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

Bismillaah

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.

The Prayer: is a means of support and assistance in times of distress and grief. And it prevents one from evil and shameful deeds. Allaah says: “Seek assistance in patience and prayer.” And He says: “Recite what has been revealed to you from the Book and establish the prayer. Verily, the prayer prevents one from evil and shameful deeds.

The Prayer: is the light of the believers in their hearts and in their place of gathering (on the Day of Judgement). The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “The prayer is light.” And he (Sallallaahu ‘alaihi wa Sallam) said: “Whoever guards it (his prayers), it will be a light, a proof and a (means of) salvation for him on the Day of Judgement.” [Reported by Ahmad, Ibn Hibbaan and At-Tabaraanee]

The Prayer: is the joy and delight of the believers’ souls. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: My delight was placed in the prayer.” [Reported by Ahmad and An-Nasaa’ee]

The Prayer: wipes away sins and expiates evil deeds.

The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Do you think that if there was a river by the door of one of you and he bathed in it five times a day that there would remain any dirt on him?” They (the Companions) answered: “There would not remain any dirt on him.” The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “That is how it is with the five (daily) prayers, through them Allaah washes away the (minor) sins.” [Reported by Al-Bukhaaree and Muslim]

And the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “The five (daily) prayers and Jumu’ah (prayer) to Jumu’ah (prayer) are an expiation for what (sins) occur between them so long as one is not guilty of major sins.” [Reported by Muslim]

The Prayer in Congregation:

Ibn ‘Umar (radiAllaahu anhu) reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Prayer in congregation is better than praying alone by twenty-seven degrees.” [Reported by Al-Bukhaaree and Muslim]

Ibn Mas’ood (radiAllaahu anhu) said: “Whoever would be happy to meet Allaah tomorrow as a Muslim, then let him preserve (in establishing) these five prayers from the place where they are called from (i.e. masjids), for verily, Allaah has legislated for your Prophet the ways of guidance. And indeed these (five prayers in the masjid) are from the ways of guidance. And if you were to pray in your homes as this man who refrains (to pray in the masjid) prays in his home, then you would have abandoned the Sunnah of your Prophet. And if you were to abandon the Sunnah of your Prophet (Sallallaahu ‘alaihi wa Sallam) you would go astray. There is not a man that performs the ablution and does it well, then sets out to go to one of these masjids except that Allaah records a good deed for him for every step he takes and raises him up one level and erases one evil deed due to it. You have certainly seen us, and no one would refrain from the prayer (in the masjid) except the hypocrite whose hypocrisy was well known. And indeed a man would be brought supported by two men until he was made to stand in the row (for prayer).” [Reported by Muslim]

Al-Khushoo’ (Submissiveness) in the Prayer, which means that 1) the heart is present and attentive, and 2) preserving that condition – are both from the means of entering Paradise.

Allaah says: “Successful indeed are the believers. Those who in their prayers are submissive. And those who turn away from vain talk. And those who pay their Zakaat. And those who protect their private parts – Except in front of their spouses or those (women) whom their right hands possess, for indeed they are not held to blame (in that). So whoever seeks beyond that, then those are the transgressors. And those who keep their trusts and covenants. And those who preserve their prayers. They are the inheritors – the ones who will inherit Al-Firdaus (highest level in Paradise), in which they will abide forever.”

Being sincere to Allaah in the prayer and performing it according to the manner it is described in the Sunnah are the two fundamental conditions for its acceptance. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Verily, actions are by intentions and every person will have what he intended.” [Reported by Al-Bukhaaree and Muslim] And he (Sallallaahu ‘alaihi wa Sallam) said: “Pray as you have seen me pray.” [Reported by Al-Bukhaaree]

Written by Muhammad Ibn Saalih Al-‘Uthaimeen
On 4-13/1406H

Related Linkhttps://abdurrahman.org/salah

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

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.

But if he is not able to do this, either because the people in the row are closely packed together or because some of the people praying do not make room for him, then he could stand in the second row by himself, and his prayer will be valid. This is because the Prophet’s saying, “There is no prayer for the one who prays in the row by himself” is only in reference to the extent of one’s ability and adequacy to perform all the rest of the acts of worship.

We know, for example, that standing for the obligatory prayer is a pillar (of the prayer). Therefore, if one prays sitting while he has the ability to stand, his prayer is not valid. However, if he is not able to stand, then he could pray sitting, as the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Pray standing. But if you are not able to, then sitting. But if you are not able to, then on your bed.” This goes the same for the case of the individual who prays behind the row by himself, in that his condition is that he is not able to join into the row that is before him.

So the hadeeth, “There is no prayer for the one who prays alone behind the row“, is most likely applicable to the person that takes this issue lightly or to the one who turns away from this legal ruling. As has been done by many people, especially those mu’addhins who do not join into the rows, but rather pray by themselves in places near to the door (of the masjid). So these individuals are the ones whom the hadeeth is directed to.

As for the man who enters the masjid and tries to join into the row but is not able to, nor does anyone come that will join him (in the second row), then he can pray by himself. And Allaah does not burden a soul with a responsibility, except that He has given it the ability to fulfill the responsibility. And this is the view of Shaikh-ul-Islaam Ibn Taimiyyah.

[Al-Asaalah, Issue #10]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

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

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 Second Principle: Concerning Allaah’s Names

There are several subdivisions included in this principle:

The first subdivision: All of Allaah’s Names are the best

This means that they all possess the highest extent of goodness. This is since they are comprised of perfect attributes. There are no deficiencies to be found in them in any way whatsoever, for Allaah says: “To Him belong the best of Names.” [Surah TaHa (20): 5-8]

An example of this is the name Ar-Rahmaan, which is one of the Names of Allaah, for it demonstrates a magnificent attribute – which is (His) vast mercy.

