The consensus of Ahlus Sunnah regarding three principles related to Allah’s Attributes – Shaykh ‘Abdul Qaadir al-Junayd

Selected pearls from the books of the People of Knowledge and Fiqh

The consensus (amongst Ahlus Sunnah) which has been conveyed regarding three principles related to Allah’s Attributes

The First Principle: Regarding Allah the Most High’s Attributes, there is no place for the intellect (in deriving) them.

Al-Haafidh as-Sijzee mentioned in his book “Ar-Radd ‘ala man Ankara al-Harf wa as-Sawt”, pg. 121: “The Imaams have agreed that the Attributes are not derived except by way of refrainment” (i.e.refraining from affirming an Attribute for Allah until there is proof).

The Second Principle: Belief in the Attributes of Allah is by affirming their literal meaning not figurative.

Al-Haafidh Ibn ‘Abdil Barr mentioned in his book “at-Tamheed”, 145/7:

“There is a consensus amongst Ahlus Sunnah that the Attributes (of Allah) are affirmed, all of them, which have come in the Qur’aan and Sunnah and believing in them and understanding them according to their apparent meaning, not figuratively, except that they (Ahlus Sunnah) do not establish the ‘how’ of these Attributes nor do they establish or determine the reality of them.”

However, Ahlul Bid’ah, the Jahmiyyah and Mu’tazilah – all of them – and the Khawaarij deny them (Allah’s Attributes) and they do not understand any of them according to their literal meaning.

Those who deny Allah’s Attributes also claim that whoever affirms them, then he is one who has likened Allah to His creation and conversely, those who do so are considered from amongst the people who negate the One Who is worshipped according to those who affirm Allah’s Attributes.

The ‘Allaamah al-Maqreezee  mentioned in his book “al-Muwaa’idh wal I’tibaar bi Dhikr al-Khutat wal Aathaar”, 188/4:

“And all of them (Ahlus Sunnah) have narrated understanding the Attributes as they have come.”

The Third Principle: The literal meaning texts of the Attributes are known to us in light of their linguistic meaning and they are unknown to us with regards to the ‘how’ of these Attributes.

Al-Imaam adh-Dhahabee mentioned in his book “al-‘Arsh”, 195/1 whilst commenting on the statement of Imaam Maalik: “The ascension of Allah on His Throne is not unknown (its known linguistically) and the ‘how’ of it is incomprehensible”:

“And what Imaam Maalik said is what the texts have come with and this is what ALL of the Salaf were upon.”

Selected by Shaykh ‘Abdul Qaadir al-Junayd 

Translated by Abu Afnaan Muhammad Abdullah
Courtesy: mpubs.org

The Legislative Ruling on The Second Congregation – by Shaykh Badr ibn Muhammad al-Badr al-‘Anazy (hafidhahullah)

The following is an article written by Shaykh Badr al-Badr al-‘Anazy (hafidhahullah) which analyzes the permissibility of the second congregation, based on the ahaadeeth of the Prophet (sallAllahu ‘alayhi wa sallam) and explanation of our ‘Ulamaa`. The This article was translated by our noble brother Abu Afnaan Muhammad ‘Abdullah (hafidhahullah), who has explicit written permission from the Shaykh to translate his articles
click here to read.

An excerpt taken from the article ~

Al-Imaam Ibn al-Qudaamah mentioned in al-Mughnee (2/117): “It is not disliked to repeat the congregational prayer in the masjid. And this means that if the localimaam prays (with a group) and then another group comes, it is recommended for them to pray as a group and this is the position of Ibn Mas’ood, ‘Ataa, al-Hasan, an-Nakha’ee and others. However, Saalim, Maalik, Abu Haneefah, ash-Shaafi’ee and others stated that the congregational prayer is not repeated in a masjid which has an appointed imaam and is not on a passageway, etc. Thus, if he misses the congregation, he is to pray by himself.

There is no proof prohibiting the second congregation and that they are to pray by themselves and the hadeeth, “who will give charity to that one” is clear textual proof of its permissibility.


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: The Legislative Ruling On The Second Congregation By Shaykh Badr ibn Muhammad al-Badr al-‘Anazy (حفظه الله)

Posted from: mpubs.org

Some Points of Contention for The One Who Celebrates The Remembrance of Al-Israa’ and Al-Mi’raaj To Be Aware Of : Shaykh ‘Abdul Qaadir al-Junayd

 The First Point: 

No authentic proof has been related affirming the specific date of al-Israa’ wal-Mi’raaj.

Al-Imaam Ibn Taymiyyah stated, as in “Zaad al Ma’ad,” 58/1: “No known proof has been established. Neither concerning its month, which part of the month it was in nor its specific date. Rather, what has been narrated related to all of this has been narrated with conflicting narrations and with discontinuous chains of narrations and thus none of them can be affirmed with surety.

● Ash-Shareef Ibn al-Ameer as-San’aanee said in “At-Tanweer”, 7710: “It is a specific night yet nothing from the authentic Sunnah has been narrated specifying when exactly it is.”

 The Second Point: 

The scholars have differed concerning the time of its occurance and there are numerous opinions regarding this.

It is said that it is in Rajab. It is said that it is in Rabee al-Awwal, just as it is said it is in Rabee ath-Thaani.

It is also said that it is in Ramadhaan and it is said that it is in Shawwal. Also, it is said that it is in Dhil Qa’dah.

Some of them say it was in the begining of the month, others say the middle and others say the later part of the month.

Many of the scholars have pointed out these conflicting views:

  • From the Hanafis: al-Mulla ‘Ali Qaaree and Abu al-Fadhl al-Aloosee
  • From the Maalikis: Ibn ‘Abdil Barr and Abu ‘Abdillah al-Qurtubee
  • From the Shaafi’ees: an-Nawawee, Ibn Katheer and Ibn Hajr al-Asqalaanee
  • From the Hanbalis: Ibn al-Jawzee and al-‘Uthaymeen.

The Third Point: 

The weakest position with regards to specifying (when it took place) is the position which posits that it was in the month of Rajab.

Abu al-Khattaab Ibn Dahiyah al-Maaliki stated in “Adaa mal Wajab min Bayyan Wadh’i al Waadh’iyoon fi Rajab,” pg. 110: “Some of the storytellers mention that al-Israa’ was in Rajab and according to the people of Praise and Criticism (Scholars of Hadeeth) this is without a doubt a lie.”

Also, Ibn al-‘Attar ash-Shaafi’ee mentioned in “Hukm Sawm Rajab wa Sha’baan wa Maa Ahdatha Feehima”, pg.34: “From those who considered the hadeeth of al-Israa’ and al-Mi’raaj happening on the 27th to be weak include:

  • From the Maalikis: Abu al-Khattaab al-Kalbee
  • From the Shaafi’ees: Ibn al-‘Attar, Ibn Katheer and Ibn Hajr al-Asqalaanee
  • From the Hanbalis: Ibn Taymiyyah, Ibn Rajab, Ibn Baaz and al-‘Uthaymeen.

The Fourth Point:

Celebrating the rememberance of al-Israa’ and al-Mi’raaj has not been narrated from the Prophet صلى الله عليه و سلم, nor his Companions, nor the Taabi’een, nor the Taabi’ at-Taabi’een, nor was it an action of the Imaams of the well known madhaahib: Abu Haneefah, Maalik, ash-Shaafi’ee or Ahmad.

The previously mentioned individuals are the example for the individual who does not celebrate al-Israa’ wal-Mi’raaj.

However, concerning the one who celebrates it, who is his example in doing such?

Without a doubt, his example is the Raafidhah Shi’a and those who follow them from the extremist Sufis!

The Fifth Point: 

Whoever has the zeal and vigor to do good deeds and to increase in doing such, then let him ask himself:

“How many actions of obedience have clearly come in the Qur’aan and authentic Sunnah and I do not do them, nor do I exert myself in trying to do so?

Verily, it is shameful that I fall short and am lazy in those acts of worship which have come in the Qur’aan and authentic Sunnah, yet I exert myself in that which has neither come in the Qur’aan or authentic Sunnah, nor did the Prophet صلى الله عليه و سلم or his Companions who came after him do so!”

Summarized from the book “At-Tadhkeer al-Baahith bi Annhu Laa Yasihu fi Tahdeed Taareekh Haaditha al-Israa’ wal-Mi’raaj Athar wa Laa Hadeeth” by Shaykh ‘Abdul Qaadir al-Junayd.  Translated by Abu Afnaan Muhammad ‘Abdullah

Courtesy :mpubs telegram group

Making the palms of the hands and the fingers face the direction of the ears when raising the hands in prayer contradicts the sunnah

Imam Ibn Qayyim al Jawziyah-May Allah have mercy upon him-stated in his book ‘Raising the hands in prayer’, pg 281:

‘What is recommended is that his palms face towards the direction of the Qiblah and that he does not make them face towards his ears. Our scholars (the Hanbalis) and the Shafi’is have cleary mentioned this and from those who mentioned this is the author of ‘al Tatimma’.

However, regarding what many of the common people do from making their palms and fingers face their ears, it opposes the sunnah.

Selected by Sheikh Abdul Qadir al Junayd

Translated by: Abu Afnaan Muhammad

Exaggeration with regards to the graves of the righteous : Shaykh Muhammad Ramzan

Benefits From Shaykh Muhammad Ramzan – Kitab at-Tawheed

[Listen / Download PDF]

Benefits Related To Determining If An Individual Is On The Methodology Of The Salaf Or Not

Notes Taken from Sheikh Abdul Qadir al Junaid’s explanationof Ibaana as Sughra from ibn Battah. Translated by: Abu Afnaan Muhammad

Click the below link

[Read/Download PDF Here]

The Easiest way to memorize the Noble Quran – Sound advice from Shaykh bin Baaz [Video|Ar-En Subtitles]

The Easiest Way to Memorize The Noble Quraan – Shaykh bin Baaz رحمه الله
Translated by Abu Afnaan Muhammad ‘Abdullah حفظه الله
Source: http://www.binbaz.org.sa/node/17085

Video Courtesy: Brother Bilal Nahim

Help One Another in Al-Birr and At-Taqwa – Shaykh Muhammad bin Ramzaan al-Haajiree [Audio|Ar-En]

Help One Another in Al-Birr and At-Taqwa
Shaykh Muhammad bin Ramzaan al-Haajiree

Translated by our brother Abu Afnan Mohammad
[Audio|Arabic-English]

Help One Another in Al-Birr and At-Taqwa - Shaykh Muhammad bin Ramzaan al-Haajiree

Shaykh Muhammad bin Ramzaan al-Haajiree explains the ayah “Help you one another in Al-Birr & At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah, verily Allah is Severe in punishment”. (Al-Maidah 5:2).

Listen / Download Mp3 Here (Time 23:10)

The fitnah of As Shahawaat (Base Desires) – Shaykh Abdul Qadir al Junaid

What is meant by this type of fitnah is the fitnah of the desires which leads to and encourages one to engage in and commit sins or disobedience to Allah.

This type of fitnah is very dangerous especially in our times because of the fact that this type of fitnah is more appealing and closer to those who have weak souls. Thus, the (weak) individual gives in the first time, then gets drawn in to this type of fitnah and establishes a strong foothold in committing sins. Thus, his iman (faith) weakens or even leaves.

Some examples of this type of fitnah are: the desire for wealth, immoralities, amusement, food and drink, clothes, and the desire to imitate the kuffar and sinners. For example, the lust for wealth leads to falling into numerous sins like the bloodshed which emanates between warring countries or between tribes, breaking into people’s homes and businesses or their cars, embezzling people’s money by unlawful means or prohibited means like fraud or selling things which are prohibited.

Lust for immoralities leads to committing unlawful acts like rape, fornication or adultery, homosexuality, masturbation, luring minors or weak minded individuals into committing inappropriate acts. It also leads to watching pornographic channels, videos, on the internet or magazines. It also leads to harassing or following women in shopping malls or with video enhanced networking devices like that are included in mobile phones and computer cameras. In addition to these vices, this type of fitnah leads to lethargy with regards to performing the obligatory actions in addition to leniency with regards to them and even leads to eventually leaving them completely, not performing them at all. An individual may be chaste, have fear of Allah, be religious and then open the door to this type of fitnah and as a result become corrupt and then be destroyed.

Source : Hasten to do good deeds; (there will be) fitnah like a portion of a dark night .. (Must Read) – by: Sheikh Abdul Qaadir Bin Muhammad Al Junaid, Translated By: Abu Afnaan Muhammad Abdullah

Beware of your Character, O Muslim! – Shaykh Muhammad Ramzaan Al-Haajiree

Shaykh Muhammad Ramzaan Al-Haajiree‘s -hafidhahullaah- lecture entitled
‘The rights of the Ulama’: Imam Malik conference, Agadir, Morocco 1432

Translated by: Abu Afnan Muhammad Siddiq (hafidhahullaah)

Read the article: http://www.athaar.org/files/tazkiyyah/ramzan_character.pdf
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