The Aqeedah and Manhaj of AhlusSunnah wal Jamah

AbdurRahman.Org

Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: ~All

A Precious Gem: No Place for Two Contradictions – Imam Ibn AI-Qayyim

AbdurRahman.org's avatar by

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

In order for a place to contain something, it must be free from whatever contradicts it. This principle appljes to mankind and all creation as well as to belief and desires.

So, if the heart is obsessed by belief in falsehood, there will be no place for truth. Accordingly, if the tongue is involved in trivial discourse, one shall be incapable of useful speech, unless falsehood is abandoned.Hence, if the body is busy doing wrong actions, then acts of worship will be inapplicable unless these contradictory actions are abandoned.

This is how this principle is applied to concrete objects, and it is also applied to belief and religion. If the heart deviates from loving Allah, lacks yearning for Him and longing for His closeness, then the removal of contradictory feelings, like being related to other than Allah, is the only way for this heart to be overwhelmed by love for Allah.

For the tongue to remember Allah, and the body to serve Him, one should be free of the impact of others like being busy remembering and serving them. Thus, if the heart is overwhelmed by the servants rather than the master, and is preoccupied with futile knowledge, surely there will be no place for being closer to Allah, or being acquainted with His Names, Attributes and judgments.

If the heart listens to trivial discourse, there will be no place for listening or understanding the words of Allah. Besides, if the heart is inclined to love others, there will be no room to love Allah, and if the heart remembers others rather than Allah, no place will be found to remember Him, and the same applies to the tongue.

Al-Bukhary recorded that the Prophet (peace be upon him) said, “It is better for any of you that the inside of his body be filled with pus which may consume his body, than it be filled with poetry”‘ [10]

This Prophetic tradition explained that it is possible that the inside of one’s body may be filled with poetry, which means that it might be exposed to suspicion, doubts, illusions, uncertainties, futile knowledge, and trivial discourse. So, if the heart is filled with such things, the facts of the Quran and precious knowledge, which cause happiness and perfection in mankind, will find no room in that heart.If a heart receives advice but it is filled with what contradicts it, there will be no place in that heart to accept this advice. The advice will simply pass over this heart and not be able to settle in it.

Footnotes

[10] Recorded by AI-Bukhary, in His Sahib, Book of AI-Adab (Good Manners and Form), Chapter on not recommending poetry, no. (6154), and recorded by Muslim in His Sahib no. (2258)

A Precious Gem: The Best Kinds of Remembrance – Heart & Tongue

AbdurRahman.org's avatar by

Among those who remember Allah are those who begin remembering with the tongue even if he is negligent. He continues to do so until his heart is involved too.

Others do not agree with that and do not start while in a state of negligence, but instead wait until the heart is ready. He begins with his heart and then involves his tongue in remembrance.

The first supplication goes from his tongue to his heart and the second from his heart to his tongue without emptying any of the contents of his heart. He just waits until he feels that the utterance is ready to be verbalized. When he feels that his heart will utter! then the heart’s utterance would pass to verbal utterance. Then he would engross himself in that until he finds that every part of his being is supplicating Allah.

The best and more useful kind of supplication is what the heart and tongue are involved in, to be from among the prophetic supplications, and whoever is reciting it feels its meaning and aims.

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Supplication of Yusuf (Peace be upon him) – Imam Ibn AI-Qayyim & Imam Ibn Kathir

AbdurRahman.org's avatar by

A Precious Gem: You are my Protector in this Life and in the Hereafter

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Allah says that Yusuf (Joseph, peace be upon him) said, which means,

“You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.” (Yusuf, 12: 101)

أَنتَ وَلِيِّي فِي الدُّنُيَا وَالآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

Anta waliyyee fid-dunya wal-akhirati tawaffanee musliman waalhiqnee bissaliheen (Yusuf, 12: 101)

This    supplication    combined    the    acknowledgment    of monotheism, submission to Allah, showing one’s need for Him, being free of taking any supporters other than Him, expressing that dying while being a Muslim is the greatest aim of any servant. This entails acknowledging that we are in the hands ofAllah and not in the hands of any servant, confessing the truth of the Resurrection, and asking to join with the righteous.

The below is take from Tafseer Ibn Kathir:

Yusuf begs Allah to die as A Muslim

This is the invocation of Yusuf, the truthful one, to his Lord the Exalted and Most Honored. He invoked Allah after His favor was complete on him by being reunited with his parents and brothers, after He had bestowed on him prophethood and kingship. He begged his Lord the Exalted and Ever High, that as He has perfected His bounty on him in this life, to continue it until the Hereafter. He begged Him that, when he dies, he dies as a Muslim, as Ad-Dahhak said, and to join him with the ranks of the righteous, with his brethren the Prophets and Messengers, may Allah’s peace and blessings be on them all. It is possible that Yusuf, peace be upon him, said this supplication while dying.

In the Two Sahihs it is recorded that `A’ishah, may Allah be pleased with her, said that while dying, the Messenger of Allah was raising his finger and said – thrice, ثَلَاثًا (O Allah to Ar-Rafiq Al-A`la ﴿the uppermost, highest company in heaven﴾.) It is also possible that long before he died, Yusuf begged Allah to die as a Muslim and be joined with the ranks of the righteous.

The Servant Exists between the Hands of Allah – Imam Ibn al Qayyim

AbdurRahman.org's avatar by

The servant exists between hands of Allah at two times: while standing during performing prayer and standing on the Day of Resurrection. Whoever fulfills the rights of the first standing, will in fact be facilitating the second one, and whoever considers this easy and does not pay due attention to it, he will be making the other one difficult for himself.

Allah, the Almighty says, which means,

“And during night, prostrate yourself to Him (i.e.the offering of Maghrib and ‘Isha’ prayers), and glorify Him a long night through (i.e. Tahajjud prayer). Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard).” (AI-Insan, 76:26-27)

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services


Faith has both apparent and hidden aspects – Imam Ibn AI-Qayyim

AbdurRahman.org's avatar by

Faith has both apparent and hidden aspects. Its apparent aspect is when it is related by the tongue and acted upon by the body. The hidden aspect is the acknowledgment of the heart, and its submission and love. Therefore, the apparent aspect of faith will be of no use for someone who does not have the hidden aspect, though his blood is spared and his wealth and children are preserved by it. And no hidden aspect will be of any use, unless there is no fear that it will be weakened, coerced or in fear of being ruined. Therefore, the failure of apparent deeds without the existence of any real prevention, means the corruption of the hidden aspect and lack of faith. Its deficiency refers to its deficiency of faith and intensity refers to its intensity of faith.