We know that Ad-Dahr (time) is not one of the Names of Allaah, for it does not possess a meaning that reaches the highest extent of goodness. As for the Prophet’s (Sallallaahu ‘alaihi wa Sallam) statement: “Do not curse time, for indeed, Allaah is Ad-Dahr (time)”,[2] then its meaning is that He is the “Owner of time – the One who dispenses it”. This change occurs based on the evidence found in his (Sallallaahu ‘alaihi wa Sallam) statement in the second narration (of this hadeeth) in which Allaah said: “In My hand is the Command. I turn (in cycles) the night and the day.” [3]

The Second Subdivision: The Names of Allaah are not confined to a fixed and definite number

This is based on the famous hadeeth: “I ask You, O Allaah, by every one of Your Names by which You have named Yourself or revealed in Your Book. Or (those which You have) taught to one of Your creatures or appropriated for Yourself in the knowledge of the Ghaib (Unseen) that is with You.” [4]

Specifying and grasping whatever Allaah has appropriated for Himself in the knowledge of the Ghaib (Unseen) that is with Him, is impossible to attain.

The way to combine between this hadeeth and the other authentic hadeeth: “Verily, to Allaah belong ninety-nine names, (by which) whosoever takes account of them (i.e. memorizes, learns and supplicates by them), will enter Paradise “ [5] s that the meaning of this (latter) hadeeth is:

“Verily, from among all the names of Allaah are ninety-nine names by which if someone takes account of them, he will enter Paradise .”

It does not mean that Allaah’s names are restricted to this number (of 99).

The equivalent of this would be if one were to say: “I have one hundred dollars which I have counted out for the purpose of giving in charity.” This does not negate that he has other dollars in his possession, which he has counted out for a purpose other than charity.

The Third Subdivision: The Names of Allaah are not affirmed by the intellect – they can only be affirmed by Revelation

The Names of Allaah are based upon Revelation and as such, their affirmation is dependent upon what is reported in the revealed texts concerning them. Therefore, nothing can be added to them nor subtracted. This is because the intellect is not able to itself ascertain which names Allaah is most deserving of. So it is obligatory to depend upon the revealed texts for determining that. Also, naming Allaah with that which He did not name Himself or rejecting what He did name Himself with, is a crime against Him and a perpetration of His right. Thus, abiding by the proper etiquettes with regard to that is obligatory.

The Fourth Subdivision: The meaning of each of Allaah’s Names applies to 1) Allaah Himself, 2) the attribute that such a Name implies, and 3) the effect of such an attribute, if it is transitive.

Faith in Allaah’s names cannot be complete without affirming all of this.

An example of those names that are not transitive is the name Al-‘Adheem (The Most Great). One’s Faith is not complete until he believes that it is a name of Allaah whose meaning applies to Him Himself, as well as the attribute that it encompasses, which is His magnificence (‘adhamah). An example of a name that is transitive is Ar-Rahmaan (the Most Merciful). One’s Faith is not complete until he believes that it is a name of Allaah that applies to 1) Himself, 2) the attribute that it encompasses, which is his mercy, and 3) what results from that, which is that he grants mercy to whom He wills.

The Third Principle: Concerning Allaah’s Attributes

There are also subdivisions included in this principle:

The First Subdivision: All of Allaah’s Attributes are of the highest degree of perfection and praise possible. There is no deficiency found in them in any way whatsoever.

Some examples of these Attributes are: (His) living, knowledge, ability, hearing, seeing, wisdom, mercy, highness and other than these. This is based on His saying:

“And to Allaah belongs the highest description.” [Surat-un-Nahl (16): 60]

It is also because the Lord is absolutely perfect; thus His Attributes must be perfect.

If an attribute is deficient and imperfect, then it is restricted from Him, such as death, ignorance, inability, deafness, blindness, and other than that. This is because Allaah will punish those who describe Him with deficiencies and He has freed Himself from all the defects that they attribute to Him. Also, it is not possible for the Lord (Rabb) to have a defect due to the incompatibility of deficiency with the aspect of Lordship (Rububiyyah).

If an attribute is perfect in one way and deficient in another way, then it is not affirmed for Allaah nor is it restricted from Him in the absolute sense. Rather, a distinction between the two cases must be made. Thus, it is affirmed for Allaah in the circumstances when it is perfect and it is not possible to affirm it for Him in the condition when it is deficient. Examples of this are planning (Makr), plotting (Kaid), deception (Khadaa’) and so on. These three attributes are perfect when they are implemented as a response to their equals (being done by an opponent), since they indicate that the One who is doing it is not incapable of encountering His enemy with his same action. And it would be deficient in any other condition.

So it is affirmed for Allaah in the first condition and not in the second. Allaah says: “They (disbelievers) were planning and Allaah too was planning (i.e. makr). And Allaah is the best of those who plan.” [Surat-ul-Anfaal (8): 30]

“Verily, they are but scheming a plot. And I too am scheming a plot (i.e. kaid).” [Surat-ut-Taariq (86): 15-16]

“Verily, the hypocrites seek to deceive Allaah, but it is He who deceives (i.e. khadaa’) them.” [Surat-un-Nisaa (4): 142]

So if for instance, it is said: “Has Allaah attributed plotting to Himself?” Then do not say yes, and do not say no. Instead say: “He is plotting against those who are deserving of that, and Allaah knows best.”

The Second Subdivision: The Attributes of Allaah can be divided into two categories: Those that are affirmed (Thubootiyyah) and those that are negated (Salbiyyah).

Thubootiyyah: consists of the attributes that Allaah has affirmed for Himself, such as living, knowledge and ability. Affirming these for Allaah in a manner befitting to Him is obligatory. This is because Allaah has affirmed them for Himself and He is the most knowledgeable concerning His Attributes.

Salbiyyah: consists of the attributes that Allaah has negated for Himself, such as injustice. Negating these from Allaah is obligatory because Allaah has negated them from Himself. However, it is obligatory to believe in affirming their most perfect opposites, for Allaah, since a negation is not complete until it consists of an affirmation.

An example of this is Allaah’s statement: “And your Lord treats no one with injustice.” [Surat-ul-Kahf (18): 49]

Thus, it is obligatory to negate injustice from Allaah, while affirming (the opposite) – which is justice – for Him, based on its most perfect perspective.

The Third Subdivision: The Affirmed Attributes (Thubootiyyah) can further be divided into two categories:

Dhaatiyyah (Attributes of His Essence): They are the attributes that do not cease nor will ever cease to be descriptive of Him, such as hearing and seeing.

