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The Greatest Deficiency in Knowledge

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

Imam As-Sa’di, may Allah have mercy upon him, stated:

The greatest evils of knowledge and its inconsistencies occur as a result of acquainting oneself with the creation without its Creator, acquaintance with effects without the One who created those effects, acquaintance with causes without the One who created those causes, and acquaintance with the paths without their sound goals. The deficiency in this type of acquaintance is numerous, and its harm is great, because indeed many atheists and those deceived by them are skilled in the natural sciences, but they confine themselves to it and are blind regarding its association with its Creator and Causer.

With regard to that which is placed in these natural sciences of wonders and secrets, they see themselves as those who know the wonders of the natural sciences—which none knows besides them—and the secrets which Allāh has placed in nature. Thus, it gives them higher status over others, and they become afflicted with vanity and self-deception. They confine themselves to it, consider it as the final outcome, the purpose, and the goal, and thus great deviation and deficiency in knowledge and intellect occur.

If they knew and affirmed belief in the true Creator and the One Who controls all the affairs of the universe—the One who attached the means and causes to His Qadaa Wal Qadr—and knew that the means and causes are an abode of His perfect wisdom, for indeed Allāh [The Most High] is All-Wise, He placed things in their rightful places, gave the subtle affairs and great affairs an amazing orderly system and a firm association, gave everything that is sought after and every goal a means or cause and a path that will lead to it, and due to this, results and outcomes are based on the strength or weakness of the means or causes, and the strength or weakness of the performer of the deed, and then they bound these means, paths, and outcomes to Allāh’s Qadaa Wal Qadr, their knowledge would have been perfected, and they would have acquired certainty that cannot be acquired by those who have not reached their level. But they are glad (and proud) with that which they know of those paths whose tangible worldly outcomes they know, and they become haughty by way of them. So, the statement of Allāh, The Most High, applies to them:

فَلَمَّا جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرِحُوا بِمَا عِندَهُم مِّنَ الْعِلْمِ وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things), and that at which they used to mock surrounded them (i.e. the punishment). [Ghaafir 83]

Allāh says:

وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُم مِّن شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Al-Ahqaaf 26]

This is the greatest evil consequence of self-amazement and arrogance without exception, and the most perilous path through which many people become beguiled and deceived. Therefore, we ask Allāh to bless us with sound knowledge that is supported by sound intellect, divine text, and sound natural disposition—the beneficial knowledge which the servant knows in all its aspects, and the knowledge which links the subsidiary affairs to their (sound) fundamental principles, and whose means, causes, effects, and outcomes are ascribed to the One Who originated and created them.

It is the knowledge whose possessor does not disassociate the creation from its Creator, neither disassociates its effects from the One Who made them effective, nor disassociates the wisdom, the secrets, and the amazing orderly systems in the creation from the One Who created and perfected them, organised them in perfect order, and brought them into existence after their non-existence.

This is the knowledge that bears the fruits of certainty and through which tranquillity is obtained, and through which happiness and success are attained. It bears the fruits of beautiful manners and righteous deeds, beneficial to both religious and worldly affairs.

An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Anna Al-Ulum Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaami. pages 37-40

When Solutions Become Part of the Problem

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, 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'.

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

Whoever contemplates the state of the world will recognise that every instance of rectification stems from Tawhid, singling out Allah in worship and obedience to His Messenger, Muhammad. Conversely, every form of evil, trial, hardship, scarcity in sustenance, and subjugation by adversaries, among other issues, arises from opposing the Messenger and the pursuit of paths other than those prescribed by Allah and His Messenger. Whoever truly  contemplates this matter and examines the world’s conditions from its inception until the time Allah ends it, he will realise this about himself and others, both in general and in specific situations. Indeed, there is no might or power except with Allah – The Most High, The Most Great. [1]

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

Industrialisation and modern inventions; everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and manners in this era, it has greatly declined. When this industrial advancement is devoid of (sound) religion and faith, it became a great harm from two angles:

Firstly, it beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided because a person maybe from the most skillful in matters related to the material world, whilst he is one of the most ignorant people in matters related to the (sound) religion, virtuous manners and the (other) beneficial affairs in this life and the next.

