Scholars of Islam

Can I enjoin good, forbid evil, and share admonitions, even though I am weak in Iman?!

Written by abumuaawiyah on October 1, 2025. Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:

Undoubtedly, the devil seeks to dissuade individuals from fulfilling what Allah has obligated to them with regards to enjoining good and forbidding evil through various forms of doubt and misinterpretation. At times, he may approach them by suggesting that they are lacking and not perfect, questioning how they can command and forbid! At other moments, he may instill fear of being perceived as insincere in their actions. All of this is a cunning ploy of the devil, for it is not a prerequisite for one who commands and forbids to be flawless. Rather, they should enjoin the good they are aware of and forbid the evil, even if they themselves possess shortcomings or some sins.

He should be eager fulfill what Allah has commanded and abandon what Allah has forbidden, but this does not prevent him from that (i.e. from enjoining good and forbidding evil), rather, he should strive and fear Allah by enjoining good and forbidding evil based on clear sightedness. He does not enjoin except based on clear sightedness and knowledge, as Allah said:

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ

Say, this is my path; I invite to Allah with insight. [Yusuf: 108]

If he observes within his household or among his brothers someone being negligent regarding the prayers, this is a clear matter that does not require extensive knowledge; prayer is well-known to all. Therefore, it is incumbent upon him to enjoin good, saying: “O my brother, fear Allah, join the Muslims in prayer, and safeguard it,” employing a good manner and making the person fearful of Allah’s punishment and the sickness of their heart.

Therefore, O brother, you must enjoin good and forbid evil, even if you have some shortcomings. [1]

Imām al-Nawawī, may Allah have mercy on him, said: “The scholars said: It is not a condition for the one who enjoins good and forbids evil that he himself be perfect in his state, fully practicing what he commands, and completely avoiding what he forbids. Rather, he is still obliged to enjoin good even if he himself falls short in what he commands, and he must forbid evil even if he himself is involved in what he forbids. For he is required to do two things: to command and forbid himself, and to command and forbid others. So if he fails in one of them, how could that make it permissible for him to neglect the other?” [2]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It more befitting (or obligatory) that the one who enjoins good and forbids evil is wrong be from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [3]

In expressing all of this, it is essential to recognize that despite our imperfections and transgressions, we are still obligated to promote virtue and discourage vice. Nevertheless, we must not be complacent regarding the serious repercussions of failing to adhere to the principles we advocate for others or neglecting to abstain from the actions we advise others to avoid. “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [Sahih al-Bukhari 3267]

[1]Parapgrasedhttps://binbaz.org.sa/fatwas/3357/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D9%8A%D9%86%D9%87%D9%89-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%88%D8%B9%D9%86%D8%AF%D9%87-%D8%AA%D9%82%D8%B5%D9%8A%D8%B1

[2] Sharḥ Ṣaḥīḥ Muslim 2/23)

[3] Risālat al-Amr bil-Maʿrūf p.47

Ruling on Private Speech and Conversations

Written by abumuaawiyah on September 28, 2025. Posted in 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.

Narrated `Aisha, may Allah be pleased with her, said: Once Fatima, may Allah be pleased with her, came walking and her gait resembled the gait of the Prophet (ﷺ) . The Prophet (ﷺ) said, “Welcome, O my daughter!” Then he made her sit on his right or on his left side, and then he told her a secret (or private matter) and she started weeping. I asked her, “Why are you weeping?” He again told her a secret and she started laughing. I said, “I never saw happiness so near to sadness as I saw today.” I asked her what the Prophet (ﷺ) had told her. She said, “I would never disclose the secret of Allah’s Messenger (ﷺ).” When the Prophet (ﷺ) died, I asked her about it. She replied. “The Prophet (ﷺ) said: ‘Every year Jibreel used to revise the Qur’an with me once only, but this year he has done so twice. I think this portends my death, and you will be the first of my family to follow me.’ So I started weeping. Then he said. ‘Don’t you like to be the chief of all the ladies of Paradise or the chief of the believing women? So I laughed for that.” [Sahih al-Bukhari 3623, 3624]

Paraphrased excerpts from a clarification by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him

It is not allowed to reveal secrets (or private matters) due to Fatima’s statement: “I would not reveal the secret of the Messenger of Allah, peace and blessings of Allah be upon him”.

If the harm of sharing that secret (or private matter) is removed, it is allowed to disclose it. This is because Fatima, may Allah be pleased with her, shared what the Messenger of Allah, peace be upon him, had entrusted to her after his death.

Contrary to the statement made by the author, may Allah have mercy on him, who said: “Whoever does not inform about his companion’s secret, if he dies, should disclose it,” this is not correct. It is not necessary to reveal the secret upon death without conditions. Instead, we believe that one can only disclose the secret after death if it serves a useful purpose; otherwise, it should remain hidden. This is because it might involve a secret that only the deceased knew, which he would not want others to learn. So, should we claim that it is acceptable to reveal the secret upon death? No, we do not agree with this claim.

What we observe, therefore, is that it is not acceptable for an individual to reveal a secret (or private matter) that was entrusted to him by another person who has since passed away, unless the justification for maintaining the secrecy has come to an end. For instance: if an individual shared a secret due to the fear that its revelation could result in his death or injury, then once that individual has died, it would be permissible to disclose the secret, as the threat he feared has disappeared. Conversely, if the secret pertains to something personal such that its disclosure after his death would damage his reputation or diminish his standing, then it is not permissible to reveal it.

