The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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A Precious Gem: Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed – Imam Ibn al Qayyim

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AL-FAWA’ID: A Collection of Wise Syaings

Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed. If you feel strongly inclined toward it, you should think about the pain it will leave behind. It is necessary to compare the two matters and discover the difference between them.

Suffering pain while worshiping Allah is combined with a good soul that will bear the fruit of pleasure and relief. When the soul finds it heavy and thinks to stop the pain and then compares the end results of the two  matters, he will surely prefer the way of hardship.

If you feel pain because of deeds, you should think about the happiness, joy, and pleasure you will gain, then the pain will seem easy to bear. If you get hurt because of abandoning some kind of forbidden pleasure, you should think about the pain that follows it and compare the two kinds.

To make the correct choice, you must know the reasons and consequences of each act and then choose that which is more deserving and useful. Whoever succeeds at doing this, would choose the better and prefer it. Whoever thinks about this Worldly life and the Hereafter, would know that he will never gain either of them except by hardship. He should bear this hardship in order to gain the best and more lasting of them.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

Shaykh al-Albaanee on Differentiating Between Aqidah and Manhaj

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Shaykh Naasir ud-Deen al-Albaanee (rahimahullaah) was asked:

Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj.

He replied:

That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called – in the view of many of the Jurists – the “knowledge of tawhid“, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they – I mean these Muslims – permit themselves to blindly follow the disbelievers in these ways and means.

We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah.

Source: al-Asaalah Magazine, Volume 22.

The Body and Soul – Imam Ibn al Qayyim

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Source: AL-FAWA’ID: A Collection of Wise Sayings, Imam Ibn al Qayyim

The body of the son of Adam was created from the earth and his soul from the government of Heaven and then they were joined. If he is hungry, stays awake, and keeps his body busy in serving Allah, his soul will find itself lighter and more peaceful so that it would long for the place from which it was created and miss its heavenly world. But if he secures food, blessings, sleep, and rest, the body will incline to remain at the place from which it was created and the soul would be pulled along with it and be in a prison. If it was not for the fact that it would get used to that prison, it would ask for help, as a tortured person does, to find relief from the pain resulting from the separation and departure from its own world from which it was created.

In general, the more the body is light, the more the soul will be light and seek its heavenly world, and the more the body is heavy and seeks desires and relief, the heavier the soul will be and it will come down from its heavenly world and become lower and more earthly. You may see the soul of a man in Heaven while his body is on the earth. Another person serves Allah with his body and his soul is low and wandering about in lowly matters. When the soul separates from the body, it would either catch up with its high or low place. With the high, it would  find every blessing, happiness, beauty, pleasure, and good living while with the low it would find every distress, grief, suffering, sadness, and bad and difficult thing.

Allah says, which means,
“But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its orders, etc.) verily, for him is a life of hardship.”(Taha, 20:124)

“My Reminder” is His words, which He revealed to His Messenger, and “turns away” is by neglecting and abandoning working according to these words, and the majority of explanations saw that “life of hardship” is torture in the grave. Ibn Mas’ud, Abu Hurairah, Abu Sa’eed AI-Khudry, and Ibn ‘Abbas agreed on that and it has a traceable hadith.

This life of hardship is in return for relieving the body and soul with pleasures, desires and relief. The more you enrich the soul, it will restrain the heart until you live a life of hardship, and the more you restrain the soul, it will enrich the heart until that heart will be delighted and relieved. Hardship in this worldly life, following piety will find its relief in partition and the Hereafter, and relief in this worldly life following desires will find its hardship in the partition and the Hereafter.

You should choose one of the two: the better, more pleasant, and more lasting.You may distress the body in order to relieve the soul but do not distress the soul to relieve the body; relief and distress of the soul is greater and more lasting while relief and distress of the body is shorter and easier.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

Allah commanded Yahya bin Zakariya (Peace be upon him) to implement five commands – Tafseer Ibn Kathir

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What Yahya (Peace be upon him) was truly commanded with – Tawheed, of course.