Secondly, when these inventions are devoid of (sound) religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them- killing, destruction and other matters related to it. Its overseers and scholars are unable to lay down – for humankind -a stable, just and good life; rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows this. Therefore, all good is found in the sound religion and all evil is found in rejecting and willfully denying (Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc). Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls, which is the determinant of (sound) rectification and success.

The Remedy: What the Religion of Islam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts, urges towards virtuousness and prevents from depravity.

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam. Thus, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers- neither will it reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done, because indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [2]

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, tranquility, 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). [3]

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 Number: 2720] [4]

[1]An Excerpt from Bada’i Al-Fawa’id 3/525-526

[2]An Excerpt from “Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen”. Pages 45-50

[3] As-Saheehah Number 1301

[4] [Saheeh Muslim Number: 2720

Credentialism Under Robust Scrutiny

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Brotherhood, 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'.

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically; the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13]

Al-I’tisam 3/434

The Good Beginning of Ibn Muljam and His Evil State After Umar’s Death

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Featured, History of Islam, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Sin, Worship - 'Ibaadah'.

Abdur Raḥman ibn Muljam al-Murādī, the murderer of Alī, may Allah be pleased with him.

He was a Kharijite and a fabricator of falsehood. Ibn Yunus mentioned him in his History of Egypt, saying: “He witnessed the conquest of Egypt and was allocated a settlement overthere alongside the notables. He was among those who studied the Qur’an and Islamic jurisprudence. He was from Banū Tadūl and was their foremost horseman in Egypt. He learned the Qur’an from Mu’adh ibn Jabal, may Allah be pleased with him, and was known for his devotion to worship.

It is said that he was the one who sent Ṣabīgh al-Tamīmī to Umar, may Allah be pleased with him, who asked him about the unclear verses of the Qur’an that should be referred back to the clear ones for explanation.

It is said that Umar ibn al-Khattab, may Allah be pleased with him, wrote to Amr ibn al-Aas, may Allah be pleased with him, to relocate Abdur Rahman ibn Muljam close to the mosque so that he may teach the people the Qur’an and Islamic jurisprudence. So, the area allocated for his residence was enlarged and he used to be next to the house of Abdur Rahman ibn Udays al-Balawi—that is, one of those who helped initiate the murder of Uthman ibn Affan, may Allah be pleased with him.

Ibn Muljam was one of the supporters of Ali ibn Abi Talib (in the beginning), may Allah be pleased with him, in Kufa. He went to him and fought alongside him at the Battle of Siffin. I (the author- Adh-Dhahabi) say: “Then the divine decree overtook him, and he did what he did (i.e. murdered Ali)”. [1]

 

A Reminder to Those Who Object When Mistakes of Prominent People Are Corrected

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

Criticising mistakes and Bidʿah, while at the same time openly expressing respect for the people of the Sunnah and affirming that a scholar who performs ijtihād receives two rewards if he is correct and one reward if he is mistaken, this is what we practice (as part of the religion) with regards to our criticism of the people of the Sunnah, but not in the same manner regarding ahlul bidah. [2]

 

A Reminder to Those Who Cling to Past Recommendations and Ignore Present Realities

[1] Siyar A’lam An-Nubula 28/287
[2] Juhud Al-Allamah Rabee Al-Mad’khali Fee Nadq Shubuhat Al-Hizbiyyeen 103-104

Why Suddenly The Tantrums and Butterflies In the Stomach?!

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

The reader: Hasan ibn al-Rabīʿ narrated to us; Ḥammād ibn Zayd narrated to us, from Ayyūb and Hishām, from Muḥammad; and Fuḍayl narrated to us from Hishām. He said: Makhlad ibn Ḥusayn narrated to us from Hishām, from Muḥammad ibn Sīrīn, who said:

“Indeed, this knowledge is religion, so examine the one from whom you acquire your religion.”

