Category Archives: Huquq al ‘Ibaad/Akhlaaq/Morals/Conduct


(The Attainment of Spiritual Clarity and the Removal of Spiritual Darkness)

By Shaykh Muhammad Shareef bin Farid

A Commentary Upon the Akhlaaq ‘l-Mustafa of Shaykh Abdullahi Dan Fodio
Among his character traits, upon him be peace which are a part of the branches of faith is in what Shaykh Abdullahi Dan Fodio said in his Akhlaaq ‘l-Mustafa (The Character Traits of the Chosen One): “…he would get angry for the sake of his Lord”; which means that he only became angry for the sake of Allah. This indicates that when anyone overstepped the bounds of the limits of Allah, he would then become angry at the offense.

It has been related in a narration of at-Tirmidhi in his as-Shimaa’il ‘l-Muhammadiyya on the authority of al-Hassan ibn Ali ibn Abi Talib, may Allah be pleased with them, who said describing his grandfather, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ : “Whenever the limits of the truth were overstepped, nothing could overcome his anger until he eventually gave victory to the truth.”

This means that whenever anyone overstepped the bounds of the truth, nothing could divert the anger of the Messenger of Allah or anything from those matters which normally diverted a person such as conventions and customs, until he gave assistance to the truth.

It has been related in a narration of Qadi `Iyad in his as-Shifa: “Nothing could overcome his anger when the truth was opposed until he gave assistance to it.”

For, anger for the sake of Allah is an obligation regarding the rights of the Prophets, upon them blessings and peace, because they were commissioned in order to give assistance to the rights of Allah and His religion. For this reason a prophet never gets angry except for the sake of Allah alone.

Whenever one of the prophets became angry for anything, Allah too became angry for that thing. It has been related in a prophetic tradition with a weak chain of transmission on the authority of Muhammad ibn `Amr ibn al-Hamaq that the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said: “No servant realizes the truth of true faith until he becomes angry for the sake of Allah and becomes content for the sake of Allah. For, when he is able to do this, only then will he achieve the reality of true faith.”

This means that the faith of the servants of Allah can never be perfected until they are content for the sake of Allah and angry for His sake.

This is because they are His beloved and protected friends (awliyya) whom Allah has become their hearing by which they hear, their sight by which they see, their tongue by which they speak, their hearts by which they reason; thus when they become angry for anything Allah Himself becomes angry due to their anger.

It is for this reason the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said regarding Umar ibn al-Khataab as it was related by Abu’n-Nu`aym, ad-Daylami, and Ibn ‘n-Najaar on the authority of Ali ibn Abi Talib: “Be fearfully aware of the anger of Umar, for indeed Allah becomes angry as a result of his anger.”

He also once said to his daughter, Fatima az-Zahra as it has been related by Ibn ‘n-Najaar on the authority of Ali ibn Abi Talib: “Indeed Allah becomes angry due to your anger, and He becomes content as a result of your contentment.”

Then, the Shaykh Abdullahi Dan Fodio said about the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ “…and he never became angry for himself” is that he never became angry for any reason regarding himself, or he never became angry as a result of his own whims. For whenever anyone made an infraction against the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ by words or deeds from the uncouth Arabs, or those who were ignorant of the correct courtesy towards him, or from some of the intentional harm of the hypocrites; he would never become angry as a result of that. On the contrary he would encounter their transgressions with benevolence, pardon, kindness and nobility, as we mentioned previously.

In a narration of Qadi `Iyad it said: “…and he never became angry for himself, nor did he ever take revenge for himself.” He did this emulating the words of Allah ta`ala: “Take the way of pardoning, command the practical and turn away from the ignorant.”

Shaykh Abdullahi’s brother and teacher, Shehu Uthman Dan Fodio said in his Umdat’l-Bayaan Fee’l-`Uluum Alatee Waajibat ‘Ala’l-`Ayaan:

“Anger is one of the blameworthy qualities which it is forbidden to have. Its reality is the boiling of the blood of the heart to seek revenge. It has three degrees:

[1] insufficient (tafreet);
[2] excessive (ifrat);
and [3] moderate (i`tidal).