Fātimah, may Allah be pleased with her, disclosed the secret that the Messenger of Allah, peace and blessings of Allah be upon him, entrusted to her, because the reason for keeping it secret had ended. He had confided in her regarding his death. This necessity ended with his passing, for if she had revealed it during his lifetime, people would have known that his death was near. And if he did not wish for people — especially his wives — to know of his imminent death, then that is why he kept it secret. But once he passed away, that reason no longer existed. [1]

Etiquettes In Gatherings and During Conversations- [Reminder to Myself and Beloved Younger Brothers]

Concerning terrorists, they must be reported to the authorities if one is aware of any plans they may have. For further information, please refer to this link: https://masjidbinbaz.com/wp-content/uploads/2024/07/Leaflet-Jihad-In-The-Path-Of-Satan.pdf

[1] https://alathar.net/home/esound/index.php?op=codevi&coid=48901

It’s Your Choice Who to Ask Among The Upright, Reliable and Well known People of Knowledge

Written by abumuaawiyah on September 27, 2025. Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, who said:

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct, and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Malik’s, or Ahmad’s in other matters where it appears that their Madhab in those matters are correct based on the proofs, there is no harm in this because a believer, wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Malik, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from Allah’s Messenger, peace and blessings of Allāh be upon him.

However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts, and act according to what they guide him to based on knowledge. [1]

Question: If I ask a scholar and he gives me a verdict, is it impermissible to ask other than him? Also, the brother says: I present these two questions because I have heard them from some of the Mashayikh who give verdicts to the people, since I am not fully convinced by their responses. Firstly, it is said that if you ask a scholar and he gives you a verdict, you should follow what he says and not seek another verdict (a verdict from other than him). Is this correct, or am I able to ask until my heart is assured?

The response: This is incorrect, instead, it is obligated to the questioner to strive to ask until they find peace in their heart. They should seek -among the people of Shariah knowledge – for the [الأعلم فالأعلم – those more knowledgeable in levels of knowledge] and [والأورع فالأورع – those known to possess more Wara (fear of Allah that makes a person stay away from doubtful matters out of fearing of falling into something forbidden)] until his heart is at ease that the verdict is correct, appropriate and in accordance with the Shariah, as the Prophet, peace and blessings of Allah be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He , peace and blessings of Allah be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion [in its favor].” [I] A believer seeks knowledge and understanding in the religion, and asks the people of knowledge until his heart is at ease that the verdict aligns with the Shariah based on his ability and how far he can strive.

Question: With regards to the student of knowledge, if someone approaches him for a verdict and it is known that the individual has already sought a verdict from someone else, is the student permitted to respond to this request for a verdict.

The Shaikh responded: There is no objection (or hindrance), but the mufti must diligently seek out the Shariah proofs and should not be lackadaisical. He should refer to the Quran and the Sunnah to provide the questioner with what he knows of Allah’s Shariah- the Book of Allah and the Sunnah of the Prophet, peace and blessings of Allah be upon him. He should not be lackadaisical (or approach the matter lightly), instead it is obligated to him to strive and investigate thoroughly so that he only issues rulings based on insight and knowledge. If a questioner asks him a question, while he knows that he has asked someone else, there is no objection (or hindrance). If he is asked, he says: “What did so-and-so say?” This is so that he would be able to either agree or disagree with the previous response. There is no harm in this. The companions used to do this, asking those who asked them (questions): “What did so-and-so say?” He (the questioner) said: “So and so says”, then he (i.e. the one asked the question) either says that he is in agreement with the verdict or he opposes it and says: “The verdict is such and such”.

Question: What if he refrains from giving a ruling, does that constitute concealment of knowledge?

The Shaikh: If he knows that the verdict is false, it is tantamount to concealment of knowledge. However, if it is based on Ijtihad, investigation, and opinion, then there is no issue. [2] [Paraphrased] [II]

Another question: In light of verdicts and giving verdicts, many of our brothers ask about a single topic from more than one student of knowledge, and they may encounter differing opinions. What guidance do you offer to those who ask questions, should they be satisfied with the response of one individual, or can they ask this one and that one until they reach their desire (understanding or goal)?

If the Fatwa does not reassure the questioner’s heart, while he intends good, knowledge, and Al-Wara (i.e. his intention is the fear of Allah that keeps a person from doubtful matters lest they fall into what is forbidden), there is no harm. He asks until his heart is assured with the proof and that this is the Shariah ruling. However, if his intention is driven by personal desire, that is not permissible. If he is seeking what agrees with his desires, this is not permissible; instead, it is incumbent upon him to strive to know the truth based on its proof until his heart is assured and seek for those he believes to be closer to good conduct and knowledge among the scholars of fatwa- seeking a verdict from one regarding whom his heart is at ease with that they are closer to knowledge of the truth.

He searches for the people of knowledge and when seeking their verdicts – from whom he thinks is most closer to reaching the truth. Thus, he gives importance to assurance and to reach the truth, and not seeking for what agrees with his desire. The one who asks questions to this one and that one so that his heart is at ease and upon tranquility with the verdict based on its proof, there is no harm on him in doing so because this is part of seeking confirmation of the truth. [3] [Paraphrased] [end of quotes]

In saying all this, Taqleed has its precise place. Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, stated on this link that the layperson or the beginner in the path of knowledge has no option but to make Taqleed because they do not have the ability to make Ijtihad, so they make Taqleed of the people of knowledge, as Allah said:

فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Ask Ahl Adh-Dhikr (the people of Shariah knowledge) if you do not know. [5] [Paraphrased]

———————————————————

[I] https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin

[II] https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/

Tolerated Differing and Impermissible Differing in Islam: The Great Imāms of Sunnah did not declare those who differed with them in the affairs of permissible ijtihād to be astray and they did not make binding upon others their own opinions.

[1] https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

[2]

هل إذا سألت عالماً وأفتاني فلا يجوز سؤال غيره؟
السؤال: أيضاً يقول الأخ المؤمن: هذان سؤالان أعرضهما لأنني سمعتهما من بعض المشايخ الذين قد يفتون للناس، ونظراً لأنني لم أطمأن إليهما سألت عنهما.
الأول: يقال: إذا سألت عالماً فأفتاك فنفذ ما قاله لك ولا تستفت غيره، فهل هذا صحيح أو أنني أستطيع السؤال حتى يطمئن قلبي؟
الجواب: ليس هذا بصحيح، بل ينبغي للسائل أن يجتهد في السؤال حتى يطمئن قلبه، ويتحرى الأعلم فالأعلم والأورع فالأورع من أهل العلم حتى يطمئن قلبه إلى أن الفتوى صحيحة وأنها مناسبة وموافقة للشرع، كما قال النبي ﷺ: البر حسن الخلق، والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس ويقول ﷺ: استفت قلبك، البر ما اطمأنت إليه النفس واطمئن إليه القلب والإثم ما حاك في النفس، وتردد في الصدر، وإن أفتاك الناس وأفتوك.
فالمؤمن يطلب العلم ويتفقه في الدين ويسأل أهل العلم حتى يطمئن قلبه إلى أن الفتوى موافقة للشرع، حسب اجتهاده وطاقته.
المقدم: طيب بالنسبة لطالب العلم إذا أتاه شخص ليستفتيه وعلم منه أن قد استفتى شخصاً قبله، هل له أن يجيبه على هذا الاستفتاء؟
الشيخ: لا مانع، لكن على المفتي أن يتحرى الأدلة الشرعية، وألا يتساهل، أن يتحرى الكتاب والسنة فيعطي السائل ما يعلمه من شرع الله؛ كتاب الله وسنة النبي ﷺ ولا يتساهل، بل ينبغي له الاجتهاد والتحري حتى لا يفتي إلا عن بصيرة وعن علم.
وإذا سأله سائل يعلم أنه قد سأل غيره فلا مانع، وإن سأله قال: ماذا قال لك فلان؟ حتى يستطيع بذلك إما أن يوافقه أو يخالفه فلا بأس.
كان الصحابة قد يفعلون هذا، قد يفعلون هذا يسألون من سألهم: ماذا قال لك فلان؟ يقول: قال فلان، فيقول: هو على فتواه، وقد يخالفه فيقول: الفتوى كذا والفتوى كذا. نعم.
المقدم: طيب لو امتنع عن فتواه، هل يعتبر ذلك من كتمان العلم؟
الشيخ: إن كان يعلم أن الفتوى باطلة يكون من كتمان العلم، أما إذا كان بالاجتهاد والتحري والرأي فلا بأس

https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A%20%D9%84%D9%8A%D8%B3%20%D9%87%D8%B0%D8%A7%20%D8%A8%D8%B5%D8%AD%D9%8A%D8%AD%D8%8C%20%D8%A8%D9%84,%D8%A7%D9%84%D8%A8%D8%B1%20%D9%85%D8%A7%20%D8%A7%D8%B7%D9%85%D8%A3%D9%86%D8%AA%20%D8%A5%D9%84%D9%8A%D9%87%20%D8%A7%D9%84%D9%86%D9%81%D8%B3

[3]

حكم سؤال أكثر من عالم لاتباع المستفتي هواه
بمناسبة الفتوى والاستفتاء سماحة الشيخ؛ كثير من إخواننا يسأل عن موضوع واحد أكثر من طالب علم، ولربما وجد اختلافًا في القول، فما هو توجيهكم لأولئك الذين يسألون، هل يكتفون بسؤال شخص واحد؟ أم يسألون هذا، وذاك حتى يصلوا إلى مبتغاهم؟
إذا كان السائل لم يطمئن قلبه للفتوى، وهو قصده الخير، وقصده العلم، قصده الورع؛ فلا حرج، يسأل حتى يطمئن قلبه للدليل، وأن هذا هو الحكم الشرعي، أما إذا كان يقصد الهوى هذا لا يجوز، إذا كان يطلب ما يوافق هواه هذا لا يجوز، لكن عليه أن يجتهد في أن يعرف الحق بدليله؛ حتى يطمئن قلبه للفتوى، ويتحرى من يظنهم أقرب إلى الخير، وأقرب إلى العلم من أهل الفتوى يعني: يستفتي من يطمئن قلبه إلى أنه أقرب إلى معرفة الحق، يتحرى في أهل العلم، وفي استفتائهم من يظن، ويغلب على ظنه أنه أقرب إلى إصابة الحق، فهو يهتم بالطمأنينة، وإصابة الحق لا بما يوافق هواه، فالذي يسأل هذا وهذا لينشرح صدره، وليطمئن إلى الفتوى بدليلها؛ نرجو أن لا حرج عليه؛ لأن هذا من باب التثبت في الحق.
المقدم: جزاكم الله خيرًا.

https://binbaz.org.sa/fatwas/16116/%D8%AD%D9%83%D9%85-%D8%B3%D9%88%D8%A7%D9%84-%D8%A7%D9%83%D8%AB%D8%B1-%D9%85%D9%86-%D8%B9%D8%A7%D9%84%D9%85-%D9%84%D8%A7%D8%AA%D8%A8%D8%A7%D8%B9-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D9%87%D9%88%D8%A7%D9%87

[4] https://www.alfawzan.af.org.sa/ar/node/15726

Beauty is in the Eye of the Beholder, But Marriage Thrives Through Affection…

Written by abumuaawiyah on September 27, 2025. Posted in Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Beauty in the Eye of the Beholder, But Marriage Thrives Through Affection, and Compassion Within The Boundaries of Obedience to Allah—Not Lust

Looking at The One Proposed For Marriage

Abu Hurayrah, may Allah be pleased with him] said, “I was with the Prophet, peace and blessings of Allah be upon him, when a man came and told him that he had married a woman of the Ansar. Allah’s Messenger [peace and blessings of Allah be upon him] said to him, ‘Have you seen her?’ He said, ‘No’. He said, ‘Go and look at her, because there is something in the eyes of the Ansar’”. [Sahih Muslim. Number 1424]

Regarding the statement, “Because there is something in the eyes of the Ansar”, Imam An-Nawawi, may Allah have mercy upon him, said, “It is said that the intent behind this is Small-eyed and it is said that it is Bleary-eyed”. (1)

Mughirah Bin Shubah, may Allah be pleased with him] said, “I came to the Prophet, peace and blessings of Allah be upon him, and told him of a woman to whom I had to propose marriage. He said, ‘Go and look at her, because that is more likely to create love between you.’ So, I went to a woman among the Ansar and proposed marriage through her parents. I told them what the Prophet had said, and it was as if they did not like that. Then I heard that woman behind her curtain, saying, ‘If the Messenger of Allah has told you to do that, then do it, otherwise I adjure you by Allah (not to do so)’. And it was as if she regarded that as a serious matter. So I looked at her and married her.” And he (Mugheerah) mentioned how well he got along with her. (2)

After seeing the one you want to marry and decide to go ahead because she is beautiful in your eyes as beauty is in the eye of the beholder, then ask Allah sincerely to place genuine love, compassion, mercy and respect between you, as Allah, The Most High, said:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إنَّ فِي ذَلِكَ لآيَاتٍ 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. [Ar-Rum. 21]

Allah, The Exalted, said: [وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا – And those who say: Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious]. [Al-Furqaan. 74]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: They ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. That is because a trustworthy leader in the religion co-operates upon obedience (to Allah and His Messenger), and that is to call to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah [The Most High] said:

[ وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). Therefore, in their supplication -[in Surah Al-Furqan Ayah 74]- to Allah that He makes them leaders of the righteous people, is that Allah guides them, grants them success, bless them with beneficial knowledge and righteous actions- outwardly and inwardly – without which (sound) leadership in the religion cannot be achieved”. (3)

Marriage is not lust and the woman is not just pleasure and enjoyment – By Al-Allamah Abdul Azeez Aala Shaikh- may Allah have mercy upon him.

The noble Sheikh, the Mufti of the committee of major scholars in Saudi Arabia, Sheikh Abdul Aziz ibn Abdullah Aali Shaikh declared that marriage is not just about lust and fulfilling the desires rather it is security and living together and stability.

And the noble Sheikh said: Some of the Muslims have an incorrect understanding about marriage, understanding it in a way other than its reality. Some of them have an understanding that marriage is simply about fulfilling their desires, so although they might implement the legislated marriage contract, their intention with this marriage is not stability nor commitment rather he marries and in himself he is planning to divorce her, meaning he knows in himself that he will marry her for a specific time period even if he does not mention this or disclose this.

So he marries her due to his desire for her not to have serenity and peace of mind with her, but he only counts her as just a simple pleasure; so he’s always on the verge of divorcing her and bringing in someone other than her. So he is a husband and at the same time he mixes this with the intention of divorce. And he does not want from the woman anything other than pleasure.

This is deception to the woman and dishonesty and misleading her; and if a man came to his daughter or his sister and he knew that he did not want her except for this purpose he would not allow him to marry her, but when it comes to other peoples daughters he does whatever he wants.

And all of this is from deception and dishonesty and fraud and betrayal. And for this reason Islam has prohibited temporary marriage; and this is to marry for an estimated number of days for an agreed upon specific duration. Therefore this was made impermissible due to the harms that it contains.

And the Sheikh said: So what the person does not like for his daughters then he should not like it for the daughters of the Muslims.

And the Sheikh said: And some of the people might travel to places in order to find marriage for a specific number of days or months and he thinks this is a marriage contract and all of this is trivial to him, so he falls into sin.

And there are some who marry a number of women before (the other women he divorced) finish their waiting period. So he will merge the marriage to more than ten women in one month without any concern for the Islamic legislated contract.

And the Mufti said: The Muslim must have good judgment and he should not let his goal be to fulfill his desire in a way that is not in accordance with the Islamic legislation. And he must adorn himself with the manners of Islam, and he must look at other peoples daughters just like he looks at his own daughters and his own sisters, and he should put people in the position that he likes to be in.

Therefore if the person believes it allowable to do evil to the daughters of others and to not comply with the Islamic standard and then he does not want this same evil for his daughters; then why this discrepancy? Where is the balance, where is the justice?

Unfortunately, there are some Muslims who make permissible that which Allah has made impermissible so in a matter of days they marry a number of women, all with the intention of divorce, seeking by this to gain some benefit (from the wife) in the summer or the winter or other than this, and Islam prohibits this. Therefore Islam wants for us to be well-balanced in our contracts and to put others in the position of our daughters and our sisters and to be truthful in our dealings.

And the Sheikh said: And some of them go and travel and get married against the normal system and then they fall into sin or serious situations and perhaps they might abandon their wives or leave them and not return to them after they have become pregnant or given birth to his child, so this exposes the Muslim descendants to danger. And some of them don’t care about their wives or their children so major problems occur as a result of this treacherous marriage. (4)

The Perils of Unrestrained Desires

Imam Ibn Al-Jawzi, may Allah have mercy upon him] said: know that (unrestrained or forbidden) desires urges a person towards immediate pleasures without him pondering upon its evil consequences- urges him towards short-lived pleasures, even though it is a cause of pain and harm in this life and a barrier to pleasure in the afterlife. As for a sensible person, he keeps away from pleasures whose result will be pain and those desires whose end result will be regret. This is enough as praise regarding what sound intellect necessitates and a rebuke against uncontrolled desires.

A sensible person should know that those who are addicted to lowly desires reach a state in which they no longer enjoy themselves, but at the same time they are unable to abandon those desires, because it becomes as if it is a necessity of life. And due to this, you’ll find that alcoholics and sex addicts do not even enjoy a tenth of those desires, but they put themselves in a perilous situation that compels them to keep on returning to the act. However, if- based on clear-sightedness- the (false) beautification of those lowly desires cease, a person realise that he has exposed himself to some ruin that is contrary to wellbeing, a situation of grief instead of happiness, whilst seeking after pleasure; so, he resembles an animal that was led to a trap- neither reached the thing that was utilised to lure it into the trap nor is it able to escape. A person should ponder upon the fact that a human being was not created to fulfil desires; rather he was facilitated (with sound knowledge based on the divine revelation and uncorrupted perception) to reflect on the consequences of his actions and perform righteous deeds for the Afterlife. An animal receives pleasure through eating, drinking and sex much more than a human being, whilst living a life devoid of reflection and concern. Therefore, it is drawn towards its desires due to being ignorant of the outcomes of its actions (i.e. it does not possess the knowledge given to humans through sound reasoning and reflection guided by the divine revelation). (5)

Imam Ibn Al-Qayyim, may Allah have mercy upon him] said: Whoever is given strength and facilitated (with the means) to something, his pleasure will be found in utilising that strength. Whoever is granted the strength to have sexual relations, he will find pleasure in utilising his strength in it. Whoever is given strength to become angry and overcome (others), he will utilise the strength of his anger to (obtain what he desires). Whoever is given the strength to eat and drink, his pleasure will be found in utilising his strength in (eating and drinking). Whoever is given the strength to (pursue) knowledge and understanding, his pleasure will be found in utilising his strength and directing it towards knowledge. Whoever is given strength in (having) love for Allah, turning to Allah in repentance, submission and obedience, being devoted to Allah (sincerely with one’s) heart, having an ardent desire (to please, obey and meet Allah) and (desiring to come close to Allah, be recognised and loved by Allah etc), he will find his pleasure and bliss in utilising this strength in that. All these pleasures will dwindle and disappear, except this one (i.e. love of Allah etc). (6)

[Ref 1: Sharh Saheeh Muslim. Vol 9. page 179. Publisher. Dar Kutub Al-Ilmiyyah. 1st Edition 1421AH (Year 2000)]

[Ref 2: Saheeh Ibn Maajah 1866]

[Ref 3: An Excerpt from ‘Ar-Rooh’ pages 487-489. slightly paraphrased]

[Ref 4: http://www.salafitalk.net/st/viewmessages.cfm?Forum=29&Topic=6408

[Ref 5: An Excerpt from Dhammul Hawaa’ pages 36-38. Slightly paraphrased]

[Ref 6: Al-Fawaa’id 121-122. Slightly paraphrased]

Two Erudite Imams Precisely Outlined Main Determinants of Victory and Rectification

Written by abumuaawiyah on September 26, 2025. Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Muhammad Ameen Ash-Shanqeetee, may Allah have mercy upon him, stated regarding the causes of weakness in the Ummah:

The great Qur’an has given guidance to put a stop to this problem through the most appropriate and upright path. Allah clarified that the remedy for this is linked to turning to Him truthfully, the level of one’s belief in Him and reliance on Him. This is because Allah is All-Strong and All-Mighty, the Overwhelming and Absolute Subduer of everything, Who is never overcome; therefore, whoever is truly an ally of Allah, it is not possible to gain the upper hand over such a person. One of the clear proofs regarding this was when the disbelievers laid that great siege against the Muslims during the battle of the Confederates about which Allah said:

إِذۡ جَآءُوكُم مِّن فَوۡقِكُمۡ وَمِنۡ أَسۡفَلَ مِنكُمۡ وَإِذۡ زَاغَتِ ٱلۡأَبۡصَـٰرُ وَبَلَغَتِ ٱلۡقُلُوبُ ٱلۡحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۟
هُنَالِكَ ٱبۡتُلِىَ ٱلۡمُؤۡمِنُونَ وَزُلۡزِلُواْ زِلۡزَالاً۬ شَدِيدً۬ا

When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. [Al-Ahzaab. 10-11]

Therefore, the remedy for this is what we have already mentioned [i.e. Imaan, turning to Allah and reliance on Him]. Look at the severity of this military siege and its severe effects on the Muslims, in addition to the fact that they were politically and economically cut off by all the people of the earth at that time! So, when you are aware of this, you should know that the remedy for this great affair that put an end to this great difficulty is what Allah stated in Surah Al-Ahzab, as follows: “And when the believers saw Al-Ahzaab (The Confederates), they said: ‘This is what Allah and His Messenger (Muhammad) had promised us, and Allah and His Messenger (Muhammad) had spoken the truth’, and it only added to their faith and to their submissiveness (to Allah). [Al-Ahzaab. 22]

This perfect belief in Allah, Great Submission to Him, dependence and reliance on Him was the reason that put an end to that great difficulty. Indeed Allah clarified the fruits of this remedy, saying: “And Allah drove back those who disbelieved in their rage; they gained no advantage (booty, etc.). Allah sufficed for the believers in the fighting (by sending against the disbelievers a severe wind and troops of angels). And Allah is Ever All-Strong, All-Mighty. And those of the people of the Scripture who backed them [the disbelievers] Allah brought them down from their forts and cast terror into their hearts, (so that) a group (of them) you killed, and a group (of them) you made captives. And He caused you to inherit their lands, and their houses, and their riches, and a land which you had not trodden (before). And Allah is Able to do all things. [Al-Ahzaab. 25-27]

