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Caution to Ourselves, Our Children, and Companions: The Peril of Pushing Concessions Too Far

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

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

A’isha, may Allah be pleased with her,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, did something and allowed his people to do it, but some people refrained from doing it. When the Prophet learned of that, he delivered a sermon, and after having praised Allah, he said, “What is wrong with such people who refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they.” [Al-Bukhari 6101]

Ibn Abbas, may Allah be pleased with him and his father,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, Allah loves for you to take His concessions, just as He loves you to fulfill the things He has obligated.” [Sahih Ibn Hibban 354]

 

Unjustified Pursuit of Concessions and Odd Matters

Ibrahim Ibn Abee Ablah (died 152AH – may Allah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [1]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [2]

Imam ash-Shaatibee, may Allah have mercy upon him] stated regarding the attitude of unjustified pursuit of concessions, “This arises from following one’s desires. Desire leads to a ‘too easy going attitude’ and the pursuit of concessions for oneself and others. So, you see him (i.e. such person) adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person, due to the desire of that relative and friend”. [3]

He, may Allah have mercy upon him, said, “If a Mukallaf [i.e. the sane one who has reached the age in which the obligations of the Shariah are obligated to him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [4]

He, may Allah have mercy upon him, also stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easy going attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [5]

He, may Allah have mercy upon him, also said: “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [6]

“f desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. [7]

Imam Abdul Aziz Bin Baz, may Allāh have mercy upon him, said:

It is obligated to you to adhere to evidence and not (seek) concessions. Some of the pious predecessors said: “Whoever pursues concessions may fall into Zandaqah (hypocrisy or disbelief). Every Mad’hab contains some errors- some mistakes from some of its followers or from the Imam to whom it is attributed, who may have erred in some narrations or some hadiths were hidden from him. Therefore, a student of knowledge should not chase after concessions. If there is a difference of opinion on an issue and it is not one about which there is consensus, there are treatises among the people of knowledge, and the student of knowledge should (diligently) search for evidence and examine the more compelling statement or the one supported by stronger evidence, then he takes that which is established based on evidence and he does not chase after concessions. [8]

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

The facilitation of ease is what aligns with the essence of the religion. From this, we know that when two scholars differ in their opinions and it is not clear which view carries greater weight, neither in terms of evidence nor derivation of proofs, and both are reputable scholars in their knowledge and trustworthiness and the evidence is not clear as well as the derivation of proofs, yet they hold differing views—one being more stringent than the other—whom should we follow? The response: We should follow the easier option and it is said (we follow) the more stringent one, as it is deemed more cautious. However, this statement requires further examination, as the most cautious approach would be what aligns more with the Shariah and the easier option would be what aligns more with the Shariah. [9]

He, may Allah have mercy upon him, also said:

The jurists -may Allāh have mercy upon them, defined Muru’ah [manliness, sense of honour, honourable behaviour] in the Book of Testimonies, stating: “Doing what beautifies and adorns (a person’s character), while avoiding what may tarnish one’s character or reputation. This definition is general. Anything that beautifies and adorns you in the eyes of the people, and serves as a reason for praise for you, is considered Muru’ah, even if it does not fall under acts of worship. And everything opposite of this is contrary to Muru’ah. [10]

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] was asked about those who follow the legislated Islamic concessions?

He replied: The religion is an Amaanah- an amaanah between the slave and his Lord. It’s obligatory that he fulfils it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, refrains from the prohibited affairs, (does) that which he is able from the Mustahabbaat (recommended deeds) and abandons the Makroohaat (disliked actions), this is the Amaanah between the slave and his lord. The concessions are only allowed when there is a need and necessity (to utilise) them. Utilise them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs Tayyamum if he cannot use water for purification and doesn’t fast in Ramadhaan (i.e. when travelling etc), and a traveler shortens the prayers. This is a religious concession used at the time of its requirement. As for using concessions in other than their correct place (i.e. situation), then this is not permissible. Allah did not permit that for him (in such situation). Indeed He (Allaah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations). Therefore, it is obligated to the Muslim that he fears Allah and that he establishes that which Allah has obligated to him. [11]

Reminder to Those Youth You Have Gone to Study And Are Teachers or Will Be Teachers In Future InShaAllah

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

“The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [12]

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

We have decided to explain the book “Hilya Talib Al-Ilm” after consultations and suggestions from our students at the central Masjid. This is because if a student of knowledge lacks virtuous character, then there is no benefit in his pursuit of knowledge; instead it is obligated to a person that whenever he acquires knowledge of something related to virtuous deeds or acts of worship, he (strives) to implement it. If he does not do so, then he and the ignorant person will be the same; rather, the ignorant person may be in a better position because he deliberately abandons it  unlike the ignorant person. This is because the ignorant person may act if he knows unlike the one who knows yet does not follow. Therefore, I urge both myself and you to embody virtuous manners, patience, perseverance, forgiveness, and kindness to the best of our abilities. This is besides the great advice – fear of Allāh – about which Allāh says:

وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him. [An-Nisa 131] [13]

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee, ay Allah have mercy upon him] said, “And know that some of the sincere ones fall into error by the will of Allah as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)? He (i.e. this sincere scholar) is excused; rather he is rewarded for striving to reach the correct verdict and his intention to reach good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the real evidences in Allah’s Book (i.e. the Qur’an) and the Sunnah of His Messenger (peace and blessings of Allah be upon him), he is not excused; rather he is upon a great danger”. [14]

 

[1] Siyar A’laam An-Nubula 6/324

[2] At-Tamheed 1/64 by Ibn Abdil Barr

[3] Al-Muwaafaqaat. 5/84

[4]Al-Muwaafaqaat. 3/123

[5] Al-Muwaafaqaat. 5/84

[6] Al-Muwaafaqaat. 3/123

[7] Al-Muwaafaqaat 5/221

[8] Paraphrased:

عليك أن تأخذ بالدليل، لا بالرخص، قال بعض السلف: من تتبع الرخص؛ تزندق، كل مذهب يكون فيه بعض الأغلاط، بعض الأخطاء من بعض أتباعه، أو من الإمام الذي هو منسوب إليه أنه غلط في بعض الروايات، وأنه خفي عليه بعض الأحاديث، فطالب العلم لا يتتبع الرخص.
وإذا كان في المسألة خلاف، ما هي بمسألة إجماع، فهناك رسائل بين أهل العلم، فطالب العلم يتحرى الدليل، وينظر في أقرب القولين، أو الأقوى للدليل، فيأخذ بما قام عليه

الدليل، لا بتتبع الرخص

https://binbaz.org.sa/fatwas/2138/%D8%AD%D9%83%D9%85-%D8%AA%D8%AA%D8%A8%D8%B9-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%81%D9%82%D9%87%D8%A7%D8%A1

[9]  Paraphrased:

التيسير هو الموافق لروحِ الدِّينِ، مِن هُنَا نَعْلَمُ أَنَّهُ إِذَا اخْتَلَفَ عَالِمِانَ فِي رَأْي ولم يتبين لنا الأَرْجَحُ من قوليها لا من حَيْثُ الدَّلِيلِ، وَلا مِن حَيْثُ الاسْتِدْلَالُ وكُلُّهُمْ عُلَماءُ ثَقَاتِ فِي عِلْمِهِمْ وَأَمَانَتِهِمْ، وَالْأَدلَّةُ لِيسَتْ وَاضِحَةً، وَالاسْتِدْلَالُ كَذَلِكَ، لكن اخْتَلَفَ رَأَيْهَا، أَحَدُهُمَا أَشَدُّ مِن الثَّانِي، فَمَنْ نَتَّبِعُ؟
الجواب: تَتَّبِعُ الأَيْسَرَ ، وقيل : الأَشَدَّ؛ لَأَنَّهُ أَحْوَطُ؛ وهذا القَوْلُ فِيهِ نَظَرُ؛ لأن
الأَحْوَطَ مَا كَانَ أَوْفَقَ لِلشَّرْعِ، وَالأَيْسَرُ هُوَ الأَوْفَقُ لِلشَّرْعِ