Therefore, faith is the heart and core of Islam, and certainty is the heart and core of faith. Any piece of knowledge or deed that does not make faith and certainty stronger is abnormal, and any faith that does not urge one to perform good deeds is abnormal.

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

A Way to Jannah – Sahih Bukhari

AbdurRahman.org's avatar by

Hadith – Sahih Bukhari 3:894, Narrated Abu Huraira

Allah’s Apostle Sallallaahu alayhi wa sallam said,

“Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Paradise.”

Hadith – Sahih Bukhari 8:419, Narrated Abu Huraira

“Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and Allah is Witr (one) and loves ‘the Witr’ (i.e., odd numbers)”

The best thing after Iman and the worst thing after Kufr [women] – Sayings of the Salaf

AbdurRahman.org's avatar by

It is reported that ‘Umar b. Al-Khattâb – Allâh be pleased with him – once addressed the people and said:

No man can have anything better after faith (îmân) than a woman of righteous character, loving and child-bearing. And no man can have anything worse after unbelief (kufr) than a sharp-tongued woman of bad character.

Al-Hâfidh Abul-Qâsim Al-Asbahânî, Al-Targhîb wa Al-Tarhîb article 1528. Also recorded in other sources with a slight variation in wording.

Posted from http://www.sayingsofthesalaf.net/the-best-thing-after-iman-and-the-worst-thing-after-kufr-women/

The Future is for Islam – Shaykh al-Albani

AbdurRahman.org's avatar by

Allah – the Mighty and Majestic – said:

“It is He who has sent His Messenger with guidance and the religion of truth, that He may make it prevail over all other religions, no matter how much the disbelievers detest it.” [Al-Qur’an 61:9]

We are given the good tidings in this verse that the future is for Islam, which gain dominance, ascendancy and rule over all other religions. Some people may think that this was fulfilled in the time of the Prophet sallallahu ‘alayhi wa sallam and the Rightly-Guided Khulafah and the righteous kings – but that is not the case. Rather, only a part of this true promise was fulfilled then – as the Prophetsallallahu ‘alayhi wa sallam indicated:

“Night and day will pass away until Al-Lat and Al-‘Uzza are worshipped.” So ‘Aishah – radhiallahu ‘anha – said: “O Messenger of Allah! I thought that when Allah sent down: ‘It is He who has sent His Messenger with guidance and the religion of truth, that He may make it prevail over all the other religions, no matter how much the disbelievers detest it,’ that it would be complete. He sallallahu ‘alayhi wa sallamsaid, “There will be of that what Allah wishes.” [Related by Muslim (8/182) and also Abu Ya’la in his Musnad (Q. 216/2)]

[In this hadith is a clarification that the prevalence and ascendancy mentioned in this ayah has not yet happened – its establishment is yet to be fully realised. There is no doubt that this ascendancy and prevalence continued after the death of the Prophet sallallahu ‘alayhi wa sallam, in the age Rightly­-Guided Khulafah and after them. And it not be completed until Islam is established over the whole of this earth – and this is realisation is certain.]1

There are other ahadith which show how far Islam will reach and dominate and how far it spread, such that there is no doubt that the future is for Islam, by the permission and favour of Allah. So I quote what I am able to these ahadith and hopefully they will strengthen the determination of the workers for Islam; and be a proof against those who are indifferent and those who have despaired!

Firstly

“Indeed Allah gathered up the earth for me so that I saw its east and its west; and indeed the dominion of my Ummah will reach what was what was gathered up for me from it.” [Related by Muslim (8/171), Abu Dawud (no. 4252) and others, from Thawban radhiallahu ‘anhu]

And even clearer than it and more general is the [next] hadith.

Secondly

“This affair will reach what is reached by the night and the day; and Allah will not leave a dwelling of brick, nor fur, except that Allah will cause this Din to enter it – bringing honour or humiliation. Honour which Allah gives to Islam and humiliation which Allah will give to disbelief.” [Sahih: Related by Ahmad (4/103), Ibn Hibban in his Sahih (no. 1631) and others. Shaykh Al­-Albani authenticated it in Tahdhirus­-Sajid (p. 118)]

[Therefore, it is upon the Muslims to prepare themselves, by turning to their Lord, holding on to His Book, following the Sunnah of His Prophet sallallahu ‘alayhi wa sallam, turning away from all that Allah has made unlawful and uniting upon that which He – the Perfect, Most High – is pleased with.]2

Indeed, there is no doubt that fulfillment of this prevalence and domination necessitates that the Muslims return to spiritual, material and armed strength, so that they are able to overcome the might of kufr (disbelief) and suppression. This good tiding is given to us in the [next] hadith.

Thirdly

From Abu Qabil who said: We were with ‘Abdullah ibn ‘Amr ibn Al-‘As and he was asked which city will be conquered first – Constantinople or Rome? So ‘Abdullah called for a sealed trunk and he said: Take out a book from it.3 Then ‘Abdullah said: Whilst we were with the Messenger of sallallahu ‘alayhi wa sallam writing, The Messenger of sallallahu ‘alayhi wa sallam was asked: Which city will be conquered first, Constantinople or Rome? So Allah’s Messenger sallallahu ‘alayhi wa sallam said: “The city of Heraclius will be conquered first.” – meaning Constantinople.4

The conquest mentioned, occurred at the hands of Muhammad al­-Fattah al-Uthmani – as is well known – and it occurred more than eight­hundred years after the Prophet sallallahu ‘alayhi wa sallam foretold of the conquest. So the second conquest will take place, by the permission of Allah – the Most High – and it is certain and you will hear of it after a time. There is also no doubt that the fulfillment of the second conquest necessitates the return of the rightly-guided Khilafah to the Muslim Ummah, which is what he sallallahu ‘alayhi wa sallam foretold with his saying in the [next] hadith.

