Skip to main content

[1] Merits of Objective, Sincere Cooperation and Consultation Beyond Vested Interests

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

Allah, The Most High, said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in a-Birr and at-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [5:2]

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

This verse contains all the Masalih (things that will bring about benefit and repel harm) for the servants (of Allah) in their  relationship with their Lord and amongst themselves in this life and the next. This is because everyone 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 upon what 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 Taqwa, because it is basis of all matters of the religion.

As for Taqwa, its reality is to act in obedience to Allah based on belief in Allah and hoping for Allah’s Reward- fulfil what Allah has commanded based on belief in that which Allah has commanded and affirming the reward Allah has promised; abandon what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, as Talq Bin Habeeb- may Allah have mercy upon him- said:

“When Fitna occurs, extinguish it with Taqwa”. The people asked: “What is Taqwa?” He said: “You act in obedience to Allah upon a light from Allah [i.e. Iman, sincerity, guidance etc] and hoping for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah”.

This is the best of that which has been stated regarding Taqwa, because indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allah and an act that draws one close to Allah until it is based on Iman, thus that which leads to the performance of that deed is solely due to Iman – neither habits nor desires, neither seeking praise nor status and other than it; rather it should be solely based on Iman and the aim behind it should be to attain Allah’s reward and seeking after Allaah’s Pleasure. (1)

Imam Al-Hasan al-Basree, may Allah have mercy upon him, said:

By Allah! Never have a people sought advice except that they were guided to the best of what was available to them”. Then he recited [the statement of Allaah]: [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation] [42:38]

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

Allah, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allah be upon him, to consult his companions in some affairs. Allah, Glorified be He and free is He from all imperfections, said:

وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ

And consult them in the affairs. Then when you have taken a decision, put your trust in Allah. [3:159]

He is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines (the advice, suggestion etc) given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadith places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said:

“The one who consults does not regret and the one who performs Istikharah will not fail [to achieve good]”.

Both Istikharah and consultation are legislated and much of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. (2)

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ 1/307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH- Slightly paraphrased]

[2] An Excerpt from ‘Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad’ 1/285. slightly paraphrased]

Becomes Angry When Asked For Proof – Part 1

Written by Abdullah Jallow on . Posted in 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'.

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

There are some who ascribe to knowledge- issues fatwa without evidence; then, when asked for proof, he becomes angry and furious, saying: “Am I to exhaust my life searching for evidence?!” What is even (more) astonishing is that he taught this to his students and followers that indeed a scholar should not be asked for evidence. What is the ruling on this statement by one who ascribes himself to knowledge? What is the ruling on his issuing fatwas without evidence, and his becoming angry when evidence is requested? And what is the ruling on the statement of his students and followers that a scholar should not be asked for evidence? Also, what is the ruling on seeking fatwas from someone in such a condition? Please give us a ruling regarding this serious matter, may Allah reward you with good, and let the answer be backed by proofs

The reality is that what the questioner mentioned may be found among some people, especially among those whose greatest concern is to attain status and prestige among the common people. For indeed, among people are those who issue fatwas regardless of whether their fatwa is based on evidence or whether it is merely blind imitation of scholars- past or present – whom they hold in venerate (exalt).

Indeed, Ibn Abd al-Barr, may Allah have mercy upon him, mentioned the Ijmaa of the scholars that a blind follower is not considered among the scholars, because the blind follower is nothing more than a copy of a book from the school of jurisprudence of the one he blindly follows, and he has nothing of (true resemblance) to the true scholars. Due to this, I indeed hold that blind following is not permissible except in cases of necessity. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, likened blind following to eating carrion- permitted only in cases of necessity. But when one is able to know the proof, then blind following is not permissible. This is what is understood from Allah’s statement:

 فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

“So ask the people of knowledge if you do not know”. [An-Nahl 43]

As for the state of this man who becomes angry when asked for proof and says, “How would I exhaust my life searching for evidence?!” Indeed, this shows his ignorance and also his foolishness, for indeed, it is befitting a person – a scholar – to rejoice (or become happy) when a questioner asks him for proof, because if the questioner’s aim is not obstinacy or to cause hardship, then his request for proof shows his love for establishing his creed, statement and deed upon a foundation from Allah’s Book and the Sunnah of His Messenger, peace and blessings of Allah be upon him, so that he may worship Allah with insight. Because in reality, knowledge is to know the guidance through its evidence and a person will be asked on the Day of Resurrection what answer he gave to the Messengers, as Allah, The Most High, said:

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ

And (remember) the Day (Allah) will call to them, and say: “What answer gave you to the Messengers?” [Al-Qasas 65]

Besides the Messengers, peace and blessings be upon them, it will not be said to him: “What answer did you give to so-and-so among the people?”

My advice to this scholar is that he should fear Allah concerning himself and that he does not give Fatwa except through evidence from the Qur’an and Sunnah – except in cases of necessity – and that he should make his students eager to seek evidence from Allah’s Book and the Sunnah of His Messenger, peace and blessings of Allah be upon him, and train them to derive rulings from their proofs so that Allah may benefit (them) through it. [Paraphrased]

https://alathar.net/home/esound/index.php?op=codevi&coid=56106

To be continued…InShaAllah

After the goal is fulfilled, there is neither excessive argumentation nor unlawful stratagems

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

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

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

“The most hated of men in the sight  of Allah is the one who is most quarrelsome”.

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

A warning against argumentation, falling into evil behaviour and its severe (consequences), especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so;  but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best.

The hadith is a warning against lying during argumentation, falsehood and adorned speech until one changes falsehood into truth and truth into falsehood – not bothered about making an oath, lying or giving false witness. All this takes place from a person who is extremely quarrelsome, goes into excess in the matter and does not feel shy in the presence of Allah- neither fears punishment in this life nor in the next life. When it is the case that the extremely quarrelsome person is blameworthy, the person who has good conduct – if entitled to something – during an argument and other matters, will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is from the characteristics of the people of Iman – those whom Allah praised in the Qur’an and the Prophet, peace and blessings of Allah be upon him, praised them in the pure Sunnah. (1)

Imam Al-Barbahaaree, may Allah have mercy upon him, said: Al-Hasan (al-Basree) said, “The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted, he praises Allah and if it is rejected he praises Allah”. [Sharh As-Sunnah]

Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, said:

Quotes:

The wise man is the one who posses wisdom, and wisdom is to place something in its place. Similarly, the wise one means the one with understanding.

He does not debate (with) a fruitless debate that is devoid of benefit.

He propagates his knowledge and if accepted he praises Allah. This is what is sought after.  If it is not accepted, he is absolved of his responsibility and the proof is conveyed.

“He praises Allah” because he established and conveyed the proof, and fulfilled what is required of him, and the guiding of the hearts is in the hands of Allah. (2)

Imam Muhammad Ibn Salih, may Allah have mercy upon them, said:

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”. (3)

People who fully and truly understood the great significance of time
https://salafidawahmanchester.com/2025/01/04/people-who-fully-and-truly-understood-the-great-significance-of-time/

By the Grace of Allah, the clear stance on opposing oppression and defending the honour of a Salafi – Shaikh Abu Iyaad, may Allah protect him, is now very clear. A Muslim is obligated to defend every other Muslim’s honour, and even non-Muslims, when they are oppressed or slandered. This has been clearly stated on this website, and there will be no further direct reference to anyone since the matter has been made evident after several articles. Anyone with a sense of conscience will seek proof for any Muslim or non-Muslim who faces oppression or slander, whether in private or public. Therefore, there will be no further engagement – through this website – with those attacking Shaikh Abu Iyaad because the clear stance has already manifested to all. All success is with Allah.

(1) An Excerpt from at-Taleeqaat Al-Maleehah Alaa Silsilah Al – Ahadith As-Saheehah. 1/26

(2) An Excerpt from It’haf Al-Qari Bitta’liqaat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 2/265-266

(3) An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

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

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

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

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. [1]

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”.

Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. [2]

Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. [3]

We once again ask you, Uncle Musa, as some of the Shabab respectfully refer to you, “Is the pursuit of justice considered an act of folly, particularly when the situation is as clear as the mid day sun, such as in cases of false Tabdee and the unfounded accusation of a Salafi being a plant? Is it praiseworthy to hinder those who seek justice, while patronising them with evasive name-dropping and emotional rhetoric merely to shield those you favour more than others, or those whom you perceive to hold a higher status than Shaikh Abu Iyaad, may Allah protect him? Does the fact that scholars serve as Allah’s witnesses on earth negate Shaikh Abu Iyaad’s right to request evidence regarding the false Tabdee directed at him and your defamatory remarks, or do you consider this a foolish endeavour? Is it a demonstration of sincerity and fairness that you continue to obstruct the pursuit of justice under the guise of defending scholars? Yet, in your perspective, those who openly seek justice in the UK are deemed foolish. Nevertheless, it is your evil suspicions and actions that are under examination.

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

(Unjustified) evil suspicion is the source of an abundance of lies. [4]

The reality of foolishness is to place something in other than its rightful place. [5]

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. [6]

We ask again: Where is the clear, unambiguous knowledge-based proofs for the Tabdee and the accusation that Shaikh Abu Iyaad is a plant? We are not interested in name-dropping, emotional appeals, profuse speech and ranting.

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.

The People of Knowledge

[1] Saheeh Muslim. 1688a

[2] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[3] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

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

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

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

[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