Wednesday, September 28, 2011
Tuesday, September 27, 2011
Thursday, September 22, 2011
Shaykh Rabee` bin Haadee on Iqaamat ul-Hujjah Upon the Innovators
Question: Our Shaykh, may Allaah preserve you, there is a question that passes around the students of kowledge and that is: Concerning the one who fell into innovation or innovations, is it a condition that the proof is established against him so that he is declared an innovator or is that not a condition? Benefit us, may Allaah reward you.
Shaykh Rabee`: All praise is due to Allaah and may Salaat and Salaam be upon Allaah's Messenger, upon his family, his companions and whoever followed his guidance, to proceed:
Then its known regarding [the viewpoint of] Ahl us-Sunnah that the one who falls into a nullifier [of Islaam (mukaffir)] is not to be declared an unbeliever until the proof is established upon him.
As for the one who falls into innovation then [he is] of [various] types:
The first: The people of innovation such as the Rawaafid, the Khawaarij, the Jahmiyyah, the Qadariyyah, the Mu`tazilah, the Soofiyyah, the Qubooriyyah, the Murji'ah and whoever is put alongside them [from the contemporaries] such as the Ikhwaan and Tableegh and their likes. So regarding them, the Salaf did not specify establishment of the proof [upon them] as a condition for judging them with innovation. Hence, it is said about the Raafidee, "Innovator" and about the Khaarijee it is said, "Innovator" and so on, regardless of whether the proof has been established upon them or not.
The second: The one who is from Ahl us-Sunnah and fell into a manifest innovation such as the saying of the creation of the Qur'aan, or [the innovation of] al-Qadr, or the view of the Khawaarij and other than that, so this one is declared Innovator and the action of the Salaf [towards the Innovators] is applied to him.
The third: Whoever is from Ahl us-Sunnah and is known with adhereing to the truth, and he falls into a subtle, hidden innovation (bid`ah khafiyyah). Even if such a one has passed away then it is not permissible to declare him an Innovator, rather he is mentioned with goodness, and if he is alive, then is advised and the truth is made clear to him, and haste is not to be shown in declaring him Innovator. If he persists [upon what he fell into] then he is declared an Innovator.
Written by Rabee` bin Haadee `Umayr al-Madkhalee
on 24th Ramadaan 1424H
For full text (translation available soon on www.spubs.com):
Arabic source: http://www.sahab.net/sahab/showthread.php?threadid=298922
originally posted on salafitalk.net
via masjid salafi archive #220
Shaykh Rabee`: All praise is due to Allaah and may Salaat and Salaam be upon Allaah's Messenger, upon his family, his companions and whoever followed his guidance, to proceed:
Then its known regarding [the viewpoint of] Ahl us-Sunnah that the one who falls into a nullifier [of Islaam (mukaffir)] is not to be declared an unbeliever until the proof is established upon him.
As for the one who falls into innovation then [he is] of [various] types:
The first: The people of innovation such as the Rawaafid, the Khawaarij, the Jahmiyyah, the Qadariyyah, the Mu`tazilah, the Soofiyyah, the Qubooriyyah, the Murji'ah and whoever is put alongside them [from the contemporaries] such as the Ikhwaan and Tableegh and their likes. So regarding them, the Salaf did not specify establishment of the proof [upon them] as a condition for judging them with innovation. Hence, it is said about the Raafidee, "Innovator" and about the Khaarijee it is said, "Innovator" and so on, regardless of whether the proof has been established upon them or not.
The second: The one who is from Ahl us-Sunnah and fell into a manifest innovation such as the saying of the creation of the Qur'aan, or [the innovation of] al-Qadr, or the view of the Khawaarij and other than that, so this one is declared Innovator and the action of the Salaf [towards the Innovators] is applied to him.
The third: Whoever is from Ahl us-Sunnah and is known with adhereing to the truth, and he falls into a subtle, hidden innovation (bid`ah khafiyyah). Even if such a one has passed away then it is not permissible to declare him an Innovator, rather he is mentioned with goodness, and if he is alive, then is advised and the truth is made clear to him, and haste is not to be shown in declaring him Innovator. If he persists [upon what he fell into] then he is declared an Innovator.
Written by Rabee` bin Haadee `Umayr al-Madkhalee
on 24th Ramadaan 1424H
For full text (translation available soon on www.spubs.com):
Arabic source: http://www.sahab.net/sahab/showthread.php?threadid=298922
originally posted on salafitalk.net
via masjid salafi archive #220
Tuesday, September 20, 2011
Saturday, September 17, 2011
Friday, September 16, 2011
The Foul Effects of Sins
An excerpt from Al-Daa` wa Al-Dawaa` of Imam Ibn Al-Qayyim
Sins have such foul harmful effects on both the heart and the body in this life and in the hereafter the extent of which only Allah knows.
[1] Amongst the foul effects of sins is being prevented from knowledge; for knowledge is a light that Allah casts into the heart, and sins extinguish that light.
When Al-Shafi'i sat with Malik and read to him he was impressed by his high level of astuteness and full understanding; he said to him, "I see that Allah has cast light upon your heart, so do not extinguish it with the darkness of sin."
Al-Shafi'i - Allah have mercy on him - also said:
I complained to Wakee' about my poor memory
So he instructed me to leave all sins
And said, "Know that knowledge is a grace
And the grace of Allah is not bestowed on a sinner."
[2] One of the effects of sins is prevention from sustenance. A hadith in Al-Musnad states, "Verily the servant is denied sustenance because of a sin he commits." Just as fearing Allah and obeying Him draws sustenance, not fearing and obeying Him brings about poverty. Sustenance from Allah has never been sought with anything like the rejection of sin.
[3] Another effect is a type of gloom, estrangement and loneliness the sinner feels between himself and Allah that cannot be matched by any type of pleasure. If all the pleasures of this world were gathered together for him they would not match this gloom. This is something that cannot be felt except by a person who has some life in his heart.
And wounds cause the dead no pain
If sins were not abandoned except out of fear of the danger of this gloom the sharp-minded would do well to avoid them.
A man once complained to a knowledgeable man about the gloom and estrangement he felt in himself, so the latter said:
If you have become gloomy and alienated because of sins
Then leave them if you wish and feel comfort and familiarity
There is nothing more bitter to the heart than the gloom of sin upon sin, and Allah is the One whose aid is sought.
[4] Another effect is the estrangement and alienation that arises between the sinner and other people, especially the righteous amongst them. Every time this alienation gets stronger the sinner goes further away from them and from gathering with them and is prevented from the blessing of benefiting from them. He gets closer to the party of Shaytan commensurate with his distance from the party of Al-Rahman. The estrangement gets so strong that it takes over until it comes between him and his wife, children and relatives, and between him and his own soul such that you can see him alienated from himself.
Some of the Salaf said, "I might disobey Allah and I see [the effects of] this in the behaviour of my riding beast and wife [towards me]."
[5] One of the foul effects of sins is that the sinner's affairs are made hard for him such that he does not pursue any matter except that he finds it closed off to him or finds it difficult to achieve. This is because just as Allah makes matters easy for whoever fears and obeys Him, He makes matters difficult for whoever abandons fearing and obeying Him.
How amazing it is that a servant of Allah can find the doors to good and all that is beneficial closed to him and the path to them difficult and yet not know how it came to be?
[6] One of these effects is the real darkness a sinner finds in his heart; he senses it like he senses the darkest night, such that the darkness of sin becomes to his heart like the physical darkness to his eyes. For indeed, obedience is light and disobedience is darkness. The more this darkness intensifies the more he becomes confused, until he falls into all kinds of innovations (bida') and misguidance and destructive matters without realising, like a blind man who goes out alone in the darkness of night. This darkness can intensify until it appears in his very eyes, then intensifies even more until it covers his face and becomes a blackness which everyone can see on him.
Abdullah b. Abbas said, "A good deed brings illumination on the face, light in the heart, increase in sustenance, strength in the body, and love in people's hearts. A bad deed brings blackness on the face, darkness in the heart, weakness in the body, decrease in sustenance and hatred in people's hearts."
[7] Sins weaken the heart and body. As for weakening the heart, then this is clear; in fact sins continue to weaken the heart until they do away with its life-force completely.
As for weakening the body, then the believer's strength is from his heart, the stronger his heart is, the stronger his body is. As for the sinner – although he might have a strong body – he is in fact the weakest thing at times of need such that his strength betrays him when he needs it most. Consider the physical strength of the Persians and Romans, how it betrayed them when they needed it most; when they were defeated by the Believers through the strength of their bodies and hearts.
[8] Sins cause a person to be prevented from obedience to Allah. If there was no other consequence for sin except that it prevents one from doing obedience in its place, and blocks the way to other acts of obedience, such that a third path to obedience is cut off from the sinner, then a fourth, and so on until many paths to obedience are cut off from him – each one being better for him than the whole world and everything in it. This is like a person who eats something that causes him a chronic illness which prevents him from eating numerous things which are much better than what he originally ate – and Allah in the One whose aid is sought.
[9] Sins reduce the sinner's lifespan and wipe out its blessings without fail. Just as righteousness increases one's lifespan, sinfulness reduces it.
People have differed on this topic:
A group said that reduction in lifespan means the loss of its blessings. This is true, but it is only part of the effect that sins have.
Another group said that the lifespan itself is actually reduced just as sustenance is, since Allah subhanahu has created many means and processes that increase a person's sustenance as well as means and processes that increase a person's lifespan. This group says that it is not impossible that the lifespan can increase due to causes and means just as it can be reduced due to causes and means. Sustenance and lifespan, happiness and misery, good health and illness and wealth and poverty, although preordained by the Lord's decree, are decreed by Him as He wishes by way of causes, means and processes that He has made to bring about their effects.
Yet another group said that the effect of sin on wiping out a lifetime is in the sense of reduction of true life, which is the life of the heart. For this reason Allah branded the Kafir as being dead not alive, where He said about the unbelievers (Al-Nahl: 12), "Dead and not alive." So life in reality is the life of the heart, and a person's lifespan is the period he spends alive, so his lifespan is only the time he spends alive with Allah; these are the hours of his life. Thus, righteousness, piety and obedience increase these times which are the reality of a person's lifespan and apart from which he has none.
In conclusion, if a person turns away from Allah and occupies himself with sin he loses time from his real lifetime, the consequences of which he will find on the Day when he will say (Al-Fajr: 24), "If only I had put forward (good deeds) for my life." Furthermore, a person either has some idea about the things that will benefit him in this life and the hereafter or he doesn't. If he has no idea about these things he has wasted his whole life and it has all gone in vain. If he does have some idea about these matters the sinner will find that the path to achievement is long due to obstructions and the means to all that is good will be difficult for him the more he is occupied with the opposite ( i.e. sins), and this constitutes a real reduction in his lifespan.
The crux of the matter is that a person's lifespan is the time period of his life and he has no real life except by turning to his Lord and delighting in His love and remembrance, and preferring to please Him above all else.
[10] Sin sows its own likes, and gives birth to more sin until it becomes very difficult for a person to part from it and come out of sinning. As some of the Salaf said, "One of the consequences of a bad deed is another bad deed after it, and one of the rewards for a good deed is another good deed after it." So when a person does a good deed another one besides it calls, 'come, and do me as well.' If he does it a third calls out the same, and so on such that the profit is multiplied and the good deeds increase. The same is true of bad deeds, until obedience or sin become fixed qualities and strong talents within a person. If a righteous person were to give up deeds of obedience he would find himself constrained and the world constricted around him, and would feel like a fish out of water until he returns to those deeds; then he would find relief and pleasure. Likewise if the criminal, the sinner, gave up sin and turned to obedience he would feel constrained and disturbed until he returns to sin, so much so that many fasiq people commit sins without actually deriving pleasure from them and without any cause save the pain they feel when they part from the sin. It is as their Shaykh Al-Hasan b. Hani` explicitly said:
A cup (of wine) I drank in pleasure
And another as treatment for the first
Another said:
And it was my medicine and yet itself my illness
Just as the alcoholic treats himself with wine
A person continues to encounter obedience and get used to it and love it and prefer it until Allah sends to him by His mercy angels that encourage him and push him to it and prod him from his bed and his seat to go and do more. Similarly a person continues to get used to sin and love it and prefer it until Allah sends the devils to him, who push him and prod him to do more. The former strengthens the army of obedience so they become his biggest supporters and the latter strengthens the army of sin so they support him in sin.
[11] One of the effects of sin, and it is one of the scariest for a person, is that it weakens the heart's intentions, such that the intention to sin intensifies and the intention to repent weakens gradually until it is totally removed from his heart, so much so that if half of him were to die he would not repent to Allah. He makes much istighfar and false tawbah in words while his heart is firmly bound to the sin, persisting upon it, firmly resolving to do it again whenever he can.
This is one of the most serious illnesses and one of the closest to doom.
[12] One of its effects is that the repulsiveness and disapproval of sin is taken away from the sinner's heart until sin becomes a habit for him after which he does not even mind anyone seeing him doing the sin, and neither them talking about him.
To the worst sinners this is the ultimate impudence and greatest enjoyment, to the extent that they will boast about their sin and tell those who didn't know about it saying, "O so-and-so! I did this and that!" These type of people are not pardoned and the path to repentance is blocked to them and its doors are, in most cases, shut to them, the Prophet – sallallahu alayhi wa sallam – said, "All of my Ummah may be pardoned except those who publicise (sin), and it is from publicising sin that Allah covers the sin of a person and then he exposes himself saying, 'O so-and-so! Today I did such-and-such.' So he exposes himself although he spent the night covered up by His Lord." Reported by Al-Bukhari and Muslim.
[13] Every sin is an inheritance from one of the nations that Allah 'azza wa jall destroyed.
Homosexuality is the inheritance of Lut's people.
Taking one's portion and adding to it whilst rendering other's rights insufficiently is the inheritance of Shuaib's people.
Seeking loftiness and corruption in the land is the inheritance of Fir`auns people.
Haughtiness and pride is the inheritance of the people of Hud.
So the sinner dons the garments of some of these nations, and they were the enemies of Allah. Abdullah b. Ahmad reports in Kitab Al-Zuhd of his father (Imam Ahmad) from Malik b. Dinar that he said, "Allah revealed to one of the Prophets of Bani Israel to say to his people, 'Do not go where my enemies went, and do not wear my enemies' clothes, and do no ride what my enemies rode and do not eat what my enemies ate such that you become my enemies just like they are my enemies.'"
A hadith in the Musnad of Imam Ahmad from Abdullah b. Umar states that the Prophet – sallallahu alayhi wa sallam – said, "I have been sent with the sword just before the Hour so that Allah alone should be worshipped without partner; my sustenance was put beneath the shadow of my spear, and belittlement has been put on those who contradict my command, and whoever copies a people is one of them."
[14] Sin is a cause of a person becoming debased in front of his Lord and fallen in His sight. Al-Hasan Al-Basri said, "Belittled were [the sinners] to Allah so they disobeyed Him, for if they were valued by Him He would have protected them [from sin]." And if a person becomes debased in front of Allah there is no one to honour him, as Allah ta'ala said (24: 18), "And whoever Allah belittles there is none to honour," even if people exalt the sinners outwardly out of some need they have for them or out of fear of their evil, the sinners are in fact the most debased creatures in people's hearts.
[15] A person can continue to commit a sin until it becomes disregardful and small in his heart; and this is the sign of his destruction, for the more a sin is reduced in the sight of a person the more grave it becomes in the sight of Allah. Al-Bukhari mentions in his Sahih from Ibn Mas'ud that he said, "The believer sees his sins as though he were standing at the foot of a mountain fearing that it would fall upon him whereas the sinner sees his sins as a fly that lands on his nose and which he merely waves away."
[16] Other people and animals are afflicted by the misfortune of the sinner's sins, so that he and others are all scorched by the evils of sin and injustice. Abu Hurayrah said, "Verily the bustard can die in its nest due to the amorality of a wrongdoer." Mujahid said, "The beasts curse the sinners amongst the humans after a harsh year when the rains are withheld and say, "This is because of the evils of the sins of the children of Adam." Ikrimah said, "The beasts of the earth and its creeping animals, even the scarabs and the scorpions, say, 'We have been denied the rains because of the sins of the children of Adam.'"
So it is not enough for the sinner to receive the punishment of his sin until he sustains on top of that the curses of those who have no sin.
[17] Sin causes belittlement without fail, for all glory is in obedience to Allah. Allah ta'ala said (Al-Fatir: 10), "Whoever wants glory then all glory belongs to Allah," i.e. one should seek it by obeying Allah, for he will not find it save through obedience to Him. Some of the Salaf used to supplicate, "O Allah honour me through obedience to You and do not belittle me by making me disobey You." Al-Hasan Al-Basri said, "Even if the mules clatter for them and the steeds amble with them the lowliness of sin does not part from their hearts; Allah refuses save to belittle those who disobey Him." Abdullah b. Al-Mubarak said:
I saw sins killing the hearts
And their addiction causes belittlement
Leaving sins is life for the hearts
And it is better for your soul to disobey it
And who spoilt the religion but the [evil] kings
And the corrupt monks and scholars?
