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Al-Allamah Salih Al-Fawzan on the Status of Imams: Abu Haneefah, Ibn Hajar, and An-Nawawi

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam.

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

The scholars have their status and value. For this reason, indeed, (false) Tabdee only arose from the statements of some ignorant people or those who are beginners in seeking knowledge. Indeed, they regard someone who makes an (unintentional) erroneous interpretation and a blind follower as a Mubtadi. [I] Indeed, they have openly manifested this view, with some of them making Tabdee of one another. Thus, they began showing hostility towards each other, severed ties, and turned away from one another.

And they did not limit the matter between themselves; rather, they attacked earlier scholars. So, you find these ignorant people saying: “Ibn Ḥajar is a Mubtadi, an-Nawawī is a Mubtadi, Abū Ḥanīfah is a Mubtadi,” and other than them among the senior Imams, due to mistakes in matters of ijtihād that do not warrant Tabdee of them. This is because, indeed, the mistake is related to a partial, specific matter (regarding which an upright scholar made Ijtihad and erred).

These scholars have great virtue in Islam, scholarly leadership, and status. They have contributed many beneficial things to Islam and the Muslims. The Muslims benefit from their authorships and books to understand Allah’s Book and the Sunnah of His Messenger. Even if there are some errors in the speech of some of them, their status, virtue, knowledge of Islam, and service to the Prophetic Sunnah far outweigh and encompass this small, partial issue.

Therefore, it is incumbent to know the worth of our scholars—those of the earlier generations and those who came later—and ask Allah to have mercy upon them and make Du’a for them, as Allah, The Most High, said:

وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ

“And (there is also a share) for those who came after them, saying: “Our Lord, forgive us and our brothers who preceded us in faith.” [Al-Hashar 10]

An Excerpt from Ẓāhirat al-tabdīʿ wa-l-tafsīq wa-l-takfīr wa-ḍawābiṭuhā, pages 22–23

[I] Ijtihad and Taqleed: https://spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1

The Anatomy of Social Ills: Three Cancerous Roots

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Featured, Fitnah, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

 

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

The basis of all sins – major and minor – are three: the heart’s attachment to other than Allah, going along with the intense strength of one’s anger and the intense urge of one’s desires.

These three matters constitute shirk, injustice and indecency. Shirk and invoking other than Allah is related to the heart’s attachment to other than Allah, murder is related to going along with one’s intense anger and fornication is related to going along with the intense urge of one’s desires. And because of this, Allah mentioned the three together in the verse:

وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse. [Al-Furqan. 68]

These three invite to one another – Shirk leads to injustice and indecency, just as Tawheed and Ikhlas turns a person away from them. Allah, The Most High, said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him (Yusuf) evil and indecency. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Meaning: turned him away from infatuation and illegal sexual intercourse.

Similarly, injustice leads to Shirk and indecency, because Shirk is the greatest injustice, just as Tawheed is the greatest justice. Justice is a companion of Tawheed and injustice is a companion of Shirk, and this is why Allah mentioned both together.

Regarding Tawheed and justice, Allah said:

شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآٮِٕمَۢا بِٱلۡقِسۡطِ

Allah bears witness that Laa ilaaha illaa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice]. [Aal Imran. 18]

Regarding injustice and Shirk, Allah said:

إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬

Verily, Shirk is great injustice. [Luqmaan. 13]

Indecency leads to shirk and injustice, especially when there is a strong desire that cannot be reached except through some type of injustice, such as seeking help through magic and shaytan. And indeed Allah mentioned both fornication and Shirk together in the verse:

ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوۡ مُشۡرِكَةً۬ وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوۡ مُشۡرِكٌ۬‌ۚ وَحُرِّمَ ذَٲلِكَ عَلَى ٱلۡمُؤۡمِنِينَ

The adulterer marries not but an adulteress, or a female polytheist and the adulteress none marries her except an adulterer or a male polytheist [and that means that the man who agrees to marry (have a sexual relation with) a female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a polytheist)]. And the woman who agrees to marry (have a sexual relation with) a male polytheist or an adulterer, then she is either a prostitute or a female polytheist)]. Such a thing is forbidden to the believers [of Islamic Monotheism]. [An-Noor. 3]

