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[5] Determinants of Wholesome Relationships

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

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

Allah said:

وَإِن طَآٮِٕفَتَانِ مِنَ ٱلۡمُؤۡمِنِينَ ٱقۡتَتَلُواْ فَأَصۡلِحُواْ بَيۡنَہُمَا‌ۖ فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ ٱللَّهِ‌ۚ فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ وَأَقۡسِطُوٓاْ‌ۖ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ
إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٌ۬ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡ‌ۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ

And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them transgresses against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable. The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy. [Al-Hujuraat. 9-10]

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

Allah commanded the reconciliation between the two warring factions initially. However, if one side oppresses the other, the obligation shifts to fighting against the transgressor rather than seeking peace, as they are unjust. Attempting to reconcile in the face of such injustice undermines the rights of the oppressed group. Many unjust individuals who claim to be peacemakers often mediate between the powerful oppressor and the weak victim in a way that favours the powerful, believing they have achieved harmony, while in reality, they deny the oppressed their rightful claims. This is injustice; rather, the wronged party should be allowed to reclaim their rights. They can then be asked, with their consent, to forgo a portion of their rights without favouritism towards those in power, ensuring that there is no coercion involved in favouring others.

A reconciliation that permits the forbidden and prohibits the permissible is akin to an agreement that forbids a lawful act, allows an unlawful act, enslaves a free person, alters lineage, waives an obligation, suspends a punishment, or inflicts injustice on a third party. The permissible reconciliation among Muslims is one that is based on Allāh’s Pleasure and the satisfaction of both parties involved (based on justice). This represents the most just and rightful form of settlement, grounded in knowledge and fairness. The mediator should be well-informed about the circumstances, aware of their responsibilities, and committed to justice. The merit of this role is even greater than that of the (voluntary) fasting and prayer of a person, as the Prophet, peace and blessings of Allāh be upon him, said: ‘Shall I not inform you of something more excellent in degree than (voluntary) fasting, prayer and almsgiving?’ The people replied: ‘Certainly O Prophet of Allah!’ He said: “It is working for reconciliation between people, and spoiling it is the shaver (destruction)”. [Abu Dawud 4919]

The Prophet, peace and blessings of Allah be upon him, said: “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). [Al-Bukhari 6534] [2]

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

This is a prohibition on the believers against transgressing and fighting one another; and that if two groups of believers fall to fighting, it is obligated to others amongst the believers to prevent this great evil by bringing about reconciliation between them, mediating in the best manner that will bring about reconciliation and employing the means that will lead to that. Thus, if they achieve reconciliation that is wonderful; (3) but [فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ ٱللَّهِ‌ۚ – but if one of them transgresses against the other]- Meaning, when they seek after what they are not entitled to and refuse to return to reconciliation (4); [فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ – then fight you (all) against the one that which rebels till it complies with the Command of Allah] – Meaning, return to that which Allah and His Messenger have decided to be acted upon- good deeds, and to abandon evil, one of severest of which is fighting. [فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ – then if it complies, then make reconciliation between them justly, and be equitable]. This is a command to bring about reconciliation and be just in bringing about reconciliation, because indeed reconciliation may exist, but not based on justice, rather it maybe based on injustice and unfair treatment towards one of the two disputing groups. This is not the type of reconciliation that is stipulated. It is incumbent that one should not show favour to one of the two groups due to close blood relations, shared homeland or other goals and aims that would necessitate refraining from justice. [إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ – Verily! Allah loves those who are equitable]- Meaning, those who are just in all their rulings between people and in all those affairs entrusted to them, even including a man’s fair dealing with his wife, family and dependents by fulfilling their rights. (5)

Al-Allaamah Salih Al-Fawzan, may Allah preserve him, said:

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. (6)

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

“There is one who comes to two disputing parties, misguides them and does not give greater weight to the truth. He has a new doctrine which he considers to be balanced, but it is falsehood and sophistry”. (7)

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

Fujur Fil Khusumah is two types: rejecting what is obligated to you and claiming what one is not entitled to. [8]

[1] https://www.thenoblequran.com/q/#/verse/49/9
https://www.thenoblequran.com/q/#/verse/49/10