[18] Sins spoil the intellect (al-aql), for the intellect illuminates the way but sin extinguishes its light without fail; and when its light is extinguished it weakens and corrodes. Some of the Salaf said, "No one disobeys Allah except that his aql disappears." This is clear, since if the sinner's intellect was with him it would have prevented him from sinning whilst he is under the hold of Allah ta'ala and His dominance, whilst Allah sees him, and whilst he is in Allah's property, and the angels are looking on at him, and exhortation from the Quran forbids him, and the exhortation of Iman forbids him, and the exhortation of death forbids him, and the exhortation of the Fire forbids him; and what he loses through sin from the good of this life and the Hereafter is many times more than any delight and pleasure he gets from the sin. Is it possible that anyone who has a sound intellect can begin to take all this lightly and discredit it?
[19] If sins build up the sinner's heart becomes sealed up and thus he becomes one of the heedless, as some of the Salaf said about the statement of Allah ta'ala (Al-Mutaffifin: 14), "Nay, but it is the rust upon their hearts because of what they used to earn [of sin]." [They] said, "It is the committing of one sin after another." Al-Hasan said, "It is one sin after another, until the heart becomes blind." Others said, "When their sins built up they surrounded the sinner's heart." The cause of this is that the heart corrodes because of sin; if this builds up it overcomes the whole heart until it becomes rust, and then becomes even more confounded until it becomes a lock and a seal. The heart thus becomes totally covered up. If this happens after a person's heart has been guided it turns around and becomes overturned and when this happens its enemy (Shaytan) takes over and leads it wherever he wishes.
Translated by Abu Abdillah Owais Al-Hashimi
via West London Dawah archive
Sins have such foul harmful effects on both the heart and the body in this life and in the hereafter the extent of which only Allah knows.
[1] Amongst the foul effects of sins is being prevented from knowledge; for knowledge is a light that Allah casts into the heart, and sins extinguish that light.
When Al-Shafi'i sat with Malik and read to him he was impressed by his high level of astuteness and full understanding; he said to him, "I see that Allah has cast light upon your heart, so do not extinguish it with the darkness of sin."
Al-Shafi'i - Allah have mercy on him - also said:
I complained to Wakee' about my poor memory
So he instructed me to leave all sins
And said, "Know that knowledge is a grace
And the grace of Allah is not bestowed on a sinner."
[2] One of the effects of sins is prevention from sustenance. A hadith in Al-Musnad states, "Verily the servant is denied sustenance because of a sin he commits." Just as fearing Allah and obeying Him draws sustenance, not fearing and obeying Him brings about poverty. Sustenance from Allah has never been sought with anything like the rejection of sin.
[3] Another effect is a type of gloom, estrangement and loneliness the sinner feels between himself and Allah that cannot be matched by any type of pleasure. If all the pleasures of this world were gathered together for him they would not match this gloom. This is something that cannot be felt except by a person who has some life in his heart.
And wounds cause the dead no pain
If sins were not abandoned except out of fear of the danger of this gloom the sharp-minded would do well to avoid them.
A man once complained to a knowledgeable man about the gloom and estrangement he felt in himself, so the latter said:
If you have become gloomy and alienated because of sins
Then leave them if you wish and feel comfort and familiarity
There is nothing more bitter to the heart than the gloom of sin upon sin, and Allah is the One whose aid is sought.
[4] Another effect is the estrangement and alienation that arises between the sinner and other people, especially the righteous amongst them. Every time this alienation gets stronger the sinner goes further away from them and from gathering with them and is prevented from the blessing of benefiting from them. He gets closer to the party of Shaytan commensurate with his distance from the party of Al-Rahman. The estrangement gets so strong that it takes over until it comes between him and his wife, children and relatives, and between him and his own soul such that you can see him alienated from himself.
Some of the Salaf said, "I might disobey Allah and I see [the effects of] this in the behaviour of my riding beast and wife [towards me]."
[5] One of the foul effects of sins is that the sinner's affairs are made hard for him such that he does not pursue any matter except that he finds it closed off to him or finds it difficult to achieve. This is because just as Allah makes matters easy for whoever fears and obeys Him, He makes matters difficult for whoever abandons fearing and obeying Him.
How amazing it is that a servant of Allah can find the doors to good and all that is beneficial closed to him and the path to them difficult and yet not know how it came to be?
[6] One of these effects is the real darkness a sinner finds in his heart; he senses it like he senses the darkest night, such that the darkness of sin becomes to his heart like the physical darkness to his eyes. For indeed, obedience is light and disobedience is darkness. The more this darkness intensifies the more he becomes confused, until he falls into all kinds of innovations (bida') and misguidance and destructive matters without realising, like a blind man who goes out alone in the darkness of night. This darkness can intensify until it appears in his very eyes, then intensifies even more until it covers his face and becomes a blackness which everyone can see on him.
Abdullah b. Abbas said, "A good deed brings illumination on the face, light in the heart, increase in sustenance, strength in the body, and love in people's hearts. A bad deed brings blackness on the face, darkness in the heart, weakness in the body, decrease in sustenance and hatred in people's hearts."
[7] Sins weaken the heart and body. As for weakening the heart, then this is clear; in fact sins continue to weaken the heart until they do away with its life-force completely.
As for weakening the body, then the believer's strength is from his heart, the stronger his heart is, the stronger his body is. As for the sinner – although he might have a strong body – he is in fact the weakest thing at times of need such that his strength betrays him when he needs it most. Consider the physical strength of the Persians and Romans, how it betrayed them when they needed it most; when they were defeated by the Believers through the strength of their bodies and hearts.
[8] Sins cause a person to be prevented from obedience to Allah. If there was no other consequence for sin except that it prevents one from doing obedience in its place, and blocks the way to other acts of obedience, such that a third path to obedience is cut off from the sinner, then a fourth, and so on until many paths to obedience are cut off from him – each one being better for him than the whole world and everything in it. This is like a person who eats something that causes him a chronic illness which prevents him from eating numerous things which are much better than what he originally ate – and Allah in the One whose aid is sought.
[9] Sins reduce the sinner's lifespan and wipe out its blessings without fail. Just as righteousness increases one's lifespan, sinfulness reduces it.
People have differed on this topic:
A group said that reduction in lifespan means the loss of its blessings. This is true, but it is only part of the effect that sins have.
Another group said that the lifespan itself is actually reduced just as sustenance is, since Allah subhanahu has created many means and processes that increase a person's sustenance as well as means and processes that increase a person's lifespan. This group says that it is not impossible that the lifespan can increase due to causes and means just as it can be reduced due to causes and means. Sustenance and lifespan, happiness and misery, good health and illness and wealth and poverty, although preordained by the Lord's decree, are decreed by Him as He wishes by way of causes, means and processes that He has made to bring about their effects.
Yet another group said that the effect of sin on wiping out a lifetime is in the sense of reduction of true life, which is the life of the heart. For this reason Allah branded the Kafir as being dead not alive, where He said about the unbelievers (Al-Nahl: 12), "Dead and not alive." So life in reality is the life of the heart, and a person's lifespan is the period he spends alive, so his lifespan is only the time he spends alive with Allah; these are the hours of his life. Thus, righteousness, piety and obedience increase these times which are the reality of a person's lifespan and apart from which he has none.
In conclusion, if a person turns away from Allah and occupies himself with sin he loses time from his real lifetime, the consequences of which he will find on the Day when he will say (Al-Fajr: 24), "If only I had put forward (good deeds) for my life." Furthermore, a person either has some idea about the things that will benefit him in this life and the hereafter or he doesn't. If he has no idea about these things he has wasted his whole life and it has all gone in vain. If he does have some idea about these matters the sinner will find that the path to achievement is long due to obstructions and the means to all that is good will be difficult for him the more he is occupied with the opposite ( i.e. sins), and this constitutes a real reduction in his lifespan.
The crux of the matter is that a person's lifespan is the time period of his life and he has no real life except by turning to his Lord and delighting in His love and remembrance, and preferring to please Him above all else.
[10] Sin sows its own likes, and gives birth to more sin until it becomes very difficult for a person to part from it and come out of sinning. As some of the Salaf said, "One of the consequences of a bad deed is another bad deed after it, and one of the rewards for a good deed is another good deed after it." So when a person does a good deed another one besides it calls, 'come, and do me as well.' If he does it a third calls out the same, and so on such that the profit is multiplied and the good deeds increase. The same is true of bad deeds, until obedience or sin become fixed qualities and strong talents within a person. If a righteous person were to give up deeds of obedience he would find himself constrained and the world constricted around him, and would feel like a fish out of water until he returns to those deeds; then he would find relief and pleasure. Likewise if the criminal, the sinner, gave up sin and turned to obedience he would feel constrained and disturbed until he returns to sin, so much so that many fasiq people commit sins without actually deriving pleasure from them and without any cause save the pain they feel when they part from the sin. It is as their Shaykh Al-Hasan b. Hani` explicitly said:
A cup (of wine) I drank in pleasure
And another as treatment for the first
Another said:
And it was my medicine and yet itself my illness
Just as the alcoholic treats himself with wine
A person continues to encounter obedience and get used to it and love it and prefer it until Allah sends to him by His mercy angels that encourage him and push him to it and prod him from his bed and his seat to go and do more. Similarly a person continues to get used to sin and love it and prefer it until Allah sends the devils to him, who push him and prod him to do more. The former strengthens the army of obedience so they become his biggest supporters and the latter strengthens the army of sin so they support him in sin.
[11] One of the effects of sin, and it is one of the scariest for a person, is that it weakens the heart's intentions, such that the intention to sin intensifies and the intention to repent weakens gradually until it is totally removed from his heart, so much so that if half of him were to die he would not repent to Allah. He makes much istighfar and false tawbah in words while his heart is firmly bound to the sin, persisting upon it, firmly resolving to do it again whenever he can.
This is one of the most serious illnesses and one of the closest to doom.
[12] One of its effects is that the repulsiveness and disapproval of sin is taken away from the sinner's heart until sin becomes a habit for him after which he does not even mind anyone seeing him doing the sin, and neither them talking about him.
To the worst sinners this is the ultimate impudence and greatest enjoyment, to the extent that they will boast about their sin and tell those who didn't know about it saying, "O so-and-so! I did this and that!" These type of people are not pardoned and the path to repentance is blocked to them and its doors are, in most cases, shut to them, the Prophet – sallallahu alayhi wa sallam – said, "All of my Ummah may be pardoned except those who publicise (sin), and it is from publicising sin that Allah covers the sin of a person and then he exposes himself saying, 'O so-and-so! Today I did such-and-such.' So he exposes himself although he spent the night covered up by His Lord." Reported by Al-Bukhari and Muslim.
[13] Every sin is an inheritance from one of the nations that Allah 'azza wa jall destroyed.
Homosexuality is the inheritance of Lut's people.
Taking one's portion and adding to it whilst rendering other's rights insufficiently is the inheritance of Shuaib's people.
Seeking loftiness and corruption in the land is the inheritance of Fir`auns people.
Haughtiness and pride is the inheritance of the people of Hud.
So the sinner dons the garments of some of these nations, and they were the enemies of Allah. Abdullah b. Ahmad reports in Kitab Al-Zuhd of his father (Imam Ahmad) from Malik b. Dinar that he said, "Allah revealed to one of the Prophets of Bani Israel to say to his people, 'Do not go where my enemies went, and do not wear my enemies' clothes, and do no ride what my enemies rode and do not eat what my enemies ate such that you become my enemies just like they are my enemies.'"
A hadith in the Musnad of Imam Ahmad from Abdullah b. Umar states that the Prophet – sallallahu alayhi wa sallam – said, "I have been sent with the sword just before the Hour so that Allah alone should be worshipped without partner; my sustenance was put beneath the shadow of my spear, and belittlement has been put on those who contradict my command, and whoever copies a people is one of them."
[14] Sin is a cause of a person becoming debased in front of his Lord and fallen in His sight. Al-Hasan Al-Basri said, "Belittled were [the sinners] to Allah so they disobeyed Him, for if they were valued by Him He would have protected them [from sin]." And if a person becomes debased in front of Allah there is no one to honour him, as Allah ta'ala said (24: 18), "And whoever Allah belittles there is none to honour," even if people exalt the sinners outwardly out of some need they have for them or out of fear of their evil, the sinners are in fact the most debased creatures in people's hearts.
[15] A person can continue to commit a sin until it becomes disregardful and small in his heart; and this is the sign of his destruction, for the more a sin is reduced in the sight of a person the more grave it becomes in the sight of Allah. Al-Bukhari mentions in his Sahih from Ibn Mas'ud that he said, "The believer sees his sins as though he were standing at the foot of a mountain fearing that it would fall upon him whereas the sinner sees his sins as a fly that lands on his nose and which he merely waves away."
[16] Other people and animals are afflicted by the misfortune of the sinner's sins, so that he and others are all scorched by the evils of sin and injustice. Abu Hurayrah said, "Verily the bustard can die in its nest due to the amorality of a wrongdoer." Mujahid said, "The beasts curse the sinners amongst the humans after a harsh year when the rains are withheld and say, "This is because of the evils of the sins of the children of Adam." Ikrimah said, "The beasts of the earth and its creeping animals, even the scarabs and the scorpions, say, 'We have been denied the rains because of the sins of the children of Adam.'"
So it is not enough for the sinner to receive the punishment of his sin until he sustains on top of that the curses of those who have no sin.
[17] Sin causes belittlement without fail, for all glory is in obedience to Allah. Allah ta'ala said (Al-Fatir: 10), "Whoever wants glory then all glory belongs to Allah," i.e. one should seek it by obeying Allah, for he will not find it save through obedience to Him. Some of the Salaf used to supplicate, "O Allah honour me through obedience to You and do not belittle me by making me disobey You." Al-Hasan Al-Basri said, "Even if the mules clatter for them and the steeds amble with them the lowliness of sin does not part from their hearts; Allah refuses save to belittle those who disobey Him." Abdullah b. Al-Mubarak said:
I saw sins killing the hearts
And their addiction causes belittlement
Leaving sins is life for the hearts
And it is better for your soul to disobey it
And who spoilt the religion but the [evil] kings
And the corrupt monks and scholars?
[18] Sins spoil the intellect (al-aql), for the intellect illuminates the way but sin extinguishes its light without fail; and when its light is extinguished it weakens and corrodes. Some of the Salaf said, "No one disobeys Allah except that his aql disappears." This is clear, since if the sinner's intellect was with him it would have prevented him from sinning whilst he is under the hold of Allah ta'ala and His dominance, whilst Allah sees him, and whilst he is in Allah's property, and the angels are looking on at him, and exhortation from the Quran forbids him, and the exhortation of Iman forbids him, and the exhortation of death forbids him, and the exhortation of the Fire forbids him; and what he loses through sin from the good of this life and the Hereafter is many times more than any delight and pleasure he gets from the sin. Is it possible that anyone who has a sound intellect can begin to take all this lightly and discredit it?
[19] If sins build up the sinner's heart becomes sealed up and thus he becomes one of the heedless, as some of the Salaf said about the statement of Allah ta'ala (Al-Mutaffifin: 14), "Nay, but it is the rust upon their hearts because of what they used to earn [of sin]." [They] said, "It is the committing of one sin after another." Al-Hasan said, "It is one sin after another, until the heart becomes blind." Others said, "When their sins built up they surrounded the sinner's heart." The cause of this is that the heart corrodes because of sin; if this builds up it overcomes the whole heart until it becomes rust, and then becomes even more confounded until it becomes a lock and a seal. The heart thus becomes totally covered up. If this happens after a person's heart has been guided it turns around and becomes overturned and when this happens its enemy (Shaytan) takes over and leads it wherever he wishes.
Translated by Abu Abdillah Owais Al-Hashimi
via West London Dawah archive
Thursday, September 15, 2011
Can a student of knowledge take a new opinion? Shaykh Ahmad b. Yahya Al-Najmi answers..
Question:
Can a student of knowledge take a new opinion which no scholar has ever held claiming that he has evidence to support it and saying that consideration is to be given to the texts (Qur’an and Sunnah) not to the scholars, keeping in mind that this person is not a scholar himself?
Answer:
Allah is the One who grants success. This is a person of falsity; he wants to adopt opinions through which he deviates from the positions of previous scholars - not everyone can take from the proofs without referring back to the statements of the scholars.
Whoever takes a unique position for which he has no predecessor - whilst not himself being one of the people of knowledge who qualified through learning the assistive disciplines e.g. the principles of morphology, grammar, rules of fiqh, hadith terminology, rhetoric and so on - is not permitted to take a position by which he contradicts the qualified scholars and if he does so he is a deviant, a follower of desires.
Allah ta’la said (4: 83), “And if only they had referred it back to the Messenger and those in authority amongst them, those who can derive the correct ruling would have known it from them.”
It is upon the students of knowledge to look into the positions of those who preceded them and then choose from them whatever conforms to the textual evidence.
The followers of Hadith (As-hab Al-Hadith) used to report the statements of those before them on different issues with authentic chains of narration and would elect the positions they believed conformed to the truth.