The Shaikh (Muhammad Ibn Salih Al-Uthaymin – may Allah have mercy upon him – said: It is true, knowledge is religion. For indeed, it is incumbent upon a person to carefully examine regarding it. He should examine from whom he acquires his religion: Is he (the person) trustworthy or untrustworthy, precise or unprecise. And other than that among that which varies the conditions of people. This Athar was (also) cited by Muhammad al-Bukhari in an abridged form in his Ṣaḥīḥ. [1]

The Shaikh, may Allah have mercy upon him, also said: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah said:

إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ

Verily, the best of men for you to hire is the strong, the trustworthy. [Al-Qasas. 26]

It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know. [2]

Imam Al-Awzaa’ee, may Allah have mercy upon him, said:

O Muslims! Fear Allah, accept the advice of the sincere advisers and the admonition of the admonishers. know that this knowledge is religion, so beware of what you do, from whom you acquire your religion, the one you follow and the one with whom your religion is safe, because indeed all the proponents of religious innovation are all falsifiers, liars and sinners. They are not cautious – neither do they pay attention nor do they fear, and together with that they are not to be trusted that they would not distort what you hear.

They say what they do not know with regards to what they disapprove and when proclaiming their lies; but Allaah (knows, hears and sees) what they do. Therefore, be cautious of them, trust them not, reject them and avoid them, because indeed this is what your earlier scholars did and commanded, and likewise the righteous ones who came thereafter.

Be careful of opposing Allah and being the means to destroying the religion He has ordained – breaking its commands and prohibitions, nullifying and weakening it by respecting the innovators in religious affairs and those who initiate that which is not from the religion, because you know what has been transmitted (i.e. the prohibitions) about respecting or exalting them. And what can be greater respect and exaltation than acquiring your religion from them- following and believing them, drawing close to them and assisting them to entice the ones they entice and woo to their views, and the religion (i.e. Bidah) they follow. This is sufficient to be regarded as associates of theirs in what they do. [3]

[1] https://alathar.net/home/esound/index.php?op=codevi&coid=104284
[2] An Excerpt from Sharh Hilya Talib Al-Ilm. p22
[3] Tarikh Dimashq 6/361

Neither Feign Ignorance Nor Resort to Fearmongering

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), 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, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

I have left you with two matters; you will not go astray as long as you hold fast to them: the Book of Allah and the Sunnah of His Prophet. [Al-Muwatta 2/899]

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

Indeed, the one who lives long amongst you will see a lot of differences, and beware of newly invented matters (in the religion) because it is misguidance. So whoever amongst you reaches that, upon him is adherence to my Sunnah and the Sunnah of the rightly guided khulafaa, and bite onto it with the molar teeth. [(1)]

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

In this hadith is the command that when splitting and differing occurs, adhere to the Sunnah of the Messenger, peace and blessings of Allah be upon him, and the Sunnah of the khulafaa after him. The Sunnah is a path that should be adhered to and it includes that which the rightly guided khulafaa were upon in creed, actions and statements. This is the complete Sunnah”. [(2)]

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 fitna, 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”. [(3)]

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

There is not to be found in the statements of those who came after the pious predecessors (any) truth, except that it is found in their statements with a more concise wording and a shorter expression. There is not to be found in the statements of those who came after them (any) falsehood, except that there is in their statements that which clarifies its falsity for the one who understands and contemplates. There are wonderful meanings found in their statements and precise observations, which those who came after them were neither guided to nor knew about it. The one who does not take knowledge from their statements will miss all that goodness, alongside the many falsehoods he will fall into due to following those who came after them. [(4)]

No one in their right mind thinks that Ibn Mas’ud’s statement implies that just because the living are not safe from Fitna, we should only focus on scholars who have passed away. Instead, what sensible individuals are saying – in this era – is that true safety lies in following those who have passed away upon clarity and guidance. No sensible person would interpret Ibn Mas’ud’s statement as a reason to abandon the upright carriers of Shariah knowledge in any era after the death of others, for indeed, the scholars are the ones able to explain the teachings of the scholars who preceded them. We all know that trustworthy scholars in every generation will carry the Shariah knowledge in creed, worship, and interactions. However, what aches the hearts of some deceivers is that sensible and truthful people are not easily duped by their name-dropping or inflating the status of people, some of whom keep on straying from the correct path after the departure of many senior scholars in our era. In other words, sensible people say: “We’ll not judge people solely by the endorsements they present that attracts the gullible, but we’ll judge them by their actions based upon the Quran and Sunnah as understood by the Salaf. We’ll assess if those attributed to knowledge truly follow the correct methodology of the senior scholars who passed away upon clarity as well as those senior scholars who are alive at present”. This is what is being said, so, do not pretend to be unaware, as no sensible person listens to your fearmongering tactics.

