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Some Unrestricted and General Speech Leads To Corruption When Unaccompanied By Detail and Clarification

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

Imaam Ibnul Qayyim (rahimahullaah) said:

[فعلَيْكَ بالتَّفصِيلِ والتَّمييزِ فالإطْلاَقُ والإجمَالُ دُونَ بَيَا قَدْ أفْسَدَا هَذَا الوُجُودَ وخَبَّطَا الأذْهَانَ والآراءَ كُلَّ زَمَانِ   ]

So upon you is that (you) detail (affairs) and make a distinction, for unrestricted and general (speech) without clarification has indeed corrupted this existence (i.e. the world),  and (led) intellects and views (of the people) astray in every era.

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Shaikh Fawzaan says: The One Who Praises Innovators Is One of Two People….

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Scholars of Islam, The Salaf - Pious Predecessors.

Shaikh Saaleh Al-Fawzaan (may Allaah preserve him) said:

It is not permissible to exalt and praise the innovators even if they have some truth with them. That is because raising and praising them will spread their bidah and places them amongst the sincere ones-those who are taken as examples amongst distinguished men of this Ummah. The Salaf warned against having trust for the innovators; (warned against) praising them and their gatherings. In this regard, Asad Ibn Musa (rahimahullaah) wrote: ”Beware of being a brother of the innovator (by association) or a companion of his, or one whom you sit with. For indeed it has been narrated that ‘whoever sits with a person of innovation has left the protection of Allaah and is entrusted to himself. Whoever proceeds towards a person of innovation has proceeded towards the destruction of Islaam.”

The innovators must be warned against and kept away from even if they have some truth with them. Indeed, the most astray are not devoid of something of the truth, but as long as they have with them innovation, opposition and sinful views, it is not permissible to praise and exalt them. It is impermissible to not have an objection towards their innovation because in this is spreading of bidah and belittling the Sunnah; and through this the innovator will emerge and become a guide for the Ummah.

As for the consideration that he has something of the truth, this does not justify praising him. This is to a far greater extent against that which is of overriding benefit and it is known with regards to a principle of the religion that averting harm takes precedence over seeking that which is of benefit. And with regards to showing animosity towards the innovator, the harm that is averted from the Ummah is weightier than what he has of benefit. And had we adhered to this concept, no one would have been judged to be misguided and declared an innovator. This is because there is not an innovator except that he has with him some of that which is from the truth and adherence to the Sunnah. The innovator (may) neither be a disbeliever nor is he in opposition to all the Islamic legislation; rather he is either an innovator in some or most of the affairs. However, if the innovation is particularly to do with affairs of Creed and Methodology, then the affair is dangerous indeed- because it will become example (to follow); innovation will spread and the innovators will become active in spreading their innovation.

So, this one- who praises the innovators and makes their affair obscure to the people with what they (innovators) have with them of truth- is one of two (people): He is either one ignorant of the methodology of the pious predecessors and their stance against the innovators, and it is neither permissible for this ignorant one to speak nor is it permissible for the Muslims to listen to him; or he is one who has an objection to the truth because he knows the danger of innovation and the innovators, but he is one who has an objection and wishes to spread innovations. Nevertheless, this is a dangerous affair and it is not permissible to be lackadaisical with regards to innovation and its people, whatever that may be.  [Source: At-Tabdee Wat-Tafseeq Wat Takfeer. Page: 72-76. Abridged and slightly paraphrased]

 

Steadfastness upon the Sunnah’ by Shaikh Rabee (may Allaah preserve him)

Written by Abdullah Jallow on . Posted in Calling To Islam - 'Da'wa', Scholars of Islam, Worship - 'Ibaadah'.

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

Allaamah Rabee Ibn Haadee Al-Madkhalee (may Allaah preserve him) stated:

Indeed steadfastness upon the Sunnah means steadfastness upon Islaam in its entirety; it’s Usool (Foundations), its Furoo’ (Branches), it’s Aqaa’id (affairs of creed, belief); it’s Manaahij (Methodologies).  We (must) remain steadfast upon it and we (must) hold tightly onto it, up until we meet Allaah (The Blessed and Most High).