These three [Shirk, indecency and injustice] can either be the cause of one another or lead to one another. And this is why whenever Tawheed in the heart is weaker and the Shirk in it is greater, it commits more indecency, becomes stronger in its attachment to images and infatuated with them. And what is similar to this is the statement of Allah:

فَمَآ أُوتِيتُم مِّن شَىۡءٍ۬ فَمَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَمَا عِندَ ٱللَّهِ خَيۡرٌ۬ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّہِمۡ يَتَوَكَّلُونَ

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). And those who avoid the greater sins and indecency, and when they are angry, they forgive. [Ash-Shuraa. 36-37]

Allah informed us that what He has with Him is better for the one who believes in Him and relies upon him, and that is Tawheed. Then Allah said:

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ

And those who avoid the greater sins and indecency.

Meaning, avoid the intense urge towards lowly desires. Then Allah said:

وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

And when they are angry, they pardon.

This opposes the intense strength of anger.

Thus, Allah mentioned Tawheed, pardon and justice together, and they are that which gathers every good. [1]

Abdullah Bin Mas’ud, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “Be shy of Allah (in a manner) that shyness should be”. They said, “We do feel shy of Allah, and all praise and thanks be to Allah”. The prophet said, “It is not like that. Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.

“Be shy of Allah (in a manner) that shyness should be”.

Al-Allamah Al-Mubaarakfuri, may Allah have mercy upon him, said: “A firm, abiding and truthful shyness”.

“We do feel shy of Allah”.

Al-Allamah Al-Mubaarakfuri said: They said, “O Messenger of Allah! We do feel shy of Allah and all praise and thanks be to Allah”, but they did not say, “We are truly shy of Allah” due to their acknowledgment of the fact that they are unable to do so.

“And all praise and thanks be to Allah”.

Meaning, all praise and thanks be to Allah for granting us Tawfeeq [i.e. for guiding and enabling us to perform righteous deeds].

Then the Messenger said: “It (shyness) is not like that”.

Al-Mubaarakfuri said: “True shyness is not what you think; rather it is to safeguard all the limbs from what is not pleasing to Allah”.

“Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.

Al-Allamah Al-Mubaarakfuri said, “Safeguard the head by refraining from disobedience to Allah, that you do not make prostrate to other than Allah and refrain from showoff while praying. Neither lower your head for other than the sake of Allah nor raise it out of pride. Regarding what the head carries, such as the tongue, the eyes, and the ears, do not utilise them for what is forbidden. Safeguard the stomach by refraining from eating what is forbidden as well as safeguarding what is connected to it, such as the private parts, the legs, the two hands, and the heart.

“Remembers death and affliction”.

Al-Allamah Al-Mubaarakfuri said: Remember death and your abode in the grave. “He who wants the Hereafter should do away with the adornments of this life”. Meaning, “This is because the two cannot be combined in a perfect manner, even those who are strong (in Iman) cannot do so. Therefore, whoever does this (i.e. the things mentioned this hadith), indeed he is truly shy of Allah. [2]

[1]An Excerpt from Al-Fawaa’id 131-132

[2]An Excerpt from Tuhfah Al-Ahwadhi. 7/131

The Truth Is Aided and Tested

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

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

والحق منصور وممتحن

“The truth is both victorious and tested.”

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

Meaning: it is not victorious without trial; rather, it must be subjected to ordeal that makes it evident.

There is no astonishment in this, for indeed it is the way of Allah—the Mighty and Majestic—so that, through this, the party of Allah are distinguished from the party that wars against Allah.

Had it not been for this, people would have been one single community (upon truth), and Allah’s party would not have been distinguished from those who wage war against Him.

Due to the reason that the truth is both victorious and subjected to ordeal, people become two groups. But whose is the final outcome? The final outcome is for the people of truth.