Look, for example, at the Musannaf of Abd Al-Razzaq, the Musannaf of Ibn Abi Al-Shaybah, the Sunan of Sa’eed b. Mansur and other works which concentrate on the narrations and verdicts of the Companions and Tabi’in.
Therefore, the student of knowledge should look at the Shari’ah texts, then the statements of those who preceded him and thereafter select what is most correct and exercise personal judgement if he is qualified to utilise ijtihad.
As for taking the textual evidence and manipulating it according to his mere opinion then this is an erroneous and futile position far removed from being correct.
Shaytan has been very proficient at misleading people and I don’t think this type of person who says that he doesn’t look into the statements of the scholars and that he doesn’t pay attention to them but rather looks only at the textual evidence – I don’t think that he is anything but a heretic (mubtadi’).
He might interpret a text contrary to its true meaning, for nothing made the heretics like the Jahmiyah, Mutazilah, Qadariyah, Murjiah and Khawarij fall into what they fell into except their lack of knowledge and their interpreting textual evidence in a way that contradicts other textual evidence which they didn’t know and which they didn’t know how to harmonize and regarding which they did not know the statements of the scholars.
In conclusion, this is a false and erroneous position to take, this person (being asked about) should beware and be warned against and people should be warned about listening to him. And Allah is the One who grants success.
Fat-h Al-Rabb Al-Wadud fi Al-Fatawa wa Al-Rasa`il wa Al-Rudud #622
translated by: Abu Abdillah (Abu Zaynab) Owais Al-Hashimi
via westlondondawah archive #1435
Can a student of knowledge take a new opinion which no scholar has ever held claiming that he has evidence to support it and saying that consideration is to be given to the texts (Qur’an and Sunnah) not to the scholars, keeping in mind that this person is not a scholar himself?
Answer:
Allah is the One who grants success. This is a person of falsity; he wants to adopt opinions through which he deviates from the positions of previous scholars - not everyone can take from the proofs without referring back to the statements of the scholars.
Whoever takes a unique position for which he has no predecessor - whilst not himself being one of the people of knowledge who qualified through learning the assistive disciplines e.g. the principles of morphology, grammar, rules of fiqh, hadith terminology, rhetoric and so on - is not permitted to take a position by which he contradicts the qualified scholars and if he does so he is a deviant, a follower of desires.
Allah ta’la said (4: 83), “And if only they had referred it back to the Messenger and those in authority amongst them, those who can derive the correct ruling would have known it from them.”
It is upon the students of knowledge to look into the positions of those who preceded them and then choose from them whatever conforms to the textual evidence.
The followers of Hadith (As-hab Al-Hadith) used to report the statements of those before them on different issues with authentic chains of narration and would elect the positions they believed conformed to the truth.
Look, for example, at the Musannaf of Abd Al-Razzaq, the Musannaf of Ibn Abi Al-Shaybah, the Sunan of Sa’eed b. Mansur and other works which concentrate on the narrations and verdicts of the Companions and Tabi’in.
Therefore, the student of knowledge should look at the Shari’ah texts, then the statements of those who preceded him and thereafter select what is most correct and exercise personal judgement if he is qualified to utilise ijtihad.
As for taking the textual evidence and manipulating it according to his mere opinion then this is an erroneous and futile position far removed from being correct.
Shaytan has been very proficient at misleading people and I don’t think this type of person who says that he doesn’t look into the statements of the scholars and that he doesn’t pay attention to them but rather looks only at the textual evidence – I don’t think that he is anything but a heretic (mubtadi’).
He might interpret a text contrary to its true meaning, for nothing made the heretics like the Jahmiyah, Mutazilah, Qadariyah, Murjiah and Khawarij fall into what they fell into except their lack of knowledge and their interpreting textual evidence in a way that contradicts other textual evidence which they didn’t know and which they didn’t know how to harmonize and regarding which they did not know the statements of the scholars.
In conclusion, this is a false and erroneous position to take, this person (being asked about) should beware and be warned against and people should be warned about listening to him. And Allah is the One who grants success.
Fat-h Al-Rabb Al-Wadud fi Al-Fatawa wa Al-Rasa`il wa Al-Rudud #622
translated by: Abu Abdillah (Abu Zaynab) Owais Al-Hashimi
via westlondondawah archive #1435
Shaykh Ahmad Al-Najmi: Treating Parents harshly is not a Solution
Question:
Some young people think that treating their parents with a degree of harshness gets rid of many evils; what is the ruling on this?
Answer:
I say that this is a mistaken view; Allah subhanhu wa ta’ala ordered His worshippers to treat their parents well, “Say not to them a word of disrespect (uff), nor shout at or harass them.”
Harshness through words is a kind of harassment and shouting or even worse, and if the harshness occurs through actions it can even lead to hitting.
Whoever thinks that he can forbid his parents from doing evil by being harsh to them has imagined wrongly because Allah subhanahu wa ta’ala said, “But if they strive to make you join in worship with Me others of which you have no knowledge, then obey them not; but behave kindly towards them in this worldly life.”
Here Allah didn’t command a person to be harsh to his parents.
Also, harshness is not a way of stopping all people from doing evil.
People have different dispositions, and some are only spurred on further by harsh treatment.
It therefore becomes clear that harshness does not bring about any good; the Prophet sallallahu ‘alayhi wa sallam said, “Gentleness does not touch anything except that it beautifies it, and harshness does not touch anything except that it spoils it.”
This person should then fear Allah and address his parents gently, kindly and mercifully.
Doing so, he would be deemed obedient to Allah, kind to his parents and disallowing evil to the best of his ability, and Allah did not burden people except with what is in their ability.
I think that this type of person (who tries to disallow his parents’ evils by being harsh to them) is like none other than those who want to reject evil by revolting against the Muslim ruler and shedding blood.
This person’s attitude is wrong, because his harshness against his parents is a greater evil than the one he wants to criticize.
And Allah is the One who grants success.
Fat-h Al-Rabb Al-Wadud fi Al-Fatawa wa Al-Rasa`il wa Al-Rudud #612
translated by Abu Abdillah (Abu Zaynab) Owais Al-Hashimi
via westlondondawah archive #1432
Some young people think that treating their parents with a degree of harshness gets rid of many evils; what is the ruling on this?
Answer:
I say that this is a mistaken view; Allah subhanhu wa ta’ala ordered His worshippers to treat their parents well, “Say not to them a word of disrespect (uff), nor shout at or harass them.”
Harshness through words is a kind of harassment and shouting or even worse, and if the harshness occurs through actions it can even lead to hitting.
Whoever thinks that he can forbid his parents from doing evil by being harsh to them has imagined wrongly because Allah subhanahu wa ta’ala said, “But if they strive to make you join in worship with Me others of which you have no knowledge, then obey them not; but behave kindly towards them in this worldly life.”
Here Allah didn’t command a person to be harsh to his parents.
Also, harshness is not a way of stopping all people from doing evil.
People have different dispositions, and some are only spurred on further by harsh treatment.
It therefore becomes clear that harshness does not bring about any good; the Prophet sallallahu ‘alayhi wa sallam said, “Gentleness does not touch anything except that it beautifies it, and harshness does not touch anything except that it spoils it.”
This person should then fear Allah and address his parents gently, kindly and mercifully.
Doing so, he would be deemed obedient to Allah, kind to his parents and disallowing evil to the best of his ability, and Allah did not burden people except with what is in their ability.
I think that this type of person (who tries to disallow his parents’ evils by being harsh to them) is like none other than those who want to reject evil by revolting against the Muslim ruler and shedding blood.
This person’s attitude is wrong, because his harshness against his parents is a greater evil than the one he wants to criticize.
And Allah is the One who grants success.
Fat-h Al-Rabb Al-Wadud fi Al-Fatawa wa Al-Rasa`il wa Al-Rudud #612
translated by Abu Abdillah (Abu Zaynab) Owais Al-Hashimi
via westlondondawah archive #1432
Tuesday, September 13, 2011
Shaykh Saalih Ibn Uthaymin (rahimahullah) on the one who says "Astaghfirullah"
Question: Is it true that Allah Almighty forgives every person who says Astaghfirullah?
Answer: If a person says Astaghfirullah with a truly sincere intention to achieve forgiveness and if the conditions of repentance are met, Allah Almighty forgives that person; indeed, Allah Almighty loves for a person to do so: "Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves." {Baqarah 2:222}
The Prophet (sallahu alayhee wasalaam) informed us that Allah Almighty is as pleased when one of his creatures repents, just as a man who finds his camel after he lost it while it was carrying his food and drink. He searches for it, but since he doesn't find it, he rests under a tree waiting for death to overtake him. Suddenly, he wakes to find the bridle of his camel tied to a tree. He takes the bridle and he says, "O Allah, You are my servant, and I am your Lord." Because of the intensity of joy he erred. And nobody can estimate the level of joy except for the person who suffered similarly went through this experience.
Allah Almighty loves that His servant repent to Him and seek His forgiveness, so He ordered us to ask forgiveness from Him in a number of verses in His book. Istaghfar or seeking forgiveness means to seek Al-Maghfirah and Al-Maghfirah means covering a sin and overlooking it. It is derived from the word Al-Mighfar, which covers a person's head during battle and protects him from arrows. So the root word combines the meanings of covering and protection. Similarly, Al-Mighfar combines both meanings~~~~~covering the sin and protecting its doer from its punishment.
Shaykh Saalih Ibn Uthaymin (rahimahullah)
Fatawa Islamiyyah Vol. 7
Repentance and Rulings Regarding It
pgs. 239-240 via westlondondawah archive #1348
Answer: If a person says Astaghfirullah with a truly sincere intention to achieve forgiveness and if the conditions of repentance are met, Allah Almighty forgives that person; indeed, Allah Almighty loves for a person to do so: "Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves." {Baqarah 2:222}
The Prophet (sallahu alayhee wasalaam) informed us that Allah Almighty is as pleased when one of his creatures repents, just as a man who finds his camel after he lost it while it was carrying his food and drink. He searches for it, but since he doesn't find it, he rests under a tree waiting for death to overtake him. Suddenly, he wakes to find the bridle of his camel tied to a tree. He takes the bridle and he says, "O Allah, You are my servant, and I am your Lord." Because of the intensity of joy he erred. And nobody can estimate the level of joy except for the person who suffered similarly went through this experience.
Allah Almighty loves that His servant repent to Him and seek His forgiveness, so He ordered us to ask forgiveness from Him in a number of verses in His book. Istaghfar or seeking forgiveness means to seek Al-Maghfirah and Al-Maghfirah means covering a sin and overlooking it. It is derived from the word Al-Mighfar, which covers a person's head during battle and protects him from arrows. So the root word combines the meanings of covering and protection. Similarly, Al-Mighfar combines both meanings~~~~~covering the sin and protecting its doer from its punishment.
Shaykh Saalih Ibn Uthaymin (rahimahullah)
Fatawa Islamiyyah Vol. 7
Repentance and Rulings Regarding It
pgs. 239-240 via westlondondawah archive #1348
"All of my ummah will be excused..."
Imaam al-Bukhaaree stated in his Saheeh (#6069), Book of Adab, Chapter: The Muslim's Screening of Himself:
With his chain to Aboo Hurayrah (may Allaah be pleased with him), who said: I heard the Messenger of Allaah (sallallaahu 'alayhe wa sallam) saying[what means in english]: "All of my ummah (nation of followers) will be excused, except for the mujaahireen (those who make their sins known). And verily it is a kind of mujaaharah (exposing one's sins) that a man does something (sinful) at night, and then in the morning, when Allaah has screened his sin for him, he says, 'Hey So-and-So! I did such-and-such last night...' And the night passed with His Lord screening him, and he wakes up casting aside the screen of Allaah from himself."
Imaam Muslim also reported it with a similar wording in his Book of az-Zuhd war-Raqaa'iq.
Benefits found in the hadeeth:
* In it is a clear prohibition of exposing one's sins
* The Muslim has hayaa' (shame/shyness) that prevents him from exposing his sins.
* Hayaa' (shyness/shame) is good, the whole of it, and it does not lead excpet to goodness, and it is a branch of eemaan (faith).
* In the absence of hayaa', the Muslim will expose his own sins, and the Messenger (sallallaahu 'alayhe wa sallam) said, what means: "If you have no shame, then do as you wish!"
* Exposing one's sins is taking the fact that Allaah has screened him for granted and a lack of thankfulness.
* It can not be considered hypocrisy to conceal one's sins, since we have been prohibited from exposing them, so rather it is an act of obedience.
* Exposing one's sins can happen in more than one way. Notice that the Messenger (sallallaahu 'alayhe wa sallam) said, "And verily it is a kind of mujaaharah..." Meaning that there are other kinds. A man intentionally leaving evidence of his sin for others to see fits the description of mujaaharah as mentioned in the hadeeth, as does a man writing about his sins, or confessing to a pious person, as found among the Christians and some of the Soofees who have blindly imitated them. An exception to this would be a Muslim turning himself into those in authority and seeking to have the Islaamic punishment applied to him to purify himself, or a Muslim who wants to learn if his sin corrupted his Hajj, so he asks about the effects of his sexual intercourse that he had while he was in ihraam, and the likes, while he takes all means to screen himself in his question if possible, by saying, "If someone did such and such, then what is upon him...?"
* What is called "fah-wal-khitaab", or something even more rightly being included in the meaning of this prohibition would be actually commiting the sins in front of the people, since if it is prohibited to inform people about one's sins, then even more despicable would be to actually commit the sin in front of the people. This shows even more of a lack of shame. This shows the mistake of the one who sins in public and says, "I am not a hypocrite, I do not try to hide what I do," thinking to be upon sincerity. It also shows the straying of the extreme Soofees who commit sins in front of the people to be belittled by the people, thinking to attain humility and draw close to Allaah!
* Since all of the children of Aadam have sins, then they all have to conceal their sins.
* Some of the scholars, like Ibn al-Qayyim, affirmed the Name "as-Sitteer" (the One who screens) for Allaah the Almighty, based on a hadeeth collected by an-Nasaa'ee in his Sunan, and authenticated by al-Albaanee.
* Being shameful about one's sins leads one to repent honestly between himself and his Lord.
* Speaking openly about one's sins means that one takes that affair of disobedience that he did lightly, and thus it is not likely that he will repent from the sin.
* Being "excused" as mentioned in the hadeeth can refer to both the dunyaa and the Next Life. As for the dunyaa, then concealing one's sins excuses a person from being talked about, and an-Nawawee mentioned that from the kinds of permissible backbiting is to mention the sins of people who expose their sins. As for the Next Life, then since concealing one's sins is obedience to the Messenger (sallallaahu 'alayhe wa sallam), an act of hayaa' which is from eemaan, and something that leads to honest repentence, then it is something that earns the pleasure of Allaah, and thus the person will be excused from what would reach him if Allaah was angry with him.
We ask Allaah for al-'Aafiyah.
And Allaah knows best.
Moosaa ibn John Richardson
url ref:http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=4098
via westlondondawah archive #1301
-slightly modified for clarity and formatting purposes
With his chain to Aboo Hurayrah (may Allaah be pleased with him), who said: I heard the Messenger of Allaah (sallallaahu 'alayhe wa sallam) saying[what means in english]: "All of my ummah (nation of followers) will be excused, except for the mujaahireen (those who make their sins known). And verily it is a kind of mujaaharah (exposing one's sins) that a man does something (sinful) at night, and then in the morning, when Allaah has screened his sin for him, he says, 'Hey So-and-So! I did such-and-such last night...' And the night passed with His Lord screening him, and he wakes up casting aside the screen of Allaah from himself."
Imaam Muslim also reported it with a similar wording in his Book of az-Zuhd war-Raqaa'iq.
Benefits found in the hadeeth:
* In it is a clear prohibition of exposing one's sins
* The Muslim has hayaa' (shame/shyness) that prevents him from exposing his sins.
* Hayaa' (shyness/shame) is good, the whole of it, and it does not lead excpet to goodness, and it is a branch of eemaan (faith).
* In the absence of hayaa', the Muslim will expose his own sins, and the Messenger (sallallaahu 'alayhe wa sallam) said, what means: "If you have no shame, then do as you wish!"
* Exposing one's sins is taking the fact that Allaah has screened him for granted and a lack of thankfulness.
* It can not be considered hypocrisy to conceal one's sins, since we have been prohibited from exposing them, so rather it is an act of obedience.
* Exposing one's sins can happen in more than one way. Notice that the Messenger (sallallaahu 'alayhe wa sallam) said, "And verily it is a kind of mujaaharah..." Meaning that there are other kinds. A man intentionally leaving evidence of his sin for others to see fits the description of mujaaharah as mentioned in the hadeeth, as does a man writing about his sins, or confessing to a pious person, as found among the Christians and some of the Soofees who have blindly imitated them. An exception to this would be a Muslim turning himself into those in authority and seeking to have the Islaamic punishment applied to him to purify himself, or a Muslim who wants to learn if his sin corrupted his Hajj, so he asks about the effects of his sexual intercourse that he had while he was in ihraam, and the likes, while he takes all means to screen himself in his question if possible, by saying, "If someone did such and such, then what is upon him...?"