Sharh Hilya Talib Al-Ilm page 202. 1st Edition 1434AH Rabi’ ul Awwal

[10] Paraphrased:

والمَرُوءَةُ حَدَّهَا الفقهاء . – رحمهم الله – في
كتاب الشهادات، فقالوا هي: فِعْلُ ما يُجَمِّلُهُ ويُزَيِّنُهُ، وَاجْتِنَابُ مَا يُدَنَّسُهُ وَيُشِيةٌ
وهذه عبارة عَامَّةٌ ، كُلُّ شَيْءٍ يُجَمِّلُكَ عِنْدَ النَّاسِ، وَيُزَيِّنُكَ وَيَكُونُ سَبَبًا للثَّنَاءِ عَلَيْكَ
فهو مَرُوعَةٌ، وإن لم يكن مِنَ العِبادات، وكلُّ شيء عَكْسُ ذلك فهو خلاف المروءة

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal. page 50

[11] Translated by Abu Aa’isha Amjad Khan. http://www.alfawzan.af.org.sa/node/13751

[12] An Excerpt from Al-Fawaa’id. Page 99

[13] Paraphrased:

فقد قَرَّرْنَا شَرْحَ كتاب «حِلْيَةُ طَالِبِ الْعِلْمِ»، بعد مُشَاوَرَةٍ واقتراح الطلبة لدينا في الجامع؛ وذلك لأنَّ طالب العلم إذا لم يَتَحَلَّ بالأخلاقِ الفَاضِلَةِ فَإِن طَلَبَهُ لِلْعِلْمِ لا فائدة فيه، لكن يَجِبُ على الإنسان كُلَّمَا عَلِمَ شَيْئًا مِن الْفَضَائِلِ أو العِبَادَاتِ أن يقوم به، فإذا لم يفعل فهو والجاهل سواءٌ، بَلِ الْجَاهِلُ أَحْسَنُ حَالًا منه، لأنَّه تَرَكَ الفَضْلَ عن عَمْدٍ بخلاف الجاهل، ولأنَّ الجاهل رُبَّمَا يَنْتَفِعُ إِذا عَلِمَ،
بخلاف من عَلِمَ ولم يَنتَفِعُ .
فلهذا أحثُّ نفسي وإِيَّاكُمْ على التَّحَلي بالأخلاقِ الفَاضِلَةِ، وَالصَّبْرِ والمُصَابَرَةِ، والعفو والإحسان، بقدر المستطاع، هذا بقطع النظر عن الوصية الكبرى، وهي الوَصِيَّةُ بتقوى الله – عز وجل، التي قال الله – تعالى – فيها
وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal

[14] Raf’ul Ish-tibaah. page 152

 

A Great Disclosure: Four Lives Uncovered by Their Adherence to the Two Paths

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you). [Surah Al-An’aam. Ayah 55] [1]

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

Meaning, Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgment, and censured argumentation and stubbornness; also, He explains the signs (proofs, evidence, lessons), which those being addressed need;

ولتستبين سبيل المجرمين

And so that the way of the criminals may become evident”.

Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident. [2]

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

Those who know Allah, His Book, and the religion He has ordained are acquainted with the path of the believers and that of the criminals in detail- the two paths are visible to them, just as a path leading to its destination and the path leading to destruction is made visible. They are the most knowledgeable among the creation- the ones who benefit (the people) the most, the ones with the most useful advice and they are evidence of right guidance. This is why the Sahaabah (companions of the Prophet) have excelled over all those to come after them until the Day of Judgment because they were brought up upon the path of misguidance, Shirk, and the paths leading to destruction, and they knew them in detail; then the Messenger [peace and blessings of Allah be upon him] came to them and took them out from darkness (and entered them) into complete light- from shirk (polytheism) into Tawheed (pure Islamic Monotheism), from ignorance into knowledge, from misguidance into guidance, from injustice into justice, from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it. They knew the worth of that which was contained in what they received since what is in opposition to the (truth and right guidance) manifests the goodness of what it opposes because affairs are made clear by way of their opposites. So, they (Sahaabah) increased in desire and love of that which they embraced, disliked, and hated that which they had turned away from. And of all the people, they had the most love for Tawheed, Imaan, and Islam, and had the most hatred for that which was in opposition to it. They were the most knowledgeable of the (right) path in detail.

As for those who came after the Sahaabah, among them, is one who was brought up in Islam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him because confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibn Al-Khattaab [may Allah be pleased with him] said:

“The robust signposts of Islam will be undone one after the other when a people who grew up in Islam know not what Jahiliyyah-[Pre-Islamic Ignorance] is”.

This (statement shows an aspect of) Umar’s perfect knowledge. There is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Creed, Knowledge, and deeds regarding the path of the criminals, the disbelievers, and the enemies of the Messengers, (which) was brought into the path of the believers by the one who does not know the (detailed distinction between) the path of believers and the path of the criminals, so he called to (this path), excommunicated the one in opposition and declares lawful that which Allah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated a Bidah, called to it and excommunicated those who opposed it.

The people are four categories in this subject matter (i.e. their knowledge of the path of the believers and the criminals).

The first group is those who know the path of the believers and that of the criminals in detail– in both knowledge and action. They are the most knowledgeable among the creation.

The second group is those who are blind to both paths- those resembling animals. The path of the criminals is presented to them and they follow it.

The third group is those who concern themselves with (seeking) knowledge of the path of the believers and not its opposite- only acquainted with (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail; rather, turns away when he hears some of that which contradicts the path of the believers and does not preoccupy himself in understanding and knowing its falsity (i.e. by way of learning from the upright people of knowledge). This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires)- as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allah. A letter was written to Umar Ibnul Khattaab [may Allah be pleased with him] and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is urged towards it but abandons it for the Sake of Allah? Umar wrote back saying, “The one who is desirous of sin but abandons it for the Sake of Allah is from ‘those whose hearts Allaah has tested for piety. For them, there is forgiveness and a great reward’”. [Al-Hujuraat.3]

The fourth group knows the path of evil, bidah, and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of bidah (proponents of religious innovation). They are acquainted with (these affairs) in detail, but not with what the Messenger came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression, and corruption in detail and are followers of it, if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general. They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.

The Objective: Indeed, Allah, Glorified be He, free from all imperfections, loves that one should know the path of His enemies to avoid and hate it, just as the path of His Awliyaa (close friends, allies) should be known and followed. [3]

[1]: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55%5D

[2]: Tafseer ibn Katheer

[3]: An Excerpt from ‘Al-Fawaa’d pages 167-180

The Final Blossoms of Tawhid as the Soul is About to Depart

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

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

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

The Shahadah at the time of death wipes away one’s evil deeds. This is because the one who utters it at the time of departure from this world does so with certainty and knowledge of its true meaning. All his desires [i.e. worldly desires] come to an end and his rebellious soul (becomes) mild and submissive after being in (a state of) refusal and disobedience- a (state of) approval after turning away, and a state of humility after being held in high esteem. The (heart’s and the soul’s) eagerness for the worldly life and its merits departs and distances (from everything) while in the presence of its Lord, Originator and true Protector; humble in the presence of its Lord, hopeful of pardon, forgiveness and mercy.

Belief in the Oneness of Allah- [i.e. the belief in the Oneness of Allah’s Lordship (that Allah alone is the creator, provider and the one in control of all the affairs of the universe); and that Allah alone has perfect Names and Attributes without similarities, free from all imperfections, and that Allah alone has the right to be worshipped]- frees and distances the soul from that which leads to Shirk and manifests the reality of its falsity. Thus, those wishes which the soul busied itself with ceases and all its concern is (dovoted to) the One it is certain to meet [i.e. Allah].