Fi’aliyyah (Attributes of His Actions): They are the attributes that are connected to His Will (Mashee’ah). If He wills, He will do it and if He wills, He will not do it, such as rising over the Throne and (His) coming.

It is possible that an attribute could be both Dhaatiyyah and Fi’aliyyah, according to each of the two, such as Speech. In regards to the origin of the attribute, it is an attribute of His Essence (Dhaatiyyah) because Allaah never stopped nor will stop speaking. And in regards to the units of Speech that are put forth, it is an attribute of the action (Fi’aliyyah), since Speech is connected to His Will. He speaks as He wills, when He wills.

The Fourth Subdivision: Each Attribute of Allaah should bring three questions to mind.

The first question: Is it real (as opposed to figurative) and why?

The second question: Is it permissible to say how it is and why?

The third question: Is it comparable to the attributes of creation and why?

The answer to the first question: Yes, it is real, because the foundation of speech concerning this subject is based on actuality (as opposed to symbolism). This may not be abandoned, unless there is authentic evidence that restricts it.

The second answer: No, it is not permissible to describe how an attribute is, due to Allaah’s statement: “But they will never encompass anything of His Knowledge.” [Surah TaHa (20): 110]

Also, the intellects are not able to comprehend the nature of how Allaah’s attributes are.

The third answer: It cannot be compared to the creation’s attributes, due to Allaah’s saying:

“There is nothing whatsoever like Him.” [Surat-ush-Shooraa (42): 11]

And also Allaah is worthy of the utmost perfection, therefore it is impossible for Him to be compared to the creation, since that is something deficient and imperfect.

The difference between takyeef (saying how it is) and tamtheel (saying it is like such and such) is that tamtheel is to describe the manner of an attribute by restricting it to a certain example, whereas takyeef is describing the manner of an attribute without restricting it to a certain example.

An example of tamtheel is if someone were to say the hand of Allaah is like the hand of a human being.

An example of takyeef is to imagine that the Hand of Allaah has a specific nature that has no comparison found in the hands of created beings. This type of imagining is not permissible.

The Fourth Principle: What may be used to refute those who commit ta’teel (rejection of Allaah’s Attributes).

The Mu’tilah (those who commit ta’teel) are the ones who reject anything from the Names and Attributes of Allaah and distort the texts from their literal meanings. They are also known as the ones who commit ta’weel (distorted interpretation). The fundamental principle by which we may refute them is to say that their statements:

1. Are in contradiction to what is literally apparent from the texts

2. Are in contradiction to the understanding of the Salaf

3. Do not have any authentic proof (to support them)

For some attributes, there may be a fourth perspective, or more than that.

Footnotes:

[1] Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen has a great book on the subject of Allaah’s Names and Attributes in which he states a number of important principles regarding this topic. We have provided a checking for it and it is called “Al-Qawaa’id Al-Muthlaa fee Sifaatillaahi wa Asmaa’ihi Al-Husnaa” (Ideal Principles concerning Allaah’s Attributes and His Beautiful Names). It deserves to be studied and devoted special attention to.

[2] Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah. Al-Haafidh Ibn Hajr said in Al-Fath (10/565): “Ahmad has transmitted it from another path from the hadeeth of Abu Hurairah with the wording: ‘Do not curse time, for indeed Allaah has stated: ‘I am Ad-Dahr (Time). The days and the nights belong to Me. I will renew them, vanquish them and bring forth kings after kings.’ And its chain of narration is authentic.”

A Point of Benefit:

The great scholar Ibn Al-Qayyim said in Zaad Al-Ma’aad (2/355):

“Anyone that curses time is lingering between two states of which there is no doubt that he is from one of them. Either he has cursed Allaah Himself or he has ascribed a partner to him (Shirk). For indeed, if he believes that Allaah is the only one that did that and he curses whomsoever did it, then he has cursed Allaah.”

[3] Saheeh Al-Bukhaaree: Book of Tawheed (no. 7491) and Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah.

[4] Hadeeth Saheeh: This is a part from the hadeeth of Ibn Mas’ood t that has been reported by Ahmad (1/394, 452), Ibn Hibbaan (no. 2372 of the Mawaarid), and Al-Haakim (1/519). Al-Haafidh Ibn Al-Qayyim authenticated it in Shifaa-ul-‘Aleel (pg. 274). And he (ra) went in detail, clarifying the importance and benefits of this hadeeth in his book Al-Fawaa’id (pg. 24-29). It was also authenticated by Shaikh Ahmad Shaakir (rahimahullaah) in his notes to Al-Musnad (no. 3721), Al-Albaanee in As-Saheehah (no. 199) and Shu’aib Al-Arna’oot in his checking of Zaad Al-Ma’aad (4/198).

[5] Saheeh Al-Bukhaaree: Book of Supplications (no. 6410) and Saheeh Muslim: Book of Remembrance and Supplication (no. 2677) from the hadeeth of Abu Hurairah (radi Allaahu anhu)

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

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).

Among them were those whose severity in hunger brought them to fancy corrupt notions. So they would claim strong love and passion for the truth. It was as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. These individuals linger between disbelief and innovation.

Then these people divided into various orders and their beliefs grew corrupt. So among them were those who held the view that Allaah is incarnate in His creation (hulool), and those who held the view that the Creator and creation were in reality one existence (Ittihaad)!

And the Devil did not stop speaking to them about different types of innovations until they made them into aspects of the Sunnah.

Then there came Abu ‘Abdir-Rahmaan As-Sulamee who wrote a book for them called ‘as-Sunan.’ He also compiled a book for them called ‘Haqaa’iq-ut-Tafseer’, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.

Abu Mansoor ‘Abdur-Rahmaan Al-Qazaaz informed us that: Abu Bakr Al-Khateeb informed us, saying: Muhammad bin Yoosuf Al-Qattaan An-Naisaburee said to me: “Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. He was not able to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillaah bin Al-Bay’ died, he began to narrate hadeeth on the authority of Al-A’asam from Taareekh Yahyaa Ibn Ma’een as well as other books besides it. And he would fabricate ahaadeeth for the Sufis.”

