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Muslim Youth – Marriage, Education and Having Children

Written by abumuaawiyah on . Posted in Contemporary Issues, Family & Women, Fatawa-Rulings, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Haadi Al-Madkhali, may Allah have mercy upon him, said, “If you are able to exercise patience and seek knowledge, then exercise patience- meaning, study before getting married, just as Umar, may Allah be pleased with him, said “Some people might be prevented from (seeking) knowledge due to marriage”. So, when he gets married, he abandons seeking knowledge and becomes relaxed, and tires himself (i.e. it becomes difficult for him to combine family responsibilities and seeking knowledge at the same time). But if he has the ability to combine the Maslahatayn (i.e. the benefits of marriage and seeking knowledge), then that is good, (as long as) he does not consider himself as one who might commit immoral deeds and fornicate. If this is the case (i.e. fears falling into evil), then -by Allah- it becomes more incumbent upon him to get married to protect himself and guard his chastity”.(1)

Question to Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, “If a young man delays marriage until he reaches 30 years of age while having the ability (to get married), is there anything incumbent upon him, because he wants to build his future and complete his education?

Response: Yes, something is incumbent upon him and it that he has followed the guidance of the Prophet, peace and blessings of Allah be upon him, “O young people! Whoever from among you is able to get married, then you should do so for verily it is the most effective in keeping the gazes lowered and maintaining chastity. [Sahih Muslim. Number 1400]

Thus, the Prophet commanded the youth to get married and clarified its benefits. The statement [i.e. the reason given] that he is preoccupied with studies and building his future is false. How many people were not at ease during their studies until after getting married! They found ease and enough provision, and restraint from looking at what Allah has forbidden, such as women, (forbidden) pictures etc. Therefore, my advice to the youth in general is that they should get married at the earliest opportunity by following the command of the Messenger of Allah and seek provision. This is because the married individual desires chastity and modesty, and Allah helps him, as it has been been stated in the narration, ‘It is a right Allah (has obligated upon Himself) to aid three (types of people)… and one of them is ‘the man who marries wanting chastity’.(2)

Imam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] was asked about a husband and a wife who agreed not to have children and whether this is allowed? So, he responded, “This agreement of theirs is not permissible. As long as the woman is able (to bear children), then it is not permissible for them to do this because the Islamic legislation requires that the people give concern to bearing children and make the Ummah numerous. The Prophet [peace and blessings of Allaah be upon him] said, ‘Marry the childbearing, loving woman for I shall outnumber the peoples by you on the Day of Resurrection’. In another wording (of this narration the Prophet said), ‘Outnumber (i.e. the followers of the other) Prophets on the Day of Judgement’. This is because by way of this (i.e. having many children) those who worship Allah among the Muslims will be numerous, the Ummah will be numerous and strong in opposing their enemies. It is not permissible for a man to abandon having children out of fear of either tiredness in seeking after a livelihood or due to difficulty, or due to expenditure, or due to a desire to enjoy one’s wife and other than that. It also not permissible for a woman to do this, rather it is obligated on both of them to pursue the means of having offspring -be eager to seek the means to having children so that the Ummah becomes numerous and to fulfil what the Prophet [peace and blessings of Allah be upon him] stated. However, if the woman either suffers a lot of pain due to an illness of the womb or she cannot give birth except by way of surgical operation, then this is an excuse to not have children. If the surgical operation [or caesarean] will harm her- it is feared that something will happen to her, and also if the children are many- born at close intervals and bringing them up becomes difficult upon her, then there is nothing to prevent her from taking some pills [or contraception] or some preventative measures for a year or two – the period of breastfeeding- so that she becomes strong enough to nurture the children and able to nurture the other newly born”. (3)

[1] http://www.rabee.net/ar/questions.php?cat=51&id=623 paraphrased.

[2] Fatawa Nur Alad Darb 728

[3] Audio link with transcript http://www.binbaz.org.sa/noor/11853 [NB: This is a general Fatwa, therefore married should ask the scholars about their specific circumstances, in order to receive specific ruling related to their situation].

