Skip to main content

[2] O Ustaadh Musa Richardson! Let’s see what foolishness is in reality

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

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

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

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

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

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

إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ

Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [1]

We asked biased Ustaadh Musa Richardson: “What relevance do the demand for justice and Dalil have with the statement ‘Scholars are Allāh’s witnesses’? Either he is flattering others or  making a ridiculous attempt to insult our intelligence. Just because scholars are considered Allah’s witnesses, does that mean we should not question anyone or seek proof and justice? Only a fool would express or suggest such absurdity, or perhaps he simply enjoys hearing his own voice. We reiterate:

“Where is the clear, unambiguous knowledge-based evidence for the Tabdee against Ustaadh Abu Iyaad and the claim that he is a plant?”

Enough with the nonsense; provide us with clear proof. This is the expectation for all mature students of knowledge. With this question and demand of ours, what foolishness in reality is coming from the UK as you claim?! It is very clear that the foolishness is coming from you!

Al-Khattaabee, may Allah have mercy upon him, said:

(Unjustified) evil suspicion is the source of an abundance of lies. [2]

The reality of foolishness is to place something in other than its rightful place. [3]

A fool imagines the impossible as the possible and the ignorant cannot differentiate the impossible from the possible. The fool knows the right thing but does not act upon it, and the ignorant one does not know the right thing, but would have acted upon it if he knew. [4]

https://x.com/i/status/2057536136730595483

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[7] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[8] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[9] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[10] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[11] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

https://salafidawahmanchester.com/2026/05/20/contemplating-some-reasons-behind-stubbornness-after-being-guilty-of-false-tabdee-or-erroneous-in-othermatters/

[12] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[13] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

As for the virtues of the people of knowledge – scholars and students of knowledge, we acknowledge it wholeheartedly without the exaggerations, transgressions and foolish claims of Ustaadh Musa.

Read:

The People of Knowledge

To be continued InShaaAllah.

[1] Al-I’tisam 3/434

[2] Umdatul Qaaree By Badr Ad-Deen Al-Aynee 23/232

[3] Sharh Saheeh Muslim By Imaam An-Nawawi. 18/136

[4] Tas’heel an-Nadr By Al-Maawardee. page 5

[1] O Ustaadh Musa Richardson! Let’s see what foolishness is in reality

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

Al-Khattaabee, may Allaah have mercy upon him, said:

(Unjustified) evil suspicion is the source of an abundance of lies. [1]

 The reality of foolishness is to place something in other than its rightful place. [2]

A fool imagines the impossible as the possible and the ignorant cannot differentiate the impossible from the possible. The fool knows the right thing but does not act upon it, and the ignorant one does not know the right thing, but would have acted upon it if he knew”. [3]

O Ustaadh Musa Richardson! You lack sound judgment in this matter we are addressing, refuse correction, ignore evidence, persist in error despite opportunities to learn and you are intoxicated with name-dropping.

O Ustaadh Musa Richardson! The Shabab can see foolishness as clearly as the mid day sun. They are not interested in your emotional appeals, profuse speech, ranting etc.

We are all still waiting for the unambiguous knowledge-based proof that Ustaadh Abu Iyaad is a plant, as well as your stance regarding the Tabdee.

Stop the nonsense and provide clear proof. This is what is known regarding all mature students of knowledge.

https://x.com/i/status/2057536136730595483

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[7] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[8] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[9] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[10] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[11] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

Contemplating Some Reasons Behind Stubbornness After Being Guilty of False Tabdee or Erroneous in Other Matters

[12] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[1] Umdatul Qaaree By Badr Ad-Deen Al-Aynee 23/232]
[2] Sharh Saheeh Muslim By Imaam An-Nawawi. 18/136
[3] Tas’heel an-Nadr By Al-Maawardee. page 5]

 

The Danger of Oppression

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

Abu Musa, may Allah be pleased with him, said, Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, Allah will give respite to the oppressor until when He seizes him and he cannot escape”. Then he [i.e. the Messenger] recited the verse:

وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ

Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe]. [Hud. 102]

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

There is a warning against oppression in this lofty hadith- oppression against oneself through different levels and types of sins. The one whom Allah has given wealth, good health, safety and stability while he persists upon sin, this is Allah’s plan in stages against this sinner because he deserves it;

 وَلَا يَظۡلِمُ رَبُّكَ أَحَدً۬ا

And your Lord treats no one with injustice. [Al-Kahf. 49]

There’s a warning – in this hadith – against oppressing others because the one who oppresses others is called an oppressor and the one who oppresses himself through sins is called an oppressor. Therefore, the one who oppresses himself and the one who oppresses others are (exposed) to great danger in this life, in the grave and in the afterlife. If Allah gives him respite and does not hasten punishment against him, then indeed Allah reserves for him the punishment he deserves due to the statement of Allah:

وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ

Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe.

This is how the hadith is in agreement with the noble verse, that if Allah gives respite to an oppressor, it is not that Allah has neglected his affair. If Allah delays punishment against him in the worldly life, Allah multiplies it for him in the hereafter, thus, he is recompensed based on what he did and the evil deeds he committed. Allah is the possessor of (perfect) wisdom, because He recompenses a doer based on his deed- good recompense for good deeds and evil recompense for evil deeds. [1]

Allah, The Most High, said:

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً‏
وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ‏

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular. And know that Allāh is severe in punishment. [Al-Anfal 25]

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً‏

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular.

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

Rather, it afflicts the perpetrator of oppression and others as well. This is because when oppression is apparent and is not stopped or resisted, then indeed, its punishment (afflicts) both the perpetrator and other than him. This Fitna is averted through forbidding evil, suppressing the people of evil and corruption, and so that they are not able to commit sins and oppression as much as possible (to prevent it). [2]

[1] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaith As-Saheehah. 1/100

[2] An Excerpt from Tafseer As-Sadi

 

Impeccable Scholarly Impartiality Even Toward the Worst of Ahlul Bidah!

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

The Story

The Khawarij captured Abdullah, the son of Khabbab bin Al-Aratt, a noble companion of the Messenger. They questioned him, asking, “Who are you?” He answered, “I am Abdullah bin Khabbab.” They said, “Tell us a Hadith you heard from your father, who transmitted it from the Messenger, peace and blessings of Allah be upon him.” He said, “I heard my father say, ‘Allah’s Messenger, peace and blessings of Allah be upon him, said: “There will be a Fitnah where those who remain seated would be better than the one walking, and the one walking would be better than those who hurry. Thus, if someone must either kill or be killed, let him be killed and not be the killer.” They asked, “What do you think of Abu Bakr and Umar?” Abdullah spoke highly of them. They then asked, “What is your opinion on At-Ta’hkim (when Ali and Mu’awiyah turned to some companions to judge their dispute based on the Quran and Sunnah)?” He responded, “I believe Ali has superior knowledge of the Book of Allah, is more cautious with the religion, and possesses greater wisdom than you!” Afterward, they took him to a river and slaughtered him, and they also killed his pregnant wife, stabbing her belly.

In his explanation of Kitaab Ash-Shaaree’ah by Imam Al-Aajuree, may Allah have mercy upon him, al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, did not quote the full story, but he referred to the reference (number 75), stating that there is an unknown narrator in the chain; thus, he holds that the narration is neither authentic nor hasan. Then he said:

[نحن ما عندنا تحامل – we do not have bias, prejudice, partiality, or favoritism]. We do not authenticate a narration unless the trustworthiness and precision of the narrator have been firmly established. The Shaikh also briefly touched on the conditions for the authentication of a hadith up until he said:

“We hate the Kharijites and believe that they are the worst of the people and the creation. Despite this, we do not oppress them due to our belief in the obligation of justice that Islam obligates toward both Muslims and non-Muslims. Therefore, we do not pass judgment on them based on weak narrations”

Refer to “Adh-Dhari’ah ilaa Bayaan Maqaasid kitaab Ash-Sharee’ah 1/188-189. 1st Edition 1434H [2013] Publisher. Dar Mirath

Warning Against a Filthy Habit in an Era Where Some Utilise Distortion, Evasion and Unlawful Stratagems to Issue False Verdicts Against Opponents

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

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

It is forbidden for a mufti to assist the one seeking a verdict, directing him to his request, or giving him a verdict (merely) based on what is apparent that will lead him to his goal when presented with an issue of the religion wherein there is trickery to drop an obligation, make a prohibited act lawful, plotting, or deception. Rather, it is incumbent upon him to be clear-sighted (perceptive) regarding people’s plotting (schemes), deception, and situations. It is not permissible for him to have a good suspicion of them; rather, he should be cautious, astute, understand the people’s circumstances and their affairs, backed by his understanding of the Islamic Shariah. If he is not like that, he will go astray and lead others astray. How many issues whose outward appearance is beauty, while what is not immediately apparent is repugnant injustice? The deceived person looks only at its outward appearance and passes judgement about its permissibility, whereas the person who has insight examines and scrutinises its intent and hidden reality. The first is deceived by issues related to the religion that are manipulated (misrepresented, falsified) just as one ignorant of coin authentication is deceived by counterfeit coins, while the second unveils their counterfeit nature just as a coin evaluator does.  