Furthermore, we all know that there will always be righteous scholars and people of Sunnah, regardless of the situation, because this Ummah does not unite in misguidance, as stated in the authentic hadith, and the Ta’ifatul Mansurah and the Firqatun Najiyah will always be present. Additionally, Mujaddideen will always arise, as the Prophet, peace and blessings be upon him, stated:

“Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [(5)]

“Allaah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims). “At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife. “One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [(6)]

Al-Allamah Rabee, may Allah preserve him, was asked: Shaikh Al-Albani, Shaikh Ibn Baz, and Shaikh Uthaymeen have passed away, so who remains from the scholars?

Answer:

Quote: Allah’s Messenger- peace and blessings of Allah be upon him- died and his noble companions- may Allah be pleased with them- remained. Ahmad Ibn Hanbal died and his companions remained. Ibn Taymiyyah died and his companions remained. Ibn Abdul Wahhaab died and his companions remained.

Those [i.e. Al- Albani, Ibn Baz, and Uthaymeen] died and their students and brothers remain by Allah’s Will. The truth will not be lost. When Umar was stabbed, it was said to him, “Appoint a successor!” He said, “Allah will not allow His Religion to be lost”. By Allah! This Religion will never be lost. It is obligated to you to put shoulder to shoulder and embark upon work- raise the flag of the Sunnah and truth. “There will not cease to be a group amongst my Ummah manifest upon the truth, neither will they be harmed by those who betray them nor by those who oppose them till Allah’s promise come to pass (i.e. the day of Judgement)”.

Quote: Our Salafi brothers are in different regions of the world. The world is filled with senior students of knowledge who fill this gap, all praise is due to Allah. Therefore, neither can the people of falsehood rejoice nor become happy. [(7)]

[(1)] Reported by Ahmad 4/126. Abu Daawud 4607. Tirmidhee 2676. Ibn Maajah 43

[(2)] Jami-ul Uloom Wal-Hikam: page: 249

[(3)] Jami Bayaan Al-Ilm Wa Fadlihi 2/947

[(4)] Fadl Ilm As-Salaf Alaa Ilm Al-Khalaf’ page 61

[(5)] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[(6)] An Excerpt from Awn Al-Mabud Sharh Sunan Abee Daawud. 11/259-260

[(7)] Adh-Daree’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah 1/208-209

Before speaking haphazardly or saying that the matter is Al-Qeel Wal Qaal

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

Imam Al-Bukhari, may Allah have mercy upon him, said: Chapter: Avoiding the use of tricks and everybody will get the reward according to his intention. Narrated Umar Ibn al-Khattab, may Allah be pleased with him, that the prophet, peace and blessings of Allah be upon him, said:

“The reward of deeds depends upon the intentions, and every person will get the reward according to what he intended. So, whoever emigrates for Allah and His Messenger, then his emigration will be for Allah and His Messenger, and whoever emigrates to take a worldly benefit or for a woman to marry, then his emigration will be for what he emigrated for”. [Al-Bukhari 6953]

Imam Abdul Aziz Bin Baaz, may Allah have mercy upon him, said: There is no place for trickery in Ibadaat [acts of worship] nor in Mu’aamalaat [i.e. mutual dealings]. Therefore, it is obligatory to approach matters through their appropriate paths [i.e. carrying out deeds without tricks or ulterior motives]. [2]

From time to time—since 1995—we have witnessed an old, worn-out trick resurface. A trick employed by those who wish to evade responsibility for their own wrongdoings. In the past, such behaviour took the form of crude cut-and-paste audios or the selective quoting of a scholar’s words, presented as if they were an ironclad defence. These individuals would claim, “Here is the clarification, here is the statement that addresses my case.” Yet, in truth, such claims were often nothing but smoke and mirrors.