Allah, The Most High, said:

إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ
يَوْمَ لَا يَنفَعُ ٱلظَّٰلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ

Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allah Islamic Monotheism) in this world’s life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection), the Day when their excuses will be of no profit to the wrong-doers. Theirs will be the curse, and theirs will be the evil abode. [Ghafir 51-52]

The final outcome is for the people of truth. If it is not attained in this world, it has a recompense in Allah’s presence. The final outcome is theirs in all cases—either in this world or in the Hereafter.

إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ

Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allah Islamic Monotheism) in this world’s life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection).

Even though I say that victory is not the victory of an individual, rather, the victory of the path he follows. If it is that Allah has decreed for a person in this worldly life that he will die before witnessing victory—any victory that he may attain—then indeed, he will be victorious after that.

His methodology will be victorious and established as long as it is the methodology that Allah has prescribed for His servants.

Due to this, we say that the Muslims’ victory after the death of the Messenger, peace and blessings of Allah be upon him, is a victory for the Messenger—is that not the case? Even though it (happened) after his death.

What demonstrates this is that when Abu Sufyan informed Heraclius—the Emperor of the Rome—about the call to the truth which the Messenger, peace and blessings of Allah be upon him, adhered to, what did he say to Abu Sufyan?

He said: “If what you say is true, he will reign over what is under my these two feet of mine.”

But did the Messenger reign over what is under (Heraclius’s) two feet (i.e. his Kingdom)?

The student said: Yes.

The Shaikh said: He reigned over (his kingdom), but not by his personal self; rather, through his Shariah and methodology.

https://alathar.net/home/esound/index.php?op=codevi&coid=129382#:~:text=%D9%8A%D9%82%D9%88%D9%84%20%D8%B1%D8%AD%D9%85%D9%87%20%D8%A7%D9%84%D9%84%D9%87%20%3A%20%22%20%D9%88%D8%A7%D9%84%D8%AD%D9%82%20%D9%85%D9%86%D8%B5%D9%88%D8%B1,%D8%A7%D9%84%D9%86%D8%A7%D8%B3%20%D8%B7%D8%A7%D8%A6%D9%81%D8%AA%D9%8A%D9%86%20%D9%88%D9%84%D9%83%D9%86%20%D8%A7%D9%84%D8%B9%D9%82%D8%A8%D9%89%20%D9%84%D9%85%D9%86%20%D8%9F

Do Not Lose Sight of the Main Objective

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

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

The Sunnah has shown that one should give concern to the main objective in every affair, and this can be found in the hadith of It’ban ibn Malik, may Allah be pleased with him. It’ban requested the Prophet, peace and blessings of Allah be upon him, to come to his house and perform prayer in the place he chose as a Musallah. [1] The Prophet promised to fulfil his request, so he prepared some food for him and informed his neighbours about it. When the Prophet arrived, It’ban informed him about what he did, but the Prophet said, “Where do you want me to pray in your house?” It’ban showed him the place and he prayed before eating the food and sitting with the people. This is because he came for a specific objective. Therefore, do not be diverted – by those things you did not desire initially- from the objective you desired because that would waste your time. This is a, matter related to Uluww Al-Himmah [i.e. having a high aspiration].

Sharh Hilyah Talib Al-Ilm’ page 162-163.

The complete hadith regarding this incident

[1] Narrated It’ban Bin Malik, may Allah be pleased with him, who was one of the companions of Allah’s Messenger, peace and blessings of Allah be upon him, and one of the Ansaar who took part in the battle of Badr: I came to Allah’s Messenger and said, “O Allah’s Messenger, I have weak eyesight and I lead my people in prayers. When it rains the water flows in the valley between me and my people so I cannot go to their mosque to lead them in prayer. O Allah’s Messenger! I wish you would come to my house and offer Salaah in it so that I could take that place as a Musalla [appointed place for Salaah].” Allah’s Messenger said, “If Allah will, I will do so”. Next day after the sun rose high, Allah’s Messenger and Abu Bakr came, and Allah’s Messenger asked for permission to enter. I gave him permission and he did not sit on entering the house but said to me, “Where do you like me offer Salaah?” I pointed to a place in my house. So Allah’s Messenger stood there and said, ‘Allahu Akbar’, and we all got up and aligned behind him and offered a two-Rak’at prayer and ended it with Tasleem. We requested him to stay for a meal called “Khazira” which we had prepared for him…. [Al-Bukhari 425]