Abu Nasr As-Siraaj wrote a book for them called ‘Lum’-us-Soofiyyah’ in which he stated horrendous beliefs and hideous statements that we will mention later in more detail, by the Will of Allaah.

And Abu Taalib Al-Makkee wrote the book Qoot-ul-Quloob in which he mentioned fabricated ahaadeeth and narrations that cannot be traced back to any source with regard to the subject of prayers during the days and nights and other subjects. He also mentioned false doctrines in it and constantly repeated statements such as: “Some of the mukaashifeen (those to whom Allaah has disclosed secrets of hidden realities) have stated…” These types of words are empty and pointless. He also mentions in it, relating from some Sufis, that Allaah reveals aspects of the hidden matters to his “saints” in this world.

Abu Mansoor Al-Qazaaz informed us: Abu Bakr Al-Khateeb informed us, saying: Abu Taahir Muhammad bin al-‘Ullaaf said: “Abu Taalib Al-Makkee entered the city of Basrah after the death of Abul-Husayn bin Saalim and ascribed to his views. The he traveled to Baghdad and the people gathered around him in the place of admonition to hear from him. So he began to speak but got confused and began to mix up his words. It was memorized from him that he said: ‘There is nothing more harmful to the creation than the Creator.’ So the people declared him an innovator and deserted him completely. Afterward, he was prevented from speaking to the people.”

Al-Khateeb said: “Abu Taalib Al-Makkee wrote a book in the language of the Sufis called Qoot-ul-Quloob in which he mentioned many horrendous and repugnant things concerning Allaah’s Attributes.”

Then there came Abu Nu’aim Al-Asbahaanee who wrote a book for them called ‘Hilyat-ul-Awliyaa’, in which he mentioned many evil and despicable things on the laws of Sufism. And he had no shame in stating that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee, as well as the rest of the high-ranking Companions, were from among the Sufis! So in this book, he spoke of amazing things that occurred to them. He also mentioned Shuraih Al-Qaadee, Al-Hasan Al-Basree, Sufyaan Ath-Thawree and Ahmad bin Hanbal as being from among them (i.e. the Sufis). Similarly, in ‘Tabaqaat-us-Soofiyyah‘, As-Sulamee mentioned Fudail (bin ‘Iyyaad), Ibraaheem bin Adham and Ma’roof Al-Kurkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).

Sufism is a way that is well known for exceeding in abstinence of worldly luxuries (zuhd). What shows the difference between them (i.e. scholars above, and the Sufis) is that no one ever condemned abstinence (zuhd), whereas Sufism was condemned because of what we will mention later.

‘Abd-ul-Kareem bin Hawaazin Al-Qushayree wrote a book for them called ‘ar-Risaalah’, in which he mentioned many far-fetched and mystical things such as talk on al-fanaa (annihilation) and al-baqaa (subsistence), al-qabd (contraction), al-bast (expansion), al-waqt (the moment), al-haal (ecstasy), al-wajd (finding) and al-wujood (existence), al-jam’ (union) and tafaruqqah (separation), as-sahu (clarity) and as-sakr (drunkenness), adh-dhawq (taste) and ash-sharab (drink), al-mahu (effacement) and al-ithbaat (affirmation), at-tajallee (manifestation) and al-muhaadarah (presence), al-mukaashafah (unveiling) and al-lawa’ih, at-tawaali’ and al-lawaami’, at-takween and at-tamkeen, ash-sharee’ah and al-haqeeqah (reality),[1] and other insanities that do not amount to anything. And his tafseer is even more bizarre than this!

Then there came Muhammad bin Taahir Al-Maqdisee who wrote ‘Safwat-ut-Tasawwuf‘ for them, in which he stated things that any person with common sense would feel ashamed to mention! We will mention what is proper from its subjects, with the Will of Allaah.

Then there came Abu Haamid Al-Ghazaalee who wrote the book ‘Ihyaa ‘Uloom-ud-Deen‘ for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of the Mukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ‘Al-Mufsih bil-Ahwaal‘: “While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.”

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence (zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge (al-‘ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: “I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: ‘The Sahaabah and the Taabi’een never spoke about such things.’

Footnotes:

[1] Translator’s Note: These are names for Sufi concepts and beliefs. Some of them have been defined as such: Fanaa: (Annihilation) A state in which the mureed (Sufi) becomes so absorbed in dhikr that he becomes unaware of himself and his surroundings and is at tranquility with the remembrance of his Lord, negating or annilihating his self. Bast (Expansion) and Qabd (Contraction) refer to the various degrees of relative union and separation from the Creator. Baqaa: The consciousness of survival in Allaah. Waqt: (Time) The moment in which someone becomes conscious of the reality and the Creator; the mureed is neither in the past or the future. Mukaashafah: (Unveiling) The state in which the Truth (Allaah) and the Unseen become revealed to the Sufi. Tajallee: (manifestation) the state in which Allaah manifests revelation to the Sufi. Sakr: (Drunkenness) A state in which the mureed is absorbed in the hidden matters to the point that the common person cannot understand him. Wajd: (Finding) State of ecstasy in which the Sufi finds the realization and presence of Allaah, usually after hearing (Samaa) dhikr. Jam’: (Union) A state in which the Sufi only sees the Truth (Allaah) without the creation. Muhaadarah: (Presence) Being in the presence of Allaah. Tafarruqah or Farq: (Separation) When the Sufi in the state of Fanaa sees the creation (i.e. himself), the opposite of Jam’. And Allaah knows best.

Published: September 8, 2004 | Modified: September 8, 2004

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

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.”

And what the Prophet (sallAllaahu ‘alayhi wa sallam) warned us of has already come to pass, for the desires have become many and the parties and groups have multiplied. And Allaah, the Lord of Glory, says in His Noble Book: “And hold on tightly to the Rope of Allaah, all of you, and be not divided.” [Surah Aali ‘Imraan: 103]

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “You will indeed follow the ways of those who came before you, step by step, even if they were to enter the hole of a lizard you would enter into it (after them).” We said: “O Messenger of Allaah, do you mean the Jews and the Christians?” He (sallAllaahu ‘alayhi wa sallam) said: “Who else?” And the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The beleiver with respect to another beleiver is like a building, each part supports the other.”