How many falsehoods are presented by a man through his fine wording, its embellishment, and framing it in the image of truth; and how truths are presented through a defective (faulty, incorrect, disapproving, scathing  manner), evil portrayal in a false image. Anyone with even the slightest acuity and experience will not be unaware of this. Rather, this is mostly the situation of people, and because it is so widespread and well known, examples are not needed. Indeed, whoever contemplates all the false statements (views) and the bidah will find that their proponents presented them in attractive forms and clothed them in expressions that are readily accepted by those unaware of their true reality. 

The aim of the discussion is that it is not permissible for him (the Mufti) to issue fatwas through prohibited stratagems (tricks), neither assist nor direct (people towards them), thus, opposing Allah in His command. Allah, The Most High, said:

وَمَكَرُوا۟ وَمَكَرَ ٱللَّهُ وَٱللَّهُ خَيْرُ ٱلْمَٰكِرِينَ

And they plotted, but Allāh too planned (to foil their plan), and Allāh is the best of planners. [Aal Imran 54]

Allah, The Most High, said:

وَمَكَرُوا۟ مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ
فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَٰهُمْ وَقَوْمَهُمْ أَجْمَعِينَ

So they plotted a plot, and We planned a plan, while they perceived not. Then see how was the end of their plot! Verily! We destroyed them and their nation, all together. [An-Naml 50–51]

Allah, The Most High, said:

وَيَمْكُرُونَ وَيَمْكُرُ ٱللَّهُ وَٱللَّهُ خَيْرُ ٱلْمَٰكِرِينَ

They were plotting and Allah too was planning, and Allah is the Best of planners. [Al-Anfaal 30]

Allah said:

وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ إِلَّا بِأَهْلِهِۦ

But the evil plot encompasses only him who makes it. [Fatir 43]

Allah stated regarding the perpetrators of forbidden trickery (stratagems):

وَلَقَدْ عَلِمْتُمُ ٱلَّذِينَ ٱعْتَدَوْا۟ مِنكُمْ فِى ٱلسَّبْتِ فَقُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ
فَجَعَلْنَٰهَا نَكَٰلًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ

And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: “Be you monkeys, despised and rejected.” So We made this punishment an example to their own and to succeeding generations and a lesson to those who are pious. [Al-Baqarah 65–66]

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

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

Ayyub al-Sakhtiyani said: “They try to deceive Allah as though they were deceiving children.” And some of the early righteous predecessors said: “Whoever possesses these three traits, they will haunt him: evil plotting, transgression, and breaking pledges (or treachery).” Allah said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ

But the evil plot encompasses only him who makes it. [Fatir 43]

إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ

Your rebellion (disobedience to Allah) is only against your own selves. [Yunus 23]

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ

Then whosoever breaks his pledge only breaks it to his own harm. [Al-Fath 10]

Imam Ahmad ibn Hanbal, may Allah have mercy upon him, said: “These (unlawful) stratagems (or tricks) that these people devised — they turned to the Sunan and found ways to undermine them. They approached what they had been told was forbidden, then devised tricks concerning it until they made it lawful.” He said: “How filthy they are” — meaning the perpetrators of (unlawful) stratagems (tricks). They employ tricks to nullify the Sunan of Allah’s Messenger, peace and blessings of Allah be upon him.

A paraphrased excerpt from Dhakhr al-Muḥtī min Ādāb al-Muftī pages 121-124. 1st Edition 1441 (2020). Publisher: Maktabah at-Tawbah. NB: NB: We left out the ahadith in the text that Imam Al-Albani, may Allah have mercy upon him, declared weak.

 Another issue addressed by Al-Allamah Siddiq, may Allah have mercy upon him.

Desire-Based Fatwas for Friends, Allies and Loved Ones

A Genius, But Can Be Difficult to Deal With

Written by Abdullah Jallow on . Posted in Featured, History of Islam, Morals and Manners - 'Akhlaaq', Scholars of Islam.

Ibn Kamil, may Allah have mercy upon him.

Shaikh Al-Islam, Al-Allamah, Al-Hafidh, Al-Qadee, AbuBakr Ahmad Bin Kamil Bin Khalaf, Bin Shajarah al-Baghdadi, a student of Muhammad Ibn Jarir at-Tabari, may Allah have mercy upon him.

He, may Allah have mercy upon him, was born in the year 260 AH. He narrated from: Muḥammad Ibn al-Jahm al-Samaree, Muḥammad ibn Saʿd al-Awfee, Abdul Malik ibn Muḥammad al-Raqaashee, al-Ḥasan ibn Sallaam al-Sawwaaq, Muḥammad ibn Maslamah al-Waasitee, and others of their generation.

Ad-Daraqutnee al-Ḥakim, Ibn Rizqawayh, Abu al-Alaa Muḥammad ibn al-Ḥasan al-Warraaq, Yaḥyah ibn Ibraaheem al-Muzakkee, Abu al-Ḥasan al-Ḥammaamee, Abu ʿAli ibn Shaadhaan, and others, narrated from him. Abu al-Ḥasan ibn Rizqawayh said: “My eyes have not seen anyone like him, and I heard him mention his date of birth”.

Al-Khaṭeeb said:

“He was from the scholars of the Ahkam (of the Shariah), the sciences of the Qur’an, grammar, poetry, and history, and he had authorships in that. He held the position of judge at Kufa”.

Ad-Daaraqutnee said:

“He was Mutasaahil and may (sometimes) narrate from his memory that which is not in his book, and Ujub (self-amazement) ruined him”.

Ibn Shajarah died in the month of Muḥarram in the year 350 AH, at the age of ninety.

Ad-Daaraqutnee said:

“He (Ibn kamil) did not give weight to anyone among the Fuqahaa”. Ibn Ad-Dhahabee said: “I came across some of his more elevated-isnad narrations, and he was among the seas of knowledge, but self-amazement made him fade away (drop out of sight)”.

He wrote a book on Qiraa’aat. He has an authorship on Ghareeb Al-Qur’an, a book (titled) “Mujaz al-Taʾweel An Muʿjiz at-Tanzeel, a book on history and a book on contracts (Ash-Shurut).”

An Excerpt from Siyar A’lam An-Nubulaa 15/54

To all Salafiyyun at Salaficentre: Let’s Enjoy Days of Eid, Strive in Obedience, Aid The Oppressed and Never Compromise With False Tabdee

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

Assalamu alaykum warahmatullahi wabarakatuhu.

First and foremost, I say to you all:

تقبل الله منا ومنكم

 

Let’s Enjoy Ourselves, Spend On Our Families and Others, But Must Avoid Extravagance

Allah, The Most High, said:

إِنَّ ٱلَّذِينَ يَتْلُونَ كِتَٰبَ ٱللَّهِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَٰرَةً لَّن تَبُورَ

لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِۦٓ إِنَّهُۥ غَفُورٌ شَكُورٌ

Verily, those who recite the Book of Allah (this Quran), and perform As- Salat, and spend of that which We have provided for them, secretly and openly, hope for a (sure) tradegain that will never perish. That He may pay them their wages in full, and give them (even) more, out of His Grace. Verily! He is Oft-Forgiving, Most Ready to appreciate (good deeds and to recompense). [Fatir 29-30]

Abu Mas’ud, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said: “If a Muslim spends on his family seeking reward from Allah, it is charity for him. [Al-Bukhari 5351]

Allah, The Most High, said:

وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتً۬ا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ أَصَابَهَا وَابِلٌ۬ فَـَٔاتَتۡ أُڪُلَهَا ضِعۡفَيۡنِ فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ

And the likeness of those who spend their wealth seeking Allah’s Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do.

This parable is the basis of the spending that is based on sincerity and truthfulness because seeking Allah’s Pleasure is sincerity itself and being certain in oneself is truthfulness. Indeed, the spender is faced with two affairs and if is saved from them, he will be similar to what has been mentioned in this Ayah. Firstly, seeking praise or commendation or one of his worldly ambitions, and this is the situation of most those who spend. The second affair is the weakness, swaying, and doubt in his soul as to whether he should or not. (The first) prevents one from seeking Allah’s Pleasure and the second prevents one from being certain about spending because being certain is that the soul is given the courage, strengthened, and urged to spend, and this is its truthfulness. As for seeking Allah’s Pleasure, this is sincerity.

When it is the case that the basis of spending to seek Allah’s Pleasure and being certain about it is likened to a garden- the garden with numerous trees and is situated on an elevated place, then indeed it is the garden that is more perfect than the garden that is situated at a very low place. That is because when a garden is elevated, (exposed) to the air, the sun when it is rising and after it has risen, as well as at the time of its setting, its fruits become more mature, wholesome, better, and more numerous because fruits increase in their good quality and good health (when more exposed) to the air and sun, as opposed to fruits that are grown under the shade.

When it is the case that nothing is feared for a garden that is situated in an elevated place, except insufficient water, Allah said: [أَصَابَهَا وَابِلٌ۬ – heavy rain falls on it], thus its fruits are brought forth and it produces blessings. It brings forth its fruit twice as much as that of others, or twice as much due to the heavy rain. This is similar to the situation of those who are foremost in spending.

Then Allah says: [فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬ – And if it does not receive heavy rain, light rain suffices it]. This is inferior to the heavy rain, but it is enough for the garden because of the (suitability and fertility) of its hotbed and the good manner in which it was planted; therefore it is enough to bring forth its benefit by way of the light rain. This is similar to the case of the pious people- those upon the second level of spending and they are of different stations in the Sight of Allah.

The people of a higher station are those who spend their wealth day and night, in secret and openly, and they give precedence to others over themselves, even though they are in need themselves. As for the people whose (spending is likened to the garden that received) the light rain, they are those upon a level in the middle. The likeness of these two groups and their deeds is that of a garden upon an elevated place, and their spending a lot is likened to heavy rain and light rain. Just as one of the two types of rains necessitates that it will make the fruits of the garden (wholesome and healthy), likewise is their spending- whether a lot or small after it is based on seeking Allah’s Pleasure and being certain in oneself regarding that. It (their spending) is pure in the sight of Allah, increases and doubles. [1]

 

Allah, The Most High, said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayatin, and the Shaitan (Devil – Satan) is ever ungrateful to his Lord. [Al-Israa 26-27]

 

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

Shaytan does not call the person except to every blameworthy habit. So he calls him to miserliness and to refrain from spending, but when the person refuses to obey him, he calls him to overspending and extravagance; but Allah calls to the most just and balance of affairs and He praises the person for that, as He – The One free from all imperfections – says about His faithful slaves:

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes). [Al-Furqan 67] [2]

Al-Allamah Salih Al-Fawzaan – may Allah preserve him said:

To be moderate in spending and not being extravagant and wasteful is an obligation during marriage ceremonies and other than it. Those squanderers who waste meat and food, and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouth full and a scrap of bread. They should be reminded to fear Allah and to fear Him in their gatherings, and that they do not become the cause of Allah’s blessings being stopped. [3]

 

Successful Are Those Who Constantly Return to Allah In Repentance 

Allah, The Most High, said:

هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ

(It will be announced): “This (is the reward) you were promised—(it is granted) to every oft-repenting, preserver (of Allāh’s covenant).” [Qaf 32]

Meaning: This Paradise, and what is in it—of that which the souls desire and is delightful to the eyes—is what Allah has promised to everyone who constantly turned to Allah at all times through remembering Him, loving Him, seeking His aid and assistance, supplicating to Him, fearing Him, and hoping in Him.

“Ḥafīẓ” means: one who safeguards what Allah has commanded by fulfilling it sincerely and completely, in the best and most complete manner; one who safeguards Allah’s ordained divine limits. [4]

 

Neither Should We Oppress Ourselves Nor Oppress Others, Nor Aid Oppressors

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

When a person does not act upon the truth he needs – neither affirms nor loves it, he becomes an oppressor of himself. When he affirms falsehood or loves it, pursuing his own desires, he oppresses himself. This self-oppression stems from following conjecture and that which the soul desires through personal opinions and (vain) desires. Bidah represents the root of evil, and it is tantamount to prioritising one’s intellect over divine revelation and choosing personal desires over obedience to commands; and adhering to guidance is the foundation of goodness, as Allah said:

فَإِمَّا يَأۡتِيَنَّڪُم مِّنِّى هُدً۬ى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ

وَمَنۡ أَعۡرَضَ عَن ذِڪۡرِى فَإِنَّ لَهُ ۥ مَعِيشَةً۬ ضَنكً۬ا وَنَحۡشُرُهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ أَعۡمَىٰ

Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery. But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. [Taha  123-124] [5]

 

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

What is Dhulm -[injustice or oppression?] Dhulm is of three types according to the people of knowledge (i.e. the scholars):

Firstly: The greatest of them is shirk and why is shirk referred as Dhulm? This is because the basis of injustice is to place something in other than its rightful place. And the meaning of shirk is to direct acts of worship to other than its rightful place and this is the greatest injustice. Because when they (i.e. the people of shirk) direct acts of worship to other than its rightful place – to those who are not deserving of it, they equate the created (beings) to the Creator, a weak one (i.e. a created being) to Al-Qawee [The One Perfect in Strength (i.e. Allah)], who is not unable to do anything. Therefore, is there any greater injustice after this?

The second type of Dhulm is committed when a person oppresses himself by committing sins. A sinner oppresses himself because he exposes himself to punishment, even though it is incumbent upon him to save himself – place himself in an appropriate situation – and that is to obey Allah.