[1] Gentleness of our pious predecessors

Written by abumuaawiyah on . Posted in Basics, Brotherhood, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Gentleness of our pious predecessors when dealing with the common people

Thābit al-Bunānī, may Allah have mercy upon him, said: “Ṣilah ibn Ashyam, mya Allah have mercy upon him, and his companions went past a young man dragging his garment. [1] Silah’s companions were about to reprimand him harshly, but he intervened, saying: ‘Leave him; I will suffice you regarding his affair’. Then he said to the young man, ‘O my nephew! I have a need from you’. He (the young man) said: ‘What is your need’?’ He said, ‘I would like you to lift your garment’. The young man said: ‘Certainly, and what a delightful request it is!’ Then he lifted his garment. Silah said to his companions: ‘This was a better than what you wanted to do. If I had insulted him and caused him distress, he would have retaliated with insults towards you'”.

al-Amr bi-l-Maʿrūf wa-l-Nahy ʿan al-Munkar by Ibn Abī al-Dunyā. page 48

[1] Read article by Shaikh Abu Khadeejah, may Allah preserve him. https://abukhadeejah.com/whatever-is-below-the-ankles-from-the-garment-will-be-in-the-fire-long-trousers-without-kibr/

The gentle teacher

Written by abumuaawiyah on . Posted in Basics, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

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

Imam Muhammad Ibn Abdul Wahhab, may Allah have mercy upon him, stated in Al-Usul ath-Thalatha, “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”.

“Rahimakallaah” is a supplication made for the student of knowledge. The Shaikh (Imam Muhammad ibn Abdul Wahhab) supplicates for Allah’s Mercy upon the students of knowledge, that Allah has mercy upon them. Therefore, in this there is gentleness from the teacher towards the student. Indeed he begins with a good statement and a righteous supplication so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he begins with a harsh statement or a statement that is not deemed appropriate, this would make him flee. Therefore, it is obligated to a teacher and the one who calls to (the path of) Allah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – through supplication for him, commendation and soft speech, because this urges towards acceptance. However, as for the stubborn wilful, opposer, this one is to be addressed differently. Allah said: [وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ – And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- wilfully opposing and are haughty- are not addressed with what is better; rather they are addressed with what would prevent from their (harm and misguidance). Allah said:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent (them from propagating their misguidance and harm) and to keep the people away from them. Allah said about them: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So, they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. This is because he wants the truth, knowledge and something beneficial. [1]

In the beginning of all the three principles, Imam Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, started by supplicating for the learner. In the first principle, he said: [اعلم رحمك الله – Know, may Allah have mercy upon you]. In the second principle, he began by saying [اعلم رحمك الله – Know, may Allah have mercy upon], and in the third principle, he began by saying [اعلم ارشدك الله لطاعته – Know, may Allah guide you to His obedience].

Beginning with the word اعلم in this treatise and in his other treatises is employed when discussing important and great subjects , and due to this you find that in the Qur’an this word اعلم is mentioned in the great subjects and important commandments, such as the statement of Allah: [فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ – So know (O Muhammad ) that Laa ilaaha ill-Allah (none has the right to be worshipped but Allah)]. In the Qur’an, there are over 30 verses with this word that is mentioned in connection with Allah’s Names and Attributes, or in the affirmation of Tawhid and other important and great subjects. It is a word that is mentioned so that the reader’s or listener’s attention is captured.

Also supplicating for others is a sign of sincere advice and it is the path of the sincere advisers, for indeed the sincere adviser combines – for the one who is being advised – beneficial, gentle clarification and with sincere supplication. He teaches him in a beneficial, and gentle manner and supplicates for him whilst hoping that Allah will benefit him through this knowledge. This is a matter that must be given importance – that a scholar, the one who nurtures others, an admonisher or a khateeb supplicates for the people, that Allah benefits, guides and shows them mercy. This supplication emanates from the mercy in the adviser’s heart, the eagerness in his heart and his great desire that Allah benefits those who are being advised or called to Islam. Sometimes the word رحمة is mentioned on its own and sometimes it is a mentioned alongside المغفرة. When they are mentioned together, Al-Maghfirah means forgiveness of one’s previous sins in the past, and Rahma means asking Allah to protect, aid, forgive and guide a person towards righteous deeds and statements. And if one of them is mentioned alone, the meaning of the other is included in it.

