousands of people and benefit them, but as for going to the house of every person and knocking at his door, this is neither legislated by Allah nor is it obligated to the scholars.

Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez, may have mercy upon him, “How do you view the people?” He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son”. Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and show mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son. [7]

Emulating Scholars Can Only Be In What Is Good

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: The question: Our brother also says: There are personalities- role models for everyone, however, they shave their beards. What is your view on this matter?

The answer is: If a scholar disobeys his Lord, he is not considered a role model in that which he disobeys his Lord. The Jews (i.e. those among them who deviated) were scholars, but despite this, they disobeyed the Messenger, peace and blessings of Allah be upon him and did not respond to the truth, thus, Allah rebuked and became angry with them. Therefore, whoever among the scholars who resemble them will share in Allah’s wrath in accordance with his act of disobedience. And the one who resembles the Christians by performing acts of worship based on ignorance and turning away from the religion, he has a share of misguidance and resemblance to the Christians. This is why Sufyan ibn Uyaynah, may Allah have mercy upon him, or Ath-Thawri stated: “Whoever among our scholars is corrupt, he has a resembles to the Jews, and whoever among our devout worshippers is corrupt, he resembles the Christians (i.e. those Jews and Christians who deviated from the path of their prophets).” 

Therefore, it is incumbent upon the Muslim to be cautious of resembling all two groups. If he finds a scholar committing a sin, he should not emulate him in that sin; rather, he advises him and supplicates to Allah for his guidance, and avoids following his example in that. The true role model is the Messenger, peace and blessings of Allah be upon him – the scholar who should be followed and not the sinful (disobedient) scholar. If he commits an act of disobedience by shaving his beard, wearing his garments below his ankles, or regarding other matters, then layperson should not emulate him in that, instead, he should take emulate the scholars have been blessed with guidance – those who fear Allah and follow the Messenger, peace and blessings of Allah be upon him. Following a role model in reality is by following the Messenger, because he is the basis, the Imam, peace and blessings be upon him. The scholars who follow him do so because he is the best example, the one (chosen and specified as a foundation for) emulation.

If you follow the good scholars in growing the beard and in all that Allah has legislated, then indeed, you are, in this regard, emulating the Messenger, peace and blessings of Allah be upon him, whom the scholars follow in truth, following him with regards to that which he prescribed for them. [8]

Make Sure You Behave Well Towards Everyone’s Father, Lest You Become The Reason For Your Father to Be Insulted

Allah’s Messenger, peace and blessings of Allah be upon him, said: “It is one of the greatest sins that a man should curse his parents.” They (the people) asked: “O Allah’s Messenger! How does a man curse his parents?” The Prophet said: “‘The man abuses the father of another man and the latter abuses the father of the former, a man abuses the mother (of another man) and he (the other man) abuses his mother.” [Al-Bukhari 5973]

[1] Ṣaḥih Muslim 1844]

[2] Sharh Sahih Muslim 12/196

[3] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33

[4] Al-Fawaa’d. page: 228

[5] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58]

[6] An Excerpt from Marhaban Yaa Taalibal Ilm. page 86

[7] Marhaban Yaa Taalibal Ilm’ pages 123-124

[8] https://binbaz.org.sa/fatwas/6077/%D9%88%D9%82%D9%88%D8%B9-%D8%A8%D8%B9%D8%B6-%D8%A7%D9%84%D9%82%D8%AF%D9%88%D8%A7%D8%AA-%D9%81%D9%8A-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1%D8%A7%D8%AA

Combined Religious and Worldly Welfare as Winter’s Long Nights and Short Days Approach

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

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

As for standing in prayer during the nights of winter, due to their length (i.e. the long nights), a person can obtain their share of sleep and then get up to pray. The person praying can recite their entire portion of the Qur’an, having (already) obtained their needed share of sleep. So, they combine the sleep they need with completing their portion of Qur’an (recitation), thus, fulfilling the needs of their religion and rest for their body.