Fourthly

“Prophethood will remain amongst you for as long as Allah wishes it to, then Allah will raise it up when He wishes to raise it up. Then there will be Khilafah upon the manner of Prophethood and it will remain amongst you for as long as Allah wishes it to, then Allah will raise up when He wishes to raise up. Then there will be harsh kingship which will remain amongst you for as long as Allah wishes it to, then Allah will raise it up when He wishes to raise it up. Then there will be tyrannical kingship and it will remain amongst you for as long as Allah wishes it to, then will raise it up when He wishes to raise it up. Then there will be Khilafah upon the manner of Prophethood.” Then he was silent. [Sahih: Related by Ahmad (4/273) and others from An-Nu’man ibn Bashir radhiallahu ‘anhu. It was authenticated by Al­-Hafidh Al-‘Iraqi in Mahajjatul­-Qarab fi Mahabbatil-‘Arab (17/2)]

From the good tidings of the return of strength to the Muslims, and their having the ability to utilise the earth to attain their goals, and that they have a bright future even in the economic and agricultural spheres, is his sallallahu ‘alayhi wa sallam‘s saying:

Fifthly

“The Hour will not be established until the land of the ‘Arabs returns to being pastures and rivers.” [Related by Muslim (3/84), Ahmad (2/703) and Al-Hakim (4/477) from Abu Hurayrah radhiallahu ‘anhu]

The first signs of the fulfillment of this hadith have begun to appear in some parts of the Arab lands, upon which Allah has poured forth His blessings and great favours – such that plentiful water is extracted from the desert … and tomorrow is very near for the one who awaits it.

It must also be known that his sallallahu ‘alayhi wa sallam‘s saying: “A time will not come upon you, except that which comes after it will be worse – until you meet your Lord.” [Related by Al-Bukhari from the hadith of Anas radhiallahu ‘anhu] Then this hadith must be understood in the light of the preceding ahadith as well as in the light of others – such as the ahadith about the Mahdi and also the descent of Isa ‘alayhis-salam – which show that this hadith is not to be understood as having no exceptions. Rather, it is general and has exceptions. Thus, it is not permissible to cause the people to understand it or be unrestricted, so that they fall into despair which no Believer should have as an attribute:

“Indeed, no one despairs of Allah’s mercy, except those who disbelieve.” [Al-Qur’an 12:87]

I ask Allah to make us true Believer in Him.

(s) Silsilatul-Ahadethus-Sahihah (pp. 6-8) of Shaykh Al­-Albani. For the sake of brevity and simplicity, the hadith authentication and checkings by the Shaykh have been abridged.

Paving the Way for Victory

Shaykh Al­-Albani says in Fiqhul-Waqi’ (pp. 49­51):

“Therefore, the key to a return of the glory of Islam is: implementation of beneficial knowledge and establishing righteous and correct actions, and this is a very great affair which the Muslims cannot reach, except through the manhaj (methodology) of tasfiyah (purification and correction) and tarbiyah (education and cultivation). These being two very great obligations. By the first of these, the following is intended:

  1. Purifying the Islamic ‘aqidah from that which is alien to it, such as shirk (associating partners to in those things that are particular to Him), ta’til (rejection Attributes), ta’wil (twisting the meanings of Allah’s Attributes), refusing authentic ahadith, because they are connected to matters of ‘aqidah, and their like.
  2. Purifying the Islamic fiqh from the erroneous judgements made, which are contrary to the Book and the Sunnah, freeing the minds from the fetters of blind­following and the darkness of sectarianism and party­spirit.
  3. Purifying the books of tafsir, fiqh raqa’iq (matters concerning the heart) and other than that, from ahadith which are weak and fabricated, or the the unsupported narrations from the people of the Book, and the reprehensible narrations.

As regards the second obligation, then by it I mean: cultivating the young generation upon this Islam, purified all that we have mentioned, giving to them a correct Islamic education from the start – without any influence from the disbelieving western education.

There is no doubt, that bringing these two obligations about requires huge efforts and sincere co­operation between all Muslims – individuals and groups – from all those who are truly concerned with establishing the desired Islamic society, each one working in his own field and specialty.”

1. Silsilatul-Ahaadeethus-Saheehah (pp.6-8) of Shaykh al-Albaanee. All the ahadeeth authentication and checking’s have been abridged and edited.
2. Related by Muslim (8/182) and Abu Ya’laa in his Musnad (Q.216/2).
3. Related by Muslim (8/171) and Abu Daawood (no.4252), from Thawbaanradiallaahu ‘anhu.
4. Saheeh: Related by Ahmad (4/103) and Ibn Hibbaan in his Saheeh (no.1631).

Source:  Al- Istiqaamah magazine – Issue No.2 – Safar 1417H / July 1996

Giving precedence to ‘Aql (Reasoning) over Naql (Evidences) – alifta

AbdurRahman.org's avatar by

Q: What is your reply to philosophers who give reason preference over religious texts?

Ans:

The function of reason with regard to the Noble Qur’an and the Prophetic Sunnah is to understand and accept them. Reason has no role in religion except for this.

There are a lot of religious texts that make it obligatory for Muslims to follow the Noble Qur’an and the Prophetic Sunnah. Also, such texts warn Muslims against offering any opinions or suggestions that may oppose what is mentioned in the Qur’an and the Prophetic Sunnah.

Allah (may He be Exalted) says,(Surah Al-Hujurat, 49: 1) O you who believe! Make not (a decision) in advance before Allýh and His Messenger (peace be upon him), and fear Allýh. Verily, Allýh is All-Hearing, All-Knowing.

He (may He be Praised) says,(Surah Al-A`raf, 7: 3) Follow what has been sent down to you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Auliyý (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!

Also, Allah (may He be Glorified and Exalted) says,(Surah Al-`Imran, 3: 31) Say (O Muhammad peace be upon him to mankind): “If you (really) love Allaah then follow me (i.e. accept Islaamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins.”

He (may He be Glorified and Exalted) says,(Surah Al-An`am, 6: 153) And verily, this (i.e. Allaah’s Commandments) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqýn (the pious).

Allah (may He be Glorified and Exalted) also says,(Surah Al-Nisa’, 4: 59) And if you differ in anything amongst yourselves, refer it to Allaah and His Messenger (peace be upon him) if you believe in Allýh and in the Last Day. That is better and more suitable for final determination.

He (may He be Exalted) says,(Surah Al-Baqarah, 2: 170) When it is said to them: “Follow what Allaah has sent down.” They say: “Nay! We shall follow what we found our fathers following.” (Would they do that!) even though their fathers did not understand anything nor were they guided?

There are other Qur’anic Ayahs that order Muslims to follow the revelation sent down from Allah (may He be Exalted) and warn against following one’s personal desires and all that is dictated by reason deviating from the right path.

Thus, it is not permissible for a person to be fooled by his reason whatever comprehensive understanding and thought he might have; that he takes his reason as a fundamental and the transmitted texts of the Qur’an and the Sunnah as a branch, accepting what is in agreement with reason and rejecting or distorting all that is in disagreement with it. This implies an accusation of the Divine Shari`ah (Law). Also, it undermines the fundamentals and pillars of the Shari`ah, as there are different reasons, natures, and thoughts, and people hardly agree on anything with the exception of necessities and the things that are perceptible through the senses. If the reality is as mentioned, which of all these reasons can be adopted as a fundamental to which people refer when differing on a case and to understand the transmitted texts of the Shari`ah?