Back then, the damage was limited. Their means of spreading ambiguities and generalities were few. The tools were weak: Paltalk, sluggish forums, and a painfully slow internet. What once took days, weeks, or even months to circulate—today spreads in mere moments. For now we live in the age of Twitter, Instagram, Facebook, and more, where a single click can confused thousands. So what do we find today?

Firstly: A man hears a general statement from a possessor of Shariah knowledge – whether written or recorded, and the speaker may only be offering an observation, a broad judgment, without addressing the intricate details of the incident in question; then comes a translator, who translates the words—sometimes aware of the context, sometimes not. Then, here enters the opportunist- a person whose condition is as clear as the midday sun and knows full well that the statement does not apply to his specific case, rather, he is indeed required to recant, correct, and take responsibility. But instead, he or his supporters cling desperately to the ambiguities of the statement. Or worse, they hide behind the tweet of another, sowing confusion in the minds of the naïve and the unsuspecting.

As for the translator, his position is one of three: Either he is simply unaware of who is twisting the statement, or he lacks the full details of the matter, or he knows, but is unable to clarify due to matters beyond his control, or unwilling. As for the original owner of a statement, if he clarifies what he is referring to—its details, context, and those involved—then his words will not simply be accepted without reflection, regardless of his status or reputation. Rather, they will be considered carefully and thoughtfully. Of course, this should always be done with respect and dignified speech, especially when the one speaking is known to be a person of knowledge. If, however, someone were to transgress and continue upon that path, we would address the matter with an uncompromising tone.

Secondly, regarding the individual who has a big social media audience—who dives into matters, makes careless remarks, spreads insinuations, neglects thorough investigation, and then claims: “Akhi, everything is just Al-Qeel Wal Qaal,” thereby entertaining someone aware of his wrongdoing, while concealing himself behind a victim mentality, and continuing to say that issues are merely based on Al-Qeel Wal Qaal—we say to him:

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

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

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

There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field. [2]

[1] An Excerpt from Al-Hulalul Ibriziyyah Min at-Ta’leeqaat Al-Baaziyyah Alaa Sahih Al-Bukhari’ 4/353. Footnote 1

[2] An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: 1/216.

 

A Revealing Statement By a Vile, Rabid Mubtadi

Written by Abdullah Jallow on . Posted in Ali Hassan Al Halabi, Bid'ah (Innovation), Contemporary Issues, Deviated Callers & Individuals, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Sin.

[ذهب زمن الخوف – The Era of Fear Is Gone]. [end of quote] Quoted By Shaikh Nizar Hisham, may Allah preserve him, in his Telegram Channel

This above statement “The era of fear is gone” was uttered by Abul Fitan Al-Maribi, may Allah guide him or break his back, after Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, may Allah have mercy upon him, passed away. We wonder why suddenly others have raised ugly heads to either utter strange statements or get involved in harmful actions after the death of many of the senior scholars. Indeed, it used to be said: [لِكُلِّ قَوْمٍ وَارِث وَلِكُلِّ أَرْضٍ حَارِث وَلِكُلِّ ضَرٍّ هَالِك – For every people there is an inheritor, every land has a cultivator and every evil has one destroyed by it].

 

 

 

[4] An Urgent Need to Examine Our Behaviour

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

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

When it is the case that the followers of the Prophets are people of knowledge and justice, then the speech of the people of Islam and the Sunnah regarding the disbelievers and the people of bid’ah is to be based upon knowledge and justice, not conjecture and the soul’s desires.

Due to this, the Prophet, peace and blessings of Allah be upon him, said: “Judges are of three types; one will go to Paradise and two to Hell. A man who knows the truth and judges by it will enter Paradise. A man who knows the truth but judges contrary to it will enter the Fire. And a man who judges among the people based on ignorance will enter the Fire.” [Reported by Imam Abu Dawud and others]

When this is the case regarding the one who judges between people in matters related to wealth, blood (i.e. murder cases and physical crimes), and honour—that he will enter the Hellfire if he is not a just scholar—then what about the one who passes judgements without knowledge, as is the case with Ahlul Bid’ah, concerning religion, the fundamental principles of Iman, matters of knowledge related to Allah, His Names, Attributes, His Actions, and the lofty affairs of knowledge?! [1]

Amr bin Al-‘Aas, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, say: “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward. If he gives a verdict according to the best of his knowledge and his verdict is wrong, he will still receive a reward.” [2]

A Mujtahid is not deprived of reward. The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said that the one who speaks about the religion without knowledge and out of ignorance is guilty of lying and sinning. As for the one who intentionally speaks in opposition to the truth, he is threatened with entry into the Hellfire.

