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Author: Jallow Abdullah

[1] A ridiculous insinuation uttered by some people in Stoke-On-Trent after hearing clarifications of Scholars on Palestine

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

Indeed, the Salafiyyoon return to the upright Scholars of the Ummah in times of adversity. So, in the Khutab, the khateeb at Masjid Al-Furqan transmits the guidance of the Scholars and issue warning against the people of Bidah – those who attempt to hijack the narrative and divert the Ummah from the sound verdicts of the well-known Senior Salafi Scholars. Recently, a strange statement has reached us that the khateeb at Masjid Al-Furqan is indirectly blaming the Palestinians for what is going on!

Firstly, there is no calamity that befalls this Ummah, except due to the weakness we find ourselves in. This has always been made known by the Scholars of this Ummah. Read here regarding what Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] has stated. https://salaficentre.com/2023/10/21/1-evaluating-the-zionists-claimed-right-of-return-to-the-sacred-land/

Also, read articles by Shaikh Abu Khadeejah and Shaikh Abu Iyaad

Muslim world in crisis: When will the aid of Allah come?

https://abuiyaad.com/a/ibn-taymiyyah-innovations-calamities-subjugation

What is mentioned in the above links applies to all of us as an Ummah, therefore, none is singling out the Palestinian brothers and sisters, rather, it is incumbent upon all of us to return wholeheartedly to the religion ordained by Allah. Also, listen to Al-Allaamah Saalih Al-Luhaydan’s [may Allah have mercy upon him] speech in the link:

So, let us understand this affair without any ambiguity. The Khateeb has not once specifically blamed the Palestinians, rather, he indirectly mentioned the reckless Ikhwaanees and Jihadists Hamas (Allies of the Raafidah of Iran) who bring calamity upon the people of Palestine by doing that which the Salafi Scholars have warned against, such as the likes of Imaam Al-Albaani, who when asked about attacking the merciless Zionists, he replied, “If your circumstances carry on in this manner, imagine, what will be the outcome? What will the Muslims be seeing and witnessing?! What will the Palestinians be massacred for? What will be the outcome (when) a Yahoodi is killed and in return tenfold of Palestinians are killed, thousands put in prison? Would this be a victory against the Yahood? This is not the (right) path, (which) actually the Muslims have – at present – wrongly identified as the (correct) way of Jihad”. [Reference 2]

Secondly, we also transmitted – during the khutba – the guidance of the Scholars related to a very important condition of Jihaad, which is that it has to be based on the ability to do so. Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said: “It is obligatory for Muslims to perform Jihaad in the path of Allah, but let it be known that jihad has conditions. One of its conditions is to have the ability (to do so). If the Muslims are unable to do it, then indeed, Allah [The Exalted] has not made it binding on them (to do so) due to His statement: [لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا – Allah does not place an obligation on a soul (i.e. a person) beyond their capability]. And that is because the Prophet[ peace and blessings of Allah be upon him] was not commanded to fight except when he had a state with the apparatus of government, strength, and force to be reckoned with. It is not common sense and wisdom that we fight whilst not being able to do so because this means that our enemy will overpower us until he destroys us. For example, if a man departed with his sword, dagger, and spear with another man with missiles, planes, and the like, and said, “I am fighting for the sake of Allah”, do we agree to this? We will not agree because what this means is that you have exposed yourself to the enemy. [Reference 1]

Read more here:

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

 

Thirdly, we also transmitted that Non-combatants should not be harmed, in particular quoting the recent criticism by Saudi Prince Turki Al-Faisal against both Hamas and The Yahood Government for their evil behaviour. Read: https://salaficentre.com/2023/10/18/a-muslim-ruler-gives-a-summary-of-the-well-known-brutality-of-a-government-in-which-far-right-yahood-have-been-given-positions-of-authority/

 

Fourthly, we transmitted Imaam Al-Albaani’s Specific Advice to The Palestinian Brothers and Sisters as follows:

Questioner: What is the ruling on the people of Palestine in this era and what is the ruling regarding the land they are in?

The Shaikh: They are between two affairs. Whoever among them can migrate to an Islamic country to save his religion and himself, this is his obligation. As for whoever cannot, he must be patient just as the weak were patient at the beginning of the Islamic era in Makkah. This was the obligation of everyone who was there.

Questioner: What is the ruling regarding the land they are in?

The Shaikh: The ruling of?