[1] An Excerpt from ‘Sharh Usool Ath-Thalaatha. page13-15 By Al-Allamah Salih Al-Fawzan, may Allah preserve him.

[2] Sharh Usul ath-Thalatha Lesson 1. Masjid An-Nabawiy. Date: 22/08/1434. By Shaikh Abdur Razzaaq Al-Badr, may Allah preserve him.

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [96]

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “It is well-known that Malik, may Allah have mercy upon him, disliked that the supplicant says: ‘ياسيدي سيدي’. He said, “Say as the prophets said: ‘يارب يارب ياكريم’. He also disliked that it is said: ‘ياحنان يامنان’ as this is not reported from him.

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon hi, briefly commented:

As for al-Mannān, it has been reported in the hadith whose wording is:

اللهم إني أسألك بأن لك الحمد لا إله إلا أنت المنان بديع السماوات والأرض ياذا الجلال والإكرام ياحي ياقيوم

O Allah! I ask You by virtue of the fact that all praise is due to You; none has the right to be worshiped but You alone, al-Mannān (The Beneficent Bestower of Bounties. The One such that all favors and blessings originate from Him. He is The One Who granted them and favored the creation with them), (1) the Originator of the heavens and the earth, the Possessor of Majesty and Honour.

This narration was reported by Abu Dawood in the (Book) of Prayer Hadith (1495), by Al-Tirmidhi in the (Book) of supplications Hadith (3544), by Al-Nasa’i, Hadith (1300), and by Ibn Majah in the (Book) of supplications Hadith (3858). All of these are transmitted through various chains from Anas, and their collective authenticity supports the narration. Al-Albani declared it authentic; see: Sahih Abu Dawood, number (1325). As for al-Ḥannān, it was narrated by Al-Tabarani in Al-Awsat with a weak chain. See: Majma’ Al-Bahrain, Hadith (4639). The statement: “It is not reported” means that it is not reported in this manner. [paraphrased]

https://rabee.net/benefits/%d9%87%d9%84-%d8%ab%d8%a8%d8%aa-%d8%a7%d8%b3%d9%85-%d8%a7%d9%84%d9%85%d9%86%d8%a7%d9%86-%d9%88%d8%a7%d9%84%d8%ad%d9%86%d8%a7%d9%86-%d9%84%d9%84%d9%87-%d8%aa%d8%b9%d8%a7%d9%84%d9%89%d8%9f/

(1) al-Mannān: (The Beneficent Bestower of Bounties. The One such that all favors and blessings originate from Him. He is The One Who granted them and favored the creation with them). [Translated by Shaikh Abu Talhah dawud Burbank, may Allah have mercy upon him and his wife]

[45] Ascent and Decline of the Ottoman Empire

Written by abumuaawiyah on . Posted in History of Islam, Morals and Manners - 'Akhlaaq'.

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

When Sultan Abdul Hamid ascended to the throne, he realised that schools and the education system were increasingly influenced by Western thought, with nationalism becoming the dominant matter in these institutions. Thus, he intervened in their affairs and directed them—through his political viewpoint—towards Islamic studies. He ordered the following: The removal of literature and general history from the curricula, as they served as vehicles for Western literature and the national histories of other peoples, which could negatively impact future generations of Muslims. The inclusion of lessons on jurisprudence, interpretation, and ethics in the study programs. A strict focus on teaching Islamic history, including the Ottoman period only.

He placed the state’s schools under his personal supervision and directed them towards the service of the Islamic University. He took an interest in women and established a house for female teachers, prohibiting their mingling with men. In this context, he defended himself against the accusations from the Committee of Union and Progress, which claimed he was opposed to reason and knowledge, stating: “If I were an enemy of reason and knowledge, would I have founded the university? If I were truly an enemy of knowledge, would I have established a house for our girls – who are no different from men – to train as teachers?!”.