As for these parties, then they chase each other away and they attack one another. In fact, if one were to say: “These splitting into parties has actualized what the enemies of Islaam have desired from splitting up the ummah, dividing its ranks and weaking its strength” he would be speaking truthfully.

Therefore, (I say that) Hizb-ut-Tahreer is a hizb (party) that is wicked. Perhaps you think this is a grave statement since I am the first one to say such a thing, but it is proper that I introduce such a statement. So I say again, it is indeed a wicked party, which began in Jordan. They split away from the Ikhwaan al-Muslimoon, who wrote to them requesting them to return but they refused to go back to them. Their leader was Taqee-ud-Deen an-Nubhaanee. Concerning the matters related to Creed, they say: “Nothing should be accepted except for that which conforms to the intellect.” So if there is found some hearing (of a report), then this hearing must be eliminated. That is why they reject the Punishment in the Grave and they reject that the Dajjaal will be brought forth.

And they have no concern for teaching good etiquettes nor with spreading knowledge. So it is a party that cultivates its followers upon seekiing after and studying politics, which opposes the Religion. And it was once said to the leader of this group: “Why don’t we see any schools for the memorization of the Qur’aan in your party?” So he responded: “I do not want to produce dervishes!”

They rely on politics only, and they do not rely on knowledge and etiquettes, nor on the heart-softening narrations. And with regard to issues of Fiqh, they make it permissible for a man to shake hands with a woman that is not related to him. And they say that it is permissible for a woman to be a leader and that she can sit in a governing council (majlis ash-shuraa). In fact they even allow a disbeliever to be in the governing council and that he can be given general leadership positions! So it is a deviant group that has surpassed the extent of deviance.

And I am surprised at those who join and adhere to this party. So I advise every brother to stay far away from this group and to warn against it. And if it were not that we make excuses for them, that they misinterpret the texts, we would have said that they were disbelievers because they reject the Punishment in the Grave and they reject the coming of the Maseeh ad-Dajjaal. And their leader says that he does not like to teach his students the Qur’aan so that they will not come out as dervishes.

Footnotes:

[1] The original source for this is a Question and Answer Session from UK recorded on 13 Ramadaan 1416H.

Published: August 28, 2004 | Modified: August 28, 2004

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

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…”

Answer: All praise be to Allaah, and may His peace and blessings be upon the most honorable of all creation, our prophet Muhammad, and on his family and Companions. To proceed:

Jamaa’at-ul-Ikhwaan al-Muslimoon

Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’” [Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

The Qutubees

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash’arees – the belief of ta’weel (misinterpretation of Allaah’s Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.

The Suroorees

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Jamaa’at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said: “brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.

6. The founder of this Jamaa’ah believed in Kashf.

7. The founder of this Jamaa’ah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

Footnotes:

[1] Translator’s Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

[2] Translator’s Note: The hadeeth Collections of Al-Bukhaaree, Muslim, Abu Dawood, At-Tirmidhee, Ibn Maajah and Ahmad.

[3] Translator’s Note: Wahdatul-Wujood is the belief that Creator (Allaah) and the Creation is one existence.

[4] Translator’s Note: This has something with the meaning of “Allaah is my ever-Present Accompanier, Allaah is my Watcher”

 

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

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.

It is said to be an ascription to Ahlus-Suffah,[1] but this is an error, since if this were the case, they would call themselves Suffee. It is also said to be an ascription to the saff (row) that is the foremost before Allaah, but this is also wrong, since if this were the case, they would call themselves Saffee. It is also said to be an ascription to the safwah (best) from Allaah’s creation. This too is an error, since if it were so, they would have to call themselves Safwee. It is also held to be an ascription to Soofah bin Bishr bin Udd bin Taabikhah, an Arab tribe that used to be located next to Makkah in the past, which the ascetics would ascribe themselves to. Even though the ascription of Soofee is in conformity to this person’s name (Soofah) from a grammatical standpoint, it is also a weak opinion, since these people were not well known to most of the ascetics and because if the ascetics were to ascribe to them, it would have been more likely that they would have ascribed to them during the era of the Sahaabah, Taabi’een and the Atbaa’ at-Taabi’een.

It is also due to the fact that the majority of those who speak on behalf of the Soofees are not aware of this tribe and they are not pleased with being attributed to a tribe from the Days of Ignorance (Jaahiliyyah), which did not exist during the era of Islaam. It is also held, and this is the most well known opinion, that Soofee is an ascription to soof (wool). This was since the first time that the Soofees appeared was in Basrah (‘Iraq).

The first people that established the role of Soofiyyah were some of the companions of ‘Abdul-Waahid bin Zayd. ‘Abdul-Waahid was one of the companions of Al-Hasan Al-Basree who lived in Basrah and was into such great lengths in abstinence (zuhd), worship (‘ibaadah), fear of Allaah (khawf) and so on, the likes of which were not found in the rest of the inhabitants of other lands.

Abush-Shaikh Al-Asbahaanee reported with a chain of narration connected to Muhammad bin Sireen that it reached him that a group of people preferred wearing wool, so he said: ‘There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us, and he (sallAllaahu ‘alayhi wa sallam) would wear cotton and other types of clothes.’ Or he stated words similar to this.”

Then he (Ibn Taimiyyah) said after this: “These people ascribe themselves to outer garments, which in this case is wool (soof) garments. So it can be said about one of them that he is a Soofee. However, their methodology is not restricted to the wearing of woolen garments, nor do they mandate that on anyone or adhere to ordering it. They only attach themselves to it due to it being the outer condition.”

Then he said: “So this is the origin of Soofiyyah (Sufism). After this, it branched off and diversified.” [2]

Ibn Taimiyyahs words, may Allaah have mercy on him, indicate that Sufism originated in the lands of Islaam at the hands of some very pious worshippers from Basrah as a result of their going to great lengths in abstinence (zuhd) and worship (‘ibaadah). Then after that, Sufism evolved and changed.