* What is called "fah-wal-khitaab", or something even more rightly being included in the meaning of this prohibition would be actually commiting the sins in front of the people, since if it is prohibited to inform people about one's sins, then even more despicable would be to actually commit the sin in front of the people. This shows even more of a lack of shame. This shows the mistake of the one who sins in public and says, "I am not a hypocrite, I do not try to hide what I do," thinking to be upon sincerity. It also shows the straying of the extreme Soofees who commit sins in front of the people to be belittled by the people, thinking to attain humility and draw close to Allaah!
* Since all of the children of Aadam have sins, then they all have to conceal their sins.
* Some of the scholars, like Ibn al-Qayyim, affirmed the Name "as-Sitteer" (the One who screens) for Allaah the Almighty, based on a hadeeth collected by an-Nasaa'ee in his Sunan, and authenticated by al-Albaanee.
* Being shameful about one's sins leads one to repent honestly between himself and his Lord.
* Speaking openly about one's sins means that one takes that affair of disobedience that he did lightly, and thus it is not likely that he will repent from the sin.
* Being "excused" as mentioned in the hadeeth can refer to both the dunyaa and the Next Life. As for the dunyaa, then concealing one's sins excuses a person from being talked about, and an-Nawawee mentioned that from the kinds of permissible backbiting is to mention the sins of people who expose their sins. As for the Next Life, then since concealing one's sins is obedience to the Messenger (sallallaahu 'alayhe wa sallam), an act of hayaa' which is from eemaan, and something that leads to honest repentence, then it is something that earns the pleasure of Allaah, and thus the person will be excused from what would reach him if Allaah was angry with him.
We ask Allaah for al-'Aafiyah.
And Allaah knows best.
Moosaa ibn John Richardson
url ref:http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=4098
via westlondondawah archive #1301
-slightly modified for clarity and formatting purposes
Sunday, September 11, 2011
Saturday, September 10, 2011
Being Afraid That your Repentance Will Not Be Accepted
QUESTION:
A person commited some act of disobedience and afterwards repented to Allah; however, he feels deep iniside himself that Allah will not forgive him.
So what is your advice for him?
Shaykh Abdul Aziz Ibn Baz {Rahimallah)answers:
This is among the proofs of the severity of your fear of Allah Almighty and your reverence for His prohibitions, if Allah wills, you are doing what is right.
Nevertheless, you should try to allay this fear, a fear that has no basis for it because it is from the Shaytan.
He wants you to feel constricted and he wants you to be miserable.
Know him by what he is-an unmitigated enemy.
He hates to see you loving and doing what is good, so disobey him and abstain from what he orders you to do.
Seek peace in you Lord and know that repentance is sufficient.
Even if a sin is greater than all other sins, repentance to Allah Almighty is above it.
There is no greater sin than Shirk, but even if a man who associates partners w/Allah repents and turns back to Allah, He will forgive him.
So it is required of you to repent from what you have done and after repentance to cease these other matters.
It is not required of you to listen to the whispering or to follow the enemy of Allah by this fear which has harmed you.
But know that-thanks to Allah Almighty-you have succeeded a great success by repenting sincerely, as Allah Almighty says:
"And verily I am indeed forgiving to him who repents, believes and does righteous deeds, then follow the right way." (Surah Ta Ha (20:82))
There is another verse of even greater puport, for it states that a person who, after sinning, repents, has faith, and does good deed, Allah Almighty will transform his sins into good deeds, which means that He will put a good deed in the place of every bad one:
"And those who invoke not an other ilah (god) along w/Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse-and whoever does this shall receive the punishment. The torment will be doubled to him on the day Resurrection, and he will abide therein in disgrace; except those who repent and believe, and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful. (Surah Al-Furqan (25:68-70)).
Allah Almighty informed us here that he transforms their bad into good ones because of their sincere repentance, their faith, and their good deeds.
So you, by pondering over you sins which are an offence to Him, and by your repentance from that and your following that with what you do of righteous deeds and faith and conviction, hoping in the rewards w/Allah Almighty, then you are exchanging your evil deeds for good.
This is the same w/all of the evil which the servant repents from and follows up w/ faith and righteous deeds, Allah exchanges them for good, out of His grace and beneficence, glorious is He the Almighty.
Fatawa Islamiyyah
Section: Repentance and Rulings Regarding It
pgs.243-245
via westlondondawah archive #1191
A person commited some act of disobedience and afterwards repented to Allah; however, he feels deep iniside himself that Allah will not forgive him.
So what is your advice for him?
Shaykh Abdul Aziz Ibn Baz {Rahimallah)answers:
This is among the proofs of the severity of your fear of Allah Almighty and your reverence for His prohibitions, if Allah wills, you are doing what is right.
Nevertheless, you should try to allay this fear, a fear that has no basis for it because it is from the Shaytan.
He wants you to feel constricted and he wants you to be miserable.
Know him by what he is-an unmitigated enemy.
He hates to see you loving and doing what is good, so disobey him and abstain from what he orders you to do.
Seek peace in you Lord and know that repentance is sufficient.
Even if a sin is greater than all other sins, repentance to Allah Almighty is above it.
There is no greater sin than Shirk, but even if a man who associates partners w/Allah repents and turns back to Allah, He will forgive him.
So it is required of you to repent from what you have done and after repentance to cease these other matters.
It is not required of you to listen to the whispering or to follow the enemy of Allah by this fear which has harmed you.
But know that-thanks to Allah Almighty-you have succeeded a great success by repenting sincerely, as Allah Almighty says:
"And verily I am indeed forgiving to him who repents, believes and does righteous deeds, then follow the right way." (Surah Ta Ha (20:82))
There is another verse of even greater puport, for it states that a person who, after sinning, repents, has faith, and does good deed, Allah Almighty will transform his sins into good deeds, which means that He will put a good deed in the place of every bad one:
"And those who invoke not an other ilah (god) along w/Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse-and whoever does this shall receive the punishment. The torment will be doubled to him on the day Resurrection, and he will abide therein in disgrace; except those who repent and believe, and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful. (Surah Al-Furqan (25:68-70)).
Allah Almighty informed us here that he transforms their bad into good ones because of their sincere repentance, their faith, and their good deeds.
So you, by pondering over you sins which are an offence to Him, and by your repentance from that and your following that with what you do of righteous deeds and faith and conviction, hoping in the rewards w/Allah Almighty, then you are exchanging your evil deeds for good.
This is the same w/all of the evil which the servant repents from and follows up w/ faith and righteous deeds, Allah exchanges them for good, out of His grace and beneficence, glorious is He the Almighty.
Fatawa Islamiyyah
Section: Repentance and Rulings Regarding It
pgs.243-245
via westlondondawah archive #1191
The Actions of the Disbelievers
What About those who do not Accept Islam but do good deeds and are kind people ?
1. The disbelievers are in Hell forever:
"Those who disbelieve and die as disbelievers, on them is the Curse of Allaah, the curse of the Angels and all of mankind. They will abide therein and their penalty will never be lightened nor will they be given respite." [2:161-162]
"Thus Allaah will show them their deeds as regrets and they will never leave the Fire." [2:167]
"Every time they seek to get away therefrom, from anguish they will be driven back therein and it will be said: 'taste the torment of burning'." [22:22]
2. The Christians are disbelievers:
"Indeed they disbelieved who say that Allaah is Christ." [5:17]
"Indeed they disbelieved who say that Allaah is Christ the son of Mary. But the Messiah, son of Mary said, 'O Children of Israel! Worship Allaah, my Lord and your Lord.' Indeed whosoever sets up partners with Allaah then Allaah has forbidden Paradise for him and the Fire shall be his abode. And for the wrong-doers there are no helpers. Surely they disbelieve who said that Allaah is the third of three but there is no god save one god." [5:72-73]
"The Christians say: Messiah is the son of Allaah. They imitate the saying of the disbelievers of old, Allaahs curse be on them how they are deluded away from the truth."
Yes, whosoever believes in Allaah and the Last Day is a Muslim, but can the Christians be said to believe in Allaah? No! Instead they insult Him in the worst of ways and in fact worship something that is not Allaah but a mere figment of their imagination.
As for Christian X being worse or better than Abu Jahl then this is for Allaah and not for us to decide, it is for us to judge on what is outward and as for what is inside a person then that is for Allaah to judge.
3. Their actions are null and void:
"Whosoever rejects faith then his deeds are fruitless and in the Hereafter he will be from the losers." [5:5]
"As for those who disbelieve then their deeds are like a mirage in the desert, The thirsty one thinks it to be water until he comes up to it and finds nothing but he finds Allaah with him Who will pay him his due (in Hell)." [24:39]
4. The necessity of testifying to the Messengership of Muhammad (sallallaahu ’alayhi wa sallam) to become a Muslim:
"When the hypocrites come to you (O Muhammad) they say: We bear witness that you are the Messenger of Allaah. Allaah knows that you are indeed His Messenger and Allaah bears witness that the Hypocrites are indeed liars." [63:1]
Who is and who is not a hypocrite is known to Allaah Alone. We are just ordered to judge on what is outward, therefore whosoever says the shahaadah then he is a Muslim as far as we [Ahlus Sunnah] are concerned and by virtue of his saying the shahaadah he is better than the best of the disbelievers.
"Say (O Muhammad): If you truly love Allaah then follow me. Allaah will forgive you your sins and Allaah is Oft Forgiving and Most Merciful." [3:31]
The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said to Mu`aadh, "your are going to a community of the People of the Book so first call them to testify that there is none worthy of worship save Allaah and that I am the Messenger of Allaah…" [Saheeh Muslim no. 27]
He (sallallaahu ’alayhi wa sallam) also said, "I have been commanded to fight the people until they testify that none has the right to be worshipped save Allaah and that I am the Messenger of Allaah…." [Saheeh Muslim no. 31]
The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, "I bear witness that none has the right to be worshipped save Allaah and that I am the Messenger of Allaah. The man who meets his Lord without harboring doubt about any of these two would never be kept away from Paradise." [Saheeh Muslim no. 42]
The Messenger of Allaah (sallallaahu ’alayhi wa sallam)) said, "He who testifies that there is none worthy of worship save Allaah and that Muhammad is His servant and Messenger and that Christ is His servant and the son of His slave-girl (Mary) and he is a word which He communicated to Mary and His spirit and that Paradise is a fact and that Hell is a fact. Allaah would make him enter Paradise through any of its eight doors that he wishes." [Saheeh Muslim no. 43]
Whosoever does not testify to the Messengership of Muhammad (sallallaahu ’alayhi wa sallam) has not believed in Allaah correctly and in fact he has rejected all the Prophets for to reject one it to reject all.
5. It is obligatory upon the one who hears of Islaam to accept it:
The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, "by Him in Whose hand is the life of Muhammad whosoever from the Jews and Christians hears about me and does not believe in me and what I have come with shall be one of the denizens of the Fire." [Saheeh Muslim no. 284]
6. The Jewish and Christian religions are abrogated and invalid:
"Fight against those who believe not in Allaah nor the Last Day nor forbid that which Allaah and His Messenger have forbidden and those who do not acknowledge the Religion of Truth from amongst the People of the Book until they pay jizya with willing submission and feel themselves subdued." [9:29]
"Indeed the only religion (acceptable) with Allaah is Islaam." [3:19]
"And whosoever seeks a religion other than Islaam it will never be accepted of Him and in the Hereafter he will be of the losers." [3:85]
"This day have I perfected your religion for you, completed My Favor upon you and have chosen for you Islaam as your religion." [5:3]
"And We have sent to you the Book confirming the Scripture that came before it and a witness over it." [5:48]
And Allaah the Most High knows best
reference: TROID via westlondondawah archive #1141
1. The disbelievers are in Hell forever:
"Those who disbelieve and die as disbelievers, on them is the Curse of Allaah, the curse of the Angels and all of mankind. They will abide therein and their penalty will never be lightened nor will they be given respite." [2:161-162]
"Thus Allaah will show them their deeds as regrets and they will never leave the Fire." [2:167]
"Every time they seek to get away therefrom, from anguish they will be driven back therein and it will be said: 'taste the torment of burning'." [22:22]
2. The Christians are disbelievers:
"Indeed they disbelieved who say that Allaah is Christ." [5:17]
"Indeed they disbelieved who say that Allaah is Christ the son of Mary. But the Messiah, son of Mary said, 'O Children of Israel! Worship Allaah, my Lord and your Lord.' Indeed whosoever sets up partners with Allaah then Allaah has forbidden Paradise for him and the Fire shall be his abode. And for the wrong-doers there are no helpers. Surely they disbelieve who said that Allaah is the third of three but there is no god save one god." [5:72-73]
"The Christians say: Messiah is the son of Allaah. They imitate the saying of the disbelievers of old, Allaahs curse be on them how they are deluded away from the truth."
Yes, whosoever believes in Allaah and the Last Day is a Muslim, but can the Christians be said to believe in Allaah? No! Instead they insult Him in the worst of ways and in fact worship something that is not Allaah but a mere figment of their imagination.
As for Christian X being worse or better than Abu Jahl then this is for Allaah and not for us to decide, it is for us to judge on what is outward and as for what is inside a person then that is for Allaah to judge.
3. Their actions are null and void:
"Whosoever rejects faith then his deeds are fruitless and in the Hereafter he will be from the losers." [5:5]
"As for those who disbelieve then their deeds are like a mirage in the desert, The thirsty one thinks it to be water until he comes up to it and finds nothing but he finds Allaah with him Who will pay him his due (in Hell)." [24:39]
4. The necessity of testifying to the Messengership of Muhammad (sallallaahu ’alayhi wa sallam) to become a Muslim:
"When the hypocrites come to you (O Muhammad) they say: We bear witness that you are the Messenger of Allaah. Allaah knows that you are indeed His Messenger and Allaah bears witness that the Hypocrites are indeed liars." [63:1]
Who is and who is not a hypocrite is known to Allaah Alone. We are just ordered to judge on what is outward, therefore whosoever says the shahaadah then he is a Muslim as far as we [Ahlus Sunnah] are concerned and by virtue of his saying the shahaadah he is better than the best of the disbelievers.
"Say (O Muhammad): If you truly love Allaah then follow me. Allaah will forgive you your sins and Allaah is Oft Forgiving and Most Merciful." [3:31]
The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said to Mu`aadh, "your are going to a community of the People of the Book so first call them to testify that there is none worthy of worship save Allaah and that I am the Messenger of Allaah…" [Saheeh Muslim no. 27]
He (sallallaahu ’alayhi wa sallam) also said, "I have been commanded to fight the people until they testify that none has the right to be worshipped save Allaah and that I am the Messenger of Allaah…." [Saheeh Muslim no. 31]
The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, "I bear witness that none has the right to be worshipped save Allaah and that I am the Messenger of Allaah. The man who meets his Lord without harboring doubt about any of these two would never be kept away from Paradise." [Saheeh Muslim no. 42]
The Messenger of Allaah (sallallaahu ’alayhi wa sallam)) said, "He who testifies that there is none worthy of worship save Allaah and that Muhammad is His servant and Messenger and that Christ is His servant and the son of His slave-girl (Mary) and he is a word which He communicated to Mary and His spirit and that Paradise is a fact and that Hell is a fact. Allaah would make him enter Paradise through any of its eight doors that he wishes." [Saheeh Muslim no. 43]
Whosoever does not testify to the Messengership of Muhammad (sallallaahu ’alayhi wa sallam) has not believed in Allaah correctly and in fact he has rejected all the Prophets for to reject one it to reject all.
5. It is obligatory upon the one who hears of Islaam to accept it:
The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, "by Him in Whose hand is the life of Muhammad whosoever from the Jews and Christians hears about me and does not believe in me and what I have come with shall be one of the denizens of the Fire." [Saheeh Muslim no. 284]
6. The Jewish and Christian religions are abrogated and invalid:
"Fight against those who believe not in Allaah nor the Last Day nor forbid that which Allaah and His Messenger have forbidden and those who do not acknowledge the Religion of Truth from amongst the People of the Book until they pay jizya with willing submission and feel themselves subdued." [9:29]
"Indeed the only religion (acceptable) with Allaah is Islaam." [3:19]
"And whosoever seeks a religion other than Islaam it will never be accepted of Him and in the Hereafter he will be of the losers." [3:85]
"This day have I perfected your religion for you, completed My Favor upon you and have chosen for you Islaam as your religion." [5:3]
"And We have sent to you the Book confirming the Scripture that came before it and a witness over it." [5:48]
And Allaah the Most High knows best
reference: TROID via westlondondawah archive #1141
Friday, September 9, 2011
Shaykh Fawzaan on the Signs of Walaa [Friendship, Allegiance, Loyalty] Between the Muslims
Bismillaahir-Rahmaanir-Raheem
And from amongst the signs of Al-Mahabbah [friendship, allegiance, loyalty]and that which necessitates Al-Mahabbah is:
1 At-Tazaawur [to visit one another] [from tazaawara yatazaawaru tazawuran]
The visiting for the sake of Allaah between the Mutahaabeen and this is from the signs of Al-Mahabbah.
