Author: Abdullah Jallow

Goal Behind Pursuits In Knowledge and Dawah?! [Admonition By Al-Allaamah Rabee Bin Haadi, Al-Allaamah Saalih Al-Fawzaan and Shaikh Abdulilah Lahmami]

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

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allaah preserve him] said: O brothers! I warn you against harbouring intentions of seeking after the Dunyah, its status and authority in the affair of learning and seeking knowledge, because indeed (knowledge of the religion) is worship – amongst the best types of worship; rather the religion, acts of worship, Jihaad (1) and a (successful) life cannot be established except by way of this knowledge. However, it is obligated on us to purify our intentions in this worship. “Whoever seeks knowledge by which the pleasure of Allah is sought, but he only acquires it for worldly gain, he will not smell the fragrance of Paradise”. (2)

This is a very important point and a great affair which the students of knowledge must be notified, for indeed many of them are heedless of it. And it may be that a person seeks knowledge for the sake of worldly gain or other goals that are not beloved to Allaah -neither legislated nor permitted by Allaah, and thus they fall into destruction. This affair enters into the rebuke directed at the Yahood.

مَثَلُ ٱلَّذِينَ حُمِّلُواْ ٱلتَّوۡرَٮٰةَ ثُمَّ لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢا‌ۚ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِ ٱللَّهِ‌ۚ وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practise its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers, etc.).

I seek the protection (of Allaah) for myself and you from these blameworthy traits – a person possesses knowledge and does not act upon it, so he is either included (amongst those mentioned in this) Aayah or some of it applies to him. May Allaah protect us and you, for indeed the Messenger [peace and blessings of Allaah be upon him] informed us about the destination of those who perform acts of worship only to be seen, whether it is a student of knowledge, a scholar, a Mujaahid or one who spends his wealth [in charity etc].

O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said, “I used to hold that the hadeeth requires a Niyyah [i.e. sincere intention for seeking knowledge of hadeeth], but then I realised that every hadeeth requires a (sincere) intention”. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allaah [The Blessed and Exalted]? Do you desire that it is said, “He is a scholar; he is intelligent; he is a learned person of sound, precise and robust understanding” or do you desire the Face of Allaah and to fulfil the responsibility you carry (i.e. knowledge of the religion). [An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 53-55. slightly paraphrased]

Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] stated: Allaah [The Most High] stated:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

[أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ –  I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism)]. This part of the Ayah contains a notification regarding sincerity, because indeed some people call to themselves. It may be that a person propagates, delivers lectures and sermons, but his aim is to become apparent to the people – to receive some status, praised by the people and that people gather around him and become numerous around him. If this is his aim, then he is not one who calls to Allaah; rather he is a caller to himself. The person who abandons Dawah has indeed abandoned a great obligation and the person who is not sincere in Dawah has indeed fallen into a great danger, because Dawah has to be carried out sincerely for the Sake of Allaah and the aim should be to establish the Sharee’ah of Allaah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is a proof that such a caller is not a caller to Allaah, rather he only calls to himself. Therefore, the Muslim should be warned and that his aim in dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the Sharee’ah and fulfil what is obligated on him.

A great number of people around a person is a not proof that such a person is virtuous, because some of the Prophets were only followed by few people. “A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. So, does this mean that such a Prophet is not virtuous? No, definitely not! A person does not look at the large number of people who are present, because the Prophet [peace and blessings of Allaah be upon him] said to Ali, “If Allaah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009] (3)

Shaikh Abdul Ilaah [may Allaah preserve him] stated: “Truthfulness begins in the heart. Deep down ask yourself why am I doing what I’m doing…for Allah or show? More joy would come to the heart of a believing servant when they realise they are here in this dunya to please Allah and hence one strives to increase in acts of obedience upon ikhlaas. Nothing takes the servant away from that.. they are focused and they know life is short. This life is not a competition to see who has the most numbers but competing is for good deeds upon ikhlaas and sunnah. [Twitter]

[Ref 1:

[Ref 2: Abu Daawud. Number 3664]

[Ref 3: An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98’ Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007). Slightly paraphrased]

Reminder to Our Sons Regarding Our Precious and Noble Daughters-In-Law

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

Allaah [The Exalted] said: [وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا وَكَانَ رَبُّكَ قَدِيرًا – And it is He Who has created man from water, and has appointed for him kindred by blood, and kindred by marriage. And your Lord is Ever All-Powerful to do what He will]. [Surah Al-Furqan. Aayah 54]

The Love Between Husband and Wife

Allaah (The Most High) said:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

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

Imaam As-Sadi [may Allaah have mercy upon him] stated: “In most cases, you will not find love in anyone similar to the love and mercy between a husband and wife”. [Tafseer As-Sadi]

The Messenger [peace and blessings of Allaah be upon him] said, “There is nothing like marriage for two who love one another” – Meaning, there is no bond like that bond between two people in marriage who love one another, for if they are married and love is present between them, it will increase in strength every day. (1)

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] said: If a person says: “What will make a man love his wife and vice versa?” We say: Allaah has clarified this in His statement: [وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ – And live with them honourably]. [Surah An-Nisaa. Aayah 19] If every person lives with his wife honourably and vice versa, then love, a strong bond and a happy married life will be established. (2)

The Blessing of Gentleness In The Households

Jareer Ibn Abdullah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Verily, Allah [The Mighty and Majestic] rewards for gentleness that which He does not give insolence. If Allah loves a servant, He grants him the quality of gentleness. No household is deprived of kindness, except that they have been truly deprived”. (3)

Aa’Isha [may Allaah be pleased with her] narrated that Allaah’s Messenger [peace and blessings of Allaah be upon him] said to her, “O Aa’Isha! Be gentle, for indeed when Allaah wishes good for a household, He guides them to gentleness”. Al-Allaamah Zaid Bin Haadi Al-Mad’khali [may Allaah have mercy upon him] said, “This hadeeth contains proof regarding the fact that it is obligatory to give sincere advice and the first people one should give sincere advice is the members of the household- the wives, sons, daughters and others. Also this hadeeth contains proof regarding the virtue of gentleness in all affairs, for indeed gentleness is not found in any affair except that it beautifies it, and it is not removed from anything except that it damages it. On the other hand, the opposite of gentleness is warn against and it is the harshness that is applied in other than its rightful place, because its end result will be alienation and disharmony”. (4)

A Man’s Knowledge Regarding The Feelings of His Wife In different Situations, Whilst Sincere Love And Respect Is Maintained Between Them:


Satan hates the good relationship between husband and wife

Jaabir [may Allaah be pleased with him] narrated that Allaah’s Messenger [peace and blessings of Allaah be upon him]said: Iblis places his throne upon water; he then sends detachments [for creating dissension]; the nearer to him in rank are those who are most notorious in creating dissension. One of them comes and says: I did so and so. And he says: You have done nothing. Then one amongst them comes and says: I did not spare so and so until I sowed the seed of discord between a husband and a wife. The Satan goes near him and says: ‘You have done well. A’mash said: He then embraces him. [Saheeh Muslim. Number:2813]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated: “And because of the fact that this bond (between husband and wife) is from the most beloved affairs to Allaah and His Messenger, it is from the most hated affairs to the enemy of Allaah [i.e. shaytaan]. Therefore he hastens to split two people who love another for the sake of Allaah”. (5)

Welcome O Noble daughters-in-law! Daughters of noble generous fathers and forbearing mothers who gave you in marriage to our sons. You’ve left beloved fathers, mothers, brothers and sisters to be in the company of our sons, therefore, it is incumbent upon us to welcome you with open arms and preserve you like precious pearls. May Allaah bless you for being another source of increased happiness and joy in our lives. We ask Allaah by His Greatest Name to grant you and our sons happiness, steadfastness, love and compassion Aameen.