The conclusion that some modern-day authors have come to – that Sufism crept into the lands of the Muslims from other religions, such as Hinduism and Christian monasticism – has become accepted based on what Shaikh Ibn Taimiyyah reported from Muhammad bin Sireen, that he said: “There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us!” This indicates that Sufism has a connection to the religion of the Christians!!

Dr. Saabir At-Tu’aimah said in his book: “Sufism – Its Beliefs and Methods”: “It appears that it came about due to the influence of Christian monasticism in which the monks would wear woolen garments and reside in their monasteries. There were many of them that would be upon this practice throughout the lands, which Islaam freed by way of Tawheed…” [3]

Shaikh Ihsaan Ilaahee Dhaheer, may Allaah have mercy on him, said in his book “Sufism: Its Source and Origin”: “When we look deep into the teachings of the first and latter-day Sufis and the statements that have been quoted and narrated from them in the Sufi books of old and present, we see a huge difference between it and the teachings of the Qur’aan and the Sunnah. Likewise, we don’t see its roots or its seeds in the history of the chief of all creations (Prophet Muhammad) (sallAllaahu ‘alayhi wa sallam) nor in that of his righteous and noble Companions, from the best of Allaah’s creation. Rather, contrary to that, we see that it has been derived and acquired from Christian Monasticism, Brahmanism, Hinduism, the religious devotion of Judaism and the asceticism of Buddhism.” [4]

Shaikh ‘Abdur-Rahmaan Al-Wakeel, may Allaah have mercy on him, said in the introduction of the book “The Downfall of Sufism”: “Indeed, Sufism is the lowest and vilest of schemes, which the Devil innovated so that the servants of Allaah can mock and ridicule along with him in his war against Allaah and His Messengers. It is the veil of the Magians (Majoos), which gives the impression that it is divine. Rather, it is the veil of every enemy to the true religion. Examine it and you will find in it Brahmanism, Buddhism, Zoroastrianism, and the Manichaean beliefs. You will find Platonism in it. You can even find Judaism, Christianity and the idolatry of the Days of Ignorance in it.” [5]

Through presenting the views of these modern-day writers regarding the origin of Sufism, as well as many other writers not mentioned here that hold these same views, it becomes clear that Sufism is a foreign concept that was introduced into Islaam. This shows in the practices of those who ascribe themselves to it – those practices that are foreign to Islaam and far removed from its guidance. By this, we intend the latter-day adherents to Sufism whose mystical illusions and fantasies have become many and great.

But as for the former predecessors, such as Al-Fudayl bin ‘Iyyaad, Al-Junaid, Ibraaheem bin Adham and others, then they were upon a state of moderateness.

Footnotes:

[1] Translator’s Note: The Ahlus-Suffah (People of the Bench) referred to the poorer Companions who would sit outside the Prophet’s (sallAllaahu ‘alayhi wa sallam) masjid, waiting for charity and waiting for the Prophet (sallAllaahu ‘alayhi wa sallam) to come out so that they could accompany him and learn hadeeth from him.

[2] Majmoo’-ul-Fataawaa (11/5-7, 16, 18)

[3] As-Sufiyyah: Mu’taqidan wa Maslakan (pg. 17)

[4] At-Tasawwuf: Al-Mansha’ wal-Masdar (pg. 28)

[5] Masra’ at-Tasawwuf (pg. 19)

Published: September 18, 2004 | Modified: September 18, 2004

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

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.

No doubt they are the ones whom the Messenger of Allaah intended when he (sallAllaahu ‘alayhi wa sallam) said in the hadeeth that has been authentically reported from him: “There will be lying impostors during the Last Days that will bring you narrations, which neither you nor your forefathers heard of. So beware and let them beware, lest they misguide you and bring calamity upon you.” [Reported by the author (i.e. At-Tahaawee) in Mushkil-ul-Athaar (4/104). It is also found in Saheeh Muslim (1/9)]

From their most distinguishing signs is that when they begin speaking about their Call (i.e. beliefs), before everything, they start out with affirming the death of ‘Eesaa (Jesus). When they are able to accomplish this – according to their perception – they proceed onto the next level, which involves mentioning the ahaadeeth that talk about the descent of ‘Eesaa, and make it clear that that they believe in these narrations. However, they then quickly move on to distorting their meanings by claiming that what is meant by them is the descent of someone similar to ‘Eesaa (Jesus), since they have already established and confirmed – according to their views – that ‘Eesaa (Jesus) died. So they claim that this person was Ghulam Ahmad Al-Qadiyani!

They have many, many other examples of distorting texts similar to this, which leads us to believe that they are a group from amongst the heretical Baatinees. We will point out some of their deviant beliefs soon by the Will of Allaah.

From the misguided beliefs of the Qadiyanis is that they reject the Jinn as being a creation apart from mankind. So they distort the apparent meaning of all the ayaat and ahaadeeth that clearly prove their existence and their distinction from mankind amongst creation, instead claiming that these texts refer to humans themselves or a specific group from amongst mankind. This is even the case with Iblees (i.e. the Devil) himself as they allege that he was a human being that was evil! So how misguided they are!!

Published: January 31, 2006

– Other Fatwas –

Al-Qadianiyyah order

The third question of Fatwa no. 1615

Q 3: What is the ruling on this new faith and its followers, I mean Al-Ahmadiyyah faith? Callers to this faith warn against memorizing any Ayahs from the Qur’an or the Names of Allah and prohibit invoking blessings upon the Prophet (peace be upon him). Where and when did this faith originate? What is the ruling on those who avoid it?

A: The Pakistani government, the Muslim World League in Makkah Al-Mukarramah and the Organization of Islamic Conference held in the League in 1394 A.H. issued a declaration that this (Qadiani) sect is outside the fold of Islam. The Conference published a report on the origin of this sect, when and how it was founded, and many other details disclosing its reality.

In conclusion, it is a sect claiming that the Indian leader Mirza Ghulam Ahmad (born in the thirteenth century) was a prophet who received revelation and that anyone who disbelieves in him is not considered a true Muslim. Allah (Exalted be He) states in His Book that our Prophet Muhammad (peace be upon him) is the Seal (Last) of the Prophets. Muslim scholars are unanimously agreed upon this. Whosoever claims that after him there is a prophet receiving revelationfrom Allah (Glorified and Exalted be He) commits an act of Kufr (disbelief). This is because such a person goes against the Ijma‘ (consensus) of the Islamic Ummah (nation) and denies what is stated in the Qur’an and the authentic Hadith reported from the Prophet (peace be upon him) which affirm that Muhammad (peace be upon him) is the Last of all prophets.

