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Beware of Half-Truth Peddlers!

Written by Abdullah Jallow on April 29, 2026. Posted in Brotherhood, Featured, Fitnah, History of Islam, Morals and Manners - 'Akhlaaq', Scholars of Islam, Sin.

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

Abdur-Raḥmān ibn Yazīd ibn Jābir said: Once we were with Rajāʾ ibn Ḥaywah, then we began reminding one another about showing gratitude for (Allah’s) blessings, so he said: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’. And behind us there was a man with a cloak over his head, who said: ‘Not even the Amīr al-Muʾminīn)?’ We said: ‘We said: ‘The Amīr al-Muʾminīn has not been mentioned (specifically) here, rather, we are speaking in general — about any person!’ He (Abdur Rahman) said: ‘Our attention was diverted from him, then Rajā turned to notice his presence but could not see him, so he said, ‘The one who was wearing the cloak came to you. If you are called to swear by Allah, swear by Allah (truthfully)’.

He (Abdur Rahman) said: ‘It was not long before a guard of his (i.e. the Amīr al-Muʾminīn) approached him’. He (the Amīr al-Muʾminīn) said: ‘O Rajā! The Amīr al-Muʾminīn is mentioned, and you did not defend him (or support him)?’ He (Rajā) said: ‘O Amīr al-Muʾminīn! What is the matter about?’ He said: ‘You mentioned showing gratitude for (Allah’s) blessings and said: ‘: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’ and it was said to you, ‘Not even the Amīr al-Muʾminīn?’ And you said: ‘Amīr al-Muʾminīn is just a man like others!’ Rajāʾ replied: ‘That did not happen'(i.e. you were not specified as the one intended regarding this discussion). He said, ‘By Allah'(i.e. you did not mean this?)

Rajāʾ said: ‘By Allah’. So, he (Amīr al-Muʾminīn) commanded that the man who transmitted the (rumour) be whipped seventy lashes. Then I exited and the man was covered in his own blood. Then he said: ‘You are Rajā ibn Ḥaywah and this happens because of you?!’ He (Rajā) said: ‘Seventy lashes on your back are better than (spilling) a believer’s blood’. Ibn Jābir said: ‘Thereafter, whenever Rajā sat in a gathering, he would say while looking around, ‘Beware of the man who wore the cloak'”.

Siyar Aʿlām al-Nubalāʾ. 4/561

Soft and Tough Characters, Same Sound Principles and Objectives

Written by Abdullah Jallow on April 27, 2026. Posted in Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Amr Ibn Al-Aas, may Allah be pleased with him, was one of those given authority and so was Abu Ubaydah Ibn Al-Jarrah, may Allah be pleased with him. Khalid Ibn Al-Walid, may Allah be pleased with him, was given preference over them due to his bravery and usefulness in Jihad.

When Abu Bakr, may Allah be pleased with him, passed away, Umar Ibn Al-Khattab, may Allah be pleased with him, gave Abu Ubaydah, may Allah be pleased with him, authority over all of them because Umar Ibn Al-khattab used to be tough for the sake of Allah, thus he appointed Abu Ubaydah because he was soft. Abu Bakr was soft and Khalid was tough.

Therefore, the soft one gave authority to the tough one and the tough one gave authority to the soft one to balance the affairs.

An Excerpt from “Adwaa Min Fatawaa Shaikh Al-Islam Ibn Taymiyyah” By Al-Allamah Salih Al-Fawzan 2/568-569

Some Ramifications of Takfeer and Tafseeq without proof – By Imam Abdul Aziz Bin Baz

Written by Abdullah Jallow on April 26, 2026. Posted in Aqeedah, Basics, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

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

وما أحسن ما قاله العلامة: ابن القيم رحمه الله في قصيدته الكافية الشافية:

إن البدار برد شيء لم تحط… علما به سبب إلى الحرمان

وأعظم من ذلك وأخطر، الإقدام على التكفير أو التفسيق بغير حجة يعتمد عليها، من كتاب الله أو سنة رسوله ﷺ، ولا شك أن هذا من الجرأة على الله وعلى دينه، ومن القول عليه بغير علم، وهو خلاف طريقة أهل العلم والإيمان من السلف الصالح رضي الله عنهم وجعلنا من أتباعهم بإحسان، وقد صح عن رسول الله ﷺ أنه قال: من قال لأخيه: يا كافر، فقد باء بها أحدهما وقال ﷺ: من دعا رجلا بالكفر، أو قال: يا عدو الله، وليس كذلك إلا حار عليه أي: رجع عليه ما قال وهذا وعيد شديد يوجب الحذر من التكفير والتفسيق، إلا عن علم وبصيرة، كما أن ذلك وما ورد في معناه يوجب الحذر من ورطات اللسان، والحرص على حفظه إلا من الخير.