This is unlike the one who speaks based on permissible Ijtihad. Indeed, he strives, fears Allah as much as he is able, seeks knowledge to the best of his ability, speaks for the sake of Allah, recognises the stronger proof, and speaks in accordance with it. Such a person receives two rewards if he is correct, but if he is mistaken, he receives one reward. A Mujtahid can either be correct or mistaken. [3]

Abdur-Rahman bin Abi Layla, may Allah have mercy upon him, said: “I met one hundred and twenty Companions of the Messenger, peace and blessings of Allah be upon him, in this Masjid, and not a single one of them would be asked about a hadith except that he wished his brother would suffice him in answering it. Then the matter came to people who claim knowledge today. They issue verdicts in matters which, if presented to Umar ibn Al-Khattab, may Allah be pleased with him, he would have gathered the participants of Badr to consult them.” [4]

Yahyah ibn Sa’eed, may Allah have mercy upon him, said: “I heard Al-Qasim ibn Muhammad say: ‘For a person to live his entire life in ignorance is better for him than issuing fatawa without knowledge.'” [5]

Imam Muhammad ibn Salih al-Uthaymin, may Allah have mercy upon him, was asked about those who say, “I heard some of the scholars say such-and-such,” or, “A scholar issued a fatwa,” and then use this as the basis for their statement or action.

The Shaykh replied: Lying about the scholars in matters related to the Shariah is an extremely serious matter. Because of this, it is authentically reported that the Prophet, peace and blessings of Allah be upon him, said: “Whoever intentionally tells a lie against me, let him occupy his seat in the Hellfire.” [Al-Bukhari 107].

Therefore, lying about the scholars concerning matters of the Shariah is a grave danger because it amounts to lying against the Shariah itself.

Some people—may Allah guide them—when their souls incline towards something they desire, and they know that people will not accept it, choose a scholar trusted by the people and fabricate a statement, falsely attributing it to him, regardless of whether what they themselves advocate is true or false. [6]

Al-‘Allamah Siddiq Hasan Khan, may Allah have mercy upon him, said:

It is forbidden for a Mufti to assist the one seeking a verdict by directing him towards his objective or giving him a fatwa merely based upon outward appearances when the issue involves trickery intended to abandon an obligation, legalise something prohibited, or facilitate plotting or deception.

Rather, it is obligatory for him to possess insight into people’s schemes, deception, and circumstances. It is not permissible for him to have a good opinion of them in such matters. Instead, he must be cautious, perceptive, and understand people’s situations and affairs, supported by sound understanding of the Islamic Shariah.

If he is not like this, he will go astray and lead others astray. How many matters possess an outward appearance of beauty while their hidden reality is ugly injustice? The deceived person merely looks at the outward appearance and judges it permissible, whereas the one endowed with insight examines its intent and hidden reality.

The first is deceived by manipulated religious issues just as someone ignorant of coin authentication is deceived by counterfeit coins, whereas the second exposes their counterfeit nature just as an expert coin examiner does.

How many falsehoods are presented through eloquent speech, embellished wording, and attractive presentation until they resemble the truth? Likewise, how many truths are presented in a deficient, faulty, or offensive manner until they appear false?

Anyone possessing even a small amount of discernment and experience will recognise this. Rather, this is the condition of most people, and because it is so widespread and well known, examples are unnecessary. Indeed, whoever reflects upon all false beliefs and innovations will find that their proponents presented them in attractive forms and clothed them with expressions readily accepted by those unaware of their true reality. The purpose of this discussion is that it is not permissible for the Mufti to issue fatawa through prohibited stratagems or tricks, nor to assist or direct people towards them, thereby opposing Allah’s command.