He fought against the unveiling of women in the Ottoman Empire and criticised the infiltration of Western morals among some Ottoman women. On October 3, 1883, a government statement appeared in the newspapers of Istanbul, reflecting the Sultan’s personal perspective on women’s attire, as follows: “Indeed, some Ottoman women who have been seen in the streets recently are wearing attire that contravenes religious law. The Sultan has informed the government of the necessity to implement measures to eradicate this phenomenon, and he has also communicated the importance of women returning to the full legal hijab. [Footnote 1] Consequently, the Cabinet convened and made the following decisions:

A one-month grace period is granted, after which women are prohibited from walking in the streets unless they wear the traditional Islamic hijab. This hijab must be devoid of any embellishments or embroidery. After one month from the publication of this statement, it is the responsibility of the police to ensure the decisive enforcement of the decisions contained herein, and the enforcement agencies must cooperate with the police in this matter. The Sultan has approved this statement along with his governmental decisions. This statement will be published in newspapers and displayed in the streets”.

On the day following the publication of this statement, specifically on October 4th, the newspaper (Time) issued in Istanbul stated: “The Ottoman society, in general, supports this decision, and it is beneficial. He believed that women are not equal to men in terms of leadership. [Footnote 2]

He also defended the polygamy at a time when Ottoman media was raising objections to this issue. The Sultan stated: “Why do some intellectuals object to this matter, and why do they not raise objections to its existence in other places outside the Ottoman state, in certain parts of Europe and America?” He emphasised: “The principle of polygamy is permissible in Islam, so what does it mean to object to it?”. [Footnote 3]

He was in favour of women’s education, which is why he established a school for female teachers to train educators for girls. However, he opposed the mixing of men and women and was against women’s unveiling. [Footnote 4] During his reign, women had no say in state affairs, regardless of their significance; their role was confined to the home and the upbringing of future generations. He treated women with a rare dignity, exemplified by his stepmother, who nurtured and raised him when he ascended to the throne. His stepmother, who played a maternal role, can be likened to a queen in modern terms, as the queen in the Ottoman palace was the mother of the sultan, not his wife, unlike in other countries. Despite all this, on the day following Sultan Abdul Hamid’s ascension to the Ottoman throne, he met with his stepmother, whom he loved dearly, kissed her hand, and said to her: “”With your kindness, I did not feel the loss of my mother, for in my eyes, you are indistinguishable from her. I have made you the royal mother. This means that the word in this palace belongs to you. However, I implore you, and I am insistent on this request – do not interfere in any way with any state affairs, whether they are large or small!”

An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/471-474

[Footnote 1]

https://abukhadeejah.com/understanding-the-muslim-dress-code-modesty-for-men-and-the-hijab-for-women-islam-4-5/

https://abukhadeejah.com/the-niqab-for-the-muslim-woman-uncovering-her-face-and-hands-and-displaying-her-beautifications/

[Footnote 2]

https://abukhadeejah.com/justice-and-equality-in-islam-6-1/

[Footnote 3]

https://abukhadeejah.com/polygamy-in-islam-better-than-being-alone/

[Footnote 4]

https://abukhadeejah.com/free-mixing-between-the-sexes-in-islam-a-detailed-discussion/

Shaikh Abu Khadeejah

Written by abumuaawiyah on . Posted in Basics, Brotherhood, Contemporary Issues, Morals and Manners - 'Akhlaaq'.

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

Allah, The Exalted, said:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا

And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah). [Al-Isra 36]

Last year, I posted an article regarding speculations some individuals had about Salafibookstore and Shaikh Abu Kahdeejah, may Allah protect him. You can find it at this link. https://salafidawah.uk/2024/08/25/is-the-salafi-bookstore-his-personal-business-pursuit/

Today, I want to briefly clarify a misconception held by some individuals who suggest that no decision is finalised without the consent of Abu Khadeejah, or that if you can get Abu Khadeejah on board with something, others will inevitably follow. This is yet another misconception that leads some to believe that Shaikh Abu Khadeejah, may Allah protect him, is like an army commander in various places. In reality, Shaikh Abu Khadeejah, like other Mashayikh, is consulted on local Dawah matters. Shaikh Abu Khadeejah, along with the other local Mashayikh, is respected for his experience in Dawah issues in the UK, and he has earned the trust of Al-Allamah Rabee, Al-Allamah Ubaid, and Al-Allamah Al-Ghudiyaan, may Allah have mercy upon them. Their trust in him and other Salafi teachers stems from their honesty and commitment to the Salafi methodology for over thirty years.

Secondly, I (Abdullah) have had easy access to Shaikh Abu Khadeejah for nearly 17 years, primarily because of living in Birmingham. However, my ability to meet him in person has decreased recently due to his busy schedule and other commitments. Additionally, the brothers from the Manchester Masjid Committee and the Stoke On Trent Masjid Committees (Masjid al-Furqan and Masjid Abi Hurairah), along with other Salafi brothers, have easy access to Shaikh Abdul Ilah and others. Various Salafi brothers from different cities reach out to these local Mashayikh for a variety of reasons. Our relationship is built on cooperation and mutual advice, and we are all fully aware that certain matters should be addressed only by senior scholars, such as Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Aziz Aala Ash-Shaikh, and Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve them. Thus, the situation is quite straightforward to grasp: we work alongside our elder teachers on matters that are widely recognised, and they are the first to insist that serious issues be truthfully referred back to the senior, old, wise, insightful and experienced scholars we previously mentioned. In addition, there is no doubt that our elders and the Marakiz collaborate with others, both at their own level and with those who possess greater knowledge in the Muslim lands. May Allah protect all the Mashayikh in the East and West. Amin.

In this context, allow me to provide an example of how Shaikh Abu Khadeejah ensures that others among his brothers are consulted as well. Here are a few discussions we recently had with him, may Allah preserve him, regarding some matters related to the Masjid in Manchester. You will observe that during these conversations, he emphasises the importance of consulting others. I was the one who posted a proposal and then said: “Give your thoughts”. Then came the following replies:

Following our discussion, we still haven’t reached a conclusion since the issue isn’t urgent or serious. We are continuing to consult with other Mashayikh and some other experienced brothers. Indeed, someone who has witnessed events firsthand is different from someone who has only been informed. I have participated in many of these discussions both through WhatsApp and in person on several occasions. Additionally, we collaborate with others, including Ustadh Abdul Hakim Mitchel, a resident teacher in Manchester, along with others from various Marakiz. Therefore, greatly mistaken and misinformed is the one who thinks that Shaikh Abu Khadeejah is the one whose decision is always taken as the final one. We hold Shaikh Abu Khadeejah and the other Mashayikh in the West and the East in high regard, while placing our senior scholars above everyone. This does not diminish the value of other knowledgeable individuals below these senior scholars; rather, we respect, appreciate, and learn from all of them.

And Allah knows best

Why is noble prophet Musa mentioned more than other prophets in the Qur’an?!

Written by abumuaawiyah on . Posted in Da'wah - Calling To Islam, History of Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam.

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

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, stated:

The repetition of stories in the Quran is not done without some benefit; rather, there is benefit in it. Some stories, such as the story of Luqman and the Companions of the Cave have not been repeated and some are repeated based on the need for it. Those that are repeated are not presented in a single context in all places (instances); rather, they must vary. For instance, in Surah Al-A’raf (Ayah 109), Allah said: [قَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ – The chiefs of Pharaoh’s people said”, and in Surah Ash-Shu’ara (Ayah 34), Allah said: [قَالَ لِلْمَلَا حَوْلَهُ – He (Pharaoh) said to the chiefs around him]. In the first story, the statement of Pharaoh’s companions is highlighted, while in the second, Pharaoh’s own statement is mentioned. This is because Pharaoh spoke and those people affirmed his speech, echoing his sentiments, thus making Pharaoh the initial speaker, and then followed by his rank and file.

You observe that these recurring stories vary according to the needs they address. This is particularly evident in the frequent repetition of the story of Musa, peace be upon him, due to the circumstances that necessitated it. This is because the Jews used to be present in Madinah, in proximity to the Quraysh, as well as the Christians in Najran and other regions. Due to this, the stories of Musa and Isa, peace be upon them, are reiterated more than others, reflecting the demands of the situation and the benefits at hand. Despite this, the repetition is not based on one angle, rather, they vary in length, mellowness and intensity, with certain aspects of the story appearing in one context rather than another. It is exceedingly rare for a verse to be identical to another verse that came before, thus, this occurs very little. For instance, we find among the shortest and most impactful stories in Surah Al-Qamar. The stories (in this Surah) are very brief, yet they contain profound warnings, each concluding with the statement [فَهَلْ مِن مُّدَّكِرٍ Is there anyone to take heed?] The one who reads this Surah with reflection is bound to be affected by (its significance) because it is tremendous.

What is the wisdom behind this repetition (of the stories)?

It highlights the importance of the story, as its repetition demonstrates that close attention is to be given to it. It reinforces the story, ensuring it is firmly established in the hearts of the people. It takes into account the time and the condition of the audience; thus, one often finds brevity and intensity in the stories conyed in the Makkan Surahs, in contrast to those in the Madinan Surahs. A clarification of the eloquence of the Qur’an, as these stories appear in various forms, tailored to the circumstances. It demonstrates the truthfulness of the Qur’an, affirming that it is from Allah, as these stories are presented in diverse ways without any contradiction.

If someone were to say: “You have stated that the various stories do not contradict one another; however, we observe that some appear to conflict, such as the story of Musa and Pharaoh. In certain verses, Pharaoh declared [إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ- Indeed, this is a well versed sorcerer], while in another verse it is stated: [قَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ – The chiefs of the people of Fir’aun (Pharaoh) said: “This is indeed a well-versed sorcerer]. [Al-A’raf 109] So, how can these be reconciled? We say, reconciling this is very easy. The attribution of this statement to his people and to him does not present any contradiction. He expressed it first, and then people followed. This is not unusual (or strange).

Similarly, the statement [لَسَاحِرٌ مُّبِينُ – This is indeed an evident sorcerer] and [لَسَٰحِرٌ عَلِيمٌ – a well versed sorcerer] can be that he said “a well versed sorcerer” at one time and “an evident sorcerer” at another time. This is because a well versed sorcerer must also be evident (or prominent), thus it is known that the subject matter (or narrative) is not limited to one statement. Therefore, a perceptive individual can reconcile what appears to be contradictory within a single narrative. [Source: An Excerpt from “Sharh Usul Fee at-Tafsir” pages 347-35]

The Reason Behind This Article

A beloved cousin called Ibrahim residing in America reached out with a thoughtful inquiry regarding the frequency of mentions of Prophet Musa, peace be upon him, compared to that of Prophet Muhammad, peace and blessings be upon him. He noted that while Musa is referenced numerous times due to his esteemed status as a great Prophet, all Prophets, peace be upon them, hold an esteemed status, with Prophet Muhammad being the most distinguished among them. This led him to question why Musa appears more often in the Qur’an than Prophet Muhammad. Upon receiving his message, I was in the company of my colleagues at the primary school, Ustadh Abu Tasnim and Ustadh Ahmad Qasim. I sought insights on the matter from my colleague at school Ustadh Ahmad Qasim, may Allah preserve him, who kindly directed me to this clarification by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, and graciously provided me with the relevant pages in Arabic for my perusal. After acquaintance with the Arabic text, I assured my cousin that I would convey this valuable insight to him. May Allah reward him for his desire to increase in knowledge, and may He also bless Ustadh Ahmad Qasim for his generosity and support in sharing this beautiful clarification Aameen.

Visit: Visit: https://www.islammoses.com/im/

When we say to our children “Take it easy,” what do we also say to elders?

Written by abumuaawiyah on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

We often tell the youth to “Take it easy,” but those of us who have moved beyond our youth should also be reminded to constantly fight against complacency

Allah, The Most High, said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid.16]

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

When it is the case that Iman necessitates and demands humility, they were called from the station of Iman to the station of Ihsan, which means, “Has the time not come for them to reach Ihsan through Iman and actualise that through submission to Allah’s Reminder, which Allah sent down to them?”

Ibn Mas’ud, may Allah be pleased with him, said, “There were only four years between (the period when we accepted) Islam and (the revelation of this) admonition to us”. (1)

وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened.

Imam As-Sadi, may Allah have mercy upon him, said:

Meaning, do not be like those to whom Allah revealed the book, which obligates on the hearts humility and complete submission, but they neither preserved (the scripture) nor (maintained) firmness upon it; rather, the term was prolonged for them while they continued on heedlessness, thus, their Iman dwindled and their certainty ceased. Therefore, the hearts require constant reminders of what Allah has revealed and discourse about its wisdom. It is not permitted to become heedless of this, as it is a cause of hardening the hearts. (2)

The Prophet, peace and blessings of Allah be upon him, said, “Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that.(3)

In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. (4)

“If its doer behaves in an upright manner and is moderate”. Al-Allamah Al-Mubaarakrufee, may Allah have mercy upon him, said, “Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes- excess at the time of enthusiasm and negligence at the time of inactivity. (5)

We often tell the younger generation to “Take it easy,” but those of us who have moved beyond our youth should also avoid complacency. Indeed, the wisdom gained from past experiences and being shielded from various challenges is invaluable, yet no one should become so enamored with the past that they lose sight of the connection between what has been and what is now. It’s crucial to stay informed about current changes and circumstances. The necessity for clarity and determination persists until we meet our Creator; thus, we require ongoing guidance to prevent us from being sidetracked by our past and to ensure we are well-informed about the present, enabling us to maintain clarity.

Read: https://salafidawah.uk/2025/03/25/guide-us-to-the-straight-path-an-overarching-need-of-a-lifetime/

[1]: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ page 129. Vol 3. Publisher: Daar Ibn Al-Jawziyyah 2nd ed 1431AH.

[2] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan fee Tafseer Kalaam al-Mannaan’.

[3] Saheeh Al-Jaami 2152

[4] Saheeh At-Targheem 57

[5] Tuhfah Al-Ahwadahi 7/126

Verification sought from the Jerusalem Post concerning certain quotes ascribed to the Talmud

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Featured, Mental Health, Morals and Manners - 'Akhlaaq'.

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

Allah, The Most High, said:

يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

O people of the Scripture! Now has come to you Our Messenger (Muhammad ) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism). [Al-Ma’idah 15-16]

Allah, The Exalted, said:

فلذلك فادع واستقم كما أمرت ولا تتبع أهواءهم وقل آمنت بما أنزل الله من كتاب وأمرت لأعدل بينكم الله ربنا وربكم لنا أعمالنا ولكم أعمالكم لا حجة بيننا وبينكم الله يجمع بيننا وإليه المصير

So unto this (religion of Islam, alone and this Qur’an) then invite (people) (O Muhammad ), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)], as you are commanded, and follow not their desires but say: “I believe in whatsoever Allah has sent down of the Book [all the holy Books, this Qur’an and the Books of the old from the Taurat (Torah), or the Injeel (Gospel) or the Pages of Ibrahim (Abraham)] and I am commanded to do justice among you, Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return. [Ash-Shuraa. 15]

[وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُ‌ۖ – And I am commanded to do justice among you]. Meaning, when passing judgement regarding that which you have differed between yourselves. Therefore, your enmity and hatred does not prevent me from judging with justice between you. And from justice is that when judging between people who make different statements – amongst the people of the Scripture and others – one accepts what they possess of truth and reject what they possess of falsehood. [ٱللَّهُ رَبُّنَا وَرَبُّكُمۡ‌ۖ لَنَآ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُڪُمۡ‌ۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ – Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return].

[لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ – There is no dispute between us and you]. Meaning, there is no dispute between us and you after the realities have been manifested, and after the clear distinction between truth and falsehood, and after the clear distinction between guidance and misguidance, there is no room for debate because the goal behind debate is to distinguish between right and wrong, so that the one to be guided is guided and the proofs established against the misguided one. [ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ – Allah will assemble us (all), and to Him is the final return]. [Tafsir As-Sadi]

The Editor
Jerusalem Post
Dear Mr or Mrs……

I recently encountered an article online that included quotes attributed to the Talmud. Although we, as Muslims, recognize that previous Scriptures have been altered, leading to corruption in derived texts in many cases, I wish to confirm whether these quotes genuinely originate from the Talmud. I lack access to the Talmud and do not comprehend the language in which it was originally written or compiled. My motivation for verifying these quotes stems from my firm belief that noble Musa and Harun, along with other noble prophets sent to Bani Israel, peace and blessings of Allah be upon them, would never express or endorse the views and beliefs promoted in these quotes. It is clear to me that some of the quotes I found are likely the personal opinions of individuals who have strayed from the teachings of the prophets of Bani Israel. Therefore, I kindly request that you confirm whether these quotes are indeed from the Talmud, and if they are, whether their English translations accurately reflect what is contained in the Talmud. Conversely, if these quotes are misinterpretations or distortions, I would appreciate your clarification on that matter. While I await your response, I will also seek to uncover the origins of these quotes from Arab scholars who have addressed this topic. However, it is only fair that we also consider your perspective, especially since you often assert that there is a significant amount of misinformation about you since the onset of the Gaza conflict.

Expecting a reply

Abdullah Jallow

Some of The Quotes

All quotes on this link:

This soft piece of flesh can be very dangerous

Written by abumuaawiyah on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Allah said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [50:16-18]

Allah informed us that He alone created humans -males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their souls whisper to them. Allah is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah so that he (she) is not seen committing what Allah has forbidden or abandoning what Allah has commanded. [An Excerpt from ‘Tafsir As-Sadi]

Allah’s Messenger, peace and blessings of Allah be upon him, said, “When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked’”. [1]

Allah’s Messenger, peace and blessings of Allah be upon him, said: “Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him.” [2]

Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said: “Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [3]

Abdullah Ibn Tawus, may Allah have mercy upon him,  said: Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [4]

Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said: “Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [5]

It was said to one of the scholars may Allah have mercy upon him,  “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [6]

It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [7]

Ziyad Ibn Yunus, may Allah have mercy upon him, said: “By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [8]

Al-Hasan Bin Salih, may Allah have mercy upon him, said: “I scrutinised Al-Wara (the fear of Allah that makes one refrain from doubtful matters in order not to fall into haram) and did not find it more lacking in anything than the tongue”. [9]

Yunus Ibn Ubayd, may Allah have mercy upon him, said: “Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.”  [10]

Ibnul Mubarak, may Allah have mercy upon him, was asked about the statement of Luqman, peace be upon him, to his son: ‘’If speech is from silver, then silence is from gold.” So he said: ‘’It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold’’. [11]

Riba of The Tongue

https://salafidawah.uk/2023/08/27/riba-usury-of-the-tongue/

Not even a non-Muslim is to be accused falsely. Read:

The Freed Slave Girl, The Precious Stones and The Kite

Even the honour of animals is safeguarded

Qaswa received deserved praise

[1] Sahih at-Tirmidhee 2407
[2] Al-Bukhari 6474
[3] Jami’ul Uloom Wal-Hikam 145
[4] As-Samt page 86
[5] As-Samt page 223
[6] As-Samt page 299
[7] Siyar A’lam An-Nubula 4/93
[80] Tarteeb Al-Madaarik Wa Taqreeb Al-Masaalik 1/127-128
[9] Siyar A’laam An-Nubulaa  7/368
[10] Hilyatul Awliyaa 3/20]
[11] Jami-ul Uloom Wal-Hikam 155]