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Author: Abdullah Jallow

An Inspiring Example of Wisdom, Selflessness, and Self-Restraint — The Radiant Character of Early Muslims

Written by Abdullah Jallow on . Posted in Brotherhood, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Aa’isha, may Allah be pleased with her, said that the Prophet, peace and blessings of Allah be upon him, said to her, “O Aisha! Were your people (i.e. the Quraish) not close to the Pre-Islamic Period of Ignorance, I would have had the Ka`ba demolished and would have included in it the portion which had been left, and would have made it at a level with the ground and would have made two doors for it, one towards the east and the other towards the west, and then by doing this it would have been built on the foundations laid by Ibrahim, peace be upon him”. This was what urged Ibn-Az-Zubair [may Allah be pleased with him] to demolish the Ka’ba. Jazz said, “I saw Ibn-Az-Zubair when he demolished and rebuilt the Ka`ba and included in it a portion of Al-Hijr (the unroofed portion of Ka`ba which is at present in the form of a compound towards the northwest of the Ka`ba). I saw the original foundations of Abraham which were of stones resembling the humps of camels.” So Jarir asked Yazid, “Where was the place of those stones?” Jazz said, “I will just now show it to you.” So Jarir accompanied Yazid and entered Al-Hijr, and Jarir pointed to a place and said, “Here it is.” Jarir said, “It appeared to me about six cubits from Al-Hijr or so.” [1]

Aa’isha, may Allah be pleased with her, said that she heard Allah’s Messenger, peace and blessings of Allah be upon him, saying, “If your people had not been recent converts to Islam, I would have spent the treasure of the Kabah in the way of Allah and would have constructed its door just on the level of the ground and would have encompassed in it the space of Hijr”. [2]

This hadith provides evidence for the principles of Islamic rulings. One of these principles is that when beneficial matters conflict or when a beneficial matter conflicts with a harmful matter, and it is not possible to both pursue what is beneficial and abandon the harm, then the most important matter should be prioritised. The Prophet, peace and blessings of Allah be upon him, informed us that although demolishing the Kabah and returning it to its foundations laid by Ibraaheem, peace be upon him, had a benefit, there was a greater harm associated with it. This harm was the fear of Fitnah among those who had recently accepted Islam due to their belief regarding the virtue of the Kabah, and any alteration to it would have been seen as a significant event. Therefore, the Prophet chose to leave the Kabah as it was. Among them (i.e. principles of the Islamic rulings) is the leader’s consideration of the well-being of his subjects and his caution in avoiding actions that may harm them in religious or worldly matters. However, this does not apply to matters related to the Shariah, such as collecting Zakat, implementing punishments, and similar matters. Among them (i.e. principles of the Islamic rulings) is to foster unity among people, safeguarding them (from division and discord), and not engage in actions that would drive them away or repel them, as long as he does not abandon an affair of the Shariah, as mentioned earlier. [3]

Allah, The Exalted,  says:

وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ

And do not insult those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge. Thus, We have made fair-seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do. [Al-An’aam. 108]

Allah forbids the believers from an affair that is permissible; rather, (in and of itself or with regards to its basis), it is legislated (in the Shariah), and that is to revile the false deities of the polytheists – who have adopted idols and falsehood gods (for worship) besides Allah- which a believer reviles as act of worship to draw closer to Allah; however, since this revilement is a way for the polytheists to revile the Lord of the Worlds, whose Greatness must be freed from all defects, evils, revilement, and slander, Allah forbade cursing the (false) gods of the polytheists because they defend their (false) religion and are fanatical toward it. In this noble verse, there is evidence of the Shariah principle, which is that “means are considered based on the matters they achieve, and that the means that will lead to something forbidden are forbidden, even if they are permissible in origin”. [4]

Al-Allamah Rabee Bin Haadee al-Madkhali [may Allah preserve him] said:

Uthman [may Allah be pleased with him] was one of those who restrained the people from bloodshed the most as well as that of the people who violated his honour. Shaikh Al-Islaam Ibn Taymiyyah [may Allah have mercy upon him] said, “What is well known through successive numerous narrations is that Uthman [may Allah be pleased with him] was one of those who restrained the people from bloodshed the most, exercised patience the most regarding the affair of those who violated his honour and those who made a determined attempt to shed his blood, so they besieged him and endeavoured to kill him, and he knew their desire to kill him. The Muslims came to him from every place to help him and indicated to him to fight the besiegers, but he commanded them to refrain from fighting and commanded those who obeyed him not to fight. He said to his slaves, ‘Whoever restrains his hand is freed’. It was said to him, ‘Will you go to Makkah?’ He said, ‘I will not be amongst those who commit evil in the sacred house’. Then it was said to him, ‘Will you not go to Syria?’ He said, ‘I will not leave my place of Hijrah (i.e. Madinah)’. Then it was said to him, ‘Fight them’, he said, ‘I will not be the first in the Ummah of Muhammad [peace and blessings of Allah be upon him] to unleash the sword after the departure of Muhammad’. Uthman’s patience until he was murdered is one of his greatest virtues in the sight of Muslims”. [5]

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

“Upon realising that he would face death based on his observations of the events and signs, Uthman [may Allah be pleased with him] chose not to engage in fighting or self-defence to prevent conflict among the Muslims. He preferred to be killed rather than (initiating) fighting between Muslims”. [6]

When Mahmud Ibn Subuktikeen [may Allah have mercy upon him] whose army conquered India, wanted to break the biggest idol to which the Hindus travel from every region and spent enormous wealth to establish manifestations of polytheism, the Indians offered him a lot of money to leave the idol. Some of the Muslim rulers advised him to take the wealth and refrain from destroying the idol, but he said, “It is more beloved to me that it is said to me on the day of judgment “Where is Mahmud who broke the idol”, rather than, “Where is Mahmud who left the idol for the sake of what he received from this worldly wealth?” So, he broke the idol and found in it far more jewels, pearls, gold, and precious stones than what they offered him”. [7]

Al-Andalus (Spain), was conquered in the year 92 AH by the forces led by Tariq Bin Ziyad, a protégé of Musa Bin Nusayr, during the caliphate of Al Walid Bin Abdil Malik. Following the successful conquest, Tariq communicated with Musa Bin Nusayr to inform him of the event. However, Musa experienced a sense of jealousy regarding this significant achievement attributed to Tariq. He subsequently wrote to Al-Walid to report the conquest and cautioned Tariq, as the latter had entered Spain without prior authorisation. Musa instructed Tariq to refrain from advancing beyond his current position until they could meet. Musa then hastened with his army into Spain, accompanied by Habib Bin Abee Ubaidah Al-Fahriy. Upon their meeting, Tariq expressed, “I am indeed your protégé, and this conquest is yours.” [8]

[1] Sahih Al-Bukhari. Number 1586

[2] Sahih Muslim 1333]

[3] Paraphrased: Refer to the Arabic text below:
في هذا الحديث دليل القواعد من الأحكام، منها إذا تعارضت المصالح أو تعارضت مصلحة ومفسدة وتعذر الجمع بين فعل المصلحة وترك المفسدة بدىء بالأهم لأن النبي ﷺ أخبر أن نقض الكعبة وردها إلى ما كانت عليه من قواعد إبراهيم مصلحة ولكن تعارضه مفسدة أعظم منه وهي خوف فتنة بعض من أسلم قريباً وذلك لما كانوا يعتقدونه من فضل الكعبة فيرون تغييرها عظيماً فتركها ، ومنها فكر ولي الأمر في مصالح رعيته واجتنابه ما يخاف منه تولد ضرر عليهم في دين أو دنيا إلا الأمور الشرعية كأخذ الزكاة وإقامة الحدود ونحو ذلك، ومنها تألف قلوب الرعية وحسن
بانة حياطتهم وأن لا ينفروا ولا يتعرض لما يخاف تنفيرهم بسببه ما لم يكن فيه ترك أمر شرعي كما سبق

Sharh Saheeh Muslim By Imaam An-Nawawi. 9/75-76. Publiasher: Dar Kotub Ilmiyyah. 1st Ed 1421AH (2000)

[4] An Excerpt from “Tafseer As-Sadi”

[5]: An Excerpt from Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah. Page 296. Slightly paraphrased

[6] الطُّرُقُ الْحُكميَّة- page 30

[7] Al-Bidaayah Wan-Nihaayah 12/22-23

[8] An Excerpt from “Tarikh Al-Islam” 2/254-256

[3] Insights from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali

Written by Abdullah Jallow on . Posted in Brotherhood, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam.

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

The Shaikh, may Allah have mercy upon him, said:

We do not say that there are people of Ijtihad amongst ahlul bidah because they are followers of desires, and Allah and His Messenger have testified to this. The misguided innovator in religious matters stirs up discord and errs, and then says to you, “This is Ijtihad”. When Hikmatiyar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahman, they said, “This is Ijtihad”. Making lawful the spilling of the blood of the Salafis is Ijtihad to them! This is what it is, they do not fall into misguidance or a calamity except that they say, ‘This is Ijtihad’. This is a dilution of Islam, mixing falsehood, misguidance and bidah with truth when the mistakes of the (real scholars of Ijtihaad) for which they are rewarded are placed at the same level alongside innovation in religion about which the Messenger, peace and blessings of Allah be upon him, has informed us that it leads to the fire.

Ajwibah Allaamah Ash-Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah. page: 20

[2] Insights from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali

Written by Abdullah Jallow on . Posted in Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

Shaikh Al-Albani used to debate the scholars of theological rhetoric and they used to be like children in his presence, yet he never studied theological rhetoric, rather Allah granted him (sound) speech and knowledge, and there is no proof stronger than the proofs of the Book and the Sunnah.

An Excerpt from Marhaban Yaa Taalibal Ilm page 347

Exemplary Emotional Maturity— Lessons from his perfect and radiant character

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

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

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

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

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

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

How many flaws do we have?!

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

Qussu Ibn As-Sa’idi and Ak’tham ibn Ṣayfī once met. One of them said to the other: “How many flaws have you found in the son of Adam?” The other said: “They are too many to be enumerated, however, the ones I have counted are eight thousand flaws. And I found one trait which if put into practice, it will hide all of them.” He said: “What is it?” He said: “Restraining the tongue”. [1]

Qussu Ibn As-Sa’idi used to visit Caesar and engage in conversation with him. One day, Caesar said to him, “What is the greatest form of wisdom?” He replied, “It is the understanding of oneself.” Caesar then asked, “What is the highest form of knowledge?” He said, “It is the ability to recognise the limits of one’s own knowledge.” Caesar continued, “What is the finest aspect of one’s sense of honour?” He said, “It is the preservation of one’s dignity.” Caesar further asked, “What is the most valuable form of wealth?” He said, “It is that which is used to fulfill obligations”. [2]

[1] Al-Ad’kar page 335 By Imam An-Nawawi.

[2] Kitab Al-Amaliy 93 By Abu Ali Isma’il Bin Qasim Bin Harun Al-Baghdadi Al-Qaliy

The one who remains silent is saved!

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

The Prophet, peace and blessings of Allah be upon him, said: “The one who remains silent is saved”. [Sunan Tirmidhi 2501]

Imam Ibn Abd al-Barr, may Allah have mercy on him, said: “Uttering good, such as remembrance of Allah, Qur’an recitation, and acts of righteousness, are  more virtuous than silence, and similarly uttering truth and reconciling between people, and what is similar to it. As for praiseworthy silence, it is to refrain from falsehood (i.e. false speech). [at-Tamhid 22/20]

[1] Insights from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali

Written by Abdullah Jallow on . Posted in Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq'.

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

Question: “What is the meaning of the statement of the pious predecessors: ‘Whoever conceals his bidah from us, his affinity with others will not be hidden from us?!'”

Answer: Some of the people of bidah hide their bidah and claim to be adherents of the Sunnah. We do not say all of them, but many of them openly declare their bidah, while there are those who hide it, particularly the (deviated) groups that claim to be upon Salafiyyah, whereas they are far removed from (true) Salafiyyah as well as oppose the Salafi methodology. These people hide bidah, however, their connections with others among the people of bidah and their behaviours reveal their deviation and that they from the people of vain desires and bidah.

al-lubāb. page 281

Beautiful Shyness

Written by Abdullah Jallow on . Posted in Belief - 'Aqeedah', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Abdullah Ibn 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 ) 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-Mubarakfuri, may Allah have mercy upon him, commented on the statement of the Messenger, “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-Mubarakfuri said, “They said, ‘O Messenger of Allah! 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 Allah’ – Meaning, all praise and thanks be to Allah 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-Mubarakfuri 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-Mubarakfuri said, “Meaning, safeguard the head by refraining from utilising it in disobedience to Allah. Do not prostrate to other than Allah 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 haram. Safeguard the stomach by refraining from eating haram as well as safeguarding what is connected to it, such as the private parts, the legs, the two hands, and the heart”.

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 Iman) 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.

Excerpt from “Tuhfah Al-Ahwadhy 7/131

The recommendations of Senior Scholars for Salafipublications

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

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

Recommendations Based On The Reality of What is Seen and Witnessed Regarding a Person 

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, stated:

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

I say: I advise you- if you do love those who give sincere advice- that neither accept cassettes nor books except those of a person whom you know to be upon the Sunnah and a witness of that is established for him-the one well-known to be upon the Sunnah and an opposition to it is not manifested from him. This is an (abiding) general principle applied to him whilst he is alive and after his death. The one who passed away and we regarded him to be upon the Sunnah, then in our view he is upon the Sunnah and we ask Allaah to keep him firm upon it in the afterlife [i.e. Allaah grants him firmness to answer the questions in the grave due to adherence to the Sunnah (Tawheed and following the Messenger) and resurrects him in the afterlife as a person of Sunnah] just as he was kept firm upon it whilst he was alive…Aameen. This is the first affair. Secondly: If the affair of a person is hidden from you–the one whose books and cassettes are famous and his fame is widespread–then ask those who are well acquainted with him and those who know about his state of affairs. That is because neither is the Sunnah hidden nor are its people. A man’s Tazkiyah (i.e. the clear witness that he is upright upon the Sunnah) are his own actions. His Tazkiyah are his own actions that he is upon the Sunnah. It is the witness and the people mention him with it during his life and after his death. [1]

Recommendations of The Scholars

Al-Allamah Hasan Al-Bannah, may Allah have mercy upon him.

Al-Allamah Rabee bin Hadi al-Mad’khali, may Allah have mercy upon him.

Al Allamah Ubaid Al-Jabiri, may Allah have mercy upon him.

All praise and thanks be to Allah. The remarks made by these senior scholars, may Allah have mercy upon them,  regarding our elder teachers at salafipublications during their lifetime reflect the same observations we make today. The senior teachers at salafipublications, along with other senior teachers in the maraakiz, as well as our younger teachers, are still adhering to the clear Salafi methodology. May Allah grant us and them steadfastness in Salafiyyah until we return to Him. Amin

[1] Quote from an audio titled Mawqifus Saheeh Min Ikhtilaaf Al-Ulama Fil Jarhi Wat-Tadeel

Beware of well-known persistent wrongdoers who cloak themselves in victimhood

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq'.

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

Imam Al Awzaaee, may Allah have mercy upon him, said:

If Allah wishes evil for a people, He opens for them the door of argumentation and prevents them from action. [1]

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

O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement. Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”. [2]

Beware of those who ignite conflict yet parade as peacemakers. Unlike firemen arsonists who set fires only to douse them for recognition, these people refuse to extinguish the damage they cause. They cling to their clear errors, hurl accusations at others, and cloak themselves in victimhood. Their aim is not resolution but control, not truth but sympathy at others’ expense. The true danger does not only lie in their mistakes, but in their refusal to confront them. A fire left burning consumes everything around it; so too does a heart that feeds on blame while denying responsibility. Wisdom is found in discerning such spirits, stepping back from their snares, and seeking peace with those who value truth over appearances.

[1] Siyar 7/121

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