Among the statements of Yahya ibn Mu‘adh is: “The night is long, so do not shorten it by sleeping, and Islam is pure, so do not defile it with your sins.” This is different to the nights of summer, for indeed, due to their shortness and heat, one is overcome by sleep and can hardly obtain their needed share of sleep without sleeping through the entire night. Thus, standing in prayer during these nights requires striving, and due to their shortness, one may not be able to complete their portion of recitation from the Qur’an.

It has been reported from Ibn Mas‘ud (may Allah be pleased with him) that he said: “Welcome to winter, for blessings descend during it, the night is long for standing in prayer, and the day is short for fasting.” It has also been reported from him as a statement attributed to the Prophet ﷺ, but this attribution is not authentic.

Al-Hasan (may Allah have mercy upon him) said: “How excellent a time winter is for the believer! Its night is long, so he can stand in prayer, and its day is short, so he can fast.”

It has been reported that whenever winter arrived, ‘Ubayd ibn ‘Umayr (may Allah have mercy upon him) would say: “O people of the Qur’an! Your nights have become long for your recitation, so recite! And your days have become short for your fasting, so fast!” [1]

We ask Allah:

 اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ

O Allah, help me to remember You, to give You thanks, and to perform Your worship in the best manner.  

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

Guide us to the straight path.

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

Guide and direct us, and grant us success on the straight path, which is the clear path leading to (the Pleasure) of Allah and His paradise. It is to know truth and act upon it, therefore, guide us to the straight path and keep us steadfast upon it. The guidance to the straight path entails adhering to the religion of Islam and abandoning all other religions, while the guidance along the path includes direction in all religious matters, both in knowledge and practice. This supplication is among the most comprehensive and beneficial for a servant of Allah. Due to this, it is obligated to a person to supplicate with it every Rak’ah in his prayer due to one’s overarching need for it. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the levels of guidance:

First: The guidance of knowledge and clarity. Allah enables one to know the truth and understand it.

Second: Allah gives one the ability to reach it; otherwise, one remains incapable on their own.

Third: Allah enables one to be a desirer of it.

Fourth: Allah enables one to act upon it.

Fifth: Allah enables one to be steadfast and continue upon it.

Sixth: Allah removes the obstacles and opposing influences that are in opposition to it.

Seventh: Allah guides one along the path itself – a specific guidance, which is more specific than the initial guidance. This is because the first one is a general guidance along the path, whereas this second one contains its stages in detail.

Eighth: Allah enables one to see the true goal along the path and draws his attention to it, so that one remains focused in his adherence without being hindered from the paths leading to it.

Ninth: Allah makes one witness his neediness and overarching need for this guidance above every need one cannot do without.

Tenth: Allah enables one to witness the two divergent paths that are away from the straight way, and they are the path of those who have earned Allah’s anger due to turning away from the truth intentionally and out of obstinacy, and the path of those who have strayed due to ignorance and misguidance. [3]

[1] Laṭā’if al-Ma‘ārif, p. 326

[2] An Excerpt from Tafsir As-Sadi

[3] Madarij As-Salikin 3/510

[2] Circumstances in Which a Fatwa Issuer May or May Not Be Sinful for an Erroneous Fatwa

Written by Abdullah Jallow on . Posted in Fatawa-Rulings, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

His (Fatwa giver) lackadaisical and corrupt (attitude) may lead him to corrupt motives in employing prohibited or disliked stratagems, or to cling to ambiguous (doubtful) matters in pursuit of concessions for someone he wants to benefit (serve), or to impose stricter rulings upon someone whom he wishes to harm. Whoever does this has made his religion insignificant in his own eyes. We ask Allah, the Most High, to grant us well-being and forgiveness.” [1]

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

This is a grave matter into which the ignorant mufti falls, thus, deceiving people, lying about Allah and His Messenger, altering the religion, declaring forbidden what Allah has not forbidden, and making obligatory what Allah has not made obligatory. And Allah is the One whose help is sought. [2]

[1] Adab al-Muftī wa al-Mustaftī p. 111

[2] Iʿlām al-Muwaqqiʿīn 4/167