Imam Ahmad narrated that Al-Harith Al-Ash`ari said that the Prophet of Allah said,

(Allah commanded Yahya bin Zakariya to implement five commands and to order the Children of Israel to implement them, but Yahya was slow in carrying out these commands. `Isa said to Yahya, `You were ordered to implement five commands and to order the Children of Israel to implement them. So either order, or I will do it.’ Yahya said, ‘My brother! I fear that if you do it before me, I will be punished or the earth will be shaken under my feet.’ Hence, Yahya bin Zakariya called the Children of Israel to Bayt Al-Maqdis (Jerusalem), until they filled the Masjid. He sat o­n the balcony, thanked Allah and praised him and then said, `Allah ordered me to implement five commandments and that I should order you to adhere to them.

The first is that you worship Allah alone and not associate any with Him. The example of this command is the example of a man who bought a servant from his money with paper or gold. The servant started to work for the master, but was paying the profits to another person. Who among you would like his servant to do that Allah created you and sustains you. Therefore, worship Him alone and do not associate anything with Him.

I also command you to pray, for Allah directs His Face towards His servant’s face, as long as the servant does not turn away. So when you pray, do not turn your heads to and fro.

I also command you to fast. The example of it is the example of a man in a group of men and he has some musk wrapped in a piece of cloth, and consequently, all of the group smells the scent of the wrapped musk. Verily, the odor of the mouth of a fasting person is better before Allah than the scent of musk.

I also command you to give charity. The example of this is the example of a man who was captured by the enemy. They tied his hands to his neck and brought him forth to cut off his neck. He said to them, ‘Can I pay a ransom for myself’ He kept ransoming himself with small and large amounts until he liberated himself.

I also command you to always remember Allah. The example of this deed is that of a man who the enemy is tirelessly pursuing. He takes refuge in a fortified fort. When the servant remembers Allah, he will be resorting to the best refuge from Satan.)

Al-Harith then narrated that the Messenger of Allah said,

(And I order you with five commandments that Allah has ordered me. Stick to the Jama`ah (community of the faithful), listen and obey (your leaders) and perform Hijrah (migration) and Jihad for the sake of Allah. Whoever abandons the Jama`ah, even the distance of a hand span, will have removed the tie of Islam from his neck, unless he returns. Whoever uses the slogans of Jahiliyah (the pre-Islamic period of ignorance) he will be among those kneeling in Jahannam (Hellfire).) They said, “O Messenger of Allah! Even if he prays and fasts” He said, (Even if he prays, fasts and claims to be Muslim. So call the Muslims with their names that Allah has called them: `The Muslims, the believing servants of Allah.’)

This is a Hasan Hadith, and it contains the statement, “Allah has created and sustains you, so worship Him and do not associate anything with Him in worship.” This statement is relevant in the Ayat (2:21-22) we are discussing here and supports singling Allah in worship, without partners.

Source: Tafsir Ibn Kathir, Volume 1

The woman’s Aameen, Adhaan and Iqaamah – Shaykh al-Albaani

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Bismillaah

Q: “Does a woman raise her voice when saying ‘aameen’ during prayer, and does she also give the adhaan and iqaamah?”

Shaikh al-Albaani:

“If she is praying with women, then yes she raises her voice when saying ‘aameen,’ but if she is praying with men who are not her mahram, then no. Because I do not say that the voice of a woman is `awrah, as many say, since the Mothers of the believers and the wives of the Companions from the early times used to speak and discuss with men. And oftentimes the woman would come to the Prophet ﷺ and ask him something in front of the men, and he ﷺ would answer her question.

But (here), it is not from the etiquette of a woman to raise her voice when reciting the Qur’aan. We are often asked if it is permissible for a woman – when she is learning the recitation from a Shaikh, a Muqri – to repeat the recitation to him so that he may correct her. The answer is no. Although she learns, her learning is restricted to listening only, like the women of all the Companions learned from the Messenger of Allaah ﷺ by listening to his recitation during prayer or outside of prayer.