The person focuses his attention completely on Allah- turns to Allah with his soul and desire and submits to Allah alone, inwardly and outwardly. The person’s hidden affair [i.e. the heart and soul] and outward affair [i.e. what he proclaims] testify to the same thing, thus, he says sincerely: “None has the right to be worshipped except Allah.” His heart is freed from attachment to other than Allah -all the worldly (desires) leaves the heart because he is about to stand in Allah’s presence. The intensity of his desire (for the worldly life) is extinguished and the heart is filled with the afterlife, thus it becomes the attention of his eyes and the worldly life is forgotten. [When] this sincere testimony is his last deed, it purifies him from sins and Allah enters (him into a noble position). This is because he meets Allah with a truthful and pure testimony, whose outward manifestation is in agreement with (what is hidden in the heart and soul). If a person made this testimony (with this type of conviction) during the time of well-being [i.e. whilst residing in the worldly life], he would not have placed great importance on worldly desires, rather he would have attached himself to Allah alone; but he made this testimony (in the worldly life) with a heart filled with desires, love of life and its means of subsistence. [1]

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; Aand 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 Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301] [2]

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [3]

[1] An Excerpt from ‘Al-Fawaa-id. Page: 91-92. slightly paraphrased

[2]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/

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

Pan-Africanism, Blackness, and Whiteness on the Scales of Divine Guidance

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, Contemporary Issues, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

Tawhid – The Original Religion and Path of Humankind and Jinn

Allah, The Most High, stated:

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ

مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَآ أُرِيدُ أَن يُطْعِمُونِ

إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ

And I did not create the jinns and humans except to worship Me. I desire not from them any provision, and nor do I desire that they feed Me. (On the contrary), it is Allāh who is the Great Provider, the possessor of mighty strength. [Adh-Dhariyat 56-58] [1]

Allah said:

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَٰلَةُ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ

And verily, We have sent among every nation a Messenger (saying): Worship Allah (Alone), and avoid (or keep away from) from all false deities, i.e. do not worship anything besides Allah. ” Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). [An-Nahl. 36]

Allah said:

كَانَ ٱلنَّاسُ أُمَّةً وَٰحِدَةً فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّۦنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ بَغْيًۢا بَيْنَهُمْ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path. [Al-Baqarah. 213]

Allah said:

وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةً وَٰحِدَةً فَٱخْتَلَفُوا۟ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ

Mankind were but one community (i.e. on one religion – Islamic Monotheism), then they differed (later), and had not it been for a Word that went forth before from your Lord, it would have been settled between them regarding what they differed]. [Yunus. 19]

Ibn Abbas, may Allah be pleased with him and his father, said:

Between Nuh and Adam, all of them used to be upon the true path [worshipping Allah alone], then they differed and started worshipping idols, false deities and images, then Allah sent Messengers with clear proofs and evidences. [2]

Shirk first started amongst the people of Nuh when they exaggerated (the status) of the righteous people and turned away from the call of their Prophet [Nuh] out of pride. They said: “You shall not leave your gods, nor shall you leave Wadd, nor Suwa’, nor Yaghuth, nor Ya’uq, nor Nasr”. [Nuh. Ayah 23]

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

It has been narrated from Ibn Abbas that these were the names of pious people amongst the people of Nuh, and when they died, Shaytan inspired their people to (prepare) and place idols at the places where they used to sit, and to call those idols by their names. They did so, but did not worship them until those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them”. [3]

All prophets and messengers were Muslims as they submitted to Allah and worshipped Him alone without ascribing partners to Him in worship. Read here:

All The Prophets and Messengers Were Muslims

This is the faith that Allah designated for both humanity and Jinn, aligning perfectly with the sound innate disposition. Allah said:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

So, set you “O Muhammad” your face towards the religion of pure Islamic Monotheism, worshipping Allah alone by devoting all forms of worship purely for Him. The natural state which Allah determined and upon which He created and moulded mankind. Let there be no change in the creation of Allah “Islamic Monotheism. That is the straight religion, but most of men do not know. [Ar-Rum 30]

Iyaa Ibn Himar, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

Verily, my Lord has commanded me to teach you what you do not know, from what he has taught me this day, “All wealth I bestowed upon them is lawful. I have created all of My servants inclined to worship me alone, but devils come to them who turn them away from their religion. They outlaw what has been made lawful for them, and they command them to associate partners with Me for which no authority has been revealed”. Verily, Allah looked at the people of the earth and He detested all of them, Arabs and non-Arabs alike, except for remnants of the people of the Book”. [Ṣaḥīh Muslim 2865]

All of humanity, the descendants of Adam and Hawa, were created with the purpose of worshiping Allah alone. Throughout history, Allah has sent messengers to guide us back to this divine path whenever we have strayed, often due to the deceptions of shaytan. In light of this truth, the only course left for us is to follow the final Prophet, Muhammad, peace and blessings of Allah be upon him. In this context, concepts like colonization or decolonization become irrelevant; what truly matters is the religion established by our Creator. Ultimately, individuals have been given the free will to choose to submit to Islam, worship Allah alone and follow His last Prophet, Muhammad, peace and blessings of Allah be upon him. They are not forced or coerce, but if they choose other than Islam, they have made a choice for which they will be held accountable in the Hereafter. Allah said:

لَآ إِكْرَاهَ فِى ٱلدِّينِ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا وَٱللَّهُ سَمِيعٌ عَلِيمٌ

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in all false deities and believes in Allah (by worshipping Him alone), he has indeed grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. [Al-Baqarah 256]

Allah said:

وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Aal Imran 85]

Therefore, what is essential to understand is that an individual faces a choice: to either adhere to the traditions of ancestors after the arrival of the Prophets and Messengers or to wholeheartedly submit to the path of Prophets and Messengers, with Muhammad being the final Messenger, peace and blessings of Allah be upon all of them. True beliefs must align with the revelations given to the Prophets and Messengers, rather than the customs of forebears that contradict their teachings. Sadly, some African Americans and African intellectuals have attempted to muddy this straightforward issue. As African Muslims, we are called to follow the path of the final Prophet in both belief and practice, just like any Muslim around the globe. Cultural customs from any group, whether Arab or non-Arab, are acceptable as long as they do not conflict with the final divine message. It is perfectly fine for individuals from different backgrounds to adopt and celebrate the cultural practices of others, provided these do not contradict the final revelation. We will share insights from scholars on this topic shortly, but for now, it is crucial to reiterate that one must choose between the path of the final Prophet or the ancestral traditions that stand in opposition to divine guidance. Historically, the latter has been a common fallacy among nations when Messengers urged them to return to the right path. Al-Allamah Salih al-Fawzan, may Allah preserve him, stated:

Indeed, polytheistic (practices and beliefs) have become rife within this Ummah due to detachment from (he teachings of)the Qur’an and the Sunnah, blindly following ancestors without proper guidance, elevating the status of deceased figures by constructing (shrines and tombs) over their graves, and due to being ignorant of the islam that Allah instructed His Messenger, peace and blessings be upon him, as Umar Ibn al-Khattab, may Allah be pleased with him, said: “The very foundations of Islam will crumble one by one when a generation arises that is unaware of the ignorance that preceded Islam.” Furthermore, the proliferation of Shubhah—doubts that masquerade as truth but are fundamentally false—has led many astray. Among these misconceptions is the argument used by those who engage in Shirk, both in the past and present, claiming legitimacy by adhering to the beliefs of their forefathers. Allah said:

وَكَذَٰلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّقْتَدُونَ

And similarly, We sent not a warner before you (O Muhammad) to any town (people) but the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps.” [Az-zukhruf 23]

Therefore, following ancestors is only praiseworthy if they were upon the truth. Allah [The Most High] said that Yusuf, peace be upon him, said:

وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

And I have followed the religion of my fathers, – Ibrahim (Abraham), Ishaque (Isaac) and Ya’qub (Jacob), and never could we attribute any partners whatsoever to Allah. This is from the Grace of Allah to us and to mankind, but most men thank not (i.e. they neither believe in Allah, nor worship Him). [Yusuf. 38]

