The Aqeedah and Manhaj of AhlusSunnah wal Jamah

AbdurRahman.Org

Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: Islam

The Body and Soul – Imam Ibn al Qayyim

AbdurRahman.org's avatar by

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.

Read More “The Body and Soul – Imam Ibn al Qayyim”

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

AbdurRahman.org's avatar by

[Click here to Watch the Video]

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.

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

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

AbdurRahman.org's avatar by

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.

Read More “The woman’s Aameen, Adhaan and Iqaamah – Shaykh al-Albaani”

Women’s Deficiency in Deen and Reason – Ibn Baaz

AbdurRahman.org's avatar by

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.

Read More “Women’s Deficiency in Deen and Reason – Ibn Baaz”

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

AbdurRahman.org's avatar by

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

AbdurRahman.org's avatar by

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

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.

Read More “The Future is for Islam – Shaykh al-Albani”

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.

Read More “Giving precedence to ‘Aql (Reasoning) over Naql (Evidences) – alifta”

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)

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

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.

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

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