Questioner: Ruling regarding the land they are in?

The Shaikh: It is land that is governed based on (the laws) of disbelief (i.e. the Zionists). If there were Muslims there, it would have been obligated to fight them until the country is returned to its Muslim people.

Questioner: Another question: If the lands around them are not governed by what Allah has revealed, then their migration will be from one land of disbelief to another land of disbelief, but if not, then from the land of disbelief to the land of Islam.

The Shaikh: No, they are not the same. These are Islamic countries, even if there is a ruling in it, as you all know, in many aspects that are in opposition to Islam, but over there (i.e. land of the Yahood) the ruling is the ruling of an unbeliever. If the two are compared (i.e. the land stolen by the Yahood in Palestine in comparison to the Muslim countries where some rulings oppose Islam), then the ruling (in land stolen by the Yahood) is Jewish, but here (in this case regarding Muslim lands) the matter is not like that, so it is not permissible to compare this country to that, and this is as Ibn Hazm stated. If this analogy were (to be considered) correct, it would have been the sum and substance of falsehood. To compare Islamic countries that are governed by Islamic ruling, even if it has (the mistakes committed by the rulers), it is not the same as the ruling based on the Tawraat or the Injeel, or any law that opposes all the revealed divine laws.

The Shaikh continued regarding Hijrah: It does not mean that they exit as non-migrants, but rather that they should leave, firstly, as migrants, and secondly, not to stay in (another) land permanently, but rather to do their best, each one to the best of his ability, within the limits of his capabilities, to return to their country, powerful and victorious over the enemies, and not be an easy target for the Yahood.

This point should be noted that when we speak about migration, we do not mean to settle (permanently) in (another) land, but rather for each one of them to reflect and do what he can in order to return to his country, whether in the near or distant future. This is in the hand of Allah [The Mighty and Majestic]. [Reference 3]

 

Other articles on this subject matter:

The questioner asked Imaam Al-Albaani about migration and the issue of Palestine – [Part 1]

The questioner asked Imaam Al-Albaani about migration and the issue of Palestine – [Part 1]


The questioner asked Imaam Al-Albaani about migration and the issue of Palestine – [Part 2]

The questioner asked Imaam Al-Albaani about migration and the issue of Palestine – [Part 2]


The questioner asked Imaam Al-Albaani about migration and the issue of Palestine – [Part 3]

 

Peace Treaty With The Jews – By Imaam Abdul Azeez Bin Baaz

Finally, we mentioned the subject matter of peace treaties and here is a more detail statement:

Question: Some people understood from your answer to the question of peace with the Jews – which is the first question in the interview – that peace or truce with the Jews who have usurped the land and the aggressors is totally permissible, and that it is permissible to love them…..etc

Answer: Peace (Treaty) with the Jews or other unbelievers does not necessitate love or allegiance; rather, it necessitates peace and security between the two parties, stopping some from harming others, and other affairs, such as (engaging in) buying and selling, exchanging ambassadors… and other dealings that do not necessitate love or allegiance to the unbelievers….. [read the full statement of the Imaam in the link provided in reference 4]

Prince Turki Al-Faisal – [may Allah preserve him and all the Muslim rulers, and increase all of them in strength and insight] – said: “I condemn Hamas further undermining the Palestinian Authority as Israel has been doing. I condemn Hamas for sabotaging the attempt of Saudi Arabia to reach a peaceful resolution to the plight of the Palestinian people”. [Reference 5]

Read: https://abukhadeejah.com/treaties-with-the-non-muslims-do-they-necessitate-allegiance/

This is what we have mentioned, and none claims something else except either the Hizbiyyoon whose methodology is that of haste and corrupt Siyaasah, or some of those common people who are diverted from the guidance of the Scholars due to emotions. None of us can be more compassionate than the Scholars of the Ummah and that is why they tell us exactly what we need to do to return to strength. We do not have except the methodology of the Salafus Saalih and anything besides it is either Bidah or error. The Khateeb addressed these issues because he knows that there are people in Stoke-On-Trent who carry misconceptions in affairs related to the Salafi Methodology and it is incumbent upon both Masjid Al-Fuqan and Masjid Abi Hurairah to give clarifications based on the guidance of the Senior Salafi Scholars and not to fear the blame of the blamers.     