[2] Excerpts from “I’laam al-Muwaqqi’een 1/84-86

[3] An Excerpt from Tafseer As-Sadi. slightly paraphrased]

[4] An Excerpt from Zaadul Maseer Fee Ilmit Tafseer. By Imaam Ibnul Jawzi]

[5] An Excerpt from Tafseer As-Sadi. slightly paraphrased]

[6] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217. slightly paraphrased]

[7] دحر إفتراءات p191

[8] https://youtu.be/FGtZtOBbif4

Devils Among Humankind and Jinn Inspiring One Another With Adorned Speech

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Morals and Manners - 'Akhlaaq', Qur'aan, Shirk, Sin.

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

Allah, The Most High, said:

وَكَذَٲلِكَ جَعَلۡنَا لِكُلِّ نَبِىٍّ عَدُوًّ۬ا شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ يُوحِى بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ۬ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورً۬ا‌ۚ وَلَوۡ شَآءَ رَبُّكَ مَا فَعَلُوهُ‌ۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ

And so We have appointed for every Prophet enemies- Shayaateen (devils) among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it, so leave them alone with their fabrications.’ [6:112]

Imam as-Sadi, may Allah have mercy upon him, said:  Allah, The Most High, stated as consolation to His Messenger Muhammad, peace and blessings of Allah be upon him, that this is the way things are. We have appointed for you enemies who reject your call, wage war against you and are envious towards you.

[يُوحِى بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ۬ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورً۬ا‌ۚ  – Inspiring one another with adorned speech as a delusion]- meaning: beautifying the falsehood they call one another to, and adorning it with expressions until they make it appear in the finest image, thus, the foolish and stupid ones are deceived by it, and those who neither understand the reality of things nor their (real) meanings are made to comply with it; rather they are amazed by beautified statements and distorted expressions, so they believe that which is truth to be falsehood and that which is falsehood as the truth.

He also said: And from the Wisdom of Allah in appointing enemies for the Prophets and supporters of falsehood calling to it, is so that the servants (of Allah) are faced with trials and tests in order that the truthful one is differentiated from the liar, the one of sound intellect from the ignorant one, and the one with insight from the blind one.

An Excerpt from Tayseer Al-Kalaam Ar-Rahmaan Fee Tafseeri Kalaam Al-Mannaan.

[1] Determinants of Wholesome Relationships

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

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

Allah, The Most High, said:

وَقُل لِّعِبَادِى يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ إِنَّ ٱلشَّيْطَٰنَ يَنزَغُ بَيْنَهُمْ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلْإِنسَٰنِ عَدُوًّا مُّبِينًا

And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) shaitan (Satan) verily, sows disagreements among them. Surely, shaitan (Satan) is to man a plain enemy.

And this is from His benevolence to His servants as He commanded them with the best of manners, deeds, and statements that would surely lead to happiness in this Dunya and the Hereafter. He said: [وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ – And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best]. This is a command to utter every speech that would draws a person closer to Allah, such as (Qur’an) recitation, remembrance (of Allah), knowledge, enjoining good and forbidding evil, good and benevolent speech towards the creation in accordance with different ranks and positions. And when a matter involves choosing between two good things, then indeed, He commands that the better of the two be given precedence if the two cannot be combined. Good speech urges towards every beautiful character and righteous deed, for indeed the one who controls his tongue gains control of all his affairs.

And his statement: [إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ – (Because) shaitan (Satan) verily, sows disagreements among them]. Meaning, he strives among people to corrupt their religion and worldly affairs. So, the remedy for this is that indeed they should not obey him with regards to speech that is not good which he calls to, and that they employ gentleness among themselves in order to subdue shaitan who sows enmity between them, for indeed he is their true (or real) enemy regarding whom they are obligated to fight because he calls them only “to be among the dwellers of the blazing fire.

As for their brothers, even if Satan sows enmity between them and strives to stir up enmity, then indeed, (there should be) absolute resolve (or determination) in striving against their enemy and subdue their souls that command evil by way of which which shaitan finds his way in. Thus, by way of this, they obey their Lord, their affairs become upright, and they are guided due to their upright conduct.