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

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Browse by Volume Number > Group 1 > Volume 2: `Aqidah (2) > The Sects > Al-Qadyaniyyah order > Ruling on Al-Ahmadiyyah sect and their beliefs

Q: I hope you can explain the ruling on the Sufi order called Al-Qadyaniyyah and their alleged prophet Ghulam Ahmad Al-Qadyany I ask you kindly to send me any books related to this order as I am very interested in studying it.

A: The Prophethood ended with Muhammad (peace be upon him), and there is no prophet after him. This is authentically proved by the Qur’an and the Sunnah, and whoever claims otherwise, or claims Prophethood, then he is a liar. Foremost among those people is Ghulam Ahmad Al-Qadyany whose claim of Prophethood is nothing but falsehood, and so what his followers claim in this regard is also falsehood.

In the light of the above, the Council of Senior Scholars issued a decree regarding Al-Qadyaniyyah as a Kafir (disbelieving) sect for their claims.

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

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Browse by Volume Number > Group 1 > Volume 2: `Aqidah (2) > The Sects > Al-Qadyaniyyah order > Ruling on the Sufi order called Al-Qadyaniyyah and their alleged prophet

The difference between the Muslims and Al-Ahmadiyyin

Q 3: What is the difference between the Muslims and Al-Ahmadiyyin ?

A: The difference between them is that Muslims are people who worship Allah Alone, follow His Messenger Muhammad (peace and blessings be upon him), and believe that Muhammad is the last of all prophets. But Al-Ahmadiyyun, followers of Mirza Ghulam Ahmad, are disbelievers and are not Muslims. They claim that Mirza Ghulam Ahmad is a prophet after Muhammad (peace be upon him). Whoever adopts this faith is a disbeliever according to all Muslim scholars. Allah (may He be praised) says: Muhammad (صلى الله عليه وسلم) is not the father of any of your men, but he is the Messenger of Allâh and the last (end) of the Prophets. In addition, it is authentically reported that Allah’s Messenger (peace be upon him) said: I am the seal of prophets and there is no prophet after me.

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

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Browse by Volume Number > Group 1 > Volume 2: `Aqidah (2) > The Sects > Al-Qadyaniyyah order > The difference between Muslims and Al-Ahmadiyyah

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

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 Asharees, 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.

So their ideologies and beliefs are passed on from generation to generation, and they have people who continue to pass them on.

As for the beliefs of the Mu’tazliah, then it is still in existence today and in fact it is widely spread amongst those who ascribe to Islaam. This is since the Shee’ah, in all of their various sects and denominations, even the Zaydees among them, adhere to the beliefs of the Mu’tazliah.

As for the Ash’arees, then it is a sect that exists in groups amongst a majority of the Muslims today.

As for the belief of Irjaa, it can be found also in the Hanafees who believe that Eemaan (Faith) is just tasdeeq (affirmation) and qawl (speech). So actions, according to them, do not fall into the fold of Eemaan. Even though this Irjaa is of a lesser nature, it is still from the Irjaa of the well-known people of rhetoric.

And as for the apostates, such as those who believe in wahdat-ul-wujood and other than them, then they exist today as well, since the followers of Ibn ‘Arabee can be found today and they are from the extreme Sufis.

So based on this, when we mention these groups, we are not talking about the actual groups of old, but rather we are talking about the groups that exist among the Muslims today. And this is something that is not hidden from the students of knowledge. So it is only those who are unaware of the realities or those who wish to confuse the people and spread false beliefs that condemn us when we mention these groups. So it is upon such people to ask before they condemn. This is just a short discussion on the matter, but in reality this topic is vast, and Allaah knows best.

I will present some examples below that make it clear that the ideologies of these destructive groups are still present today:

1. Sayyid Qutb said in his book “In the Shade of the Qur’aan” (4/2328): “The Qur’aan is present and in existence just like the earth and the heavens.” This is the belief that the Qur’aan is created, and this is the view of the Jahmiyyah and other deviant groups.

2. He also said in the afore-mentioned book (6/4002) while interpreting Allaah’s statement: “Say: He is Allaah, the One” [Surah Al-Ikhlaas: 1]: “This indeed refers to the oneness of existence. So there is no reality except for His reality, nor is there a true existence except for His existence. So everything else that exists, its existence stems from that actual existence.” This is the belief of wahdat-ul-wujood.

3. Muhammad Qutb said: “The matter requires us to call the people to Islaam all over again, not because, this time, they reject saying ‘Laa Ilaaha Illaa Allaah, Muhammad Rasoolullaah’ with their mouths, as the people during the first stage of strangeness would do, but because the people during this time reject the main requisite of Laa Ilaaha Ilaa Allaah, which is: Judging by the Legislation of Allaah.” [Quoted from the book “Our Current Situation” (pg. 29)]

I say: This is declaring the masses to be disbelievers, in the absolute sense. If this is not so, then how can he judge that the people reject Allaah’s Rule. And how can he liken them to the Days of Ignorance prior to Islaam, without going into detail or making exceptions for those who do in fact implement Allaah’s Legislation, and who have no constitution except the Book of Allaah? These kinds of general statements are oft repeated by these writers, as if they don’t acknowledge the existence of the huge Salafee Islamic state located in the heart of Arabia. And it is as if they don’t acknowledge the existence of Muslims in various other regions that are from the followers of Hadeeth, supporters of the Sunnah and adherents to the beliefs of the Salaf.

The strange thing is that these people, or some of them, were living in this Islamic state (The Kingdom of Saudi Arabia) at the time they made such statements, which contain grave deception for the readers, such that an average person is led to believe that there cannot be found an Islamic state today that professes Laa Ilaaha Illaa Allaah, implementing its requisites and ruling by Allaah’s Laws. And it leads the reader to believe that there cannot be found any individuals or groups that adhere to Tawheed on the face of this earth. And this is deceiving, misleading and deluding the readers. So let the student of knowledge take note of this phenomenon that is widespread amongst these types of writers, may Allaah guide them to what is correct!