If a woman prays with women while she is the imaam, she raises her voice and the women behind her also raise their voices. That is due to his ﷺ statement: ‘Indeed women are the counterparts of men’[1] i.e. every ruling in which the men are being addressed, the women are also included in this address, except that which is made an exception. For example, it is best for a woman, in other than the taraaweeh prayer – please pay attention – in other than the taraaweeh prayer, to pray in her house, whereas it is obligatory upon a man to pray the five prayers in the masjid with the congregation. So here, the woman is not like the man. But the fundamental principle is as he ﷺ said: ‘Indeed women are the counterparts of men.’

So if a woman leads women in prayer as an imaam, she does just as a man would do as an imaam.

Firstly: she raises her voice when reciting and when saying ‘aameen,’ and the women behind her also raise their voices when saying ‘aameen.’

Secondly: not only does the woman lead women in prayer as an imaam, indeed she gives the adhaan and iqaamah too. Why? Because of the previous hadeeth: ‘Indeed women are the counterparts of men.’ Moreover, Aa.ishah – the Mother of the believers and the foremost of the Mothers of the believers in fiqh, knowledge and da`wah, may Allaah bless her and her father – used to give theadhaan and iqaamah when she led women in prayer as an imaam.

And here I would like to draw your attention to something that wasn’t asked about: the woman here is also different from the man as she does not step up before the women’s row, but rather she stands in the middle as if she is one of those in the row. She does not step up before them. There is text regarding this also, and thus a woman in this case is not included in the generality of his ﷺ statement: ‘Indeed women are the counterparts of men.’”

[1] Silsilat ul-Ahaadeeth is-Saheehah 2863

[silsilat ul-hudaa wa nnoor  697/3 / asaheeha translations]

Women’s Deficiency in Deen and Reason – Ibn Baaz

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Question

We always hear the Hadith: Women are lacking in their capacity to reason and in deen i.e. religion. Some people even use it to offend women. Could you kindly explain the meaning of this Hadith?

Answer by shaykh ibn baz rahimahullah:

The Hadith reads: “I have not seen anyone more deficient in ability to reason and deen than you. A cautious sensible man can be led astray by some of you.” It was said: “O Allah’s Messenger (peace be upon him)! What is the deficiency in our reasoning and deen?” He said: “Is not the testimony of two women equal to the witness of one man?” It was said: “What is deficient in her deen?” The Prophet (peace be upon him) said: “Is not it true that a woman can neither pray nor fast during her menses?”

The Prophet (peace be upon him) explained that the deficiency in woman’s reasoning means their weak memory. Therefore, their testimony must be verified and supported by another woman to confirm their testimony, because they may forget and thus add or omit some of the testimony. Allah (He may be Praised) states:Surah Al-Baqarah, 2: 282 And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her.

As for the deficiency of their deen, it means they abandon Salah and Sawm (fasting) during their menses and post-partum period. They are not commanded to repeat Salah (prayer). This is the meaning of their being lacking in deen. They will not be called to account for this shortcoming, because it is the will of Allah (Glorified and Exalted be He) Who legislated this for their comfort. If they were to observe Sawm during their menses and post-partum period, it would be difficult for them. Therefore, Allah commands them to abandon Sawm during their menses and post-partum period, and make up for it later. As for Salah, there is something which prevents them from ceremonial purity. Therefore, it is out of the Mercy of Allah (Glorified and Exalted be He) that He commands them to abandon Salah during their menses and post-partum period. However, they are commanded not to compensate for Salah because there is great hardship in this, as Salah is repeated five times a day  and night, and menses may last for many days; seven, eight or more and post-partum may last for forty days. So, it was of Allah’s Mercy and Benevolence not to hold them accountable for Salah or oblige them to make up for it.