An excerpt from Tafsir As-Sadi.

To be continued InShaAllah

A profound admonition by Ali Ibn Abi Talib

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

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

Kumayl ibn Ziyad, may Allah have mercy upon him, said: Ali, may Allah be pleased with him, said: “O Kumayl! These hearts are vessels, and the best of them are those that gather the most good. People are of three types: an erudite scholar, a learner upon the path of safety, and the rabble — followers of every haranguer. They have not been granted light through the light of (sound) knowledge, nor have they sought refuge in a strong support”. Then he said: “Fie upon the one who carries the truth without insight! Doubt is kindled in his heart at the first instance when a doubtful matter is presented. He does not know where the truth lies. When he speaks, he errs and does not know that he has erred. He is fascinated with something whose reality he does not know, thus, he is a trial for whoever is put to trial through him”.

Ḥilya al-Awliya 1/79. Tārikh Dimashq 50/255

 

One of The Paths of True Facilitators of Reconciliation — Not of the Tale-Carriers

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

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

The Messenger, peace and blessings of Allah be upon him, said, “A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good”. [Sahih Muslim 2605]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

فهذا يدل على أن المصلح بين الناس ليس بكذاب، الذي يصلح بين الناس: بين القبيلتين، أو بين الأسرتين، أو بين شخصين تنازعا فأصلح بينهما وكذب فإن هذا لا يضره؛ لأنه أراد الإصلاح فإذا أتى إحدى القبيلتين أو إحدى الأسرتين أو أحد الشخصين فقال له قولًا طيبًا عن صاحبه، وأنه يرغب في الصلح، وأنه يثني عليك، وأنه يحب مصالحتك، ثم جاء الآخر وقال له كلامًا طيبًا حتى أصلح بينهما فهذا طيب؛ لأنه لا يضر أحدًا بذلك، ينفع المتنازعين، ولا يضر أحدًا

This shows that the one facilitates reconciliation between the people is not a liar. The one who reconciles between two tribes, two families, or two disputing individuals and lies, this does not harm because he wants rectification. If this mediator speaks favourably about one party, expressing a desire for reconciliation and highlighting the positive attributes of the other, it serves a beneficial purpose. Such actions do not harm anyone; rather, they assist those in conflict and promote resolution. [1]

Al-Allaamah Salih Al-Fawzan, may Allah preserve him, said:

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. [2]

As for the tale-carries, they lie to destroy relationships. Read:

https://salaficentre.com/wp-content/uploads/2021/08/Jihaad_Against_The_Tongue.pdf

[1]https://binbaz.org.sa/fatwas/13189/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%81%D9%8A%D9%87%D8%A7#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A,%D9%84%D8%B2%D9%88%D8%AC%D9%87%D8%A7%22%20%D8%B1%D9%88%D8%A7%D9%87%20%D9%85%D8%B3%D9%84%D9%85%20%D8%A8%D9%87%D8%B0%D9%87%20%D8%A7%D9%84%D8%B2%D9%8A%D8%A7%D8%AF%D8%A9

[2] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217.

photography of lightning storm

Admonition to Those—Wherever They May Be—Who Carry Tales to Ruin Relationships

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Featured, Fitnah, Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

Asma Bint Yazid, may Allah be pleased with her, said: The Prophet, peace and blessings of Allah be upon him, said, “Shall I not tell you about the best of you?” They said, “Certainly”. The Prophet said, “Those who, if they are seen, they remind you of Allah. Shall I not tell you about the worst of you?” They said, “Certainly”. The Prophet said, “Those who carry tales and ruin relations between those who loved one another, seeking misery for the innocent.” [1]

“Those who carry tales”. 

Their habit – constantly and always – is to embark upon transmitting corrupt speech.

They do this to sow corruption (or ruin the good relationships between people).

You find two people – two people upon brotherhood and friendship, however due to the endevour of a tale-carrier, he (the tale-carrier) does not cease transmitting speech from this one to that one until an incident occurs between them…[2] [End of quote]

One of the bad behaviours of some people during our teenager years was that they would feign agreement to gain your trust and then transmit your disagreements to someone else whom they knew strongly disagrees with you. This was nothing but treachery regardless of the good character put on by the perpetrator.