And we say to our sons: your fathers are not infallible, therefore, never copy their mistakes in the name of manliness; rather, know that the Sunnah is the only source of happiness, success and upright conduct. Imaam Sufyaan Ibn Uyaynah [may Allaah have mercy upon him] used to say, “Indeed, the Messenger [peace and blessings of allaah be upon him] is the greatest criterion (i.e. amongst mankind and Jinn) and all affairs are presented to him (i.e. for judgement and judged) based on his manners, path and guidance; so whatever is in agreement with this is truth, and whatever is in opposition is falsehood”. (6)

Never copy our mistakes in the name of “My father used to do such and such” because success is not found in following fathers and forefathers upon error. May Allaah make you and your wives Mubaarak wherever you maybe Aameen.

[Ref 1: Reported by Imaam Ibn Maajah 2/153. Hadeeth Number: 1847. Declared Authentic by Imaam Albaanee in As-Saheehah 2/196. Sharh Sunan Ibn Maajah by As-Sindee (rahimahullaah)… Hadeeth Number 1847’ Book of Marriage- Chapter: The Excellence of Marriage]

[Ref 2: Fataawaa Noor Alad-Darb 6/29]

[Ref 3: Saheeh At-Targheeb. Number 2666]

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

[Ref 5: Rawdatul Muhibbeen. Page 188]

[Ref 6: Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami’  page 8]


Do You Really Know Affair of The One Who Claims That He Is a Victim of Envy?!

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

Make Sure That You Are Absolutely Certain That This Person Is Not One Concealing Facts Regardless His Speech, Efforts or Transmissions of Knowledge

Umm Salamah [may Allaah be pleased with her] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hell-fire and let him not take it”. (1)

Some Benefits Derived From This Hadeeth: [a] The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent; but the mere judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous]. [b] This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen. [c] This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it. [d] Also this hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he a falsifier, because in reality a judgment cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment]. [e] Also this hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood. [f] Also in this hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. [g] Also this hadeeth shows us that the Mujtahid is forgiven (when he makes a mistake). (2)

Make Sure That You Are Absolutely Certain That This Person Is Not One Who Refuses to Acknowledge His Mistakes or Misjudgements After They Have Become Clear to Him

Indeed, we see some people who have some knowledge, but they are put to trial with the desire for a status they have not attained yet – a status which they have not been given by a scholar in the Muslim lands or by the well-known elder Salafi teachers in the West. In addition, you find them refusing to acknowledge their mistakes or misjudgements on some specific issues of knowledge; but when their affair slowly becomes manifest to people who have been given insight – by the Tawfeeq of Allaah – into their affair, they claim to be victims of envy. This is indeed a very blameworthy trait! Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] stated regarding this affair (i.e. some of the reasons that prevents a person from accepting the truth): “It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifests to them in their researches and studies, but it becomes difficult for them if it was others who clarified such mistakes. When another person clarifies the truth for him, he sees that by acknowledging such truth it would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people. To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one is in need of asking the scholars and benefiting from them, adhering to fear of Allaah, seeking the Tawfeeq of Allaah and guidance”. (3)

Make Sure That You Are Absolutely Certain That This Person Is Not One Guilty of Fujoor Fil Khusoomah

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said, “Fujoor Fil Khusoomah” is various types: Rejecting what is obligatory upon you (to fulfil, give etc) and claiming what one is not entitled to.

Allaah [The Exalted] said:
وَيْلٌ لِّلْمُطَفِّفِينَ
الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)], those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than due. [al-Mutaffifeen Ayaat 1-3]

Imaam As-Sadi [may Allaah have mercy upon him] said: This noble Aayah shows that just as a person takes from the people what he is entitled to, it is also obligated on him to give them everything they are entitled to – whether related to wealth or mutual dealings; rather included in the generality of this Aayah are proofs and statements, because indeed what usually takes place between those engaged in argumentation and discussion is that each of them is eager to establish his proofs, therefore, it is obligated on a person also to make known the proofs possessed by the other person and examine the proofs of the other person just as he examines his own proofs. In relation to this affair, the justice of a person is known as opposed to whether he is afflicted with bigotry, his humility as opposed to being haughty, his common sense as opposed to foolish behaviour. We ask Allah bestow on us every good. [An Excerpt from Tafseer As-Sadi]

Therefore, when someone claims that he is a victim of envy and makes a public announcement regarding it- whether directly or indirectly, then indeed make sure that the affair is investigated. That is because some people in our era – whether attributed to knowledge or not – play the victim game and emotionally appeal to those who hold a good suspicion of them. They play the game of the one mentioned in the statement: [ضربني وبكى … سبقني واشتكى – He hit me and cried….and complained before me]. Many of us can recall when a naughty little brother or sister of ours used to secretly damage a precious item of ours, then when we chastise them, our parents – especially our mothers- would reprimand us immediately without knowing what the little brother or sister initiated. This game is played by siblings who sometimes seek to annoy each other, but be absolutely certain that it has no place in Dawah. Therefore, do not be from those who initiate trouble and then claim that they are envied when caught and stopped in their tracks. This behaviour would be tantamount to lying, especially when making such a claim in relation to Dawah affairs.

We ask Allaah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

O Allah! Just as You Made My External Form Beautiful, Make My Character Beautiful as Well

[Ref 1: Saheeh Al-Bukhaari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181]
[Ref 2: An Excerpt From ‘Saheeh Al-Bukhaari – Kitaab Al-Ahkaam with Fathul Baari’. Paraphrased
[Ref 3: An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah). Slightly paraphrased]

One of The Benefits of Fasting: [Weaken Soul’s Attachment to (or Inclination towards) Overindulgence]

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

Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated: Righteousness of the heart and its steadfastness upon the path leading to Allaah’s (good Pleasure) depends on its complete devotion to Allaah [The Most High]. The heart cannot be rectified except through turning completely to Allaah (in obedience, submission); but excess food and drink, excess intermingling with the people, excess speech and sleep are some of (those things) that increase the heart in decay, distracts it in every way and isolates it from its path of (obedience) to Allaah [The Most High] – either weakening or hindering it, or preventing it (from this goal). Therefore, Allaah’s Mercy necessitates that fasting is legislated for the (believing) servants in order to (divert them) from excess food and drink, and rid the heart of the intrusions of desires, which hinders it from its path (of obedience) to Allaah.  Allaah legislated (fasting) in accordance with what is of benefit for the servant, so that the servant is benefited in his worldly life and afterlife – neither hindering him from what will bring about well-being for him in this life nor in the afterlife. (1)