To be continued…InShaaAllah


Reference 1: Silsilah Al-Hudaa Wan-Noor 317

Reference 2: An Excerpt from “Tafseer Surah Al-Baqarah”. Ayah 244

Reference 3: https://salaficentre.com/2023/10/18/the-questioner-asked-imaam-al-albaani-about-migration-and-the-issue-of-palestine-part-4/

Reference 4: https://binbaz.org.sa/discussions/84/%D8%A7%D8%AC%D9%88%D8%A8%D8%A9-%D8%B9%D9%84%D9%89-%D8%A7%D8%B3%D9%89%D9%84%D8%A9-%D8%A8%D8%AE%D8%B5%D9%88%D8%B5-%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B5%D9%84%D8%AD-%D9%85%D8%B9-%D8%A7%D9%84%D9%8A%D9%87%D9%88%D8%AF

Reference 5: https://salaficentre.com/2023/10/18/a-muslim-ruler-gives-a-summary-of-the-well-known-brutality-of-a-government-in-which-far-right-yahood-have-been-given-positions-of-authority/

 

True shyness includes protecting the head and stomach, remembrance of death, and affliction

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

Abdullah Bin Mas’ud [may Allah be pleased with him] said that the Prophet [peace and blessings of Allah be upon him] said, “Be shy of Allah (in a manner) that shyness should be”. They (i.e. the companions of the Prophet) said, “We do feel shy of Allah, and all praise and thanks be to Allah”. The prophet said, “It is not like that; rather the one who is truly shy of Allah, let him safeguard his head and what it carries; safeguards the stomach and what it carries; remembers death and affliction. And he who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah [The Mighty and Majestic]”.

Al-Mubaarakfooree [may Allah have mercy upon him] commented on the statement of the Messenger [peace and blessings of Allah be upon him], “Be shy of Allah (in a manner) that shyness should be”– Meaning, “A firm, abiding and truthful shyness”.

And regarding the statement of the companions of the Prophet, “We do feel shy of Allah”, Al-Mubaarakfooree said, “They said, ‘O Messenger of Allaah! We do feel shy of Allah and all praise and thanks be to Allah’, but they did not say, ‘We are truly shy of Allah’ due to their acknowledgment of the fact that they are unable to do so”. And regarding their statement, ‘And all praise and thanks be to Allaah’ – Meaning, all praise and thanks be to Allaah for granting us Tawfeeq [i.e. for guiding and enabling us to perform righteous deeds].

And regarding the statement of the Messenger, “It (i.e. shyness) is not like that”. Al-Mubaarakfooree said, “Meaning, true shyness is not what you think; rather it is to safeguard all the limbs from what is not pleasing to Allah”.

And regarding the statement of the Messenger, “Rather the one who is truly shy of Allah, let him safeguard his head and what it carries; safeguards the stomach and what it carries; remembers death and affliction. And he who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allaah [The Mighty and Majestic]”. Al-Mubaarakfooree said, “Meaning, safeguard the head by refraining from utilising it in disobedience to Allaah – that you do not make prostrate to other than Allaah and refrain from showoff whilst praying. Neither lower your head (in humility) for other than the sake of Allah nor raise it out of pride. And with regards to what the head carries, such as the tongue, the eyes, and the ears, do not utilise them for Haraam. Safeguard the stomach by refraining from eating Haraam as well as safeguarding what is connected to it – such as the private parts, the legs, the two hands, and the heart- (from what is Haraam)”.

And regarding the statement of the Prophet, “Remembers death and affliction”– Meaning, “Remember death and your abode in the grave”. And regarding the statement, “And he who wants the Hereafter should do away with the adornments of this life”– Meaning, “Because the two cannot be combined in a perfect manner, even those who are strong (in Eemaan) cannot do so (i.e. perfect desire for the afterlife has to be combined with abandoning those enjoyable things of the worldly life which one can do without). So, whoever does this (i.e. the things mentioned this hadeeth), then indeed he is truly shy of Allah.

[An Excerpt from “Tuhfatul Ahwadhy. 7/131]

15 ways to remove poverty, attain contentment and keep away from sin by the Will of Allaah

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

[1] The first affair is that the poor have been commanded to be patient and accept Allah’s decree, along with everyone else who is unable to fulfill their own wishes. Allah stated. [ وَلَنَبۡلُوَنَّكُم بِشَىۡءٍ۬ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٍ۬ مِّنَ ٱلۡأَمۡوَٲلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٲتِ‌ۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ – And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.)] [Surah Al-Baqarah. Aayah 155]

The patient-poor person receives a reward that is received by those who are patient and he is similar to the grateful wealthy person if they are equal in piety. They will both receive the recompense of those who are patient. (see footnote a)

[2] Accept the fact that Allah is All-Wise, has perfect judgment, is All-Wise in the handling of all matters, and that there are many advantages to this situation for the person.

Even if the impoverished person may hate their situation, it will be better and more advantageous for them when they meet their Lord. If he had been wealthy, maybe he would have been tested and distracted from his life’s purpose—which is to worship and obey Allaah alone—and that’s why his poverty may be better than being wealthy. And for this reason, the author transmitted the Aayah:

[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. Aayah 216]
Because of this, one should have absolute faith that Allah is in complete control of all affairs and is fully aware of all of His servants. A person who has this belief will be free from all sadness, become active, and start looking for a livelihood.

[3] Neither should they seek to remove their poverty and seek after their needs by depending on the people nor ask them except when it is unavoidable and necessary to do so.

[4] They should seek to end their poverty by relying solely on Allah. He has provided a number of activities and methods for doing this, and each person focuses on the ones that work best for them. By doing this, one is liberated from abject dependence and is given the tools necessary to fight against laziness and apathy. This includes two affairs:

(I) To seek Allah’s help, supplicate to Him constantly, ask Him to protect them from poverty and the trials of poverty, and ask Him for blessings by supplicating to Him with the Names Al-Wahhaab, Al-Muhsin, Al-Mannaan, Ar-Razzaaq, etc.

(II) Employ the means as Allah stated: [هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ ذَلُولاً۬ فَٱمۡشُواْ فِى مَنَاكِبِہَا وَكُلُواْ مِن رِّزۡقِهِۦ‌ۖ وَإِلَيۡهِ ٱلنُّشُورُ -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]. [Surah Al-Mulk. Aayh 15]

So, even if the work he is doing does not satisfy him or does not provide a sufficient means of subsistence, a person strives to earn a living through lawful and divinely sanctioned means, gradually improves in their work, and continues to work until he finds another position that is more advantageous.

[5] Because of what Allah has bestowed upon the wealthy, one should not envy them. The wealthy are beneficiaries of Allah’s bounty and favour, thus the poor person should beware of envy since harbouring resentment against them for their prosperity is equivalent to opposing Allah’s blessings. Yes, a person may wish to possess something that another person has, and this is known as Ghibtah (i.e., to wish for the thing, but not to envy the person); however, it is prohibited if one despises the blessing that has been bestowed on another person, wishes that the blessing should end, or attempts to stop it. Just as one wouldn’t want to be envied or have someone try to hinder them from receiving a blessing, one should also not behave in this manner towards others.

[6] They should be truthful in their work, mutual dealings, and professions. Because these are some of the ways to achieve Barakah (blessing) in one’s livelihood as opposed to the affairs of those who cheat in their dealings, lie, behave badly, etc. They should be sincere, and truthful, and treat people in a good manner.

[7] Should not rush to find a means of livelihood by engaging in vile gains that rob one of upright adherence to the religion as well as corrupt worldly affairs. Some people who are impoverished desire to end their poverty without caring how it happens, thus they don’t care if engaged in usury, theft, transgression, deception, or lying. Another thing to be careful of is visits to sorcerers, magicians, and soothsayers in the hopes of obtaining amulets from them to end poverty. So, when one of them wants to start a business, he consults a sorcerer for advice on his venture or his voyage, or he consults a magician. This is tantamount to desecration of one’s religion. Similarly, one should avoid placing their hopes on the deceased in the graves, as some ignorant people do when they seek to find a solution, by invoking and making vows to them. This is tantamount to Shirk!

[8] Allaah gave them two instructions that would ease their suffering from poverty: economisation and to be content with what Allaah has given them, (since) little sustenance combined with wise economisation brings about a lot of good. Richness without wealth can only be found through contentment.

[9] Food, drink, a place to live, and transportation should all be within a person’s means of affordability. This is crucial since many people spend beyond their means and incur debts that they are unable to pay back, even if they could have lived within their means. Thus, with economization, little income money becomes abundant, and a person is blessed with what little he has. However, if not content with economization, then this would injure them.

[10] To be satisfied with what one has. The Prophet [peace and blessings of Allaah be upon him] said, “Wealth is not in having many possessions, but rather true wealth is the richness of the soul”. [Hadeeth Number 6446] The Prophet [peace and blessings of Allaah be upon him] said, “‘’Whoever among you wakes up [in the morning] safe in his property, healthy in his body and has his daily nourishment, it is as if he has been granted the entire world”. [Sunan Ibn Maajah. Hadeeth 4141]

[11] The ability to economise and be contented brings about blessings for some poor people. They neither wish for what the luxurious people possess nor feel bitter about their little income.

[12] Not to look at those above you, rather look at those below lest you belittle the blessings of Allah that have been bestowed upon you. Do look at the one who has more wealth or trade than you, or the one with a better house, a better livelihood, or means of transport, but rather look at the one who is below you. That is because when you look at the one who has less wealth, you’ll say “Alhamdulil laah”. But if you look at the one above, you’ll belittle the blessings you have and then say, “I don’t have anything”, and you forget the many other blessings, such as the blessing of Islam, the blessing of good health, the blessing of a dwelling place, the blessing of safety, the blessing of children, etc. The Prophet [peace and blessings of Allaah be upon him] said: “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allaah’s blessings”. [Saheeh Muslim. Hadeeth Number 2963]

[13] When the poor people are guided by the guidance of the religion to exercise patience and attach themselves to Allaah, freed from abject dependence, working hard and striving in honorable and beneficial deeds and satisfied with Allaah’s grace, the burden and difficulty of poverty will be eased for them. In addition to this, they do not cease striving for self-sufficient (and to obtain more provision), hoping for the bounty of their Lord, awaiting His promise and fearing Him. Allaah said: [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)]. [ ومن يتوكل على الله فهو حسبه – And whosoever puts his trust in Allah, then He will suffice him]. [Surah At-Talaaq. Aayaat 2-3]

Taqwah [Fear of Allaah] is to act in obedience to Allaah upon a light from Allaah [i.e. Eemaan, sincerity, guidance, etc] and hope for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah.

[14] Increase in Istighfaar – seeking Allaah’s forgiveness. Allaah said [that Prophet Nooh (peace be upon him) said to his people]:

فَقُلۡتُ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُ ۥ كَانَ غَفَّارً۬ا
يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارً۬ا
وَيُمۡدِدۡكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَيَجۡعَل لَّكُمۡ جَنَّـٰتٍ۬ وَيَجۡعَل لَّكُمۡ أَنۡہَـٰرً۬ا

I 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”. [Surah Nooh. Aayaat 10-12]

So, when a person has little, he should increase in Istighfaar. A man came to Imaam al-Hasan Al-Basri [may Allaah have mercy upon him] and complained about poverty, so he said to him, “Seek Allaah’s forgiveness”. A second man came to him and complained to him about not having children, he said to him, “Seek Allaah’s forgiveness”. Another one came to him and complain about his orchard that it is dry, he said to him, “Seek Allaah’s forgiveness”. So, a man who was present said to him, “Everyone who came to you was told to seek Allaah’s forgiveness!” He replied, “I did not say more than what is in the Qur’aan”, then he recited:

فَقُلۡتُ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُ ۥ كَانَ غَفَّارً۬ا
يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارً۬ا
وَيُمۡدِدۡكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَيَجۡعَل لَّكُمۡ جَنَّـٰتٍ۬ وَيَجۡعَل لَّكُمۡ أَنۡہَـٰرً۬ا

I 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”. [Surah Nooh. Aayaat 10-12] In these Aayaat, Allaah mentioned Istighfaar and then mentioned its worldly fruitful outcomes. As for in the afterlife, the Prophet [peace and blessings of Allaah be upon him] said: “Glad tidings to those who find a lot of seeking forgiveness in the record of their deeds”. [Sunan Ibn Maajah. Hadeeth Number 3818]

[15] The person should not rely upon the means he employs to seek provision, rather he should rely and depend on Allaah alone. Allaah said: [ومن يتوكل على الله فهو حسبه – And whosoever puts his trust in Allah, then He will suffice him].

So, the person employs the means and is eager in seeking what benefits him, such as trade or some craftmanship, but he relies upon Allaah alone. The Prophet said that when one – whilst leaving his (or her) home – says: [بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ – In the name of Allah, I trust in Allah for there is no movement or might but in Allah], it will be said to him that you have been sufficed and protected, and the devils will be far from him. [Saheeh Sunan Tirmidhee. Hadeeth Number 3426] [Sharh Ad-Deenus Saheeh Yahillu Jamee Al-Mashaakil. Lesson 4]


Footnote a: Narrated AbuKabshah Al-An’maariy (radiyallaahu-anhu) that Prophet (sallal-laahu-alayhi-wasallam) said: “I swear by Allah regarding three (affairs) which I am going to tell, so remember them. The wealth of a man does not decrease due to (giving) charity; a slave does not exercise patience when oppressed, except that Allah increases his honour; a slave does not open the door of begging, except that Allaah opens for him the door of poverty (or he stated a statement similar to it).” I am going to tell you (something), so remember it: The worldly life is for four types of people. A slave whom Allaah has given wealth and knowledge, so he fears his Lord by way of it. He preserves the ties of kinship and acknowledges Allaah’s Rights regarding it. This (type of person) is on the most virtuous position. A slave whom Allaah 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 Allaah has given wealth but not knowledge. He wastes his wealth out of ignorance. He neither fears Allaah nor does he keep the ties of kinship, nor does he acknowledge Allaah’s rights. This (type of person) is at the evilest position. A slave whom Allaah 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). [1]

Shaikh Ubaid (may Allaah preserve him) stated: The first is a wealthy person who is thankful (to Allaah); so Allaah 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 Allaah has bestowed on him. So Allaah 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 Allaah raises the person. And an evil intention debases a person until he finds him/herself in the most evil position. [2]


[1]Reported by Tirmidhee 2325; Ahmad 18031; Al-Baghawiy 4097; [2] An Excerpt from:  البيان المرصع شرح القواعد الأربع- pages 8-9. Slightly paraphrased

Not all suspicion, spying and backbiting is blameworthy! [No room for ambiguities]

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

 

Not all evil suspicion is blameworthy

Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنْ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

O you who believe! Avoid much suspicions, indeed some suspicions are sins. [Surah Al-Hujuraat. Aayah 12] Imaam As-Sa’di [may Allaah have mercy upon him] said: Allaah [The Most High] has forbidden much evil suspicion towards the believers because some suspicions are sins. And that is like the suspicion devoid of reality and factual evidence, and like the suspicion accompanied by much forbidden speech and action, for indeed the settlement of evil suspicion in the heart does not restrict the one (in whose heart is that evil suspicion) only to that; rather, he does not cease until he utters and does that which is not permissible. (1)

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: Not every suspicion is a sin and there is no harm regarding the suspicion that is based on clear indications regarding the validity of an affair. As for mere assumption, it is not permissible. For example, if a man – who is known to be upright – is seen with a woman by another man, then it not permissible to accuse him that the woman he is seen with is a stranger (who he should not be with), because this is the type of suspicion that is tantamount to sin. But if this suspicion is based on a reason found in the Islamic legislation, then there is no harm to harbour such suspicion. (2)

Destructive good suspicion 

Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him and prolong his life upon righteous deeds] said: Destructive Good Suspicion is to have a good suspicion of the people of falsehood whether are they disbelievers, innovators or evil (open) sinners. And that which led the disbelievers to belie the Messengers, (harbouring) a severe disbelief in them and their message was due to their evil suspicion towards the people of truth (i.e. the Prophets and their true followers), and having a good suspicion of their forefathers and their religions of falsehood and disbelief. Ahlul Bidah such as the Rawaafid, the khawaarij, the soofiyyah, the murji’ah, the qadariyyah and the people of Tahazzub Al-Baatil [false partisanship] are destroyed by good suspicion towards their shuyookh and figureheads, and their corrupt creeds. On the other hand, they are destroyed by their evil suspicions towards the truth and its people. Abul Hasan Al-Maribee and his followers have a share of both this destructive good suspicion and destructive evil suspicion. (2.1)

 

Spying

The Prophet [peace and blessings of Allaah be upon him] said, “Whoever listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection”. [Sahih Al-Bukhaari Number 7042]. Al-Allaamah Saaleh AlFawzaan [may Allaah preserve him] said, “This is a severe threat, so one should not listen to the speech of the people if they do not want anyone to know what they are talking about”. (3)

Al-Allaamah Zayd Bin Haadee Al-Madkhalee [may Allaah have mercy upon him] said, “It may be that two or more people gather to speak about a particular affair that concerns them, and they do not want anyone else to know about it; but then a person or more than one person becomes an obstacle by listening to their speech and [wants] to know what they are talking about, whilst they are not pleased with that. This is an act of transgression and foolishness – that a person involves himself into something that does not concern him. And from the perfection of a person’s Islaam is to leave that which does not concern him. However, there is an exception to this prohibition such as when a person listens into the speech of those who are focused or (involved) in seeking to breach the state of safety and security of the Muslims”. (4)

Situations in which backbiting is permissible due to an overriding sharee’ah benefit

Backbiting is permissible in several situations when the need arises: When enquiring about the affair of someone you want to marry or before establishing a business partnership with someone. When complaining to the ruler about the oppressive behaviour of someone and seeking to stop the oppression. In these situations, there is no harm- due to an overriding benefit – in mentioning about a person in his absence that which he hates to hear. Some of the scholars mention the situations in which backbiting is permissible: [a] Complaint given by one who is wronged; [b] When describing a person; [c] When giving a warning against open evil [i.e. bidah committed by certain people]; [d]: Warning against a person who openly commits his sins. [e] When seeking a fatwa and [f] when seeking the help to stop evil. (5)


[Ref 1: Tafseer As-Sadi]

[Ref 2: Fataawaa Islaamiyyah 4/537]

[Ref 2.1: Majmoo 13/363-364]

[Ref 3: An Excerpt from It’haaf At-Tullaab Bi-Sharhi Mandhoomah AlAadaab. page 149]

[Ref 4: An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ Vol 3 page 281′. paraphrased]

[Ref 5: Fataawa Lajnah Ad-Daa’imah 20/26]. slightly paraphrased]

 

Al-Allaamah Saaleh al-Fawzaan Rebukes Both Ignorant and Misguided People Who Complain When Detail Clarification is Given! [Reminder to Greenlane’s Allies In Stoke On Trent]

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

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] stated:

Some of the people at present- the majority of them ignorant ones and amongst them misguided ones- say, “Do not learn about the false beliefs; suffice yourselves with learning the correct belief only and do not involve yourself in seeking to know the beliefs of the people of misguidance and the refutations against their doubts. Leave this and teach the children of the Muslims the correct belief only. Do not inform them about the statements that are in opposition [to the truth], the doubts and refutation against them.” This one [i.e. the one who makes these statements] is either one of the ignorant people who knows nothing about knowledge or he is one of those motivated by personal desires-those who want to spread the false schools of thought and their doubts; rather it may be that they say, ‘’It is sufficient for a person to say, ‘I am a Muslim; I am a believer….. a general Islaam suffices, do not say, ‘Ahlus Sunnah Wal Jamaa-ah, [do not say], ‘the people of misguidance, splitting and differing; do not say this, because it will cause division between the Muslims.’’’

These [statements are tantamount to] misguidance because Allaah [The Mighty and Majestic] has clarified the truth in opposition to falsehood, guidance in opposition to misguidance and Tawheed in opposition to shirk. Allaah [The Mighty and Majestic] has clarified all the affairs of the Religion- a detailed clarification of the affairs related to worship, mutual dealings and manners. Therefore, this must be clarified in order that it is made clear to the people, [and in order] that they can be upon clarity, and so that the true Muslim is distinguished from the so-called Muslim and no deviation and forgery enters into Islaam. We must make a distinction between this and that one, in order that truth is not confounded with falsehood, and [in order] to distinguish between truth and falsehood, and [between] good and wickedness. We do not suffice ourselves with a general Islaam because this is misleading, and it is deception. We warn against this propaganda. The truth must be clarified and distinguished from falsehood, and guidance must be distinguished from misguidance. Hudhaifah [radiyallaahu-anhu] used to ask the Prophet [sallal-laahu-alayhi-wasallam] about the evil and did not suffice himself by only asking the Prophet about the good. The Prophet affirmed that for him and did not say to him: ”Suffice yourself with knowing what good is’’ rather he [sallal-laahu-alayhi-wasallam] affirmed and clarified- for him- the evil that was to occur, in order that he may beware and warn others. This is the Sunnah; this is the path of the Qur’aan and that of the Messenger [sallal-laahu-alayhi-wasallam]. https://salaficentre.com/2019/08/27/admonition-from-the-hadeeth-of-hudhaifah-people-used-to-ask-the-messenger-of-allaah-about-the-good-times-but-i-used-to-ask-him-about-bad/

Some Allies of Greenlane [at Markaz As-Sunnah, Markaz At-Tawheed (Stoke On Trent)] Seeking to Raise Doubts Again!

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

Some Allies of Greenlane [at Markaz As-Sunnah, Markaz At-Tawheed (Stoke On Trent)] Seeking to Propagate Doubts in order to Hide Their Corrupt Methodology!

PDF Below:

 

Deviations of Jamiat Ahle Hadith UK and Greenlane: [Reminder to Their Allies In Stoke On Trent at Markaz At-Tawheed, Markaz as-Sunnah and Their Ilk]

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

Some of the allies of Greenlane in Stoke On Trent say that Masjid Abi Hurairah goes over the top and they don’t cooperate with anyone!

Response:

We say to them: Read the history of your predecessors here: Deviations of Markaz Jamiat Ahl-Hadith UK: http://www.salafitalk.net/st/uploads/AhlulHadith_Eng_2008_1.0_Web.pdf

We ask them: Read on this link: “Are the issues between Greenlane and Salafipublications Personal?”  https://www.abukhadeejah.com/are-the-issues-between-green-lane-mosque-glm-and-salafi-publications-personal/

The Virtue of Knowledge: Khut’bah at Masjid al-Furqan This Friday InShaaAllaah (06/08/21)- [An Encouragement to Attend The Gatherings of Knowledge When They Resume]

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

Quote: Allaah [The Exalted] said:

[وَٱلضُّحَىٰ  وَٱلَّيۡلِ إِذَا سَجَىٰ – By the forenoon (after sunrise); and by the night when it is still (or darkens)].

Imaam Ibnul Qayyim [rahimahullaah] stated in Madaarij As-Saalikeen Vol 2 page 449: Allaah swore by two of His great creations – the Night and the Day, both of which are an a manifest sign of His Perfect and Absolute Lordship, Perfect Wisdom and Perfect Mercy. Allaah is the one (alone) Who dispels the night by way of the Daylight, and likewise He is the one Who dispels the darkness of ignorance and Shirk by way of the revelation and Prophet-hood.

Likewise due to His Mercy, it necessitates that His slaves are not left in the darkness of night permanently; rather He guides them towards the beneficial affairs of the worldly life and their livelihoods by way of the Daylight; therefore it does not befit His (Majesty) that He leaves them in the darkness of ignorance and deviation; rather He guides them by way of the light of revelation and Prophet-hood in order that they may attain well-being in this life and the next.

Pdf Below:

 

O Humankind! It is You Who Stand In Need of Allah – [Reflection On Statements of Imaam As-Sadi and Imaam Ibnul Qayyim]

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

O Humankind! It is You Who Stand In Need of Allah –

[Reflection On Statements of Imaam As-Sadi and Imaam Ibnul Qayyim]

PDF Below

 

A Secret Regarding The One Who Bears The Whip!

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

Sa’eed Bin Jubayr [rahimahullaah] said, “Patience is the person’s acknowledgment that what has afflicted him is from Allaah, seeking for reward from Allaah and hoping for Allaah’s good recompense. Indeed, a man maybe in a state of distress whilst he is being whipped, but you see nothing from him except patience”. (1)

Reminder on The Above Statement

Regarding the statement “Patience is the person’s acknowledgement that what has afflicted him is from Allaah”, Imaam Ibnul Qayyim [rahimahullaah] said, “It is as if this statement is an explanation of the statement “Innaa lil laah – to Allaah we belong”. So, the person acknowledges that he belongs to Allaah and his owner does whatever He wants with him.

Regarding the statement “Seeking for reward from Allaah”, Imaam Ibnul Qayyim [rahimahullaah] said, “It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allaah) we shall return”, meaning we shall return to You, so that you reward us due to our patience and the reward for being patient during calamity will not be lost”.

Regarding the statement “Indeed, a man maybe in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imaam Ibnul Qayyim [rahimahullaah] said, “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allaah’s decree and to restrain the tongue from complaining about Allaah. Whoever is whipped and his heart is displeased with Allaah, then he is not one who is patient”. (2)


[Ref 1: As-Sabr  Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113]

[Ref 2: Iddat As-Saabireen pages 183-184]