What a wise opinion was said by Shaykh-ul-Islam, Ibn Taymiyyah (may Allah be Merciful with him),

“People should know that nothing related to direct reason or the authentic transmitted texts makes it obligatory to oppose the method of the Salaf (righteous predecessors). Those who oppose the Qur’an and the Prophetic Sunnah and the Salaf of this Ummah (nation based on one creed) are in a confused state in which they can not differentiate between right and wrong. Anyone who denies Ru’yah (seeing Allah), claims that reason regards such an act as impossible. Thus, he needs to have another Ta’wil (allegorical interpretation) for the word “Ru’yah”. Also, those who regard it as impossible for Allah (may He be Exalted) to have Knowledge and Might and to have uncreated speech, say that reason regards such matters as impossible, so they resort to Ta’wil. Moreover, those who deny the resurrection of bodies and real eating and drinking in Paradise claim that reason regards such matters as impossible, so they resort to Ta’wil. Also, those who claim that Allah (may He be Exalted) is not seated on the Throne, claim that reason regards it as impossible, thus, they resort to Ta’wil.

The evidence on the corruption of opinions offered by those people is that none of them has a fixed rule regarding what is considered impossible by reason. Some of them claim that reason regards as permissible or obligatory what is regarded as impossible by others. So, which of these can be adopted in terms of considering the Qur’an and the Prophetic Sunnah? As said by Imam Malik Ibn Anas (may Allah be pleased with him), “How foolish we are to abandon what is revealed to Muhammad (may peace be upon him) through Jibril (Gabriel) (peace be upon him) when a person excels others in argument comes to us!”

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

The Resurrection is for the Body itself – Imam Ibn al Qayyim

AbdurRahman.org's avatar by

Source : Imam Ibn AI-Qayyim, Kitab al Fawa’id pg. 6-8

This chapter clearly shows that Allah, the Exalted returns the same body that had obeyed or disobeyed Him in life, in  order to reward or punish it just like He rewards the soul itself, which believes in Him and punishes the one, which disbelieves in Him.

That does not mean that Allah, the Exalted creates another soul, which will be rewarded or punished, as some people say.

Such people do not understand the nature of the  Resurrection, which the Messengers informed mankind about.

They claim that Allah, the Exalted will create another body that is different in all aspects and that Allah will reward or punish it.

They also say that the soul is simply a part of the body, so Allah will create another soul other than this one and a body other than this body.

This belief is contrary to what the Messengers taught, and what the Qur’an, Sunnah, and other Books of Allah, the Exalted say. This is in fact denial of the Resurrection and adopting the belief of the disbelievers.

Such people find it difficult to comprehend that Allah, the Exalted will recreate the very same body and soul that had known life.

They cannot imagine how the body will  become bones and dust and Allah will create it again in its original form.

Allah quotes them as saying,

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ

which means, “When we are dead and have become dust and  bones, shall we (then) verily be resurrected? (As-Saffat, 37:16)

And such people also say,

ذَٰلِكَ رَجْعٌ بَعِيدٌ

which means, ” That is a far return.” (Qaf, 50:3)

If what they assert is true and another body other than  the one that had known in life is rewarded or punished, this will neither be Resurrection nor returning back, indeed, it would be a new creation altogether.

And the following verse would be rendered meaningless. May Allah forbid!

Allah says,

قَدْ عَلِمْنَا مَا تَنقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِندَنَا كِتَابٌ حَفِيظٌ

which means, “We know that which the earth takes of them (their dead bodies). 11 (Qaf, 50:4)

Allah answered the question that He, the Exalted will separate these pieces which had mixed with the earth and turned it into elements which are difficult to be separated.

So Allah, the Exalted told mankind that He knows what the earth is taking from their flesh, bones, and hair and just as He knows these pieces He is capable of separating, and gathering them after being separated, and creating them again.

He, the Exalted decides the time of Resurrection by His perfect knowledge, power, and wisdom.

The Spendthrift – Imam Ibn Baaz

AbdurRahman.org's avatar by

He , the Sublime and Exalted, says:

“But spend not wastefully ( your wealth) in the manner of a spendthrift”  (al-Isra` 17:26 )

He, the Sublime, warns from at-Tabdheer which is spending wealth on unlawful things.

For example, spending wealth to oppress people or harm them, or spending it on oppressing one’s self such as spending it on intoxicants, narcotics, cigarettes, fornication and adultery, and the rest of the acts of disobedience, such as gambling and games of chance and the likes.

Also is the ruling of destroying it wealth without right such as excessive spending and purchasing products of which you have no need . this is from wasting wealth and from at-Tabdheer, and the Messenger (صلى الله عليه وسلم ) has forbade wasting money.

Thus, at-Tabdheer is spending wealth in its incorrect ways, either acts of disobedience or on that which contains no benefit, out of play or neglecting money.

As for al-Israaf then it is the excess, un-necessary spending.

For example: a person eats and drinks extra food and drinks without need, such as if a kilo of food or a kilo of meat is enough for him but he adds more food or meat that he is not in need of. Consequently, the leftover food is thrown in the dirt or in the garbage; this is called Israaf.

Destroying wealth without a just cause and wasting it is also called Tabdheer, He, the Sublime, has clarified that those who make Tabdheer are brothers of the devils because they inmate them in play, wasting and disobedience.

Said Imaam ‘Abdul-‘Azeez Ibn ‘Abillah Ibn Baaz :

”Allah, the sublime and exalted, has sent down in His Grand Book many aayaat where wasting and extravagance is mentioned along with the prohibition of both, and the praise of those who adopt the middle course, and are moderate and Upright in their actions, eating, drinking and the rest of their spending. Therefore, there shouldn’t be any wastefulness, extravagance, miserliness, niggardliness, extremism, or negligence.”

Thusly Allah has ordained for the middle course to be adopted in all affairs oand from this is the prohibition of extremism.

Source : Taken from “A Warning from Wastefulness and Extravagance”  by Ibn Baaz

A Precious Gem: The Ignorant Worshipper and the Immoral (Religious) Scholar

AbdurRahman.org's avatar by
Source: Imam Ibn al Qayyim, AI-Fawa’id, A COLLECTION OF WISE SAYINGS , Rendered into English by: Bayan Translation Services

[Read A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge – Imam Ibn al Qayyim ]

We have previously mentioned the case of the religious scholar who prefers this worldly life rather than the Hereafter. However, the mistake of the ignorant worshipper is rejecting knowledge, its verdicts, and his adherence to imagination and vain desires.