Dearly Missed Fatherly Counsels of Al-‘Allāmah Rabī‘ Bin Hādī Al-Madkhalī

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

ia600902.us.archive.org/13/items/AUD20160427/AUD-20160427.mp3
https://ia600902.us.archive.org/13/items/AUD20160427/AUD-20160427.mp3

Al-‘Allāmah Rabī‘ Bin Hādī Al-Madkhalī, may Allah have mercy upon him, stated:

In the Name of Allah, the Most Merciful, the Bestower of Mercy. May peace and blessings be upon Allah’s Messenger, his family, his companions, and those who follow his guidance.

To proceed:

I counsel myself and you all to fear Allah in all circumstances and in all affairs. Fear of Allah in creed and worship, and likewise sincerity in our relationships for the sake of Allah, the Mighty and Majestic. Fear of Allah and sincerity are from the foundations (of the religion).

Allah says:

وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مَخْرَجًا
وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. [at-Talaq 2-3]

وَقُولُوا۟ قَوْلًا سَدِيدًا
يُصْلِحْ لَكُمْ أَعْمَٰلَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ فَازَ فَوْزًا عَظِيمًا

And speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger, he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise). [Al-Ahzab 70-71]

وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ

And they were not commanded (in their scriptures) except to worship Allāh (alone), being sincere to Him in religious devotion, being upright and inclined (to truth), and to establish the prayer and to give obligatory charity. And that is the upright, correct religion.

Fear of Allah in speech and action; sincerity to Allah in speech and action; Muraqabatullah in all situations — close awareness of Allah, that Allah knows, hears, and sees everything.

If a person is upon this state — what a blessing it is to be in this state! If a person’s life is established upon fear of Allah or unity upon this state, then what a blessing!

If life is established upon fear of Allah and sincerity to Allah, Muraqabatullah in every affair, the affairs will be upright and good in this life and the next.

I counsel you to adhere to the Book and the Sunnah.

وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟

And hold fast, all of you together, to the Rope of Allah (i.e. this Quran), and be not divided among yourselves.

Cling to the Rope of Allah and be distanced from splitting — from every cause of splitting. Be like one body that, if a limb aches, the whole body reacts with sleeplessness and fever.

Among the most important things is loving one another for the sake of Allah. “Allah will say on the Day of Resurrection: Where are those who loved one another for the sake of My majesty? Today, I will shade them in My shade (shade of the Throne) on a day when there is no shade but Mine (shade of the Throne).”

On the Day of Judgement, there will be great hardship! While the people are in such a great state of hardship, those who loved one another for the sake of Allah will be under Allah’s shade (i.e. the shade of the Throne).

Thus, be earnestly eager for brotherhood for the sake of Allah, love for the sake of Allah, and preventing every cause that will weaken this love, lead to its removal, or lead to splitting.

Splitting is evil. Allah says:

إِنَّ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ

Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern in them in the least.

وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُشْرِكِينَ
مِنَ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ

And perform the prayer and be not of Al-Mushrikun (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.), of those who split up their religion (i.e. who left the true Islamic Monotheism) and became sects, [i.e. they invented new things in the religion (Bid’ah), and followed their vain desires], each sect rejoicing in that which is with it. [Ar-Rum 30-31]

This is the state of the polytheists. The truthful believer is distanced far away from this state. Distance from this evil state of affairs.

Seek knowledge. Be diligent in pursuit of knowledge from the Book of Allah and the Sunnah of the Messenger; from the Salafi books of Tafsir; from the books of the Imams of Dawah Salafiyyah, such as Ahmad Bin Hanbal, Ibn Taymiyyah, Ibn Al-Qayyim, Muhammad Bin Abdil Wahhab, and others besides them.

They have great books in Aqeedah, Ibaadah, and other areas. Seek understanding of the religion.

“Whoever Allah wishes good for, He grants them understanding of the religion”… [Excerpt] [The End]

We ask Allah for ourselves and for all Muslims, seeking His guidance to implement this noble counsel and to safeguard us from all that is displeasing to our Lord until we meet Him.

