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Author: Abdullah Jallow

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

 

“Hold the sun” is what we say to time wasters who are known to us for a long time

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

Imam Ibn Al-Jawzi, may Allah have mercy on him:

It is befitting that a person recognises the significance of their time and the value of each moment, ensuring that no instant is wasted on anything unworthy. One should prioritise the best actions and words, maintaining a sincere intention for good without being slack in that which the body is able. It has been reported that some of the early generations were quick to seize moments. For instance, it is narrated that Amir ibn Abd Qais responded by saying “Hold the sun” to a man who asked to speak to him. [a]

Thabit al-Bunani, may Allah have mercy upon him, recounted that when he went to remind his father, his father replied, “My son! Leave me, for I am in my sixth recitation.”

There was an instance when some of the early scholars visited another scholar on his deathbed, and upon being asked about his condition, he remarked, “Now my record is being closed.”

If a person understands—despite their diligence—that death will interrupt their deeds, they should strive during their lifetime to establish actions that will continue to earn them rewards after their passing. This could involve leaving behind a charitable endowment, planting trees, digging a well, or ensuring that they have descendants who will remember Allah after them, thus securing ongoing rewards. Alternatively, one might author a book on knowledge, as the writings of a scholar serve as a lasting legacy. Engaging in good deeds and imparting knowledge allows others to follow in their footsteps, ensuring that their influence endures beyond their physical existence. Indeed, some have passed away while still living on in the hearts of the people. [Saydul Khatir 34]

[a] Stop the movement of the sun so that time does not elapse

Must strive for this if we truly desire to love and be loved without ulterior motives

Written by Abdullah Jallow on . Posted in Brotherhood, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', 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.

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

One must know that neither is it conceivable to the intellect (i.e. sound intellect) nor (plausible) in the religion to seek the pleasure of the creation [i.e. mankind and Jinn] due to two affairs: First, Imam Ash-Shafi’i, may Allah have mercy upon him] said, “The people are an unattainable goal”. Therefore, it is obligated to you to (pursue) that which would rectify your affairs and adhere to it; abandon its opposite and do not concern (yourself) with it. Second, indeed, we have been commanded to (seek) the pleasure of Allah and His Messenger, as Allah [The Most High] said:

وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ

But it is more fitting that they should please Allah and His Messenger (Muhammad), if they are believers.[Al-Tawbah. 62]

“So fear them not, but fear Me, if you are (true) believers. [Aal Imran. 175]

“Therefore fear not men but fear Me”. [Al-Ma’idah. 44]

“Then fear fear Me (Allah) much (and Me (Alone), i.e. be away from all kinds of sins and evil deeds that Allah has forbidden and do all that Allah has ordained and worship none but Allah”. [Al-Nahl. 51]

“And fear Me and Me alone”. [Al-Baqarah. 41]

It is obligated to us to fear Allah – fear Allah concerning the (rights) of the people- neither harm them with our hearts (i.e. blameworthy hatred, malice etc.) nor with our limbs (i.e. physical harm); fulfil their rights with our hearts and limbs (i.e. wish them good, love for them what we love for ourselves, physically do what will benefit them etc.), but do not fear them and leave what Allah and His Messenger commanded. The one who adheres to this path will (reach) the (praiseworthy) outcomes, just as Aa’isha, may Allah be pleased with her, wrote to Mu’aawiyah, may Allah be pleased with him and his father, and said, “To proceed: Indeed, whoever seeks the pleasure of the people at the expense of Allah’s displeasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s displeasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him”.

Therefore, a person’s concern and intention should be nothing else but to (seek) the Pleasure of Allah and to avoid Allah’s displeasure. There is no might no power except with Allah. [1]

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

If all the people were pleased with you and Allah is not pleased with you, then indeed it will not benefit you except the Pleasure of Allah, for indeed if Allah is pleased with you, He will make people become pleased with you and make their hearts incline towards you, as it has been reported in a hadeeth, “Indeed, when Allah loves a servant, He calls Jibreel and says, ‘Verily, I love this person so you should love him’. Then Jibreel loves him and makes an announcement in the heavens, saying, ‘Indeed, Allah loves this person and you should love him’, so the inhabitants of the heavens love him. Then he is granted the [pleasure and acceptance] of the [people] in the earth”, just as Allah said:

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا

Verily, those who believe [in the Oneness of Allah and in His Messenger (Muhammad) and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers). [Maryam. 96]

However, if a person seeks after the pleasure of the people at the expense of Allah’s displeasure, the affair will be the opposite. Allah will be angry with him and will make the people become angry with him. This is why when Mu’aawiyah, may Allah be pleased with him and his father, became the Khaleefah, Aa’isha, may Allah be pleased with her, wrote to him, saying, “I heard the Prophet, peace and blessings of Allah be upon him, say, ‘Whoever seeks the pleasure of Allah at the expense of the displeasure of the people, Allah will suffice him against the people. Whoever seeks the pleasure of people at the expense of Allah’s displeasure, Allah will leave his affair to the people'”. (2)

[1] An Excerpt from ‘Majmu Al-Fatawa 3/233
[2] An Excerpt from ‘Riyaad As-Salihin 1/163