And in the authentic hadeeth:
“Indeed a man from amongst those who came before us visited one of his brothers for the pleasure of Allaah in another village, so Allaah Subhanaanahu wa Ta’aalaa intended to test him, so Allaah observed him while he was on his way-meaning throughout his travels-and sent an angel to him to ask, where are you going?
He said: [the Man] “I want to visit my brother in this village.”
He said [the Angel] “Do you wish to derive any benefit from him?”
He said [the Man] “No, except that I love him for the sake of Allaah Azza wa Jall”
So the angel said to the man: “Verily I am the messenger of Allaah to you that verily Allaah loves you just as you love for His sake.”
2.The Sitting with the Believers
And from the signs of Al-Mahabbah is sitting with the believers and being present in the Islaamic Jamaa’aat [gatherings] and that is because it is one Jamaa’ah! Allaahu Ta’aalaa says:
“And keep yourself patiently with those who call upon their Lord morning and afternoon, seeking His Face.” [18:28]
3.Enjoining What is Right and Forbidding What is Wrong
And from that which is necessitated by this Mahabbah likewise, is the enjoining what is right and forbidding what is wrong…so the Muslim enjoins upon his brother the good and it is: to do every type of good and act of obedience and that is because in that is a benefit now and in the life to come just as forbidding him from what is wrong: and it is from every act of disobedience and from anything that contradicts or opposes obedience, and that is because in that is a harm for him now and in the life to come.
And Allaah Ta’Aaalaa says in describing the believers:
“They enjoin what is right and forbid what is wrong and they establish the prayer and give the Zakaat and they obey Allaah and His Messenger” [9:71]
And these are from amongst the signs of Imaan and Mahabbah Fillaah Azza wa Jall.
Al-Muqadimah Li- Al-Walaa wal Baraa Fil Islaam
Pg.3-6
Bismillahir-Rahmaanir-Raheem
The issue of Walaa wal Baraa is a very important matter from our Aqeedah and Manhaj that must be learned and implemented by every muslim. Shaykh Saalih Al-Fawzaan [hafidhahullaah] mentioned: “So the topic of this discussion, it is from the important topics in Aqeedah of which many from amongst mankind have remained heedless of: and it is the topic of al-Walaa wal Baraa and expressed in another way Al-Mahabbah Fillaah wal Bughdhu Fillaah which is the firmest most clearest expression of Imaan.[Muhaadhiraat Fil Aqeedah wad-Dawah pg. 255]
Our beloved Sheikh Saalih Al-Fawzaan [hafidhahullaah] said concerning it, “from the Usool of the Islaamic Creed is that it is obligatory upon every Muslim to worship [Allaah] with this Aqeedah and to align ones self with its people and to take as enemies those who oppose it. And that it is obligatory upon him, that he loves the people of Tawheed and Ikhlaas [sincerity] and that he aligns himself with them and that he hates the people of shirk and that he takes them as enemies. And that is the Millah [religion] of Ibraheem and those with him, those whom we were commanded to follow their example when Allaah says:
“Indeed there has been an excellent example for you in Ibraheem and those with him, when they said to their people: “verily we are free from you and whatever you worship besides Allaah, we have rejected you and there has started between us and you hostility and hatred forever, until you believe in Allaah alone.” [60:4]
And it is the deen of Muhammad [Alayhi Salaatu wa Salaam]. Allaah the Most High says:
“Oh you who believe! Take not the Jews and Christians as Auliya [friends, protectors, helpers] they are but Auliya to one another. And if any amongst you takes them as Auliya then surely he is from amongst them. Verily Allaah guides not those who are Zalimoon [polytheist and wrongdoers and unjust].” [5:51]
And this is a prohibition for having muwaalaat [love and allegiance] for the people of the book specifically. And as for what is said for the prohibition of Muwaalaat of the Kuffaar generally is:
“Oh you who believe! Take not my enemies and your enemies as Auliya” [60:1]
But rather, what has been made impermissible upon the believer is Muwaalaatul Kuffaar even if he be from amongst those who are closest in relationship to him. Allaah the Most High says:
“Oh you who believe! Take not your fathers and your brothers as Auliya if they prefer disbelief to belief. And whoever of you does so then he is one of the Zalimoon.” [9:23]
And Allaah the Most High says:
“You will not find a believing people who believe in Allaah and the Last Day making friendship with those who oppose Allaah and His Messenger even though they were their fathers or their sons or their brothers or their kindred [people]” [58:22]
Indeed many people have remained ignorant of this great principle, even to the point that I have heard many who ascribe themselves to knowledge and dawah in their Arabic programs say that the Nasaraa [Christians] verily they are our brothers, Yaa Lahaa Min Kalimatin Khateerah [oh what a dangerous statement!]
And just as Allaah Subhaanahu prohibited friendship with the Kuffaar the enemies of the Islaamic Aqeedah so Subhaanahu has also made it obligatory to have Muwaalaat of the Mu’mineen and to have love for them, Ta’aalaa said:
“Verily, Your Walee(Protector or Helper) is none other than Allaah, His Messenger, and the believers,-those who perform As-Salat (Iqaamat-as-Salah), and give Zakat and they are Raki’un (those who bow down or submit themselves with obedience to Allaah in prayer). And whosoever takes Allaah, His Messenger and those who have believed, as Protectors, then the party of Allaah will be the victorious.” [5:55-56]
And Ta’aalaa said:
“Muhammad is the messenger of Allaah and those that are with him are severe against the Kuffaar and merciful amongst themselves.” [48:29]
And Ta’aalaa said:
“Indeed the believers are only brothers” [49:10]
So the believers are brothers in Deen and Aqeedah even if they are distant by their insaab [relations] and their countries and time periods Ta’aalaa said:
“And those who came after them say, oh our Lord forgive us and our brothers, those that preceded us in Imaan and put not in our hearts any hatred against those who have believed, our Lord! You are indeed full of kindness, Most Merciful.” [59:10]
So the believers from the first of the creation until the last of them whether they are distant by their countries or distant throughout the ages of time are loving brothers guiding the latter of them by the former of them supplicating one for the other seeking forgiveness one for the other.
Alaamaatul Al-Walaa Baynal Muslimeen
Signs of Walaa [Friendship, Allegiance, Loyalty] Between the Muslims
Extracted From Muhaadhiraat Fil Aqeedah wa Ad-Dawah pg.257-258 volume 1
By: Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan [Hafidhahullaah]
Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=3360
via westlondondawah archive #1045
And from amongst the signs of Al-Mahabbah [friendship, allegiance, loyalty]and that which necessitates Al-Mahabbah is:
1 At-Tazaawur [to visit one another] [from tazaawara yatazaawaru tazawuran]
The visiting for the sake of Allaah between the Mutahaabeen and this is from the signs of Al-Mahabbah.
And in the authentic hadeeth:
“Indeed a man from amongst those who came before us visited one of his brothers for the pleasure of Allaah in another village, so Allaah Subhanaanahu wa Ta’aalaa intended to test him, so Allaah observed him while he was on his way-meaning throughout his travels-and sent an angel to him to ask, where are you going?
He said: [the Man] “I want to visit my brother in this village.”
He said [the Angel] “Do you wish to derive any benefit from him?”
He said [the Man] “No, except that I love him for the sake of Allaah Azza wa Jall”
So the angel said to the man: “Verily I am the messenger of Allaah to you that verily Allaah loves you just as you love for His sake.”
2.The Sitting with the Believers
And from the signs of Al-Mahabbah is sitting with the believers and being present in the Islaamic Jamaa’aat [gatherings] and that is because it is one Jamaa’ah! Allaahu Ta’aalaa says:
“And keep yourself patiently with those who call upon their Lord morning and afternoon, seeking His Face.” [18:28]
3.Enjoining What is Right and Forbidding What is Wrong
And from that which is necessitated by this Mahabbah likewise, is the enjoining what is right and forbidding what is wrong…so the Muslim enjoins upon his brother the good and it is: to do every type of good and act of obedience and that is because in that is a benefit now and in the life to come just as forbidding him from what is wrong: and it is from every act of disobedience and from anything that contradicts or opposes obedience, and that is because in that is a harm for him now and in the life to come.
And Allaah Ta’Aaalaa says in describing the believers:
“They enjoin what is right and forbid what is wrong and they establish the prayer and give the Zakaat and they obey Allaah and His Messenger” [9:71]
And these are from amongst the signs of Imaan and Mahabbah Fillaah Azza wa Jall.
Al-Muqadimah Li- Al-Walaa wal Baraa Fil Islaam
Pg.3-6
Bismillahir-Rahmaanir-Raheem
The issue of Walaa wal Baraa is a very important matter from our Aqeedah and Manhaj that must be learned and implemented by every muslim. Shaykh Saalih Al-Fawzaan [hafidhahullaah] mentioned: “So the topic of this discussion, it is from the important topics in Aqeedah of which many from amongst mankind have remained heedless of: and it is the topic of al-Walaa wal Baraa and expressed in another way Al-Mahabbah Fillaah wal Bughdhu Fillaah which is the firmest most clearest expression of Imaan.[Muhaadhiraat Fil Aqeedah wad-Dawah pg. 255]
Our beloved Sheikh Saalih Al-Fawzaan [hafidhahullaah] said concerning it, “from the Usool of the Islaamic Creed is that it is obligatory upon every Muslim to worship [Allaah] with this Aqeedah and to align ones self with its people and to take as enemies those who oppose it. And that it is obligatory upon him, that he loves the people of Tawheed and Ikhlaas [sincerity] and that he aligns himself with them and that he hates the people of shirk and that he takes them as enemies. And that is the Millah [religion] of Ibraheem and those with him, those whom we were commanded to follow their example when Allaah says:
“Indeed there has been an excellent example for you in Ibraheem and those with him, when they said to their people: “verily we are free from you and whatever you worship besides Allaah, we have rejected you and there has started between us and you hostility and hatred forever, until you believe in Allaah alone.” [60:4]
And it is the deen of Muhammad [Alayhi Salaatu wa Salaam]. Allaah the Most High says:
“Oh you who believe! Take not the Jews and Christians as Auliya [friends, protectors, helpers] they are but Auliya to one another. And if any amongst you takes them as Auliya then surely he is from amongst them. Verily Allaah guides not those who are Zalimoon [polytheist and wrongdoers and unjust].” [5:51]
And this is a prohibition for having muwaalaat [love and allegiance] for the people of the book specifically. And as for what is said for the prohibition of Muwaalaat of the Kuffaar generally is:
“Oh you who believe! Take not my enemies and your enemies as Auliya” [60:1]
But rather, what has been made impermissible upon the believer is Muwaalaatul Kuffaar even if he be from amongst those who are closest in relationship to him. Allaah the Most High says:
“Oh you who believe! Take not your fathers and your brothers as Auliya if they prefer disbelief to belief. And whoever of you does so then he is one of the Zalimoon.” [9:23]
And Allaah the Most High says:
“You will not find a believing people who believe in Allaah and the Last Day making friendship with those who oppose Allaah and His Messenger even though they were their fathers or their sons or their brothers or their kindred [people]” [58:22]
Indeed many people have remained ignorant of this great principle, even to the point that I have heard many who ascribe themselves to knowledge and dawah in their Arabic programs say that the Nasaraa [Christians] verily they are our brothers, Yaa Lahaa Min Kalimatin Khateerah [oh what a dangerous statement!]
And just as Allaah Subhaanahu prohibited friendship with the Kuffaar the enemies of the Islaamic Aqeedah so Subhaanahu has also made it obligatory to have Muwaalaat of the Mu’mineen and to have love for them, Ta’aalaa said:
“Verily, Your Walee(Protector or Helper) is none other than Allaah, His Messenger, and the believers,-those who perform As-Salat (Iqaamat-as-Salah), and give Zakat and they are Raki’un (those who bow down or submit themselves with obedience to Allaah in prayer). And whosoever takes Allaah, His Messenger and those who have believed, as Protectors, then the party of Allaah will be the victorious.” [5:55-56]
And Ta’aalaa said:
“Muhammad is the messenger of Allaah and those that are with him are severe against the Kuffaar and merciful amongst themselves.” [48:29]
And Ta’aalaa said:
“Indeed the believers are only brothers” [49:10]
So the believers are brothers in Deen and Aqeedah even if they are distant by their insaab [relations] and their countries and time periods Ta’aalaa said:
“And those who came after them say, oh our Lord forgive us and our brothers, those that preceded us in Imaan and put not in our hearts any hatred against those who have believed, our Lord! You are indeed full of kindness, Most Merciful.” [59:10]
So the believers from the first of the creation until the last of them whether they are distant by their countries or distant throughout the ages of time are loving brothers guiding the latter of them by the former of them supplicating one for the other seeking forgiveness one for the other.
Alaamaatul Al-Walaa Baynal Muslimeen
Signs of Walaa [Friendship, Allegiance, Loyalty] Between the Muslims
Extracted From Muhaadhiraat Fil Aqeedah wa Ad-Dawah pg.257-258 volume 1
By: Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan [Hafidhahullaah]
Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=3360
via westlondondawah archive #1045
Shaykh Rabee' on Warns From those Who Dawn The Garments of Salafiyyah Yet Oppose its Usool and Manhaj
Bismillaahir-Rahmaanir-Raheem
All praise is due to Allaah, prayers and peace be upon the Messenger of Allaah, upon his family and companions and whoever follows his guidance.
To proceed:
Then let Ahl us-Sunnah wal-Jamaa'ah know in truth, not just as a mere claim, that their da'wah is exposed (i.e. open, susceptible) to the People of Tribulations (Fitan) and Desires (Ahwaa), and they do not become tired of (devising) plots, doubts and tribulations [placing them] in the midst of Ahl us-Sunnah wal-Jamaa'ah and spreading the causes of separation.
And there has emerged a new band (i.e. group), in these (past few) years who have warn the gown of the Sunnah, however they oppose Ahl us-Sunnah in their Usool and their Manhaj and in their application.
And this new band has adopted certain principles in order to stand up against the manhaj of Ahl us-Sunnah and against the fataawaa of the Scholars in refuting Innovation and warning from its people. Just as this band has set up principles in order to reject these fataawaa which are based upon the Book and the Sunnah. Such as:
1. "We do not blindly follow anyone, and we are the people of daleel (evidence)"
2. "No one has any guardianship over us, and nor do we have any fatherhoods (over us) and nor any patronships".
3. The claim of "tathabbut", meaning that they reject the verdicts of the scholars and their judgments upon the people of innovation, and warning against them (the innovations) and them (their people), by this claim (of theirs) that they make "tathabbut" (make their own verification), and this is in relation to their other principles that have just been mentioned.
And from another angle, they have devised certain principles for the defence of Ahl ul-Bid'ah, and their theoreticians, all in order to oppose the principles of the Salafi, and their manhaj in criticizing the people of Bid'ah. Such as:
1. "Carrying the mujmal upon the mufassal", and they do not actually intend the mujmal and mufassal in the view of the Usooliyyeen, and the Scholars of Islaam, but they actually intend a mujmal and mufassal that they have innovated themselves.
2. "We correct (the mistake) but we do not critizise (the individual) or destroy (the person)", so they consider the criticism of Innovation and its people and warning from them, to be "destruction", and they themselves do not correct (mistakes) and instead they destroy Ahl us-Sunnah and wage the severest war against them, just as they wage a war against their foundations which are derived from the Book and the Sunnah.
3. The manhaj of Muwaazanaat, which they actually implement themselves, and then they, in arrogance, reject that they have actually applied it.
4. Their saying "We wish for a vast, open manhaj that suits Ahl us-Sunnah and suits the Ummah (as a whole)", and then they try to explain this in a false way, and their implementation of this actually exposes them, and as for those whose who try to portray outwardly that they do not implement it, then this support and loyalty to the one who does implement it exposes them.
[From Abu Iyaad's Post on salafitalk.net via westlondondawah archive #954]
All praise is due to Allaah, prayers and peace be upon the Messenger of Allaah, upon his family and companions and whoever follows his guidance.
To proceed:
Then let Ahl us-Sunnah wal-Jamaa'ah know in truth, not just as a mere claim, that their da'wah is exposed (i.e. open, susceptible) to the People of Tribulations (Fitan) and Desires (Ahwaa), and they do not become tired of (devising) plots, doubts and tribulations [placing them] in the midst of Ahl us-Sunnah wal-Jamaa'ah and spreading the causes of separation.
And there has emerged a new band (i.e. group), in these (past few) years who have warn the gown of the Sunnah, however they oppose Ahl us-Sunnah in their Usool and their Manhaj and in their application.
And this new band has adopted certain principles in order to stand up against the manhaj of Ahl us-Sunnah and against the fataawaa of the Scholars in refuting Innovation and warning from its people. Just as this band has set up principles in order to reject these fataawaa which are based upon the Book and the Sunnah. Such as:
1. "We do not blindly follow anyone, and we are the people of daleel (evidence)"
2. "No one has any guardianship over us, and nor do we have any fatherhoods (over us) and nor any patronships".