Imaam Ibnul Qayyim [may Allaah have mercy upon him] also said: The fasting person is the one whose limbs abstain from sins- tongue (abstains) from lying, lewdness and false speech, stomach (abstains) from food and drink, and his private parts (abstain) from obscenity. When he speaks, he does not speak with what harms his fasting and when he acts he does not do what corrupts his fasting. All his speech comes out useful and righteous. Likewise his actions are of the status of the scent that is smelled by the one who sits with the seller of musk; therefore, the one who sits with the fasting person is benefited and saved from false speech, lies, evil deeds and oppression. This is the legislated fasting and not merely abstaining from food and drink. And it is (reported) in the authentic hadeeth, “Whoever does not give up lying speech (false statements) and acting on those lies and evil actions, Allaah is not in need of his leaving his food and drink”. (2)

[Ref 1: Source: Zaadul Ma’aad’ with annotations by Imaam Abdul Bin Abdul Azeez Bin Baaz & Checking of the Ahaadeeth by Imaam Albaani (may Allaah have mercy on both of them). Vol 2. Page 39. Publisher: Daarul Aathaar’ 1st ed. ISBN Number: 2005/9441]

[Ref 2: Sharh Al-Waabilus Sayyib by Imaam Abdul-Azeez Bin Baaz (may Allaah have mercy upon him). page:31]

Why Are The People of Tawheed Possessors of Honour In Reality?

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

Allaah [The Exalted] said: [وَلِلَّهِ ٱلۡعِزَّةُ وَلِرَسُولِهِۦ وَلِلۡمُؤۡمِنِينَ – But honour, power and glory belong to Allaah, His Messenger (Muhammad), and to the believers]. [Surah Al- Munaafiqoon’ Aayah 8]

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allaah preserve him] stated: Honour, power and glory belongs to Allaah, and then to the people of Tawheed. That is because they neither humble themselves nor bow except to Allaah (alone). They do not fear (anyone)- neither place their hope (in anything or anyone) nor do they have a fervent desire except for the reward of The Most Great, The Compeller, in whose Hand is the dominion, the Owner of everthing and the One who has grasped everything by its forelock [i.e. everything is under His absolute control, dominion and authority] – Glorified and Exalted be He [i.e. Allaah].

Therefore, it is obligated on a Muslim to have great fear when he mentions Allaah and when he fulfils any act of worship, so that he finds himself in that station of perfection in worship described by the Messenger [peace and blessings of Allaah be upon him], which is “to worship Allaah as if you see Him, and even though you cannot see Him (i.e. in this life), but you know that He sees you.” [Al-Majmoo 1/26]

Abu Hurairah [may Allaah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allaah be upon him] said, “People are like mines of gold and silver; those who were excellent in Jahiliya (during the days of ignorance) are excellent In Islam, when they have an understanding (in the religion), and the souls are troops collected together and those who had a mutual familiarity amongst themselves would have affinity amongst them, and those who opposed one of them, would be at variance with one another”. [Saheeh Muslim 2638]

Abu Hurairarah [may Allaah be pleased with him] narrated: “Allaah’s Messenger [peace and blessings of Allaah be upon him] was asked, ‘Who is the most honourable amongst the people?’ He said, ‘The one who fears Allaah the most’. They said, ‘We are not asking you about this’. He said, ‘Then the most honourable amongst the people is Yusuf, Allaah’s Prophet, the son of Allaah’s Prophet, the son of Allaah’s Prophet, the son of Allaah’s Khaleel’. They said, ‘We are not asking you about this’. He said, ‘So you are asking me about the Arabs’ descent; the people are of different descents and those who were best in the Pre-Islamic period are the best in Islam, if they acquire [sound] understanding of [religious knowledge]’”.

Al-Allaamah Zayd Bin Haadi Al-Mad’khali [may Allaah have mercy upon] said:

In this hadeeth, it is legislated for the one to whom something related to the religion is hidden that he asks, and the scholar is the one who is asked. The Prophet [peace and blessings of Allaah be upon him] is the foremost teacher and the one who conveys the religion (ordained) by Allaah. His companions used to ask him that which they wanted to understand in order to act upon it.This hadeeth is proof [regarding the fact that] the companions of the Prophet asked about affairs related to their religion in order to acquire understanding of the religion. Knowledge- as it is said – is based on questions and answers. In this hadeeth there is proof (regarding) the virtue of Taqwah, just as Allaah [The Mighty and Majestic] said: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ– The most honourable of you in the sight of Allaah are those who fear Allaah the most]. Taqwa gathers every good, because it is clearly manifested in fulfilling commands, keeping away from prohibitions, declaring lawful what is lawful and declaring unlawful what is unlawful – inwardly [in one’s heart] and apparent [on one’s actions], and adherence to the [Qur’aan, the Sunnah, the Straight path etc].

In this hadeeth there is proof regarding the virtue of Yusuf [peace be upon him] and his fathers because the Prophet [peace and blessings of Allaah be upon him] mentioned them.

In this hadeeth there is proof regarding the humility of the Prophet because he made known to them the virtue of his brother- the noble Prophet – Yusuf.

In this hadeeth there is proof regarding the virtue of the Arabs if they possess understanding of the religion of Islaam and learn the religion, for indeed the noble Qur’aan was sent down in the language of the Arab, so if they acquire understanding of the religion [ordained] by Allaah, they will be able to convey it in Allaah’s earth. This is what happened in this Ummah of Muhammad, for indeed when he was sent, he called the Arabs to Eemaan until a great Ummah was established who were able to perform Jihaad and gave Dawah in the path of Allaah. So, they dispersed in the earth after acquiring understanding of their religion from Allaah’s Messenger [peace and blessings of allaah be upon him] and spread it in the regions of the earth- propagating, teaching, performing Jihaad and judging between the people, until Allaah [gave Islaam the upper hand] almost everywhere in the world through them, and this was a favour bestowed on them by Allaah.

In this hadeeth there is proof regarding the virtue of Fiqh in the religion and that the one who acquires understanding of the religion [ordained] by Allaah – with a good intention- in order to remove ignorance from himself, act based on the understanding in the Islamic religion and spread it in the earth, then indeed he has a great reward and station in the sight of Allaah. And Allaah knows best.

The evidence (in this hadeeth) is that the people are of different descents. The best of them during the Pre-Islamic era are the best in Islaam if they possess [sound] understanding [in the religion]. Therefore, whoever was from the good people during the Pre-Islamic era and acted that way amongst the people, then Allaah blessed them to accept Islaam and they acquire understanding, they’ll be the best people because they had a good basis which Islaam increased in good and perfection. [An Excerpt from At-taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/34-35]

Ameerul Mumineen Umar Ibnul Khattaab [may Allaah be pleased with him] stated, “Indeed, we are a people whom Allaah has given honour by way of Islaam, so when we (begin) to seek honour through other than what Allaah has given us honour, Allaah will degrade us!” [Reported by Al-Haakim in Al-Mustadrak (1/61-62]

Whosoever Desires Honour, Then to Allah Belong All Honour

Caution When Am Given Access to Wealth, Status, Position or Recognition More Than Others!