Sufyan bin ‘Uyainah and others said,

“Beware of the trial of the immoral (religious) scholar and that of the ignorant worshipper, for both are apparent trials. The latter avoids knowledge out of ignorance, and the former calls for wrong doings out of immorality”.
Allah, the Exalted, sets the example of the ignorant worshiper in the Qur’anic verse by saying,which means,
“Their allies deceived them) like Shai!an (Satan), when he says to man: “Disbelieve in Allah.” But when (man) disbelieves in Allah, Shaitan (Satan) says: “I am free of you, I fear Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)! So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the ZalimOn (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness, etc.).” (AI-Hashr, 59:16-17)
His story is well known, for he has based his life on worshipping Allah unknowingly, so Satan seized the opportunity and seduced him causing his disbelief. So, this is the end of every ignorant worshipper who unconsciously disbelieves, and the other one is the final end of every immoral scholar who prefers this worldly life rather than the Hereafter.

A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge

AbdurRahman.org's avatar by

The religious scholars who prefer and Love this worldly life shall surely speak other than the truth concerning their judgments and religious verdicts. Verily, the judgments of Allah usually contradict the desires of people especially the rulers and those who follow their whims, as their aims cannot be attained except by opposing the truth.

Accordingly, if the ruler and the religious scholar seek position and power and follow their desires, indeed they will not be able to fulfill their aims except by deviating from the truth, especially if there is a doubtful matter involved. The doubtful matter will agree with the desires of man, and vanity will prevail. As a result, righteousness will disappear, and truth will vanish.

However, there is no doubtful matter in the truth, so how can wrong doers dare to oppose it openly, assuming that they will be able to repent afterwards. Such behavior is mentioned in a Qur’anic verse in which Allah says, which means,

“Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them at their proper fixed times, etc.] and have followed lusts.” (Mariam, 19:59)

They were also mentioned in another verse, in which Allah says,which means,

“Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life (evil pleasures of this world) saying (as an excuse): “(Everything) will be forgiven to us. And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins). Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth? And they have studied what is in it (the Book). And the home of the Hereafter is better for those who are AI-Muttaqun (the pious). Do not you then understand?’1 (Al-A’raf, 7:169)

Allah, the Exalted, informs us that those wrong doers have chosen the goods of this low life (the evil pleasures of this world) despite being aware of its unlawfulness. Moreover, they say, as an excuse, “(Everything) will be forgiven to us.And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins), so they are insistent upon that, and that is the reason why they dare to utter falsehood against Allah, assuming that the judgment and the religion of Allah are implied therein.Either they know the fact that the religion and the judgment of Allah contradict their claims, or they do not know. The result is that sometimes they utter falsehood against Allah, or else they say what is unlawful.On the other hand, the pious know quite well that the Hereafter is better than this worldly life, so loving leadership and following one’s desires would not be a temptation to them, so they would never prefer this worldly life to the Hereafter. They have only one path, which is abiding by the Glorious Qur’an and the Sunnah. Besides, they seek help in patience and prayer, think deeply about this worldly life, its transient nature and its inferiority, and they compare it with the Hereafter, its greatness and the fact that it is eternal.Following one’s desires can blind the heart in a way that makes it confused between the Sunnah and innovation in religion. Sometimes, one may be confused whether or not an action is based on the Sunnah or on an innovation in religion. In fact, when misunderstandings like this occur, it is the fault of religious scholars as they prefer this worldly life and follow the rulers, and their vain desires.They are mentioned in these verses in which Allah says,which means,

“And recite (O Muhammad Sallalaahu Alaihi wa Sallam)) to them the story of him to whom We gave Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaitan (Satan) followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or it you leave him alone, he (still) lolls his tongue out” (Al-A’raf, 7: 175¬176)

So, this is the likeness of the devious scholar of religion whose deeds contradict his knowledge.The previous verses dispraised this behavior as follows:

One: He has gone astray after having been knowledgeable, and he has knowingly chosen disbelief over faith.

Two: He abandoned faith entirely with no return, so, he threw away the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), like the serpent which throws away its skin.So, if there was any remnant thereof, he could not throw it away.

Three: Satan controlled him and so he tempted and seduced him, and that is why Allah says, “Satan followed him up, and He did not say, pursue him”, because following up means reaching and attaining him, which is much more eloquent than saying, “pursue him,” as far as meaning and expression are concerned.

Four: He has erred after having been guided, which means that he has gone astray in knowledge and in intention, which is related to the corruption of his intention and deeds. Going astray is related to the corruption of knowledge and belief, and the corruption of one side entails the corruption of the other.

Five: If Allah, the Exalted, had so willed, He could have elevated him with knowledge, which would have prevented his destruction. In other words, if he was not knowledgeable, it would have been much better for him, and would have meant a lesser torment for him.

Six: Allah, the Exalted, informed us about his wicked intention, mentioning that he has preferred inferiority rather than the most honorable and the most righteous.

Seven: His inferior choice was not chosen because of an idea that crossed his mind, on the contrary, it was chosen due to his desire to cling  to the earth. Clinging means permanent adherence, as if it was said, “He is sticking to the earth.” The Qur’anic expression described his inclination to this worldly life by referring to his clinging to the earth, because the worldly life is the earth, and those who are living therein, and everything that can be extracted thereof, either for adornment or enjoyment.

Eight: He deviated from the right path following his vain desires, so his own desire resembles a leader who should be followed.

Nine: He, the Almighty compared him to a dog, which is the most low amongst creatures, because of its greed.

Ten: He compares his covetousness to this worldly life and his impatience thereto and his grief of being deprived thereof by the lolling out of the dog’s tongue, whether it is left alone or driven away. Accordingly, if that person is left alone, then he will be covetous of this worldly life, and if he is advised he will still be covetous. of this worldly life. He clings to covetousness like the dog with its tongue lolling out. Ibn Qutaibiyah said, “Surely everyone pants because they are exhausted or thirsty, except dogs, for it is their habit to pant while lolling their tongues out in all cases, whether they are exhausted or not, and whether they are thirsty or not, and that is why the Qur’anic expression compared it to the disbeliever, asserting that he has gone astray whether he is advised or left on his own. This is like the dog whether it is left alone or driven away.