The third type of Dhulm is committed when a person oppresses others by taking their wealth (unlawfully), backbiting them, spreading tales about them, stealing their wealth, or violating their honour through backbiting, tale carrying, slander, or shedding their blood through unlawful killing, beating, inflicting injuries, degrading them without right. [6]

 

Allah said:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. [Hud 113]

Do not incline towards the oppressors—those who oppress the people by (shedding) their blood, (seizing) their wealth, and (violating) their honour, or they oppress people in their religion through Bidah and various forms of misguidance, spreading harmful propaganda and calls (ideas) that contradict Islam. Refrain from inclining towards such people; do not assist them or support their falsehoods. The verse includes all these types (of people).

Every follower  of falsehood is an oppressor, every Mubtadi is an oppressor, and everyone who (violates) a Muslim’s honour is an oppressor. Therefore, do not lean towards any of them, thus you are afflicted by the fire. That is because when you incline towards the sinner, the Mubtadi, the oppressor, the criminal, the one who violates people’s honour and those who violate the sanctity of the Islamic legislation, it is as if you are pleased (with that), as if you are aiding and endorsing. A believer must exercise caution to avoid falling into this perilous inclination. A believer should be careful of this type of inclination, for indeed it is from the causes of deviation and misguidance, and Allah’s refuge is sought.

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path). And Allah guides not the people who are Fasiqun (rebellious, disobedient to Allah)]. [As-Saff 5] [7] [end of quotes]

There is no doubt that from this is false Tabdee! Therefore, we ask once again: “Where is the clear, unambiguous knowledge-based proof for the Tabdee against Shaikh Abu Iyaad, may Allah preserve him?

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[7] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

Contemplating Some Reasons Behind Stubbornness After Being Guilty of False Tabdee or Erroneous in Other Matters

[1] An Excerpt from “Tareeq Al-Hijratayn” By Imam Ibnul Qayyim. Pages 454-455

[2] An Excerpt from Tafseer As-Sadi

[3] An Excerpt from Al-Bayaan Li-Akhtaa’i Badil Kuttab 1/27

[4] An Excerpt from Tafseer As-Sadi]

[5] Sharh Hadith Allahummah Innee Dhalamtu Nafsee Dhulman Katheeran. Page 66

[6] An Excerpt from I’aanah Al-Mustafeed Bi-Sharhi Kitab At-Tawheed’ page 55-56

[7] An Excerpt from Al-Wasaayaa Al-Manhajiyyah page 20

Uplifting the Noble Youth Who Recognises Wholesome Truth Yet Is Dismissed with: “So-and-So Didn’t Retweet It”

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, 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 Azeez Bin Baz, may Allah have mercy upon him, said:

Let every Muslim be careful of being deceived by the great numbers [i.e. people upon such and such idea, view, belief, way of life, etc], while saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. O sensible one! It is obligated to you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah [The Most High] said:

وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ

And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Al An’am. 116]

Allah [The Most High] said:

وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ

And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [(1)]

 

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

A Muslim is obligated to feel honoured in his religion, to be proud of his religion and adhere strictly to the guidelines ordained by Allah and His Messenger, peace and blessings of Allah be upon him, within this upright religion that Allah has chosen for His servants. He should neither add to nor subtract from it. What is also obligated to a Muslim is that he should not be [إمَّعَةً –  a yes-man] who follows everyone that screams; instead, his character should be in accordance with Allah’s Shariah, aiming to be one who is emulated (in righteousness) and not a follower (in evil), and to serve as a role model rather than merely imitating others. This is because Allah’s Shariah – all praise and thanks be to Allah – is complete in every aspect, as stated in the verse:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلامَ دِيناً

This day I have perfected your religion for you and completed My favor upon you and have chosen for you Islam as religion. [Al-Ma’idah 3] [(2)]

 

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

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [(3)]

 

Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, said:

Know that the truth is that what (has been revealed by) Allah and (given to) His Messenger, peace and blessings of Allah be upon him in the Book and the Sunnah, even if its adherents and those who embrace it are few. What is conveyed in the Islamic legislation is the truth one is commanded to follow, even if the majority of the people free themselves from it and those who follow it are few. Allah stated:

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

Then We have put you (O Muhammad) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious). [Al-Jaathiya. 18-19]

Therefore, O slave of Allah! Be eager to follow the truth, follow the straight path and the path of early pious predecessors- the companions of the Messenger, and do not feel lonely due to the small numbers of those who follow it and the large numbers of those who oppose it, for indeed Ibrahim, peace be upon him, was an Imam on his own and with Allah lies all success. [(4)]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720] [5]

[(1)] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[(2)] Majmu Fatawa 2/301

[(3)] قم المعاند – 2/547

[(4)] An Excerpt from Irshaad As-Saaree Fee Sharh Sunnah Lil-Barbahaaree page: 47

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

You Are Either with the Scholars or with That Other Person

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

“You Are Either with the Scholars or with That Other Person”

A Statement of Truth by Which Repugnant Opinionated Behaviour Is Concealed – Be Alert  O Youth of Salaficentre!

Allah, The Most High, said:

وَأَسِرُّوا۟ قَوْلَكُمْ أَوِ ٱجْهَرُوا۟ بِهِۦٓ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

And conceal your speech or proclaim it (openly), indeed, He (Allah) is All-Knowing of what is (hidden) in the breasts (of men). [Al-Mulk 13]

O youth of Salaficentre (Manchester)! Be alert and vigilant when you hear someone saying under the guise of knowledge: “You are either with the scholars or with that other person.” In reality, he means that you must align with those he supports and oppose those he opposes. This statement can be utilised for both truth and falsehood, so remain cautious.

Firstly, it is undeniable that when the truth is clear and unambiguous, we must stand with those who uphold the truth, but not simply based on name-dropping or elevating the status of individuals.

Secondly, the person making this statement leaves the term scholars vague, leading the unsuspecting reader to believe that the opponent lacks scholarly support and should therefore be disregarded. Thus, the speaker monopolises the term scholars in the mind of the unsuspecting reader, exaggerates the credentials of those he supports, either completely overlooks the evidence presented by the opponent or fails to provide any proof to back his position. Nothing remains except that the speaker desires you to follow his preference solely based on his self-perceived authority, insisting that his referenced authorities are superior to those cited by the opponent, regardless of the evidence. This behaviour—regardless of who manifests it —is unacceptable, especially when the opinionated speaker is asked for proof and offers none. Allah said:

وَيْلٌ لِّلْمُطَفِّفِينَ
الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ
أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ
لِيَوْمٍ عَظِيمٍ
يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)], those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than due. Think they not that they will be resurrected (for reckoning), on a Great Day, the Day when (all) mankind will stand before the Lord of the ‘Alamin (mankind, jinns and all that exists)? [Al-Mutaffifeen. 1-7]

وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

and when they have to give by measure or weight to men, give less than due.

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

This noble verse shows that just as a person takes from the people what he is entitled to, it is also obligated to him to give them everything they are entitled to – whether related to wealth or mutual dealings; rather included in the generality of this verse are proofs and statements, because what usually takes place between those engaged in argumentation and discussion is that each of them is eager to establish his proofs, thus, it is obligated to a person to also make known the proofs possessed by the other person and examine the proofs of the other person just as he examines his own proofs. In relation to this affair, the justice of a person is known as opposed to whether he is afflicted with bigotry, his humility as opposed to being haughty, his common sense as opposed to foolish behaviour. We ask Allah bestow on us every good. [Tafsir As-Sadi]

Let us stand firmly against this repugnant opinionated behaviour disguised as a balanced path to reaching the truth while the speaker completely fails to offer any credible proof to back up his claims. Indeed, there is no enforced loyalty or commitment to anyone when evaluating proofs, nor is there an obligation to create a group identity based on anything other than the truth. Therefore, we must uphold justice, as Allah has commanded us to do so on behalf of both allies and opponents. Read here: https://salafidawahmanchester.com/2026/04/13/1-justice-for-all/

Finally: We ask once again, “Where is the proof for the Tabdee against Shaikh Abu Iyaad, may Allah protect him”.

The False Tabdee Must Be Recanted Because Neither Shariah Nor Sound Intellect Acknowledges That Harm Can Remain

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

Contemplating Some Reasons Behind Stubbornness After Being Guilty of False Tabdee or Erroneous in Other Matters

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

A Clarification for the Youth at Salafi Centre Regarding Books, Certificates, and Conduct

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

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

And know, may Allah have mercy upon you, that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the Sunnah, even if his knowledge and his books are limited, and whoever opposes the Book and the Sunnah, he is a proponent of Bidah, even if he narrates much and has many books.

Al-Allamah Rabee Bin Haadi al-Madkhali, may Allah have mercy upon him, said:

He [Al-Barbahari] sees that the abundance of books and knowledge is not a criterion for the required knowledge of Shariah. Knowledge is what benefits; even if this scholar has little knowledge and few books, he will benefit from his knowledge and it is benefited from with regards to belief, methodology, and application. This is the knowledge that counts in the Sight of Allah- the knowledge He loves, loves, and praises its possessors. Allah said:

إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ

It is only those who have knowledge among His slaves that fear Allah]. [35:28]

Hence they [the scholars] said, “Knowledge is to fear Allah”. If one with a lot of knowledge does not fear Allah, he is not a scholar and his knowledge has no value because it is a source of evil to him. The Qur’an is proof for or against you, so evil is the state of that scholar- I seek refuge in Allah – who is under the threat of punishment. The Quran is proof against you, the Sunnah is proof against you and knowledge is proof against you, and Allah’s refuge is sought. He may have many books, but he is misguided. He may have a lot of knowledge of the Arabic language, Tafseer, Hadith, and so on, but he is misguided. This is the knowledge that harms and does not benefit, and it is from this that we seek Allah’s protection, and Allah’s Messenger taught us to seek (Allah’s) protection against it. However, knowledge (in and of itself) is beneficial, so if there is a lot of knowledge and books, it is very good, and there are Imams who have abundant knowledge and many books. If the two are combined: a lot of knowledge and many books, it is desirable; and if devoid of benefitting from this knowledge (i.e. due to misguidance or not acting upon it), then neither an abundance of books or knowledge is beneficial, for it is a source of evil on the person. This is why (Allah stated that) some Prophets said: [وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]. [11:88]

Allah said:
أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُون

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? [2:44]

Allah said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ
ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [As-Saff.2-3]

Some people are merely speakers and they do not act, therefore, a Muslim must combine statements and deeds so that his actions confirm his statements. He calls to belief and believes, and calls to action and acts. This is beneficial knowledge, calling to the Sunnah and adhering to it, fighting Bidah and being serious about fighting it, and being one of the people who are most distant from it. [1]

Certifications

Al-Allamah Rabi Bin Hadi al-Madkhalee, may Allah have mercy upon him, said:

Knowledge is not just about studying and obtaining certificates, but the aim is to gain sound and accurate comprehension – sound understanding in matters of Aqidah, worship, good manners, good etiquettes, and everything related to a believer’s life. It is obligated to believers to fulfil everything in their lives based on Allah’s Book and Sunnah of Allah’s Messenger. The believer performs acts of worship sincerely for the sake of Allah because Allah commands him to be sincere.

وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَ‌ۚ وَذَٲلِكَ دِينُ ٱلۡقَيِّمَةِ

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. [Al-Bayyinah. 5] [2]

The Shaikh also said: We have been commanded to learn, therefore, it is obligated to us to learn, practice, and invite (others to the path) of Allah based on the path that Allah has prescribed and made clear to us, the path that the Messenger elucidated and followed, and followed by his companions after him. They propagated Islam across the globe – among various nations. This knowledge and virtue were disseminated primarily through (good) manners – through patience, forbearance, steadfastness in fulfilling duties and responsibilities, truthfulness, honourable behaviour, nobility, noble-mindedness, keeping promises, and similar traits. These manners became apparent to the people, so the hearts, ears, and eyes of the nations embraced this guidance, which the companions of Muhammad upheld. [3]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said that some of the people say “sincere intention in this present era of ours is difficult or it may be impossible because those who seek knowledge do so with the aim of receiving a certificate”.

The Shaikh replied to this statement saying that one’s intention is considered corrupt if knowledge is sought to receive a certificate or a desire for an elevated worldly status through it. But a person’s intention is regarded to be good and not in opposition to sincerity if he wants an elevated status in order to benefit the people, for he knows that at present it is impossible for a person to achieve a high and beneficial position for the Ummah unless he has a certificate. Because of this, even if you were to find a scholar who is good in various affairs of knowledge but he has no certificate, it will not be possible for him to teach even in high school and this is the reality. And you will find that the one lesser in knowledge than this scholar will be accepted (as a teacher) at a university as long as he has a certificate. Therefore, based on a person’s intention and choices, the certificate is not considered harmful and its obtainment enters into the statement of the Messenger, peace and blessings of Allah be upon him: “And what comes to you from this wealth without asking for it or having greed for it, take it; and if not given, do not run for it”. [Al-Bukhari. 1473][4]

The Shaikh also stated: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah said: [ إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ – Verily, the best of men for you to hire is the strong, the trustworthy.] [Al-Qasas. 26]

It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know”. [5]

[1] An Excerpt from “Awn al-Baaree Bi-Bayaan Maa Tadammanahu Sharh As-Sunnah Lil-Imaam Al-Barbahaaree 2/688-689

[2] An Excerpt from Marhaban Yaa Talib Al-Ilm. 72 – 73

[3] An Excerpt from Marhaban Yaa Talib Al-Ilm. 86

[4 & 5] An Excerpt from Sharh Hilya Talib Al-Ilm. p22