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

Allaah [The Exalted] said:

فَأَمَّا ٱلۡإِنسَـٰنُ إِذَا مَا ٱبۡتَلَٮٰهُ رَبُّهُ ۥ فَأَكۡرَمَهُ ۥ وَنَعَّمَهُ ۥ فَيَقُولُ رَبِّىٓ أَكۡرَمَنِ
وَأَمَّآ إِذَا مَا ٱبۡتَلَٮٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُ ۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ

As for man, when his Lord tries him by giving him honour and gifts, then he says (puffed up): “My Lord has honoured me.” But when He tries him, by straitening his means of life, he says: “My Lord has humiliated me!” [Surah Al-Fajr. Aayaat 15-16]

When tried with richness and wealth, and given in abundance, he says that his lord has honoured him due to what he has been given. And when afflicted with poverty, he says that his lord has degraded him. However, this view of his is incorrect; rather he should praise Allaah in both circumstances-in times of poverty and richness. (1)

The human is ignorant and unjust. He has no knowledge of the final outcomes of events. He thinks that the situation in which he finds himself is to continue and will never cease. He thinks that the kind treatment and blessings he receives from Allaah in the worldly life is an indication that he is honoured by Allaah, and that he is one close to Him. However, not everyone who receives Allaah’s blessings in this worldly life is one honoured by Allaah, and not everyone whom Allaah afflicts with poverty is one humiliated by Allaah; rather riches and poverty, scarcity and abundance are a trial and a test by way of which Allaah makes known those who will show gratitude and those who will exercise patience. (2)

What Did Prophet Sulaymaan [peace be upon him] say when he saw the throne of Bilqees [peace be upon her] placed before him within the twinkling of an eye?

[هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ – This is by the Grace of my Lord to test me whether I am grateful or ungrateful!]- Meaning, to test me by way of of it. He was not beguiled kingdom, authority and power as is the habit of the ignorant kings; rather he knew that this was a test from his Lord, so he was scared of not being thankful for these blessings. Then he clarified that being grateful to Allaah does not benefit Allaah; rather its benefits returns to the grateful one; so he said: [وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬- and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Rich (Free of all wants), Bountiful]- Meaning, Allaah is not in need of a person’s deeds, and He is generous, bestows abundant good that to both a grateful person and an ungrateful person, except that being grateful for the blessings He bestows leads to more blessings and being ungrateful leads to its decrease. (3)

Just Because We Are Given Does Not Mean That We Are of Higher Status

Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] stated, “When the Prophet [peace and blessings of Allaah be upon him] used to distribute wealth, he used to give those whose Eemaan was weak and the hypocrites – gave them more; but he did not give anything to the best of the Sahaabah; rather he entrusted them to their religion, for indeed due to their [strong] Eemaan they would not become angry if not given. As for the people of weak Eemaan, the Messenger [peace and blessings of Allaah be upon him] feared that they will be enraged, so he gave them and brought their hearts closer (the religion)”. (4)

Have I Ever Felt That Such and Such Believer Is Not Worthy to Be In a Gathering Where Many People Are Entitled to Be Present Because Either I Feel More Worthy of It or That His Presence Makes Me Feel That His Status Has Been Elevated to Me, So I Wish That He Is Prevented From That Gathering:

وَلَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِىِّ يُرِيدُونَ وَجۡهَهُ ۥ‌ۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَىۡءٍ۬ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَىۡءٍ۬ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّـٰلِمِينَ

And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the Zalimun (unjust). [Surah Al-An’aam. Aayaat 52]

Meaning, “O Prophet! Do not keep the weak Muslims away from sitting with you, who worship their Lord at the beginning of the day and at the end of it, wanting by their righteous deeds the Face of Allaah. You are not accountable any thing with regards the deeds of these poor people, but their account of deeds is with Allaah, and they are not accountable for anything regarding your deeds. If you distance them, then indeed, you are among those who transgress the limits imposed by Allaah – those who place affairs in other than its right place”. (5)


Have I Ever Felt That I Am More Virtuous Just Because People Listen to Me or Accept My Intercession

Sahl [may Allaah be pleased with him] reported: A man passed by Allaah’s Messenger [peace and blessings of Allaah be upon him], and Allaah’s Messenger asked (his companions), “What do you say about this man?” They replied, “If he asks for a lady’s hand, he ought to be given her in marriage; and if he intercedes (for someone), his intercession will be accepted; and if he speaks, he will be listened to”. Allaah’s Messenger kept silent, and then another man from the poor Muslims passed by, and Allaah’s Messenger asked (them), “What do you say about this man?” They replied, “If he asks for a lady’s hand in marriage, no one will accept him, and if he intercedes (for someone), his intercession will not be accepted; and if he speaks, he will not be listened to”. Allaah’s Messenger said, “This poor man is better than so many of the first as to fill the earth”. Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] briefly commented on this hadith, saying, “This clarifies that what matters is the religion (of a person) and not wealth and status. All those (men) were from the Sahaabah”. (5.1)


Have I Ever Refused to Give Room to Someone In a Gathering Where Everyone Is Entitled to Be Present!

Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

O you who believe! When you are told to make room in the assemblies, [spread out and] make room. Allah will give you [ample] room [from His Mercy]. And when you are told to rise up, rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [58:11]

This is a practical code of behaviour commanded by Allaah to His believing slaves- that when they come together in one of their gatherings, some of them or some of those who have already arrived should make room [for others]; for indeed it is part of good etiquettes to make room for him [i.e. the other person] to reach his goal. And this is not to harm the one who is [already] in the gathering in anyway; rather he enables his [Muslim] brother to reach his goal without him being harmed, and reward is given in accordance with a deed; for indeed whoever makes room, Allaah makes room for him, and whoever shows generosity to his brother, Allaah will show him generosity.

[وَإِذَا قِيلَ انْشُزُوا – And when you are told to rise up]- Meaning: To rise up and retire from your gathering for an [obligatory or important] need [i.e. prayer etc], then [فَانْشُزُوا – rise up] – Meaning: proceed towards the fulfilment of that beneficial affair, for indeed the fulfilment of the likes of these affairs is connected to knowledge and Eemaan. And Allaah [The Most High] will exalt in degree the people of knowledge and Eemaan in accordance with what He has portioned out for them from knowledge and Eemaan.

[وَاللَّهُ بِمَا تَعْمَلُونَ خَبِير -And Allah is Well-Acquainted with what you do]- Meaning: Allaah [The Most High] rewards every performer of deeds in accordance with his [or her] deeds-if they are good, there will be good recompense, and if evil deeds, there will be an evil recompense. And in this Ayah [i.e. 58:11] is [a mention] of the virtue of knowledge, whose beautification and benefit is that one disciplines [himself or herself] with its etiquettes and act in accordance with what it necessitates. (6)

What Should I Strive to Achieve In Gatherings

Imaam As-Sadi [may Allaah have mercy upon him] stated: When you sit with the people, make humility the sign by which you are recognized. Fear of Allaah should be your shield and giving advice to the servants of Allaah as your constant habit. Be eager to (make) every gathering in which you sit one of goodness- either research into affairs of knowledge or advice on religious matters; either directing (others) towards a general or a particular beneficial affair, or making a mention of the blessings of Allaah; either making a mention of the superior status of praiseworthy manners and good etiquettes or warning against that which is detrimental to the well-being of one’s religious or worldly (affairs). The least of this (i.e. your companionship and advice to those you sit with) is that the earnings from their occupations should be by way of permissible (means) and not what is forbidden.