[1] al-Adab al-Mufrad 323
[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=258598 a paraphrased excerpt from a statement of Imam Al-Albani, may Allah have mercy upon him.

Repentance with Responsibility

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Repentance, Sin, Worship - 'Ibaadah'.

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

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

وشروط التوبة ثلاثة: الندم على الماضي مما فعلت ندمًا صادقًا، والإقلاع من الذنوب، ورفضها وتركها مستقبلًا طاعة لله وتعظيمًا له، والعزم الصادق ألا تعود في تلك الذنوب، هذه أمور لا بد منها.
أولا: الندم على الماضي منك والحزن على ما مضى منك.
الثاني: الإقلاع والترك لهذه الذنوب دقيقها وجليلها.
الثالث: العزم الصادق ألا تعود فيها.
فإن كان عندك حقوق للناس، أموال أو دماء أو أعراض فأدها إليهم، هذا أمر رابع من تمام التوبة، عليك أن تؤدي الحقوق التي للناس؛ إن كان قصاصًا تمكن من القصاص إلا أن يسمحوا بالدية، إن كان مالًا ترد إليهم أموالهم إلا أن يسمحوا، إن كان عرضًا كذلك تكلمت في أعراضهم، واغتبتهم تستسمحهم، وإن كان استسماحهم قد يفضي إلى شر فلا مانع من تركه، ولكن تدعو لهم وتستغفر لهم، وتذكرهم بالخير الذي تعلمه منهم في الأماكن التي ذكرتهم فيها بالسوء، ويكون هذا كفارة لهذا.

The conditions of repentance are three: Truthful remorse for past actions, the cessation of sins, and a commitment to avoid them in the future as an act of obedience to Allah and exaltation of Him. There must be a truthful determination not to return to those sins. These three things are essential.

First, one must regret past deeds and be sorrowful for what has transpired. Second, there must be a complete abandonment of big and small sins. Third, a truthful resolve not to revert to those sins. If you owe people their rights, whether in the form of wealth, blood, or honour, you give them back their rights. This is the fourth matter that would constitute complete repentance. You must return the rights owed to others. It should be carried out if it involves retribution unless they agree to accept compensation. If it pertains to financial matters, you are required to return their property unless they forgo it. If it is to do with honour- if you have violated their honour- and backbit them, you should seek their forgiveness. However, if seeking their forgiveness may lead to further harm, there is no obstacle to refraining from doing so. Instead, you should supplicate for them, ask for Allah’s forgiveness for them, and mention them with the good you know about them in the places (or instances, situations) you (previously) spoke ill of them and this would be an atonement for your actions. [1] [End of quote] Paraphrased

The Prophet, peace and blessings of Allah be upon him, said: “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter)”. [Al-Bukhari 6534]

Pride’s Mask

In the clan’s fire, we learned: Refusal to bow, to say forgive me, is no sign of strength— It is weakness in armour’s disguise. Pride that clings to self-image Poisons harmony, Turns apology into a battlefield, And truth into shadow. To shift blame is to weave deceit; To feign remorse is to wound deeper. True honour is humble, Strong enough to bend, Brave enough to repent. Victimhood chains the soul, while arrogance blinds the heart. But apology—sincere, unmasked—Is light, A bridge to mercy, a safeguard for the Hereafter.

Al-Haafidh Ibn Hajr, may Allah have mercy upon him, said: “Diverting from the truth and playing tricks to reject it: what is intended is that when one dispute with another person, he employs every way – other than what is legislated in the Shariah – to play tricks until he takes the rights of his opponent, and by way of this he diverts from the straight path”. [Fat-hul Baaree 1/90]

Al-Haafidh Ibn Rajab, may Allah have mercy upon him, said: “If a man has the ability when arguing – whether it is a dispute in religion or a worldly affair – to defend falsehood and make it appear to the listener that what he says is truth, seek to weaken the truth and present it in the image of falsehood, then this is one of the ugliest of forbidden deeds and vilest traits of hypocrisy (in one’s deeds)”. [Jami Al-Uloom Wal Hikam 1/432]

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”.

