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Still Love Your Wife or Find Her Attractive After So Many Years?!

Written by Abdullah Jallow on . Posted in Basics, Family & Women, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Neither Husbands Nor Wives Are Perfect

Allah, The Exalted, says:

فَإِن كَرِهۡتُمُوهُنَّ فَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَيَجۡعَلَ ٱللَّهُ فِيهِ خَيۡرً۬ا ڪَثِيرً۬ا 

If you dislike them (i.e. your wives), it may be that you dislike a thing and Allah brings through it a great deal of good]. [An-Nisa. 19]

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

A person may harbour a dislike for a woman based on a particular characteristic, despite the presence of a great deal of good in maintaining the relationship, but he does not know. He may love a woman due to one of her characteristics, while maintaining the relationship would bring considerable evil but he does not know. The human being is as it has been described by his Creator: “Verily, he (man) was unjust (to himself) and ignorant (of its results). [Al-Ahzab 72]

It is therefore unbefitting that he places his love, aversion and hatred as a standard for determining what is beneficial or harmful to him. Instead, the true measure lies in the commandments and prohibitions that Allah has ordained for him. The most beneficial course of action – without exception – for him is to obey his Lord, both in outward conduct and his inner self (thoughts). The most detrimental actions for him are those of disobedience to his Lord, both in outward conduct and his inner self. Should he commit to sincere obedience and servitude to Allah, he will find that even the disliked things he encounters are better for him; whereas, if he turns away from such obedience, everything he loves is bad for him. Therefore, one who possesses sound knowledge regarding his Lord, along with knowledge of the Names and Attributes of his Lord, recognises with certainty that there are significant benefits and advantages hidden within the trials and adversities he faces, which he may not be able to fully comprehend through mere knowledge and reflection. In fact, the benefits and welfare available to a servant of Allah in what he detests far exceed those found in what he loves. [Al-Fawaa’id: page: 145]

Looking at The One Proposed For Marriage and Beauty Is In The Eye of The Beholder

Abu Hurayrah, may Allah be pleased with him, said, “I was with the Prophet, peace and blessings of Allah be upon him, when a man came and told him that he had married a woman of the Ansaar. Allah’s Messenger [peace and blessings of Allah be upon him] said to him, ‘Have you seen her?’ He said, ‘No’. He said, ‘Go and look at her, because there is something in the eyes of the Ansaar'”. [Sahih Muslim. 1424]

Regarding the statement, “Because there is something in the eyes of the Ansaar”, Imam An-Nawawi, may Allah have mercy upon him, said, “It is said that the intent behind this is Small-eyed and it is said that it is Bleary-eyed”. (1)

Mughirah Bin Shubah, may Allah be pleased with him, said, “I came to the Prophet, peace and blessings of Allah be upon him, and told him of a woman to whom I had to propose marriage. He said, ‘Go and look at her, because that is more likely to create love between you.’ So, I went to a woman among the Ansar and proposed marriage through her parents. I told them what the Prophet had said, and it was as if they did not like that. Then I heard that woman behind her curtain, saying, ‘If the Messenger of Allah has told you to do that, then do it, otherwise I adjure you by Allah (not to do so)’. And it was as if she regarded that as a serious matter. So I looked at her and married her.” And he (Mughirah) mentioned how well he got along with her. (2)

After seeing the one you want to marry and decide to go ahead because she is beautiful in your eyes as beauty is in the eye of the beholder, then ask Allah sincerely to place genuine love, compassion, mercy and respect between you, as Allah [The Most High] said:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إنَّ فِي ذَلِكَ لآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect. [Ar-Rum. 21]

Allah, The Exalted, says: [وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا – And those who say: Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious]. [Al-Furqan. 74]

Imaam Ibn Al-Qayyim, may Allah have mercy upon him, said, “They ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. That is because a trustworthy leader in the religion co-operates upon obedience (to Allah and His Messenger), and that is to call to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah, The Most High, says:

[ وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). Thus, in their supplication -[in Surah Al-Furqan verse 74]- to Allah that He makes them leaders of the righteous people, is that Allah guides them, grants them success, bless them with beneficial knowledge and righteous actions- outwardly and inwardly – without which (sound) leadership in the religion cannot be achieved”. (3)

Then strive to live your life based on the guidance of the infallible Qur’an and Sunnah, return to them – in all your affairs – and to the upright scholars and elders in all circumstances. Strive to know your wife’s character and let your household be that of mercy, sincere advice and harmony. 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 hadeeth 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 hadeeth contains proof regarding the virtue of gentleness in all affairs, for indeed gentleness is not found in any affair except that it beautifies it, and it is not removed from anything except that it damages 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”. (4)

Aa’isha, may Allah be pleased with her, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said to her, “I know when you are pleased with me or angry with me”. I said, “When do you know that?” He said, “When you are pleased with me, you say, ‘No, by the Lord of Muhammad,’ but when you are angry with me, then you say, ‘No, by the Lord of Abrahim.’ ” Thereupon I said, “Yes, (certainly, you are right); but by Allah, O Allah’s Messenger, I do not leave anything else besides your name”.

Benefits From This Hadeeth

A man’s thorough observation regarding the state of a woman due to her action, speech, inclination or lack of inclination towards him based on indications, because the Prophet [peace and blessings of Allah be upon him] firmly determined Aa’isha’s happiness or anger merely when she mentioned or refrain from mentioning his name; therefore, he judged the two situations based on the mention or the absence of a mention of his name as an indication of happiness or anger. It can also be definitely the case that there is something more explicit regarding this affair, but he did not say it.

And regarding the statement of Aa’isha, “Yes (certainly, you are right); but by Allah, O Allah’s Messenger, I do not leave anything else besides your name”. At-Teebee said, “This is a very subtle way of making an exception, because she related that when she is in a state of anger – a state in which a sane person loses his senses by choice, her affirmed love for the Messenger does not change.

Ibn Al-Muneer said, “What Aa’isha intended is that she left out the wording of the Prophet’s name but her heart’s pure love and affection towards the noble person of the Prophet does not leave her.

With regards to the choice Aa’isha made to use Prophet Ibrahim’s, peace be upon him, name instead of the other Prophet’s, this is proof regarding her intelligence because the Prophet, peace and blessings of Allah be upon him, is the one with the best claim to Ibrahim just as Allah stated in the Qur’an. Therefore, when she had no other way of leaving a noble name, she replaced it with the name of someone who is from the one whose name she left out, so that her heart does not exit the boundaries of that attachment. (5)

This is what we ask Allah for even when our wives are not happy with us due to some misunderstanding or disagreement – still loving us just as we love them regardless of their physical appearance after they’ve gone past the age of youth – forty and above. They are the ones who carried our children, whilst enduring great and severe difficulty during pregnancy, then the great difficulty of childbirth, breast feeding and baby-sitting. These difficulties -as Imam As Sadi stated – did not only last for a short period, an hour or two; rather its time period was thirty months. And in most cases the period of pregnancy is nine months or (a bit less or more), and then breast feeding during the remaining months after childbirth. (a) It would be enough to respect our wives and appreciate their patience after witnessing a single child birth! The one who bore this severe pain to deliver our beloved children deserves to be looked at with great admiration, compassion and respect- an affair that should be given paramount importance over that outward beauty that is no longer the same as when she was younger; and in addition to this, why do we not ask ourselves whether they still find us attractive after our youth has elapsed?! Marriage is not lust and the woman is not just pleasure and enjoyment! https://salafidawahmanchester.com/2014/06/13/reminder-marriage-is-not-lust-and-the-woman-is-not-just-pleasure-and-enjoyment/

The wives who gave birth to our beloved children, nieces, nephews and grand children, and took care of them; guard our wealth and honour, guard their chastity and honour, indeed none asks – with amazement – whether their husbands still find them attractive after years of marriage, sacrifice and patience, except an ingrate- one who neither fully understands the real purpose of marriage and companionship nor what beauty is in reality. The Prophet [peace and blessings of Allah be upon him] said, “He who does not thank the people is not thankful to Allah”. (6)

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, stated about this hadeeth: “Whoever – from his traits and character – does not thank people for their good behaviour and kindness towards him, then he is not thankful to Allah due to his evil and rough behaviour, because indeed he is most likely in such a situation not to thank Allah. Therefore, that which is obligated on a believer is to be thankful to the one who does good to him among his relatives and others. And just as it is obligated on him to thank Allah for the good bestowed on him, it is also obligated on him to thank the people for their good behaviour and kindness towards him. Allah [جل وعلا] loves that His servants thank those who are good to them and that they return good with good. The Prophet [peace and blessings of Allah be upon him] said, “Whoever does good to you, pay him back. If you cannot find something to give in return, then supplicate for him until he sees that you have indeed repaid him”. (7) And due to this, it is legislated for the believer (in the Shariah) to supplicate for the one who supplicates for him, respond with kindness to the one who did good to him, commend him with good in return for his kindness to him and do good to him. This is from good manners and good deeds”. (8)

Indeed, these women are a blessing and only a fool gets bored with Allah’s blessings, as Imam Ibn Al-Qayyim stated, “One of the common hidden afflictions is when a person has a blessing bestowed on him by Allah; but he becomes bored with it, seeks to do away with it, and – due to ignorance- turns to what he claims is better for him than it. His Lord – out of Mercy- does not remove him from that blessing- excuses him for his ignorance and the bad choice he makes for himself, until he becomes fed up with the blessing, angered and dissatisfied due to it, and being fed up becomes firmly established; then Allah takes it away from him. After turning to what he sought after and then see the difference between the state he used to be in as opposed to his affair at present, his anxiety and regret intensifies, so he seeks to return to the state he was in. There is nothing more harmful to the servant than being fed up with Allah’s blessings, because neither does he see it as a blessing nor thank Allah him for it, nor rejoice regarding it; but rather it angers him. He complains and considers it a calamity, even though it is one of Allah’s greatest blessings conferred on him. The majority of the people are enemies of Allah’s blessings and they do not realise the blessings Allah has made available at their disposal, whilst striving to repel and reject them out of ignorance and wrongdoing. And how numerous a blessing is granted to one of them, whilst he is eager to strive his hardest to repel it! And how much reaches him while he was eager to repel and remove it due to his injustice and ignorance! Allah [The Exalted] says:

[ذَٲلِكَ بِأَنَّ ٱللَّهَ لَمۡ يَكُ مُغَيِّرً۬ا نِّعۡمَةً أَنۡعَمَهَا عَلَىٰ قَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ‌ۙ – That is so because Allah will never change a grace which He has bestowed on a people until they change what is in their ownselves]. [Al-Anfal. 53]

Allah, The Exalted, says: [إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ‌ۗ – Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah)]. [Surah Rad. Verse 11]

There is not a greater enemy against a blessing than the soul that (whispers evil to the person), because he overcomes himself together with his enemy. His enemy throws fire on his blessings while he blows on it – enables him to throw fire and then helps him to blow it. (9)

We ask Allah to preserve our wives for us and preserve us for them, overlook our shortcomings and bestow abundant mercy upon us, our parents and families. We ask Allah to include us amongst those who are grateful and thankful to Him and the people Aameen.

a: Tafseer Surah Al-Ahqaaf, Aayah 15

[1]: Sharh Saheeh Muslim. Vol 9. page 179. Publisher. Dar Kutub Al-Ilmiyyah. 1st Edition 1421AH (Year 2000)]

[2]: Saheeh Ibn Maajah 1866]

[3]: An Excerpt from ‘Ar-Rooh’ pages 487-489. slightly paraphrased]

[4]: At-ta’leeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1 page 277. Slightly paraphrased]

[5]: An Excerpt from Fat-hul Baari Sharh Saheeh Al-Bukhaari Hadeeth 5228. Vol 9, Pages 404- 405. Slightly paraphrased. Publisher. Daarus Salaam. 1st Edition 1421AH [Year 2000]

[6]: Sunan Abu Dawud. Number 4811]

[7]: Declared Saheeh By Imaam Al-Albaanee in ‘Irwaa al-Ghaleel. Number 1617]

[8]:https://binbaz.org.sa/fatwas/15472/%D8%A7%D9%84%D8%AD%D9%83%D9%85-%D8%B9%D9%84%D9%89-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%85%D9%86-%D9%84%D8%A7-%D9%8A%D8%B4%D9%83%D8%B1-%D8%A7%D9%84%D9%86%D8%A7%D8%B3-%D9%88%D9%85%D8%B9%D9%86%D8%A7%D9%87 paraphrased]

[9]: Al-Fawaa’id 259-260.]