And how excellent is what Al-Allamah Ibn al-Qayyim, may Allah have mercy on him, stated in his poem Al-Kāfiyah ash-Shāfiyah: “Indeed, hastening to reject something about which you do not have knowledge of is a cause of deprivation”.

And more serious and dangerous than this is is to embark upon Takfeer (declaring someone a disbeliever) or Tafseeq (declaring someone sinful) without a proof to rely upon from the Book of Allah or the Sunnah of His Messenger, peace and blessings of Allāh be upon him. There is no doubt that indeed this is a form of boldness toward Allah and His religion, and speaking about Him without knowledge.

It is in opposition to the path of the people of knowledge and Iman among the pious predecessors, may Allah be pleased with them. May Allāh make us among those who follow them exactly in faith. It has been authentically reported from Allāh’s Messenger, peace and blessings of Allāh be upon him, that he said: “Whoever says to his brother, ‘O disbeliever,’ then it returns upon one of them”. He, peace and blessings of Allāh be upon him, said: “Whoever calls a man a disbeliever, or says, ‘O enemy of Allah,’ while he is not so, it returns back upon him”.

This is a severe warning that obligates caution in declaring others disbelievers or sinners except based on knowledge and clear-sightedness. Also this and (others) with similar meanings makes it incumbent upon one to be cautious of the predicaments of the tongue and to strive to guard it, except in uttering good. [paraphrased] [1] [end of quote]

NB: Tabdee (declaring someone a Mubtadi) is more serious than Tafseeq (declaring someone a sinner).

Abul Wafaa Ibn Aqeel Al-Faqee said, our Shaikh Abul Fadl Al-Hamdaani said:

“The innovators (in) Islam and the fabricators of Hadith are worse than the Mulhidun, because the Mulhidun aim to corrupt Islam from the outside, while these (people) want to corrupt it from within. They (i.e. the innovators and the fabricators of hadith) are similar to the people of a country who try to corrupt its state of affairs and the heretics are similar to those who lay a siege from the outside; so the ones from within (i.e. the innovators and fabricators of hadeeth) open the fortress. Therefore, they are more harmful to Islam than those who do not (attribute) themselves to it outwardly”. [2]

I ask Allah to bless the beloved Mancunian brother who shared Imam Ibn Baz’s clarification in a private WhatsApp Group.

[1] https://binbaz.org.sa/articles/29/الادلة-النقلية-والحسية-على-امكان-الصعود-الى-الكواكب

[2] Reported by Ibnul Jawzi, may Allah have mercy upon him, in Al-Mawdoo’aat 1/44

Three Matters That Give Sin Its True Weight: A Call to Reflection for Our Era

Written by Abdullah Jallow on April 25, 2026. Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated regarding ascribing the due magnitude to an offence (or crime):

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. [Footnote a]

[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. [Footnote B]

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).” [Footnote C] [1]

In the light of what has been transmitted above, consider the grave crime of Tabdee without proof. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, was asked:

السائل : جزاك الله خيرا يقول السائل : لا يحكم على معين بكفر أو فسق إلا بعد إقامة الحجة والسؤال : هل التبديع مثل التكفير والتفسيق أي يحتاج لإقامة الحجة ؟
الشيخ : نعم نعم كل عيب يوصف به الإنسان فإنه يحتاج إلى ثبوت ما يقتضيه هذا العيب يعني ما يوجب هذا العيب أما أن نصف كل واحد بأنه مبتدع كل واحد بأنه ضال بدون دليل هذا لا يجوز نعم

Questioner: May Allah reward you with good. The questioner asks: “The judgement of Kufr (disbelief) is not issued against a specific individual, nor Fisq (declaring someone sinful), except after establishing proof. Is Tabdīʿ (declaring someone an innovator in the religion) like Takfīr and Tafsīq, in that it also requires establishing the proof?”

