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A Characteristic of Noble Men

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

Ubayd ibn Umm Kulāb, may Allah have mercy upon him, reported that he heard Umar ibn al-Khaṭṭāb, may Allah be pleased with him, addressing the people in a sermon, saying:

“Do not be amazed  by a man’s eloquence or loud, emphatic speech. Rather, the true man is the one who fulfils his trusts and refrains from violating the honour of others.” [1]

Abū Sinān Zayd ibn Sinān al-Asadī said:

“If a student of knowledge learns to speak ill of people before learning an issue of the religion, then when will he ever succeed?” [2]

[1]Az-Zuhd by Ibn al-Mubārak, no. 295

[2] Tartīb al-Madārik 1/242

Between Two Narratives: A Lesson on an Adjudicator’s Impartiality 

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

Khalid Bin Mi’dan, may Allah have mercy upon him, reported: 

Umar ibn al-Khaṭṭāb, may Allah be pleased with him, appointed Saʿīd ibn ʿĀmir ibn Judhaym al-Jumaḥī, may Allah be pleased with him, as our governor over us in Ḥimṣ. When Umar ibn al-Khaṭṭāb arrived in Ḥimṣ, he said, “O people of Ḥimṣ! How have you found your governor?” So they complained about him (Sa’id) to him (Umar). It used to be said about the people of Ḥimṣ ‘the Little Kufa’ because of their complains about the governors.

They said, “We complain regarding four things: he does not come out to us until late into the day”. Umar said, “What a serious matter!” He asked: “And what else?” They said: “He does not respond to anyone at night”. He said: “And (also) serious matter”. He asked: “And what else?” They said: “He has one day each month when he does not come out to us”. He said, “A serious matter”.

He said: “What else?” They said: “He takes a short sleep during the days”, meaning that he would be overwhelmed by sleep resembling death (i.e. deep sleep)”. 

So Umar gathered them together with Saʿīd and said: “O Allah! Do not let my judgement concerning him be mistaken today! What is your complaint about him?” They said: “He does not come out to us until late into the day”. He (Saʿīd) said: “By Allah! Even though I dislike mentioning this, (but) my family does not have a servant. So, I knead my dough, wait until it rises and bake my bread, perform ablution and come out to them”. 

He (Umar) asked: “What (else) is your complaint about him?” They said: “He does not respond to anyone at night”. Umar said: “What do you (Sa’id) say (about this?)” He said: “By Allah! Even though I dislike mentioning this, indeed, I devote the daytime to them and the night to Allah, the Mighty and Majestic”. 

Umar asked: “And what (else) is your complaint about him?” They said: “Indeed, he has one day each month when he does not come out to us”. Umar said: “What do you say (about this)?” He (Saʿīd) said: “Neither do I have a servant to wash my clothes nor do I have any other clothes to change into. Therefore, I wait until they dry up, scrub them (my clothes), and then I come out to them (the people) towards the end of the day”.

Umar asked: “What (else) is your complaint (about him)?” They said: “He takes a short sleep during the days”. He (Saʿīd) said: “I witnessed the scene in which Khubayb al-Anṣārī was killed in Makkah. Quraysh had cut his flesh into pieces, then placed him on a wooden trunk. They said to him: ‘Would you love that Muḥammad was to be in your place instead of you?’ So, he (Khubayb) said: ‘By Allah, I would not like to be with my family and children while Muhammad is pricked by even a thorn’. Whenever I (Sa’id) remember that day and how I had abandoned supporting him in that situation, while I was still a polytheist and did not believe in Allah, the Most Great, I would think that Allah, the Mighty and Majestic, would never forgive me for that sin. Then that great distress would overcome me”.

So, Umar said: “All praise is due to Allah, Who has not made me mistaken in my insight”. He then sent him a thousand dinars and said: “Use this to aid you with your affairs.” His wife said: “All praise is due to Allah, Who has made us independent of your service.” He said to her: “Would you like something better than that? We can give it to those who will come to us when we are most in need of it.” She replied: “Yes.” He then called a man from his household whom he trusted, divided the money into purses, and said: “Take these to the widow of the family of so-and-so, the orphan of the family of so-and-so, the needy person of the family of so-and-so, and the afflicted person of the family of so-and-so.” One gold coin remained, so he said: “Spend this one.” He then returned to his work. His wife said: “Why don’t you buy us a servant? What happened to that money?” He replied: “It will come to you when you are most in need of it.”  [1] 

In this regard, we remind ourselves regarding the hadith: Ali, may Allah be pleased with him, narrated: The Messenger of Allah (ﷺ) said to me: “When two men come to you seeking judgement, do not judge for the first until you have heard the statement of the other. Soon you will know how to judge.’” ‘Ali said: “I did not err since then.” [2]

Therefore, my beloved brothers and sisters in Manchester, we learn a good lesson from this. May Allah guide us and all the Muslims towards every noble moral conduct. Amin.

[1] Hilyah al-Awliya 1/310] [End of quote]

[2] at-Tirmidhi 1331

 

Someone asks: “Why do you relentlessly emphasise verification in these times?”

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

Amīr al-Mu’minīn Umar ibn al-Khaṭṭāb, raḍiyallāhu ʿanhu, said: “Adhere to the truth, it will place you in the ranks of its people on a day when (nothing) will be judged except based on truth.”

Someone asked: “Why do you relentlessly emphasise verification in these times?”

We say to them:

Twenty-six years ago, in Manchester, we received news from individuals who ascribed to the Sunnah that another group of brothers from another city were speaking negatively about us. Due to being young and protective, and because there was already suspicion due to other matters, we did not verify the news, and this eventually led to a heated verbal confrontation. The details are too painful to narrate. Furthermore, there is no need to narrate the details of this painful incident because Allah found a beautiful way out for us, and reconciliation was achieved after some time. May Allah forgive everyone who was involved.

Then, recently, after the death of many senior scholars, we suddenly saw how some of those who are considered to be closely attached to them conspired and twisted narratives without verification until this led to serious violations of honour. However, Allah, by His grace, nullified all of it through self-incriminating proof against the one who pursued the path of cut-and-pasting, misrepresentation, and misinformation while hiding behind the good suspicions of others and recommendations.

So, nowadays, our first stance is neutrality when close people dispute through intense competing narratives. We have learnt not to confuse confidence with precision, familiarity with complete knowledge, or loyalty with fairness when looking at the narratives of people who know each other very well. Both may possess genuine but incomplete knowledge.

We have come to know through painful experience that the knowledge of people who know each other extremely well can be very useful, but it can also make a disagreement more complicated. Each may possess extra information that the other does not possess. Each may offer interpretations that sound convincing because they are supported by personal history.

We have come to know that even if one thinks that he can be a judge of the entire relationship of the disputing parties, there may be another person who can also do the same or even better.

We have come to know that neutrality does not mean believing nobody; rather, it means allowing the evidence to gradually unfold through robust scrutiny, careful deliberation and verification to guide one’s judgement, rather than allowing pressure to make one ally with anyone’s narrative based on sentimentalism. Therefore, we have learnt that we must hear both sides clearly and not be influenced by the halo effect or reciprocity bias reinforced by authority bias.

We have come to learn through painful experience that in times of personal disputes that involve competing narratives, we must separate respect for a person from agreement with his position, establish a clear boundary between admiration and pressure, refuse to become a messenger in the conflict, and protect everyone’s dignity unless sound principles are openly violated. We have learnt not to merely protect a one-sided story to preserve a person’s reputation at the expense of robust verification.

We have come to accept over the years that pursuing robust verification from both sides may disappoint some people, perhaps even some of our closest family members, but that is what it takes to protect oneself from violating the rights of others. Over the years, we have come to accept the fact that some may consider commitment to verification as betrayal, but we have realised that whoever wants to maintain truthful and meaningful relationships must be ready to lose approval and cordiality, and expect the possibility that some relationships may change, while seeking the aid of Allah to strengthen one’s resolve and not purchase belonging at the expense of a clear conscience and robust verification.

We have come to value being included, but one must not purchase inclusion by pretending to believe what he has not established to be the full facts during a disagreement between people who know one another very well. We have learnt to make it absolutely clear that any person can develop their own perception regarding others, but one should not allow such views to determine how he sees himself due to his insistence on robust verification, while asking Allah for emotional independence without becoming emotionally detached. We have come to learn that one should not retaliate by behaving in the manner in which others treat him due to his firm stance on robust verification.

This does not mean that we doubt the narrations of the trustworthy. However, during disputes, we must hear both sides by establishing robust, impartial verification, showing respect to both sides, harbouring good thoughts until every aspect of the realities manifests, striving to safeguard ourselves – both in private and public – from selective rage, selective accountability, trial by proxy and background deliberations. Also, we completely distance ourselves from the daringness of youthful ego and excitement that led us to utter bold claims against others twenty-six years ago. And one of the things we fear the most is inflating the shortcomings of others while trivialising our many flaws. We ask Allah to grant us Tawfiq to reserve our rage and antagonism – in private and public – against the Mubtadi’ah and the persistent transgressors, but while doing so with Taqwah and justice.  And Allah knows best.

Everyday: In These Times of Competing Narratives, We Value Fair Play, Context and Verification

[1] Why, in the Current Climate, We Insist to Every Mancunian Youth We Meet That They Establish Thorough Verification

[2] Why, in the Current Climate, We Insist to Every Mancunian Youth We Meet That They Establish Thorough Verification

Truth Without Concealment, Testimony Without Retreat, Justice Without Fear

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, Shirk, Sin, Worship - 'Ibaadah'.

Allah, The Mighty and Majestic, said:

وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ ڪِرَامً۬ا

And those who do not witness Az-zoor [falsehood], and if they pass by some evil play or evil talk, they pass by it with dignity. [Al-Furqaan. 72]

وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ

And those who do not witness Az-zoor (falsehood)

Imam Ash-Shawkaanee, may Allah have mercy upon him, said:

They do not give witness to false testimony or attend gatherings of falsehood. Az-Zoor means lies and falsehood, and they do not bear witness to it. The second meaning held by the majority of the Mufassirun is that Az-zoor in this verse means shirk and there is no lie greater than shirk. [1]

Imaam Ibn Al-Jawzi, may Allah have mercy upon him, quoted several meanings of the term Az-zoor that it means:

The idols of the idolaters, music, shirk, the past time or jest that used to take place during the era of pre-Islamic ignorance, lies, false testimony, the festivals of the polytheists and vulgar speech. [2]

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

We often see a man holding a belief that agrees with the truth, but when he speaks to someone who disagrees with him – one who inclines to something of the innovations in religious affairs, not to mention one of the people with leadership and one of those in possession of something of the worldly life, and not to mention one of the kings, he agrees with him, strengthen, supports and aids him against others. The least in such situations is that he would conceal what he believes is the truth, and despises – in presence of a person from whom neither is it possible to receive harm nor benefit from him – what has become clear to him is the right thing; so what about someone from whom harm and benefit is possible?! This – in reality – is from that which is tantamount to giving preference to the worldly things and the present worldly life over the religion and the Hereafter. If he pondered on what has happened to him, he would have known that his inclination to the desires of a man, two men, three or more – amongst those he compliments in that gathering, conceals the truth in order to be in agreement with them and in order to attract their affection, get hold of what they possess and escape from being alienated by them – is a shortcoming in (standing for the) truth and tantamount to exalting falsehood. Were it not that these people are greater in his sight than the Lord, he would not have inclined to their desires and abandon what he knows is that which Allah wants and demands from His servants. [3]

Imam Ash-Shawkaanee [may Allah have mercy upon him] said:

“One of the reasons that leads to the abandonment of fairness and thus distances one from the truth -leads to concealment of truth and not clarifying that which Allah has obligated – is love of high status and wealth. Both these affairs are a greater enemy to a person than two hunting wolves just as Allah’s Messenger described, because indeed that was the reason that led the people of the scripture to distort Allah’s Books and concealed that which came to them of clear proofs and guidance, such as what happened to the Jewish Rabis, and indeed Allah informed us about this in His Mighty Book and the Messenger (also) informed us about it in the authentic narrations”. [4]

Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him] stated about giving precedence to the truth:

Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allah [The Mighty and Majestic]- the fact that Allah is the Lord of the entire universe, Allah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the pious”. [Surah Az-Zuhkruf. Verses 31-35] [5]

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

“The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [6]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, discussed the six distinct signs of beneficial knowledge, and then stated that one of these signs is the increase in humility as knowledge grows, and that one should not become arrogant. The Imam then added that if there is a conflict between humbling oneself to the truth and humbling oneself to people, precedence is given to humbling oneself to the truth. For instance, if there is a person who reviles the truth and rejoices due to his enmity towards those who follow it, in this case, one should not humble themselves in the presence of this person. Instead, one should remain humble to the truth and engage in debate with this person. Even if they belittle or speak against you, do not be concerned about what they say because the truth must be upheld. [7]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [8]

https://salafidawahmanchester.com/2024/12/08/a-measure-of-genuine-fear-of-allah-connected-to-establishing-justice/

The bitter truth uttered by a brave person!

[1] Fath Al-Qadeer. 4/19. Daarul Wafaa. 1st Edition 1435AH [2014]

[2] Zad Al-Maseer Fee Ilm at-Tafseer

[3] An Excerpt from Adab at-Talab Wa Muntahaa Al-Adab. Page 93. Slightly paraphrased

[4] An Excerpt from Adab a-Talab Wa Muntahaa al-Adab. pages 94-95. slightly paraphrased

[5] An Excerpt from Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee 11/309

[6] Al-Mulakh’khas Al-Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[7] Sharh Hilyati Taalibil Ilm pages 253-254

[8] Irwaa al-Ghaleel 1/115

The Unreasonably Disgruntled, Naïve, Passive-aggressive

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

CONTEMPLATION WITH THE PASSIVE-AGGRESSIVE WHO METE OUT HARSHNESS THROUGH VERSES 43 AND 44 OF SURAH IBRAHIM

Allah, The Most High, said:

وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ ۚ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ
مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ۖ وَأَفْئِدَتُهُمْ هَوَاءٌ

And do not think that Allāh is unaware of what the wrongdoers do. He only gives them respite (to enjoy their worldly indulgences and iniquities) until a (terrifying) Day when the eyes will stare (in horror). With necks outstretched, (they will be) hastening forward (towards a caller, with fixated eyes, in fear and humiliation), their heads will be raised up, their gaze does not return (to any other place, or be interrupted with blinking), and their hearts are void like the air (emptied of all reason and understanding due to utter confusion and bewilderment). (14:42–43)

First, we say to them: It is not uncommon that people commit sins and plot, then quote Ayat to conceal their reality. Allah said:

وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin. (An-Nisaa 112)

Secondly, we say to them: It is not uncommon that people plot, but then want to claim virtue. Allah said:

لَا تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَآ أَتَوا۟ وَّيُحِبُّونَ أَن يُحْمَدُوا۟ بِمَا لَمْ يَفْعَلُوا۟ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ ٱلْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ

And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do—never think them [to be] in safety from the punishment, and for them is a painful punishment. (3:188)

Thirdly, we say to them: It’s not uncommon for some people to appease the transgressors because of their distorted perception and naivety when faced with making a choice between Dalil and illusion. Yet, they then quote verses to hide their transgressions. So, we say to them that Allah says:

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)

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

Do not incline towards the oppressors—those who unjustly harm the people by shedding their blood, seizing their wealth, and violating their honour. They may also oppress the people in matters of religion through bidah, misguidance, and spreading harmful propaganda that contradicts Islam.

Avoid associating with any of these individuals; do not support or assist them in their falsehood. The verse covers all categories of oppressors. Every follower of falsehood, every innovator in religious matters, and anyone who dishonours a Muslim is considered an oppressor.

Therefore, refrain from aligning yourself with any of them to avoid being affected by the Fire of Hell. When you incline towards a sinner, an innovator in religious affairs, an oppressor, a criminal, someone who dishonours others, or those who violate the sanctity of the divine legislation, it is as if you are pleased with them, as if you are aiding and abetting them. [An Excerpt from Al-Wasaayaa Al-Manhajiyyah, page 20]

Abdullah Ibn Umar, may Allah be pleased with him and his father, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “When Allah gathers the earlier and later generations on the Day of Resurrection, He will raise a banner for every treacherous person, and it will be announced that this is the treachery of this person, the son of this person.” [1]

Abu Hurayrah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Whoever does not abandon false speech and acting on it, and behaving ignorantly, Allah has no need for him abandoning his food and drink.” [2]

Finally, we say to them: It used to be said that whoever perpetrates these three acts will be haunted by them:

Rebellion Against Allah’s Commandments

Allah, The Most High, said:

يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ

O mankind! Your rebellion (disobedience to Allah) is only against your ownselves. [Yunus: 23]

Evil Plotting

Allah, The Most High, said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ

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

Breaking Pledges

Allah, The Most High, said:

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ

Then whosoever breaks his pledge only breaks it to his own harm. [Al-Fath 10] [3]

Screaming, ranting and raving with emotions, name-dropping, and citing credentials discreetly and openly to portray oneself as the oppressed and demanding rights, yet they give nothing back to those who are truly oppressed. This is nothing but Fujur Fil Khusumah. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: Fujur Fil Khusumah (evil behaviour when disputing) is of types: rejecting what is obligated to you and claiming what one is not entitled to. https://youtu.be/FGtZtOBbif4

[1] Muslim, 1735.

[2] Al-Bukhari, 6057.

[3] Kitab Uyun Al-Akhbar, p. 149, by Al-Allamah Ibn Qutaybah, rahimahullah.

The Discernment of Our Pious Predecessors: Gentleness Where It Mattered

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

Umar, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, distributed (wealth), so I said, “O Allah’s Messenger! Other people are more entitled to it than these”. He said, “They gave me no option; either they would have asked me in a very harsh manner or they would have considered me miserly, and I am not miserly”.

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

In this hadith, there is proof to show that the Prophet, peace and blessings of Allah be upon him, was gentle towards his companions because he did not scold Umar Ibn Al-Khattab, may Allah be pleased with him, when he made this suggestion that the ones who did not receive wealth were more worthy of receiving it than those who received it, but the Prophet did not scold him; rather he informed him of the reason behind what he did. This is proof that the Prophet had the highest level of gentleness, good manners, good dealing and beautiful patience. How can this not be when it is the fact that he is Allah’s Messenger and the most virtuous human to be taken as an example in his good manners, gentleness, good dealings with the young, the old, male and female. This is the first matter. Second, the insignificance of the worldly things in the sight of the Prophet because he was not asked anything of worldly wealth, except that he gave it. He never refused to give the one who asked because Allah commanded him, saying: [وَأَمَّا السَّائِلَ فَلاَ تَنْهَرْ – And repulse not the beggar], especially the one who behaved harshly towards him when asking because the worldly things were insignificant to him. He said, “If the world was worth the wing of a fly in the sight of Allah, a disbeliever would not have been given a sip of water from it”. [1]

Abu Sulayman and Malik bin Huwairith, may Allah be pleased with them, reported: We came to the Prophet, peace and blessings of Allah be upon him, and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were missing our families, so he asked us whom we had left behind to look after our families, and we told him. He was compassionate and kind, so he said, “Return to your families, teach them and order them (to do good deeds). Perform your prayers in the manner you saw me performing my prayers, and when the time for the prayer arrives, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer. [2]

Aa’isha, may Allah be pleased with her, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said to her: “O Aa’isha! Be gentle, for indeed when Allah wishes good for a household, He guides them to gentleness”.

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

This hadith contains proof regarding the fact that it is obligatory to give sincere advice and the first people one should give sincere advice is the members of the household- the wives, sons, daughters and others. Also, this hadith contains proof regarding the virtue of gentleness in all matters, for indeed gentleness is not found in any matter except that it beautifies it, and it is not removed from anything except that it ruins it. On the other hand, the opposite of gentleness is warn against and it is the harshness that is applied in other than its rightful place, because its end result will be alienation and disharmony. [3]

When Umar ibn Abdul Aziz -may Allah have mercy upon him- intended to punish a man, he would imprison him for three days before administering the punishment, as he disliked acting hastily in the heat of anger. [4]

Ali ibn al-Husayn, known as Zain al-Abidin, may Allah have mercy upon him, used to travel on his riding beast to Makkah and return without hitting it (or reproaching it to go faster). [5]

Thābit al-Bunānī, may Allah have mercy upon him, said: “Ṣilah ibn Ashyam, mya Allah have mercy upon him, and his companions went past a young man dragging his garment. [a] Silah’s companions were about to reprimand him harshly, but he intervened, saying: ‘Leave him; I will suffice you regarding his affair’. Then he said to the young man, ‘O my nephew! I have a need from you’. He (the young man) said: ‘What is your need’?’ He said, ‘I would like you to lift your garment’. The young man said: ‘Certainly, and what a delightful request it is!’ Then he lifted his garment. Silah said to his companions: ‘This was better than what you wanted to do. If I had insulted him and caused him distress, he would have retaliated with insults towards you'”. [6]

It has been transmitted from Habeeb ibn Hujr al-Qaysi, may Allah have mercy upon him, who said: “It used to be said: “How excellent Iman is when adorned with knowledge! How excellent knowledge is when adorned with action! How excellent a deed is when adorned with gentleness!” [7]

[a] Read article by Shaikh Abu Khadeejah, may Allah preserve him. https://abukhadeejah.com/whatever-is-below-the-ankles-from-the-garment-will-be-in-the-fire-long-trousers-without-kibr/

[1] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahadith As-Saheehah 1/152

[2] Al Bukhari 6008

[3] at-Ta’liqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah. 1/277

[4] Siyar A’lam An-Nubulaa 5/133

[5] Siyar A’lam An-Nubulaa 3/388

[6] al-Amr bi-l-Maʿrūf wa-l-Nahy ʿan al-Munkar by Ibn Abī al-Dunyā. page 48

[7] Reported Ibn Al-Mubaarak, may Allah have mercy upon him, in Az-Zuhd 1336

Every Scholar Has His Special Students, But the Real Measure Is Who Fears Allah Most

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

Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:

Whenever you have more humility in pursuit of knowledge through the Shariah, the scholar becomes more devoted to you (i.e. pays closer attention to your needs). This is why you find that many of the scholars have a special student because he (i.e. this student) has good manners when speaking, dealing and walking with the Shaikh, thus, the Shaikh trusts him, devotes (more time and effort to him) in knowledge, gives him knowledge which others are not given, (shares his) life experiences related to knowledge, his experiences with the scholars and circumstances”. [An Excerpt from Sharh Al-Arba’een. Pages 21-22] [end of quote]

The statement of the Shaikh is something we can observe. Even though all the scholars benefit the entire Ummah, they have special students in the East and the West. Similarly, the senior students, regardless of where they may be, will also have younger students of knowledge whom they give special attention to due to the good they know about them. We love all of them—seniors and juniors—and we ally with all of them, InShaAllah, upon the Sunnah, truth, and justice. Regardless of their varying degrees of Ilm, which Allah portions out to the students, their main goal is not merely gathering Ilm and attachment to any noble man. Rather, the goal is to follow clear proof, regardless of how strong their attachment to the scholar is, how many years they have spent with him on a regular basis, their regular correspondence with scholars, yearly visits, or whether they have not directly sat with the scholar much, but he knows and recognises their virtue and efforts as students of knowledge and has given them Tazkiyah. So, the goal is to be upright and truthful in private and public, regardless of one’s level of knowledge and experience. And Allah alone knows best who among them is the most Taqiy, as Allah, The Most High, said:

هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ

He was most knowledgeable of you when He produced you (in the form of Ādam) from the (materials of the) earth and when you were fetuses in your mothers’ wombs. So do not praise and ascribe purity to yourselves, for He is most knowledgeable of the one who is fearfully dutiful (to Him). [An-Najm 32]

We ask Allah to protect us and all of them, and include us among those who truly fear Him in private and public.

Reminder to Myself, Al-Markaz As-Salafi, Markaz Rabee, Headteachers of the Qur’an Schools, Saturday School, Tuition Clubs, and All Staff Members

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

Allah, The Most High, said:

يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا‌ۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬‌ۚ ذَٲلِكَ مِنۡ ءَايَـٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ

O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the Libas at Taqwa (raiment of piety), that is better. Such are among the Ayat (proofs, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e. leave falsehood and follow truth ). [Al-A’raf. 26]

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

Allah informed us that the Libas at-Taqwah (the raiment of piety) is far superior to wealth, leadership, and outward beautification. Allah created His slaves and beautified their outward appearance in the best form, and He beautified their hearts and souls by guiding them to the right path. So, Allah granted mankind two types of beautifications: beautification of the body by way of clothing and beautification of the heart by way of piety- outward beautification and inner beautification, outward perfection and inner perfection”. [1]

Abdullah Ibn Mas’ud, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, supplicated:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

O Allah! Just as You made my external form beautiful, make my character beautiful as well.

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

The first image is called Al-Khalq and the second is called Al-Khuluq with the vowel Dammah on the letter khaa and laam. The human being is made up of these two images. There are people whose visible image and manners are beautiful, such as Allah’s Messenger, peace and blessings of Allah be upon him, and those Muslims whom Allah has blessed with it. There are those whose visible image is evil and their manners are evil, and this one is the most repugnant of people. There are people whose visible image is unsightly and the people do not consider him to be anything (i.e. give him no importance), but his unseen image is good. This person is also good and his unsightly appearance does not harm him if what is concealed in him is good. There are people the opposite and that is one whose visible image is good looking and his unseen image is ugly. This person resembles a hypocrite, and Allah’s refuge is sought. This person is repugnant. The Prophet, peace and blessings of Allah be upon him, supplicated for the two things: the beautiful visible image and beautiful unseen image, so he said:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

O Allah! Just as You made my external form beautiful, make my character beautiful as well.

He was the most perfect person in his visible image and manners. Therefore, in this regard one has to follow the example of the Messenger, and that a Muslim supplicates to Allah with this supplication. He does not consider himself perfect and says, “I don’t have shortcomings”, but rather he turns to Allah by asking for the beautification of his visible image and unseen image. And Allah knows best”. [2]

Imam Adh-Dhahabee, may Allah have mercy upon him, stated in the biography of Abdul Azeez Bin Yahyaa Al-Kinaanee Al-Faqee, may Allah have mercy upon him, that he had an unsightly appearance. Abee Aynaa said, “Abdul Azeez came to Al-Mamoon (i.e. the Khaleefah) and his appearance was very unsightly, so Abu Ishaaq Al-Mutasim laughed”. He (Abdul Azeez) said, “O leader of the believers! Why is this person laughing? Indeed Allah did not choose Yusuf, peace be upon him, due to his handsomeness; rather He chose him for His religion and clarification (of the truth)”. Al-Mamoon laughed and was amazed by him. [3]

Allah, The Most High, said:

وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Al-Maa’idah. 2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: This verse contains all the Masaalih (things that will bring about benefit and repel harm) for the servants of Allah in their worldly affairs and in the Hereafter – amongst themselves or reharding their relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another in Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa because it is basis of all affairs of the religion. [4]

After our visit yesterday to attend the beneficial lecture delivered by Shaikh Abu Iyaad, may Allah preserve him and all our Mashayikh in the East and the West, I wish—as we do from time to time—to remind myself and you all about the purpose of Al-Markaz As-Salafi.

The Masjid was established in the beginning of the 2000s, after years of struggle with Ahlul Bidah. At least for myself, this struggle started from 1995 to 2002, and others experienced it prior to myself. All praise and thanks be to Allah that we have been safeguarded from the Fitna of the Mubtadi’ah and the Fitna of those who do not recant their mistakes. May Allah grant the senior scholars of Ahlus Sunnah abundant reward for their clarifications during all those Fitan, as well as all the teachers in the West who transmitted the clarifications of the scholars through articles and lectures whenever Fitna occurred. There is nothing more precious and valuable than this blessed Salafi Manhaj.

Nowadays, when we enter Al-Markaz As-Salafi (Manchester), besides the Shurah, the old friends, and some other few beloved brothers, we hardly know anyone due to the many new faces—beloved Shabab upon the Sunnah. May Allah protect us and them from every evil. May Allah unite our hearts upon everything beloved and pleasing to Him. Amin.

With regards to the Masjid Committee—people with whom I have shared many times of hardship and ease, besides respect, loving for them what I love for myself, and sharing the most precious thing (Salafiyyah)—I do not reserve any frank speech for them. They are the last people I would feel shy to tell exactly what is expected from us, and they likewise do so to me.

After three years of miscommunication, from 2002–2005, first and foremost, Allah facilitated ease for us through mutual understanding, then through the advice given by all the teachers in the West whenever we needed advice. This – alhamdulil lah – continues to this day, for indeed, cooperation upon good is not an option, but rather a command. Also, we make no differentiation between the upright Mashayikh—all the students of the scholars in the East. For whoever has good advice based on clarity and is given to us, we’ll examine it through broad consultation with well-known people of sound judgement before implementation. We should never lose this communication.

In this regard, we ask Allah to continue protecting us from poor communication and conflicts of interest, because the latter itself leads to an atmosphere similar to workplace politics: an environment of covert influence-seeking, gatekeeping, manipulation, the evasion of responsibility, and dysfunctional behaviour.

In such circumstances, there is no frankness when decisions are made, and concealment of involvement becomes a strategic evasion of responsibility. Blame-shifting becomes rife, allying with one another for convenience, abandoning one another for convenience, as well as employing the tactic of plausible deniability, deliberate deception, triangulation, scapegoating, and the use of intermediaries as shields, instrumentalisation, and exploitation. May Allah protect us from all of this filth because it does take place when an organisation expands. No one should be treated in a manner where they are trusted when useful, excluded when inconvenient, and kept ignorant about who is manipulating them. Also, may Allah protect us from placing ourselves in a situation where we are made to confront a choice. Rather, from the beginning of every matter, let us continue to communicate clearly and frankly among ourselves and with others based on clear proof- no speculation or ambiguity.

May Allah protect us from a situation where anyone—within or outside any of our institutions—is made to resemble a political pawn who is used by other people to advance their interests, sometimes without fully recognising that he is being used. Also, may Allah protect us from using anyone in the manner in which a factional operative is used, who carries the interests, grievances, or agenda of a particular faction into our institutions. In this regard, our relationship should continue being established upon frankness and substantiated proof when dealing with others, together with the compassion, gentleness, and mutual advice that is owed to all people of the Sunnah—free from selective rage, selective punishment, and selective accountability. And one of the most important things in this era is robust verification, careful deliberation, uncompromising truth-telling, robust impartiality, and hatred for oppression. Otherwise, we’ll send a wrong message to the youth in our institutions. We have witnessed how cutting and pasting the words of a person from audios has led to much evil, rancour and oppression. Had it not been for the mercy of Allah, we would have been from those afflicted with this sin. Reminder below:

Everyday: In These Times of Competing Narratives, We Value Fair Play, Context and Verification

Why – these days – we investigate thoroughly and employ extra caution when people dispute?

[2] Why, in the Current Climate, We Insist to Every Mancunian Youth We Meet That They Establish Thorough Verification

Why – these days – we investigate thoroughly and employ extra caution when people dispute?

In saying all this, our reference points are all our beloved scholars in the Muslim lands, and our beloved Mashayikh in the East and the West, based on broad consultation and clear proof whenever needed- no trial by proxy or background deliberations in times of disagreement, but rather inclusive frank discussions based on love, compassion and eagerness to give everyone their rights. The Messenger, peace and blessings of Allah be upon him, said: “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”.  [5]

There are no go-betweens or barriers between us and the upright, trustworthy people of knowledge, wherever they may be.

Finally, we remind ourselves that Allah sees, hears and knows everything we do. Read:

Profound Contemplation Before We Open Our Mouths In Private Or Public

And Allah knows best

Your brother:

Abu AbiBakr (Abu Mu’awiyah) Abdullah Jallow

[1] An Excerpt From ‘Badaa’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibnul Qayyim. 1/383-384

[2] An Excerpt from “Tasheelul Ilmaam Bi-Fiqhil Ahaadeeth Min Bulooghil Maraam”. 6/318-319

[3] Tarikh Al-Islam 17/231

[4] An Excerpt from Bada’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307. Publisher: Daar Ibn Al-Jawziyyah 2nd Edition. 1431AH]

[5] https://salafidawahmanchester.com/2026/10/10/treat-others-as-you-would-love-to-be-treated-admonitions-by-senior-scholars/

A Reality Check on Julian Wood’s Claims to Ethical Superiority

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

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]

In this short response, we are not looking to debate democracy and the numerous writings surrounding it – both in favour and against. Instead, our goal is to simply remind Julian Wood that the noble prophets Musa and Harun, along with all the prophets of Bani Israel, peace and blessings of Allah be upon them, did not govern by what Julian appears to take pride in, that the Zionist State is the sole democracy in the region they’ve named as the Middle East. Once again, the matter at hand is not about discussing democracy, as there is plenty of literature on both sides of the argument. Rather, what is being presented as a sign of moral superiority was not the path followed by Bani Israel. Thus, our only inquiry is whether Julian truly follows the Prophets of Bani Israel, as this would require adherence to the noble prophet Isa, peace be upon him, first, and finally submission to the path of the final prophet, Muhammad, peace and blessings of Allah be upon him. However, before we delve into that, we will briefly outline what all the prophets, peace be upon them, of Bani Israel adhered to prior to the arrival of Muhammad, peace and blessings of Allah be upon him. The Prophet, peace and blessings of Allah be upon him, said:

“Bani Isra’eel used to be ruled and guided by prophets. Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Messenger! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.” [Al-Bukhari 3455]

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

“Whenever corruption appeared amongst them, Allah sent a Prophet to rectify their affairs and put an end to that which they changed in the rulings of the Torah”. [1]

Secondly, let’s find out if Julian is a true follower of the prophets of Bani Israel, peace and blessings of Allah be upon them. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, stated:

When it is case that the true followers of the Prophets, peace and blessings of Allah be upon them, are people of knowledge and justice, therefore the speech of the people of Islam and the true adherents to the Prophetic Sunnah regarding the unbelievers and the proponents of religious innovations has to be based on knowledge and justice, and not conjecture and what the soul desires. And due to this the Prophet, peace and blessings of Allah be upon him, said: “The judges are three: one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire’’. [Reported by Imam Abu Dawud 3573]

And when it is the case that the one who judges between the people in matters related to wealth, blood [i.e. murder cases, physical violence etc] and honour will enter the hell fire if he is not a just scholar, then how about the one who passes judgements – without knowledge and justice – on creeds, religions, the fundamentals of belief,  divine knowledge and the general fundamental principles related to different subject matters, as is the case with the people of Bidah and vain desires – those who follow the ambiguous doubtful matters, abandon those explicitly clear texts that have transmitted by the Prophets, cling to matters that share an ambiguous similarity through mere analogy and opinions, and then present matters whose differences can neither be reconciled nor equated, just as is the case with the unbelievers and all the people of bidah and vain desires, who liken the creation to the Creator [i.e. they give the creation the Perfect Attributes that only belong to the Creator], and liken the Creator to the creation [i.e. by describing the Creator with the imperfect attributes of the Creation], and then they put forward an evil similitude for Allah by way of thoughtless and confusing speech. This is because the false religion of the Christians is an innovated religion- innovated after the departure of the Messiah, peace and blessings of Allah be upon him, and altered the religion of the Messiah through it, thus, they deviated from the Messiah’s path and remained upon that which they innovated.

Then when  Allah, The Most High,  sent Muhammad, peace and blessings of Allah be upon him, they disbelieved in him, thus, their disbelief and misguidance occurred in two ways: substitution of the religion of the first Messenger [i.e. the Messiah] and belied the second Messenger [i.e. Muhammad], just as the Jews substituted the rulings of the Torah before the Messiah was sent and then belied him. The Christians’ denial of Muhammad’s Messengership is a well-known belief of theirs to every Muslim, which is similar to the Jews’ disbelief  in the Messiah. The Christians emphasise the disbelief of the Jews greater than what the Jews deserve, because the Jews (i.e. those who disbelieved in the Messiah) claimed that he was a magician and a liar; rather they said that he is an illegitimate child, as Allah informed us about them: [وَقَوۡلِهِمۡ عَلَىٰ مَرۡيَمَ بُہۡتَـٰنًا عَظِيمً۬ا – And their speech against Maryam (Mary)- a grave false charge (that she has committed illegal sexual intercourse]. [Surah An-Nisaa. Aayah 156]

However, the Christians claimed that the Messiah, peace and blessings of Allah be upon him, is Allah, therefore the strife between them and the Jews regarding the Messiah involved a lot of contradictions, misguidance at similar levels and confrontation, and this is why both nations rebuked one another with something more than what each of them deserved, as Allah said:

وَقَالَتِ ٱلۡيَهُودُ لَيۡسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىۡءٍ۬ وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيۡسَتِ ٱلۡيَهُودُ عَلَىٰ شَىۡءٍ۬ وَهُمۡ يَتۡلُونَ ٱلۡكِتَـٰبَ‌ۗ كَذَٲلِكَ قَالَ ٱلَّذِينَ لَا يَعۡلَمُونَ مِثۡلَ قَوۡلِهِمۡ‌ۚ فَٱللَّهُ يَحۡكُمُ بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ

The Jews said that the Christians follow nothing; and the Christians said that the Jews follow nothing; though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing. [Al-Baqarah. 113]

Muhammad Bin Abee Muhammad, the protege of Zaid Bin Thabit, may Allah be pleased with him, reported from Ikrimah or Saeed Bi  Jubayr, who reported from Ibn Abbas, may Allah be pleased with him and his father,  that when the Christian delegation of Najran came to Allah’s Messenger, peace and blessings of Allah be upon him, the Rabbis came and argued with them in the presence of the Messenger; so Rabee bin Hurmilah said, “You are upon nothing”, thus, he disbelieved in Isa and all the Injeel”. Then a man from the people of Najran said to the Jews, “You are upon nothing”, thus, he wilfully denied Musa’s Prophethood and disbelieved in the Torah, so Allah revealed:

وَقَالَتِ ٱلۡيَهُودُ لَيۡسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىۡءٍ۬ وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيۡسَتِ ٱلۡيَهُودُ عَلَىٰ شَىۡءٍ۬ وَهُمۡ يَتۡلُونَ ٱلۡكِتَـٰبَ‌ۗ

The Jews said that the Christians follow nothing; and the Christians said that the Jews follow nothing; though they both recite the Scripture. [Al-Baqarah. 113]

So each of them recited the affirmation of what they reject in their book- meaning, the Jews disbelieved in Isa whilst they had the Torah in which Allah established the evidence against them through Musa that they should believe in Isa and in the Injeel. [Ibn Abee Haatim. 1/339]

[وَقَالَتِ ٱلۡيَهُودُ لَيۡسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىۡءٍ۬  – The Jews said that the Christians follow nothing];  Qatadah said regarding this verse: “Certainly, the early Christians were upon something, but they innovated and split”.

[وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيۡسَتِ ٱلۡيَهُودُ عَلَىٰ شَىۡءٍ۬ – and the Christians said that the Jews follow nothing]; Qatadah said regarding this verse, “Certainly, the early Jews were upon something, but they innovated and split”.

The Jews belied the religion of the Christians and said that the Christians were upon nothing; and the Christians denied everything through which the Jews were distinguished with, even the laws of the Torah which the Messiah did not abrogate; rather he commanded them to act upon it. As for the Jews, they denied many of the things through which others were distinguished from them, until they denied the truth brought by Isa. So, even though the Christians – due to that which they innovated of exaggeration and misguidance – went into extremes in declaring the Jews as unbelievers and showed them enmity beyond what is obligated, however there is no doubt that the Jews disbelieved when they belied the Messiah, as Allah said to the Messiah:

إِنِّى مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ ڪَفَرُواْ وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوۡقَ ٱلَّذِينَ كَفَرُوٓاْ

I will take you and raise you to Myself and clear you [of the forged statement that ‘Iesa (Jesus) is Allah’s son] of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allah) superior to those who disbelieve [in the Oneness of Allah, or disbelieve in some of His Messengers, e.g. Muhammad, ‘Iesa (Jesus), Musa (Moses), etc., or in His Holy Books, e.g. the Taurat (Torah), the Injeel (Gospel), the Qur’an] till the Day of Resurrection. [Aal Imraan. 55]

Allah said:

قَالَ عِيسَى ٱبۡنُ مَرۡيَمَ لِلۡحَوَارِيِّـۧنَ مَنۡ أَنصَارِىٓ إِلَى ٱللَّهِ‌ۖ قَالَ ٱلۡحَوَارِيُّونَ نَحۡنُ أَنصَارُ ٱللَّهِ‌ۖ فَـَٔامَنَت طَّآٮِٕفَةٌ۬ مِّنۢ بَنِىٓ إِسۡرَٲٓءِيلَ وَكَفَرَت طَّآٮِٕفَةٌ۬‌ۖ فَأَيَّدۡنَا ٱلَّذِينَ ءَامَنُواْ عَلَىٰ عَدُوِّهِمۡ فَأَصۡبَحُواْ ظَـٰهِرِينَ

Eesaa the son of Maryam said to Al-Hawariun (the disciples): “Who are my helpers (in the Cause) of Allah?” Al-Hawarieen (the disciples) said: “We are Allah’s helpers” (i.e. we will strive in His Cause!). Then a group of the Children of Israel believed and a group disbelieved. So We gave power to those who believed against their enemies, and they became the uppermost. [Surah As-Saff. Aayah 14]

The disbelief of the Christians – due to their denial of Muhammad’s Messengership – is greater than the disbelief of the Jews due to their denial of the Messiah’s Messengership. This is because the Messiah only abrogated a little from the Torah and all the laws and acts of worship ordained for him could be traced back to the Torah; however the majority of the beliefs and practices of the Christians were innovated after the departure of the Messiah. That which is found in the Jews’ denial of the Messiah by opposing Allah’s Shariah is not the same as the Christians’ denial of Muhammad, who brought an independent book from Allah, because nothing in the laws of the Qur’an was ordained based on the law of another Messenger. Allah said:

أَوَلَمۡ يَكۡفِهِمۡ أَنَّآ أَنزَلۡنَا عَلَيۡكَ ٱلۡڪِتَـٰبَ يُتۡلَىٰ عَلَيۡهِمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَرَحۡمَةً۬ وَذِڪۡرَىٰ لِقَوۡمٍ۬ يُؤۡمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe]. [Al-Ankabut. 51]

The Qur’an is an independent book like the Torah of Musa, even though the Qur’an is greater than it. And this is why the  Christian scholars made a connection between Musa and Muhammad, just as when An-Najaashee – the (Ethiopian) king of the Christians- heard the Qur’an, he said, “Indeed, this and what Musa brought came from the same source”.

Also, when Waqarah bin Nawfil – who was one of Christian Arab scholars- heard the statement of the Prophet, he said, “Indeed, the Naamoos [i.e. Jibreel] came to you, who was sent to Musa. I wish I were young till when your people expel you [i.e. from Makkah]”. Allah’s Messenger asked, “Will these people drive me out?” Waraqah said, “Yes, for nobody brought the like of what you have brought, but was treated with hostility. If I were to remain alive till your day [when you start calling to Islam], then I would support you strongly”. [Al-Bukhari]

And this is why Allah mentioned the Torah and the Qur’an together in His statement:

فَلَمَّا جَآءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا قَالُواْ لَوۡلَآ أُوتِىَ مِثۡلَ مَآ أُوتِىَ مُوسَىٰٓ‌ۚ أَوَلَمۡ يَڪۡفُرُواْ بِمَآ أُوتِىَ مُوسَىٰ مِن قَبۡلُ‌ۖ قَالُواْ سِحۡرَانِ تَظَـٰهَرَا وَقَالُوٓاْ إِنَّا بِكُلٍّ۬ كَـٰفِرُونَ

قُلۡ فَأۡتُواْ بِكِتَـٰبٍ۬ مِّنۡ عِندِ ٱللَّهِ هُوَ أَهۡدَىٰ مِنۡہُمَآ أَتَّبِعۡهُ إِن ڪُنتُمۡ صَـٰدِقِينَ

But when the truth (i.e. Muhammad with his Message) has come to them from Us, they say: “Why is he not given the like of what was given to Musa (Moses)? Did they not disbelieve in that which was given to Musa (Moses) of old? They say: “Two kinds of magic [the Taurat (Torah) and the Qur’an] each helping the other!” And they say: “Verily! In both we are disbelievers.” Say (to them, O Muhammad): “Then bring a Book from Allah, which is a better guide than these two [the Taurat (Torah) and the Qur’an], that I may follow it, if you are truthful.” [Al-Qasas.  48-49]

Allah did not revealed books that were a better guide than the Torah and the Qur’an. Then Allah said:

فَإِن لَّمۡ يَسۡتَجِيبُواْ لَكَ فَٱعۡلَمۡ أَنَّمَا يَتَّبِعُونَ أَهۡوَآءَهُمۡ‌ۚ وَمَنۡ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَٮٰهُ بِغَيۡرِ هُدً۬ى مِّنَ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

But if they answer you not (i.e. do not believe in your doctrine of Islamic Monotheism, nor follow you), then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allah? Verily! Allah guides not the people who are Zalimun (wrong-doers, disobedient to Allah, and polytheists). [Surah Al-Qasas. Aayah 50] [End of quote: An Excerpt from Al-Jawab As-Sahih Liman Baddala Deen Al-Masih 1/26-30]

In the brief discussion above, the main goal is to remind Julian that all of them- Netanyahu’s gang, the Evangelists, the Christian Rightists and Neocons are not true followers of the Prophets. Therefore, our conversation is entirely religious, based on the infallible texts we have shared earlier. Thus, Julian is claiming a moral superiority that no prophet of Bani Israel ever used as a basis for moral authority. By stating all of this, we aim to bring Julian back to common sense and reality.

Finally, we are instructed to treat Jews, Christians, and others with justice, and to coexist with them in a respectful manner, even though many in Palestine support the genocidal maniac Netanyahu and his IDF. We also denounce antisemitism just as we denounce over seventy years of Zionist brutality. May Allah guide Julian Amin.

Must Read:

https://www.abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/ 

https://abuiyaad.com/sn/muslims-antisemitism

https://abuiyaad.com/w/antisemitism-ernest-renan

https://abuiyaad.com/a/muhammad-semitic-prophet

https://salafidawahmanchester.com/2025/06/18/rotten-myth-of-a-religious-right-wing-extremist-and-a-christian-zionist/

[1] [1] An Excerpt From ‘Fat’hul Baaree Sharh Saheeh Al-Bukhaari’. Vol 6. page 607. Publisher: Daarus Salaam. 1st Edition 1421AH (Year 2000)

Patience includes withholding a response as well as patiently responding to persistent transgressors

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

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

“I guarantee a house in paradise for one who gives up arguing, even if he is in the right”. [1]

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

Some people refrain from debate, even when they are correct, and they use this hadith as justification, thus they abandon debate. The one who abandons debating in matters of religion may not be entirely justified in doing so, as it could hinder the discovery of truth and potentially result in defeat. [Footnote a] However, it may be that a person is in the right while arguing with another person about something that is not related to the religion, for example, he says, “I saw so and so person in the market” and the other person says, “Rather, I saw him in the Masjid”, thus an argument occurs between them. This is the type of argument mentioned in the hadith (i.e. the one that should be avoided). [2]

The Imam discussed the six distinct signs of beneficial knowledge, and then stated that one of these signs is the increase in humility as knowledge grows, and that one should not become arrogant. The Imam then added that if there is a conflict between humbling oneself to the truth and humbling oneself to people, precedence is given to humbling oneself to the truth. For instance, if there is a person who reviles the truth and rejoices due to his enmity towards those who follow it, in this case, one should not humble themselves in the presence of this person. Instead, one should remain humble to the truth and engage in debate with this person. Even if they belittle or speak against you, do not be concerned about what they say because the truth must be upheld. [3]

The Imam also stated in Sharh Hilyah on page 243 that many people resort to falsehoods in arguments and manage to defeat those who stand for the truth. However, it is important to note that this does not mean that the truth itself has been overcome. Instead, it signifies that the person advocating for the truth may have been unable to effectively counter the false arguments due to their lack of debating skills.

He also stated: O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement. Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”. [4]

NB: Debate is not for everyone!

[1] Sahih Abu Dawud 4800

[2] Sharh Hilyati Taalibal Ilm. page 245

[3] Sharh Hilyati Taalibil Ilm pages 253-254

[4] An Excerpt from Sharh Hilyah Talib Al-Ilm page 246