And indeed the Aayaat concerning the religious obligations of ittibaa’ (following), iltizaam (adhering), i’tisaam (clinging) and istiqaamah (steadfastness) are many. And Ahaadeeth likewise, all of which point towards one goal or aim and this is the steadfastness of the Muslimeen upon Islaam.

And if one were to speak about steadfastness upon the Sunnah, it is not that which is understood by the majority of the people with regards to the word Sunnah, rather its intent here is Aqeedah and Manhaj, meaning Islaam, meaning steadfastness upon Islaam.

This Steadfastness is from the Tawfeeq of Allaah. Tawfeeq is in His Hands and guidance is in His Hands, and misguidance is in His Hands. He guides whomsoever He wishes; misguides whomsoever He wishes; keeps steadfast (the hearts) of whom He wishes and deviates the hearts of whomsoever He wishes. And due to this, Allaah (The Blessed and Most High) informed us to supplicate to Him so that He may not deviate our hearts; [ رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ  -(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower. (3:8)]

And the Sahaabah, radhiyallaahu-Anhum said:  “By Allaah! If it were not for Him, we would not have been guided, We would not have given(in charity), nor would we have prayed”.[1] Meaning, they (the companions) knew and understood that Guidance from Allaah (The Most High) was a blessing and a virtue from Him, and a mercy from Him to whomsoever He selects from His Servants.

يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

“He selects for His Mercy (Islam and the Quran with Prophethood) whom He wills and Allah is the Owner of Great Bounty”. [3:74]

He (Glorified and Exalted Be He) blesses whom He wishes and gives virtue to whomsoever He wishes with His Guidance. He gives them Good and He grants them Tawfeeq and blesses them with His protection from deviation and misguidance.

The statement ‘He Misguides whom he Wills’: The misguidance here refers to complete misguidance, such as kufr and (one’s) exiting from (the fold of) Islaam – We seek Refuge with Allaah (The Most High) from that. And as for the Partial misguidance: This refers to the misguidance of one who enters into Islaam and he then deviates in his Aqeedah (beliefs) and in his Manhaj (Methodology) – We seek refuge with Allaah from that. [End Of Shaykh Rabee’s Speech.This particular extract is from the risaala, Ath-Thibaat Ala As-Sunnah (Steadfastness upon the Sunnah)].

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May Allaah Preserve and reward Al-Allaamah Rabee’ Ibn Hadee ‘Umayr Al Madkhalee for this important reminder. We Ask Allaah to keep us firm upon this blessed Salafi Path and that He does not deviate our Hearts due to our own deeds. Aameen

[1] Narrated As such by Ahmad (4/46, 47 and 50) and Bukhari, with the number 4169 and 4196 and Muslim, number 1802. It is from the hadeeth of Salamah Ibn Al-Akoo’ radhiyallaahu ‘Anhum.

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This extract was translated and shared by one of our Salafi Shabaab from Birmingham. May Allaah preserve him and make him a source of khayr for the Ummah and his parents. Aameen

The Student of knowledge Should Avoid The Tubooliyyaat!

Written by Abdullah Jallow on . Posted in Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Scholars of Islam, Seeking Knowledge.

Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah) said:

[الطبوليات ] are those Masaa’il (affairs related to the religion) by way of which fame is sought. They are called ‘Tubooliyyaat’ because it is similar to a Tabl (drum) which has a sound and an echo. So when an odd affair comes to the people and a (person) becomes famous by way of it, then it becomes as if it is the sound of a drum.

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[Sharh Hilya Taalib al-Ilm, page: 19]

Servitude to other than Allaah!

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

Imaam Muhammad Bin Saaleh Al-Uthaymeen (rahimahullaah) was asked about the statement of a person who says: ”I am free (or liberated?)”