Insufficient anger is the absolute lack of anger; for this is blameworthy because he does not become angry when he witnesses forbidden things. For the lack of anger in that case is blameworthy.

Excessive anger is also blameworthy. It is anger overpowering a person until he leaves the proper management of the intellect and the deen, and he no longer has insight, consideration, reflection or deference. Whenever the fire of anger is intense, it will blind the one who is angry, and it will make him deaf to every warning. For if he is warned he will not listen. Rather, it will increase his anger.

As for praiseworthy anger it is in moderation. It is the anger which waits for the indication of the intellect and the deen. It arises when it is commended by the shari`a, and it is extinguished when it is condemned by the shari`a. It is ‘the Golden Mean’ which was described by the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ , when he said: ‘The best of affairs is their middle.’

He whose anger inclines towards being insufficient, he must treat himself until his anger becomes stronger.

He whose anger inclines towards being excessive, he must treat himself until it returns completely to the middle way between the two extremes. That is the Straight Path.

As for the cure for anger it is also divided into two parts:

[1] a knowledge-cure
and [2] an action-cure.

The knowledge-cure consists of six things:

[1] that he reflects on the virtues of restraining rancor,
[2] That he should frighten himself with the punishment of Allah, by saying: ‘The power of Allah over me is greater than my power over this human being. If I carry out my anger against him, then what security will I have against the anger of Allah on the Day of Rising?’
[3] That he make himself fear the consequences of anger in this world if he does not have fear of the next life.
[4] That he reflect on the ugliness of his own form when he becomes angry. Then he will recall how someone else’s form looked during their anger. He should also reflect on how much he resembles the mad dog when he abandons tolerance, and how much he resembles the awliyya when he abandons his anger.
[5] That he reflect on the causes which incite him to take revenge. No doubt it is from the words of shaytaan to him: ‘This will make you look impotent and humiliated before the people.’ This is the knowledge-cure.”

Shaykh Abdullahi Dan Fodio said in his Diya `Uluum ‘d-Deen regarding the causes of anger:

“The causes of anger are arrogance, conceit, making fun of people, earmarking individuals for criticism, rushing in matters, perils, and the intense craving for attaining wealth and rank. Its cure is:
[1] to remember the merits of controlling rage,
[2] yearning for the reward for controlling one’s anger,
[3] having fear of Allah,
[4] recalling the end results of anger in this world’s life, and
[5] the recalling of the ugliness of the demeanor when one is angry.
[6] One should beware of the words of the Satan when he says: ‘If you do not take revenge for that incident, then it will be considered as impotence on your part, and losing face in the eyes of the people.’ Oppose him in that so that you will not be belittled in the eyes of Allah, the Angels, and the Prophets. If you are standing when you become angry, then you should sit down, and if you are sitting when you become angry, then you should lay down. If this does not work then make ablution and/or take a complete bath.”

It was related by Ibn Abi `Adiyy on the authority of Abu Hurayra that the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said: “When a man becomes angry he should say: ‘I seek refuge with Allah’; then his anger will dissipate.”

In the narration of at-Tabaraani on the authority of Ibn Mas`ud: “If one of you becomes angry, he should seek refuge with Allah from Satan the rejected, then his anger will be dissipated.”

It has been related by Ahmad on the authority of Ibn Abbas that the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said: “When one of you becomes angry, he should be quiet.”

In the transmission of Abu Dharr the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said: “When one of you becomes angry and he is standing he should sit down. His anger should dissipate; if not then he should lay down.”

It has been related by Ahmad and Abu Dawud on the authority of `Atiyya as-Sa`di that the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said: “Anger is from Satan, and Satan was created from fire. That which extinguishes fire is water, so when one of you becomes angry, then he should make ablution.”

In the narration of Ibn `Asakir on Mu`awiyya that the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said: “Water extinguishes fire, so when one of you becomes angry he should take a complete bath.”

The wisdom in the above cited prophetic traditions constitute the action cure for anger; and success is with Allah.

O GOD make us all among those who love for Your sake and become angry for Your sake; by the rank of our master Muhammad, upon him from Allah be the best blessings and most perfect peace.




Some persons are circulating the message that according to The Majlis it is not permissible to make Salaam to  even one’s father, uncle and any other close male relative who shaves his beard. Is this correct? Commenting on this message, a Molana Abed from Verulam said: “We all know we have our weaknesses. Everybody’s cupboards are full of skeletons. We won’t be able to greet anybody.  Please comment.


Rasulullah (Sallallahu alayhi wasallam) said:

“When a faasiq is praised, the Arsh of Allah shudders.”

It is haraam to praise and honour a faasiq. A FAASIQ is a flagrant, callous, shaemess sinner – one who shamelessly and audaciously flouts the laws of Allah Ta’ala in public. He has no care for the Shariah of Allah Ta’ala. He has no love for the Sunnah of Rasulullah (Sallallahu alayhi wasallam). If he believes that his dastardly acts of fisq are valid, permissible or he regards the prohibition with insignificance (with istikhfaaf), then he becomes a kaafir, and in this decree of the Shariah there is no difference of opinion among the Fuqaha.

As for the molvi’s ‘skeletons in the cupboard’ comment, he is a jaahil par excellence. He must have picked up his ‘molvi’ title in some dirt bin, hence he acquits himself with rubbish akin to kufr. It is akin to kufr because he views the Waajib Beard with disdain – with istikhfaaf. Allah Ta’ala is well aware of everyone’s ‘skeletons in the cupboard’. However, since He is Saatirul Uyoob (The One Who conceals sins), He does not humiliate those who are remorseful of their ‘skeletons in the cupboard’. As long as  a man conceals his ‘skeletons’, does not exhibit them in public, regrets and is remorseful for the ‘skeletons’, Allah Ta’ala will not disgrace him. Allah Ta’ala will clean his cupboard of all the ‘skeletons’. This Divine Process of Cleansing will efface the ‘skeletons’ from even the memories of the Recording Angels.

Confirming that all men have ‘skeletons in the cupboard’, Rasulullah (Sallallahu alayhi wasallam) said: “All the Sons of Aadam (i.e. all mankind) are sinners.” Confirming the elimination of the ‘skeletons in the cupboard’, Rasulullah (Sallallahu alayhi wasallam) said: “A sincere repenter of sins is like one who has no sins.”

Despite being fully aware of all our ‘skeletons in the cupboard’, Allah’s Shariah expresses abhorrence for the faasiq. Allah Ta’ala disgraces the faasiq. The faasiq is hated and despised by Allah Ta’ala because he does not conceal his ‘skeletons’. On the contrary, he opposes Allah Ta’ala with satanic rebellion, and he audaciously puts his putrid, rotten and stinking skeletons and corpses on public display, feeling proud of his rotten villainy.

The one who shaves his beard is worse than the one who commits zina, steals, etc., but conceals his ‘skeletons’ feeling remorseful. He is not a faasiq. No one is aware of his hidden skeletons. And, as long as Allah Ta’ala conceals hisskeletons, his ADAALAT (integrity/uprighteousness) is upheld by the Shariah. His testimony is valid in Islam. But the FAASIQ is abhorrent. His testimony is invalid and may not be accepted in terms of the Shariah. Thus if a Mufti’s beardless, faasiq father reports sighting of the moon, the Mufti will have no option but to reject his father’s testimony. He may not ignore the Shariah to please his faasiq father.

The one who conceals his skeletons is not a faasiq. He remains an Aadil even if his sins are as numerous as the bubbles on the oceans, but known to only him and Allah Ta’ala.


But as far as the faaasiq is concerned, he is MAL-OON (Accursed) and MABGOODH (hated/abhorrent). He is accursed and abhorrent to Allah Azza Wa Jal. Now understand well that the villain who shaves his beards is among the worst fussaaqLa’nat percolates from his face every second as it settles on him from the Heavens. The Wrath of Allah Azza Wa Jal settles on him perpetually, every second. Looking at his face tarnishes Imaan and darkens the heart. He has declared war on Allah Ta’ala. He shamelessly flouts the law of Allah Ta’ala, and he scorns and rejects the Sunnah of Rasulullah (Sallallahu alayhi wasallam). When this villain applies the razor to his face, he in reality cuts deep into the Mubaarak Heart of Rasulullah (Sallallahu alayhi wasallam).

With his clean-shaven face, he resembles a skinned pig. Looking at his face causes greater spiritual harm than looking at a pig which is sinless, and never rebellious.

It is haraam to offer Salaam to such a vile faasiq who shaves his beard. It is haraam to respond to his Salaam. The Islamic salutation of Assalamu Alaikum is an invocation for Allah’s Rahmat to settle on the person who is thus greeted. It is haraam to ask Allah Ta’ala to bestow his Rahmaton a faasiq whilst he is indulging in sin. It is haraam to offer Salaam to any person whilst he is indulging in sin. It is tantamount to kufr to offer Salaam to a man while he is in the process of consuming liquor or indulging in any sin. A beardless jaahil is perpetually and brazenly indulging in flagrant fisq, not only when he applies the satanic razor to his face, but at all times whilst he is shorn of his beard.

If this flagrant faasiq happens to be one’s father, uncle, nephew, or any other relative, the Law of Allah Ta’ala does not change for him. If a son sees his father in the act of zina or in the act of consuming liquor, or in any other act of sin, it will be haraam for the son to offer Salaam to his father at that moment of indulgence in fisq and fujoor. While the son may not be rude or disrespectful to his father, he may not offer Salaam if his father is beardless. It is Waajib for the son to politely and respectfully proffer naseehat to his father.

The reason why the jaahil molvi and his ilk are seeking to capitalize on this mas’alah stated by The Majlis, is their disdain for the Sunnah. At heart they are anti-Sunnah, but being munaafiqeen, they dare not proclaim their nifaaq and anti-Sunnah, anti-Shariah stance. In reality, they are not rejecting and denouncing The Majlis. Their criticism is for Allah Azza Wa Jal. Regarding this type of misdirected criticism, the Qur’aan Majeed states:

“Verily, We know that what they utter causes you (O Muhammad!) grief.  They (in reality) are not rejecting you. But the zaalimeen (the evil oppressors) are denying (and rejecting) the Aayaat (Laws) of Allah.”

(Al-An’aam, Aayat 33)

Since these spineless munaafiqeen lack the courage to blatantly state their rejection of the Shariah, they seek to make The Majlis their scape goat for their villainous kufr. But we are the proud Shields of the Sunnah and the Shariah.

Whatever the munaafiqeen have attributed to us on this issue of Salaam is 100% correct although their intention is corrupt and kufr. It is not permissible to greet with the Masnoon Salaam anyone who shaves his beard, even if he happens to be one’s father, brother, uncle and the like. The beardless dolt is under the La’nat of Allah Azza Wa Jal. The Malaaikah invoke curses on him. Being a father or a brother does not absolve the person from his villainous sin. The Shariah applies fully to everyone. A man is not exempted from the Acts of the Shariah merely on the basis of being a father or brother.

Shaving the beard in emulation of the kuffaar has become a beloved, respectable and honourable practice for the juhala masses. They are following the kuffaar right into the “lizard’s hole” in their drunken stupor of emulation.

Commenting on making Salaam for a faasiq, Hadhrat Maulana Masihullah (Rahmatullah alayh) said:

“Leave alone the kaafir. The Arsh of Allah shudders when even a faasiq (who professes to be a Muslim) is offered Salaam. In this regard the Hadith states: “When the faasiq is praised, the Arsh of Allah shudders.”

In the Salaam is ikraam (to honour) and ta’zeem (to respect). To honour and respect a kaafir and a faasiq is indeed severe. By this, Imaan is expelled.”

May Allah Ta’ala guide these juhala to enable them to understand the danger and harm to their Imaan caused by their anti-Sunnah, anti-Shariah attitude.

Why is there no Sukūn in our lives?

By Shaykh Abdur Raheem

Why is there no Sukūn in our lives? I.e. No peace of mind, No tranquillity in the heart.

This is one of the many questions we receive on a regular basis. I would say that there are many reasons for this. However, I recall here one Ḥadīth which indicates towards three reasons:
Sayyidunā ʿAlī Karramallāhu Waj’hahu reports that Rasūlullāh Ṣallalāhu ʿAlayhi Wa’sallam, said:
“The Angels do not enter a house in which there is a picture, a dog or a junubi” (Abū Dawūd, Nasa’ī, Ḥākim, Bayhaqī).

This means angels of Rahmah who bring mercy upon gatherings of Dhikr, Tilawat, and Education of deen, do not enter such a room.

So, there are three things which form a barrier between the mercy of Allah and a person:

1) Photos of living creatures.
2) Not doing Ghusl of Janābat (Ritual Impurity), due to laziness.
3) Keeping pet dogs.

1. Drawing pictures and keeping photos was once avoided due to this Ḥadīth. With the introduction and widespread use of smartphones over the past decade, photos have now become extremely common. They are so widespread that we don’t think of it as a sin anymore. We have photos everywhere. Kids have photos on their clothing, school bags, on their blankets and bed covers and on their bedroom walls. Add to this the semi-naked dolls and action figures we give to our kids.

People were once restricted to watching, on (Haraam – Islamreigns) TV screens, but now every person has a personal screen in their own pocket, where they can watch all sorts of stuff, even nudity and pornography, without people, sat a few feet away, knowing what they are viewing.

Some youngsters fill social media with their own photos. Many girls, even Ḥijābi/Niqābi ones, post their photos on Instagram and other social media apps. They are pressured in to taking their own photos in various poses. In some cases, their faces are plastered onto naked bodies before being shared with others. Some girls are blackmailed in to giving large sums of money. We have heard cases of girls who committed suicide because they were threatened, and they were too ashamed to tell anyone. These are just some of the harms of taking, keeping, and spreading pictures and photos.

We need to think carefully as to why peace and Sukūn has disappeared from our lives, homes, hearts and minds. Let us ponder over this Ḥadīth and remove the constant urge of taking selfies, photos. Let’s bring some much needed Sukūn, contentment & blessing in our lives.

2. As for the Ghusl of Janābat (Ritual Impurity), many don’t know the Mas’ala (ruling) that when semen comes out of the body after erection, resulting in clothes and body becoming impure, then washing the whole body becomes Farḍ (Compulsory). This is regardless of whether it happens through sexual intercourse, wet dream, or any other impermissible means like masturbation, or viewing (haraam, filthy) pornographic material & nude images.

Sadly, many youngsters roam around without doing ghusl, unaware or unbothered that it is fardh. This results in their bodies and clothes giving off a foul smell. When one is in such a condition, the angels of Mercy desert the person and their lives become empty and hollow.

Also, many people complain of negative thoughts and waswasas (whisperings of shaytan), not realising that negligence in the matter of personal hygiene makes a person more prone to being affected by Shaytān.

We should educate our children to wash their bodies thoroughly and stay nice & clean. They should try to remain in the state of wudhu as much as possible.
We should also try to get our young ones married as quickly as possible. Nikah is a huge source of peace & tranquillity.

3. Keeping pet dogs is also a cause of deterring the Angels of Mercy. If dogs are kept for a genuine reason, they could be permissible e.g. guide dogs, sheep dogs, security dogs, hunting dogs, police sniffer dogs etc.

However, keeping dogs as pets should be avoided. The dogs bark and disturb passers-by, they run after the postman, they lick clothes, furniture and carpets, thereby making them impure and driving away the Angels of Mercy.

One Ḥadīth indicates that their saliva has certain bacteria. If they lick a utensil it would need to be cleaned thoroughly, including scrubbing some soil, before washing it seven times.

These are just some of the reasons why we are craving for peace and Sukūn in our lives.
There could be many other reasons as well. For example the Tabiʿī ʿYaḥyā Ibn Abī Kathīr Raḥimahullāh says “When three things enter a house, blessings exits from it:

1) Isrāf (extravagance, fuzūl kharchi, spending more than needed)
2) Zina (fornication, adultery)
3) Khiyānah (treachery, deception, breaking trusts).

Another reason could be carelessness with regards to halal & haram. Many don’t care about where money comes from. Many eat Big Mac, kfc burgers etc without any fear of the consequences.

Whenever we find things are going wrong in our lives, and we notice that peace and contentment are missing, we should try and look for the reasons through the Qur’ān and Ḥadīth. The sooner we realise and rectify our condition the better.

May Allāh Subḥānahu Wa Taʿāla give us true peace of mind and keep us steadfast. Amīn.