[1]https://binbaz.org.sa/fatwas/20276/%C2%A0%D8%AA%D9%88%D8%AC%D9%8A%D9%87-%D9%86%D8%B5%D9%8A%D8%AD%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D9%84%D9%87#:~:text=%D9%88%D8%B4%D8%B1%D9%88%D8%B7%20%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9%20%D8%AB%D9%84%D8%A7%D8%AB%D8%A9%3A%20%D8%A7%D9%84%D9%86%D8%AF%D9%85%20%D8%B9%D9%84%D9%89,%D9%87%D8%B0%D9%87%20%D8%A3%D9%85%D9%88%D8%B1%20%D9%84%D8%A7%20%D8%A8%D8%AF%20%D9%85%D9%86%D9%87%D8%A7

Can I enjoin good, forbid evil, and share admonitions, even though I am weak in Iman?!

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

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

Undoubtedly, the devil seeks to dissuade individuals from fulfilling what Allah has obligated to them with regards to enjoining good and forbidding evil through various forms of doubt and misinterpretation. At times, he may approach them by suggesting that they are lacking and not perfect, questioning how they can command and forbid! At other moments, he may instill fear of being perceived as insincere in their actions. All of this is a cunning ploy of the devil, for it is not a prerequisite for one who commands and forbids to be flawless. Rather, they should enjoin the good they are aware of and forbid the evil, even if they themselves possess shortcomings or some sins.

He should be eager fulfill what Allah has commanded and abandon what Allah has forbidden, but this does not prevent him from that (i.e. from enjoining good and forbidding evil), rather, he should strive and fear Allah by enjoining good and forbidding evil based on clear sightedness. He does not enjoin except based on clear sightedness and knowledge, as Allah said:

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ

Say, this is my path; I invite to Allah with insight. [Yusuf: 108]

If he observes within his household or among his brothers someone being negligent regarding the prayers, this is a clear matter that does not require extensive knowledge; prayer is well-known to all. Therefore, it is incumbent upon him to enjoin good, saying: “O my brother, fear Allah, join the Muslims in prayer, and safeguard it,” employing a good manner and making the person fearful of Allah’s punishment and the sickness of their heart.

Therefore, O brother, you must enjoin good and forbid evil, even if you have some shortcomings.  [1]

Imām al-Nawawī, may Allah have mercy on him, said: “The scholars said: It is not a condition for the one who enjoins good and forbids evil that he himself be perfect in his state, fully practicing what he commands, and completely avoiding what he forbids. Rather, he is still obliged to enjoin good even if he himself falls short in what he commands, and he must forbid evil even if he himself is involved in what he forbids. For he is required to do two things: to command and forbid himself, and to command and forbid others. So if he fails in one of them, how could that make it permissible for him to neglect the other?” [2]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It more befitting (or obligatory) that the one who enjoins good and forbids evil is wrong be from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [3]

In expressing all of this, it is essential to recognize that despite our imperfections and transgressions, we are still obligated to promote virtue and discourage vice. Nevertheless, we must not be complacent regarding the serious repercussions of failing to adhere to the principles we advocate for others or neglecting to abstain from the actions we advise others to avoid. “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [Sahih al-Bukhari 3267]

[1]Parapgrasedhttps://binbaz.org.sa/fatwas/3357/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D9%8A%D9%86%D9%87%D9%89-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%88%D8%B9%D9%86%D8%AF%D9%87-%D8%AA%D9%82%D8%B5%D9%8A%D8%B1

[2] Sharḥ Ṣaḥīḥ Muslim 2/23)

[3] Risālat al-Amr bil-Maʿrūf p.47

Skin lightening – a problem of some black and Asian women

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

Allah, The Most High, said:

ٱلَّذِىٓ أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُۥ وَبَدَأَ خَلْقَ ٱلْإِنسَٰنِ مِن طِينٍ

Who made everything He has created good, and He began the creation of man from clay. [Al-Sajdah 7]

Allah, The Most High, said:

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 men of sound knowledge]. [Al Rum. 22]