Answer

If a liberated (or free person) says this and intends by it freedom from slavery to the creation, then yes he is free from slavery to the creation. However, if he intends by this that he is liberated (freed) from servitude to Allaah (The Mighty and Majestic), then indeed he has erred in his understanding of servitude and he does not understand the meaning of freedom. That is because servitude to other than Allaah is bondage. As for the servitude of a person to Allaah (The Mighty and Majestic), then this is real freedom because if he does not humble himself to Allaah, he will humble himself to other than Allaah. So he deceives himself when he says that he is free (or liberated), meaning: he is liberated from obedience to Allaah and does not fulfil (such obedience to Him).

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[Source: Al-Manaahiy al-Laf’dhiyyah: page: 117]

 

Had it not been the Tawfeeq of Allaah upon you, your souls would not have yielded to Imaan

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

Allaah (The Most High) said:

وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْأِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَئِكَ هُمُ الرَّاشِدُونَ فَضْلاً مِنَ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ

And know that, among you there is the Messenger of Allah. If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger) hateful to you. These! They are the rightly guided ones, (This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise. [Soorah al-Hujuraat: Ayah 7-8]

Your love for Imaan, desire for it and its beautification in your hearts is not from yourselves; rather it is Allaah who placed it in your hearts. He is the one who made it preferable and pleasing to you; therefore do not put yourself before My [i.e. I (Allaah)] Messenger-neither speak until he speaks nor act until he commands you. The one (i.e. Allaah) who made you love Imaan is the most knowledgeable concerning what is of benefit for His slaves than yourselves.  And had it not been the Tawfeeq of Allaah upon you, your souls would not have yielded to Imaan. Imaan would not have been (acquired) through your consultation and bestowed from yourselves, nor would you have given it precedence because your souls are unable and weak to (do that), and cannot reach it…. [For further details, See ‘Madaarij As-Saalikeen 1/414—415]

Abu Mu’aawiyah (Abdullah Al-Gambi)

 

A Parable That Cuts off the Heart’s Desire for Shirk’ by Imaam Ibnul Qayyim

Written by Abdullah Jallow on . Posted in Belief - 'Aqeedah', Calling To Islam - 'Da'wa', Deviated Groups, Sects and Parties, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

Allaah (The Most High) said:

يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ ۚ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ

 مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought. They have not estimated Allah His Rightful Estimate; Verily, Allah is All-Strong, All-Mighty. [Hajj: Ayah: 73-74]

Imaam Ibnul Qayyim (rahimahullaah) said:

It is obligatory that the slave makes his heart pay attention to this parable and ponder upon it as it should be truly pondered upon because it cuts off the desire of shirk from his heart. The gods that the idolaters worship besides Allaah cannot create (even) a fly, even if they all combined together to create it, then how about what is greater than it?  They are neither able to create a fly which is among the weakest of animals nor are they able to gain the upper hand against it to recover what it took away from them. There is nothing more disabled and feebler than them, so how can a sensible person deem it good to worship them besides Allaah.

This Ayah nullifies shirk and (shows) the ignorance of its people. It is a testimony that Satan plays about with them more than kids play with a ball due to the fact that they assign Godhood-which necessitates having absolute power over all the existence, having absolute knowledge of all sources of knowledge and having no need of all the creation, and (the creation being dependent) upon the Lord for their needs, (dependent upon Him) for relief from distress and relief from anxiety and (dependent upon Him to respond to (their) invocations etc.-to images and statues that are deprived of the ability to create the most insignificant creature of the True God, even if they (i.e. those statues and images) gathered and supported one another to do that.

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[Source: Badaa-i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: page: 221-222: Vol: 2..abridged and slightly paraphrased]

 

Two Short Reminders For Anyone Who Engages In Blameworthy Debate About Who He Prefers As a Khateeb or Considers The Status of a Person More Elevated Than That of Others Because He Stands On a Pulpit To Deliver Khutab!

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

Imaam Maalik (rahimahullaah) said that it reached him from Al-Qaasim Bin Muhammad (rahimahullaah) who said: “I met a people (i.e. Salaf) who were not amazed by speech; rather they were amazed by actions.” [Quoted by Shaikh Raslaan in Fadlul Ilm. page: 597]

Imaam Ibnul Qayyim (rahimahullaah) stated:

”Allaah loves that a slave of His should beautify his tongue with truthfulness, his heart with sincerity to Allaah and love of (Him), turning repentantly to (Him) and placing his trust in (Him).” [Al-Fawaa-id. page:327]

Guarding Oneself From The Disease of Fame Seeking

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

Imaam Ibn Qudaamah Al-Maqdisee (rahimahullaah) said:

Know that the basis of (love) of prestige is the love of widespread fame and glory (for oneself). This is a great danger and in obscurity there is safety.  The people of goodness do not have an intention for (seeking) fame -neither do they turn their attention towards it nor towards the means to it; rather if it comes to them from Allaah (The Most High), they guard themselves against it and they used to prefer obscurity, as it has been reported about Ibn Mas’ood (radiyallaahu-anhu) that he came out of his house and a group of people followed him, so he noticed them and said: ‘’Why are you following me? By Allaah had you known what is locked (behind) my door, then no two men amongst you would follow me.” And in another wording (of this report he said): ‘’Go back, for indeed it is humiliation for the follower and a trial for the followed.” [Mukhtasar Minhaaj Al-Qaasideen: Page 222]

Some Beneficial Contemplation To Help (In-Shaa-Allaah) Extinguish the Inferno of Envy

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

Imaam Ibn Qudaamah Al-Maqdisee (rahimahullah) said:

Know that envy is a great disease of the hearts and the diseases of the hearts are not cured except with knowledge and action. The beneficial knowledge for curing envy is to know that in reality envy is harmful to you in (your) Religious and worldly affairs, and the envied one is neither harmed in his Religious nor worldly affairs; rather he is benefitted by it. Blessings do not cease from the person you envy. And even if you were not a believer in the resurrection, this (envy) would still have necessitated a realization–if you are sensible–to be mindful of envy due to the pain it contains in the heart alongside (having) no benefit. So how about when you know of its punishment in the afterlife.

And the clarification of our statement: “Indeed the envied one is neither harmed in his Religious nor worldly affairs, rather he is benefitted by it in his Religious and worldly affairs;”is because the blessings Allaah has decreed for him will continue until the end of the lifespan and there is no harm upon him in the hereafter (due to being envied) because he has not committed any sin in that; rather he is benefitted by it because he is someone receiving oppression from you, especially if the envy comes out through speech and action.

As for the benefit in the worldly life (i.e. the benefits of being envied), it is that the most important goal of the creation (i.e. the envious ones amongst mankind and Jinn) is (to witness) the grief of an enemy and there is no punishment greater than the envy you find yourself in. If you contemplate on what we have mentioned, you will know that you are indeed an enemy to yourself– a friend of your enemy (within yourself).  Your likeness is nothing other than that of a person, who threw a stone at his enemy to kill him, but he could not harm him and the stone bounced back on his right eye and plucked it out. So his anger increased and he again threw a stone harder than the first one, but it bounced back on his other eye and plucked it out. So his rage increased and he threw a third stone, but it bounced back on his head and broke it, whilst his enemy is safe and laughing at him. This is a knowledge base cure (for envy). If a person reflects upon this, the inferno of envy will be extinguished from his heart.

As for beneficial action (to help cure envy), then it is to make binding upon oneself to destroy what envy commands one to do. So if it arouses him towards hatred and defamation of the one envied, then he should make it binding upon himself to praise and extol him. If it makes him arrogant, then he should make it binding upon himself to be humble towards him (i.e. the one envied); and if it makes him block favours from reaching him, then he should make it binding upon himself to increase in giving him favours. And there were a group of the Salaf who whenever it reached them that a person backbit them, they would give him (i.e. the back bitter) a gift.

These are very beneficial remedies for envy….

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[For further details, see ‘Mukhtasar Minhaajil Qaasideen’ page: 200-201 with the Takhreej of Imaam Albaanee (rahimahullah). Abridged and slightly paraphrased]