The Shaikh: Yes, yes. Every fault (blameworthy trait) with which a person is described requires verification of what justifies attributing that fault to him—meaning what necessitates that fault. As for describing (labeling) everyone an innovator in the religion, (or) misguided, without evidence, this is not permissible. [2] [Paraphrased]

In a rebuke against those who seek to compare Shaikh al-Islam Ibn Taymiyyah and Sayyid Qutb, Shaikh al-Islam Ibn Taymiyyah and al-Mawdudi, or Shaikh al-Islam Ibn Taymiyyah and Hasan al-Bannah, Shaikh Abdus Salam Burjess, may Allah have mercy upon him, said:

Thus, how can Ahlus Sunnah Wa Jama’ah remain silent about the likes of such disgraceful (things)? A journalist being compared to Ibn Taymiyyah, a Sufi compared to Ibn Taymiyyah, and a deviant revolutionary who deviated from the Sunnah being compared to Ibn Taymiyyah! May Allah protect us and you from every misleading trial, and grant us life upon Islam and the Sunnah. How much in need is everyone – scholars, students of knowledge, and the common people – of reviving the methodology of the (pious) predecessors in many matters within ourselves, our families, and our societies!

And let everyone fear Allah -The Most High – and not be deviated along with volatile emotions, fior indeed, the religion is not based on opinion. If they refuse to disassociate themselves from these people and their ilk, then let them inform us about the stances of our scholars who authored many books in refutation – by name – against the people of Bidah and (vain) desires, even though those Mubtadi’ah had many good deeds.

Let them inform us about the refutations by Uthman Ibn Sa‘id against Bishr al-Mareesee; about “Kitab As-Sunnah” by Abdullah Ibn Imam, “Minhaj as-Sunnah an-Nabawiyyah Fee Naqd Kalam ash-Shi‘ah Wal-Qadariyyah”, and the book “Siyanat al-Insan an Waswasat ash-Shaykh Dahlan, and the book “Iqamah al-Hujjah Wa ad-Dalil, wa Idah al-Mahajjah wa as-Sabil ala Ma Mawwaha Bihi Ahl al-Kadhib Wal-Mayn, min Zanadiqah Ahl al-Bahrayn, and other books of Ahlus Sunnah Wal-Jama‘ah — are they truth or falsehood? Did their authors do wrong, or did they do well?

And in concluding this statement, I point to two important matters:

The first is that indeed we are within a time wherein we call to refutation against everyone who opposes the sound creed and the upright methodology. We call upon the youth whom Allah has safeguarded from those illegal partisanships and dubious groups to establish verification, and not to unleash their tongues by declaring people Mubtad’ah and misguided, except based on the clear Shariah proofs and the prophetic path. Let their footsteps in this matter be based on the footsteps of our scholars and our Mashayikh, for indeed, at present, we complain regarding a people who have become bold enough to engage in this matter, thus, declaring others Mubtadi’ah and misguided without proof. Therefore, let them fear Allah in their souls and be mindful of this dangerous matter. For indeed, the Msaa’il of Takfeer, (declaring others disbelievers), Tabdee (declaring others Mubtadi’ah) and Tafseeq (declaring others sinners) are not the right of a person, rather, they are the right of Allah – The Most High. It has Shurut and Dawabit that none truly knows except the scholars, and none is proficient in applying it on the real situations (circumstances) except a few among the scholars. The beginner does not preoccupy himself with these issues; if he does, it is feared that its outcome will be evil. It is incumbent upon him to adhere to the statements of the scholars of Sunnah in this regard, such as Ibn Baz, Ibn ‘Uthaymin, and al-Albani, and InShaAllah, they will be safe.

The second matter: Indeed, we are blessed with the methodology of Shaikh Muhammad ibn ‘Abd al-Wahhab – this Salafi methodology. Therefore, it is incumbent upon us to limit ourselves to it and give it close attention, for indeed, it – all praise, grace and blessings belong to Allah – gathers virtues derived from Allah’s Book and the Sunnah of His Messenger. [3]

The hearts will be exposed to the trials!

Written by Abdullah Jallow on April 24, 2026. Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

The Messenger, peace and blessings of Allah be upon him, said:

“Hasten in doing good deeds (before you are overtaken) because there will be trials (temptation) which would be like a part of the night. (During it) a man would be a Muslim in the morning and an unbeliever in the evening or he would be a believer in the evening and an unbeliever in the morning, and would sell his religion for worldly goods”. [1]

Al-Allamah Saalih Al-Fawzan, may Allah preserve him, stated:

He wakes up in the morning as a believer with Iman but by the end of the evening he deviates and becomes a disbeliever, or a believer in the evening and a disbeliever in the morning. What is the cause? “Sells his religion for some worldly goods”.

This is proof that the materialistic world is one of the temptations, – the adornments of the worldly life and the things such as food, drinks, transportation, mansions, castles, status, etc -thus a person abandons their religion of Islam. A person may be so consumed by their desires and love for material possessions that they abandon their religion of Islam. Allah has warned us about the allure and deception of the worldly life. Instead, we should only take what is necessary from this life to fulfill our obligations to Allah. As for just going along and forgetting about the Hereafter, this itself is destruction. [2]

Allaamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

Yes, a man may embrace truth and then vanish from sight, only to reappear as a disbeliever or a misguided innovator in religious matters! This is nothing short of humiliation! He used to claim that he is upon goodness, a possessor of knowledge, and adherence to the truth, but then he succumbs to disbelief – either major or minor. This is a disgrace, and we seek Allah’s protection. How many individuals have been brought low and exposed through a trial (temptation)?! You become aware of them, their deceitful assertions are laid bare, and their true reality is revealed to you. [3]

The Shaikh also said:

A believer always fears that his situation will change. It has been reported from Aa’isha and Anas, may Allah pleased with them, that the Messenger, peace and blessings of Allah be upon him, often (supplicated):

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ

O turner of the hearts (Allaah)! Keep my heart firm upon your religion.

[Aa’isha or Anas] asked: “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allah and He turns them how He pleases”. By Allah! This is (true) understanding, that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. Therefore, a person should guard his heart, intellect, and deeds ardently more than he guards his wealth and honour. Whoever is given authority to look after his affairs is obligated to guard his heart before everything else.

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [Aal Imraan. 8] [4]

The Shaikh also said:

Let us increase in obedience to (Allah). Let us be mindful of Shubuhaat and Shahawaat, for indeed the Fitan will be exposed to the hearts. Hudhaifah, may Allah be pleased with him, reported from Allah’s Messenger, peace and blessings of Allah be upon him, who said:

“The Fitan will be exposed to the hearts of the people like a reed mat woven stick by stick, and any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus there will be two kinds of hearts: one is pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure, and the other is black and dusty like a worn-out vessel, neither recognizing good nor rejecting evil, but rather immersed in its desires”. [Sahih Muslim. Number 144]

The first type of heart: “Pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure”. This is because Allah grants them firmness and not due to their own power or strength; rather Allah grants them firmness:

يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ بِٱلْقَوْلِ ٱلثَّابِتِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْءَاخِرَةِ

Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. [Ibrahim 27]

Allah bestows His favour upon them by granting them firmness, thus, they are not harmed regardless of the greatness of the Fitan. Let me strike a similitude: I say, indeed amongst the people in the midst of these Fitan – just as Allah’s Messenger described the situation- are those who are firm like mountains; the winds, floods, hurricanes and storms come along, but they do not shake because the Iman in the hearts is like the firm mountains. Allah keeps them away from the Fitan and makes them firm, so they are not harmed. However, other people are like the trees that are moved -by the wind – to the right and the left until they finally fall. Others are like feathers and the Henna leaves- flying along with the Fitan when little Fitna occurs, such as when a mild wind (blows) the fragile leaves to a far-off place. We ask Allah to keep us firm.

The second type of heart is described as “Black and dusty like a worn-out vessel, neither recognising good nor rejecting evil, but rather immersed in its desires”. This is the state of the one whose heart is immersed in Fitnah. He agrees with it and does not reject it, so the Fitnah enters him gradually until his heart is worn out and thus becomes black like a worn-out vessel – a vessel whose mouth is turned upside down, this, regardless of the amount of water, butter fat and other things one attempts to pour into it, it will not accept anything. Indeed, we have often experienced the affair of this category of people – whose hearts are worn out – and regardless the of proofs and pieces of evidence- from the Qur’an and Sunnah – presented to nullify their falsehood, they do not accept that from you. This has to be the case because indeed Allah’s Messenger described such a person as one with a heart that is similar to a worn-out vessel- a heart that neither recognises truth nor rejects evil; rather it is immersed in its desires. Whatever agrees with his desires, he accepts it- not because it is the truth, but rather only because it agrees with his desires. This is similar to the Yahud [i.e. those Yahud who rejected the clear message of the final Messenger], for they know the truth, but wage war against it – accepting what agrees with their desires and rejecting what opposes their desires and wage war against it. This is something rife in this era amongst those whose hearts are worn-out, thus, they reach this state that has been described by Allah’s Messenger.

It is as if we are witnessing this matter whilst Allah’s Messenger describes these people -in our presence- and we can see their deeds and dishonourable stances. [5]

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). [6]

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. [7]

[1] Sahih Muslim 118

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

[3] An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202

[4] An Excerpt from Marhaban Yaa Talib Al-Ilm. 75-76

[5]An Excerpt from Marhaban Yaa Talib Al-Ilm. 206-208

[6]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/

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

Value of the Dawah in Sight of Al-Allamah Muqbil

Written by Abdullah Jallow on April 23, 2026. Posted in Contemporary Issues, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, may Allah have mercy upon him, said:

The Dawah is more precious to us than our own ourselves, (or lives) and our families. We are prepared to eat sand rather than betray our religion and our country; wa lā natalawwan – we do not waiver stances and principles according to personal interests and desires; at-talawun is not from Ahlus Sunnah’s moral character. [(1)]

The Advice of The Predecessors

Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

Whoever wants to follow a path, let him follow the path of one who has passed away, for indeed the living are not safe from trial, and those (who have passed away) are the Companions of Muhammad, peace and blessings of Allah be upon him. They were the most virtuous of this Ummah, the purest in heart, the most profound in knowledge and the least sophisticated. Allah chose them to accompany His Prophet and establish His religion, so recognise their status and follow in their footsteps and adhere – as much as you can – to their manners and conduct, for they were upon upright guidance”. [(2)]

Imam Al-Hasan al-Basri, may Allah have mercy on him, said:

I swear by the One (Allah) besides whom there is no deity worthy of worship but Him! The Sunnah is between the extremes of those who are excessive and those who are neglectful. Therefore, be patient upon it (the Sunnah) – may Allah have mercy on you- for the people of the Sunnah were the fewest among the people in the past, and they remained the fewest among those who remained. Neither did they go along with the excessive ones in their excesses nor with the proponents of Bidah in their Bidah, while remaining steadfast in their adherence to the Sunnah until they met their Lord. Thus, if Allah wills, let it be the same for you. [(3)]

(1) al-bāʿith ʿalā sharḥ al-ḥawādith page 57. Source: Posted in Shaikh Ali Hudhaifi’s Telegram Channel

(2) Jami Bayan Al-Ilm Wa Fad’lihi 2/947

(3) Ighatha Al-Lahfan 1/70

[1] Caution

Written by Abdullah Jallow on April 21, 2026. Posted in Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, was asked about those people who say, “I have heard some of the scholars saying such and such, or given a Fatwa”. Then he uses this as a basis for his statement or action.

The Shaikh replied: Lying about the scholars in matters related to the Shariah is a great danger. And because of this, it is reported in a hadith that he [i.e. Allah’s Messenger- peace and blessings of Allah be upon him] said: “Whoever tells a lie against me [intentionally] then let him occupy his seat in Hell-fire”. [Bukhaari 107]

Therefore, telling lies about the scholars in matters related to the Shariah is a great danger because it is tantamount to lying against the Shariah. (There are) some people, may Allah guide them, when his soul finds something suitable for himself and he knows that people will not accept (i.e. what he will say or do), he chooses a scholar trusted by the people and forges a statement (i.e. attributes it to the scholar) whether he (the person) is right or upon falsehood.

An Excerpt from “Sharh Hilyah Talib Al-Ilm”. page 224. 1st Edition Rabi Al-Awwal 1434

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [114]

Written by Abdullah Jallow on April 20, 2026. Posted in Contemporary Issues, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Shaikh Ali Al-Hudhaifi, may Allah preserve him, said:

حدثني شيخنا الشيخ ربيع المدخلي ـ رحمه الله ـ في جلسة خاصة في بيته، قال: “من السهل عندكم ان تقول أخطأ أبو حنيفة، وأخطأ مالك، وأخطأ الشافعي، وأخطأ أحمد، لكن من الصعب أن تقول أخطأ الشيخ فلان”.

Our Shaikh, Shaikh Rabee al-Madkhali— may Allah have mercy upon him — said to me in a private gathering at his home:

“It is easy for you (people) to say, Abu Ḥaneefah erred, Malik erred, Ashl-Shafi’ee erred, and Aḥmad erred”, but it is difficult for you to say, ” Shaikh so-and-so erred”.

Source: Transmitted via Shaikh Ali’s telegram Channel.

Behave Well on Twitter, WhatsApp/Telegram as You Do Face-to-Face—Reminder to My Household and Younger Companions

Written by Abdullah Jallow on April 19, 2026. Posted in Basics, Contemporary Issues, Featured, Morals and Manners - 'Akhlaaq'.

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

This Is What We Have Witnessed From Many of Our Youth – Respect For Parents and Other People’s Parents

Allah, The Most High, said:

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا إِمَّا يَبْلُغَنَّ عِندَكَ ٱلْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا
وَٱخْفِضْ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحْمَةِ وَقُل رَّبِّ ٱرْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًا

And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was small.” [Al-Israa 23-24]

وَوَصَّيْنَا ٱلْإِنسَٰنَ بِوَٰلِدَيْهِ حَمَلَتْهُ أُمُّهُۥ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَٰلُهُۥ فِى عَامَيْنِ أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ
وَإِن جَٰهَدَاكَ عَلَىٰٓ أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِى ٱلدُّنْيَا مَعْرُوفًا وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination. But if they both strive to make you associate others with Me (in worship)—that of which you have no knowledge (that it is a partner to Me)—then do not obey them, but accompany them in the life of this world with kindness, and follow the way of those—(the Prophet and his Companions)— who turned to Me in repentance. Then, to Me will be your return and I will inform you of what you used to do. https://www.thenoblequran.com/q/#/verse/31/15

وَوَصَّيْنَا ٱلْإِنسَٰنَ بِوَٰلِدَيْهِ حُسْنًا وَإِن جَٰهَدَاكَ لِتُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ فَلَا تُطِعْهُمَآ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do. [Al-Ankabut 8]

Abdullah ibn ‘Umar said, “The pleasure of the Lord lies in the pleasure of the parent. The anger of the Lord lies in the anger of the parent. [Adab Al-Mufrad 2]

Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “A child cannot repay his father unless he finds him as a slave and the buys him and sets him free.” [Sahih Muslim 1510]

Abdullah ibn Amr said, “A man came to the Prophet, may Allah bless him and grant him peace, and made a pledge to him that he would do hijra. He left his parents who were in tears. The Prophet said, ‘Go back to them and make them laugh as you made them weep.'” [Sahih Abi Dawud: 2528]

They Neither Insult Nor Act In A Way That Will Lead to Criticism Against Their Parents

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, among the major sins is that a man curses his own parents.” It was said, “O Messenger of Allah, how can a man curse his own parents?” The Prophet said, “He insults the father of another man, and then that man insults his father and his mother.” [al-Bukhari 5973 and Muslim 90]

They Respect Elders

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever does not show mercy to our young ones, or acknowledge the rights of our elders, he is not one of us.” [Abu Dawud 4943]

Abu Musa al-Ash’ari reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, part of glorifying Allah is to honor the gray-haired Muslim and the bearer of the Quran, who is neither extravagant nor neglectful of it, and to honor the just ruler.” [Sahih Abi Dawud 4843]

Sahl Bin Abu Hathma and Rafi’ Bin Khadij reported that Abdullah Bin Sahl Bin Zaid and Muhayyisa Bin Mas’ud Bin Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found Abdullah Bin Sahl having been killed. He buried him, and then came to Allah’s Messenger, peace and blessings of Allah be upon him.. They were Huwayyisa Bin Mas’ud and ‘Abdur Rahman Bin Sahl, and he (the latter one) was the youngest of the people began to speak before his companions (had spoken). So, Allah’s Messenger, peace and blessings of Allah be upon him, said: “The eldest one (eldest in regard to age should speak)”. So, he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he (Abdur-Rahman) spoke along with them and they narrated to Allah’s Messenger the murder of Abdullah Bin Sahl. Then he (the Messenger) said to them, “Are you prepared to take fifty oaths so that you may be entitled (to blood-wit) of your companion (or your man who has murdered)?” They said, “How can we take an oath on a matter which we have not witnessed?” He said: “Then the Jews will exonerate themselves by fifty oaths”. They said, “How can we accept the oaths of people who are unbelievers?” When Allah’s Messenger saw that, he himself paid his blood-wit. [Sahih Muslim 1669]

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

The apparent context of the hadith is that the three came to Allah’s Messenger, peace and blessings of Allah be upon him, to relate the news, so Muhayyisa wanted to speak because he was the one who had the story and knew about it, and Abdur Rahman Bin Sahl did not speak because he was not present, or because he was the youngest of the people, or because the intent was to mention the case without making a claim, otherwise who would have had more right to speak? It would have been Abdur Rahman Bin Sahl, Abdullah’s brother because he is his heir. Muhayyisa and Huwayyisa are cousins of the murdered, but why did Muhayyisa want to speak even though he was lesser than a brother in relationship? This is because he had the story and knew about it. And why did Abdur Rahman not speak? It was either because of his young age or because he was sufficed with the statement of Muhayyisa due to him being the witness of the incident or because the intent was to mention the case and not the claim, otherwise if the intent was the claim, then Abdur Rahmaan Bin Sahl would have been the most entitled to speak, then Huwayyisa and then Muhayyisa”. [https://alathar.net/home/esound/index.php?op=codevi&coid=33690

Allah’s Messenger, peace and blessings of Allah be upon him, said: “The young should greet elders with peace, the passerby should greet those sitting, and the small group should greet the large group.” [al-Bukhari 6233]

Some Matters Related to Knowledge and Learning

https://salafidawahmanchester.com/2026/01/26/knowledge-across-generations-guidance-responsibility-and-harmony/
Respect People of Knowledge

The People of Knowledge

They Know That There Are Instances Where Elders Are Not Given Precedence Over The Youth

Sahl Bin Sa’d reported: Once a tumbler (full of milk or water) was brought to Allah’s Messenger who drank from it, while on his right side there was sitting a boy who was the youngest of those who were present, and on his left side there were old men. The Prophet asked, “O boy ! Do you allow me to give (the drink) to the elder people (first)?” The boy said, “I will not prefer anybody to have my share from you, O Allah’s Apostle!” So, he gave it to the boy. [al-Bukhari 2366]

Allah’s Messenger, peace and blessings of Allah be upon him, said: “The best versed in the recitation of the Quran should lead the prayer. If they are equal in their recitation, then the one most knowledgeable of them in the Sunnah. If are equal in knowledge of the Sunnah, then the one who first performed emigration. If they emigrated at the same time, then the one who first embraced Islam. No man should lead another man in prayer, nor sit in the honored place in his home, unless he has his permission.” [Muslim 673]

They Do Not Assist Anyone In Wrong Doing -Not Even Their Parents – Regardless How Long They’ve Known Them Or How Close They Are to Them In Any Community

From The Sunnah Is That You Do Not Help Anyone In Disobedience to Allaah – [By Imaam Al-Barbahaaree (rahimahullaah)]

Finally: This was solely a reminder and not an attempt to patronise you. You and us understand that it is obligatory to treat elders with the highest respect. We are not aware of any sensible parent who encourages their child to be bold in a way that disrespects other elders. Adhere to the truth and do not abandon it for anyone, but maintain the highest level of respect, kind and respectful speech, and humility when interacting with others’ parents. Do not appease anyone —be it an elder or your peers —to infringe upon the rights of others. Do not assist any of your peers who disguise his disrespect under the pretense of entitlement to one’s views, and do not support any elder who masks his biases with a call for respect. Instead, strive for fairness and adhere to clear principles and proofs.

Just as the age of an elder cannot be used to coerce any youth into adopting weak positions, the pursuit of evidence should not lead any youth to act disrespectfully, particularly on Twitter, or WhatsApp/Telegram groups. The aim is to follow truth without falling into blameworthy actions. This is expected from all of us.

However, the calamity is that sometimes a youth or short-sighted elder – alongside being confused, careless, incorrect, and stubborn – is oblivious to bad behaviour behind a screen just because he has a chance to voice his opinions. We all know that being respectful does not equate to agreeing with everything an elder says or does; it means communicating without insults, humiliation, foolish boldness and unwarranted defiance in the presence of the contemporaries of our parents or those much older and more knowledgeable than them. This shut doors and raise doubts about a person’s upbringing, even if they have been consistently guided by their parents to behave in an upright manner. We are not saying that any elder is above accountability because simply being older does not inherently make anyone right. Rather, we all recognise the fact that true wisdom is demonstrated through fairness, not merely by position and age, nor can authority be turned into a tool of pressure, as this erodes trust over time. Instead, all matters should be referred back to the Book and Sunnah as understood and implemented by the Salaf.

Do not expect parents to take your side in any social media group unless the matter is based on an unambiguous knowledge-based proof. We do not know any sensible elder who supports his child in wrong doing, disrespectful behaviour or keeping quiet when bad behaviour is manifests. Likewise, we do not know of any sensible parent who outsources his disagreements nor involve their children in personal issues, nor asked their children to disrespect or direct criticism towards any elder, act as messengers of antagonism, hostility or disrespect.

A sensible parent knows that this confuses and burdens children, especially when they reach their late 20s. We have witnessed this in some of the clans and tribes when some shortsighted elders pull youth into their disputes and placed them in a challenging position. Thus, the young person feels compelled to take sides without any understanding, disrespect someone they once valued, adopt unhealthy communication patterns, plunge into emotional turmoil, weaken their moral foundation, and avoid direct accountability. This is not how the truthful elders of our clans and tribes behaved; rather, their disagreements were modeled with dignity, mature conduct, clear boundaries, no recruitment of allies for personal conflicts, and neutrality until the truth became evident, at which point one was expected to stand up for the truth.

The wise elders of our clans and tribes shielded their youth from unnecessary relational tension, while shortsighted clan and tribe elders weakened mutual bonds through indirect conflict, reduced trust in elders, fostered factional thinking, diminished respect for authority overall, and raised questions about transparency and fairness. Therefore, neither expect your parents to get you involved in their disputes nor involve them in yours, except from the angle of enjoining good and forbidding evil, as this is required from all of us.

Our parents, the wise clan and tribe elders consistently communicated to us that safeguarding us did not equate to condoning misbehaviour. They demonstrated genuine love and were protective when anyone faced oppression, yet there was a clear distinction between defending our welfare and endorsing disrespectful actions of a child or keeping quiet about their bad behaviour, especially in the presence of other elders. Therefore, I urge the children of my household – first and foremost- especially those of you with my grandchildren to embrace humility wherever you maybe. Pay close attention to your conduct by utilising the Book and the Sunnah to address especially internal humility, for one can appear humble outwardly while the heart is filled with arrogance and inflated self-importance, as Utbah Bin Gazwan, may Allah be pleased with him, stated:

أَعُوذُ بِاللَّهِ أَنْ أَكُونَ فِي نَفْسِي عَظِيمًا وَعِنْدَ اللَّهِ صَغِيرًا

I seek refuge with Allah that I should consider myself great whereas I am insignificant in the eye of Allah. [Sahih Muslim 2967]

Let this be one of the reminders to all the children of my household and the younger brothers I sit with. We ask Allah:

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).

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

Bearing Witness: When It Is and Isn’t Worthy of Praise

Written by Abdullah Jallow on April 19, 2026. Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Allāh’s Messenger, peace and blessings of Allah be upon him, said:

The best of the people are those living in my generation, then those who will follow the latter and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy, they will bear witness without being asked to do so, [a] and they will vow, but will never fulfil their vows, and fatness will appear among them. [b]

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

They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Taa’ifatul Mansoorah [i.e. the victorious (aided) group of Muslims upon the straight path] – those whom Allah’s Messenger, peace and blessings of Allah be upon him, praised. Therefore, it is obligated to us to acquire knowledge for the sake of Allah, The Mighty and Majestic, and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allah’s refuge is sought. [An Excerpt from “Marhaban Ya Talib Al-Ilm” pages 268-270]

[a]: Regarding the statement, “They will bear witness without being asked to do so”. This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it. [Sharh Saheeh Muslim 12/17]

However, there is another Hadith in which the Prophet, peace and blessings of Allah be upon him, stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked”. The scholars say that what is intended by this hadith is that for example someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he informs the person about it; or for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260] [end of quote]

[b] And regarding the statement, “And fatness will appear among them”. Meaning: These people give importance to the means of fattening themselves – food, drink and over-abundance. So, their only concern is their bodies and fattening themselves. As for being fat without choice, then one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white…[Majmu Al-Fataawaa 10/1056 -By Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him]

We ask Allah, the Most High, as Ibn Shaheen stated that among the supplications of those who came before (i.e. the pious predecessors) was that they said:

اللَّهُمَّ أَرِنِي الْحَقَّ حَقًّا وَارْزُقْنِي اتِّبَاعَهُ، وَأَرِنِي الْبَاطِلَ بَاطِلًا وَارْزُقْنِي اجْتِنَابَهُ

O Allah! Show me the truth as truth (or as it is in reality) and bestow on me (the ability) to follow it; show me falsehood as falsehood (or as it is in reality) and bestow on me (the ability) to avoid it. [Sharh Madhahib Ahl As-Sunnah page 40]