Among The Insightful Fatherly Advices of Al-Allamah Rabee Bin Hadi

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Seeking Knowledge, Uncategorized, Worship - 'Ibaadah'.

ia600902.us.archive.org/13/items/AUD20160427/AUD-20160427.mp3
https://ia600902.us.archive.org/13/items/AUD20160427/AUD-20160427.mp3

Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, stated:

In The Name of Allah, The Most Merciful, The Bestower of Mercy. May peace and blessings of be upon Allah’s Messenger, his family, companions and those who follow his guidance. To proceed:

I counsel myself and you all to fear Allah in all circumstances, and in all affairs. Fear of Allah in creed and worship, and likewise sincerity, in our relationships for the sake of Allah, The Mighty and Majestic. Fear of Allah and sincerity is from the foundations (of the religion).

Allah says:
وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مَخْرَجًا
وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. [at-Talaq 2-3]

وَقُولُوا۟ قَوْلًا سَدِيدًا
يُصْلِحْ لَكُمْ أَعْمَٰلَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ فَازَ فَوْزًا عَظِيمًا

And speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise). [Al-Ahzab 70-71]

وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ

And they were not commanded (in their scriptures) except to worship Allāh (alone), being sincere to Him in religious devotion, being upright and inclined (to truth) and to establish the prayer and to give obligatory charity. And that is the upright, correct religion.
https://www.thenoblequran.com/q/#/sura/98/1

Fear of Allah in speech and action, sincerity to Allah in speech and action, [Muraqabatullah in all situations – close awareness of Allah that Allah knows, hears and sees everything]. If a person is upon this state – what a blessing to be in this state! If a person’s life is established on fear of Allah or unity upon this state, then what blessing! If life is established on fear of Allah and sincerity to Allah, Muraqabatullah in every affair, the affairs will be (upright and good) in this life and the next..

I counsel you to adhere to the Book and the Sunnah.

وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟

And hold fast, all of you together, to the Rope of Allah (i.e. this Quran), and be not divided among yourselves.

Cling to the rope of Allah, be distanced from splitting – from every cause of splitting. Be like one body that if a limb
aches, the whole body reacts with sleeplessness and fever.

Among the most important things is loving one another for the sake of Allah. “Allah will say on the Day of Resurrection: Where are those who loved one another for the sake of My majesty? Today, I will shade them in My shade (shade of the Throne) on a day when there is no shade but Mine (shade of thr Throne).”

On the day of Judgement, there will be great hardship! While the people are in such a great state of hardship, those who loved one another for the sake of Allah will be under Allah’s shade (i.e. the shade of the Throne). Thus be earnestly eager for brotherhood for the sake of Allah, love for the sake of Allah and preventing every cause that will weaken this love or its removal, or leads to splitting. Splitting is evil. Allah says:

إِنَّ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ

Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern in them in the least.

وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُشْرِكِينَ
مِنَ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ

And perform the prayer and be not of Al-Mushrikun (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.) Of those who split up their religion (i.e. who left the true Islamic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid’ah), and followed their vain desires], each sect rejoicing in that which is with it. [Ar-Rum 30-31]

This is the state of the polytheists. The truthful believer is distanced far away from this state. Distance from this evil state of affairs.

Seek knowledge; be digiligent in pursuit of knowledge from the Book of Allah and the Sunnah of the Messenger; from the Salafi books of Tafsir; from the books of the Imams of Dawah Salafiyyah, such as Ahmad Bin Hanbal, Ibn Taymiyyah, Ibn Al-Qayyim, Muhammad Bin Abdil Wahhab and other than them. They have great books in Aqeedah, Ibaadah, and other areas. Seek understanding of the religion. “Whoever Allah wishes good for, he grants them understanding of the religion”…[Abridged] [The End]

We beseech Allah for ourselves and for all Muslims, seeking His guidance to implement this noble counsel and to safeguard us from all that is displeasing to our Lord until we meet Him. We ask Allah:

اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَن زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن عِلْمٍ لا يَنْفَعُ، وَمِنْ قَلْبٍ لا يَخْشَعُ، وَمِنْ نَفْسٍ لا تَشْبَعُ، وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا

O Allah! Grant my soul its piety, and purify it, for You are the best of those who purify it. You are its Guardian and Protector. O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that does not fear, from a soul that is never satisfied, and from a supplication that is not answered. [Sahih Muslim 2722]

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). (1)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] (2)

(1) https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

In a world brimming with ideas, one fears for their heart and recalls this supplication

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Uncategorized, Worship - 'Ibaadah'.

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

The Prophet, peace and blessings of Allah be upon him, used to say in a supplication of the night prayer – after Takbeer and before recitation:

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [1]

According to the scholars, even though Allah is the Creator of all things, these magnificent creations [Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been explicitly mentioned as is the case in the Qur’an and authentic Sunnah regarding the specific mention of every created thing that has a great status, such as the statements, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s greatness, All-Encompassing Power, and absolute Sovereignty. [2]

In this supplication, one employs the means to seek Allah’s (Love, Assistance, and Pleasure) by acknowledging and affirming that He is the Lord – in general and specific – of these three Angels who have been given the means to give life. Jibreel is responsible for conveying revelations to the Prophets, which bring life to the hearts and souls through sound belief. Meekaa’eel brings rain, which gives life to the earth, vegetation, and animals. Israafeel blows the trumpet for the resurrection of the creation after death.

Also employing the means to seek Allah’s (Love, Assistance, and Pleasure) by acknowledging and affirming that He alone is the Originator of the heavens and earth- their Creator and the One Who brought them into existence when they never existed, and that He is the Knower of the unseen and seen- knower of the hidden and apparent, and He is the (perfect) Judge between His servants regarding that which they differ so that He guides you to the truth in that which they differ. Regarding guidance, it is to possess knowledge of the truth together with the intent to follow it, while giving it precedence over everything else. A (rightly) guided person is someone who acts upon the truth and yearns for it. This is Allah’s greatest blessing that is bestowed on (His) servants. [3]

[1] Saheeh Muslim 770.

[2] Sharh Saheeh Muslim 5/50.

[3] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140.

Navigating a Period of High Living Expenses and Financial Obligations with Optimism and Proactivity

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

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

The Constant Debate Between Allies of The Rich and Allies of The Poor In The West

Allāh, The Exalted, says:

كَانَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِ‌ۚ  

Mankind were one community (i.e. upon the upright path and Allah’s Shariah) and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed]. [Al-Baqarah. 213]

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

Even though there is something in the paths of analogical reasoning and reflection that will lead to knowledge, however sometimes it cannot give detail explanation in a dispute between the people of the earth due to the minute details and ambiguities (in the disputes), and at other times due to the fact the people differ when prioritising necessities. Therefore, due to this Allah, The Most High, commanded (us) to return to the revelation in times of dispute. Allah designated the revealed Books [i.e. the Qur’an being the final of them] as the judge between the people in matters wherein they differ”. [1]

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

People’s goals and policies on wealth and poverty differ due to their own interests and are not based on adherence to the truth and consideration of the broader public good. Because they did not follow the teachings of the Islamic religion, they all erred (and missed) the path that would lead to beneficial outcomes- their ideas differed, and they behaved accordingly, resulting in widespread evil and great strife between those claiming to support the poor and workers and those clinging to riches and wealth. They have a lengthy discussion on this subject, and all of it amounts to error and misguidance, and Allah has guided the believers to the right path in all of their affairs, including this one.

All praise is due to Allah; the Islamic Shari’ah came to rectify the rich and poor. When Allah [The Exalted] decreed that individuals among humans and Jinn would have varied social statuses – among them the rich, the poor, the one with a high social standing, and the one with a lower social status – based on a great judgement and underlying reasons that are too precise to describe, He then established a strong relationship amongst them, with some given authority over others, mutual exchange established, and some in need of others. The All-Wise Law Giver – [The One completely Wise in everything He decrees, and completely Wise in His Sayings, and completely Wise in His Actions, and there is no deficiency in anything He decrees, says, or does] – first ordained that they be brothers and not to take personal advantage of each other; but rather He instructed each of them to fulfil what they owe to the other, thus achieving social harmony and (facilitation of) the necessities of life.

Islam obligated Zakat from the wealth of the rich based on what is stated regarding its details in the divine revelation. It made spending a means of meeting the needs of the poor and achieving religious well-being that secures both worldly and religious affairs; encourages kind behaviour at all times and on all occasions, obligated to meet the needs of the needy, feeding the hungry, providing clothing for those without enough clothing, and paying for the necessities of the destitute. It also obligates specific expenditure on family and children, as well as on matters relating to their affairs, as well as the discharge of all obligations related to the mutual interactions that takes place between people. Furthermore, Islam commands them not to rely entirely on their strength and power in pursuing earnings, nor to regard what they possess as a source of (permanent) tranquillity and stability; instead, they should focus on obedience to Allah, acknowledge Allah’s favours, Allah’s facilitation of ease, seeking Allah’s assistance, and thanking Allah for the wealth and prosperity He has bestows upon them over others.

Allah commands them to stay within the confines of Halal and Haram, and not to overindulge in luxury and excess in a way that affects their morals, riches, and overall state of affairs; rather, they should do what Allah says in Surah Al-Furqan, 67:

والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما

And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)].

Furthermore, Allah commands them to pursue wealth and worldly things in an honourable and honest manner, so that they are not tainted with evil gains, such as usury, gambling, swindling, fraud, or deception; rather, they should adhere to the divine revelation’s ordainments in their dealings, just as they do in their personal acts of worship. Allah commands them to treat the poor with mercy and benevolence, rather than cruelty, harshness, selfishness, boastfulness, insolence, and pride. As a result of these wise instructions, religious well-being becomes the highest level of honour and perfection, and wealth acquires a praiseworthy description, a perfect attribute, sublimity, and loftiness because the divine revelation refined and purified it, exhorts one to avoid vices, and urges one to acquire virtues (i.e. virtues mentioned in the divine revelation).

(First), Islam commands the poor and everyone else who fails to achieve their personal wish to be patient, accept Allah’s decree, acknowledge that Allah is All-Wise, possesses perfect judgement, and (All-Wise in) His disposal of all affairs and that there are various benefits in this (for a person). Allah says:

وعسى أن تكرهوا شيئا وهو خير لكم وعسى أن تحبوا شيئا وهو شر لكم والله يعلم وأنتم لا تعلمون

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know. [Surah Al-Baqarah. Ayah 216] 

This belief of theirs removes the sadness that would have entered the hearts, leading to helplessness and sloth! Then Allah commanded them that they should not seek to alleviate their poverty and meet their needs by relying on others or asking them unless it is unavoidable and required, and that they use a variety of activities and means that Allah has provided as a means of eradicating poverty- each person preoccupied with the means that are best for oneself and their circumstances. This helps to release a person from total dependency, develops strength, promotes activity, and combats lethargy and apathy, but also not envy the wealthy because of what Allah has bestowed on them. Allah says:

ولا تتمنوا ما فضل الله به بعضكم على بعض للرجال نصيب مما اكتسبوا وللنساء نصيب مما اكتسبن واسألوا الله من فضله إن الله كان بكل شيء عليما

And covet not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah for His Bounty. Surely, Allah is Ever All-Knower of everything. [An-Nisaa. 32]

Allah commands them to be truthful in their work, dealings, and crafts, and not to rush in pursuing their livelihood by indulging in vile gains that deprives a person of an upright adherence to the religion as well as corrupting worldly affairs. Allah commands them to do two things that would help them while enduring the hardship of poverty: economise and be satisfied with what Allah has bestowed on them, (because) little sustenance combined with wise economisation (suffices) a lot. Contentment is an unlimited resource and richness without wealth! Many poor individuals are blessed with contentment and the ability to economise, neither pining for what the wealthy possess nor feeling bitter about their meagre sustenance. When poor people are guided by the guidance of the religion of Islam to exercise patience and attach themselves to Allah, freed from abject dependence, work hard and strive for honourable and beneficial deeds, and be satisfied with Allah’s grace, the burden and difficulty of poverty will be eased for them. Furthermore, they continue to work towards self-sufficiency (and to acquire more provision) while hoping for the bounty of their Lord, awaiting His promise and fearing Him.