Source: AI-Fawa’id, A COLLECTION OF WISE SAYINGS , Rendered into English by: Bayan Translation Services

The Innovators Are Of Two Types (Al-Mubtadi’oon Qismaan) – Shaykh Ahmed Al-Wasaabee

AbdurRahman.org's avatar by

Class 44 of Lessons on Tawhid – from Dar-ul-Hadith, Dammaj, Yemen
by Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

TRANSLATION OF THE TEXT IN AL-QAWL-UL-MUFEED FEE ADILLATIT TAWHEED:

  1. Du’aah Ilaa Bid’atihim (Caller to the innovation).
  2. Ghayr Du’aah Ilayhaa (Those who do not call to it).

See Hadee as-Saaree of al-Haafidh Ibn Hajar (rahimahullaah) page 385.

EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):

Shaykh Ahmed mentioned that the majority of the scholars are upon this division of the people of innovation:

  1. those who call to their innovation and
  2. those who do not call to their innovation.

And it is mandatory upon us that we take caution from both categories. And the first category of people are more hazardous to the general people than the second category. And even the second category, those who do not call to their innovation, then caution must still be taken from them, for verily a person can be fooled by a particular persons’ statements and actions, because even though he may not be calling to his innovation directly and explicitly, but his actions and deeds are calling to his innovation, and this is very harmful to the slaves of Allaah, and they must take caution from this. And from the way of the Salaf was that they used to have complete caution from all types of people of innovation.

From Sa’eed ibn ‘Aamir who said: “I heard Ismaa’eel [i.e. Ibn Khaarijah] narrate, saying: ‘Two men from the people of the innovated sects came to Muhammad Ibn Seereen and said: “O Aboo Bakr we want to narrate something to you.” He said: “No.” They said: “Then may we recite an Aayah from Allaah’s book to you?” He said: “No, not even half of an Aayah!” He said: “Either you two get up and leave or I will get up.” So the two men stood up and left. So one of the people said: “What harm would it do to you for him to recite an Aayah?” He said: “I hated that he should recite an Aayah and that they would distort it and then it would enter my heart.” [Reported in Sharh Usool I’tiqaad Ahlis-Sunnah wal-Jamaa’ah of Imaam al-Laalikaa’ee, no. 242.]

So Shaykh Ahmed mentioned that Ibn Seereen (rahimahullaah) was scared that something might fall into his heart from the beautiful words of that person of innovation, even though he was not calling to his innovation. So the way of the Salaf is that the people of innovation, the Ahlul-Bid’ah, are not to be sat with, and they are not to be listened to, and Allaah (subhaanahu wa ta’aalaa) has made Ahlus-Sunnah wal-Jamaa’ah in sufficiency, and there is no need for the people of innovation, whether they are calling to their innovation or are not calling to it.

And from the people are those who say concerning the people of innovation that we take from them [i.e. the Ahlul-Bid’ah] that which is good, and we leave off the evil that is with them. And Shaykh Ahmed (hafidhahullaah) mentioned that this is a false statement, and it is an incorrect statement. And what is correct is that we do not take from the people of innovation in entirety. And there are great dangers in this [i.e. this false statement that we take the good and leave the bad], and the Shaykh mentioned a story that one of the early Salaf wanted to marry a woman who was known to be from a sect of the Khawaarij. And he hoped that by marrying her he might win her over to the Sunnah, but when he did marry her, it turned out that in fact she had pulled him to the beliefs of the Khawaarij.

The Religion of al-Islaam is Based on Two Mighty and Fundamental Principles – Shaykh Muhammad Al-Wassãbi

AbdurRahman.org's avatar by

Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

That the religion of al-Islaam can be summarized into two basic important and mighty principles, and they are as follows:

The First (al-Awwal):

That we do not worship anyone except Allaah alone, having no partner in that
[An-laa Na’budu illa-Allaah Wahdahu laa Shareeka lah].

Allaah (ta’aalaa) said:
Say (O Muhammad (Sallalahi Alaihi wa Sallam): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah.” Then, if they turn away, say: “Bear witness that we are Muslims.” (Aali Imraan 3:64)

And He (ta’aalaa) said: And your Lord has decreed that you worship none but Him. (Al-Israa’ 17:23)
And this is the meaning of: (I bear witness that none has the right to be worshipped except Allaah) [Ash-hadu an-laa Ilaaha illa-Allaah].

And The Second (ath-Thaanee):

That we do not worship Him except by what He legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), without innovations and desires [An-laa Na’budahu illaa bimaa Shara’ fee Kitaabihi aw fee Sunnati Rasoolihi Muhammad (Sallalahi Alaihi wa Sallam) laa bil-Bida’i wal-Ahwaa’].

He (ta’aalaa) said:
[Say (O Muhammad (Sallalahi Alaihi wa Sallam) to these idolaters (pagan ‘Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers, etc. who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember! (Al-A’raaf 7:3)

And He (ta’aalaa) said:

And whatsoever the Messenger (Muhammad (Sallalahi Alaihi wa Sallam) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allaah. Verily, Allaah is Severe in punishment. (Al-Hashr 59:7) And this is the meaning of: (I bear witness that Muhammad (Sallalahi Alaihi wa Sallam) is the Messenger of Allaah) [Ash-hadu anna Muhammadar-Rasool-ullaah].

Shaykhul-Islaam ibn Taymiyyah (rahimahullaah) said in his valuable book ((Iqtidaa’ as- Siraatul-Mustaqeem Mukhaalifat Ashaab al-Jaheem)) [The Requirements of the Straight Path in Opposing the Companions of the Fire] page 451:

( And these two fundamentals: are the essence of the religion (Jimaa’ ad-Deen): That we do not worship anyone except Allaah and that we do not worship Him except with what He has legislated, and we do not worship Him with innovations … and these two fundamentals, they are the realization and the perfection of the two testimonies (ash-Shahaadatayn), which are the head of al- Islaam … ). End of quote. And see at-Tahqeeq wal-‘Eedaah of ash-Shaykh Ibn Baaz (rahimahullaah) page: 63.

EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):

Regarding the first fundamental principle, which is the Tawheed of Allaah, the Shaykh mentioned that in the Kitaab of Allaah and the Sunnah of His Messenger we find many Aayaat and Ahaadeeth that point to this great fundamental principle. And it was for this cause that Allaah (subhaanahu wa ta’aalaa) sent His Messengers, and He ordered them to call the people first and foremost to this fundamental principle, which is the Tawheed of Allaah, and the oneness of Allaah in His worship (Tawheed al-Ulooheeyah), and the oneness of Allaah in His Names and Attributes (Tawheed al- Asmaa was-Sifaat), and the oneness of Allaah in His Lordship (Tawheed ar-Ruboobeeyah).