A troubling trend is observed among some black and Asian women, particularly in the pursuit of beauty, while often ignoring the truth that beauty is subjective and varies from person to person. Those who break free from the influence of those who exploit beauty standards as a means of asserting racial superiority or perfection are the ones who recognize that beauty is a deeply personal concept. Each culture has its own definition of physical beauty, which may differ from that of another nation, although there are instances where countries share similar views on beauty regarding appearance and physical characteristics. However, this article aims to highlight the extreme lengths some individuals go to in order to change their physical appearance due to feelings of inferiority, which can lead to self-harm. In this context, we must acknowledge the dangerous practice of skin lightening, which many pursue to attain a lighter skin tone. According to experts, this practice can diminish the concentration or production of melanin in the skin, and melanin is the pigment responsible for skin color and its protection against sun damage.

Some have argued that this perilous and addictive behaviour originated from the inferiority complex instilled by colonialists in those who were entirely deprived of their identity or those who equate beauty with the standards set by the previous slave master, as mental slavery is more abiding than physical slavery. Therefore, this issue cannot be resolved unless there is an understanding that, above all, beauty lies in the eye of the beholder. Most importantly, even if an individual is deemed beautiful or attractive—an inherently subjective assessment—it is perfectly acceptable for someone to embrace their own definition of beauty without allowing it to devolve into racial bias or inferiority complex. Ultimately, what should be prioritised by a believer or a rational individual is inner beauty. Read the article:  https://salafidawahmanchester.com/wp-content/uploads/2021/07/Admonitions-of-The-Scholars-Regarding-Good-Manners.pdf

Consequently, following the end of the demoralisation inflicted by certain colonialists—such as the practice of segregating dark-skinned slaves from their lighter-skinned counterparts by forcing the former to toil under the sun on plantations while the latter worked in the houses—there is no justification for any black woman, in particular, to chase after a notion of beautification that reflects an inferiority complex. However, many black and Asian women staunchly oppose the practice of skin bleaching, recognising its ties to colonialism.

The sensible person aims to nurture the next generation with a solid foundation of faith, strong confidence, and a clear sense of identity. When it comes to their preferences in a spouse, they do not poke their noses into what physical beauty is appealing to their children, as we have previously mentioned that beauty is subjective. In addition and most important of all, they educate them to recognise that true status, dignity, and inner beauty are rooted in Islam, and as the Prophet, peace and blessings of Allah be upon him, stated: ““Verily, Allah does not look at your appearance or wealth, but rather He looks at your hearts and actions.” [Sahih Muslim 2564]

Having committed themselves to instilling values of virtue and piety in their children, they take pride in their choice to marry individuals of any skin color. They rejoice in the fact that they will not select a partner burdened by an inferiority complex, whether related to skin tone or any other aspect, as Islam fosters dignity and virtue.

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, was asked:

It has become widespread among the people, especially women, to use some chemicals and natural herbs that change the colour of the skin, so that coloured (brown or non-white skin) becomes white after applying these chemicals and natural herbs, and so on. Is there a Sharee’ah prohibition against this? And bear in mind that some husbands command their wives to use these chemicals and natural herbs whilst citing as proof that it is obligated on a woman to beautify herself for her husband.

Answer: If this change is permanent, then it is forbidden; rather it is one of the major sins, because indeed it is worse than tattooing in relation to altering what Allah has created. Indeed, it has been established (by way authentic narration) from the Prophet (peace and blessing of Allah be upon him) that he cursed the women who do hair extensions and the woman who does it for others, the woman who does tattoos and the woman who does it for them. In Bukhari and Muslim, Abdullah Ibn Mas’ud, may Allah be pleased with him, said, “May Allah curse the women who do tattoos and the women who have them done, and the women who pluck eyebrows and the women who have that done, and the women who file their teeth for the purpose of beautification, those who change the creation of Allah”. And he said, “Why should I not curse those whom the Messenger of Allah (peace and blessings of Allah be upon him) cursed?”