Allah says:

ومن يتق الله يجعل له مخرجا ويرزقه من حيث لا يحتسب

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

Allah says:
ومن يتوكل على الله فهو حسبه

And whosoever puts his trust in Allah, then He will suffice him. [at-Talaaq. 2-3] [2]

High Cost of Living

Anas Bin Malik, may Allah be pleased with him, reported that the people said, “O Allah’s Messenger! Prices have gone up, so fix prices for us”. So, Allah’s Messenger, peace and blessings of Allah be upon him, said, “Allah is the one Who fixes prices, Who withholds, gives lavishly and provides, and I hope that when I meet Allah, none of you will have any claim on me for an injustice regarding blood or property”. [Sahih Sunan Abi Dawud. 3450]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: High increases in prices and their decreases are one of those events that none brings about except Allah alone and nothing can occur from it except by Allah’s Will, but He, Glorified be He and free is He from all imperfections, has made some of the actions of His servants the cause of some incidents just as He made the deed of murder by a murderer the cause of death of the victim. The increase in prices may be due to the injustice of the people and the decrease may be due to the benevolence of some people. [3]

Hoarding and Monopolising

Muammar Bin Abdillah, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “None hoards except a sinner”. [Sahih Muslim. 1605]

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

He is the one who buys commodities – such as food and the like that is needed in times of hardship- and stores it, so that when the price is high he sells it for more. This is not permissible, it is an evil deed and the one who does so is a sinner. If there is one in charge of authority in the country, it is obligated on him to implement the affairs related to the Shariah. It is obligated on the one in charge of authority to prevent him from doing so and compel him to sell food at the same price – at the current market price. He cannot hoard it if it is during the time of hardship. As for the one who buys food or other than food that people need in a time of prosperity and abundance in the markets, and not to harm anyone, then when trade begins he sells it without delaying until when a state of extreme need occurs- rather, he sells when the trading begins and there is benefit; there is no objection to this action of his. This is the work of merchants in ancient and modern times. [4]

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

It is forbidden to monopolise (or hoard) what people are in need of. The Prophet, peace and blessings of Allah be upon him, said, “None hoards except a sinner”. This is a person who deliberately commits a sin. Monopolising (or hoarding) is only in relation to what is not found with anyone else other than this monopolist (or hoarder); but as for what him and someone else possess and he wants to keep the commodity until its season comes, then there is nothing wrong with this and it is not considered a monopoly (or hoarding).

For instance, if a person buys rice and says, “I will save it until the time of its season, whilst the people have rice and they sell as they want”, this is not considered a monopoly (or hoarding); but if it is not found except with him and he saves it until the time of high prices comes, then indeed this is monopolising (or hoarding). The scholars say that the one in charge of authority is obliged to force the monopolist to sell what he has monopolised (or hoarded) just as people sell at the time they need to sell because this is in the public interest. [5]

Our Sins and Change of Circumstances

Allah says:

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned.

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

This Ayah was revealed regarding the state of affairs of the world- the relationship between it and the events that occur. You see how the occurrence of those evil actions and defects (of the people) affects the harvest, vegetation and the animals in every era, and the manner in which those evil (affairs) necessitates other evils. And whenever the people initiate oppression and wickedness, their Lord (The Blessed and Most High) brings about- from those evils and defects (of theirs)- deficiencies and harm in their nourishments, fruits, atmospheres, bodies, outward appearances and manners, as a justification for their deeds, acts of oppression and wickedness. The majority of the illnesses and the general evil affairs are remnants of the punishment inflicted upon the people of the previous nations; then there remained from that what remains, as a surprise punishment against those who remain upon the (evil) deeds of those previous nations. This is a just judgement and just decree. The Prophet has pointed out  this in his statement concerning plagues, that it is a remnant of an affliction or punishment that was sent by Allah to the Children of Israa’eel. [6]

Allah, The Most High, says:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah).

Imam Ibn Al-Jawzee, may Allah have mercy upon him, said: Whoever loves that the state of affairs should become rectified then let him strive in rectifying (his) deeds. Allah (The Mighty and Majestic) says:

وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا

If they had believed in Allah, and went on the Right Way, We should surely have bestowed on them water (rain) in abundance. [7]

The Danger of Sinning Whilst Receiving More Provision

Allah says:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My Plan is strong.

[سَنَسْتَدْرِجُهُم – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allah says: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong]. [8]

سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

“We shall gradually seize them with punishment in ways they perceive not”.

Imam Sufyan Ath-Thawree, may Allah have mercy upon him,  said that this means, “Whenever they commit [major] sins, Allah bestows a blessing on them and make them forgetful of seeking forgiveness”. [9]

The Prophet, peace and blessings of Allah be upon him, said: “The worldly life is for four types of people. A slave (of Allah) whom Allah has given wealth and knowledge, so he fears his Lord by way of it. He preserves the ties of kinship and acknowledges Allah’s Rights regarding it. This (type of person) is in the most virtuous position. A slave whom Allah has given knowledge but not wealth. He is truthful in his intention and says: `If I had wealth, I would have done the deed of such and such (person).’’ So because of this intention of his, his reward is the same (i.e. the righteous one who has been given wealth and knowledge). A slave whom Allah has given wealth but not knowledge. He wastes his wealth out of ignorance. He neither fears Allah nor does he keep the ties of kinship, nor does he acknowledge Allah’s rights. This (type of person) is at the evilest position. A slave whom Allah has neither given wealth nor knowledge and he says: `If I had wealth, I would have done the deed of such and such (person).’’ So by way of his intention, they are similar (i.e. similar to the evil person who wastes his wealth)”. [10]

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, stated: The first is a wealthy person who is thankful (to Allah); so Allah will raise him to the most virtuous position due to his deed. The second is a poor person who exercises patience. He is truthful in his intention with regards to spending from that which Allah has bestowed on him. So Allah makes him reach the most virtuous position due to his truthful intention. The third is a boastful wealthy person. He is covetous and stingy; so his deed takes him to the most evil position. The fourth is a boastful poor person and his intention is evil. So together with his poverty, his intention takes him to the most evil position. So based on this, we know that by way of truthful intentions Allah raises the person. And an evil intention debases a person until he finds him/herself in the most evil position. [11]

The Burden of Debt

Aa’isha, may Allah be pleased with her, narrated that the Prophet, peace and blessings of Allah be upon him, used to invoke Allah in the prayer (before the Tasleem) saying:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ

وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ

“O Allah, I seek refuge with You from the punishment of the grave and from the trial and affliction of Maseeh Ad-Dajjaal and from trial and affliction of life and death. O Allah, I seek refuge with You from sins and from being in debt”. It was said to him, “Why do you so frequently seek refuge with Allah from being in debt?” The Prophet, peace and blessings of Allaah be upon him, replied, “A person in debt tells lies whenever he speaks, and breaks promises whenever he makes them”. [Al-Bukhaari 832]

Imam Ibn Al-Qayyim Qayyim, may Allah have mercy upon him, said, “The Prophet, peace and blessings of Allah be upon him, combined (in this supplication between seeking Allah’s refuge) from sins and debt, because indeed sins necessitate loss in the afterlife and debt necessitates loss in the worldly life”. [12]

Istighfaar

Imam Al-Qurtubi, may Allah have mercy upon him, reported that Bin Subayh, may Allah have mercy upon him, mentioned that  man complained to Imam Al-Hasan Al-Basri, may Allah have mercy upon him, about drought. Al-Hasan said to him, “Seek Allah’s forgiveness”. Another person complained about poverty, to which Al-Hasan similarly responded, “Seek Allah’s forgiveness”. A third person said to him, “Supplicate to Allah to grant me a child”, Al-Hasan again said to him, “Seek Allah’s forgiveness”. Then another complained about the dryness of his garden, Al-Hasan said to him, “Seek Allah’s forgiveness”. So, Rabee Bin Sibayh said to him, “Men came with different complaints and you commanded all of them to seek Allah’s forgiveness!” He replied: “I did not say anything from myself, rather Allah, The Mighty and Majestic, says in Surah Nuh:

فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا

يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا

وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا

I (Nuh) said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” [12.1]

Economic Hardship Can Never Justify Political Unrest or Rebellion

Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, you will see Atharatan (some people giving precedence themselves through the worldly things) after me and affairs you’ll disapprove; they said, ‘What do you command us O Allah’s Messenger?’ He said, ‘Fulfil their rights [i.e. the rulers] and ask Allah for your rights'”.

Al-Allaamah Zaid Bin Haadi Al-Madkhali, may Allah have mercy upon him, said: 

This authentic hadith is related to the affair of the rulers- during the end of time – when they will give precedence to themselves through enjoyment of the worldly things and those under their authority will face harm, something of oppression and tyranny; so the Prophet, peace and blessings of Allah be upon him, guided and directed the people to fulfil the rights of the rulers- obey and listen to them in that which is good, whether it is during a time in which one is enthusiastic (to listen and obey them in what is good) or feeling lackadaisical- perform Jihad behind their banner against the enemies of the religion, establish the prayer and behave in a manner obligated by the Islamic legislation. They should not rebel against the ruler just because he is a sinner or an oppressor, nor refrain from giving him the rights obligated to them to give him; rather they should fulfil his rights just as the Prophet commanded them, saying, “Fulfil their rights”.

Therefore, the ruler has rights that should be fulfilled by his subjects and the subjects also have rights to be fulfilled by the ruler. It is obligated to the ruler to fulfil their rights and it is obligated on them to fulfil his rights. However, if he falls short in something related to their rights, it is not permissible for them to (deliberately) fall short in fulfilling his rights. Due to the great importance of rulership and the rulers, the Prophet commanded them to fulfil the obligation of As-sam’i wat-Ta’ah (to listen and obey the ruler in good), refrain from disobedience, supplicate to Allah to make their affairs easy and change their state of affairs to that which is good, aid them to fulfil their needs and those affairs they cannot do without. This hadith contains a miracle of the Prophet because he clearly stated that during the end of time, the rulers will give precedence to themselves with something of wealth and worldly enjoyment, and others will be deprived of it. Also, there will be affairs that the people of sound judgement will reject. When this era comes, it is obligated to them – those under the rulership of a Muslim ruler – to listen and obey in that which is good, fulfil the rights that have been obligated to them to fulfil and seek their rights from Allah – meaning: they supplicate to Allah to aid them in fulfilling their needs and facilitate them with ease in their affairs. And Allaah knows best. [13]

Believer’s Behaviour Towards Muslim Rulers:

https://salafidawahmanchester.com/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/

Strength and Security is Achieved Behind The Ruler

Abu Hurairah, may Allah be pleased with him] said, “The Prophet peace and blessings of Allah be upon him] said, ‘Verily, the leader is a shield behind whom they fight and he protects them. If he commands (people to) fear Allah [The Exalted] and justice, then he will have a reward. If he commands something else, then it will be against him’”. [Ṣaḥeeh Muslim 1841]

Regarding the Prophet’s, peace and blessings of Allah be upon him] statement, “The leader is a shield”, Imam An-Nawawi, may Allah have mercy upon him] said, ‘Meaning, he is like a shelter because he prevents the enemy from harming the Muslims, prevent the people from (harming) one another (i.e. establish justice), protects the Muslim nation and the people fear his authority (i.e. because he will establish justice against the oppressor). And the meaning of the Prophet’s [peace and blessings of Allaah be upon him] statement, ‘Behind whom they fight’, meaning, alongside him they fight against the disbelievers (i.e. those at war with his country), the rebels, the khaarijites and all the perpetrators of corruption and oppression’”. [14]