3. The claim of "tathabbut", meaning that they reject the verdicts of the scholars and their judgments upon the people of innovation, and warning against them (the innovations) and them (their people), by this claim (of theirs) that they make "tathabbut" (make their own verification), and this is in relation to their other principles that have just been mentioned.
And from another angle, they have devised certain principles for the defence of Ahl ul-Bid'ah, and their theoreticians, all in order to oppose the principles of the Salafi, and their manhaj in criticizing the people of Bid'ah. Such as:
1. "Carrying the mujmal upon the mufassal", and they do not actually intend the mujmal and mufassal in the view of the Usooliyyeen, and the Scholars of Islaam, but they actually intend a mujmal and mufassal that they have innovated themselves.
2. "We correct (the mistake) but we do not critizise (the individual) or destroy (the person)", so they consider the criticism of Innovation and its people and warning from them, to be "destruction", and they themselves do not correct (mistakes) and instead they destroy Ahl us-Sunnah and wage the severest war against them, just as they wage a war against their foundations which are derived from the Book and the Sunnah.
3. The manhaj of Muwaazanaat, which they actually implement themselves, and then they, in arrogance, reject that they have actually applied it.
4. Their saying "We wish for a vast, open manhaj that suits Ahl us-Sunnah and suits the Ummah (as a whole)", and then they try to explain this in a false way, and their implementation of this actually exposes them, and as for those whose who try to portray outwardly that they do not implement it, then this support and loyalty to the one who does implement it exposes them.
[From Abu Iyaad's Post on salafitalk.net via westlondondawah archive #954]
Thursday, September 8, 2011
The Danger of Mixing with Ahl ul-Bida` By Shaykh Rabee` bin Haadee al-Madkhalee
This is a translation of a transcription of this extremely beneficial talk by the Noble Shaykh and Imaam, Rabee` bin Haadee (hafidhahulLaah).
The original source of this talk of Shaykh Rabee` is here, and inshaa'Allaah it will be serialized until completion.
http://www.anasalafi.net/showthread.php?threadid=6800
[The Concern of the Salaf us-Saalih in Warning from Ahl ul-Bida`, both in Knowledge and in Action (Practical Implementation)]
The Shaykh said:
Verily, this matter is very important and its affair is dangerous (serious).
It is for this reason that the Book and the Sunnah and the Salaf us-Saalih have given it concern in the [various] works of Islaam, and especially in what relates to the `aqaa'id, and more specifically, with what relates to the positions (to be held) towards the people of innovation and misguidance, and the people of tribulations and heresies, and the companions of evil specifically.
So in that which they explained is a healing and a sufficiency for the one who desired good for himself, and who desired that he is restored with a life that will please his Lord and bring him closer to Him and distance him from the Fire.
And our Salaf us-Saalih (may Allaah's pleasure be upon them) showed concern to this topic in terms of knowledge, action and implementation (may Allaah's pleasure be upon them).
And if we desire deliverance, then there is nothing upon us except that we follow the path of those true and sincere believers, those who knew the Islamic Sharee`ah, its beliefs, its methodologies, and its goals and objectives.
So they presented sincere advice and clarification and warning to whomever Allaah intended to show good towards from this Ummah and for whomever He intended deliverance and [the success in] riding upon the ship of deliverance, practically!
In the Noble Quraan there is a verse that you read, the saying of Allaah, the Blessed and Exalted, "It is He Who has sent down to you the Book (this Qur'ân). In it are Verses that are entirely clear, they are the foundations of the Book and others not entirely clear.
So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah, and seeking for its hidden meanings, but none knows its hidden meanings save Allâh.
And those who are firmly grounded in knowledge say: "We believe in it; the whole of it is from our Lord.". (Aali Imran 3:7)
So Allaah explained in this verse, the reality and condition of the people of deviation and desires, and that they reserve evil for the Ummah, and that they reserve tribulations for them.
Because their intentions are not sound, their hearts are diseased and they desire that the people are afflicted with their (own) ailments, because (it is) as is said in the similitude, "When it predominates, it will become contemptible", and also in the general similitude, "The tail of the fox was cut, and so it cut the tails of others".
And Allaah, the Blessed and Exalted, has said concerning the Kuffaar, "O you who believe! If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!" (Aali Imran 3:100).
The Kuffaar, and the Jews and Christians love that the Muslims apostatize from their religion, and the people of innovation have their great share of this evil intent (as well) [i.e. in desiring that the Salafee abandon Salafiyyah], and of desiring evil for the people of goodness.
[The Concern of the Salaf us-Saalih in Warning from Ahl ul-Bida`, both in Knowledge and in Action (Practical Implementation)]... Continued
The Shaykh continued:
From here it is obligatory to be cautious of them with extreme caution.
And Allaah has notified us in this verse that you recite, that those in whose hearts is deviation follow that which is unclear, seeking fitnah (tribulations).
And in (the course of) putting people to fitnah regarding their deen, and diverting them away from the true deen of Allaah, they reserve (for them) whatever they are upon themselves of innovations and misguidance, and what they are upon of doubts, mistakes and deviations, and they intend evil for whoever trusts them, and whoever sits with them and mixes with them.
For this reason you seem them traversing a variety of different approaches in preventing the people of truth, and especially (preventing) the youth, from the true manhaj of Allaah.
For they have paths in which they have become excelled, and manners in which have become skilled, and upon which they have nurtured their youth.
So you will see him sometimes not even knowing how to make wudhoo, however he will be very good at presenting doubts, and causing doubt, confusion and making people flee from the truth and its people.
Sometimes you will see him very good at this with a great [amount] of skill, and refuge is from Allaah. We ask Allaah to save them from these Shaytanic approaches, and that He saves them from the causes of destruction.
The Messenger (`alayhis-salaatu was-salaam) recited this verse, when he recited it he said, "So when you see those who follow that which is unclear from it, then they are the ones whom Allaah has mentioned, so beware of them", (Bukhaaree and Muslim).
So these are the people of desires, and the people of deviation, they are the ones who follow the ambiguities.
The Messenger intends that the people of deviation who follow the ambiguous, that it is obligatory upon the people to be cautious of them.
For a sign of the people of innovation, a sign of the people of deviation is that they do not traverse upon the ways of Ahl us-Sunnah in building their religion upon the clear, definitive verses, and returning the ambiguous ones back to the definitive ones, but they attach (themselves) only to what agrees with their desire, and they are able to spread it on account of their corrupt claim and their astray innovations, just as the Khawaarij, the Rawaafid, the Murji'ah and the Qadariyyah did.
For they cling to the general texts and the ambiguous due to it agreeing with their desire, so they go astray by it and they lead the people astray.
And the people of innovations in every time and place, irrespective of what type their innovation is, are upon this nature.
And do not belittle anything from the innovations!
Do not deem anything from them to be small, insignificant!
For these are their ways, to put to trial, and to deviate, and he desires to put the people to trial so they deviate with the likes of his own deviation (that he is upon), and that they stray with the like of his straying, and that they are put to trial with the likes of his trial, and refuge is with Allaah.
So you see that the verse has explained their condition, and the Messenger explained their condition, and warned from them.
And when he had ordered the boycotting of the Sahaabah, those who remained behind in the expedition of Tabuk until after their repentance, and yet they had not run along with this fitnah and nor had they moved around with it (i..e had not entered others into it and spread it), rather they repented and were remorseful and acknowledged (their fault).
However, despite that, on account of what they fell into of opposition the Messenger (sallAllaahu `alayhi wa sallam) ordered with their boycotting in that they are suspected in the likes of this situation (on account of what they fell into), and they could have been suspected of nifaaq (on account of what they fell into).
[From Abu Iyaad's post on salafitalk.net via westlondondawah archive #819]
The original source of this talk of Shaykh Rabee` is here, and inshaa'Allaah it will be serialized until completion.
http://www.anasalafi.net/showthread.php?threadid=6800
[The Concern of the Salaf us-Saalih in Warning from Ahl ul-Bida`, both in Knowledge and in Action (Practical Implementation)]
The Shaykh said:
Verily, this matter is very important and its affair is dangerous (serious).
It is for this reason that the Book and the Sunnah and the Salaf us-Saalih have given it concern in the [various] works of Islaam, and especially in what relates to the `aqaa'id, and more specifically, with what relates to the positions (to be held) towards the people of innovation and misguidance, and the people of tribulations and heresies, and the companions of evil specifically.
So in that which they explained is a healing and a sufficiency for the one who desired good for himself, and who desired that he is restored with a life that will please his Lord and bring him closer to Him and distance him from the Fire.
And our Salaf us-Saalih (may Allaah's pleasure be upon them) showed concern to this topic in terms of knowledge, action and implementation (may Allaah's pleasure be upon them).
And if we desire deliverance, then there is nothing upon us except that we follow the path of those true and sincere believers, those who knew the Islamic Sharee`ah, its beliefs, its methodologies, and its goals and objectives.
So they presented sincere advice and clarification and warning to whomever Allaah intended to show good towards from this Ummah and for whomever He intended deliverance and [the success in] riding upon the ship of deliverance, practically!
In the Noble Quraan there is a verse that you read, the saying of Allaah, the Blessed and Exalted, "It is He Who has sent down to you the Book (this Qur'ân). In it are Verses that are entirely clear, they are the foundations of the Book and others not entirely clear.
So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah, and seeking for its hidden meanings, but none knows its hidden meanings save Allâh.
And those who are firmly grounded in knowledge say: "We believe in it; the whole of it is from our Lord.". (Aali Imran 3:7)
So Allaah explained in this verse, the reality and condition of the people of deviation and desires, and that they reserve evil for the Ummah, and that they reserve tribulations for them.
Because their intentions are not sound, their hearts are diseased and they desire that the people are afflicted with their (own) ailments, because (it is) as is said in the similitude, "When it predominates, it will become contemptible", and also in the general similitude, "The tail of the fox was cut, and so it cut the tails of others".
And Allaah, the Blessed and Exalted, has said concerning the Kuffaar, "O you who believe! If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!" (Aali Imran 3:100).
The Kuffaar, and the Jews and Christians love that the Muslims apostatize from their religion, and the people of innovation have their great share of this evil intent (as well) [i.e. in desiring that the Salafee abandon Salafiyyah], and of desiring evil for the people of goodness.
[The Concern of the Salaf us-Saalih in Warning from Ahl ul-Bida`, both in Knowledge and in Action (Practical Implementation)]... Continued
The Shaykh continued:
From here it is obligatory to be cautious of them with extreme caution.
And Allaah has notified us in this verse that you recite, that those in whose hearts is deviation follow that which is unclear, seeking fitnah (tribulations).
And in (the course of) putting people to fitnah regarding their deen, and diverting them away from the true deen of Allaah, they reserve (for them) whatever they are upon themselves of innovations and misguidance, and what they are upon of doubts, mistakes and deviations, and they intend evil for whoever trusts them, and whoever sits with them and mixes with them.
For this reason you seem them traversing a variety of different approaches in preventing the people of truth, and especially (preventing) the youth, from the true manhaj of Allaah.
For they have paths in which they have become excelled, and manners in which have become skilled, and upon which they have nurtured their youth.
So you will see him sometimes not even knowing how to make wudhoo, however he will be very good at presenting doubts, and causing doubt, confusion and making people flee from the truth and its people.
Sometimes you will see him very good at this with a great [amount] of skill, and refuge is from Allaah. We ask Allaah to save them from these Shaytanic approaches, and that He saves them from the causes of destruction.
The Messenger (`alayhis-salaatu was-salaam) recited this verse, when he recited it he said, "So when you see those who follow that which is unclear from it, then they are the ones whom Allaah has mentioned, so beware of them", (Bukhaaree and Muslim).
So these are the people of desires, and the people of deviation, they are the ones who follow the ambiguities.
The Messenger intends that the people of deviation who follow the ambiguous, that it is obligatory upon the people to be cautious of them.
For a sign of the people of innovation, a sign of the people of deviation is that they do not traverse upon the ways of Ahl us-Sunnah in building their religion upon the clear, definitive verses, and returning the ambiguous ones back to the definitive ones, but they attach (themselves) only to what agrees with their desire, and they are able to spread it on account of their corrupt claim and their astray innovations, just as the Khawaarij, the Rawaafid, the Murji'ah and the Qadariyyah did.
For they cling to the general texts and the ambiguous due to it agreeing with their desire, so they go astray by it and they lead the people astray.
And the people of innovations in every time and place, irrespective of what type their innovation is, are upon this nature.
And do not belittle anything from the innovations!
Do not deem anything from them to be small, insignificant!
For these are their ways, to put to trial, and to deviate, and he desires to put the people to trial so they deviate with the likes of his own deviation (that he is upon), and that they stray with the like of his straying, and that they are put to trial with the likes of his trial, and refuge is with Allaah.
So you see that the verse has explained their condition, and the Messenger explained their condition, and warned from them.
And when he had ordered the boycotting of the Sahaabah, those who remained behind in the expedition of Tabuk until after their repentance, and yet they had not run along with this fitnah and nor had they moved around with it (i..e had not entered others into it and spread it), rather they repented and were remorseful and acknowledged (their fault).
However, despite that, on account of what they fell into of opposition the Messenger (sallAllaahu `alayhi wa sallam) ordered with their boycotting in that they are suspected in the likes of this situation (on account of what they fell into), and they could have been suspected of nifaaq (on account of what they fell into).
[From Abu Iyaad's post on salafitalk.net via westlondondawah archive #819]
Wednesday, September 7, 2011
Shaykh Rabee` Concerning the Usage of the Term Tamayyu` and the Accusation of Harshness Against the Salafees
Questioner: Our Shaykh (hafidhakumulLaah), we hear a lot from your excellence the usage [of the term] "at-tamayyu`", we hope (i.e. seek) an explanation of this usage from you, and what is your view regarding the one who rejects this [terminological] usage.
Shaykh Rabee` bin Haadee: This is not [terminological] usage, this is a temporary word (i.e. a passing remark upon a particular trait) that is said, but what is desired by it is a [group of] peoples who came to the `usool of Islaam, melting them, softening them, and belittling their importance, rather, they wage war against them , may Allaah bless you.
And they describe - meaning [describe] the Salafee manhaj, and standing (firmly) in the face of Ahl ul-Bida`, and defending the Sunnah - they describe it as shiddah (harshness), they describe that as shiddah, and they describe that as ghuluww (extremism), and they lied and fabricated a lie.
By Allaah, besides whom there is none worthy of worship (in truth), shiddah (harshness, severity) is not found amongst the masaakeen Salafees now.
And certainly, no matter how harsh the Salafees are in facing and standing against the falsehood, and innovations, they do not reach one hundredth of what the Salaf were upon of harshness against Ahl ul-Bida` to the degree that they (the Salaf) used to kill them, and expel them (from the land), and boycott them, and beat them, and humiliate them. [And as for us] the Salafees, they have nothing [of what was with the Salaf of harshness], masaakeen.
Posted on Sahab.Net: http://www.sahab.net/sahab/showthread.php?threadid=298711
From the cassette: "Is al-Jarh wat-Ta`deel Specific to the Narrators of Hadeeth".
From Abu Iyaad 's Post on Salafitalk via westlondondawah archive #767
Shaykh Rabee` bin Haadee: This is not [terminological] usage, this is a temporary word (i.e. a passing remark upon a particular trait) that is said, but what is desired by it is a [group of] peoples who came to the `usool of Islaam, melting them, softening them, and belittling their importance, rather, they wage war against them , may Allaah bless you.
And they describe - meaning [describe] the Salafee manhaj, and standing (firmly) in the face of Ahl ul-Bida`, and defending the Sunnah - they describe it as shiddah (harshness), they describe that as shiddah, and they describe that as ghuluww (extremism), and they lied and fabricated a lie.
By Allaah, besides whom there is none worthy of worship (in truth), shiddah (harshness, severity) is not found amongst the masaakeen Salafees now.
And certainly, no matter how harsh the Salafees are in facing and standing against the falsehood, and innovations, they do not reach one hundredth of what the Salaf were upon of harshness against Ahl ul-Bida` to the degree that they (the Salaf) used to kill them, and expel them (from the land), and boycott them, and beat them, and humiliate them. [And as for us] the Salafees, they have nothing [of what was with the Salaf of harshness], masaakeen.
Posted on Sahab.Net: http://www.sahab.net/sahab/showthread.php?threadid=298711
From the cassette: "Is al-Jarh wat-Ta`deel Specific to the Narrators of Hadeeth".
From Abu Iyaad 's Post on Salafitalk via westlondondawah archive #767
Men are of 3 types
from salafitalk via westlondondawah archive #747:
In chapter 8 of his book "PUBLIC DUTIES IN ISLAAM - The Institution of the Hisba", Shaykh-ul-Islaam Ibn Taymiyyah (d.728H) says:
"We find that people fall into three categories"
FIRST TYPE
quote:
Those who live entirely by their own capricious whims, who are content only with what they receive and angry only at what they are denied, so that when any of them get what he craves - be it lawful or unlawful - his anger departs and gives way to satisfaction.
The thing he was denied - so that he wanted it banned and made punishable, and was angrily critical of those who had it - now meets with his approval.
He actively participates in it, supports it and opposes those who prohibit and reject it.
This is a prevalent human tendency; we see and hear of innumerable instances.
The reason for it is that man is very wrongful, very ignorant and therefore does not act fairly. You notice how some people critizie the governor for his injustice and hostility towards his subjects, but then he does something to please those critics and they turn into his supporters. The best thing for them would be not to voice their criticism.
Similarly, you notice how they criticize those who drink wine, commit illicit sexual acts and listen to musical entertainments, until one of them is let in on the act, whereupon you see that he becomes a supporter of those he used to criticize. The latter may get worse as a result of their criticism, improve slightly or remain just the same.
SECOND TYPE
quote:
Those who live according to sound religious principles, sincere in their devotion to Allaah and correct in their behaviour, patiently upright in the face of what they have to suffer.
These are the people who truly believe and do good works. They belong to the best Community brought forth by mankind, commanding what is proper and forbidding the improper and having true faith in Allaah.
THIRD TYPE
quote:
Those in whom both of the above co-exist. These constitute the majority of the believers. The will to obedience and the will to rebellion are both present in the hearts of those who have within them both religious faith and the lusts of the flesh. Sometimes the one, sometimes the other, has the upper hand.
And then, commenting on the second type mentioned above, the Shaykh (rahimahullaah) brought the Aayaat:[english meaning]
(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction! "Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! "Enter you, then, among My honoured slaves, "And enter you My Paradise!"
Al-Fajr (89):27-30
May Allaah Subhana wa ta'ala count ALL of us among this second type !!!
post by
Aboo Khaleel Ibraheem Bukharee
In chapter 8 of his book "PUBLIC DUTIES IN ISLAAM - The Institution of the Hisba", Shaykh-ul-Islaam Ibn Taymiyyah (d.728H) says:
"We find that people fall into three categories"
FIRST TYPE
quote:
Those who live entirely by their own capricious whims, who are content only with what they receive and angry only at what they are denied, so that when any of them get what he craves - be it lawful or unlawful - his anger departs and gives way to satisfaction.
The thing he was denied - so that he wanted it banned and made punishable, and was angrily critical of those who had it - now meets with his approval.
He actively participates in it, supports it and opposes those who prohibit and reject it.
This is a prevalent human tendency; we see and hear of innumerable instances.
The reason for it is that man is very wrongful, very ignorant and therefore does not act fairly. You notice how some people critizie the governor for his injustice and hostility towards his subjects, but then he does something to please those critics and they turn into his supporters. The best thing for them would be not to voice their criticism.
Similarly, you notice how they criticize those who drink wine, commit illicit sexual acts and listen to musical entertainments, until one of them is let in on the act, whereupon you see that he becomes a supporter of those he used to criticize. The latter may get worse as a result of their criticism, improve slightly or remain just the same.
SECOND TYPE
quote:
Those who live according to sound religious principles, sincere in their devotion to Allaah and correct in their behaviour, patiently upright in the face of what they have to suffer.
These are the people who truly believe and do good works. They belong to the best Community brought forth by mankind, commanding what is proper and forbidding the improper and having true faith in Allaah.
THIRD TYPE
quote:
Those in whom both of the above co-exist. These constitute the majority of the believers. The will to obedience and the will to rebellion are both present in the hearts of those who have within them both religious faith and the lusts of the flesh. Sometimes the one, sometimes the other, has the upper hand.
And then, commenting on the second type mentioned above, the Shaykh (rahimahullaah) brought the Aayaat:[english meaning]
(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction! "Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! "Enter you, then, among My honoured slaves, "And enter you My Paradise!"
Al-Fajr (89):27-30
May Allaah Subhana wa ta'ala count ALL of us among this second type !!!
post by
Aboo Khaleel Ibraheem Bukharee
Establishing the Proof upon the Innovators
Question: Our Shaykh, may Allaah preserve you, there is a question that passes around the students of kowledge and that is: Concerning the one who fell into innovation or innovations, is it a condition that the proof is established against him so that he is declared an innovator or is that not a condition?
Benefit us, may Allaah reward you.
Shaykh Rabee`: All praise is due to Allaah and may Salaat and Salaam be upon Allaah's Messenger, upon his family, his companions and whoever followed his guidance, to proceed:
Then its known regarding [the viewpoint of] Ahl us-Sunnah that the one who falls into a nullifier [of Islaam (mukaffir)] is not to be declared an unbeliever until the proof is established upon him.
As for the one who falls into innovation then [he is] of [various] types:
The first: The people of innovation such as the Rawaafid, the Khawaarij, the Jahmiyyah, the Qadariyyah, the Mu`tazilah, the Soofiyyah, the Qubooriyyah, the Murji'ah and whoever is put alongside them [from the contemporaries] such as the Ikhwaan and Tableegh and their likes.
So regarding them, the Salaf did not specify establishment of the proof [upon them] as a condition for judging them with innovation. Hence, it is said about the Raafidee, "Innovator" and about the Khaarijee it is said, "Innovator" and so on, regardless of whether the proof has been established upon them or not.
The second: The one who is from Ahl us-Sunnah and fell into a manifest innovation such as the saying of the creation of the Qur'aan, or [the innovation of] al-Qadr, or the view of the Khawaarij and other than that, so this one is declared Innovator and the action of the Salaf [towards the Innovators] is applied to him.
The third: Whoever is from Ahl us-Sunnah and is known with adhereing to the truth, and he falls into a subtle, hidden innovation (bid`ah khafiyyah). Even if such a one has passed away then it is not permissible to declare him an Innovator, rather he is mentioned with goodness, and if he is alive, then is advised and the truth is made clear to him, and haste is not to be shown in declaring him Innovator.
If he persists [upon what he fell into] then he is declared an Innovator.
Written by Rabee` bin Haadee `Umayr al-Madkhalee
on 24th Ramadaan 1424H
For full text (translation available soon on www.spubs.com):
Arabic source: http://www.sahab.net/sahab/showthread.php?threadid=298922
via westlondondawah archive #741
Benefit us, may Allaah reward you.
Shaykh Rabee`: All praise is due to Allaah and may Salaat and Salaam be upon Allaah's Messenger, upon his family, his companions and whoever followed his guidance, to proceed:
Then its known regarding [the viewpoint of] Ahl us-Sunnah that the one who falls into a nullifier [of Islaam (mukaffir)] is not to be declared an unbeliever until the proof is established upon him.
As for the one who falls into innovation then [he is] of [various] types:
The first: The people of innovation such as the Rawaafid, the Khawaarij, the Jahmiyyah, the Qadariyyah, the Mu`tazilah, the Soofiyyah, the Qubooriyyah, the Murji'ah and whoever is put alongside them [from the contemporaries] such as the Ikhwaan and Tableegh and their likes.
So regarding them, the Salaf did not specify establishment of the proof [upon them] as a condition for judging them with innovation. Hence, it is said about the Raafidee, "Innovator" and about the Khaarijee it is said, "Innovator" and so on, regardless of whether the proof has been established upon them or not.
The second: The one who is from Ahl us-Sunnah and fell into a manifest innovation such as the saying of the creation of the Qur'aan, or [the innovation of] al-Qadr, or the view of the Khawaarij and other than that, so this one is declared Innovator and the action of the Salaf [towards the Innovators] is applied to him.
The third: Whoever is from Ahl us-Sunnah and is known with adhereing to the truth, and he falls into a subtle, hidden innovation (bid`ah khafiyyah). Even if such a one has passed away then it is not permissible to declare him an Innovator, rather he is mentioned with goodness, and if he is alive, then is advised and the truth is made clear to him, and haste is not to be shown in declaring him Innovator.
If he persists [upon what he fell into] then he is declared an Innovator.
Written by Rabee` bin Haadee `Umayr al-Madkhalee
on 24th Ramadaan 1424H
For full text (translation available soon on www.spubs.com):
Arabic source: http://www.sahab.net/sahab/showthread.php?threadid=298922
via westlondondawah archive #741
Shaykh al-Albani on the topic of Al-Muwaazanah
In the discussion with Imaam al-Albaani there occurs:
"May Allah protect you, our Shaikh. They use as evidence certain (textual) statements such as the statements of our Scholars concerning the Shi'ah for example, that "So and so is reliable and trustworthy (thiqah) in hadeeth, but a vile Raafidi". They use statements like this as evidence. And then they desire to build the complete principle (al-muwaazanah) upon them, without at the same time looking at the thousands of statements in which there only occurs, "Liar", "Abandoned", "Vile".
Imaam al-Albani: "This is the way of the Innovators. When a scholar of hadeeth speaks about a righteous man who is a scholar and a jurist, saying about him, "He is poor in his memory", does he also say, "He is a Muslim, and he is righteous and he is a jurist, and he is one who ought to be referred to in matters of deriving evidences for the Sharee'ah rulings (from the texts)." Allah is Great! The truth is that the aforementioned principle is very important (but) it comprises a number of very important subsidiary matters (finer details) relevant to our times.
From where (did they derive this) that when the circumstance arises for explaining the mistakes of a Muslim, whether he is a caller (daai'yah) or not, that it is necessary for a lecture in which his good deeds - from their beginning to their end are mentioned? Allahu- Akbar!! A strange thing!! By Allah! A strange thing!" (Cassette "Al-Ajwibah al-Albaaniyyah 'alaa As'ilah Abil Hasan ad-Daa'iyah" (Answers from Albani on the questions from Abul Hasan the daa'ee) in the "Silsilah al-Hudaa wan-Noor" Series, No. 850).
Entire text from SPUBS publication titled A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah Article ID SL 010004 (p. 70-71)
via westlondondawah archive #689
"May Allah protect you, our Shaikh. They use as evidence certain (textual) statements such as the statements of our Scholars concerning the Shi'ah for example, that "So and so is reliable and trustworthy (thiqah) in hadeeth, but a vile Raafidi". They use statements like this as evidence. And then they desire to build the complete principle (al-muwaazanah) upon them, without at the same time looking at the thousands of statements in which there only occurs, "Liar", "Abandoned", "Vile".
Imaam al-Albani: "This is the way of the Innovators. When a scholar of hadeeth speaks about a righteous man who is a scholar and a jurist, saying about him, "He is poor in his memory", does he also say, "He is a Muslim, and he is righteous and he is a jurist, and he is one who ought to be referred to in matters of deriving evidences for the Sharee'ah rulings (from the texts)." Allah is Great! The truth is that the aforementioned principle is very important (but) it comprises a number of very important subsidiary matters (finer details) relevant to our times.
From where (did they derive this) that when the circumstance arises for explaining the mistakes of a Muslim, whether he is a caller (daai'yah) or not, that it is necessary for a lecture in which his good deeds - from their beginning to their end are mentioned? Allahu- Akbar!! A strange thing!! By Allah! A strange thing!" (Cassette "Al-Ajwibah al-Albaaniyyah 'alaa As'ilah Abil Hasan ad-Daa'iyah" (Answers from Albani on the questions from Abul Hasan the daa'ee) in the "Silsilah al-Hudaa wan-Noor" Series, No. 850).
Entire text from SPUBS publication titled A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah Article ID SL 010004 (p. 70-71)
via westlondondawah archive #689
Tuesday, September 6, 2011
Shaikh Ibn Uthaimeen on the topic of Al-Muwaazanah
In a talk given by al-Allaamah, Shaikh Ibn Uthaimeen, which is on cassette, titled "As'ilat al-Irlandiyyah" (Questions from Ireland), a man was presenting principles to the Shaikh from Adnaan Ar'oor and the Shaikh was replying to the baatil principles. One of the principles presented was:
"It is from justice (adl) and equity (insaaf) when giving advice (about innovations) and warning from innovations that we mention their (the perpetrators') good aspects alongside their bad aspects."
The Shaikh replied, in anger for the sake of the truth, "I say to you, No! …No! …No! … This is an error. Listen to me O man (Yaa Rajul)! Listen O man, when refuting it is not good that I mention the good points of the person. If I mention his good points while I am refuting, this weakens my refutation of him."
The questioner asked: "And this is so even if he is from Ahl us-Sunnah O our Shaikh?"
The Shaikh replied: "Whether from Ahl us-Sunnah or other than Ahl us-Sunnah… How can I refute him and then praise him. This is unintelligible."
(In another discussion on cassette titled "al-As'ilat as-Suwaidiyyah")
Shaikh Ibn Uthaimeen said, "…However, when you desire to refute his innovation, then it is not absolutely desirable that you mention his good points. For mentioning the good points while refuting him only weakens and impairs the refutation. The reader or the one being addressed will say, "In that case, this (i.e. good) counters that (i.e. the bad), and all praise is due to Allah". Hence, every situation requires a different type of speech. And therefore, evaluation and appraisal has its own circumstances and ruling and likewise refuting the falsehood has its own circumstances and ruling…"
Then the questioner said, "In that case, when one is explaining the errors or mistakes or innovations of a person in order to warn and give advice (to others), it is not necessary to employ the principle of al-Muwaazanah?"
The Shaikh replied, "No, it is not good or befitting as I have said to you. Since, if you mention his good points, the aspect of refuting his falsehood will become weak, and it is for this reason that we find the Scholars who refute the Ahl ul-Bid'ah and others do not mention their good points."
(Entire text from SPUBS publication titled A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah Article ID : SLF010004 (p. 69-70)
via westlondondawah archive #688
"It is from justice (adl) and equity (insaaf) when giving advice (about innovations) and warning from innovations that we mention their (the perpetrators') good aspects alongside their bad aspects."
The Shaikh replied, in anger for the sake of the truth, "I say to you, No! …No! …No! … This is an error. Listen to me O man (Yaa Rajul)! Listen O man, when refuting it is not good that I mention the good points of the person. If I mention his good points while I am refuting, this weakens my refutation of him."
The questioner asked: "And this is so even if he is from Ahl us-Sunnah O our Shaikh?"
The Shaikh replied: "Whether from Ahl us-Sunnah or other than Ahl us-Sunnah… How can I refute him and then praise him. This is unintelligible."
(In another discussion on cassette titled "al-As'ilat as-Suwaidiyyah")
Shaikh Ibn Uthaimeen said, "…However, when you desire to refute his innovation, then it is not absolutely desirable that you mention his good points. For mentioning the good points while refuting him only weakens and impairs the refutation. The reader or the one being addressed will say, "In that case, this (i.e. good) counters that (i.e. the bad), and all praise is due to Allah". Hence, every situation requires a different type of speech. And therefore, evaluation and appraisal has its own circumstances and ruling and likewise refuting the falsehood has its own circumstances and ruling…"
Then the questioner said, "In that case, when one is explaining the errors or mistakes or innovations of a person in order to warn and give advice (to others), it is not necessary to employ the principle of al-Muwaazanah?"
The Shaikh replied, "No, it is not good or befitting as I have said to you. Since, if you mention his good points, the aspect of refuting his falsehood will become weak, and it is for this reason that we find the Scholars who refute the Ahl ul-Bid'ah and others do not mention their good points."
(Entire text from SPUBS publication titled A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah Article ID : SLF010004 (p. 69-70)
via westlondondawah archive #688
Benefits of Reciting the Quran
· Abu Umaamah (radiallaahu anhu) reported that the Messenger of Allaah
(sallallaahu alaihi wasallam) said: "Recite the Qur'an as it will come on
the Day of Judgement as an intercessor for those who used to memorise and
recite it."[1]
· Uthmaan bin Affaan (radiallaahu anhu) reported that the Messenger of
Allaah (sallallaahu alaihi wasallam) said: "The best amongst you is the one
who learns the Qur'aan and teaches it. "[2]
· Aa'ishah (radiallaahu anhu) reported that the Messenger of Allaah
(sallallaahu alaihi wasallam) said: "The one who recites the Qur'an and is
skilled in doing so will be with the obedient and noble angels and the one
who recites the Qur'an in hesitance due to difficulty will receive a double
reward."[3]
· Abdullaah bin Mas'ood (radiallaahu anhu) reported that the Messenger
(sallallaahu alaihi wasallam) said: "Whoever recites one letter from the
Book of Allaah then he will receive a good reward, and every good deed is
rewarded with ten times its like. I do not say that Alif Laam Meem is one
word but Alif is one word, Laam is one word and Meem is one word."[4]
· Abdullaah bin Amr ibn al-Aas reported that the Messenger of Allaah
(sallallaahu alaihi wasallam) said: "It will be said to the one who had
memorised the Qur'an [and acted upon it]: 'Recite the Qur'an (ascending the
levels of Paradise thereby) and do so slowly and melodiously just as you
used to recite slowly and melodiously in the world since your abode will be
at the place where you finish reciting your last verse."[5]
· Nawwaas bin Sam'aan (radiallaahu anhu) reported that the Messenger of
Allaah (sallallaahu alaihi wasallam) said: "The Qur'an and its people,
those who used to act upon it in the world, will be brought on the Day of
Judgement. However, Sooratul-Baqarah and Sooratul-Imraan will precede them
and argue in favour of those who memorised and recited these soorah's (in
this life)."[6]
· Umar ibn al-Khattaab (radiallaahu anhu) reported that the Messenger
of Allaah (sallallaahu alaihi wasallam) said: "Verily, Allaah will raise
elevate some people by this Book and He will degrade others with it."[7]
· Al-Bara' narrated: A man was reciting Surat Al-Kahf and his horse was
tied with two ropes beside him. A cloud came down and spread over that man,
and it kept oncoming closer and closer to him till his horse started
jumping (as if afraid of something). When it was morning, the man came to
the Prophet, and told him of that experience. The Prophet said, "That was
As-Sakina (tranquility) which descended because of (the recitation of) the
Qur'an." [8]
· Usaid bin Hudair narrated: That while he was reciting Surat Al-Baqara
(The Cow) at night, and his horse was tied beside him, the horse was
suddenly startled and troubled. When he stopped reciting, the horse became
quiet, and when he started again, the horse was startled again. Then he
stopped reciting and the horse became quiet too. He started reciting again
and the horse was startled and troubled once again. Then he stopped
reciting and his son, Yahya was beside the horse. He was afraid that the
horse might trample on him. When he took the boy away and looked towards
the sky, he could not see it. The next morning he informed the Prophet who
said, "Recite, O Ibn Hudair! Recite, O Ibn Hudair!" Ibn Hudair replied, "O
Allah's Apostle! My son, Yahya was near the horse and I was afraid that it
might trample on him, so I looked towards the sky, and went to him. Then I
looked at the sky, I saw something like a cloud containing what looked like
lamps, so I went out in order not to ! see it." The Prophet said, "Do y ou
know what that was?" Ibn Hudair replied, "No." The Prophet said, "Those
were Angels who came near to you for your voice and if you had kept on
reciting till dawn, it would have remained there till morning when people
would have seen it as it would not have disappeared." [9]
NOTES
1 Reported by Muslim
2 Reported by Bukhaaree
3 Reported by Bukhaaree and Muslim
4 This means it is equal to three letters and a person receives thirty
rewards for reciting it. Reported by Tirmidhee
5 Reported by Abu Daawood and Tirmidhee 6 Reported by Muslim
7 Reported by Muslim
8 Reported by Bukhaaree
9 Reported by Bukhaaree
compiled by Shahid.M.Bhatti via westlondondawah archive #670
(sallallaahu alaihi wasallam) said: "Recite the Qur'an as it will come on
the Day of Judgement as an intercessor for those who used to memorise and
recite it."[1]
· Uthmaan bin Affaan (radiallaahu anhu) reported that the Messenger of
Allaah (sallallaahu alaihi wasallam) said: "The best amongst you is the one
who learns the Qur'aan and teaches it. "[2]
· Aa'ishah (radiallaahu anhu) reported that the Messenger of Allaah
(sallallaahu alaihi wasallam) said: "The one who recites the Qur'an and is
skilled in doing so will be with the obedient and noble angels and the one
who recites the Qur'an in hesitance due to difficulty will receive a double
reward."[3]
· Abdullaah bin Mas'ood (radiallaahu anhu) reported that the Messenger
(sallallaahu alaihi wasallam) said: "Whoever recites one letter from the
Book of Allaah then he will receive a good reward, and every good deed is
rewarded with ten times its like. I do not say that Alif Laam Meem is one
word but Alif is one word, Laam is one word and Meem is one word."[4]
· Abdullaah bin Amr ibn al-Aas reported that the Messenger of Allaah
(sallallaahu alaihi wasallam) said: "It will be said to the one who had
memorised the Qur'an [and acted upon it]: 'Recite the Qur'an (ascending the
levels of Paradise thereby) and do so slowly and melodiously just as you
used to recite slowly and melodiously in the world since your abode will be
at the place where you finish reciting your last verse."[5]
· Nawwaas bin Sam'aan (radiallaahu anhu) reported that the Messenger of
Allaah (sallallaahu alaihi wasallam) said: "The Qur'an and its people,
those who used to act upon it in the world, will be brought on the Day of
Judgement. However, Sooratul-Baqarah and Sooratul-Imraan will precede them
and argue in favour of those who memorised and recited these soorah's (in
this life)."[6]
· Umar ibn al-Khattaab (radiallaahu anhu) reported that the Messenger
of Allaah (sallallaahu alaihi wasallam) said: "Verily, Allaah will raise
elevate some people by this Book and He will degrade others with it."[7]
· Al-Bara' narrated: A man was reciting Surat Al-Kahf and his horse was
tied with two ropes beside him. A cloud came down and spread over that man,
and it kept oncoming closer and closer to him till his horse started
jumping (as if afraid of something). When it was morning, the man came to
the Prophet, and told him of that experience. The Prophet said, "That was
As-Sakina (tranquility) which descended because of (the recitation of) the
Qur'an." [8]
· Usaid bin Hudair narrated: That while he was reciting Surat Al-Baqara
(The Cow) at night, and his horse was tied beside him, the horse was
suddenly startled and troubled. When he stopped reciting, the horse became
quiet, and when he started again, the horse was startled again. Then he
stopped reciting and the horse became quiet too. He started reciting again
and the horse was startled and troubled once again. Then he stopped
reciting and his son, Yahya was beside the horse. He was afraid that the
horse might trample on him. When he took the boy away and looked towards
the sky, he could not see it. The next morning he informed the Prophet who
said, "Recite, O Ibn Hudair! Recite, O Ibn Hudair!" Ibn Hudair replied, "O
Allah's Apostle! My son, Yahya was near the horse and I was afraid that it
might trample on him, so I looked towards the sky, and went to him. Then I
looked at the sky, I saw something like a cloud containing what looked like
lamps, so I went out in order not to ! see it." The Prophet said, "Do y ou
know what that was?" Ibn Hudair replied, "No." The Prophet said, "Those
were Angels who came near to you for your voice and if you had kept on
reciting till dawn, it would have remained there till morning when people
would have seen it as it would not have disappeared." [9]
NOTES
1 Reported by Muslim
2 Reported by Bukhaaree
3 Reported by Bukhaaree and Muslim
4 This means it is equal to three letters and a person receives thirty
rewards for reciting it. Reported by Tirmidhee
5 Reported by Abu Daawood and Tirmidhee 6 Reported by Muslim
7 Reported by Muslim
8 Reported by Bukhaaree
9 Reported by Bukhaaree
compiled by Shahid.M.Bhatti via westlondondawah archive #670
Monday, September 5, 2011
Islamic Naming convention
posted by Moosa Richardson on salafitalk dated 10th Oct. 2003...
Shaykh Rabee' was asked about the Western custom of naming, using:
first name
middle name (a second name, not the name of the father)
last (family) name
like: Joe David Smith (while his father's name is Frank)
and that some of the Muslims when they accept Islaam, they change their names and include a middle name, like:
Ahmad Abdur-Ra'oof Smith
The person believes that both are his name: one is his first name and the other is his "middle" name.
The shaykh replied that, with this name, it is understood that Abdur-Ra'oof is his father's name, which it is not. He said that Muslims must oppose the customs of the kuffaar and name themselves after their fathers.
This was about two weeks ago that he said this.
So the above person would be called: Ahmad (ibn) Frank Smith
Generally, the Muslim has one name. He is 'Abdullaah or Ahmad, or whatever his name is. People who want to be known as Jibreel Abdur-Rahmaan for example, they may try to use the proof that the Messenger (sallallaahu 'alayhe wa sallam) had more than one name, for example, like Ahmad and Muhammad.
The reply is, na'm, he had more than one name, but was he ever referred to as Ahmad Muhammad, or Muhammad Ahmad (both names combined)? Rather he was referred to as Muhammad ibn 'Abdillaah.
And if someone wants to be referred to by more than just their name, as Americans seem to love, a Muslim may be referred to by his kunyah, laqab, and/or intisaab.
Like: Al-Ustaath Aboo 'Abdillaah Muhammad ibn Joe Smith Al-Amreekee
Al-Ustaath being a laqab
Aboo Abdillaah being a kunyah
Al-Amreekee being itisaab
So there are enough options available in Islaam to keep one from changing his father's name, for those who need to be referred to with a whole lot of words, and Allaah knows best.
Moosaa Richardson
via west london dawah archive#625
Shaykh Rabee' was asked about the Western custom of naming, using:
first name
middle name (a second name, not the name of the father)
last (family) name
like: Joe David Smith (while his father's name is Frank)
and that some of the Muslims when they accept Islaam, they change their names and include a middle name, like:
Ahmad Abdur-Ra'oof Smith
The person believes that both are his name: one is his first name and the other is his "middle" name.
The shaykh replied that, with this name, it is understood that Abdur-Ra'oof is his father's name, which it is not. He said that Muslims must oppose the customs of the kuffaar and name themselves after their fathers.
This was about two weeks ago that he said this.
So the above person would be called: Ahmad (ibn) Frank Smith
Generally, the Muslim has one name. He is 'Abdullaah or Ahmad, or whatever his name is. People who want to be known as Jibreel Abdur-Rahmaan for example, they may try to use the proof that the Messenger (sallallaahu 'alayhe wa sallam) had more than one name, for example, like Ahmad and Muhammad.
The reply is, na'm, he had more than one name, but was he ever referred to as Ahmad Muhammad, or Muhammad Ahmad (both names combined)? Rather he was referred to as Muhammad ibn 'Abdillaah.
And if someone wants to be referred to by more than just their name, as Americans seem to love, a Muslim may be referred to by his kunyah, laqab, and/or intisaab.
Like: Al-Ustaath Aboo 'Abdillaah Muhammad ibn Joe Smith Al-Amreekee
Al-Ustaath being a laqab
Aboo Abdillaah being a kunyah
Al-Amreekee being itisaab
So there are enough options available in Islaam to keep one from changing his father's name, for those who need to be referred to with a whole lot of words, and Allaah knows best.
Moosaa Richardson
via west london dawah archive#625
Friday, September 2, 2011
What Other Country Defends The Sunnah Like This???
An old article yet beneficial none the less... Shame on all the haters of the kingdom , May Allaah Protect it, ameen.
[16 Arrested for Spreading Bidah]
Alhamdulillaah, was salaatu was salaam alaa rasoolillaah.
Some coolness for the eyes...
(from a link posted by abdurrahman afia on salafitalk)
16 Expats Arrested for Practicing Sufism
Staff Writer
AL-JOUF, 29 September 2003 — The Kingdom’s religious police have arrested 16 expatriate workers after raiding a house in Sakaka, the capital of the northern Al-Jouf region, for allegedly practicing sufism, Al-Madinah reported yesterday.
The paper said officials of the Commission for the Promotion of Virtue and Prevention of Vice entered the house at about 11 p.m. after receiving a tip-off. The officials seized a large number of videocassettes, magazines and other publications which the expatriates were using to spread sufism.
Al-Madinah said it learned that the religious police had arrested the leader of the group and confiscated a picture of him which his supporters venerated. The group has lived in the area for several years and has been in the habit of distributing sufi writings among the expatriate community. The commission’s officials have handed the group over to security authorities for further action.
In Alkharma, the commission’s officials also raided an expatriate house which was used as a place to produce and distribute pornographic films.
Commission sources told Al-Jazirah daily that the officials raided the house in the Nuzha district of Alkharma after observing illegal activities.
The raid was carried out under the leadership of Obaid Al-Osaimi and Ali Al-Subaie on Friday evening and the commission arrested all members of the group. They also confiscated videocassettes, computer discs, television and video sets and other equipment used in the production of pornographic films.
http://www.arabnews.com/?page=1§ion=0&article=32746&d=29&m=9&y=2003&pix=kingdom.jpg&category=Kingdom
via westlondondawah archive #604
[16 Arrested for Spreading Bidah]
Alhamdulillaah, was salaatu was salaam alaa rasoolillaah.
Some coolness for the eyes...
(from a link posted by abdurrahman afia on salafitalk)
16 Expats Arrested for Practicing Sufism
Staff Writer
AL-JOUF, 29 September 2003 — The Kingdom’s religious police have arrested 16 expatriate workers after raiding a house in Sakaka, the capital of the northern Al-Jouf region, for allegedly practicing sufism, Al-Madinah reported yesterday.
The paper said officials of the Commission for the Promotion of Virtue and Prevention of Vice entered the house at about 11 p.m. after receiving a tip-off. The officials seized a large number of videocassettes, magazines and other publications which the expatriates were using to spread sufism.
Al-Madinah said it learned that the religious police had arrested the leader of the group and confiscated a picture of him which his supporters venerated. The group has lived in the area for several years and has been in the habit of distributing sufi writings among the expatriate community. The commission’s officials have handed the group over to security authorities for further action.
In Alkharma, the commission’s officials also raided an expatriate house which was used as a place to produce and distribute pornographic films.
Commission sources told Al-Jazirah daily that the officials raided the house in the Nuzha district of Alkharma after observing illegal activities.
The raid was carried out under the leadership of Obaid Al-Osaimi and Ali Al-Subaie on Friday evening and the commission arrested all members of the group. They also confiscated videocassettes, computer discs, television and video sets and other equipment used in the production of pornographic films.
http://www.arabnews.com/?page=1§ion=0&article=32746&d=29&m=9&y=2003&pix=kingdom.jpg&category=Kingdom
via westlondondawah archive #604
Rank of the Scholars of Islam
from musab qureshi on salafitalk....
What follows is a transcription of a beautiful quotation from one of the Mutaqadimeen, Imaam Al-Aajuree;
he states in the introduction to his book “Akhlaaq al-‘Ulamaa”:
“Allaah, sanctified are His names, singled out those of his creation whom he loved and then guided them to eeman.
He further Singled out from amongst the believers those whom He Loved and Favored them by teaching them the Book and Hikmah.
He granted them the tawfeeq in the religion, taught them the explanation and favored them over the rest of the believers.
This is the case in every age and place.
Allaah (Subhaanahu wa Ta’aalaa) elevated them with knowledge and adorned them with forbearance.
Through them, the lawful is known from the unlawful, the truth from falsehood, the harmful from the beneficial, and the good from the bad.
Their virtue is enormous and their standing is great.
They are the heirs to the Prophets and a pleasure to the eyes of the righteous.
The fish in the sea seek forgiveness for them, the Angels lower their wings for them and they are second after the Prophets who will intercede on the (Day of) Resurrection.
Their gatherings impart wisdom. Through their actions, the heedless are restrained and scolded.
They are the best of the slaves and are higher in rank then the zuhaad (i.e., ascetics).
Their life is a treasure and their death is a calamity.
They remind the negligent and enlighten the ignorant.
Trouble and ill treatment is not expected or feared from them.
By their fine instruction, the obedient ones dispute and by their eloquent sermon, the slack ones return.
Everyone is in need of their knowledge… so they are the lamps for the servants, the landmarks of communities, the backbone of the Ummah, and the sources of wisdom.
They are the subject of Shaytaan’s rage.
Because of them, the hearts of the people of truth come to life and the hearts of the people of deviation die.
Their similitude upon this earth is that of the stars; they guide one in the darkness of the land and sea.
If the stars blacken out, people become confused and when the darkness unveils the stars, they see.”
“Akhlaaq al- ‘Ulamaa”, pages 13 & 14. via westlondondawah archive #597
What follows is a transcription of a beautiful quotation from one of the Mutaqadimeen, Imaam Al-Aajuree;
he states in the introduction to his book “Akhlaaq al-‘Ulamaa”:
“Allaah, sanctified are His names, singled out those of his creation whom he loved and then guided them to eeman.
He further Singled out from amongst the believers those whom He Loved and Favored them by teaching them the Book and Hikmah.
He granted them the tawfeeq in the religion, taught them the explanation and favored them over the rest of the believers.
This is the case in every age and place.
Allaah (Subhaanahu wa Ta’aalaa) elevated them with knowledge and adorned them with forbearance.
Through them, the lawful is known from the unlawful, the truth from falsehood, the harmful from the beneficial, and the good from the bad.
Their virtue is enormous and their standing is great.
They are the heirs to the Prophets and a pleasure to the eyes of the righteous.
The fish in the sea seek forgiveness for them, the Angels lower their wings for them and they are second after the Prophets who will intercede on the (Day of) Resurrection.
Their gatherings impart wisdom. Through their actions, the heedless are restrained and scolded.
They are the best of the slaves and are higher in rank then the zuhaad (i.e., ascetics).
Their life is a treasure and their death is a calamity.
They remind the negligent and enlighten the ignorant.
Trouble and ill treatment is not expected or feared from them.
By their fine instruction, the obedient ones dispute and by their eloquent sermon, the slack ones return.
Everyone is in need of their knowledge… so they are the lamps for the servants, the landmarks of communities, the backbone of the Ummah, and the sources of wisdom.
They are the subject of Shaytaan’s rage.
Because of them, the hearts of the people of truth come to life and the hearts of the people of deviation die.
Their similitude upon this earth is that of the stars; they guide one in the darkness of the land and sea.
If the stars blacken out, people become confused and when the darkness unveils the stars, they see.”
“Akhlaaq al- ‘Ulamaa”, pages 13 & 14. via westlondondawah archive #597
Thursday, September 1, 2011
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