This is what Allah aided them with against their enemies. They had no idea nor were they aware that they were aided with the angels and the wind. “O you who believe! Remember Allah’s Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not [i.e. troops of angels during the battle of Al-Ahzab (the Confederates)]. And Allah is Ever All-Seer of what you do. [1]

Imam Abdul Azeez bin Baaz, may Allah have mercy upon him, said:

“The latter part of this Muslim nation will not be rectified except through that which rectified its early part” just as the people of knowledge and Iman have stated. This is a statement of Imam Malik, may Allah have mercy upon him – the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed with it that the latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part. This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger, peace and blessings of Allah be upon him, is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society, or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded [i.e. the companions], then such a person is mistaken and has spoken untruth. There is no path other than this path. The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. [2]

[1] An Excerpt from ‘Adwaa Al-Bayaan 3/301-302

[2] Awamil Islah Al-Mujtama’ah page 3

Neither Testify to Falsehood nor Abandon Fairness for Any Big Personality

Written by abumuaawiyah on September 25, 2025. Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Neither Testify to Falsehood nor Abandon Fairness for Any Personality; Stand Firm, Even if Alone, and Utter the Bitter Truth”

Allah, The Mighty and Majestic, said:

وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ ڪِرَامً۬ا

And those who do not witness Az-zoor [falsehood], and if they pass by some evil play or evil talk, they pass by it with dignity. [Al-Furqaan. 72]

وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ
And those who do not witness Az-zoor (falsehood)

Imam Ash-Shawkaanee, may Allah have mercy upon him, said: They do not give witness to false testimony or attend gatherings of falsehood. Az-Zoor means lies and falsehood, and they do not bear witness to it. The second meaning held by the majority of the Mufassirun is that Az-zoor in this verse means shirk and there is no lie greater than shirk. [1]

Imaam Ibn Al-Jawzi, may Allah have mercy upon him, quoted several meanings of the term Az-zoor that it means: The idols of the idolaters, music, shirk, the past time or jest that used to take place during the era of pre-Islamic ignorance, lies, false testimony, the festivals of the polytheists and vulgar speech. [2]

Imam Ash-Shawkaanee, may Allah have mercy upon him, stated:

We often see a man holding a belief that agrees with the truth, but when he speaks to someone who disagrees with him – one who inclines to something of the innovations in religious affairs, not to mention one of the people with leadership and one of those in possession of something of the worldly life, and not to mention one of the kings, he agrees with him, strengthen, supports and aids him against others. The least in such situations is that he would conceal what he believes is the truth, and despises – in presence of a person from whom neither is it possible to receive harm nor benefit from him – what has become clear to him is the right thing; so what about someone from whom harm and benefit is possible?! This – in reality – is from that which is tantamount to giving preference to the worldly things and the present worldly life over the religion and the Hereafter. If he pondered on what has happened to him, he would have known that his inclination to the desires of a man, two men, three or more – amongst those he compliments in that gathering, conceals the truth in order to be in agreement with them and in order to attract their affection, get hold of what they possess and escape from being alienated by them – is a shortcoming in (standing for the) truth and tantamount to exalting falsehood. Were it not that these people are greater in his sight than the Lord, he would not have inclined to their desires and abandon what he knows is that which Allah wants and demands from His servants. [3]

Imam Ash-Shawkaanee [may Allah have mercy upon him] said:

“One of the reasons that leads to the abandonment of fairness and thus distances one from the truth -leads to concealment of truth and not clarifying that which Allah has obligated – is love of high status and wealth. Both these affairs are a greater enemy to a person than two hunting wolves just as Allah’s Messenger described, because indeed that was the reason that led the people of the scripture to distort Allah’s Books and concealed that which came to them of clear proofs and guidance, such as what happened to the Jewish Rabis, and indeed Allah informed us about this in His Mighty Book and the Messenger (also) informed us about it in the authentic narrations”. [4]

Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him] stated about giving precedence to the truth:

Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allah [The Mighty and Majestic]- the fact that Allah is the Lord of the entire universe, Allah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the pious”. [Surah Az-Zuhkruf. Verses 31-35] [5]

Al-Allaamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said, “The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [6]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, discussed the six distinct signs of beneficial knowledge, and then stated that one of these signs is the increase in humility as knowledge grows, and that one should not become arrogant. The Imam then added that if there is a conflict between humbling oneself to the truth and humbling oneself to people, precedence is given to humbling oneself to the truth. For instance, if there is a person who reviles the truth and rejoices due to his enmity towards those who follow it, in this case, one should not humble themselves in the presence of this person. Instead, one should remain humble to the truth and engage in debate with this person. Even if they belittle or speak against you, do not be concerned about what they say because the truth must be upheld. [7]

We ask Allah:
اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [8]

A measure of genuine fear of Allah connected to establishing justice

The bitter truth uttered by a brave person!

May Allah bless Shaikh Abu Iyaad and all those who exercise patience while facing that which is painful to hear Amin.

[1] Fatth Al-Qadeer. 4/19. Daarul Wafaa. 1st Edition 1435AH [2014]

[2] Zad Al-Maseer Fee Ilm at-Tafseer

[3] An Excerpt from Adab at-Talab Wa Muntahaa Al-Adab. Page 93. Slightly paraphrased

[4] An Excerpt from Adab a-Talab Wa Muntahaa al-Adab. pages 94-95. slightly paraphrased

[5] An Excerpt from Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee 11/309

[6] Al-Mulakh’khas Al-Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[7] Sharh Hilyati Taalibil Ilm pages 253-254

[8] Irwaa al-Ghaleel 1/115

Effect of the acts of worship on a Muslim’s life – Manchester Salafi Bookstore

Written by Salafi Dawah Manchester on September 24, 2025. Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Eid, Fasting, Hajj, Dhul Hijjah, Eid al Adha, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Salaah - Prayer, Scholars of Islam, Uncategorized, Worship - 'Ibaadah', Zakaat, Zuhd (Abstinence).

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

Careful Deliberation and Scrutiny as Upright and Truthful Scholars Depart Quickly

Written by abumuaawiyah on September 23, 2025. Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Imam Al-Barbahari, may Allah have mercy upon him, stated in Sharh As-Sunnah :

“May Allah have mercy upon you! Examine – in particular – carefully the speech of everyone you hear from in your era. Thus, neither act in haste nor enter in anything from it until you ask and see: Did any of the Prophet’s Companions speak about it, or did any of the scholars? Then, if you find a narration from them about it, adhere to it, neither go beyond it for anything nor give precedence to anything over it, thus fall into the Fire”.

It has been reported from Imam Sufyan al-Thawri, may Allah have mercy on him, who said: “Seek refuge in Allah from the trial of the ignorant devoted worshipper and the sinful scholar, for indeed, their trial is a trial for every person who is captivated in strife.” [1]

Ibn al-Qayyim, may Allah have mercy on him, said: “Indeed, people follow their scholars and their devoted worshippers, so, when the scholars are sinful (or corrupt) and the devoted worshippers are ignorant, calamity become widespread through both of them, and the trial becomes severe for both the elite and the masses.” [2]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]

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] [4]

اللَّهمَّ إنِّي أسألُكَ فعلَ الخيراتِ، وتركَ المنكراتِ، وحُبَّ المساكينِ، وأن تغفِرَ لي وترحمَني، وإذا أردتَ فتنةً في قومٍ فتوفَّني غيرَ مفتونٍ، وأسألُكَ حبَّكَ وحبَّ من يحبُّكَ، وحبَّ عملٍ يقرِّبُ إلى حُبِّكَ

O Allah! I ask You for the performance of good deeds, avoiding evil deeds, love for the poor, and that You forgive me, and have mercy upon me. And when You have willed Fitnah in the people (see footnote a), then take me without the Fitnah. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’ The Messenger of Allah (ﷺ) said, ‘Indeed, it is true, so study it and learn it.” [Saheeh At-Tirmidhee 3235]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allaah! Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path.

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allaah is the Creator of all the creation, just as has been established in the Qur’aan and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allaah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allaah’s greatness, All-encompassing Power and absolute Sovereignty. [5]

In this supplication, one employs the means of seeking Allaah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ.

As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [6]

Read:

[4] Remind those who praise or retweet without clarity that Al-Allaamah Rabee reminds us about the trials and the obligation of clarity

All praise and thanks be to Allah. Allah has blessed us with truthful and senior scholars like Al Allamah Salih Al-Fawzan and Al Allamah Abdul Muhsin Al-Abbad, along with their younger brothers, such as Shaikh Salih Aala ash-Shaikh and others of his caliber. Likewise, many of the upright and truthful students of Al Allamah Rabee and Al-Allamah Ubaid, may Allah have mercy upon them, are alive in the East and the West, may Allah extend their lives in all that is beloved and pleasing to Him. Amin.

[1] Akhlaq al-‘Ulamaa’ 63 by Imam al-Ājurri, may Allah have mercy upon him.

[2] Miftāḥ Dār al-Saʿādah 1/160 by Imam Ibn Al-Qayyim, may Allah have mercy upon him.

[3] https://salafidawah.uk/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[4] https://salafidawah.uk/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[5] Sharh Saheeh Muslim 5/50]

[6] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

Brief Contemplation on the Swift Departure of Upright, Truthful Senior Scholars

Written by abumuaawiyah on September 23, 2025. Posted in Contemporary Issues, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Imam Al-Bukhari, may Allah have mercy upon him, said, “Chapter: Learning about the Laws of Inheritance. Uqbah Bin Aamir said, ‘Learn (the laws of Inheritance) before those who depend on Az-Zan (guessing), namely, those who base their judgment on mere presumption'”. [1]

Imam An-Nawawi, may Allah have mercy upon him, said: “The meaning of this is: you should learn from those who possess true precision, expertise and fear of Allah before they go away (through death) and then there appears a people who speak about knowledge in conformity with the desires of their souls and with presumptions, which have no proof in the Islamic legislation. [2]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: “You must seek knowledge before it is takenm away, and its departrure occurs with the passing of its possessors (i.e. the scholars). You must seek knowledge, for none of you knows when it will be taken away and be in need of what he posssess”. [3]

Another senior, truthful and righteous scholar, Al Allamah Abdul Aziz Aala Ash-Shaikh, may Allah grant him mercy, has departed from this world shortly after the departure of Al-Allamah Luhaydan, Al Allamah Rabee, and Al-Allamah Ubaid, may Allah have mercy on all of them, including those who left us many years ago and those who have recently passed. The death of scholars, as we all know, represents an irreplaceable loss, for they are the true heirs of the prophets, peace and blessings of Allah be upon them. Nevertheless, Allah will continue to bless this Ummah with scholars who will illuminate the path of truth.

The Prophet, peace and blessings be upon him, said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [4]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [5]

Al-Allamah Rabee, may Allah preserve him, was asked: Shaikh Al-Albani, Shaikh Ibn Baz, and Shaikh Uthaymeen have passed away, so who remains from the scholars?

Answer:

Quote: Allah’s Messenger- peace and blessings of Allah be upon him- died and his noble companions- may Allah be pleased with them- remained. Ahmad Ibn Hanbal died and his companions remained. Ibn Taymiyyah died and his companions remained. Ibn Abdul Wahhaab died and his companions remained. Those [i.e. Al- Albani, Ibn Baz, and Uthaymeen] died and their students and brothers remain by Allah’s Will. The truth will not be lost. When Umar was stabbed, it was said to him, “Appoint a successor!” He said, “Allah will not allow His Religion to be lost”. By Allah! This Religion will never be lost. It is obligated to you to put shoulder to shoulder and embark upon work- raise the flag of the Sunnah and truth. “There will not cease to be a group amongst my Ummah manifest upon the truth, neither will they be harmed by those who betray them nor by those who oppose them till Allah’s promise come to pass (i.e. the day of Judgement)”.

Quote: Our Salafi brothers are in different regions of the world. The world is filled with senior students of knowledge who fill this gap, all praise is due to Allah. Therefore, neither can the people of falsehood rejoice nor become happy. [6]

We ask Allah:

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allaah’s greatness, All-encompassing Power and absolute Sovereignty. [9]

In this supplication, one employs the means of seeking Allah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allaah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allaah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ.

Respect for scholars, harmony, different levels of scholars, love of truth, piety etc

Respect and Appreciation For The Scholars

[1] Sahih Al-Bukhari. Book of Al-Fara’id (The Laws of Inheritance) Vol 8 Chapter 2. Page 380 (Darussalam)]

[2] Al-Majmu 1/42

[3] Al-Bida’ah Wan Nahi Anhaa 163 by Ibn Wadah, may Allah have mercy upon him.

[4] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[5] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

[6] Adh-Daree’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah 1/208-209

[7] https://salafidawah.uk/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[8] https://salafidawah.uk/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[9] Sharh Saheeh Muslim 5/50]

[10] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

Al-Allamah Salih Al-Fawzan — Salafiyyah in Brief

Written by abumuaawiyah on September 22, 2025. Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

Salafiyyah is to follow the path of pious predecessors – the Sahabah, the Tabiin and the virtuous generations. Allah, The Most High, said:

وَٱلسَّـٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَـٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ رَّضِىَ ٱللَّهُ عَنۡہُمۡ وَرَضُواْ عَنۡهُ

And the first to embrace Islam of the Muhaajiroon (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhaajiroon) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. [at-Tawbah 100]

Allah, The Most High, said about the Sahabah:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَـٰهَدُواْ بِأَمۡوَٲلِهِمۡ وَأَنفُسِہِمۡ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَـٰٓٮِٕكَ بَعۡضُہُمۡ أَوۡلِيَآءُ بَعۡضٍ۬‌ۚ

Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allah as well as those who gave (them) asylum and help, – these are (all) allies to one another – up to His statement:

وَٱلَّذِينَ ءَامَنُواْ مِنۢ بَعۡدُ وَهَاجَرُواْ وَجَـٰهَدُواْ مَعَكُمۡ فَأُوْلَـٰٓٮِٕكَ مِنكُمۡ‌ۚ

And those who believed afterwards, and emigrated and strove hard along with you, (in the Cause of Allah) they are of you.

Allah, Glorified be He and free is He from all Imperfections, said in Surah Al-Hashar:

لِلۡفُقَرَآءِ ٱلۡمُهَـٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِمۡ وَأَمۡوَٲلِهِمۡ يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُ ۥۤ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلصَّـٰدِقُونَ
وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡہِمۡ

(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say); And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, up until the statement of the Most High: [وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَـٰنِ – And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith.]

The Prophet, peace and blessings of Allah be upon him, said: “This ummah will split into seventy three sects; all of them will enter the fire except one. They said, ‘which is that (saved sects) O Messenger of Allah? He replied: ‘those who are upon that which I and my companions are upon today'”. [Footnote a] The Prophet said: “Adhere to my Sunnah and the Sunnah of the rightly guided Khulafaa after me”.

Therefore, Salafiyyah is the methodology that has been obligated to us to follow and we are to abandon all other methodologies that are in opposition to it. The (people of Salafiyyah) are the saved sect- Ahlus Sunnah Wal Jama’ah, and they are the aided group till the Day of Judgement. May Allah include us amongst them.

However, ascription to this methodology requires knowledge of its fundamentals in order that the Muslim may adhere to it. [One is] required to have knowledge of the other methodologies that are in opposition to Salafiyyah in order to avoid them. Therefore, Salafiyyah upon the path of the pious predecessors has to be upon knowledge and clear sightedness. It is not enough for a person to ascribe himself to [Salafiyyah] while ignorant of it or being in opposition to it. For this reason, Allah said:[ وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ – And also those who followed them exactly (in Faith)].
They follow based on knowledge- neither fall into extremism nor negligence.

They neither exaggerate nor fail to give the matter its right like those who ascribe themselves to the Madhabs of the four Imams whilst being in opposition to them in creed and worship. And like the one who ascribes himself to the methodology of the Salaf, yet he either declares the Muslims to be disbelievers or rebels against the Muslim rulers, or he follows other orientations towards extremism. This person is not a Salafi, rather he is named a khariji or a Mutazili. Or like the one who ascribes himself to the methodology of the Salaf, but utters the the statements of the Murji’ah in the subject of Iman and Kufr. This is not Salafiyyah. Therefore, it is obligatory to pay attention to this matter and not to mix the Salafi methodology with the other methodologies that are in opposition to it, and then says, “All these methodologies are not from Islam”. This is reckless speech, an oppressive judgement and deception against the people.

An Excerpt from Al-Bayaan Li-Akh’taa Badil Kuttab. 2/173-174

Footnote a: https://salafidawah.uk/2024/12/28/all-in-the-fire-except-one/