Al-Allaamah Saalih Al-Fawzaan, may Allah preserve him, said:

Allah, The Most High, says:

وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنً۬ا وَٱرۡزُقۡ أَهۡلَهُ ۥ مِنَ ٱلثَّمَرَٲتِ مَنۡ ءَامَنَ مِنۡہُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ 

And (remember) when Ibrahim (Abraham) said: My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day]. [Al-Baqarah. 126]

Indeed, he (Ibrahim)- peace be upon him) gave priority to security (in his supplication) over seeking sustenance because security is a necessity. Security is a necessity and the people cannot enjoy sustenance alongside fear; rather sustenance cannot be reached in the presence of fear. This is what the enemies desire – those who try to destabilise the Muslim societies. They wish to disassociate the Muslims from their unity behind their Muslim rulers. This is what they desire and they do not desire good advice for the Muslims, in the name of actualising beneficial affairs, rectification, removal of oppression and the likes. All of this is lies and false pretences because if the ruler ship slips away chaos will be at large, corruption will spread and the beneficial affairs which they say will be actualized will be non-existent. Corruption will be at large and there will not be rectification. Therefore, for this reason there has to be a rulership upon which the Muslims unite. And even if (such a ruler ship) has shortcomings and negligence, the (people) should exercise patience because there is prevention of that which is more severe and harmful through patience. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “It is not known of a group that rose against their Muslim ruler, except that their state of affairs after his removal was more evil than their state of affairs whilst he was present”. This is something experienced at present. The rulers and heads of state who have been removed, what is the state of affairs of their countries after they were (removed)? There has not ceased to be fear, anxiety, chaos, bloodshed etc. https://video.link/w/tr4U?src=syt

Is Tyranny of the ruler a reason for rebellion?

https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Al-Allaamah Salih Al-Fawzaan, may Allah preserve him, was asked: What do you think about what is now called the Arab Spring?”

Answer: By Allaah, the spring has not brought us any remedy (or brought us any cure, restored anything good etc). It has not brought us any remedy except killing. It has not brought us any remedy except trial. The unbelievers call it this [i.e. Arab spring]. The Muslims do not call this spring, rather they call it trial and evils. It is true that it is a spring for the unbelievers because they harm Muslims by way of it and they are pleased with what harms Muslims. This pleases them and it is their spring. https://youtu.be/1zHFpGCXGCI 

The People of Bidah are the ones who initiate the wars

https://salafidawahmanchester.com/2016/02/02/reminder-ahlul-ahwaa-i-e-the-people-of-bidah-are-the-ones-who-start-the-wars/

Also read: Demonstrations In non-Muslim Countries- By Shaikh Abdullah Al-Bukhari (may Allah preserve him)

https://abukhadeejah.com/street-demonstrations-in-non-muslim-countries-india/

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [15]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [16]

[1] Dar Ta’aarud Al-Aql Wan-Naql: 9/17-18]

[2] An Excerpt from Ad-Deenus Saheeh Yahillu Jamee al-Mashaakil (The right religion is the answer to every problem)-Pages 9-10

[3] Majmoo Al-Fataawaa 8/520

[4] https://binbaz.org.sa/fatwas/6025/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D8%AD%D8%AA%D9%83%D8%A7%D8%B1 ]

[5] https://binothaimeen.net/content/11952. paraphrased]

[6] An Excerpt from ‘Badaa’i-ul At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: 1/313

[7] : An Excerpt from ‘Saydul Khaatir’ page: 6]

[8] An Excerpt from Tafseer As-Sadi]

[9]: Al-Mukhalisiyaat 2352]

[10] Reported by Tirmidhee 2325; Ahmad 18031; Al-Baghawiy 4097; 

[11] An Excerpt from:  البيان المرصع شرح القواعد الأربع- pages 8-9. Slightly paraphrased

[12] : Al-Fawaa’id: page. 97

[12.1] Tafsir Al-Qurtubi 18/301-303

[13] At-taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page 142. slightly paraphrased]

[14] Sharh Saheeh Muslim Vol 12. page 193. Publisher: Daar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]

[15] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

One of the most absurd pyschological projections of all time!

Written by Abdullah Jallow on . Posted in Deviated Callers & Individuals, Deviated Groups, Sects and Parties, History of Islam, Mental Health, Qur'aan, Refutations, Sin, Uncategorized.

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

Allah says:

وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَىٰ وَلْيَدْعُ رَبَّهُ ۖ إِنِّي أَخَافُ أَن يُبَدِّلَ دِينَكُمْ أَوْ أَن يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ

Fir’aun (Pharaoh) said: “Leave me to kill Musa (Moses), and let him call his Lord (to stop me from killing him)! I fear that he may change your religion, or that he may cause mischief to appear in the land!” [Ghafir 26]

 إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ

“I fear that he may change your religion” which you are following ;

  أَوْ أَنْ يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ

“or he may cause mischief to appear in the land”.

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

وهذا من أعجب ما يكون، أن يكون شر الخلق ينصح الناس عن اتباع خير الخلق هذا من التمويه والترويج الذي لا يدخل إلا عقل من قال الله فيهم

This is the most astonishing (i.e. in a negative way) situation imaginable, where the worst among creation advises the people against following the best of creation (in his time). This illustrates a degree of deception and propaganda that cannot enter except the minds of those about whom Allah says:

فَٱسْتَخَفَّ قَوْمَهُۥ فَأَطَاعُوهُ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ

Thus he [Fir’aun (Pharaoh)] befooled and misled his people, and they obeyed him. Verily, they were ever a people who were Fasiqun (rebellious, disobedient to Allah). [Az-Zukhruf 54]

An Excerpt from “Tafsir As-Sadi”

The Jihad of a Lifetime Against Four Things!

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Allāh, The Exalted, says:

وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَٮٰكُمۡ‌ۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ 

And hold fast to Allah; He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper!’’ [Al-Hajj. 78]

When you hold fast to Allah, He will protect you. Allah will help you against ([the evil desires) of your souls and shaytaan – the two enemies that never isolate themselves from a person. Their enmity is more harmful than an apparent enemy. Therefore, being given help against them is the most important thing and a person’s need for it is more.The completeness of this help is (given) is based on the level of one’s attachment to Allah. [1]

Allah, The Most High, says:

وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَا‌ۚ

As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism)] [29:69]

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

Allah, Glorified be He and free is He from all imperfections, attached guidance to Jihad [striving in the path of Allah]. The people with the most perfect guidance are those who (perform) a greater Jihad.  The most obligatory Jihad is the Jihad against the Self (a), Jihad against (vain) desires, Jihad against shaytan and Jihad against the Dunyah (b) Whoever strives against these four, Allah will guide him to the paths of His Pleasure leading to Paradise. Whoever abandons (this) Jihad will miss guidance depending on the extent of what he neglected it. Junaid, may Allah have mercy upon him, said: “Those who strive against their (vain) desires through repentance, Allah will  guide them to the paths of sincerity. It is not possible to strive against the enemy in the open, except for the one who strives against these enemies inwardly. Thus, whoever is aided against them, he will be victorious against his enemy and whoever is made to be overcome by them, his enemy will be made victorious over him. [2]

[a] Jihad Against The Self: Striving to attain upright guidance, adhering to it after being acquainted with it, calling to it and exercising patience when faced with the difficulties in that path [3]  Imam Al-Aajurree – may Allah have mercy upon him- said: I will provide you with a similitude that is clear to you. Know that the soul can be compared to a young horse, and the beholder is amazed when he looks at its good appearance and beauty. The people who possess knowledge regarding it say, “It will not yield any benefit until it undergoes proper training and discipline, at which point it will prove to be advantageous – capable of performing well and being of service, leading its rider to commend the results of its training and discipline. However, without discipline, its attractive appearance and beauty will be futile, and its rider will not praise its performance when needed”.

If the young horse’s owner heeds the advice of knowledgeable individuals regarding its situation, he will recognize the validity of their counsel and subsequently entrust the horse to a trainer. A horse trainer is only deemed deserving of the title if they are skilled in the training process and possess patience. If the trainer is well-versed in horse training and understands the most effective approach, the owner will benefit; however, if the trainer lacks expertise in horse training and discipline, he will harm the young horse, expend unnecessary effort, and the rider will be dissatisfied with the outcome.

Should he possess expertise in horse training and disciplinary techniques, yet lack the fortitude to withstand the challenges inherent in the process, seek comfort over perseverance, and exhibit negligence towards the appropriate actions to be taken, he will ultimately ruin and mistreat the young horse, rendering it unsuitable for duty and incapable of running, resulting in a discrepancy between its outward appearance and its actual capabilities.

If the owner of the young horse was also its trainer, he would feel remorse when regret becomes futile due to his neglect. So, when a task is required, he looks to another horse whose assistance is requested and given and moves swiftly when necessary. However, when he asks his horse for help and requests it to move swiftly, he receives no answer and the horse refuses to comply. All of this is a result of his negligence in training the horse and his impatience after acknowledging it. Consequently, he starts to blame himself, saying: “Why was I negligent and why did I fall short? Truly, my impatience has caused everything I detest”. And Allah’s Aid is sought! Consider and comprehend this similitude, may Allah have mercy on you, so that you may be successful and saved. [4]

[b] Jihad against the Dunyah: In a supplication, the Prophet, peace and blessings of Allah be upon him, asked Allah:

اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيبَاتِ الدُّنْيَا وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا وَاجْعَلْهُ الْوَارِثَ مِنَّا وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا وَانْصُرْنَا عَلَى مَنْ عَادَانَا وَلاَ تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا وَلاَ تُسَلِّطْ عَلَيْنَا مَنْ لاَ يَرْحَمُنَ

[وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا – ‘Do not make the Dunyah our greatest concern]. [5] Al-Allamah Al-Mubaarakfooree, may Allah have mercy upon him, stated in his explanation of this supplication that it means: “Do not make wealth and status our greatest goal or the reason behind our grief, rather direct our greatest goal or the reason behind our grief towards the deeds of the afterlife. [6]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [7]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [8]

[1] Jalaa Al-Af’haam. Page 154

[2] Al-Fawaa’id page 97

[3] Zaad Al-Ma’aad 3/9

[4] An Excerpt from Adabun Nufoos. Page 5]

[5]Sahheeh at-Tirmidhee 3502 

[6] Tuhfah Al-Ahwadhee 9/475-477]

[7] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

A Precise Definition of Hizbiyyah – By Al-Allaamah Rabee Bin Hadi Al-Madkhali

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Refutations, Uncategorized, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Hadi Al-Madkhali – may Allah preserve him – said:

Everyone who opposes the Methodology of the Prophet and His Sunnah (a) is considered part of the misguided groups. Unlawful Partisanship does not require (specific) conditions; Allah referred to past nations as unlawful partisanship groups, and He referred to the Quraysh as an unlawful partisanship group when they united and allied with various groups. They did not have an organisation or anything, thus it is not a condition to be an organisation in order to be (clasified) an unlawful partisanship group. However, if this group organises itself, it increases in evil.

Blind (bigoted) allegiance to a specific thought (or idea) that contradicts Allah’s Book and the Messenger’s Sunnah, and (establishing) allegiance and enmity based on it, this is unlawful partisanship, even if not organised.