Behave well towards the young, the old and your peers. Deal with each of them in a way they deserve and have respect for the one who deserves to be respected and honoured. Be eager to make your congregation relaxed by way of speech that is appropriate and good, even if that was in relation to the worldly (affairs).
The sensible and determined person achieves abundant goodness through the gatherings of the people and he becomes more beloved to them than all (beloved things). This is because he approaches the people with what they approve (i.e. good) and statements they desire, and the foundation in this is success in taking over control of all the affairs placed before them.

And these affairs (i.e. good advice and companionship) become more emphasized on a journey, because during a journey sitting together is prolonged and the travellers are in need of having someone who revives their hearts with good statements, the news of events and joke–if all of that is truth and not too much–and to assist them with the essential affairs of travel. And Allaah is the One Who grants all success. (7)

We ask Allaah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

[Ref1: An Excerpt from ‘Zaadul Maseer’  Slightly paraphrased]

[Ref2: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan.’ Slightly paraphrased]

[Ref 3: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. Slightly paraphrased]

[Ref 4: An Excerpt from Tasheelul Il’haam Bi-Fiqhil Ahaadeeth Min Bulooghil Maraam’ Vol 6’ page 217-218. Publisher: Daar al-Imaam Ahmad’ 1st edition 1430 AH (Year 2009). slightly paraphrased

[Ref 5: At-Tafseer Al-Muyassar]

[Ref 5.1: Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-baaziyyah Alaa Saheeh Al-Bukhaaree 4/35. Footnote Number 3]

[Ref 6: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan) by Imaam As-Sadi (rahimahullaah). slightly paraphrased]

[Ref 7: Noorul Basaa’ir Wal al-baab fee ahkaam al ‘Ibaadaat Wal Mu‘aamalaat Wal Huqooq Wal Aadaab’ pages 64-65]

Women Playing The Duff During Weddings

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

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said:

Indeed, it known from the religion of Islam by necessity that the Prophet [peace and blessings of Allaah be upon him] did not legislate for the righteous of his Ummah, the devout worshippers and the Zuhhaad (i.e. those who suffice only with necessities of life) amongst them to gather together to listen to melodic poetic verses whilst clapping, striking with a rod or a Duff. Likewise, he did not make it permissible for anyone to turn away from following him and that which he brought from the Book and wisdom (i.e. the Sunnah)- neither in affairs related to (acts of worship of the heart, creed etc) nor the apparent (acts of worship of the limbs); neither allowed for a common person nor for an elite (to do so); but rather the Prophet [peace and blessings of Allaah be upon him] permitted some types of entertainment at weddings and the like, just as he permitted women to beat the duff at weddings and joyous occasions. As for the men during his time, neither any of them used to beat the Duff nor clap with the palm; rather, it has been established in the Saheeh (i.e. Al-Bukhaari and Muslim] that he said: “Clapping is for women and saying Subhaanallaah is for the men”. (see footnote a) He cursed women who imitate men, and men who imitate women. And since singing, playing the duff and clapping are the actions of women, the Salaf called the men who did that effeminate, and they called the singing men effeminate, and this is well known in their speech. (1)

Listen to speech of Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] on these links about women playing the Duff:

And the speech of Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] on the same subject matter as follows:

تقول السائلة في آخر أسئلتها: هل يجوز ضرب الدف قبل يوم الزواج أو بعده؟
علماً بأنني سمعت بأنه لا يضرب إلا في يوم الزفاف فقط
السنة أن يضرب في الزفاف ليلة الزفاف، هذا هو السنة، وهكذا للجواري أيام العيد لا بأس، أما غيره فتركه أحوط، تركه الأحوط للنساء، إنما السنة ضربه بإعلان النكاح ليلة الزفاف، أو كان في يوم العيد، كما فعله بعض الجواري عند النبي ﷺ، وقال لما أنكر عليهن أبو بكر قال: دعهن فإن لكل قوم عيدًا، وهذا عيدنا أهل الإسلام فدل على أنه يسمح للجواري والنساء بضرب الدف يوم العيد، عيد الفطر عيد النحر، وهكذا في الزواج لإعلان النكاح، أما الطبل لا، لا يستمع للطبل، ولكن الدف ذو الوجه الواحد، نعم

السؤال: أحسنتم، أيضاً يقول في سؤاله الثاني: هل يجوز استعمال الدف في الحفلات الدينية أم يعتبر من الآلات الموسيقية

المحرمة، أفيدونا جزاكم الله خيراً؟
الجواب: الدف إنما هو في حق النساء، هذا هو الذي يجوز في حق النساء في الأعراس ونحوها من أمور النساء، وأما الرجال فلا يجوز لهم لا الدف ولا الطبل ولا غير ذلك؛ لأنه من آلات الملاهي، وإنما يجوز اللعب بالحراب.. بالأسلحة.. بالرمي.. بالبنادق؛ لأنه تدرب على شئون الحرب، كما فعل الحبشة بين يدي النبي صلى الله عليه وسلم بالدرق والحراب في مسجده عليه الصلاة والسلام، هذا لا بأس به، أما اللعب بالدفوف والطبول والأغاني عليه، هذا لا يجوز، والله المستعان. نعم


Footnote a: Abu Hurairah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Saying Subhaanallaah is for men and clapping is for women.” (i.e. if the Imaam makes a mistake in the prayer) [Saheeh al-Bukhaari 1203]

Imaam Muhammad Ibn Abdul-Wahhaab [may Allaah have mercy upon him] said: “They (i.e. the pre-Islamic people of ignorance) carried out worship by whistling and clapping their hands”. Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] stated: From the affairs (i.e. practices) of the Pre-Islamic days of Ignorance which Allaah’s Messenger [peace and blessings of Allaah be upon him] opposed was that they carried out worship-seeking closeness to Allaah- through whistling and clapping. Allaah (The Most High) said: [وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَاء وَتَصْدِيَةً َ – And their prayer at the House (Ka’bah) was nothing but whistling and clapping of hands]. [Surah Al-Anfaal:35]

That is: The polytheists did not seek closeness to Allaah at the noble kabah, except through whistling and clapping. Al-Mukaa means whistling and Tasdeeyah means clapping with the two hands and palms. They used to do this at the Baytullaah and named it prayer- seeking nearness to Allaah (Glorified and Exalted be He) by way of it. This is from the (affairs which) the shayaateen among mankind and jinn made fair seeming to them. That is because worship cannot be (carried out) except by way of that which Allaah (Glorified and Exalted be He) has legislated; it is Tawqeefiyyah (i.e. established by the texts of the Qur’aan and authentic Sunnah). A person should not initiate anything (i.e. acts of worship) or take it from someone else, while it is neither legislated by Allaah to be established as worship to Allaah nor does it have any origin in the Islamic legislation. (see Footnote b) (read here about bidah

And from this, the prohibition of these two traits -whistling and clapping- can be established, even if a person does not intend to perform worship through them, because there is resemblance to the polytheists in that. And (with regards) to clapping, the Prophet [peace and blessings of Allaah be upon him] specifically permitted it for the women when there is a need, such as informing the Imaam (i.e. by clapping) if he makes a mistake in the prayer. And that is because of the fitnah -if men are present- that may take place from her voice. It is neither permissible for a man to imitate the Kuffaar nor a women by way of clapping. And when it the case that clapping is not permissible for men out of necessity with regards to informing the Imaam when he makes a mistake in the prayer, rather he informs the Imaam by way of Tasbeeh [i.e. saying سبحان الله], then it not being allowed when there is no necessity is even a stronger reason. And in this there is rebuttal against those men who whistle in the gatherings in resemblance to the unbelievers. [Source: Sharh Masaa’il Al-Jaahiliyyah. Pages 104-105. Slightly paraphrased]

Footnote b: Bida’atul Mukaffirah and Bida’atul Mufassiqah: Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so he replied that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief); but we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations. Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief; but this person -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him, “You have fallen into disbelief and the evidence is this and this, and we clarify for him”. So if Allaah grants him Tawfeeq [i.e. blesses him with knowledge and to act] and he returns to the truth, then all praise is due to Allaah; but if not, we declare him a disbeliever after establishing the proofs against him. As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…[ .paraphrased] NB: Takfeer: [i.e.expelling a Muslim from the foldnof Islam] is the job of the upright scholars of Islaam. Read here about the Principles of Takfir:

Ref 1: Paraphrased (Majmoo Al-Fataawaa 11/565-566)

قد عرف بالاضطرار من دين الإسلام أن النبي صلى الله عليه وسلم لم يشرع لصالحي أمَّته وعبَّادهم وزهَّادهم أن يجتمعوا على استماع الأبيات الملحنة مع ضرب بالكف أو ضرب بالقضيب أو الدف ، كما لم يبح لأحدٍ أن يخرج عن متابعته واتِّباع ما جاء به من الكتاب والحكمة ، لا في باطن الأمر ولا في ظاهره ، ولا لعامِّي ولا لخاصِّي ، ولكن رخص النبي صلى الله عليه وسلم في أنواعٍ من اللهو في العرس ونحوه ، كما رخَّص للنساء أن يضربن بالدف في الأعراس والأفراح ، وأمَّا الرجال على عهده فلم يكن أحدٌ منهم يضرب بدفٍّ ولا يصفِّق بكفٍّ ، بل قد ثبت عنه في الصحيح أنَّه قال : ” التصفيق للنساء ، والتسبيح للرجال ” و ” لعن المتشبِّهات من النساء بالرجال ، والمتشبهين من الرجال بالنساء ” .
ولما كان الغناء والضرب بالدف والكف مِن عمل النساء كان السلف يسمُّون من يفعل ذلك من الرجال مخنَّثاً ويسمُّون الرجال المغنِّين مخانيثاً ، وهذا مشهورٌ في كلامهم

Some Educationists go down slippery slope of knowledge and morality determined based on conjecture or desires

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

Recently, some educationists have raised concerns about sex education in some schools and that children are being taught sex education lessons that have no basis in any reputable scientific biological explanation, such as the claim that there are 100 genders (see footnote a). This – in their view – is due to the fact that the current relationships and sex education (RSE) guidance places no limit on what can be taught which as led to “age-inappropriate” sex education materials in some schools. They argue that there are materials being used which have no basis in any reputable scientific, biological explanation or any properly grounded understanding of human relationships. Listen here:

Firstly, one of the basis of this problem is nothing else other than the departure from what the Creator has ordained and replacing it with either conjecture or desires. Allaah stated: [إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُ‌ۖ – They follow but a guess and that which they themselves desire]. There is a tremendous benefit derived from this, because the one deprived of sound Imaan and the sound creed sent down as revelation by Allaah- The Lord of the enire existence, then his affair is one of two: corruption in knowledge or corruption in his Intent. Corruption in knowledge occurs as a result of following conjecture and corruption in one’s intent occurs as a result of following desires, or the person may combine both of them. Another benefit derived from this is that the rectification or well-being of a person cannot be attained except by way of two affairs: upright knowledge and upright intent. This is why Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated in Miftaah Daarus Sa’aadah that a person is in need of two things: sound knowledge by way of which he is guided and lofty aspiration by way of which he is urged towards that (sound aspiration), because it maybe that a person has beneficial knowledge but not sound intent and aspiration. Therefore, one cannot be upright except by way of upright knowledge and intent. Sound knowledge is corrupted through following conjecture and sound intent is corrupted through following the desires of one’s soul. [An Excerpt from Sharh Kitaab At-Tawheed. Audio Lesson 4]

Imaam As-Sadi [may Allaah have mercy upon him] said: As for the meaning of beneficial knowledge and its specification, which is indicated by the Qur’aan and the Sunnah, it is every knowledge that leads to the lofty goals that are sought after and the outcomes in beneficial things. There is no difference between what is related to this worldly life or the Afterlife (in this affair). Everything that guides to the (upright) path and promotes (sound) beliefs, morals and deeds is part of (beneficial) knowledge. Islam categorized the sciences into two: the goals (aims or purpose behind those sciences) and the means (or paths) that helps to reach those goals.

The Maqaasid (Goals) are the sciences that serve the various divine laws (see footnote b); and the Wasaa’il (Means) are the things that helps to attain those goals, such as the Arabic language and its various sciences, the sciences related to affairs of the universe whose fruitful outcome leads one to acquire knowledge and awareness about Allaah, the Oneness of Allaah and His Perfection, and acquaintance with the truthfulness of His Messengers”. Its fruitful outcome is that it is utilized as an aid to worship Allaah, thank Allaah and establish the religion. That is because Allaah [The Exalted] informed us that He has subjugated this universe to us, commanded us to reflect upon it and extract both the religious and worldly benefits from it. And a command regarding an affair is itself a command to fulfil the affair, as well as a command to employ the means without which the command cannot be fulfilled. Therefore, this is an urge to know the worldly sciences by way of which are extracted what Allaah has subjugated to us, because we cannot acquire its benefits spontaneously, rather it has to be through seeking after it, reflection and experience. Allaah [The Exalted] said: [ وأنزلنا الحديد فيه بأس شديد ومنافع للناس – And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind (Surah Al-Hadeed. Aayah 25)]. These benefits cannot be obtained except through acquaintance with knowledge of the worldly sciences, so that they are produced. (see footnote c) [Ad-Deen As-Saheeh page ?]

Secondly, another reason behind this problem is due to an absence of Taqwah. Allaah [The Exalted] stated:

أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

Is it then he, who laid the foundation of his building on piety to Allah and His Good Pleasure, better, or he who laid the foundation of his building on an undetermined brink of a precipice ready to crumble down, so that it crumbled to pieces with him into the Fire of Hell. And Allah guides not the people who are the Zaalimoon [polytheists and wrong doers]. [Surah At-Tawbah. Verse 109]

Whoever wants his building to be elevated, then it is incumbent upon him to strengthen and fortify its foundation, because the elevation of the building is based on the firmness and fortification of its foundation. Deeds are a building and Imaan is their foundation. If the foundation is strong, it carries and elevates the building, and if a part of the building is damaged, it is easy for it to bear the [damage]; but if the foundation is not firm, then neither will the building be elevated nor will it be firm. And if something from the foundation is damaged, the building will either collapse or close to that. Therefore, the duty of a knowledgeable person is that he makes the foundation sound and fortified. As for the ignorant person, he elevates [the building] whilst building upon other than a [strong] foundation, so his building does not remain.

The foundation of deeds is like the physical strength of a person- if the strength is vigorous, the body will be able to withstand burden and repel many harmful things; but if it is weak, the body’s ability to withstand burden is weakened and harm quickly overcomes the person. Therefore, support your building [i.e. your actions and deeds] with the foundation of Eemaan; for if something from the top of your building decays and falls down, then it would be much easier for the [building] to bear [the damage], rather than the destruction of the foundation. This foundation [i.e. Eemaan] is based on two affairs: (I) Sound knowledge and awareness of Allaah, His Commandments, Names and Attributes. (II) Complete submission to Allaah alone [i.e. by worshipping Him alone] and [unconditional obedience to] His Messenger alone. This is the firmest foundation upon which the slave establishes his building [i.e. his actions and deeds]. Therefore, one solidifies the foundation, preserves its strength and carries on being enthusiastic, and thus what is desired [i.e. success in this life and the next] will be reached [InShaaAllaah]. [Source: An Excerpt from ‘Al-Fawaa-id: page 154. slightly paraphrased]

Imaam As-Sadi [may Allaah have mercy upon him] said: One of the most amazing of affairs is that many contemporary writers and politicians seek to remedy the many social ills and try to do so do from many angles, however as for the problem of turning away from the path of the Creator -whose surge has carried away the majority of young people, they have not rushed to stop it by returning to sound Imaan certainty; rather they have been abandoned to wander blindly in their misguidance and wavering in beguilement, and thus the social ills they seek to remedy gives birth to other social ills- because if the path to remedying social ills is not based on Eemaan and sound Deen, they will increase and become worse. [An Excerpt from ‘Al-Adillatul Qawaatiq’ pages 40-41′. slightly paraphrased]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: Disobedience is the cause of being in shaytaan’s captivity and a prisoner of lowly desires. A disobedient person is always in the captivity of his devil, the prison of his lusts and leadership of his desires. He is a captive and a shackled prisoner. There is neither a captive whose state of affairs is more evil than that of a captive whose captor is his worst enemy, nor is there a prison more restricted than the prison of desires, and shackles that are more restrictive than the shackles of lust; so how can a heart that is a captive and a shackled prisoner follow the path to Allaah and the home of the afterlife? How can he follow a single path when the heart is shackled and stricken with harm from every angle as a result of the [severity] of its shackles? The likeness of the heart is that of a bird; it distances from harm whenever it flies high and surrounded by harm whenever it lands. The person is protected by Allaah through Taqwah. Taqwaah is a shield and shelter from Allaah between the person and his wolf (i.e. shaytan), just as it is a shield against punishment in this life and the afterlife. Whenever the sheep is closer to its shepherd, it is safer from the wolf and whenever it is distanced from the shepherd, it comes closer to being destroyed. So the sheep is more protected when it is closer to the shepherd, for the wolf only takes away the [sheep, cattle] that are distanced and far away from the shepherd. The basis of this affair is that whenever the heart is distanced from Allaah, then harm upon it is quicker, and whenever it is comes closer to Allaah, it is distanced from harm. Being distanced from Allaah is of various levels and some are more severe than others. Being distanced from [Allaah] through disobedience is greater than being distanced from [Allaah] through thoughtlessness; being distanced from [Allaah] through bidah is greater than being distanced from [Allaah] through disobedience, and being distanced from [Allaah] through hypocrisy and shirk is greater than all of that. [An Excerpt from ‘Ad-Daa’u Wad-Dawaa’u’ pages 119-120]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: And one of the most noble and beneficial sciences is the knowledge regarding the hudood [the appropriate limits], especially the divine limits-the commands and prohibitions [ordained by Allaah (The Most High) and His Messenger [peace and blessings of Allaah be upon him]. The most knowledgeable people are those who have the most knowledge regarding those divine limits, hence they neither include- within those limits- that which is not from them nor remove that which is included in them. Allaah [The Most High] said: [ٱلۡأَعۡرَابُ أَشَدُّ ڪُفۡرً۬ا وَنِفَاقً۬ا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِ – The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allah’s Commandments and His Legal Laws, etc.) which Allah has revealed to His Messenger]. [Soorah At-Tawbah’ Aayah 97] Therefore, the most just, balanced and upright people are those who stay within the limits of the Akhlaaq, actions and the deeds legislated in the Islamic legislation- in knowledge and practice. [Source: An Excerpt from ‘Al-Fawaa’id page 207- 209]

Imaam Ibraaheem Bin Ad’ham [may Allaah have mercy upon him] said: Zudh (Abstinence) from the worldly life is of three types: obligatory abstinence, the abstinence that is of a superior virtue and the abstinence that is safety. As for obligatory abstinence, it is to abstinence from the unlawful; the abstinence that is of superior virtue is to abstain from the unnecessary things of the worldly life, and the abstinence that is safety is to abstain from the doubtful matters. [Jaami-ul Uloom Wal-Hikam: page: 310]

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

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

Footnote a: Dr. Shaikh Abu Iyaad [may Allaah preserve him] has an article titled “The Two Biological Sexes and The Invention of Gender” biological-sex-gender (1)

Alteration of Sound Fitrah and The Original Natural Physical Appearance:

Footnote b: Islamic law is the final and seal of all the divine laws. All other divine laws have been abrogated after the advent of the seal of the Prophets Muhammad [peace and blessings of Allaah be upon him]. Allaah (The Most High) said:

وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِن لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

And We have sent down to you (O Muhammad) the Book (this Qur’an) in truth, confirming the Scripture that came before it and Mohayminan alay (trustworthy in highness, a witness and judge over the old Scriptures). So judge between them by what Allah has revealed (in the Qur’an and Sunnah), and do not follow their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. If Allah willed, He would have made you one nation, but that (He) may test you in what He has given you; so strive as in a race in good deeds. The return of you (all) is to Allah; then He will inform you about that in which you used to differ. [Surah Al-Maa’idah Ayah 48]

Imaam As-Sadi [may Allaah have mercy upon him] stated regarding the above Ayah: The Qur’aan gathers all the (good, excellence) in the previous books (i.e. before they were distorted). The Qur’aan contain an increase in all that will lead to the pleasure of Allaah in this life and the next, and the (most beloved and honourable) manners. The Qur’aan gathers every truth found in the other books, and it commands and urges mankind towards it. The Qur’aan is a book that gives news about the earlier and later generations. It contains (perfect) judgements and (perfect) wisdom. Whatever the Qur’aan declares to be truth in the previous Books is to be accepted, and whatever it rejects has to be rejected because it would be something that has been distorted and substituted by those who received it etc. [Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan. Explanation of Surah Al-Maa’idah. Aayah 48]

Abu Hurairah [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “By the one in whose hand is the soul of Muhammad, none from this nation of Jews and Christians hears of me, and then dies without having faith in my message, except that he will be an (eternal) inhabitant of Hellfire”. [Ṣaḥeeh Muslim. Hadeeth Number 153]

Footnote c:

An Important Affair to Pay Attention to When Quoting or Retweeting Statements of Scholars and Senior Students