This does not mean that the lack of their deficiency to reason and deen extends to every aspect of life. The Prophet (peace be upon him) explained that the lack of their ability to reason is because of their weak memory when giving testimony, and the shortcoming in their worship is because they abandon Salah and Sawm during their menses and post-partum period. This does not mean that they are lower in rank than men in all things, or men are better than them in everything.

Generally speaking, males excel females for many reasons. Allah states:Surah Al-Nisa’, 4: 34 Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.

However, some women may excel men. There are many women whose reason is better than men, and are stronger in deen and memorization. The report of the Prophet (peace be upon him) only indicates that the male gender is generally better in reasoning and deen than the female gender in the two aspects specified by the Prophet (peace be upon him).

Women may perform more righteous deeds than men, their piety may be more than men, and thus their rank in the Hereafter may be better than the rank of men. They may focus on some matters and memorize them better than men. They exert effort in memorization and focus, so they established a reference in Islamic history as well as other things which are clear to those who consider the conditions of women during the time of the Prophet (peace be upon him) and later. It is now evident that this deficiency does not mean that we cannot rely on her in narration or testimony, if she is supported by another woman. Anyway, this report does not prevent her from being of the best servants of Allah  if they perform righteous deeds; although Sawm is overlooked during their menses and post-partum, and even if they are exempt from performing Salah. This does not mean that they are lower in everything. Men and women are equally required to observe the standards of piety, good actions, and careful performance of things in their charge. This specific lack of reason and deen is limited to what the Prophet (peace be upon him) explained. So, a Muslim must not offend women by attributing deficiency to them in everything, but it is a flaw in their worship and weakness in reasoning with regard to accuracy of testimony. Thus, the Hadith of the Prophet (peace be upon him) should be properly understood. Allah knows the best.

Source: http://alifta.com/

This worldly life is like an unchaste woman – Ibn al Qayyim

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A Precious Gem: This Life of Deception

This worldly life is like an unchaste woman, who is not satisfied with one husband. So! be satisfied with whatever Allah grants you from this worldy life.

Walking thereon is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be the source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one’s insight perceive polytheism, while vain desires render its holder blind. Lusts were granted in abundance to humans, but those who believed in the unseen turned away from them! while those who follow their lusts were caused to regret.

The first category, are those, in which Allah says,which means, “They are on (true) guidance from their Lord, and they are the successful.” (AI-Baqarah, 2:5)

However, the other category, are those to whom Allah says which means, “(0 you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.).” (AI-Mursalat,77:46)

When the successful ones are aware of the reality of this worldly life being sure of the inferiority of its degree, they overcame their vain desires for the sake of the Hereafter. They have been awakened from their heedlessness to remember what their enemies took from them during their period of idleness. Whenever they perceive the distant journey they must undertake, they remember their aim, so it appears easy for them. Whenever life becomes bitter, they remember this verse, in which Allah says,  which means, “This is your Day which you were promised”. (Al Anbiya’, 21:103)

Source : Al-Fawaid – by Ibn al Qayyim rahimahullaah

Where do you stand? – Shaykh al Islaam Ibn al Qayyim

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Oh you of little resolve! Where do you stand upon this path?

Aadam found it difficult and Nuh lamented because of it, while Allaah’s Khaleel Ibraaheem was thrown into a pit of fire due to it. Isma’eel was laid upon his side ready to be sacrificed for its sake, and while upon it Yusuf was sold for a cheap price and then falsely cast into prison for many years. Zakariyah was sawed in half, and Yahya was slaughtered due to it. Ayyub suffered great distress, while Dawood cried copiously, and ‘Isaa cured the wretched poor of their diseases and walked with wild beasts due to it. And how many, how many forms of difficulty and hardship did the Messenger Muhammad face while proceeding upon it – yet you live through amusements and distractions!

Shaykh al Islaam Ibn Qayyim in his work al-Fawaaid, page 41

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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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.
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