This doubt was embedded in the souls of the polytheists and they utilised it to oppose the call of the Prophets. Allah said:

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَقَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ أَفَلَا تَتَّقُونَ
فَقَالَ ٱلْمَلَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَآءَ ٱللَّهُ لَأَنزَلَ مَلَٰٓئِكَةً مَّا سَمِعْنَا بِهَٰذَا فِىٓ ءَابَآئِنَا ٱلْأَوَّلِينَ

And indeed We sent Nuh (Noah) to his people, and he said: “O my people! Worship Allah! You have no other Ilah (God) but Him (Islamic Monotheism). Will you not then be afraid (of Him i.e. of His Punishment because of worshipping others besides Him)?” But the chiefs of those who disbelieved among his people said: “He is no more than a human being like you, he seeks to make himself superior to you. Had Allah willed, He surely could have sent down angels; never did we hear such a thing among our fathers of old]. [Al-Muminoon. 23-24]

So, they used as proof that which their ancestors were upon to oppose that which their Prophet Nuh brought. Allah informed us that the people of Sali said to him: “Do you (now) forbid us the worship of what our fathers have worshipped?”[Hud. 62]

The people of Shu’aib said: “Does your Salat (prayer) (i.e. the prayers which you offer has spoiled your mind, so you) command that we leave off what our fathers used to worship]. [Hud. 87]

Allah informed us about Ibraheem and his people when he silenced them with clear proofs: “What do you worship?” They said: “We worship idols, and to them we are ever devoted”. He said: “Do they hear you, when you call (on them)? “Or do they benefit you or do they harm (you)?” They said: “Nay, but we found our fathers doing so”. [Ash-Shu’ara 70-74]

This is the nature of disbelief! Its people do not have any proof by way of which to repel the truth except these flimsy proofs. [4]

Therefore, a sensible individual understands the reasons behind the misdirection of nations, which often stems from prioritizing the traditions of their ancestors over the teachings of Allah’s Messengers. If you were to inquire about the beliefs of our ancestors from 2000 years ago, we would struggle to categorize them as polytheists, Christians, or Jews. However, what we do know with absolute certainty is that Allah sent Messengers to every nation, including Prophet Isa, peace be upon him, who preached the oneness of Allah, Tawhid. Following his time, Allah sent Muhammad, peace and blessings of Allah be upon him, to both Arabs and non-Arabs, addressing all of humanity and even the Jinn. If you were to ask again about the faith of our forefathers during Muhammad’s era, we could only guess based on the historical accounts regarding that region of West Africa. However, what we do know is that Allah sent Muhammad as the final Messenger, and many sincere followers of the Scriptures acknowledged his Prophethood and accepted Islam. This historical fact is well established. Subsequently, Islam spread throughout Africa, leading to our birth into Muslim families by the Will of Allah. Islam is practiced independently of ancestral customs that contradict divine revelation. This approach does not equate to succumbing to Arab colonialism. Whether it stems from African, Arab, European, or any other cultural background, any practice that stands in opposition to divine revelation is not embraced.

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

“Indeed, Allah [The Most High] has removed from you the pride of the pre-Islamic period and its boasting about ancestors. One is only a pious believer or a wretched sinner. You are sons of Adam and Adam (was created from) dust. Let the people abandon boasting about their ancestors, for they are merely fuel in Jahannam; or they will become more insignificant in (the sight of) Allah than the beetle which rolls dung with its nose”. [5]

The Messenger [peace and blessings of Allah be upon him] said: “Whoever is held back by his deeds, his (nobility) of lineage will not push him forward”. Imam An-Nawawi, may Allah have mercy upon him, said:

“Its meaning is that the one whose deeds are deficient and he does not catch up with the performers of (good) deeds, then it is obligatory upon him not to crown himself with nobility of lineage and the virtues of his forefathers, whilst he is lagging behind in (performing good) deeds”. [6]

Imam Abdul Azeez Bin Baz [may Allah have mercy upon him] said:

“It is obligated to every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation (to be judged), so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allah and the Sunnah of His Messenger [peace and blessings of Allah be upon him] for judgement, so whatever Allah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people”. [7]

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

“The customs cannot make something that is not legislated (in the divine revelation) as something legislated, because of Allah’s statement: “It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back”. [Surah Al-Baqarah. 189], despite the fact that it was something they took as their custom and considered it to be an act of righteousness. Whoever takes something as a custom and believes that it is an act of righteousness, then it should be presented to Allah’s divine legislation [i.e. to be judged]”. [8]

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

“Extremism in relation to customs is stringent adherence to old customs and not diverting to what is better than them. As for if the customs are equal in benefit [i.e. the ones judged to be permissible by the divine legislation], then a person remaining upon what he is upon would be better than going along with the new (or emerging) customs”. [9]

It’s undeniable that Allah sent Prophets and Messengers and provided Scriptures to lead humanity, culminating in the final message delivered by Muhammad, peace and blessings of Allah be upon all of them. Various nations, tribes, and clans accepted Islam, with non-Arabs emerging as significant leaders and scholars. Al-Allamah Salih Aala Ash-Shaikh, may Allah safeguard him, stated:

“When the Muslims conquered the different regions of the earth and Islam spread, the affair became as if it started from the non-Arabs, until the people of Persia and other non-Arabs became the scholars and the Imams of the mosques, and people acquired knowledge from them. It is recorded in Islamic history that many non-Arabs led the Muslims in knowledge, in issuing religious verdicts and many affairs. Take for example Abu Hanifah, may Allah have mercy on him, who was not an Arab, and Imam Al-Bukhari [may Allah have mercy on him] and how his book became an upright example, and there’s none amongst the Muslims except that he (or she) knows Imam Abu Abdillah Muhammad Bin Ismaa’eel Al-Bukhari. And consider other examples – besides Al-Bukhari and Abu Hanifah – amongst the Imams of Islam.

So when Islam came with its implementation, it abolished the differences that were initiated by the people and those non-Arabs became the leaders and Imams of the Arabs; why? Because they carried the religion, raised the banner of pure Islamic monotheism – there is no deity worthy of worship except Allah and Muhammad is the Messenger of Allah, and because there is no distinction in virtue between a non-Arab and an Arab, except through fear of Allah. When the Muslims disciplined themselves with Islam, there was no dispute between them regarding social class by way of that pre-Islamic dispute and distinction, because indeed neither did they accept leadership nor give precedence to anyone based on this; rather they accepted everyone because people are equal in this affair. Quraish’s rulership, the Umayyad rulership and the Abbasid rulership ended; then the rulership of the Mamluks arose and thereafter the rulership of Banee Uthman – meaning in the beginning when it was upright; so the Muslims obeyed them and they became the leaders and rulers, because the Muslims saw that there was welfare for the people in doing so (based on the texts of the Qur’an and the Sunnah, and understanding of the Sahabah). Therefore, class differentiation and its practice was abolished from the beginning; rather no one had any reservation in implementing Islam. So, Islamic history attests to the implementation of this great principle [i.e. sound equality]”. [10]

The subsequent decline and stagnation can be attributed to a deviation from the fundamental tenets of Islam, which has given rise to numerous challenges, including tribalism and various societal dilemmas. Read:

The State of the Ummah: Causes that led to its Weakness and the Means of Rectification (eBook)

However, it is essential to recognise that Muslim scholars have remained acutely aware of these issues throughout Islamic history and continue to engage with them in contemporary discourse. The blame does not lie with Islam itself, despite the misguided assertions of some ignoramuses and certain pan-Africanists advocating for a so-called decolonisation of religion. Such claims reveal a profound ignorance, as they overlook the original faith bestowed by the Creator and fail to address the true root of the problem: a departure from pure monotheism and the teachings of the Prophets, the last of whom is Muhammad. Furthermore, it is important to acknowledge that regardless of an individual’s chosen faith, they will be held accountable for their choices after the Prophets and Messengers have conveyed the message of Islamic Monotheism. However, any form of oppression against people is unequivocally condemned regardless of the race, social status or religion of the victims. The Messenger, peace and blessings of Allah be upon him, said that Allah, The Almighty, said: “O My servants, I have forbidden injustice for Myself and I have forbidden it among you, so do not oppress one another”. [Ṣaḥīḥ Muslim 2577]

The Messenger said: “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end with faith in Allah and the Last Day, and let him treat people as he would love to be treated.” [Muslim 1844]

It is of utmost significance that any sense of injustice directed towards our race, clan, tribe, or nation does not disrupt our bond with Allah as Muslims. We must resist the allure of pan-Africanist ideologies that may lead us astray and jeopardize our eternal well-being under the guise of pride. Instead, let us embrace a path of piety rooted in the final revelation, for it is the true avenue to salvation. Allah said:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, We have created you from a male (Ādam) and female (Eve) (making you all of equal lineage) and We made you into nations and tribes that you may know one another (and fulfil each other’s rights). Verily, the most honourable of you with Allāh is the most pious of you (and not the noblest in lineage or most affluent) (so do not be boastful and belittle others). Indeed, Allāh is all-Knowing, all-Aware.[11]

Allah said:

تِلْكَ ٱلدَّارُ ٱلْءَاخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِى ٱلْأَرْضِ وَلَا فَسَادًا وَٱلْعَٰقِبَةُ لِلْمُتَّقِينَ

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

Those who depart from this world while associating partners with Allah in worship or rejecting Allah and His final Messenger, without repentance, will face eternal failure. Allah has stated:

إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ

Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong-doers) there are no helpers. [Al-Ma’idah 72]

Allah said:

وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Aal Imran 85]

Indeed, there is nothing wrong with either a Muslim or a non-Muslim standing up against oppression and exploitation. Therefore, we assert without hesitation that Africa has the right to call for an end to the post-colonial oppressive systems, just as they stood resolutely against the brutality and greed of colonialists during the colonial period. We agree wholeheartedly that Africa should not be subjected to exploitation through so-called financial aid, foreign military bases, sanctions, debt, NGOs, unequal trade, loans, and so forth. We also support the view that both African and Asian nations have the right to seek liberation from oppression through debt restructuring, strategic partnerships, diversified economies, de-dollarization, fair negotiations, food security, Agro-processing, solar energy, information technology, state-owned mines, pharmaceuticals, and more. It is a fact that other nations have pursued these initiatives for their economic stability, and similarly, Africa and others have the right to do the same. This is simply common sense and does not necessitate adherence to pan-Africanism or any other ideology that contradicts the final revelation ordained by the Creator, for which He will reward or punish humanity and Jinn in the Hereafter. Thus, we clearly state that the oppression and exploitation of African or Asian countries must cease. Our responsibility as African Muslims is to call our societies to Tawhid and Sunnah, following the path of the righteous predecessors, while also addressing any injustices faced by people. All praise is due to Allah for guiding us to Islam, which is indeed enough as a blessing. And Allah knows best.

Read: https://salafidawahmanchester.com/2024/11/16/the-uncivilised-third-world-and-developing-countries/

With regards the concept and Blackness and Whiteness any Muslim with the least insight knows what the Creator has stated, such as the Ayah:

وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for people of sound knowledge.[Surah Ar-Rum. Ayah 22]

Allah, The Mighty and Majestic, said:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, We have created you from a male (Ādam) and female (Eve) (making you all of equal lineage) and We made you into nations and tribes that you may know one another (and fulfil each other’s rights). Verily, the most honourable of you with Allāh is the most pious of you (and not the noblest in lineage or most affluent) (so do not be boastful and belittle others). Indeed, Allāh is all-Knowing, all-Aware.

https://www.thenoblequran.com/q/#/search/49_13

Without delving too deeply, there is an ongoing conversation among humanity, alongside many other discussions, about the concepts of whiteness and blackness. As someone from a family that is quite diverse in terms of African inter-tribal blood relations with the Fulani, Mandinka, Wollof, Aku, Sereer, Hausa and others, it is remarkable how Islam has brought us together to the point where our tribal origins are the last thing on our minds. Furthermore, some of our family members, including cousins, nieces and nephews, uncles, and children, are married to individuals of White English descent, Irish descent, Pakistani descent, German, Swedish, Caribbean descent, Kurdish descent, Hispanic descent and so on. And among our close brothers in Islam, there are those married to Indians, Turks, Banghalis, Chinese, Yeminis, Iraqis, Morroccans, Algerians etc. Therefore, we are indeed very diverse, alhamdulillah.

In light of the discussions among people regarding whiteness and blackness, we chose to examine the issue briefly. Whiteness, as some describe it, is a field of critical study that has emerged from Critical Race Theory. It investigates whiteness not as a biological fact but as a socially constructed racial category and a system of privilege. This field explores how the notion of whiteness has been historically influenced by social, economic, and political forces, creating unseen advantages for white individuals and establishing a racial hierarchy that positions whiteness as the societal norm. The theory scrutinizes how this racialization operates, sustains power dynamics, and affects lived experiences, challenging the often-overlooked privileges and standards associated with being white.

In this context, we assert that any race that has held dominance over others, be it black, white, or Asian, has established social systems that grant privileges to some while leaving others disadvantaged. Moreover, even within the tribes of particular nations, there exists oppression and discrimination. Consequently, every occurrence of structural inequality is supported by either prejudice, tribalism, clanism, or racism, none of which align with the teachings of the noble prophets. Thus, we declare that Islam abolishes all of this. Refer to this article – starting on page 10 – which discusses the Conditions Leading Up to the Arrival of the Final Messenger, the Elimination of Social Class Conflict, and the Abolishment of Structural Inequality.

https://salafidawahmanchester.com/wp-content/uploads/2025/06/A-precise-scrutiny-of-Human-Rights_1.pdf

Regarding blackness, some authors do not refer to it as something linked to individuals whose ancestors originate from Africa; instead, they approach it as a cultural phenomenon of being Black. This is because they argue that one can be African American without being Black, just as one can be both African American and Black. They contend from a cultural standpoint that Blackness encompasses a multitude of meanings across the past, present, and future, making it impossible to encapsulate in mere words. It represents a culture, a style, an unwritten constitution, a perspective, a way of life, an expectation, an emotion, a source of motivation, a catalyst for change, radicalism, potential, history, current reality, and future possibilities; it embodies everything. For instance, some might say: I was born to Black parents in a Black neighborhood in the Black city of Atlanta. From an early age, I was immersed in the civil rights movement and its key figures. Some individuals argue that that the notion of “blackness” (referring to black skin) has been utilised to describe both external and internal traits of a “black group” (or “race”). This study outlines the evolution of this concept from ancient times, through the Middle Ages, and into modernity, where it laid the groundwork for developing race theories.

After reviewing various points in this subject on Whiteness and Blackness, I encountered several disturbing racist notions, which, when examined more closely, appear to originate from mere misguidance and a straying from Allah’s path. The two verses mentioned at the start of this article are adequate for believers to grasp that virtue is not defined by race; rather, it is based on piety and righteous deeds, as found in Surah al-Hujurat ayah 13. Thus, there is no need to refer to any of those comments about Blackness and Whiteness, as they are merely expressions of racist ideology. It is also crucial to recognize that, in response to racism, some black individuals have resorted to labeling white people as devils. This clearly stems from misguidance. The solution is simple: we must return to the Creator’s path, who created us from one male and one female, forming us into nations and tribes, and stated that the best among us are those who exhibit piety, end of discussion, with no need for theories or counter-theories regarding Blackness and Whiteness. Nonetheless, this does not imply that we should become complacent when any individual or group from a particular race commits acts of injustice against another race purely based on a flawed sense of racial superiority.

Furthermore, we do not endorse any cultural practices, whether labeled as Whiteness or Blackness, that are in conflict with Allah’s Shariah. In this context, we reject everything that opposes Allah’s Shariah, including any pan-Africanists whose views extend beyond what is prescribed by the Creator in one’s quest for justice.