To adopt a deviant thought (or idea) and gather people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. To adopt a deviant thought (or idea) and gathering people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. As long as they unite for a cause (or behind someone) in opppsition to the Quran and Sunnah, this is an unlawful partisanship group. The disbelievers who waged war against the Prophet did not have the organisational structure present today; nevertheless, Allah referred to them as unlawful partisanship groups. How is this so? It is because they banded together for falsehood and fought against the truth. (Allah says):

كذبت قبلهم قوم نوح والأحزاب من بعدهم وهمت كل أمة برسولهم ليأخذوه وجادلوا بالباطل ليدحضوا به الحق

The people of Nuh (Noah) and the confederates after them denied (their Messengers) before these, and every (disbelieving) nation plotted against their Messenger to seize him, and disputed by means of falsehood to refute therewith the truth. [Ghafir Ayah 5]

They are referred to as unlawful partisanship groups due to forming groups. Quraysh gathered the tribes of Ghatafan, Qurayza, and various other tribes, but they were not organised in the form of an organisation. They came together and Allah referred to them as unlawful partisanship groups, thus the Surah (regarding their affair) was named “Surah Al-Ahzab.” Were those unlawful partisanship groups organised (i.e. under an organisation)? It is not a condition that an unlawful partisanship group has to be organised (or under an organisation). If it believes in a false idea – argues, disputes, and allies for the sake of it, this is an unlawful partisanship group. Should this (commitment) become more structured (organised or under an organisation), with the mobilisation of wealth etc, it would undoubtedly deepen its unlawful partisanship and become one of the astray groups. And Allah’s refuge is sought. (1)

Listen to Hizbiyyah Is Not From Salafiyyah By Shaikh Abu Khadeejah – may Allah preserve him.

https://abukhadeejah.com/ahmad-hanbal-usool-sunnah-innovations-hizbiyyah-differing-sectarianism-call-to-unity-part-3/

——————————————

(a) Shaikh Rabee: Establishment of Proof in Declaring a Person to be an Innovator – Abu Khadeejah أبو خديجة
https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

May Allah bless our younger Salafi brother Ahmad Idris As-Sudani, who requested that we share this clarification from Al-Allaamah Rabee in English, after given the information by one of our younger Salafi teachers Ustadh Zayd Khalid. May Allah reward both of them with good, as reminders are indeed beneficial for the believers. May Allah protect all of us, grant us Thabaat, Sidq and Husnul Khatimah Aameen.

(1) Paraphrased https://rabee.net/alfatawi/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%AD%D8%B2%D8%A8%D9%8A%D8%A9%D8%9F-%D9%88%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A3%D9%86-%D9%81%D9%84%D8%A7%D9%86-%D8%B9%D9%86%D8%AF%D9%87-%D8%AD/

Is The Salafi Bookstore His Personal Business Pursuit?!

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Morals and Manners - 'Akhlaaq', Refutations, Uncategorized, Worship - 'Ibaadah'.

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

Allah [The Most High] said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

In recent days, as we have been rebutting Faris Al-Hammadi, a multitude of individuals has emerged, offering a plethora of trivial comments and conjectures. Some of these remarks touch upon Manhaj issues, while others resort to personal slander. The complexities surrounding Manhaj can be easily elucidated through the clarifications of senior scholars and their students in the East and the West, whereas the personal jabs are best disregarded. Such attacks typically stem from those who lack comprehension or from individuals whose discontent manifests as hostility, unable to challenge the evidence we have provided. However, when these individuals, rather than addressing the pertinent subject concerning Faris, choose to misdirect their criticisms toward others unrelated to our discourse, we feel an immense obligation to uphold the veracity of our direct experiences in Birmingham since 2006.

Once more, we find ourselves confronting a remark that has emerged from the lips of those who indulge in idle speech, a remark they attempt to frame as something deserving of reproach: the assertion that “Abu Khadeejah is a businessman and the Salafi Bookstore belongs to him.” Indeed, the reality is that, regardless of whether it is Shaikh Abu Khadeejah or any other individual, we all possess the right to partake in commerce. Allah, The Most High, says:

هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ وَإِلَيْهِ ٱلنُّشُورُ

He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live, and to do agriculture on it, etc.), so walk in the path thereof and eat of His provision, and to Him will be the Resurrection. [Al-Mulk 15]

Meaning- He is the One Who made the earth subservient to you, allowing you to obtain everything necessary for your needs, including cultivation, construction, and farming, as well as the pathways (roads) that lead to distant regions and vast lands. [فَٱمْشُوا۟ فِى مَنَاكِبِهَا – so walk in the path thereof]- Meaning, in pursuit of sustenance and livelihood. [1]

Allah, The Most High, says:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُوا۟ ٱلْبَيْعَ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُوا۟ فِى ٱلْأَرْضِ وَٱبْتَغُوا۟ مِن فَضْلِ ٱللَّهِ وَٱذْكُرُوا۟ ٱللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ

O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day of Friday (Jumu’ah prayer), come to the remembrance of Allah [Jumu’ah religious talk (Khutbah) and Salat (prayer)] and leave off business (and every other thing), that is better for you if you did but know! Then when the (Jumu’ah) Salat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allah,, and remember Allah much, that you may be successful. [Al-Jum’ah 9-10]

[فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُوا۟ فِى ٱلْأَرْضِ – Then when the (Jumu’ah) Salat (prayer) is finished, you may disperse through the land]- Meaning, to seek earning and engage in trade. [2]

Abdul Malik Al-Maymoonee reported that Abu Abdillah (Imam Ahmad) said: A man said to Sariy Bin Yahyah (a student of the Taa’bi’een): “You travel on the sea in search of the provision?!” He replied: “I want to be free from your (dependence) on the people”. [3]

Abu Bakr Al-Marroodhee narrated to us, saying: I said to Abu Abdillah (Imam Ahmad): “For what (reason) did Sufyaan Ath-Thawri depart to Yemen?” He said: “He departed for trade and to meet Ma’mar. They (i.e. the people) said: He (Sufyaan) had a hundred Deenaar, but seventy (Deenaar) is what is correct”. [4]

Abu-Bakr Al-Marwazee said: I heard Abu Abdillah (Imam Ahmad) saying, “Indeed, I ordered them (i.e. my children) to go to the market and engage in trade”. [5]

Muhammad Ibn Musa said: I heard Ali Bin Ja-far saying: “My father took me along with him to Abu Abdillah (Imam Ahmad) and said: “O Abu Abdillah! This is my son”. He supplicated for me and said to my father: “Order him to go to the market (for trade) and keep him away from his (idle or bad) companions”. [6]

The preceding texts are sufficient to quell the misguided. Thus, the matter at hand can be distilled into two elements: a faction driven by envy and another that, unable to substantiate their positions, resorts to character defamation by suggesting that their target exploits Dawah for personal gain. This is particularly disingenuous, as we have not referenced a single utterance from Shaikh Abu Khadeejah concerning Faris or his supporters. In addressing the envious, we remind them as follows: Damratah Bin Thalabah, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The people will not cease to be upon good as long as they do not envy one another”.

Al-Allamah Zaid Bin Haadi Al-Mad’khali, may Allah have mercy upon him, said: The hadith is clear in its prohibition against envy. What is intended by envy is when one wishes that the blessing bestowed upon another person should cease, regardless of whether the envier wants that blessing for himself or another person, or wants that the blessing given to the one he envies should cease- whether the blessings are related to an affair of the religion or a worldly affair. Envy is forbidden and the command to seek Allah’s protection from the evil of an envier has been stated in the Qur’an: [وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ – And from the evil of the envier when he envies]. Therefore, one should be cautious of envy! Indeed, the Prophet said, “Do not envy one another”. [7]

Mu’aawiyah Bin Abee Sufyaan, may Allah be pleased with him and his father, said: “I can please all the people (i.e. within what is lawful) except the one who is envious of a blessing (bestowed on others) because never will he be pleased until that blessing ceases”. [8]

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

Supplicate for your brother to be blessed. Supplicate for him to be blessed instead of wishing that the blessing he is given should cease to exist. Supplicate for him that the blessing he is given should remain and that Allah blesses him with it. This will not harm you, rather it is something through which Allaah will benefit you. Envy is cured through the likes of these deeds. Also, what will cure the disease of envy is that you seek after provision and employ the means of earning a livelihood. As for sitting (about idly) and being lazy, whilst envying those who earn through seeking after provision – envying them for that which Allah has bestowed on them of His bounties- you are to be blamed. You are the one who has fallen short, you are the one who has abandoned the means to earn a livelihood, and the one with self-inflicted laziness. You should blame yourself, let alone envy people for what Allah has given them of His bounties. Envy can lead to disbelief just as it led Iblees to disbelief; it can lead to committing murder just as it led Haabil to murder his brother Qaabil. Allah narrated this story to us so that we may ponder upon it; take warning from it and be warned against envy. [9]

Secondly, regarding the discussions and conjectures circulating among certain individuals about Dawah and personal interests, it is evident that their remarks arise from malicious assumptions, intentional vagueness, or simple inquisitiveness. This has led them to mistakenly believe that the Salafi Bookstore in Birmingham is a personal enterprise of Shaikh Abu Khadeejah. However, Allah knows that the bookstore is under the ownership of Salafipublications and functions in the same manner as any other Salafi Bookstore overseen by a Masjid Committee or appointed Trustees.

Thirdly, Shaikh Abu Khadeejah, akin to every other senior student and their junior counterparts, along with the common people like myself and others, possesses the inherent right to pursue the abundant blessings of Allah through diverse avenues, be it through commerce, various professions, or Umrah trips. Must individuals disclose their personal assets and business endeavours to others? Why, then, do these gossipers fixate on Shaikh Abu Khadeejah while ignoring others? The answer is clear: after failing to justify your flawed Manhaj positions, which he effectively counters, they have chosen to make this a personal matter, resulting in reckless speculation and stupid comments.

Indeed, our relationships should not be built on conjecture or intruding into the private matters of others; however, unable to validate their deviations, they have personalised this issue through baseless assumptions, expressing their grievances about what they believe to be a rightful denial of their pursuit of corruption in Manhaj and affiliations. Consequently, this has driven them to engage in a lamentable quest for character defamation, disseminating inaccuracies, unfounded rumours, fabrications, misinterpretations, and derogatory remarks. This destructive path compels them to neglect their own affairs, fixating instead on any so-called flaw in others’ private lives that they can gossip about. This indicates a profound absence of emotional and intellectual satisfaction in their own lives, leading them to seek vicarious thrills by intruding into the lives of others. Indeed, this behaviour does not infuse their lives with the excitement and joy they seek; rather, it underscores a state of ennui. We urge them to contemplate three texts from the divine revelation and we ask Allah to grant us and them the Tawfeeq and piety to navigate our lives based upon His Guidance, Amin.

Allah says:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ تَوَّابٌ رَّحِيمٌ

O you who believe, avoid much suspicion. Indeed, much of suspicion (being devoid of evidence and truth) comprises sin. And do not spy (to seek out errors, shortcomings and what is hidden of others) and let not some of you backbite others. Would one of you like to (physically) eat the flesh of his brother when dead. You would hate (to do) it (or: you would hate people knowing that you did it) (so hate backbiting in a like manner). And fear Allāh, indeed Allāh is Accepting of repentance, Merciful (to His believing servants). [10]

The Messenger, peace and blessings of Allah be upon him, said: “Leave that which makes you doubt for that which does not make you doubt.” [11]

The Messenger, peace and blessings of Allah be upon him, said: “From the excellence of a man’s Islām is his abandonment of that which does not concern him.” [12]

In conclusion, this article is not written out of any familial ties or business affiliations with Shaikh Abu Khadeejah or any member of the Salafi Bookstore staff. Instead, we intend to uphold the dignity of those unjustly attacked solely for their unwavering commitment to the blessed Salafi Manhaj. We have not conveyed a single personal remark from Shaikh Abu Khadeejah or any other person concerning Faris or his supporters; thus, it is perplexing to witness the topic being misdirected and Shaikh Abu Khadeejah being unjustly attacked. Consequently, we find it necessary to stand in defence of our Salafi brother and elder teacher, grounded in the principles of truth. The Prophet, peace and blessings of Allah be upon him, said: “Whoever defends the reputation of his brother, Allah will defend his face from the Hellfire on the Day of Resurrection”. [Sahih at-Tirmidhee 1931]

Indeed, even animals deserve our words of support when uncharacteristic claims are made against them. Narrated Al-Miswar bin Makhrama and Marwan: (whose narrations attest to each other) Allah’s Messenger (ﷺ) set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, “Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right.” By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet (ﷺ) went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet (ﷺ) sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, “Al-Qaswa’ (i.e. the she-camel’s name) has become stubborn! Al-Qaswa’ has become stubborn!” The Prophet (ﷺ) said, “Al-Qaswa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.” 