Allaah (subhaanahu wa ta’aalaa) said:
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e. do not worship Taaghoot besides Allaah).” (An-Nahl 16:36)

And He (ta’aalaa) said:
And We did not send any Messenger before you (O Muhammad (Sallalahi Alaihi wa Sallam)) but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).” (Al-Anbiyaa’ 21:25)

So if a person worships Allaah (subhaanahu wa ta’aalaa) and obeys these commands of Allaah, then this is the realization of Tawheed, and this is the first fundamental which this religion of al-Islaam is based upon.

Regarding the second fundamental principle, and it is that we do not worship Allaah except by what He has legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), and that we do not worship Him with innovations and desires. The Shaykh mentioned that those who beautify and make beautiful to themselves innovations and desires, and from the innovations is celebrating the Mawlid (birthday) of the Prophet (Sallalahi Alaihi wa Sallam), which is an innovation of the Soofiyyah, and the Shaykh mentioned that this is not allowable in our religion and it is not legislated, and the people who perform this, they are under a severe threat. Allaah (subhaanahu wa ta’aalaa) has issued a severe warning against those who oppose and go against the commandments of the Messenger:

And let those who oppose the Messenger’s (Muhammad (Sallalahi Alaihi wa Sallam)) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (An-Noor 24:63)

We have been ordered to be followers and we have been ordered to take firm hold of the Sunnah. So that which the Prophet (Sallalahi Alaihi wa Sallam) has given us, then it is upon to take it and firmly hold on to it, and that which he prohibited us from then it is upon us to prohibit ourselves from it. And the one who goes against the clear orders of the Messenger (Sallalahi Alaihi wa Sallam) is in opposition to the Messenger, and he is on a great level of jeopardy, and if Allaah (subhaanahu wa ta’aalaa) does not give him the Tawfeeq to repent, and he dies upon this, then he is in a dangerous state. And many of the people in this day and age have fallen into numerous types of innovations, such as the Soofiyyah and the Raafidhah, and other than them. And they have not prohibited themselves from that which the Prophet (Sallalahi Alaihi wa Sallam) has prohibited them from, and they have not enjoined upon themselves that which the Prophet (Sallalahi Alaihi wa Sallam) has enjoined upon them and ordered them with.

And in the valuable book of Shaykhul-Islaam Ibn Taymiyyah is the warning to the Believers of following the path of the people whose destination is the Fire, the people of the Book, the Jews and the Christians. And in this day and age we find many of the Muslims following the Kuffaar in all levels of life. And verily we have been ordered to oppose the Kuffaar in all actions and in all levels of life, such as our speech, and our character, and in our dress, and in our actions of worship, so much so that even in the prayer, as the Prophet (Sallalahi Alaihi wa Sallam) has said: ((Pray in your shoes, for verily the Jews do not pray in their shoes)). A Hadeeth.

And many of the Muslims have invented various holidays following in the footsteps of the Kuffaar, such as labor day, and workers holiday, and mothers day, and other holidays like this, all of which are alien to al-Islaam and all of which are innovations.

Source : Class 43 : May – 13 – 06 of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him – Shaykh Muhammad Al-Wassãbi

AbdurRahman.org's avatar by

Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him (Man-Lam Yakfih Alqur’Aan Was-Sunnah Falaa Kafaahul-Allaah)

Translation Of The Text In Al-Qawl-Ul-Mufeed Fee Adillatit Tawheed:

Benefit (Faa’idah):
al-‘Allaamah Ibnul-Qayyim has mentioned in Zaad al-Ma’aad: 4/352:

His (ta’aalaa) statement:
Is it not sufficient for them that We have sent down to you the Book (the Qur’aan) which is recited to them? (Al-‘Ankaboot 29:51)

Then he said: ((Whosoever the Qur’aan does not heal, then may Allaah not heal him. And whosoever the Qur’aan does not suffice, then may Allaah not suffice him)) [Faman lam Yashfih al- Qur’aan, Falaa Shafaahul-Allaah, wa man lam Yakfih Falaa Kafaahul-Allaah]. End of quote.

And Aboo Ibraaheem [2] said: Whosoever the Book and the Sunnah does not suffice, then may Allaah not suffice him. And whosoever the Book and the Sunnah does not satisfy, then may Allaah not satisfy him [Wa man lam Yakfih al-Kitaab was-Sunnah Falaa Kafaahul-Allaah, wa man lam Yaqna’ bil-Kitaab was-Sunnah Falaa Aqna’hul-Allaah].

EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):

We find many of the people of innovation following the statements of their leaders in misguidance, and beautifying this to themselves and to the people, and leaving off the guidance of the Kitaab and the Sunnah. So the phrases that are mentioned in this chapter are supplications against these people and their likes, from the people of innovations and desires, those who are not satisfied, and do not find comfort in the Kitaab and the Sunnah, then these are supplications against them.

[2] And he is the writer, ash-Shaykh Muhammad ibn ‘Abdul-Wahhaab al-Wasaabee (hafidhahullaah).

Posted from Class 43 this Excellent Book:

Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

The Supplication for When Things Become Difficult for a Person – Silsilah Ahadeeth As-Saheehah

AbdurRahman.org's avatar by

The Supplication for When Things Become Difficult for a Person

2886 – From Anas that The Messenger of Allaah (sallAllaahu alayhi wa sallam) said:

اللّهُمَّ لا سَهْلَ إِلاّ ما جَعَلتَهُ سَهلاً، وَأَنْتَ تَجْعَلُ الْحَزَنَ إِذا شِئْتَ سَهْلاً

Allaahumma laa sahla ‘illaa ma ja’altahu sahlan, wa ‘Anta taj’alul-hazna ‘ithaa shi’ta sahlan

‘O Allaah there is nothing that is easy except that You made it easy, and You can make this difficulty easy if You so wish to’

Collected by Ibn Hibban in ‘Saheeh’, Ibn Sunni, and ad-Deeya in ‘al-Mukhtar’ and shaykh Albani declared it Saheeh upon the conditions of Muslim.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 hadeeth nos. 2886 p.902]

By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

Making The Graves Into Roads, Playing Fields And Car Parks – Shaykh Muhammad Al-Wassabi

AbdurRahman.org's avatar by

Question:

It is permissible to make graveyards into roads and car parks, and to build shops upon them and other types of insults?

The Answer, and Allaah is the One who Grants Success:

Verily, insult and oppression is prohibited whether that is upon the living or upon the dead. Rather, it is more severely prohibited upon the dead due to these two noble Prophetic Hadeeths:

1 – From Abee Hurayrah (radiyAllaahu ‘anhu) who said: that Allaah’s Messenger ( Sallalaahu Alaihi wa Sallam) said: ((That one of you should sit upon hot coals, and thereby burn his clothes and then his skin, is better for him than sitting upon a grave)). Reported by Muslim, no. 971.