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

Indeed, it is praiseworthy to quote and retweet the scholars, as well as the senior students of knowledge in the East and the West, especially when they speak about issues of Dawah; however, the affair is not about who retweets or quotes the most, or who promotes such and such scholar or elder student the most; rather one of the most imporant affairs we should recall is the statement of Imaam Ahmad [may Allaah have mercy upon him] when he stated: “(There) is nothing equal to knowledge for the one who makes his intention correct (i.e. sincere). So they (i.e. the people) said, ‘And how do (we) make the intention correct (i.e. sincere) O father of Abdullaah?!’ He said, ‘You make an intention to remove ignorance from yourself and others'”. [Aadaab Ash-Sharee’ah’ 2/45 by Ibn Muflih- (rahimahullaah)]

Al-Allaamah Rabee Bin Haadi [may Allaah preserve him] said, “O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said, ‘I used to hold that the hadeeth requires a Niyyah [i.e. sincere intention for seeking knowledge of hadeeth], but then I realised that every hadeeth requires an intention. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allaah [The Blessed and Exalted]? Do you desire that it is said, ‘He is a scholar; he is intelligent; he is a learned person of sound, precise and robust understanding’ or do you desire the Face of Allaah and to fulfil the responsibility you carry [i.e. knowledge of the religion]. (1)

Finally, on a seperate note, we are also in need of being reminded – in the West – of good manners! The Prophet [sallal laahu alayhi wasallam] said, “I was sent to perfect noble manners”. Al-Allaamah Zayd Bin Haadee Al-Madkhalee [rahimahullaah] said: “This hadeeth is from the Jawaami Al kalim of the Messenger [i.e. a precise statement whose meaning is vast]. In it is proof regarding the importance of good manners and how can that not be the case when it is the fact that the Prophet [sallal laahu alayhi wasallam] said (in another hadeeth), “Righteousness is good character”. Therefore, it is obligated on a believer to have good manners in his relationship with his Lord and in his dealings with the people. His manners should be based on the judgement of the noble Islamic legislation – in speech, deeds, dealings and all his actions. (2)

Al-Allaamah Rabee Bin Haadee al-Madkhalee [hafidhahullaah] said: Knowledge is not merely about studying and obtaining certificates, rather the goal is to acquire sound and precise understanding – sound understanding in affairs of Aqeedah, worship, good manners, good etiquettes and everything related to the life of a believer. It is obligated on the believers to carry out everything related to their lives based on the Book of Allaah and the (authentic) sunnah of Allaah’s Messenger [sallal laahu alayhi wasallam]. The believer performs acts of worship sincerely for the Sake of Allaah because Allaah commanded him to be sincere. [Allaah (The Blessed and Exalted) said]:

وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَ‌ۚ وَذَٲلِكَ دِينُ ٱلۡقَيِّمَةِ

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. [Surah Al-Bayyinah’ Aayah 5] (3)

Shaikh Abdullah Al-Bukhari [hafidhahullaah] advises the students about good manners:

Careful Deliberation and Sound Verification!
Also be alert, because there are those who play games with the statements of the scholars on twitter. A scholar transmits something whilst intending a general advice or a specific situation in his country, but then another person who harbours rancour – without a justified reason – uses that statement to directly or indirectly belittle people in his country of residence. Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair, because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it. Therefore, it is obligatory to verify. So, when the proof (or sound source) of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion before a judgement is passed as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgement merely based on what he hears, he will transmit things (i.e. statements, views, opinions etc) from some of the scholars – those considered to be the beacons of (Sharee’ah) knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the affair will become clarified. (4)

When we come across a general statement of a scholar – either a tweet or quote, being utilised by a person who has won the trust of some of the people but harbours rancour – without any justifified reason – against other seekers of knowledge, we try to get hold of one of the elder teachers to explain, such as the likes of Shaikh Abu Khadeejah, Shaikh Abu Hakeem, Shaikh Abdul Ilaah, Shaikh Uwais At-Taweel, Shaikh Abu Iyaadh, Shaikh Abu Idrees and others.

[Ref 1: Marhaban Yaa Taalibal Ilm’ pages 53-55]

[Ref 2: At-taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page 143. Slightly paraphrased]

[Ref 3: Marhaban Yaa Taalibal Ilm’ pages 72 – 73. Slightly paraphrased]

[Ref 4 Excerpt from Sharh Hilyatil Taalibil Ilm Pages 75-76]

Besides Warning Against Splitting in Aqeedah and Manhaj, One Must Also Warn Against Bad Behaviour That Leads to Rancour etc

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

Travelling to attend conferences, detailing the sound Aqeedah from the books of the scholars and calling to unity upon the sound Aqeedah and Manhaj is a Mighty Affair, but also one must pay close attention to the fact that the absence of Good Behaviour can lead to trial, rancour, disunity etc. Jaabir [may Allaah be pleased with him] said: I heard Allah’s Messenger [peace and blessings of Allaah be upon him] as saying, “Verily, Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them”. Imaam An-Nawawi [may Allaah have mercy upon him] stated, “This hadith is one of the miracles of (the Prophet’s) prophethood, and the meaning of ‘Arabian Peninsula’ has already been explained. Satan has lost hope that the people of the Arabian Peninsula would worship him, but he will strive to sow dissension between them through quarrels, strife, wars, discord and the like”. [Sharh Saheeh Muslim 17/129]

Anas Bin Maalik [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them”. (a) Al-Allaamah Zaid Bin Haadi Al-Mad’khali [may Allaah have mercy upon him] said: This Hadeeth shows that to love one another, the religious and worldly benefits it contains is legislated in the Sharee’ah. And regarding the religious benefits of this love, (it leads to) co-operation upon righteousness and piety. As for its worldly benefits, it (results in attaining those) necessities of life that are sought after. Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allaah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person [i.e. the one at fault] abandons the sin he committed, which was the cause of separation between them [i.e. between him and other Muslims], so that brotherhood for the sake of Allaah is restored as it was before; and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence [i.e. it was solely the person’s fault], or it may have occurred due to tale-bearing and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth. Loving one another for the sake of Allaah [The Mighty and Majestic] carries reward that has been mentioned in the Sharee’ah texts. Abu Hurairah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Allaah will give shade to seven on the day when there will be no shade but His”…and amongst those people are “’Two people who love each other only for the sake of Allaah and they meet and part in Allaah’s cause only”. (b)
Anas [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allaah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allaah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. (c)

Therefore, O Muslim! After you have understood this, then take a severe warning regarding the causes – both statements and deeds- that will ruin the love that has been legislated for the Muslims to have for one another – both males and females. Hasten towards the virtue of brotherhood and love for one another for the sake of Allaah due to its great and numerous rewards. Abu Hurairah reported that the Messenger of Allaah said, “Allaah will say on the Day of Judgement: ‘Where are those who love each other for the sake of My Glory? Today, I will shelter them in my shade on a day when there is no shade but mine [i.e. the shade from Allaah’s Throne (d)”. [Source: Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446]

[Ref a: Reported by Imaam al-Bukhaari (rahimahullaah) in Al-Adabul Mufrad (401) and authenticated by Imaam Albaani (rahimahullaah) in As-Saheehah (637)]

[Ref b: Bukhaari 660]

[Ref c: Bukhaari Number 16]

[Ref d: Fat-hul Baaree 4/63] [Also Shaikh Rabee (may Allaah preserve him) has a treatice on this topic. Visit link: The hadith is found in Muslim 2566]