Allah, the Most High, said: “And they plotted, but Allah too planned (to foil their plan), and Allah is the Best of planners.”  [Aal ‘Imran 54]

Allah, the Most High, also said: “So they plotted a plot, and We planned a plan while they perceived not. Then see how was the end of their plot! Verily, We destroyed them and their nation altogether.”  [An-Naml 50–51]

Allah, the Most High, also said: “They were plotting, and Allah too was planning, and Allah is the Best of planners.”  [Al-Anfal 30]

Allah said: “But the evil plot encompasses only him who makes it.” [Fatir 43]

Allah also stated regarding those who practised forbidden trickery: “And indeed you knew those amongst you who transgressed concerning the Sabbath. We said to them: ‘Be you monkeys, despised and rejected.’ So We made this punishment an example to their own generation and to those who came after them, and a lesson for the pious.”
 [Al-Baqarah 65–66]

The Messenger, peace and blessings of Allah be upon him, said: “Evil plotting and deception are in the Fire.” [Sahih al-Jami’ 6408]

It is also reported in the Sahihayn that he, peace and blessings of Allah be upon him, said: “May Allah curse the Jews (i.e. those who deviated after the departure of their prophets) Fat was forbidden to them, so they melted it down, sold it, and consumed its price.” [Muslim 1582].

Ayyub al-Sakhtiyani said: “They try to deceive Allah as though they were deceiving children.”  Some of the righteous Salaf also said: “Whoever possesses these three traits, they will eventually destroy him: evil plotting, transgression, and breaking pledges.”

Allah said: “But the evil plot encompasses only him who makes it.”  [Fatir 43] “Your rebellion is only against your own selves.”  [Yunus 23] “Whoever breaks his pledge only breaks it to his own harm.”  [Al-Fath 10]

Imam Ahmad ibn Hanbal, may Allah have mercy upon him, said: “These unlawful stratagems that these people devised—they examined the Sunnah and sought ways to undermine it. They approached what had been forbidden to them, then devised tricks until they made it lawful.”

He then said: “How filthy they are,” meaning the perpetrators of these unlawful stratagems, who employ tricks to nullify the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him. [7]

He also said: It is not permissible for a Mufti to adopt whichever opinion he wishes without first examining which opinion is stronger and more correct. Nor is it permissible merely to adopt an opinion because it belongs to a particular Imam or another group, acting instead upon personal desires because that opinion suits his wishes or interests. This is forbidden by the consensus of the scholars. 

This resembles what Al-Qadhi Abu al-Walid al-Baji mentioned regarding certain individuals in his time who set themselves up to issue fatawa. One of them would say: “What my friend deserves from me is that if he encounters a legal dispute or requires a fatwa, I provide him with the opinion that suits him.” Al-Baji then said: “A trustworthy person informed me of a case in which a group of Muftis issued a verdict that harmed a man while he was absent. When he returned and asked them directly, they replied, ‘We did not realise it was you,’ and then gave him the alternative opinion that benefited him.” He concluded: “There is no disagreement among the scholars whose opinions are relied upon regarding the prohibition of such conduct.”

In summary, it is not permissible to act or issue fatawa in the religion ordained by Allah based upon personal desires, selective choice, or one’s own interests. A person should not seek out the opinion that suits either his own aims or those of those he loves, then act upon it, issue fatawa with it, and judge by it, while issuing the opposite ruling and fatwa against his opponent. This is among the most immoral forms of immorality and among the gravest of the major sins. And Allah is the One whose help is sought. [8]

[1] Al-Jawaabus Saheeh 1/107-108

[2] al-Bukhari Number 7352

[3] Arba’una Haditha Fee Usul Al-Fiqh. pages 32-33

[4] Sharhus Sunnah of Imaam Al-Baghawee: 1/305

[5] Kitaabul Ilm of Abu Khaythama with the checking of Shaikh Al Albaani: Narration number 90. page 23

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

[7] An Excerpt from Dhakhr al-Muḥtī min Ādāb al-Muftī pages 121-124. 1st Edition 1441 (2020). Publisher: Maktabah at-Tawbah.

[8] Dhakhr al-Muḥtī min Ādāb al-Muftī pages 98-99. 1st Edition 1441 (2020). Publisher: Maktabah at-Tawbah