2 – From ‘Uqbah ibn ‘Aamir (radiyAllaahu ‘anhu) who said: that Allaah’s Messenger ( Sallalaahu Alaihi wa Sallam) said:
((For me to walk on coal or on a sword is more beloved to me than to walk upon the grave of a Muslim. And I would take more caution around a grave than when I relieve myself or in the middle of the market)). Narrated by Ibn Maajah: 1/499 with an authentic chain of narration. See al-Jaami’ as-Saheeh of ash-Shaykh Muqbil (rahimahullaahu ta’aalaa) 2/280.

I say:
Based upon this, it is not permissible for a Muslim who believes in Allaah and the Last Day to harm his Muslim brother, be he living or be he dead. And it is upon the state authorities to prevent the oppression of those who take the graveyards as roads and markets and places of sitting and resting. And it upon the scholars to clarify the truth that is with them, and Allaah is the One who Grants success.

Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah) said in al-Iqtidaa’, page 325:

( For verily the grave of a Muslim has a status as has come in the Sunnah, as it is the house of the Muslim who has died. So nothing is to be placed upon it from the impure things (an-Najaasaah), and this is in agreement with all the scholars, nor is it to be walked upon, nor is it to be leaned upon, and this is with us and the majority of the scholars (Jamhoor al-‘Ulamaa’). And they are not be present in the neighbourhood of those who harm the dead with statements and evil actions. And it is beloved and wanted that a person visits and sends Salaams upon the person of the grave, and makes Du’aa’ for him. And if the status of the dead person is high, then this right is even more valid ).

And al-‘Allaamah al-Albaanee (rahimahullaah) said in Ahkaam al-Janaa’iz, pages 298-299:

(( And from this we know the prohibition of what some of the Islaamic governments do from the erasing of some of the graveyards of the Muslims, and the digging for the reason of improving living conditions, without any consideration for the status of these graveyards, and without any consideration of the prohibition of walking over them and the breaking of their bones, and other than this.

And no one ponders if the arranging of housing affairs makes allowable these types of opposition. Verily, this is not allowed. For verily, these are not from the necessities (ad-Darooriyaat), but they are from that which reaches perfection. And it is not allowed to inflict this type of opposition and harm upon those who have died. So it is upon those who are living to arrange their affairs without harming those who have died.

And it is truly amazing that you find some of these governments that they have a great concern and value for some stones and old buildings which have been built around the graveyards of the dead, more than they have value and concern for those who have died themselves. And verily, if some of these stones and ancient sites were to suffer some damage in their building designs, then they would go out of their way to alter and fix their building designs. But if it were a dead person, they have no value for it. Because they consider this to be from ancient rare objects which must be preserved! As for the graves of the dead, then they do not preserve them from these people! )) End.

And Shaykh Muqbil ibn Haadee al-Waadi’ee (rahimahullaah) was asked – about making the graveyards into marketplaces. As is mentioned in Qama’i al-Ma’aanid 1/165.

So he responded: (( The graves are considered the houses of the dead, and it is not allowed for anybody to sit on a grave, and it is not allowed for cars to drive over the graveyard, and it is not allowed for anyone to sit upon the grave … And it is not allowed for the people to walk upon the graveyard, and it is not allowed for the graveyard to be changed into a playground or a learning center or a school or a Masjid, and other than these from the interests of the people … And it is obligatory upon the Muslims that they stop doing this, and even if a person were to build a five-storey house or higher than this upon a graveyard, then it would still not be allowable for him to live in, because the Prophet ( Sallalaahu Alaihi wa Sallam) has forbidden that people sit on the grave.

The End

The above is taken from Class 45 of the below most excellent book:

Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

The Last Drops of this World – Sayings of the Salaf – Sahih Muslim

AbdurRahman.org's avatar by

Khâlid b. ‘Umayr Al-’Adawî reports, ‘Utbah b. Ghazwân – Allâh be pleased with him – once gave us a sermon. He praised Allâh, then said:

The life of this world has announced its departure and is quickly turning away, and nothing remains of it save the likes of the last drop of water in a vessel as its possessor tries to catch it. You are moving on to an abode that has no end, so move on with the best [deeds] that you have. For it has been said to us that a rock can be dropped from the edge of Hell and fall for seventy years without reaching the bottom. Yet, by Allâh, it will be filled. Do you not then wonder? And it has been said to us that a single entrance to Paradise is as wide as a journey of forty years, yet there will come a day when it will be crowded.

I have seen myself as the seventh of seven [followers of] Allâh’s Messenger – Allâh’s peace and blessings be upon him; we had no food save the leaves of trees which put sores round our mouths. I once got a cloak which I tore in half to share with Sa’d b. Mâlik: I used half as my waist-wrap and he used the other. And yet today, there is not one of us except he has become a governor over some city – and I seek refuge with Allâh that I consider myself great and important when I am small in front of Allâh. Verily there was never prophet-hood except that it gradually changed until it ended up being a kingship, and verily you will see what the governors after us are like.

Sahîh Muslim no. 7624

Posted from : http://www.sayingsofthesalaf.net/the-last-drops-of-this-world/

Beware do not lift the curtain !… – Sahih Hadith

AbdurRahman.org's avatar by

Tirmidhi #76 records on the authority of Nawwas ibn Sam’an that the messenger of Allah (sallallahu alyhi wa sallam) said:

“Allah has set forth the following as a parable:

There is a road that leads straight to the destination. On either side of the road there is a wall in which there are open doors with curtains hanging on them. From the remote end of the road, a voice calls, ‘proceed straight and do not turn aside’. Whenever someone intends to lift a curtain from the door another voice calls from above. ‘Beware! Do not lift the curtain; otherwise you will be lured inside’.

The prophet (sallallahu alyhi wa sallaam) explained the parable by saying that the straight path is Islam. the walls are the limits imposed by Allah, the open doors are the things that He has prohibited, the voice which calls from the end of the road is the Quran and the voice which calls from above is Allah’s monitor in the heart of every believer”.

It was declared Hasan Gharib by Tirmidhee and sahih by Hakim #245 with Dhahabi agreeing and Al-Albani , Sahih al-Jami’ #3887

Source: Excerpted from the Book “The Spiritual Cure – An Explanation of Suratul Fatihah”, Page 145,  Dar us Sunnah Publishers, Birmingham UK.

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah