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Virtues of the Prayer : Imaam Muhammad Ibn Saalih Al-‘Uthaimeen

by AbdurRahman.orgJanuary 18, 2014October 22, 2026

Source: Sifat Salaat-in-Nabee, by Shaykh Uthaymeen
Translator: Isma’eel alarcon, Produced by: al-ibaanah

The Prayer: is the second pillar from the pillars of Islaam and the most important pillar of Islaam after the Shahaadah (testimony) of Faith.

The Prayer: is a link between the servant and his Lord. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Indeed, when one of you prays, he speaks privately with his Lord.” [Reported by Al-Bukhaaree] And Allaah says in the qudsee hadeeth:

“I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’ And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’ And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’ And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’” [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found. There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

Praying Alone in the Last Row of Prayer : Shaykh Al Albanee

by AbdurRahman.orgJanuary 18, 2014October 22, 2026

Pulling someone back from the complete row to avoid praying alone

Question:

If you enter the masjid and the first row of prayer is complete, can you pull someone from it behind so that he can pray with you (in the second row) or should you just pray by yourself?

Answer:

If the hadeeth about pulling someone back from the first row so that one would not pray alone in the second row were authentic, it would be obligatory to base the opinion on it. However, its chain of narration is not authentic, as I have explained in Irwaa-ul-Ghaleel and As-Silsilah Ad- Da’eefah (second volume).

Therefore so long as this hadeeth is not authentic, then the person who enters the masjid and the row of prayer in front of him is complete, he must try to squeeze into the row that is before him. This is possible in most cases, during this era in which a majority of Muslims have abandoned the act of joining tightly (by squeezing together) in the lines of prayer, for many of them do not stand close together in the lines of prayer. So if he finds that the row is complete, he should try his best to find an empty space in it, even if he has to gesture to the one he wants to pray next to, to make some space for him to enter.

Important Principles concerning Allaah’s Names & Attributes : Imaam Ibn Uthaimeen

by AbdurRahman.orgJanuary 17, 2014October 22, 2026

Author:Imaam Muhammad Ibn Saalih Al-‘Uthaimeen
Source: Sharh Lum’atul-‘Itiqaad (pg. 20-27) with checking and notes from Ashraf Ibn ‘Abd-il-Maqsood [Dar Al-Istiqamah Printing]
Translator:isma’eel alarcon – al-manhaj.com

Before entering into the core of this book, I would first like to introduce some important principles related to Allaah’s Names and Attributes. [1]

The First Principle: What is obligatory from the texts of the Qur’aan and Sunnah regarding Allaah’s Names and Attributes

With regard to the texts of the Qur’aan and the Sunnah, it is obligatory (concerning Allaah’s Names and Attributes) to leave their proofs and implications upon their literal meanings, without changing them. This is because Allaah revealed the Qur’aan in a plain Arabic language and the Prophet (Sallallaahu ‘alaihi wa Sallam) used to speak with the Arabic language. Therefore, it is obligatory to leave the implications of the words of Allaah and the words of the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) as they are, in that language. Also, changing it from its literal meaning is speaking about Allaah without knowledge and this is forbidden, due to the statement of Allaah:

“Say: ‘The things that my Lord has indeed forbidden are the great evil sins, whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge.'” [Surat-ul-A’araaf (7): 33]

An example of this principle is found in the statement of Allaah: “Nay, both His hands are widely outstretched.” [Surat-ul-Maa’idah (5): 64]

Indeed, what is literally apparent from this ayah is that Allaah has two actual hands. Thus, affirming that is obligatory, due to this principle. So if someone were to say that the meaning of His hands is “power”, then we must say to him that this is changing the word from its literal meaning. And saying this is not permissible, for it is speaking about Allaah without knowledge.

The Devil’s Deception of Sufism : Imaam Ibn Al-Jawzee

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Source: Talbees Iblees: pg. 162-163
Taken from Al-Ibaanah.com

Then a group of people – i.e. from the Sufis – came and began to speak to them concerning hunger, poverty, whisperings and notions. And they authored books on these subjects, as was the case with Al-Haarith Al-Muhaasibee.

Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing (music), bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.

Then this matter (Sufism) continued to flourish, and their shaikhs began to fabricate stories for them and speak about their mystical occurrences. This affirmed their remoteness from the scholars. Rather, this even affirmed their view that what they were upon was the most complete forms of knowledge, such that they named it the hidden knowledge (al-‘ilm-ul-baatin), while making knowledge of the Religion, apparent knowledge (al-‘ilm-uhd-dhaahir).

Concerning the Hizb-ut-Tahreer : Shaikh Muqbil bin Haadee Al-Waadi’ee

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Source:Tuhfat-ul-Mujeeb ‘alaa As’ilat-il-Haadir wal-Ghareeb (pg. 141-143) [1]
Taken from al-ibaanah.com

Question: There is a group amongst us (here in the UK) called Hizb-ut-Tahreer. They call for the Islamic Khilaafah and they speak against the scholars. How can they be refuted and what is the way towards achieving the proper Islamic Khilaafah?

Answer: All praise be to Allaah and may the peace and blessings be on our prophet Muhammad, his family and Companions. I testify that there is no deity worthy of worship except Allaah – alone and with no partner. And I testufy that Muhammad is His slave and Messenger. To proceed:

With regard to the issue of partisanship, people are divided into two parties: The party of Ar-Rahmaan (Allaah) and the party of ash-Shaytaan (the Devil). So the party of ar-Rahmaan – it is not permissible for them to be divided amongst themselves. Allaah, the Most High, says: “Verily those who divide their Religion and break up into sects, you have no concern with them in the least.” [Surah Al-An’aam: 159]

And the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The Jews split up into seventy-one or seventy-two sects. And the Christians split up into seventy-one or seventy-two sects. And my ummah will split up into seventy-three sects.” This hadeeth was reported by Abu Dawood from the narration of Abu Hurairah (radyAllaahu ‘anhu). Abu Dawood reported a similar hadeeth from Mu’awiyah but in it there occurs: “All of them (these sects) will be in the Hellfire, except one sect.” They asked: “Who is it O Messenger of Allaah?” He (sallAllaahu ‘alayhi wa sallam) said: “The Jamaa’ah.” Then he said: “And there will indeed come a people of whom vain desires will move them just as rabies moves around the one it affects.”

The Meaning and Origin of Sufism : Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Source: Haqeeqat-ut-Tasawwuf (pg. 11-15) [1422 1st Edition]

Al-Ibaanah.com

The words Tasawwuf and Soofiyyah were not known during the first generation of Islaam. Rather, they were only introduced into it after that or they were adopted into Islaam from other nations.

Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said in Majmoo’-ul-Fataawaa: “As for the term Soofiyyah (Sufism), then it was not heard of during the first three generations of Islaam. Rather, speech concerning it only became known after the first three generations. Several Imaams and scholars spoke about it afterward, such as Imaam Ahmad bin Hanbal, Abu Sulaymaan Ad-Daaraanee and others. It was also reported from Sufyaan Ath-Thawree that he spoke about it. Some of them also mentioned that on the authority of Al-Hasan Al-Basree. They differed in their views on the meaning of what a Soofee ascribes himself to, since the word ‘Soofee’ is a noun indicating an ascription, such as Al-Qurshee, Al-Madanee and so on.

Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Source: Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 51-55)
Compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri.
Taken from Al-Ibaanah.com

Question: “Noble Shaikh Ahmad Ibn Yahyaa An-Najmee, may Allaah give you tawfeeq, there are found some books that include talk about these hizbee groups, which have incorporated a methodology that opposes the methodology of the Salaf in the fields of knowledge and action. And these books fall in between that which is large and difficult for the beginner to grasp of its content and between that which is short and contains little benefit. So O Shaikh, we hope that you can give us a clear but brief image of the most prominent of some of these methodologies’ founders and some of the issues they are criticized in. This is so that the Muslims can beware of falling into any part of that. And if you would be so kind O Shaikh as to direct the last of your talk to focusing on the true methodology, which every Muslim is obligated to follow…”

Mirza Ghulam Ahmad and the Qadiyani Sect : Imaam al-Albaanee

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Al-‘Aqeedah At-Tahaawiyyah – Sharh wa Ta’leeq (pg. 39-40)
Al-Ibaanah.com

The Prophet (sallAllaahu ‘alayhi wa sallam) informed his ummah in many ahaadeeth, advising and cautioning them, that there would be many imposters (Dajjaaleen) after him. In some narrations, he (sallAllaahu ‘alayhi wa sallam) said: “Everyone will claim to be a prophet, whereas I am the seal of the prophets – there being no prophet after me.” [Reported by Muslim and others; See al-Ahaadeeth as-Saheehah: no. 1683]

Amongst these imposters was Mirza Ghulam Ahmad Al-Qadiyani who claimed prophethood for himself. He has followers spread throughout India, Germany, England and America. And they have masaajid which they use to misguide the Muslims. There were some individuals amongst them in Syria as well, but Allaah uprooted them and eradicated them.

They have many vile beliefs apart from their belief that prophethood continued after Muhammad (sallAllaahu ‘alayhi wa sallam). The one who preceded them in this belief is Ibn ‘Arabee, the Sufi. They have authored a treatise on this subject in which they have collected statements from him that serve as support for this afore-mentioned belief of theirs. And the mashaayikh were not able to refute it because it was from that which Ibn ‘Arabee said (!!) even though they asserted with certainty that they were disbelievers. There is no room to mention their beliefs here.

Why talk about the Deviant Sects of Old? Shaykh Jamaal Al-Haarithee

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Jamaal bin Fareehaan Al-Haarithee

Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 33-37) [2nd Edition]
Al-Ibaanah.com

Someone might say:

“Why do you talk about the Mu’atazliah, the Jahmiyyah, the Zanaadiqah, the Ash’arees, the Khawaarij and the Murji’ah and always mention them when speaking about the issues of Creed, when these groups have ceased to exist and its adherents have died out?” As the saying goes: “They have been consumed by time.” So there is no reason to mention them.

Our response is, and with Allaah lies the success: Yes, these sects existed in the past, and their followers and founders have died out ages ago. However, their ideologies still prevail, and their beliefs have not come to an end. Rather, the followers of these ideas and beliefs, who have been influenced by these groups, are still present among us today.

Books Recommended by Shaik Nasiruddin Albanee

by AbdurRahman.orgJanuary 15, 2014March 17, 2015

[6] Question: What are the books you recommend a young person that is starting out in his Islaamic studies to read?

Answer:

If he is a novice, then from the books of Fiqh, we advise him to read “Fiqh As-Sunnah” of Sayyid Saabiq, while seeking assistance from some of its references, such as “Subul-us-Salaam (the ways of Peace & Safety) “ (of Imaam As-Sana’aanee, rahimahullaah). And if he looks into “Tamaam-ul-Mannah” (of Al-Albaanee) then that will be stronger for him.

And I advise him to read “Ar-Rawdat-un-Nadiyyah” (of Sideeq Hasan Khaan).
As for the subject of Tafseer, then he should habitually read from the book “Tafseer Al-Qur’aan-ul-‘Adheem” of Ibn Katheer – [chm file download ]even though it is somewhat long – for it is the most authentic from the books of Tafseer today.

Then, on the subject of religious exhortation and heart-softening narrations, he should read the book “Riyaad-us-Saaliheen” of Imaam An-Nawawee. [Daeef hadeeth in Riyadh us Saleheen – Albanee ]

Then, with regard to the books related to Creed, I advise him to read the book “Sharh Al-‘Aqeedat-ut-Tahaawiyyah” of Ibn Abee Al-‘Izz Al-Hanafee. And he should seek assistance, also, from my comments and explanations to it.

Then, he should make it his customary practice to study from the books of Shaikh-ul-Islaam Ibn Taimiyyah and his student Ibn Qayyim Al-Jawziyyah, may Allaah have mercy on them. For I hold them to be from the rare and unique Muslim scholars that have treaded upon the methodology of the Salaf As-Saalih (righteous predecessors) in their understanding, while having Taqwaa and righteousness. And we do not purify anyone over Allaah.

[Al-Asaalah, Issue #5][Source al-manhaj]

Advising the Seekers of Knowledge : Al-Khateeb Al-Baghdaadee

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Source:Introduction of his classic book Iqtidaa-ul-‘Ilm Al-‘Amal
Translator:abu maryam
al-manhaj.com

We give thanks to Allaah, the One free of all defects, for having inspired us. And we ask Him to grant us the ability to act upon what He has given us knowledge of. Indeed, goodness cannot be attained, except by His granting and His assistance. Whomsoever Allaah leads astray, there is no one from His creation that can guide him. May Allaah send His blessings upon Muhammad (Sallallahu alaihi wa sallam), the chief of the first and the last (of people), and upon his brothers from among the prophets and messengers. And upon those who follow the light (i.e. the Qur’aan) that was revealed to him SAW until the Day of Recompense.

Begin by Learning the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Author:Ahmad bin Muhammad ash-Shihhee
Source:His book Al-Wasaayah as-Saniyyah (pg. 17-27)
Translator:abu maryam

From the Book : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Ahmad Ash-Shihhee

Know, may Allaah grant you the ability to obey Him, that I do not mean by “Fundamentals” , the three categories of Tawheed only. Rather I intended that first, and secondly I meant by it, the other fundamentals, which Ahlus-Sunnah wal-Jamaa’ah have agreed on and due to which they have separated themselves from the people of innovation and sects, such as the (the principles of):

Showing al-Walaa wal-Baraa (Loyalty and Disavowment), commanding the good and forbidding the evil, the (correct) stance towards the Sahaabah (Companions) – respecting and defending them, the position with respect to the Leaders, the stance with regard to the transgressors and sinners, and the position towards the People of Innovation – speaking against them and dealing with them.

From the Manners of Knowledge : Ahmad Fareed

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Source:Al-Bahr-ur-Raa’iq Fee Az -Zuhdi war-Raqaa’iq- (pg. 39-43 of Daar-ul-Eemaan publishing) –
Translator:isma’eel alarcon – al-manhaj.com

The Etiquettes of a Student of Knowledge

* The student of knowledge must first know that Allaah has made it obligatory for him to worship Him, and worship cannot be attained except through knowledge. And he must know that it is not befitting for a Muslim to remain in ignorance. Thus, his search for knowledge is so that he may eradicate ignorance from himself and so that he may worship his Lord in the manner in which Allaah has commanded, not in the manner in which his desires deem appropriate. This should be his intention in his efforts for seeking knowledge, such that he has sincerity instilled in his heart, with regard to his exertion. He must not see any merit in his efforts, as belonging to himself, but rather he must see that all of the merit placed upon him, belongs to Allaah. This is because, with seeking knowledge, Allaah has granted him the means by which he may worship Him properly, by way of performing the obligations and abstaining from the prohibitions.

Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Al-Ibaanah Book Publishing
Al-Ibaanah.com

About the Book:

This book is a complete translation of the booklet “At-Ta’seel fee Talab-il-‘Ilm” (Laying the Foundations for Seeking Knowledge). The source used for this translation was the Dar-ul-Imaam Ahmad 1st edition, 2005.

Originally, this treatise was a lecture the Shaikh once gave in a masjid. The talk was then transcribed and published as a book.

In this treatise, Shaikh Muhammad Baazmool discusses in detail nine fundamental principles with regard to seeking knowledge, which he puts together and backs up with proofs and evidences. Consequently, the treatise is divided into nine chapters and an introduction.

This topic is extremely important since every Muslim is obligated to seek knowledge at one point in his life or another be it to implement the Islamic laws that are binding on him or to learn the fundamentals of his faith. So he must know that seeking knowledge has manners, etiquettes and guidelines, some of which have been touched upon by the author in this treatise.

The Student of Knowledge and Books : Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

The Student of Knowledge & Books
طالب العلم والكتب

Shaykh Sālih bin Abdul-Azīz Āl us-Shaykh
الشيخ صالح بن عبد العزيز آل الشيخ

Al-Ibaanah Book Publishing – Al-Ibaanah.com

About the Book:

This is a translation of a small on-line booklet called: “Taalib-ul-‘Ilm wal-Kutub” [The Student of Knowledge and Books] which was originally a lecture delivered by Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh in the Kingdom of Saudi Arabia and transcribed by a student of knowledge then made available for free on the internet in Arabic. The source used for this translation was the one found in http://www.sahab.org.

In this book, the Shaikh discusses seven etiquettes that a Muslim, and in particular a student of knowledge, should abide by with regard to books. The author has done an excellent job in explaining these general guidelines and points.

Guarding the Tongue (Hifdh-ul-Lisaan) : Imaam an-Nawawee

by AbdurRahman.orgJanuary 8, 2014October 22, 2026

Imaam Abu Zakariyaa Yahyaa bin Sharaf An-Nawawee
Al-Ibaanah Book Publishing
Al-Ibaanah.com

About the Book:

Before you is a chapter from the great book “Al-Adhkaar” of the great scholar of the seventh century, Abu Zaakariyaa Yahyaa bin Sharaf An-Nawawee. This is a very beneficial chapter entitled “Hifdh-ul-Lisaan” [Guarding the Tongue] The original source, Al-Adhkaar, is one of the prize works of Imaam An-Nawawee in which he compiles and discusses the texts related to what is recommended and forbidden from speech, focusing on adhkaar (words of remembrance) and ad’iyyah (supplications). In the last part of the book, as he explains, Imaam An-Nawawee devotes a chapter to what is forbidden and disliked from speech, such as backbiting, gossiping, and slander, bringing the evidences from the Qur’aan and Sunnah on the obligation of guarding the tongue from evil speech.

How to Acquire Good Manners : Shaykh ibn Uthaimeen

by AbdurRahman.orgJanuary 8, 2014October 22, 2026

Shaikh Muhammad bin Saalih Al-‘Uthaimeen
Makaarim-ul-Akhlaaq (pg. 32-35)
Al-Ibaanah.com

[This is a chapter from the book “Makaarim-ul-Akhlaaq” (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih.]

We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s (sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics).” [1]

It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.” The man then repeated his request several times, upon which the Prophet continued to reply: “Do not get angry.” [2]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]

So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.

The Meaning of Reliance (Tawakkul) on Allaah : Shaikh Saalih ibn Al-Fawzaan

by AbdurRahman.orgJanuary 8, 2014October 22, 2026

Haqeeqat-ut-Tawakkul ‘alaAllaah (pg. 7-14)
Al-Ibaanah.com

All praise be to Allaah, Lord of the all that exists, and may Allaah send His peace and praises on His Messenger, our Prophet Muhammad, as well as on all of his family members and Companions, and those who follow his guidance, tread his methodology and adhere to his Sunnah until the Day of Recompense.

To Proceed: Relying on Allaah (tawakkul) is one of the greatest forms of worship. Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allaah (tawakkul) a condition for Eemaan (Faith).

Allaah said to His Prophet: “So when you have made a decision, then put your trust in Allaah.” [Surah Aali ‘Imraan: 159]

So He ordered His Prophet to put his trust and reliance on Allaah.

Relying on Allaah and Abiding by the Means : Shaykh Saalih Al-Fawzaan

by AbdurRahman.orgJanuary 8, 2014October 22, 2026

Haqeeqat-ut-Tawakkul (pg. 15-25)
Al-Ibaanah.com

Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.

“Anyone who possesses a speck of Pride in his heart will not enter Paradise” : Ibn Taimiyyah

by AbdurRahman.orgJanuary 8, 2014October 22, 2026

Author:Shaikh-ul-Islaam Ibn Taimiyyah
Source:Majmoo‘-ul Fataawaa (vol. 7, pg. 677-679)
Produced by:al-manhaj.com

Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) was asked:

Regarding the Prophet’s statement: “Anyone who possesses a speck of pride (kibr) in his heart will not enter Paradise” – Is this hadeeth specific only to the believers or (is it specific only to the) unbelievers? If we were to say that it is specific for the Believers then (is not) our statement trivial considering (the fact that) the believers shall enter Paradise due to their Eemaan. If, on the other hand, we were to say that the hadeeth is specific for the unbelievers then what is the relevance of the statement (since it is already known that the unbelievers shall not gain admission to Paradise?