We ask Allah:

اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَن زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن عِلْمٍ لا يَنْفَعُ، وَمِنْ قَلْبٍ لا يَخْشَعُ، وَمِنْ نَفْسٍ لا تَشْبَعُ، وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا

O Allah! Grant my soul its piety, and purify it, for You are the best of those who purify it. You are its Guardian and Protector. O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that does not fear, from a soul that is never satisfied, and from a supplication that is not answered. [Sahih Muslim 2722]

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. I ask You for moderation when in a state of wealth and poverty, and I ask You for blessings that never cease. 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). (1)

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. [Sahih Muslim 2720] (2)

(1) 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/

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

Imam ʿAbd al-ʿAzīz ibn Bāz on the Mistakes of Imām al-Nawawī and Imam Ibn Ḥajar

Written by Abdullah Jallow on . Posted in Brotherhood, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah'.

Question: Some students of knowledge hesitate (or are reluctant) with regards to saying “Imām an-Nawawī,” because an Imām is someone who is followed and taken as a role model.

Answer: There is no harm (or hindrance) regarding it (i.e. no harm or hindrance in saying “Imam An-Nawawi”.) He had mistakes. (But) he is called an Imām, for indeed, he is followed and taken as a role model in his knowledge, virtue, and fiqh. (However), he had mistakes, may Allah pardon us and him. He had mistakes, and there is hardly any Imām who does not have mistakes. Every child of Adam errs.

Question: As for Ibn Ḥajar and an-Nawawī, is it said that they were Ashʿarī?

The Shaykh: No. They had some taʾwīl. He was not an Ashʿarī in an absolute sense. He had some taʾwīl, they had some mistakes.

 https://binbaz.org.sa/fatwas/22644/%D9%85%D8%A7-%D8%A7%D9%84%D9%82%D9%88%D9%84-%D9%81%D9%8A-%D8%A7%D8%BA%D9%84%D8%A7%D8%B7-%D8%A7%D9%84%D9%86%D9%88%D9%88%D9%8A-%D9%88%D8%A7%D8%A8%D9%86-%D8%AD%D8%AC%D8%B1

When the Soul Is Besieged by Fierce Outward Pain and a Far Fiercer Inner Battle

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Featured, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

Sa’eed Bin Jubayr, may Allah have mercy upon him, said:

Patience is a person’s acknowledgment that what has afflicted him is from Allah, seeking reward from Allah and hoping for Allah’s good recompense. Indeed, a man maybe in a state of distress whilst he is being whipped, but you see nothing from him except patience. [1]

Regarding the statement: “Patience is a person’s acknowledgement that what has afflicted him is from Allah”.

Imam Ibn Al-Qayyim, may Allah have mercy upon him,  said: It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. Thus, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.

Regarding the statement: “Seeking reward from Allah”.

Imam Ibn Al-Qayyim said: It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allah) we shall return”. Meaning, we shall return to You, so that you reward us due to our patience and the reward for being patient during calamity will not be lost”.

Regarding the statement: “Indeed, a man maybe in a state of distress whilst he is being whipped, but you do not see from him except patience”.

Imam Ibn Al-Qayyim said: “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not one who is patient”. (2)

[1]  As-Sabr  Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113

[2] Iddat As-Saabireen pages 183-184

The Anatomy of Fruitless Discourse

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

Allah, The Most High, said:

وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَسْمَعُوا۟ لِهَٰذَا ٱلْقُرْءَانِ وَٱلْغَوْا۟ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ

And those who disbelieve say: “Listen not to this Quran, and make noise in the midst of its (recitation) that you may overcome.” [Fussilat 26]

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

(وقال الذين كفروا ) من مشركي قريش ، ( لا تسمعوا لهذا القرآن والغوا فيه ) قال ابن عباس : يعني الغطوا فيه ، وكان بعضهم يوصي إلى بعض إذا رأيتم محمدا يقرأ فعارضوه بالرجز والشعر واللغو . قال مجاهد : والغوا فيه بالمكاء والصفير . وقال الضحاك : أكثروا الكلام فيختلط عليه ما يقول . وقال السدي : صيحوا في وجهه . ( لعلكم تغلبون ) محمدا على قراءته

“And those who disbelieved” among the Quraish polytheists, (say): “Listen not to this Qur’an, and make noise in the midst of its (recitation)”. Ibn Abbas, may Allah be pleased with him and his father, said: This means “Disturb it with noise”.

Some of them used to advise one another that when “you see Muhammad reciting, oppose him with chanting, poetry, and idle talk”.

Mujahid said:

“And make noise in the midst of its (recitation)” means whistling and clapping.

Ad-Ḍaḥḥak said:

“Speak more (or a lot) so that he becomes confused (or mixed up) regarding what he says”.

As-Suddi said:

“Shout in his face”.

“That you may overcome” Muhammad in his recitation. [1]

Conjecture

Allah, The Most High, said:

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

[Some] say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad): “My Lord knows best their number; none knows them but a few.” So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture) about (the affair of) the people of the Cave.

Allah informed (us) of the differing between the people of the scripture regarding the number of the people of the cave- a differing that [occurred] out of guessing at the unseen, forging statements and speaking about that which they have no knowledge. Some of them said that the people of the cave were three in number and their dog was the fourth, and others said that the people of the cave were five in number and their dog was the sixth. Allah said that these two statements are tantamount to guessing at the unseen, so this indicates that they are false. And amongst them were those who said that the people of the cave were seven in number and their dog was the eighth. This statement-and Allah knows best- is what is correct because Allah declared the first two statements false but did not declare this third one to be false, so this indicates that it is correct.

This differing is one that neither carries any benefit nor are the people benefited by knowing the number of the people of the cave. It contains neither a benefit related to religion nor the worldly affairs and that is why Allah stated:

قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ

Say (O Muhammad):My Lord knows best their number; none knows them but a few; and they are those who know what is correct and known for being upon what is correct.

فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرً

So debate not [about their number, etc.] except with the clear proof (which We have revealed to you)- Meaning:

Based upon knowledge, certainty and about that which contains benefit. As for debating based on ignorance and guessing at the unseen or about that which has no benefit- either the debater being obstinate or the affair being debated having no benefit- neither any religious nor [praiseworthy] worldly benefit, such as the number of the people of the cave and what is similar to it- then too much debate about it and continuous research regarding it is a waste of time, and it makes the hearts have a strong love for that which has no benefit.

وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدً

And consult not any of them (people of the Scripture) about [the affair of the people of the Cave] -Meaning: Because their speech regarding it is based on guessing at the unseen, and conjecture can be of no avail against the truth.

This proves that it is not permissible for a person to issue a verdict when he is not worthy of it- either due to his inability to issue a verdict in that affair or due to fact that he does not care what he says about the affair because he does not possess that fear of Allah that will stop him from speaking about affairs that are unclear to him, which may harm him in the afterlife. So when it is the case that he has been forbidden from giving verdicts in the likes of this affair, then prohibiting him from giving verdicts [in general] is of a greater prohibition. Also this ayah proves that a person may be prohibited from giving a verdict in some affair but not in other affairs, so he gives a verdict in that which he is worthy of giving a verdict and not in other affairs because Allah has not prohibited him from giving a verdict completely; rather they were prohibited from giving a verdict regarding the affair of the people of the cave and what is similar to it. [2]

Narrating a Lot of Opinions to Drown the Truth or Deliberately Isolating Important Details

When reporting a difference of opinion on a matter, one should accommodate the statements (or arguments or views) in that context- clarify what is sound and what is false, mention the beneficial points in that difference of opinion and its fruitful outcomes so that the disagreement and differing is not prolonged in that which has no benefit, thus preoccupying one with other than what is more important.

As for the one who transmits difference of opinion, but does not accommodate the statements of the scholars, he has fallen short because it may be that what is correct is found in that which he left out, or he transmits difference of opinion but neither establish its proofs nor clarifies the correct statements, he has also fallen short. If he deliberately portrays something wrong as something correct, he has lied deliberately, and he is mistaken if it was based on ignorance. Also, the one who transmits difference of opinion in that which there is no benefit or merely transmits the wording of a number of statements (views) and then summarises them in one or two statements in meaning, then indeed he has wasted a long time and prolonged engagement in that which is not correct”. [3]

Beautified Deceitful Expressions

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

If you ponder upon the statements of the people of falsehood, you will indeed find them clothed with expressions and presented in a good light with sophisticated terms, which are quickly accepted by those deprived of sound discernment-to the extent that the wicked sinners would give (good) names to the greatest types of wicked deeds. [4]

[1] An Excerpt from “Tafsir Al-Baghawi”. (paraphrased)

[2]An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. slightly paraphrased

[3] Manhaj Al-Bahth Al-Ilmi Wa Kitaabah Fee Uloom Ash-Shariah 21- 22

[4] An Excerpt from As-Sawaa’iq al-Mursalah 2/438 by Imam Ibn Al-Qayyim

The Limits (or Boundaries) of Moral Character

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

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

Akhlaq [moral character] have limits. Transgression occurs when one goes beyond those limits, and deficiency and humiliation occur when one falls short.

The limits of Anger: Praiseworthy bravery and having a dislike for despicable and deficient conduct. This is its perfection. However, when one goes beyond its limits, the person transgresses and oppresses. And if his anger is deficient, he will behave in a cowardly manner and will not detest despicable conduct.

The limits of Eagerness: To obtain what suffices one’s needs in worldly affairs and employ the means to reach them. Humiliation and a waste of valuable time or opportunity occur when a person lacks eagerness. However, when he goes beyond its limits, it leads to vehement greed and blameworthy desire.

The limits of Envy: Competition in seeking after perfection and not wanting the other competitor to excel you. However, if a person goes beyond its limits, it leads to jealous animosity and oppression, by way of which a person wishes that the one he envies is deprived of blessings and is eager to harm him. And if a person lacks what is required of it, it leads to disesteem and weakness in one’s ambition.

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

“There should be no envy except in two (people): a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he judges by way of it and teaches it to others.”

This type of envy necessitates praiseworthy competition between one another, and the haasid (i.e. the one who is envious) seeks, by way of it, to be similar to the one he envies, whilst not harbouring the despised envy which necessitates wishing that the blessings bestowed upon the envied one should cease to exist.

The limits of Desires: A means of relaxation for the heart and intellect after exerting oneself in acts of obedience and seeking to accomplish virtuous deeds. However, when a person goes beyond its limits, it leads to a strong and barely controllable emotion and lewdness. Thus, the person descends to the level of animals. However, when a person is lacking in desire and does not utilise it as a means of seeking after perfection and virtue, it leads to weakness, impotence, and humiliation.

The limits of Relaxation: It gives renewed strength to the self and strengthens one’s mental ability in order to facilitate the ability to carry out acts of obedience and accomplish virtuous deeds, so that one is not weakened by toil and tiredness. However, when a person goes beyond its limits, it leads to half-heartedness, laziness, waste of time and opportunity, and many beneficial affairs of a person are missed due to that. And when a person lacks sufficient relaxation, it harms his strength and may even cause him to become enfeebled.

The limits of Generosity: They are between two extremes. When one goes beyond its limits, it leads to extravagance and squandering. And when a person is lacking in generosity, it leads to miserliness and tight-fistedness.

The limits of Bravery: When a person goes beyond its limits, it leads to recklessness; and when a person lacks bravery, it leads to cowardice and weakness. Its limit is to take action during occasions in which such action is required and to refrain when it is not required.

The limits of Jealousy: When one goes beyond its limits, it leads to false accusation and unjustified evil suspicion against one who is free from blame. And when one lacks jealousy, it leads to heedlessness and a lack of concern for one’s honour.

The limits of Humility: When one goes beyond its limits, it leads to indignity and humiliation. And when one lacks humility, it leads to pride and boasting.

Honour has limits. When a person goes beyond its limits, it leads to pride. And when a person lacks honour, it leads to humiliation and indignity.

What gives an upright balance to all these affairs? Justice provides a precise and upright balance for all of this, and this necessitates that a person adheres to the balanced path ordained by the Islamic legislation—the path that is free from exaggeration and negligence. All beneficial affairs of the worldly life and the Hereafter are based on this. Rather, physical well-being cannot be achieved except by way of it, because when some of the elements of the human body are distanced from their appropriate balance—either by exceeding their limits or falling short—they lose their well-being and strength in accordance with the degree of this imbalance.

Likewise, when those natural acts, such as sleep, staying up late at night, eating, drinking, sexual intercourse, movement, recreation, seclusion, keeping company with the people, and other than that, are performed with moderation—neither being excessive nor lacking in what is required—they are regarded as being upright, appropriate, and balanced. However, when a person deviates to one of the two extremes, it is regarded as a deficiency and will have deficient end results.

And one of the most noble and beneficial sciences is the knowledge regarding the hudood [the appropriate limits], especially the divine limits—the commands and prohibitions ordained by Allah (The Most High) and His Messenger (peace and blessings of Allah be upon him). The most knowledgeable people are those who have the most knowledge regarding those divine limits. Hence, they neither include within those limits that which is not from them, nor remove that which is included in them.

Allah (The Most High) said:

ٱلۡأَعۡرَابُ أَشَدُّ كُفۡرً۬ا وَنِفَاقً۬ا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِ

The Bedouins are the worst in disbelief and hypocrisy, and more likely to be ignorant of the limits (Allah’s commandments and His legal laws, etc.) which Allah has revealed to His Messenger. [At-Tawbah: 97]

Therefore, the most just, balanced, and upright people are those who stay within the limits of the akhlaq, actions, and deeds legislated in the Islamic legislation, in both knowledge and practice.

Source: An Excerpt from Al-Fawaa’id, pp. 207–209

The Pitfalls of Some Who Attributed Themselves to Islam While Calling for Revival and Advancement

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

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

In the view of these deviated people, revival and advancement mean assimilating into the morale and mentality of the outsiders—the enemies of all religions (i.e. the materialists).

They lose all their personalities by adopting the personalities of those people and imitate them in their manners, dress, dealings and customs—precisely and distinctly—because they see that one should dissociate from the religion ordained by Allāh and from beautiful manners.

This is progress and advancement in their view. Thus, they replace that which is lofty, perfect and precious with something that is low and despicable.

They are in agreement with their enemies outwardly and inwardly, and through this path they became the greatest weapon of the enemies against their religion and people. For this reason, they blindly imitated the foreigners in harmful matters.

As for that which they possess of those things (worldly advancement) that are beneficial—even if associated with the religion—they are the most distant from it, as is well known regarding their state of affairs.

Among the means by which the deviants adorn their falsehood is their forceful speech regarding modern culture (or intellectual development), while claiming that neither can manners be refined nor freed from oppression and tyranny except by way of that.

They exaggerated in praising it and its educators, vilify those who do not possess this modern culture and ridicule them.

They interpret it with various deviated interpretations, with everyone blurting, because if sciences are disorderly and manners are based upon them, then this is how its people will behave.

They do not agree—in anything—in their views and opinions, and all their statements refer back to toppling the religion and manners.

Indeed, sound intellectual development and beneficial refinement are that which the religion of Islam brought, which cleansed the beliefs from polytheism and the worship of images; cleansed the manners from every evil trait; cleansed deeds and etiquettes until matters became rectified, the state of affairs became upright; combined between the religious and worldly affairs; and reformed the beneficial morale and the material sciences that support them.

Certainly, what is witnessed is testimony to that which we have mentioned. Indeed, the contemporary (or modern) sciences and inventions—despite their expansion and vastness—have been unable to rectify the manners, bring about sound virtues and remove evil due to their being devoid of (sound) religion.

Rather, the religion of Islam is that which guarantees this rectification, undertakes this beneficial refinement, directs towards every good and deters every evil, for indeed it is the rectifier of the apparent matters (i.e. deeds) and the hidden affairs of the soul in the religious and worldly affairs.

Whoever looks at its fundamentals, subsidiary issues and what it deters will find the affair as we have mentioned. Rather, above everything else, Allāh is the Granter of success.