We express our gratitude to Allah for leading us to Islam and for the blessing of having relatives from diverse clans, tribes, nations, and skin tones. This includes our cousins, wives, in-laws, children, and grandchildren, along with our brothers in Islam from various backgrounds, some of whom have the fairest complexions while others possess a range of skin tones. The one thing that brings us together is Islam.

And Allah knows best.

[1]https://www.thenoblequran.com/q/#/search/51_56

[2] Misbaah Al-Muneer Fee Ta’dheeb Tafseer Ibn Katheer

[3] Al-Bukhaari 4920

[4] An Excerpt from “Muhaadaraat Fil Aqeedah Wad-Dawah” 1/18-20. Slightly paraphrased

[5] Saheeh Sunan Abee Dawud. Hadith Number 5116. Declared ‘Hasan’ by Imaam Al-Albaanee

[6] Sharh Saheeh Muslim – (The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness). Hadeeth Number 2699; Vol 17 page 18

[7] Majmoo Al-Fataawaa 6/510

[8] Tafseer Surah Al-Baqarah 2/299

[9] Majmoo Al-Fataawaa 7/7

[10] https://youtu.be/wRkeYjcJ728?si=V1cqv_4t4vL_uoVd

[11]https://www.thenoblequran.com/q/#/search/49_13

The Clarity a Person Loses by Enlarging Others’ Flaws

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

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

Abu Hurairah, may Allah be pleased with him, said: “One of you looks at the speck in his brother’s eye while forgetting the stump in his own eye.” [a]

Al-Allamah Zayd Bin Haadee Al-Madkhalee, may Allah have mercy upon him, said:

This narration shows that it is obligated to  (a person) to pre-occupy himself with his own faults before looking at that of others. It is severe heedlessness that a Muslim is heedless of his faults and delays rectification of himself, yet he criticises others and even though his faults are more and greater than that of others. Therefore, what is obligated to a Muslim and a Muslimah is to strive to prevent oneself from violating Allah’s commands and prohibition. Also, one should strive to call others to the (path of) Allah, so that they are distanced from sins, as sins are a heavy burden on a person in this life and the next, and make them incline towards obedience to Allah that would make their scales of good deeds heavy, earn a person paradise and the pleasure of Allah, and saves him from the anger of Allah and His painful punishment. However, it must be borne in mind that warning against ahlul bidah – those who call to their bidah through speech and books – is not tantamount to seeking after the faults of others, for indeed to warn against ahlul bidah is an established Sunnah- obligated by the Qur’an and the Sunnah. This is because to abandon the mention of a Mubtadi in order to warn against him is tantamount to abandonment of enjoining good and forbidding evil”. Therefore, we must make a distinction in order to know what is commanded and what is prohibited, and the difference between warning and seeking after the faults of others. [Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 2 /205]

Who Is Not Without Hidden Shortcomings?!

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

And You (Allah) have placed love for me within the hearts….And the affection from You is through mercy and kindness….And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes…And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers….By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams…And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honored…But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me an opportunity to repent)…So all praise and commendations- by way of my thoughts, limbs, and tongue- is Yours….[Refer to first lines of Al-Qahtaanee’s Nooniyyah]

[a] [As-Saheehah 1/74-75- Saheeh Mawqoofan]

Some Examples From The Imams of Guidance and Piety – Nurturing Genuine Love, Affection and Respect

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

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

Mujahid, may Allah have mercy upon him, said: “A man passed by Abdullah ibn Abbas, may Allah be pleased with him and his father, so he said: ‘This man loves me.’ It was asked, ‘How do you know that?’ He replied, ‘I love him.'” [1]

Abu Idris Al-Khawlanee, may Allah have mercy upon him, reported: I entered the Damascus Masjid in Syria, then saw a young man with bright teeth and people were gathering around him. When they differed about something, they refer back to him and took his opinion. I asked about him and was told “This is Mu’adh Ibn Jabal”. So, I gave him Salaam and said, “By Allah! I love you for the sake of Allah”. He said: “For Allah’s sake?” I said: “For Allah’s sake”. He said: “For Allah’ sake?!” I said, “For Allah’s sake”. He held my cloak, got me close to him and said: “Rejoice, for indeed I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, ‘Allah, The Mighty and Majestic, said: “My love is guaranteed for those who love one another for My sake, those who sit together for My sake, those who visit one another for My sake, and those who spend on one another for My sake”. [2]

Humayd reported from Al-Hasan, may Allah have mercy upon both of them, that Abu Ad-Dardaa, may Allah be pleased with him, said: “Be a scholar, or a learner, or one who loves (knowledge and its carriers) or one who follows (the truth). And do not be the fifth?” He (Humayd) said: “I said to Al-Hasan, I who is the fifth?” He said: “A Mubtadi”. [3]

A man said to Shahr ibn Hawshab: “Indeed, I love you”. He replied: “Why can you not love me, while I am your brother in faith upon Allah’s Book, your helper in the religion ordained by Allah and my livelihood is given by other than you”.(i.e. Allah) [4]

Imam Adh-Dhahabi, may Allah have mercy upon him, stated about Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, “He has those who loved him among the scholars and the righteous, as well as among soldiers and rulers, merchants and dignitaries, and the general public loves him. This is because he is benefits them day and night with his tongue and pen. [5]

Taj Ad-Deen As-Subki, may Allah have mercy upon him, said: “I was often in the company of Adh-Dhahabi, may Allah have mercy upon him, going to him twice daily, in the morning and in the afternoon. As for al-Mizzi, I would only go to see him twice a week. The reason for this was that Adh-Dhahabi showed me great affection and kindness, to the extent that anyone who knew my situation with him would know that he did not love anyone as much as he loved me. I was young at that time and this had a great impact on me”. [6]

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [7]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and both of them were Taabi’een”. [8]

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [9]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [10]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [11]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [12]

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

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [13]

https://salaficentre.com/2025/07/28/we-recall-this-supplication-when-humans-compete-aimlessly-to-receive-the-love-of-others/

[1] Al-Ikhwan page 75 by Ibn Abee Ad-Dunya, may Allah have mercy him.

[2] Ahmad 22030

[3] Jami Bayan Al-Ilm 1/142. By Ibn Abdil Barr, may Allah have mercy upon him.

[4] Kitab Uyun Al-Akhbar 3/15

[5] Ar-Radd Al-Wafir 34

[6] Tabaqat Ash-Shafi’iyyah 10/398

[7] Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215

[8] Taareekh Dimashq 25/367

[9] Al-Aadaab Ash-Shar’iyyah 1/416

[10] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

[11] Siyar A’laam An-Nubula a 9/566

[12] Siyar A’laam An-Nubula 11/317

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

Hizbiyyah

Written by Abdullah Jallow on . Posted in Articles, Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam.

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

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

Everyone who opposes the Methodology of the Prophet and His Sunnah (a) is considered part of the misguided groups. Unlawful Partisanship does not require (specific) conditions; Allah referred to past nations as unlawful partisanship groups, and He referred to the Quraysh as an unlawful partisanship group when they united and allied with various groups. They did not have an organisation or anything, thus it is not a condition to be an organisation in order to be (classified) an unlawful partisanship group. However, if this group organises itself, it increases in evil.

Blind (bigoted) allegiance to a specific thought (or idea) that contradicts Allah’s Book and the Messenger’s Sunnah, and (establishing) allegiance and enmity based on it, this is unlawful partisanship, even if not organised.

To adopt a deviant thought (or idea) and gather people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. To adopt a deviant thought (or idea) and gathering people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. As long as they unite for a cause (or behind someone) in opposition to the Quran and Sunnah, this is an unlawful partisanship group. The disbelievers who waged war against the Prophet did not have the organisational structure present today; nevertheless, Allah referred to them as unlawful partisanship groups. How is this so? It is because they banded together for falsehood and fought against the truth. (Allah says):

كذبت قبلهم قوم نوح والأحزاب من بعدهم وهمت كل أمة برسولهم ليأخذوه وجادلوا بالباطل ليدحضوا به الحق

The people of Nuh (Noah) and the confederates after them denied (their Messengers) before these, and every (disbelieving) nation plotted against their Messenger to seize him, and disputed by means of falsehood to refute therewith the truth. [Ghafir Ayah 5]

They are referred to as unlawful partisanship groups due to forming groups. Quraysh gathered the tribes of Ghatafan, Qurayza, and various other tribes, but they were not organised in the form of an organisation. They came together and Allah referred to them as unlawful partisanship groups, thus the Surah (regarding their affair) was named “Surah Al-Ahzab.” Were those unlawful partisanship groups organised (i.e. under an organisation)? It is not a condition that an unlawful partisanship group has to be organised (or under an organisation). If it believes in a false idea – argues, disputes, and allies for the sake of it, this is an unlawful partisanship group. Should this (commitment) become more structured (organised or under an organisation), with the mobilisation of wealth etc, it would undoubtedly deepen its unlawful partisanship and become one of the astray groups. And Allah’s refuge is sought. (1)

Listen to Hizbiyyah Is Not From Salafiyyah By Shaikh Abu Khadeejah – may Allah preserve him.

Part 3: To Abandon Innovations, Hizbiyyah (Partisanship), Differing, Sectarianism, and Establishing the Call to Unity: Imām Ahmad bin Hanbal’s Usūl As-Sunnah (The Foundations of the Sunnah) with the explanation of Shaikh An-Najmi.

——————————————

(a) Shaikh Rabee: Establishment of Proof in Declaring a Person to be an Innovator https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

(1) Paraphrased https://rabee.net/alfatawi/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%AD%D8%B2%D8%A8%D9%8A%D8%A9%D8%9F-%D9%88%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A3%D9%86-%D9%81%D9%84%D8%A7%D9%86-%D8%B9%D9%86%D8%AF%D9%87-%D8%AD/

A Balanced Approach to Marriage Between Relatives and Hereditary Diseases

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Family & Women, Fatawa-Rulings, Featured, Islamic Jurisprudence - 'Fiqh', Marriage (Nikkah), Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:

يا سماحة الشيخ

We have heard that indeed there is danger in marrying relatives as I want to marry off one of my children. Is there any hadith regarding this? May Allah reward you.

Answer: There is no danger therein. What is said (regarding this) is an error. There is no danger in marrying relatives, rather, it is good. The Prophet, peace and blessings of Allah be upon him, married from his relatives. Umm Salamah was from his relatives, Aisha was from his relatives, and Umm Habiba was from his relatives. All of them are from Quraysh, all from his tribe. There is no harm in that. Ali married Fatimah, the daughter of the Prophet, peace and blessings of Allah be upon him, who was the daughter of his cousin (i.e. The Prophet, peace and blessings be upon him). Uthman married the Prophet’s daughters, Ruqayyah and Umm Kulthum (i.e. after of them died he married the other). Abu Al Aas Ibn Ar-Rabee married the Prophet’s fourth daughter, Zainab, and all of them were cousins. There is no harm in this. [1]

The Imam, may Allah have mercy upon him, was also asked: Some people would not marry the daughter of their uncle out of fear that the children might be born with deformities. Does this negate the perfection (completeness) of (one’s) belief in pure Islamic monotheism?

Answer: Many among the people of knowledge have clarified these matters , and that indeed a person should choose a suitable spouse for their offspring to the extent that some of the Fuqaha said: “The best is that one marries a non-relative, rather than the daughter of his uncle”. This is a mistake and it has no basis, whether it is the daughter of his paternal uncle or not the daughter of his paternal uncle, the daughter of his maternal uncle or not the daughter of his maternal uncle. The Prophet, peace and blessings be upon him, married the daughter of his uncle.

But, one should examine (give thought or consideration) that if the woman comes from a family that is afflicted with hereditary defects, mental illness, or physical deformities, he should not marry (someone among) them from the angle of employing the means of precaution, because this could bring you hereditary (issues). Diseases can be passed down – by the will of Allah- to the child, the grandchild and the daughter’s child. If this (such and such) family is well-known to have hereditary diseases that affect the children, he should avoid (marrying into such family). And if nothing is known about the family (i.e. regarding hereditary diseases), he marries (someone) among them. These matters that are known – (through experience, observation etc) regarding what is passed down do occur. Due to this, scholars and physicians advise that one examines (pays attention) to these matters. [2]

[1]Paraphrased:https://binbaz.org.sa/fatwas/8826/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8

[2]Paraphrased:https://binbaz.org.sa/fatwas/2565/%D8%AD%D9%83%D9%85-%D8%AA%D8%B1%D9%83-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8-%D8%AE%D8%B4%D9%8A%D8%A9-%D8%A7%D9%84%D8%A7%D9%85%D8%B1%D8%A7%D8%B6

Verify, Be Just, and Explain—You or Your Fathers Were Once Like Them

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam), therefore, verify. Allah is Ever Well-Aware of what you do. [An-Nisa 94]

He (Allah), The Most High, commands His believing servants that when they proceed for Jihad upon His path and seeking His pleasure, they should seek clarification and verification regarding the ambiguous matters. For indeed, the affairs are of two categories: those that are clear and those that are unclear. The clear and evident matters do not need verification and clarification because that is self-evident. As for the ambiguous matters – the unclear matters, then indeed, a person needs to verify and clarify regarding them in order to know whether to pursue or not. For indeed verification in these matters bring many benefits and prevents great evils by way of which is known the (upright) religion of a person, his intellect and self-possession, as opposed to the one who rushes into matters at their onset before their their rulings are clarified for him, for indeed this leads to that which is not befitting (or permissible) as happened to those whom Allah admonished in the verse when they failed to verify and killed those that greeted them with the salutation of peace- who had spoils of war in their possession or someone else’s wealth- thinking that it was justified to kill them. This was a (grave) mistake and due to this, Allah reproached, saying:

وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ

And say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah.

Meaning: Do not let the transient and little things (of this worldly life) make you commit what is not permissible (or befitting), thus, you miss out on the abundant, everlasting rewards that Allah are with Allah, for that which is with Allah is better and everlasting.

In this is a demonstration that it is obligated to a servant of Allah that when he perceives the urges of his soul inclining towards a state wherein it desires (something), while it is harmful for his soul, he should remind it regarding that which Allah has prepared for the one who forbids his soul from its (vain) desires and and gives precedence to Allah’s Pleasure over the pleasure of his soul, for indeed in this is an encouragement for the soul to fulfil Allah’s command, even if that is difficult for it. Then He (Allah- The Most High) reminded them of their initial situation before they were guided to Islam: [كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ- you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam).

Meaning: Just as He (Allah) guided you after your (state of) misguidance, similarly He can guide others. And just as guidance came to you little by little, similarly is the case for other than yourselves. Thus, the observation of the person- who has accomplished the obligatory and recommended aspects of faith- regarding his initial deficient state, his dealing with the one who is in a similar situation based on what he knows regarding his initial situation, and calling him to (guidance) through wisdom and fine admonition, is one of the greatest means of benefiting himself and the other person. Due to this, He (Allah) repeated the command [فَتَبَيَّنُوا – Therefore, verify].

When it is the case that one who embarks upon Jihad in the path of Allah and to strive against Allah’s enemies – having prepared in various ways to confront them- is commanded to verify when someone greets him with the statement of peace, while there is a strong indication that he (merely) greeted with peace in order to protect himself from being killed and out of fear for himself, then indeed this demonstrates the command to verify and seek clarification in all situations where there is some type of ambiguity, so the person verifies in this situation until the matter becomes clear to him and what is upright and correct is clarified.

إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
Allah is Ever Well-Aware of what you do.

He will recompense everyone according to their actions and intentions. [1]

 

Imam Muhammad Ibn Abdul Wahhab, may Allah have mercy upon him, stated in Al-Usul ath-Thalatha, “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”.

“Rahimakallaah” is a supplication made for the student of knowledge. The Shaikh (Imam Muhammad ibn Abdul Wahhab) supplicates for Allah’s Mercy upon the students of knowledge, that Allah has mercy upon them. Therefore, in this there is gentleness from the teacher towards the student. Indeed he begins with a good statement and a righteous supplication so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he begins with a harsh statement or a statement that is not deemed appropriate, this would make him flee. Therefore, it is obligated to a teacher and the one who calls to (the path of) Allah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – through supplication for him, commendation and soft speech, because this urges towards acceptance. However, as for the stubborn wilful, opposer, this one is to be addressed differently. Allah said: [وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ – And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- willfully opposing and are haughty- are not addressed with what is better; rather they are addressed with what would prevent from their (harm and misguidance). Allah said:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent (them from propagating their misguidance and harm) and to keep the people away from them. Allah said about them: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So, they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. This is because he wants the truth, knowledge and something beneficial. [2]

In the beginning of all the three principles, Imam Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, started by supplicating for the learner. In the first principle, he said: [اعلم رحمك الله – Know, may Allah have mercy upon you]. In the second principle, he began by saying [اعلم رحمك الله – Know, may Allah have mercy upon], and in the third principle, he began by saying [اعلم ارشدك الله لطاعته – Know, may Allah guide you to His obedience].

Beginning with the word اعلم in this treatise and in his other treatises is employed when discussing important and great subjects , and due to this you find that in the Qur’an this word اعلم is mentioned in the great subjects and important commandments, such as the statement of Allah: [فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ – So know (O Muhammad ) that Laa ilaaha ill-Allah (none has the right to be worshipped but Allah)]. In the Qur’an, there are over 30 verses with this word that is mentioned in connection with Allah’s Names and Attributes, or in the affirmation of Tawhid and other important and great subjects. It is a word that is mentioned so that the reader’s or listener’s attention is captured.

Also supplicating for others is a sign of sincere advice and it is the path of the sincere advisers, for indeed the sincere adviser combines – for the one who is being advised – beneficial, gentle clarification and with sincere supplication. He teaches him in a beneficial, and gentle manner and supplicates for him whilst hoping that Allah will benefit him through this knowledge. This is a matter that must be given importance – that a scholar, the one who nurtures others, an admonisher or a khatib supplicates for the people, that Allah benefits, guides and shows them mercy. This supplication emanates from the mercy in the adviser’s heart, the eagerness in his heart and his great desire that Allah benefits those who are being advised or called to Islam. Sometimes the word رحمة is mentioned on its own and sometimes it is a mentioned alongside المغفرة. When they are mentioned together, Al-Maghfirah means forgiveness of one’s previous sins in the past, and Rahma means asking Allah to protect, aid, forgive and guide a person towards righteous deeds and statements. And if one of them is mentioned alone, the meaning of the other is included in it. [3]

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [4]

[1] An Excerpt from Tafsir As-Sadi. Slightly paraphrased

[2 An Excerpt from ‘Sharh Usool Ath-Thalaatha. page13-15 By Al-Allamah Salih Al-Fawzan, may Allah preserve him.

[3]Sharh Usul ath-Thalatha Lesson 1. Masjid An-Nabawiy. Date: 22/08/1434. By Shaikh Abdur Razzaaq Al-Badr, may Allah preserve him.

[4] https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/

[1] Brief Biographies of Some Prominent Contemporary Scholars – Al-Allamah Ṣaliḥ Aala Ash-Shaikh

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Featured, Scholars of Islam.

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

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

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [12]

Al-Allamah Ṣaliḥ Bin Abdul Azeez Aala Ash-Shaikh, may Allah preserve him

His Name and Lineage:

He is Salih Bin Abdul Azeez Bin Muḥammad Bin Ibraaheem Bin Abdul Laṭeef Bin Abdur Rahman Bin Ḥasan, the son of the Imam and reviver, Muḥammad Ibn ʿAbdil Wahhab, to whom the lineage of the noble Aala Ash-Shaikh family is attributed. He was born in Riyadh in the year 1378 AH /1959. He was raised in a household of knowledge and righteousness. His father, Shaikh Abdul Azeez, may Allah have mercy on him, was one of the well-known scholars, and his grandfather, Shaikh Muḥammad Bin Ibraaheem, may Allah have mercy on him, was among the most prominent scholars of his era, and the Grand Mufti of the Kingdom of Saudi Arabia in his era.

His Pursuit of Knowledge:

He completed all levels of his education in Riyadh. He first registered at King Saud University in the Faculty of Engineering, then he moved to Imam Muhammad Ibn Saud Islamic University — The Faculty of Usul Ad-Deen and graduated. He studied under a number of scholars, the most distinguished among them:

His father, Shaikh Abdul Azeez Bin Muḥammad Bin Ibraaheem

Shaikh Abdul Azeez Bin Murshid

Shaikh Abdullah Bin Aqeel

Shaikh Abdullah Bin Ghuḍayyan

Shaikh Ṣaaliḥ al-Aṭ’ram

Shaikh Ḥammaad al-Anṣaaree

Shaikh Ismaa’eel al-Anṣaaree, may Allah have mercy upon them. .

Indeed, the Shaikh, may Allah preserve him, stood out in the Shariah sciences from a young age, and held on permanently to acquiring (knowledge) from the senior scholars, together with giving concerning to research, reading, and writing. He has lofty scholarly ijazahs from a number of scholars from Saudi Arabia, Tunisia, Morocco, Pakistan, and India.

Education and Teaching

He worked in the academic faculty at Imam Muhammad ibn Saud Islamic University, in the Faculty of Usul ad-Deen until the year 1416 AH. He discussed (and examined) many theses and supervised some of them. In addition, he carried on teaching various Shariah sciences in the mosques. Indeed, his lessons are renowned for their (structured) methodology and their solid knowledge based content, alongside eagerness for moral cultivation. He has held many gatherings of specialised Shariah knowledge, moral cultivation, methodological lectures, as well as gatherings wherein he discussed issues related to the Shariah and Dawah. He also participated in conferences and many panels of discussion within the Kingdom of Saudi Arabia and outside of it.

His Authorships (or Publications)

He has numerous authorships and contributions in the field of Shariah knowledge, some of which have been published. Among them:

At-Takmeel Limaa Faata Takhreejuhu Min Irwaa al-Ghaleel

Mawsu’ah Al-Kutub As-Sitta

at-TamheedFee Sharhi Kitaab At-tawheed,

Kitaab Khataab ilaa Al-Gharb Ruyah Min As-Su’udiyyah (supervision and review)

Appointed Positions:

In the year 1416 AH, a royal decree was issued to appoint him as Deputy Minister of Islamic Affairs, Endowments, Da‘wah, and Guidance.

In the year 1420 AH, a royal decree was issued to appoint him as Minister of Islamic Affairs, Endowments, Da‘wah, and Guidance, and the Shaikh, may Allah preserve him, has not ceased being in this position.

Member of the Supreme Council for Islamic Affairs.

Head of the Charitable Da‘wah Foundation.

Head of the King Fahd Complex for the Printing of the Noble Qur’an.

Head of the Higher Endowments Council.

Head of the Council for Da‘wah and Guidance.

Head of the Supreme Council of Charitable Societies for Qur’an Memorization.

Head of the World Assembly of Muslim Youth (WAMY).

Head of the Executive Council of Ministers of Endowments and Islamic Affairs.

Member of the International Islamic Council for Da‘wah and Relief.

Member of the Higher Committee for Educational Policy.

Head of the Endowment Committee for Disabled Children.

Active member of the Saudi Fiqh Association.

Source: https://saleh.af.org.sa/ar/node/132 paraphrased.

May Allah preserve the Shaikh, prolong his life upon everything pleasing to Him, as well as all his brothers among the scholars and the students of knowledge. Many Allah grant abundant mercy to all the inheritors of the prophets who have passed away, as well as our parents Amin.

To be continued…InShaAllah