Imam Muhammad Ibn Saaleh Al-Uthaymin, may Allah have mercy upon him, stated:

إن البهائم تمدح على مكارم الأخلاق، فإن ناقة النبي عليه الصلاة والسلام في غزوة الحديبية لما بركت وخلأت أبت أن تستمر في السير إلى مكة صاح الناس وقالوا خلأت القصواء خلأت القصواء يعني حرنت ووقفت فقال النبي عليه الصلاة والسلام: ( والله ما خلأت وما ذاك لها بخلق ) دافع عنها ( وما ذاك لها بخلق ولكن حبسها حابس الفيل )

Animals are praised for their good manners because when the Prophet’s She-camel – during the Battle of Al-Hudaybiyah- refused to continue walking to Makkah, the people shouted “Al-Qaswa has become stubborn! Al-Qaswa has become stubborn!” So, the Prophet, peace and blessings of Allah be upon him, said, “By Allaah! She has not become stubborn because stubbornness is not her character”. He defended her (saying), “But she was stopped by Him (i.e. Allaah) Who stopped the elephant (i.e. the elephant amongst Abraha’s army that came to destroy the Kabah). [13]

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

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

[1] and [2]: Excerpts from “Tafsir As-Sadi”

[3] Al-Hath-Thu Alaa At-Tijaarah Was-sinaa’ah. page 30

[3] Al-Hath-thu alaa At-Tijaarah page 35

[5] Al-Hath-Thu Alaa At-Tijaarah Was-Sinaa’ah. page 27

[6] Al-Hath-thu Alaa At-Tijaarah Was-Sinaa’ah. page 29

[7] at-Ta’leeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Page 1/270

[8] Taareekh Baghdad 59/200

[9] https://safeshare.tv/x/OwKU2eX98UM#

[10] https://www.thenoblequran.com/q/#/search/49_12

[11] https://www.nawawis40hadith.com/nw/hadith/11/leaving-doubt

[12] https://www.nawawis40hadith.com/nw/hadith/12/interest-in-the-beneficial

[13]  https://www.alathar.net/home/esound/index.php?op=codevi&coid=31665

[10] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Examine thoroughly before hastily claiming that proper etiquette has been disregarded in interactions with Faris]

Written by Abdullah Jallow on . Posted in Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, was asked: If I heard a scholar’s statement in an audio recording or read it in a book that a certain individual is an innovator, yet I did not see any proof, am I obligated to exercise caution regarding this individual and be satisfied that he is an innovator, or should I wait until I obtain evidence of that?

Response: All praise is due to Allah the Lord of all that exists. May Allah send His Salutations of peace and blessings upon our prophet Muhammad, his family, and companions. To proceed: I say: Indeed, Ahlus Sunnah do not issue a judgment on Bidah concerning any individual unless they are fully acquainted with him, thoroughly assess what he follows, and are well-versed in their methodology both in general and in detail. This perspective brings us to two matters:

The first one involves a situation where a scholar or group of scholars has deemed someone an innovator, and this view is not contested by other scholars from Ahlus Sunnah. Bear in mind! I say that others from Ahlus Sunnah do not disagree with him, so we accept their criticism of the individual in question. We accept their speech and exercise caution regarding this individual in question. As long as a Sunni scholar has passed judgment on him – criticised by a Sunni scholar, while the rest of Ahlus Sunnah among the contemporaries of this scholar – his brothers and sons- did not object, his speech must be accepted. This is because this Sunni scholar who issued the criticism did not do so except based on a matter that is clear to him and established upon evidence. This is something about the religion ordained by Allah, and the one who criticises or praises others is aware of their accountability for what he says and the judgment they make. He knows that he is answerable to Allah even before the people question him.

The second one involves a situation where an individual has faced criticism from a scholar or scholars, resulting in a judgment that topples his status, making it obligatory to exercise caution regarding him. However, others have deemed this person trustworthy and aligned with the Sunnah, offering judgments that contradict those of the critics. In such cases, as long as both groups of scholars adhere to the Sunnah and are regarded as trustworthy and people of integrity in our view, we should examine the evidence. This is why they (i.e. the Scholars) say: “The one who knows serves as proof against the one who does not know”. A critic who states that a certain individual is both an innovator and a deviant, while providing evidence from that person’s writings, cassette tapes, or reliable narrators, compels us to accept the critic’s speech and abandon the praise from those who oppose the criticism. This is because the critics have presented evidence that may not be known to others, or because the individuals offering praise may not have encountered (any negative information) about the criticised person; instead, their commendation is based on their prior knowledge and (belief) that the individual adhered to the Sunnah.

Consequently, the individual who has been criticised and against whom evidence has been presented is deemed unreliable, with the proof resting with the one who provided the evidence. It is incumbent upon the one who is in search of truth to adhere to the evidence without deviating to the right or left, nor claiming, “I choose to abstain” because we have not been obligated with this by the Salaf. It is a duty to accept the statements of the one who has established the evidence. A Sunni scholar who defends those criticised is excused, and we uphold his status and honour. We acknowledge the virtues and high status he possesses, by the will of Allah.

A scholar from Ahlus Sunnah is only human. He can become distracted and forgetful, and he may be misled by evil people, or there may have been a time when he viewed someone as trustworthy, only for that person to later be deemed untrustworthy, and this person deceives him. Numerous witnesses can attest to this situation, as many individuals who have lost their credibility due to evidence are, in reality, people who wage war against the Sunnah and its followers.

They come along bearing copies of their books, presenting them to distinguished scholars—individuals revered for their leadership and virtue – while the true nature of this trickster and plotter remains concealed from this noble scholar, who, had he been aware, would have seen this individual’s standing diminish in his eyes. Consequently, the scholar offers commendations based solely on what he has heard. If this book is published, it is circulated by his supporters, who cultivate a favourable image of him. Thus, some contend, “So-and-so has praised him—Al-Albaanee, Ibn Baaz, or Ibn Al-Uthaymeen has lauded this work.” Yet, these scholars are not to be blamed; rather, it is the trickster who has remained shrouded from their view. So, what remains? We establish the evidence against this deceiver, trickster, and plotter based on what is found in his books. We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech”. Consequently, it is obligated to you to be fair and be free from that wild and zealous attachment, and from the desires that blind a person. It is obligated to you that your search should be for the truth. [End of quote] [Refer to Arabic text at the end of this article]

Observations

[I] The Shaikh, may Allah have mercy upon him, said: Bear in mind! I say that others from Ahlus Sunnah do not disagree with him, so we accept their criticism of the individual in question. We accept their speech and exercise caution regarding this individual in question. As long as a Sunni scholar has passed judgment on him – criticised by a Sunni scholar, while the rest of Ahlus Sunnah among the contemporaries of this scholar – his brothers and sons- did not object, his speech must be accepted. This is because this Sunni scholar who issued the criticism did not do so except based on a matter that is clear to him and established upon evidence. This is something about the religion ordained by Allah, and the one who criticises or praises others is aware of their accountability for what he says and the judgment they make. He knows that he is answerable to Allah even before the people question him. [End of quote]

Observation: Indeed, before Faris attempts to present excuses for Dr. Muhammad Ibn Haadee or attempts to manipulate the narrative to suggest that the matter is exclusively between Dr. Muhammad and Al-Allaamah Rabee, he must recognise that no prominent senior scholar in the realm of Al-Jarh Wat Ta’deel in our time supports Dr. Muhammad’s Tabdee against those senior students. Not only do they oppose his stance, but they also insistently call upon him to furnish evidence, which he has yet to provide. For instance, Shaikh Abu Iyadh has provided the requests of Shaikh Rabee on link 1 at the end of this article.

Is it considered good etiquette to intervene after scholars have presented their well-founded arguments and then declare oneself a mediator while contradicting established principles? Furthermore, Faris explicitly mentioned that those who engage in this issue in a way he finds unsuitable are acting out of foolishness and are influenced by Shaytaan. Therefore, who truly deserves the label of bad manners: those adhering to the sound principles of Salafiyyah to uphold justice, or Faris, who attacks them?

[II] The Shaikh, may Allah have mercy upon him, said: “In such cases, as long as both groups of scholars adhere to the Sunnah and are regarded as trustworthy and people of integrity in our view, we should examine the evidence. This is why they (i.e. the Scholars) say: “The one who knows serves as proof against the one who does not know”. A critic who states that a certain individual is both an innovator and a deviant, while providing evidence from that person’s writings, cassette tapes, or reliable narrators, compels us to accept the critic’s speech and abandon the praise from those who oppose the criticism. This is because the critics have presented evidence that may not be known to others, or because the individuals offering praise may not have encountered (any negative information) about the criticised person; instead, their commendation is based on their prior knowledge and (belief) that the individual adhered to the Sunnah. Consequently, the individual who has been criticised and against whom evidence has been presented is deemed unreliable, with the proof resting with the one who provided the evidence. It is incumbent upon the one who is in search of truth to adhere to the evidence without deviating to the right or left, nor claiming, “I choose to abstain” because we have not been obligated with this by the Salaf. It is a duty to accept the statements of the one who has established the evidence. A Sunni scholar who defends those criticised is excused, and we uphold his status and honour. We acknowledge the virtues and high status he possesses, by the will of Allah”. [End of quote]

Observation: In this context, Al-Allamah Rabee, Al-Allamah Ubaid, Shaikh Abdullah Al-Bukhari, and others have rejected the Tabdee issued by Dr. Muhammad, and no one is more knowledgeable about this issue than they are. Similarly, the senior students in the West, including those at Spubs and their peers among the senior Tullabul Ilm, are well-informed about this matter and its evidence-based arguments, all of which refute Dr. Muhammad’s Tabdee against these esteemed students of knowledge. Dr. Muhammad’s criticisms lack the necessary evidence to substantiate his Tabdee, which is the basis for the scrutiny he faces. Therefore, why is Faris obscuring this issue and attempting to frame it as a dispute solely between Shaikh Rabee and Dr. Muhammad? Furthermore, he disparages those who seek justice based on thorough knowledge, labeling their pursuit as foolishness or influenced by Shaytaan. This behaviour is a reflection of poor manners; do not be misled into supporting their claims of good conduct, as the height of bad manners is to deny the truth and attack those who seek its clarification.

It is well established among scholars and senior students in the West that those senior students oppressed by Dr Muhammad adhere to Salafiyyah. Their commitment to Salafiyyah is not subject to doubt based on Dr. Muhammad’s conjectures or the Musaafiqah’s desires. Certainty does not simply vanish due to the unfounded doubts that have led Dr. Muhammad to make an erroneous judgment. Does Faris expect us to ignore these issues for the sake of convenience? Remain vigilant and do not hastily conclude that Faris deserves leniency or that the strong criticism aimed at him is a sign of bad manners. As previously stated, what could be worse than bad manners than to hide the truth, misrepresent it, and then attack those who seek clarity?  Is it truly good manners for Faris to come forward and present a distorted view of the real issues at hand? While he promotes the idea of good manners, he lacks the courage to confront Dr. Muhummand about his treatment of those senior students, despite being in the wrong. Therefore, before you rally behind Faris or advocate for a gentle approach towards him, it’s essential to address this issue directly and demand that he takes a definitive stance, rather than resorting to verbal attacks against those seeking justice.

[III] The Shaikh, may Allah have mercy upon him, stated: “A scholar from Ahlus Sunnah is only human. He can become distracted and forgetful, and he may be misled by evil people, or there may have been a time when he viewed someone as trustworthy, only for that person to later be deemed untrustworthy, and this person deceives him. Numerous witnesses can attest to this situation, as many individuals who have lost their credibility due to evidence are, in reality, people who wage war against the Sunnah and its followers. They come along bearing copies of their books, presenting them to distinguished scholars—individuals revered for their leadership and virtue – while the true nature of this trickster and plotter remains concealed from this noble scholar, who, had he been aware, would have seen this individual’s standing diminish in his eyes. Consequently, the scholar offers commendations based solely on what he has heard. If this book is published, it is circulated by his supporters, who cultivate a favourable image of him. Thus, some contend, “So-and-so has praised him—Al-Albaanee, Ibn Baaz, or Ibn Al-Uthaymeen has lauded this work.” Yet, these scholars are not to be blamed; rather, it is the trickster who has remained shrouded from their view. So, what remains? We establish the evidence against this deceiver, trickster, and plotter based on what is found in his books. We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech”. Consequently, it is obligated to you to be fair and be free from that wild and zealous attachment, and from the desires that blind a person. It is obligated to you that your search should be for the truth”. [End of quote]

We reiterate that the senior students whom Dr. Muhummand has labeled with Tabdee continue to uphold Salafiyyah, and no one’s adherence to Salafiyyah should be questioned based on mere speculation or personal desires. Their integrity cannot be challenged without substantial evidence. Faris is so intent on safeguarding his own reputation that he resorts to blocking our Twitter accounts when we shared Shaikh Abu Iyaad’s comprehensive explanation on these issues. However, he shows little concern for the dignity of others—those unjustly targeted by Dr. Muhummand’s harsh ruling of Tabdee. Instead, he shamefully misrepresents the situation as a dispute solely between Dr. Muhummand and Al-Allaamah Rabee, suggesting it should be dismissed. This is merely an attempt to divert attention from the real issue, which is Dr. Muhummand’s flawed judgment of Tabdee. Furthermore, those who have been wronged by Dr. Muhummand are not adversaries of the Sunnah, and anyone who claims otherwise must provide clear proof; otherwise, they are spreading a serious falsehood. Therefore, Dr. Muhummand’s Tabdee must be categorically rejected without any doubt. The true deceivers in this matter are those like Faris, who distort the narrative to imply that the issue pertains only to Dr. Muhummand and Al-Allaamah Rabee. Faris’s misguided statements imply that all responsibilities related to this matter should be disregarded, whether he states this openly or remains silent, unless he offers a proper clarification. See pic 2

To be continued InShaAllah

Link 1: https://x.com/AbuIyaadSP/status/1018974451269033986

Pic 2:

الموقف الصحيح من إختلاف العلماء في الجرح و التعديل لفضيلة الشيخ/ عبيد الجابري حفظه الله

الموقف الصحيح من إختلاف العلماء في الجرح و التعديل لفضيلة الشيخ/ عبيد الجابري حفظه الله

فضيلة الشيخ عبيد بن عبد الله الجابري – حفظه الله –
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الحمد لله رب العالمين ، وصلى الله وسلم على نبينا محمد ، وعلى آله وصحبه أجمعين ، أما بعد ، رداً على السائل الذي قال .. إذا سمعتُ كلام العالم في شريط أو قرأتُ له في كتاب عن شخص ما أنه مبتدع ولم أر منه دليلا على ذلك، فهل يلزمني أن أحْذر من هذا الشخص وأن أقتنع بأنه مبتدع أم أتريّث حتى أجد الدليل على ذلك؟.

أقول فإن أهل السنة لا يحكمون على أحد ببدعة إلا وقد خَبَرُوه وسَبَرُوا ما عنده – تماماً – وعرفوا منهجه – تماماً – جملةً وتفصيلاً، ومن هنا هذه المسألة تستدعي منّا وقفتين:
الوقفة الأولى: فيمن حَكم عليه عالم أو علماء بأنه مبتدع ، ولم يختلف معهم غيرهم ممن هم أهل سنة مثلهم، تفطنوا، أقول : لم يختلف معهم غيرهم فيه ممن هم أهل سنة، فإنا نقبل جرحهم له، فإنا نقبل قولهم ونحذَره ، مادام أنه حَكَم عليه وجَرَحه عالم سني ، ولم يظهر بقية أهل السنة الذين هم أقران هذا العالم من إخوانه وأبنائه العلماء فلابد من قبوله، لأن هذا العالم السني الذي جرح رجلاً : فإنه لم يجرحه إلا بأمر بان له وقام عنده عليه الدليل ،لأن هذا من دين الله، والذي يجرّح أو يُعدّل يعلم أنه مسؤول عما يقول ويفتي به أو يحكم به ويعلم أنه مسؤول من الله تعالى قبل أن يسأله الخلق.

الوقفة الثانية: إذا كان هذا الشخص الذي جرحه عالم أو علماء حكموا عليه بما يُسقطه ويوجب الحذر منه قد خالفهم غيرهم وحكموا بعدالته وأنه على السنة أو غير ذلك من الأحكام المخالفة لأحكام الآخرين المجرحين له، فمادام أن هؤلاء على السنة وهؤلاء على السنة وكلهم أهل ثقة عندهم وذَووا أمانة عندنا ففي هذه الحال ننظر في الدليل، ولهذا قالوا: «من عَلِمَ حُجَّة على من لم يَعْلَم» الجارح قال في فلان من الناس إنه مبتدع منحرفٌ سعيه وأتى بالأدلة مِن كُتب المجروح أو من أشرطته أو من نقل الثقاة عنه، فهذا موجب علينا قبول قوله وترك المعدِّلين الذين خالفوا مَنْ جرَّحه، لأن هؤلاء المجَرِّحين له أتَوا بأدلة خَفِيَتْ على الآخرين لسبب من الأسباب أو أن المعدِّل لم يقرأ ولم يسمع عن ذلك المجرّح، وإنما بنى على سابقِ عِلمِه به، وأنه كان على سنة، فأصبح هذا المجروح الذي أقيم الدليل على جرحه مجروحا والحجة مع من أقام الدليل، وعلى من يطلب الحق أن يتبع الدليل و لا يتلمّس بُنيات الطريق ذات اليمين وذات الشمال، أو يقول أقف بنفسي، فهذا لم نعهده عند السلف، وهذه الأمور تكون فيما لا يسوغ فيه الاجتهاد في أصول العقائد وأصول العبادات، فإن المصير إلى قبول من أقام الدليل واجب حتمي، وذاك العالم السني الذي خالف الجارحين، له عذره، يبقى على مكانته عندنا وعلى حرمته عندنا، ونستشعر أنه له إن شاء الله ما كان عليه من سابقة الفضل وجلالة القدر، هذا وسعه ، والعالم من أهل السنة، السلفي، بَشَرٌ يذهل، ينسى، يكون عُرضة للتلبيس من بطانة سيئة، أو كان قد وَثِقَ بذلك الرجل المجروح فلَبَّسَ عليه، والشواهد على هذا كثيرة، فكثير من السَّـقَط والذين هم في الحقيقة حربٌ على السنة وأهلِها يأتون بنماذج من كتبهم يقرؤونها على علماء أجلّة مشهود لهم بالفضل والإمامة في الدين، ويُخفي ذلك اللعّاب الماكر عن ذلك العالم الجليل الإمام الفذ الجهبذ ما لو عَلِمَه لسقط عنه، فهذا العالم يُزكِّي بناءً على ما سَمِع، فإذا طُبِع الكتاب وانتشر وتناقلته الأيدي وذاع صيته وإذا بالمجادلين يقولون زكَّاه فلان، فلان: الألباني – رحمه الله – ، أو ابن باز – رحمه الله -، أو ابن العثيمين – رحمه الله – ، زكّى هذا الكتاب فهؤلاء العلماء – رحمة الله عليهم – معذورون، ومن التَّبعة سالمون – إن شاء الله تعالى – في الدنيا والآخرة ، وإنما هذا لعَّاب أخفى ولبّس على ذلك العالم، إذن ماذا بقي؟ نقيم على ذلك الملبِّس اللعاب الدساس الماكر مِنْ كُتبه، يقيم عليه البيِّـنة من كتبه، ومن جادلنا فيه نقول خذ، هذا هو قولُه، هل تظن أنه عَرَضهُ بهذه الصورة على من سمَّينا من أهل العلم ومن هو على نفس النهج فأقرُّوه؟ الجواب كلا، إذن يجب عليك أن تكون مُنْصفا متجردا من العاطفة الجياشة المندفعة ومن الهوى الذي يُعمي ويجب عليك أن تكون طُلبتُك الحق، نعم.

الطالب: جزاكم الله خيرا وأحسن الله إليكم، هذا السائل يقول: ما الواجب على عوام السلفيين في دعاة اختلف العلماء في تعديلهم وتجريحهم سواء علموا أخطاءهم أم لم يعلموها؟

الشيخ: أقول لمعشر السلفيين والسلفيات مَنْ بلَغَتْهم مشافهةً هذه المحادثة مني ومَن ستبلغهم عبر من صاغوا الأسئلة وأَلقَوْها علينا، أقول: أنصحكم إن كنتم تحبون الناصحين ألاّ تقبلوا شريطا ولا كتابا إلا ممن عرفتم أنه على السنة مشهودٌ له بذلك واشتهر بها ولم يظهر منه خلاف ذلك، وهذه قاعدة مطَّردة في حياته وبعد موته، فمن مات وهو فيما نحسبه على السنة فهو عندنا عليها ونسأل الله أن يثبته عليها في الآخرة كما ثبته عليها حيا… آمين، هذا أولا.

ثانيا: إذا خفي عليكم أمرُ إنسان اشتهرتْ كتبه وأشرطته وذاع صيته فاسألوا عنه ذوي الخِبْرة به والعارفين بحاله، فإن السنة لا تخفى ولا يخفى أهلها، فالرجل تزكّيه أعماله، تزكّيه أعماله التي هي على السنة، وتشهد عليه بذلك ويذكره الناس بها حيا وميتا، وما تَسَتَّرَ أحدٌ بالسنة وغرّر الناس به حتى التـفُّوا حوله وارتبطوا به وأصبحوا يعوِّلون عليه ويقبلون كل ما يصدر عنه إلاّ فَضحَه الله سبحانه وتعالى وهتك ستره وكشف للخاصة والعامة ما كان يُخفي وما كان يُكنُّ من الغش والتلبيس والمكر والمخادعة، يهيّئ الله رجالا فضلاء فطناء حكماء أقوياء جهابذة ذوي علم وكياسة وفـِقهٍ في الدين يكشف الله بهم ستر ذلكم اللعاب الملبِّس الغشاش، فعليكم إذا بُيِّنَ لكم حال ذلك الإنسان الذي قد ذاع صيته وطبَّق الآفاق وأصبح مرموقا يشار إليه بالبنان، أصبح عليكم الحذر منه مادام أنه حذَّرَ منه أهل العلم والإيمان والذين هم على السنة، فإنهم سيكشفون لكم بالدليل، ولا مانع من استكشاف حال ذلك الإنسان الذي حذَّر منه عالم أو علماء بأدب وحسن أسلوب فإن ذلك العالم سيقول لك: رأيتُ فيه كذا وكذا وفي الكتاب الفلاني كذا وفي الشريط الفلاني كذا وإذا هي أدلة واضحة تكشف لك ما كان يخفيه وأن ذلكم الذي طَبَّق صيته الآفاق وأصبح حديثه مستساغا يُخفي من البدع والمكر ما لا يظهره من السنة.

وأمر ثالث: وهو أن مَنْ عَلِمَ الخطأ وبان له فلا يسوغ له أن يقلِّد عالما خَفِيَ عليه الأمر، وقد قدمت لكم أَمسي أن اجتهادات العلماء غير معصومة، ولهذا لا يجوز أن تُتخذ منهجا، نعم.

من شريط مفرغ بعنوان “ضوابط التعامل مع أهل السنة وأهل الباطل”.

فضيلة الشيخ عبيد بن عبد الله الجابري – حفظه الله –
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الحمد لله رب العالمين ، وصلى الله وسلم على نبينا محمد ، وعلى آله وصحبه أجمعين ، أما بعد ، رداً على السائل الذي قال .. إذا سمعتُ كلام العالم في شريط أو قرأتُ له في كتاب عن شخص ما أنه مبتدع ولم أر منه دليلا على ذلك، فهل يلزمني أن أحْذر من هذا الشخص وأن أقتنع بأنه مبتدع أم أتريّث حتى أجد الدليل على ذلك؟.

أقول فإن أهل السنة لا يحكمون على أحد ببدعة إلا وقد خَبَرُوه وسَبَرُوا ما عنده – تماماً – وعرفوا منهجه – تماماً – جملةً وتفصيلاً، ومن هنا هذه المسألة تستدعي منّا وقفتين:
الوقفة الأولى: فيمن حَكم عليه عالم أو علماء بأنه مبتدع ، ولم يختلف معهم غيرهم ممن هم أهل سنة مثلهم، تفطنوا، أقول : لم يختلف معهم غيرهم فيه ممن هم أهل سنة، فإنا نقبل جرحهم له، فإنا نقبل قولهم ونحذَره ، مادام أنه حَكَم عليه وجَرَحه عالم سني ، ولم يظهر بقية أهل السنة الذين هم أقران هذا العالم من إخوانه وأبنائه العلماء فلابد من قبوله، لأن هذا العالم السني الذي جرح رجلاً : فإنه لم يجرحه إلا بأمر بان له وقام عنده عليه الدليل ،لأن هذا من دين الله، والذي يجرّح أو يُعدّل يعلم أنه مسؤول عما يقول ويفتي به أو يحكم به ويعلم أنه مسؤول من الله تعالى قبل أن يسأله الخلق.

الوقفة الثانية: إذا كان هذا الشخص الذي جرحه عالم أو علماء حكموا عليه بما يُسقطه ويوجب الحذر منه قد خالفهم غيرهم وحكموا بعدالته وأنه على السنة أو غير ذلك من الأحكام المخالفة لأحكام الآخرين المجرحين له، فمادام أن هؤلاء على السنة وهؤلاء على السنة وكلهم أهل ثقة عندهم وذَووا أمانة عندنا ففي هذه الحال ننظر في الدليل، ولهذا قالوا: «من عَلِمَ حُجَّة على من لم يَعْلَم» الجارح قال في فلان من الناس إنه مبتدع منحرفٌ سعيه وأتى بالأدلة مِن كُتب المجروح أو من أشرطته أو من نقل الثقاة عنه، فهذا موجب علينا قبول قوله وترك المعدِّلين الذين خالفوا مَنْ جرَّحه، لأن هؤلاء المجَرِّحين له أتَوا بأدلة خَفِيَتْ على الآخرين لسبب من الأسباب أو أن المعدِّل لم يقرأ ولم يسمع عن ذلك المجرّح، وإنما بنى على سابقِ عِلمِه به، وأنه كان على سنة، فأصبح هذا المجروح الذي أقيم الدليل على جرحه مجروحا والحجة مع من أقام الدليل، وعلى من يطلب الحق أن يتبع الدليل و لا يتلمّس بُنيات الطريق ذات اليمين وذات الشمال، أو يقول أقف بنفسي، فهذا لم نعهده عند السلف، وهذه الأمور تكون فيما لا يسوغ فيه الاجتهاد في أصول العقائد وأصول العبادات، فإن المصير إلى قبول من أقام الدليل واجب حتمي، وذاك العالم السني الذي خالف الجارحين، له عذره، يبقى على مكانته عندنا وعلى حرمته عندنا، ونستشعر أنه له إن شاء الله ما كان عليه من سابقة الفضل وجلالة القدر، هذا وسعه ، والعالم من أهل السنة، السلفي، بَشَرٌ يذهل، ينسى، يكون عُرضة للتلبيس من بطانة سيئة، أو كان قد وَثِقَ بذلك الرجل المجروح فلَبَّسَ عليه، والشواهد على هذا كثيرة، فكثير من السَّـقَط والذين هم في الحقيقة حربٌ على السنة وأهلِها يأتون بنماذج من كتبهم يقرؤونها على علماء أجلّة مشهود لهم بالفضل والإمامة في الدين، ويُخفي ذلك اللعّاب الماكر عن ذلك العالم الجليل الإمام الفذ الجهبذ ما لو عَلِمَه لسقط عنه، فهذا العالم يُزكِّي بناءً على ما سَمِع، فإذا طُبِع الكتاب وانتشر وتناقلته الأيدي وذاع صيته وإذا بالمجادلين يقولون زكَّاه فلان، فلان: الألباني – رحمه الله – ، أو ابن باز – رحمه الله -، أو ابن العثيمين – رحمه الله – ، زكّى هذا الكتاب فهؤلاء العلماء – رحمة الله عليهم – معذورون، ومن التَّبعة سالمون – إن شاء الله تعالى – في الدنيا والآخرة ، وإنما هذا لعَّاب أخفى ولبّس على ذلك العالم، إذن ماذا بقي؟ نقيم على ذلك الملبِّس اللعاب الدساس الماكر مِنْ كُتبه، يقيم عليه البيِّـنة من كتبه، ومن جادلنا فيه نقول خذ، هذا هو قولُه، هل تظن أنه عَرَضهُ بهذه الصورة على من سمَّينا من أهل العلم ومن هو على نفس النهج فأقرُّوه؟ الجواب كلا، إذن يجب عليك أن تكون مُنْصفا متجردا من العاطفة الجياشة المندفعة ومن الهوى الذي يُعمي ويجب عليك أن تكون طُلبتُك الحق، نعم.

الطالب: جزاكم الله خيرا وأحسن الله إليكم، هذا السائل يقول: ما الواجب على عوام السلفيين في دعاة اختلف العلماء في تعديلهم وتجريحهم سواء علموا أخطاءهم أم لم يعلموها؟

الشيخ: أقول لمعشر السلفيين والسلفيات مَنْ بلَغَتْهم مشافهةً هذه المحادثة مني ومَن ستبلغهم عبر من صاغوا الأسئلة وأَلقَوْها علينا، أقول: أنصحكم إن كنتم تحبون الناصحين ألاّ تقبلوا شريطا ولا كتابا إلا ممن عرفتم أنه على السنة مشهودٌ له بذلك واشتهر بها ولم يظهر منه خلاف ذلك، وهذه قاعدة مطَّردة في حياته وبعد موته، فمن مات وهو فيما نحسبه على السنة فهو عندنا عليها ونسأل الله أن يثبته عليها في الآخرة كما ثبته عليها حيا… آمين، هذا أولا.

ثانيا: إذا خفي عليكم أمرُ إنسان اشتهرتْ كتبه وأشرطته وذاع صيته فاسألوا عنه ذوي الخِبْرة به والعارفين بحاله، فإن السنة لا تخفى ولا يخفى أهلها، فالرجل تزكّيه أعماله، تزكّيه أعماله التي هي على السنة، وتشهد عليه بذلك ويذكره الناس بها حيا وميتا، وما تَسَتَّرَ أحدٌ بالسنة وغرّر الناس به حتى التـفُّوا حوله وارتبطوا به وأصبحوا يعوِّلون عليه ويقبلون كل ما يصدر عنه إلاّ فَضحَه الله سبحانه وتعالى وهتك ستره وكشف للخاصة والعامة ما كان يُخفي وما كان يُكنُّ من الغش والتلبيس والمكر والمخادعة، يهيّئ الله رجالا فضلاء فطناء حكماء أقوياء جهابذة ذوي علم وكياسة وفـِقهٍ في الدين يكشف الله بهم ستر ذلكم اللعاب الملبِّس الغشاش، فعليكم إذا بُيِّنَ لكم حال ذلك الإنسان الذي قد ذاع صيته وطبَّق الآفاق وأصبح مرموقا يشار إليه بالبنان، أصبح عليكم الحذر منه مادام أنه حذَّرَ منه أهل العلم والإيمان والذين هم على السنة، فإنهم سيكشفون لكم بالدليل، ولا مانع من استكشاف حال ذلك الإنسان الذي حذَّر منه عالم أو علماء بأدب وحسن أسلوب فإن ذلك العالم سيقول لك: رأيتُ فيه كذا وكذا وفي الكتاب الفلاني كذا وفي الشريط الفلاني كذا وإذا هي أدلة واضحة تكشف لك ما كان يخفيه وأن ذلكم الذي طَبَّق صيته الآفاق وأصبح حديثه مستساغا يُخفي من البدع والمكر ما لا يظهره من السنة.

وأمر ثالث: وهو أن مَنْ عَلِمَ الخطأ وبان له فلا يسوغ له أن يقلِّد عالما خَفِيَ عليه الأمر، وقد قدمت لكم أَمسي أن اجتهادات العلماء غير معصومة، ولهذا لا يجوز أن تُتخذ منهجا، نعم.

من شريط مفرغ بعنوان “ضوابط التعامل مع أهل السنة وأهل الباطل”.

A Brief Acquaintance With Al-Allaamah Ali Bin Muhammad Bin Nasir Al-Faqihi

Written by Abdullah Jallow on . Posted in Contemporary Issues, History of Islam, Scholars of Islam, Uncategorized.

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

A Brief Acquaintance With Al-Allaamah Ali Bin Muhammad Bin Nasir Al-Faqihi – may Allah have mercy upon him:

He was born in the village of Al-Manjarah, situated in the Jazan region, in the year 1354 AH. He spent his formative years there, where he completed his primary and secondary education.

From an early age, he engaged in numerous educational circles and studied under various scholars at the institutions established by Shaikh Abdullah Al-Qarawi in the southern region, with Shaikh Hafiz Al-Hakami being one of his prominent instructors.

He pursued his academic endeavours diligently, ultimately earning a doctorate, specifically in Aqeedah, at King Abdul Aziz University, Makkah branch (now known as Umm Al-Qura University) in the year 1399 AH.

He entered the professional realm and occupied several significant positions throughout his academic journey, including:

– Dean of Library Affairs at the Islamic University of Madinah.

– Secretary-General of the Islamic University.

– Chairman of the Council for Islamic Advocacy.

– Faculty member in graduate studies.

Additionally, he served as a consultant at the King Fahd Complex for the Printing of the Holy Quran and as an instructor at the Prophet’s Mosque.

He actively participated in numerous conferences both domestically and internationally, such as:

– The conference on intoxicants and drugs held at the Islamic University.

– The conference commemorating the 15th Hijri century in the year 1400 AH, which was conducted in Sudan.

He has authored a collection of published research, printed works, and edited books, including:

كتاب الإيمان – لابن منده – ثلاثة مجلدات – تحقيق.

– كتاب التوحيد – لابن منده – مجلدان – تحقيق.

– الرد على الجهمية – لابن منده – جزء ـ تحقيق.

– الأربعين في دلائل التوحيد ـ للهروي ـ تحقيق.

– الإمامة والرد على الرافضة ـ لأبي نعيم ـ مجلد ـ تحقيق.

– الصفات والنزول ـ للدارقطني ـ تحقيق.

– الحيدة ـ للكناني ـ تحقيق.

– الصواعق المرسلة ـ لابن القيم ـ الجزء الأول ـ تحقيق بالاشتراك.

– منهج القرآن في الدعوة إلى الإيمان ـ تأليف.

– الفتح المبين ـ تأليف.

– الرد القويم البالغ على الكتاب المسمى بالحق الدامغ ـ تأليف.

– سلسلة الوصايات في الكتاب والسنة.

Alongside several research studies and articles that have been published in “the Islamic University Journal”.

Source: https://www.mimham.net/che-38

Shaikh Abdullah Al-Bukhari, may Allah preserve him stated: Today, Al-Allamah- the Murabbi (an Erudite Scholar who nurtures and guides the Ummah to the right path), the one who defended the religion ordained by Allah against the distortions of those who go beyond bounds, the distortions of falsifiers, and the (false) interpretations of the ignorant – has passed away. May Allah grant him forgiveness and elevate his status in Paradise alongside the Prophets, the Truthful, the Martyrs, and the Righteous, and excellent are those as companions. May Allah grant his family and children patience and solace, as well as Ahlus Sunnah.  “Indeed, we belong to Allah and to Him we shall return”.

https://x.com/dr_albukhary/status/1825800292023071117?t=Nq2sOW6cuOuxYuTkf23A_g&s=08