The one who attaches hair extensions is the one whose hair is short so she adds something to it, whether hair or something similar. The woman who does tattoos is one who puts the tattoo on the skin by inserting a needle and what is similar, then she fills that place with kohl or something similar which alters the colour of the skin. The woman who seeks for tattoos to be done is the one who asks someone else to do a tattoo on her. The woman who plucks eyebrows is the one who plucks hair from the face- from her eyebrows or for others. The woman who seeks for that to be done is the one who asks that her eyebrows are plucked. The woman who files her teeth is the one who asks someone else to file her teeth in order to widen the gaps between them. All of these deeds are tantamount to changing what Allah has created and what has been stated in the question is more severe – with regards to changing what Allah has created – than what has been stated in the hadeeth. But if the change is not permanent, such as henna and the like, then there is nothing wrong with it because it will disappear, such as kohl, using red cosmetic on the cheeks and lips. Therefore, it is obligatory to be careful, warn against altering what Allah has created and spread the warning among the Ummah lest evil spread, become widespread and difficult to reverse it. [Majmu Al-Fataawaa 17/20-21]

And Allah knows best

Verification sought from the Jerusalem Post concerning certain quotes ascribed to the Talmud

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Featured, Mental Health, Morals and Manners - 'Akhlaaq'.

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

Allah, The Most High, said:

يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

O people of the Scripture! Now has come to you Our Messenger (Muhammad ) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism). [Al-Ma’idah 15-16]

Allah, The Exalted, said:

فلذلك فادع واستقم كما أمرت ولا تتبع أهواءهم وقل آمنت بما أنزل الله من كتاب وأمرت لأعدل بينكم الله ربنا وربكم لنا أعمالنا ولكم أعمالكم لا حجة بيننا وبينكم الله يجمع بيننا وإليه المصير

So unto this (religion of Islam, alone and this Qur’an) then invite (people) (O Muhammad ), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)], as you are commanded, and follow not their desires but say: “I believe in whatsoever Allah has sent down of the Book [all the holy Books, this Qur’an and the Books of the old from the Taurat (Torah), or the Injeel (Gospel) or the Pages of Ibrahim (Abraham)] and I am commanded to do justice among you, Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return. [Ash-Shuraa. 15]

[وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُ‌ۖ – And I am commanded to do justice among you]. Meaning, when passing judgement regarding that which you have differed between yourselves. Therefore, your enmity and hatred does not prevent me from judging with justice between you. And from justice is that when judging between people who make different statements – amongst the people of the Scripture and others – one accepts what they possess of truth and reject what they possess of falsehood. [ٱللَّهُ رَبُّنَا وَرَبُّكُمۡ‌ۖ لَنَآ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُڪُمۡ‌ۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ – Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return].

[لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ – There is no dispute between us and you]. Meaning, there is no dispute between us and you after the realities have been manifested, and after the clear distinction between truth and falsehood, and after the clear distinction between guidance and misguidance, there is no room for debate because the goal behind debate is to distinguish between right and wrong, so that the one to be guided is guided and the proofs established against the misguided one. [ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ – Allah will assemble us (all), and to Him is the final return]. [Tafsir As-Sadi]

The Editor
Jerusalem Post
Dear Mr or Mrs……

I recently encountered an article online that included quotes attributed to the Talmud. Although we, as Muslims, recognize that previous Scriptures have been altered, leading to corruption in derived texts in many cases, I wish to confirm whether these quotes genuinely originate from the Talmud. I lack access to the Talmud and do not comprehend the language in which it was originally written or compiled. My motivation for verifying these quotes stems from my firm belief that noble Musa and Harun, along with other noble prophets sent to Bani Israel, peace and blessings of Allah be upon them, would never express or endorse the views and beliefs promoted in these quotes. It is clear to me that some of the quotes I found are likely the personal opinions of individuals who have strayed from the teachings of the prophets of Bani Israel. Therefore, I kindly request that you confirm whether these quotes are indeed from the Talmud, and if they are, whether their English translations accurately reflect what is contained in the Talmud. Conversely, if these quotes are misinterpretations or distortions, I would appreciate your clarification on that matter. While I await your response, I will also seek to uncover the origins of these quotes from Arab scholars who have addressed this topic. However, it is only fair that we also consider your perspective, especially since you often assert that there is a significant amount of misinformation about you since the onset of the Gaza conflict.

Expecting a reply

Abdullah Jallow

Some of The Quotes

All quotes on this link: