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The Importance of Detailed Clarification – A Reminder Shared with Me by My Companion Ustadh Abu Tasneem

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

The Importance of Detailed Clarification – A Reminder Shared with Me by My Companion- Ustadh Abu Tasneem Mushaf Al-Banghali- During Al-Allamah Ubaid Ibn Abdillah Al-Jabiri’s – may Allah have mercy upon him, Observations On The Claims of Dr Ibraheem ar-Ruhayli

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

 It is obligated on you to give detail and make a distinction, because unrestricted and general (statements)without clarification has indeed corrupted this existence (the world), and misguided the intellects and views in every era.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement:

 There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field. 

An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: 1/216.

 

Adhere to Proof: Give No Attention to Intellectual hubris, Ad Hominem Attacks, Red Herrings, and Non Sequiturs On Twitter

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

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

The poor and weak Muslims amongst the followers of the Messengers were a trial for the wealthy people and leaders. They (the wealthy and leaders) were prevented from accepting Iman after knowing the truthfulness of the Messengers. [Allah said that they said]:

لَوْ كَانَ خَيْرًا مَا سَبَقُونَا إِلَيْهِ

Had it (i.e. the Message of the Messenger) been a good thing, they (weak and poor) would not have preceded us thereto! [Al-Ahqaf. 11]

And they said to Nuh, peace be upon him:

أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ

Shall we believe in you, when the lowest of the people follow you? (i.e. those without wealth or status in society). [Ash-Shu’araa: 111]
Allah said:

وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا

Thus We have tried some of them with others, that they might say: “Is it these (poor believers) that Allah has favoured from amongst us?” [Al-An’am. 53]

So when a leader of high status saw that a poor person of lowly status had preceded him in belief and in following the Messenger, peace and blessings of Allah be upon him, he become furious and scornful about accepting Islam (due to not wanting) to be similar to (that poor person of lowly status).  And he says: “I enter into Islam so that I may be at the same level with this lowly one?”

Az-Zujaj, may Allah have mercy upon him, said: “Perhaps a person of high status wanted to accept Islam, but he was prevented from it so that it would not be said, ‘Someone lower than him preceded him’. Thus, he remained upon disbelief and not (wanting) a Muslim to precede him in virtue.

An Excerpt from Ighaathah al-Lahfaan 2/170-172.

What Truly Matters During Periods of Activity and Inactivity

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, 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, “Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that. [1]

In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. [2]

“If its doer behaves in an upright manner and is moderate”.

Al-Allamah Al-Mubaarakrufee, may Allah have mercy upon him, said,

“Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes- excess at the time of enthusiasm and negligence at the time of inactivity. [3]

[1] Saheeh Al-Jaami 2152

[2] Saheeh At-Targheem 57

[3] Tuhfah Al-Ahwadahi 7/126

Today’s Advice from a Companion: Extinguish Rancour with Piety, Overlook One Another, and Seek This Unimaginable Reward

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

Allah, The Most High, said:

 إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ

ادْخُلُوهَا بِسَلَامٍ آمِنِينَ

وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ

لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ

Truly! The pious and righteous will be amidst Gardens and water-springs (Paradise). “(It will be said to them): ‘Enter therein (Paradise), in peace and security.” And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other. No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it. [Al-Hijr 45-48]

وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ } فتبقى قلوبهم سالمة من كل دغل وحسد متصافية متحابة { إخوانا على سرر متقابلين }
دل ذلك على تزاورهم واجتماعهم وحسن أدبهم فيما بينهم في كون كل منهم مقابلا للآخر لا مستدبرا له متكئين على تلك السرر المزينة بالفرش واللؤلؤ وأنواع الجواهر

وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ

And We will remove whatever is in their breasts of resentment.

Meaning: So that their hearts will remain free from every trace of rancour and envy, sincere and affectionate (towards one another).

إخوانا على سرر متقابلين

[so they will be] brothers, on thrones facing each other.

Meaning: This shows that they will visit one another and gather together, and that they will observe good manners with each other, as each of them will face the other rather than turn his back on him, (while) reclining upon those thrones adorned with fine decorations, pearls, and various kinds of jewels. [An Excerpt from Tafsir As-Sadi. Paraphrased]

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

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

Sometimes adults come to us and say things like: “I was with this or that teacher, and he said this or that.” Or they say: “This person or caller to Islam is harming the religion.” But when we look into what really happened and ask careful questions, we usually find personality disagreements, clashing interests, stubbornness, or incomplete information. Sometimes we find people forgot things, had too much information to process, or didn’t understand the full context. This doesn’t mean we ignore what trustworthy people tell us, but when we hear different stories about someone known for his adherence to the Sunnah, we think about it carefully and verify. Here is a reminder from Imam Muhammad Ibn Salih al-Uthaymin, may Allah show him mercy, who said:

Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important matter because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And at other times they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it. Therefore, it is obligatory to verify. So, when the proof (or sound source) of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion before a judgement is passed as to whether it is a mistake or not. This is because it may become clear to you – by way of discussion – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgement merely based on what he hears, he will transmit things (i.e. statements, views, opinions etc) from some of the scholars – those considered to be the beacons of (Shariah) knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the matter becomes clarified. [1]

When young men approach us and say: “Uncle, Fulan did or said such and such”. We are reminded of 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]

[1] Excerpt from Sharh Hilya Talib Al-Ilm. pages 75-76
[2] at-Tirmidhi 1331

Truth Matters, Not Who Speaks It

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

Allah, the Most High, said:

وَٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ لَمْ يَخِرُّوا۟ عَلَيْهَا صُمًّا وَعُمْيَانًا

And those who, when they are reminded of the Signs of their Lord, fall not deaf and blind thereat. [Al-Furqan 73]

Imam Muḥammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, commented:

ولم يبين من المذكِّر ليشمل كل مذكِّر؛ وليبين أن قبولهم للتذكير ليس من أجل شخص مذكِّر؛ لأن من الناس من لا يقبل الحق إلا من شخص معين، إذا جاءه من شخص آخر لم يقبله، مثل ما فعل أهل الكتاب بالنبي عليه الصلاة والسلام، وغيرهم أيضًا، لا يقبلون الحق إلا من طائفة معينة أو شخص معين

He (Allah) did not make known (specifically) the one giving the reminder, therefore, it includes every person who gives a reminder.

This is because among the people there is one who does not accept the truth except from a specific person; if it reaches him from another person, he does not accept it, such as how the people of the Scripture behaved towards the Prophet, peace and blessings be upon him, and other than them, who do not accept the truth except from a specific party or person.

وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ

And even if you were to bring to the people of the Scripture all the Signs, they would not follow your Qiblah (prayer direction). [Al-Baqarah 145]

فهنا قال: ﴿إِذَا ذُكِّرُوا﴾ ولم يبين المذكر إشارة إلى أنهم إنما يقبلون الحق؛ لأنه حق، لا من أجل من قال به، نعم، فهم لا يقبلون التذكير لأجل شخص مذكِّر أو يردونه من أجل شخص مذكِّر، وإنما يقبلونه؛ لأنه تذكير، وهذا هو الفائدة في حذف الفاعل

إِذَا ذُكِّرُوا

“When they are reminded”.

Here, He (Allah) did not make known (specifically) the one who gives the reminder, as a demonstration that they (the ones receiving the reminder) accept the truth (solely) because it is the truth, not because of who utters it. They neither accept nor reject a reminder (merely) due to the person who gives the reminder; rather, they accept it because it is a reminder. This is the benefit of omitting- (from the verse) – the doer (i.e. the one giving the reminder). [2]

The Imam, may Allah have mercy upon him, also stated:

يعني إذا نسوا شيئاً من طاعة الله ثم ذكّرهم أحد بذلك قبلوا وسمعوا وأبصروا
فلم يخروا عليها صماً وعميانا.
وإنما تلقونها بالقبول والراحة ويقومون بما يجب عليهم.
إن بعض الناس والعياذ بالله إذا ذكر بآيات الله استنكف واستكبر.
وقال: من أنت حتى تأمرني؟ من أنت حتى تنهاني؟ أنا أكبر منك. أنا أعلم منك
وهذا محرم
الواجب إذا ذكرك أحدٌ بطاعة الله أن تتذكر، وأن لا تخر على ذلك أصم أعمى

Meaning:

When they forget something pertaining to obedience to Allah, then someone reminds them, they accept it, listen, and hearken to clear insight (give thought, observe, etc.), not falling on deaf ears and blind thereat. Rather, they receive (welcome) it with acceptance and repose and fulfil what is obligated to them.

Indeed, some people – and Allāh’s Refuge is sought – when they are reminded of Allah’s verses, they become dismissive (disdainful, etc.) and arrogant, and say:

“Who are you to command me? Who are you to forbid me (from this or that)? I am older than you. I am more knowledgeable (or I know more) than you”.

This (behaviour) is forbidden. When someone reminds you of obedience to Allah, the obligation is that you take heed; (it should) not fall on deaf ears and be blind thereat. [2]

We ask Allah to include us among the truthful Amin. Allāh’s Messenger, peace and blessings of Allah be upon him, said:

The best of the people are those living in my generation, then those who will follow the latter and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy, they will bear witness without being asked to do so, [a] and they will vow, but will never fulfil their vows, and fatness will appear among them. [b]

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

They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Taa’ifatul Mansoorah [i.e. the victorious (aided) group of Muslims upon the straight path] – those whom Allah’s Messenger, peace and blessings of Allah be upon him, praised. Therefore, it is obligated to us to acquire knowledge for the sake of Allah, The Mighty and Majestic, and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allah’s refuge is sought. [An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 268-270] [end of quote]

——————————————-

[a]: Regarding the statement, “They will bear witness without being asked to do so”. This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it. [Sharh Saheeh Muslim 12/17]

However, there is another Hadith in which the Prophet, peace and blessings of Allah be upon him, stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked”. The scholars say that what is intended by this hadith is that for example someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he informs the person about it; or for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260] [end of quote]

[b] And regarding the statement, “And fatness will appear among them”. Meaning: These people give importance to the means of fattening themselves – food, drink and over-abundance. So, their only concern is their bodies and fattening themselves. As for being fat without choice, then one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white…[Majmu Al-Fataawaa 10/1056 -By Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him]

We ask Allah, the Most High, as Ibn Shaheen stated that among the supplications of those who came before (i.e. the pious predecessors) was that they said:

اللَّهُمَّ أَرِنِي الْحَقَّ حَقًّا وَارْزُقْنِي اتِّبَاعَهُ، وَأَرِنِي الْبَاطِلَ بَاطِلًا وَارْزُقْنِي اجْتِنَابَهُ

O Allah! Show me the truth as truth (or as it is in reality) and bestow on me (the ability) to follow it; show me falsehood as falsehood (or as it is in reality) and bestow on me (the ability) to avoid it. [3]

 

[1] An Excerpt from Tafseer Surah Al-Furqan. (Paraphrased). May Allah bless my Salafi brother, colleague, and friend, Abu Zakariyyah (Abdul Malik Al-Congoli Al-Ifreeqee) for sharing the Arabic text of this reminder.

[2](Paraphrased): https://www.alathar.net/home/esound/index.php?op=codevi&coid=166809

[3] Sharh Madhahib Ahl As-Sunnah 40

Explanation of Riyad As-Salihin Every Sunday

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Brotherhood, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Seeking Knowledge, Worship - 'Ibaadah'.

Explanation of Riyad As-Salihin by Imam Muhammad Ibn Salih al-Uthaymin – may Allah have mercy upon him. Delivered every Sunday at 12:15 (Wright Street -Salafi Masjid) by Shaikh Abu Tasneem- Mushaf al-Banghali- may Allah preserve him and all our other teachers. NB: I know Abu Tasneem will object to this post, but the benefit must be shared due to the explanation he is transmitting from one of the great Imams of our era.

[1] Circumstances in which a Mufti may or may not have to inform others that his previous Fatwa was wrong

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

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

 فإن قيل فما تقولون لو تغير اجتهاد المفتي فهل يلزمه إعلام المستفتي؟
قيل: اختُلف في ذلك ، فقيل : لا يلزمه إعلامه ؛ فإنه عمل أولا بما يسوغ له ، فإذا لم يعلم بطلانه ، لم يكن آثما، فهو في سعة من استمراره.
وقيل: بل يلزمه إعلامه؛ لأن ما رجع عنه ، قد اعتقد بطلانه ، وبان له أن ما أفتاه به ليس من الدين ، فيجب عليه إعلامه، كما جرى لعبد الله بن مسعود حين أفتى رجلا بحل أم امرأته التي فارقها قبل الدخول ، ثم سافر إلى المدينة وتبين له خلاف هذا القول، فرجع إلى الكوفة وطلب هذا الرجل ، وفرق بينه وبين أهله .
وكما جرى للحسن بن زياد اللؤلؤي لما استفتي في مسألة ، فأخطأ فيها ولم يعرف الذي أفتاه به، فاستأجر مناديا ينادي : إن الحسن بن زياد استُفتي في يوم كذا وكذا ، في مسألة فأخطأ ؛ فمن كان أفتاه الحسن بن زياد بشيء فليرجع إليه ، ثم لبث أياما لا يفتي حتى جاء صاحب الفتوى ، فأعلمه أنه قد أخطأ ، وأن الصواب خلاف ما أفتاه به.
قال القاضي أبو يعلى في كفايته : من أفتى بالاجتهاد ، ثم تغير اجتهاده : لم يلزمه إعلام المستفتي بذلك إن كان قد عمل به ، وإلا ، أعلمه.
والصواب التفصيل: فإن كان المفتي ظهر له الخطأ قطعاً ، لكونه خالف نص الكتاب أو السنة التي لا معارض لها ، أو خالف إجماع الأمة : فعليه إعلام المستفتي.
وإن كان إنما ظهر له أنه خالف مجرد مذهبه ، أو نص إمامه : لم يجب عليه إعلام المستفتي. وعلى هذا تخرّج قصة ابن مسعود رضى الله عنه ، فإنه لما ناظر الصحابة في تلك المسألة ، بينوا له أن صريح الكتاب يحرمها ، لكون الله تعالى أبهمها ، فقال تعالى: (وَأُمَّهَاتُ نِسَائِكُمْ) وظن عبد الله أن قوله: (الَّلاتِى دَخَلْتُمْ بِهِنَّ) راجع إلى الأول والثاني، فبينوا له أنه إنما يرجع الى أمهات الربائب خاصة، فعرف أنه الحق ، وأن القول بحلها ، خلاف كتاب الله تعالى، ففرق بين الزوجين ولم يفرق بينهما بكونه تبين له أن ذلك خلاف قول زيد أو عمرو” .
” إعلام الموقعين ” (4/224).

Paraphrased Excerpt:

If it is said: “What do you say if a mufti’s Ijtihad changes, is he obliged to inform the mustafti (the person who sought fatwa from him)?

It is said: There is a difference of opinion regarding this. Some said: He is not obliged to inform him, for indeed, he initially acted upon what was permissible for him to act upon. So, if he does not know its invalidity, he is not sinful, and he is permitted to continue upon it (i.e. the previous fatwa)

Others said: Rather, he (Mufti) is obliged to inform him (i.e. the Mustafti), for indeed he believes (certainly) that what he has recanted from was invalid, and it has become clear to him that what he issued as Fatwa is not from the religion. Therefore, it is incumbent upon him (the Mufti) to inform him (the Mustafti).

This happened to Abdullah ibn Masʿud, may Allah be pleased with him, when he issued a Fatwa to a man that it is permissible for him to remain married to his mother-in-law after he had divorced his wife (i.e. the mother-in-law’s daughter) before consummating the marriage. (1) Then he (Ibn Mas’ud) travelled to Madinah, where it became clear to him that the correct position was contrary to this. So, he returned to Kufah, searched for the man, and separated him from his wife.

Similarly is what happened to al-Hasan ibn Ziyad al-Luʾluʾi, may Allah have mercy upon him, when a fatwa was sought from him about a matter and he made a mistake in that, while not knowing who had received the ruling from him. So he hired an announcer to announce: “Indeed, Al-Hasan ibn Ziyad gave a fatwa when asked on such-and-such a day regarding such-and-such a matter, and he made a mistake. So, whoever received a Fatwa from al-Hasan ibn Ziyad should return to him”. Then he refrained from issuing fatwa for several days, until the person who had received the fatwa came to him. He informed him that he had made a mistake and that the correct position was contrary to the Fatwa he had given him.

(1) In the above text, Imam Ibn Al-Qayyim, rahimahullah, mentioned what Ibn Mas’ud, may Allah be pleased with him, understood at first from the verse regarding this matter, and why he recanted his previous fatwa. He said:

فإنه لما ناظر الصحابة في تلك المسألة ، بينوا له أن صريح الكتاب يحرمها ، لكون الله تعالى أبهمها ، فقال تعالى: (وَأُمَّهَاتُ نِسَائِكُمْ) وظن عبد الله أن قوله: (الَّلاتِى دَخَلْتُمْ بِهِنَّ) راجع إلى الأول والثاني، فبينوا له أنه إنما يرجع الى أمهات الربائب خاصة، فعرف أنه الحق ، وأن القول بحلها ، خلاف كتاب الله تعالى، ففرق بين الزوجين ولم يفرق بينهما بكونه تبين له أن ذلك خلاف قول زيد أو عمرو

All the text is from I’lam Al-Muwaqqi’een 4/224

[2] Repentance Accompanied By Rectification and Clarification

Written by Abdullah Jallow on . Posted in Basics, Da'wah - Calling To Islam, 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'.

أخبرنا عمى، أخبرنا عبد العزيز بن أحمد بن قاذويه، أخبرنا عبد الله بن

محمود، أَخْبَرَنَا أَبُو حاتم محمد بن إدريس قَالَ: ولقد ذكر لأبي عبد الله أحمد بن حنبل رجل من أهل العلم، كانت له زلة، وأنه تاب من زلته، فقال: لا يقبل الله ذلك منه حتى يظهر التوبة والرجوع عن مقالته، وليعلمن أنه قَالَ مقالته كيت وكيت، وأنه تاب إلى الله تعالى من مقالته، ورجع عنه، فإذا ظهر ذلك منه حينئذ تقبل، ثم تلا أَبُو عبد الله ” إلاَّ االَذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا ” البقرة: 160

A man from among the people of knowledge was mentioned to Abu Abdillah Aḥmad ibn Ḥanbal, may Allah have mercy upon him. He (the man) made a mistake, but repented from his mistake. So he (Imam Ahmad) said:

Allah will not accept that from him until he manifests his repentance and renounces his statement (or previous view), and he makes it known that he said such-and-such a statement, and that he has repented to Allah, The Most High, from that statement and renounced it. When that becomes manifest from him, then it will be accepted. Then Abu Abdillah (Imam Ahmad) recited:

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). (Al-Baqarah 160)

Dhayl Ṭabaqāt al-Ḥanābilah 1/300

Paraphrased

[1] Repentance Accompanied By Rectification and Clarification

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

After Their Concealment of The Truth, What Did Allah Also Command The Carriers of Knowledge Among The People of The Scripture?

Repentance Accompanied By Rectification and Clarification

Allah, The Most High, said:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ
إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. [al-Baqarah 159-160]

[وَأَصْلَحُوا – and do righteous deeds] by rectifying what was corrupted in their deeds. It is not enough merely to abandon what is repugnant (or evil) until one does what is good. Nor is this enough in the case of the one who conceals (the truth), until he makes clear what he concealed and reveals the opposite of what he had hidden. It is such a person whom Allah accepts in repentance. [1]

[وبينوا – and openly declare] what they concealed. [2]

[إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا – Except those who repent and do righteous deeds, and openly declare (the truth which they concealed)]- Meaning, they turn away from what they had been upon, rectify their deeds and their circumstances, and make clear to people what they had concealed. [3]

Umar Ibn Khattab, may Allah be pleased witrh him, said: Sincere repentance is that a person repents from sins and reminds himself not to return to sinning. Al-Hasan Al-Basri was asked about sincere repentance, he said: “It is regret (felt in) the heart, asking for forgiveness with the tongue, the limbs refrain from sinning and being cautious of returning to sin”. Ibn Mas’ud said: “Sincere repentance expiates every evil deed”, then he recited the Ayah [i.e. Ayah 8 Surah At-Tahreem] [4]

Shaqeeq Al-Balkhi, may Allah have mercy upon him, said: “The signs of repentance are: Weeping over what has preceded, fear of falling into sin (again), keeping way from evil companions and accompanying the good people”. [5]

[1] Tafsir as-Sadi
[2] al-Baghawi
[3] Ibn kathir
[4] Ibn al-Jawzi [Zad Al-Maseer Fee Ilm at-Tafseer]
[6] Nazha Al-Fudalaa 711.