4. One of those who ascribes himself to the Da’wah said:

“From the outward display of sins is when a person boasts about his sins in front of his colleagues. So he begins to speak aloud, saying he did such and such, and he goes into detail about many of his sins. This kind of person will not be forgiven (!!), unless he repents, because the Prophet ruled concerning him that he will not be pardoned: ‘Everyone from my ummah will be pardoned except for those who outwardly profess their evil.’ And what is worse and viler than this is when some of them say: ‘I have unlawful relations’ or ‘I have girlfriends’ or ‘I go on dates.’ This person is filled with sins. Some of these people even record sins on tapes! There is no honor for these people since they are apostates by doing this!! They record how to beguile a girl and get her to commit lewd acts. This is apostasy from Islaam! This person (who records this) will be in the Fire of Hell forever unless he repents!!” [From the tape “A Gathering on the Platform]

And with regard to some of the singers, whose tapes are spread around by the youth – tapes which call to filthiness and which delude the young boys and girls, he said:

“I am certain that the person who does this act, the least that can be said about him, is that he takes sins lightly. And there is no doubt that belittling a sin, especially if it is a major sin and the scholars have unanimously agreed on its prohibition, constitutes disbelief in Allaah. So the likes of these people, there is no doubt that their actions are apostasy from Islaam. I say this with a tranquil and calm heart.” [The tape: “The Youth – Questions and Problems]

I say: Declaring sinners to be disbelievers and interpreting the spread and distribution of sins amongst the people as being a belittlement of sins that leads to disbelief, this shows hastiness in labeling people disbelievers due to major sins and a lack of showing restraint. And this is from the methodology of the Khawaarij, as they declare people to be disbelievers due to major sins. As for the example he gave of a person manifesting his sins and evil relationships with sinners, then this kind of talk shows that these things are probable but do not consist of clear proof. Perhaps the thing that causes the person to do this is ignorance. This is why we must remind them and not declare them disbelievers. And this is the way of Ahlus-Sunnah wal-Jamaa’ah. Furthermore, belittling something and taking it lightly does not constitute a mockery of it. In fact, everyone that commits a sin, whether major or minor, doesn’t do so unless he first considers it trivial and belittles it. So someone who takes something lightly doesn’t necessarily ridicule it. And who is the one that is free from sins?! And Allaah knows best.

5. Another person said, whilst asking a question and then responding to it at the same time: “Do you think that the evils that are present in our communities today are just sinful matters? Many people assume today that interest is just a sin or a major sin, and that drugs and alcohol are sins, and that bribery is just a sin or one of the major sins… No doubt O brothers!! I have looked into this matter and it has become clear to me now that: Many people in our societies have made interest lawful, and refuge is sought in Allaah. Did you know that now the interest-based banks in our country has reached two million customers? I swear this to you by Allaah! Does each individual from these millions know that interest is Haraam, but yet still deals with it even though it is a sin?! By Allaah!! So then, from the danger that is present today, due to the vast amount of widespread sins is that many people have made these major sins permissible and lawful, and we seek Allaah’s refuge! [From the tape Tawheed First (!!)]

I reply with the same answer I gave in the previous example. However, this example is more dangerous for the one who made this statement, in my understanding, since in his grave exaggeration, he claims that what occurs in this society from interest, alcohol and bribery, all of these are not just disobedience or major sins. And he swears by Allaah to this! Being determined that the one who commits sins is deeming it to be permissible, without hearing from anyone of them that they clearly assert interest to be lawful, or dealing with bribes to be lawful or using drugs and alcohol to be lawful – to positively deem these people to be disbelievers without hearing these statements come from them or having a reliable proof that bears witness that they in fact deem these acts to be permissible, and to instead only have assumptions, is a clear proof of the weak restraint and lack of consideration this individual has. This is the methodology of the Khawaarij and the Mu’tazliah. So my advice to him and those like him is to recant from making such general assertions that are more dangerous for them than for others. Turning back to the truth is better than persisting in falsehood.

6. A third person, who has a doctorate in ‘Aqeedah, said whilst holding in his hand a flyer from a hotel in one of the Gulf states:

“In this hotel, it clearly states, that they serve alcoholic drinks, in addition to the other things it has…So this is a clear call to alcohol and to naked and intermingled dancing whilst drinking alcohol. We seek Allaah’s refuge from this disbelief.” [From Cassette No. 272/2 of The Explanation of al-‘Aqeedat-ut-Tahaawiyyah]

And he said in a book of his:

“Disbelief and apostasy has appeared in our newspapers, evil has spread in our circles and we are called to fornication on our radios and television sets. And we have made interest lawful.”

This book was prepared and printed with various different titles. In Pakistan, it went by the title: “Removing the Grief from the Scholars of the Ummah.” In America, it goes by the title: “Kissinger’s Promise.” And in Egypt, the book was titled: “Facts surrounding the Gulf Crisis.”

Regardless, you have seen how this individual has taken it upon himself to make the statement that we have made interest permissible. But we, all praise be to Allaah, do not deem interest as being permissible, nor does our society. Nor do we consider simply distributing alcoholic drinks to some of the neighboring regions as being open disbelief that expels one from the fold of Islaam. Rather, that which we worship Allaah with, is that those things mentioned by these individuals that ascribe themselves to the Da’wah – all of these things are sins, apart from disbelief. In fact all of these acts are a lesser form of disbelief (i.e. minor disbelief), meaning that they are acts of disobedience and major sins that negate the completeness of Eemaan of the person who commits them, but not the foundation of Eemaan, as the Prophet said: “A fornicator does not fornicate whilst being a believer at the time he fornicates. And a thief does not steal whilst being a believer at the time he is stealing…”

No doubt the Eemaan (Faith) that is being negated here is the completeness of Eemaan (i.e. so the sinner does not have complete Eemaan, meaning his Eemaan is deficient). And there are many more examples of this in our Religion. We ask Allaah to grant us understanding of our Religion and to guide these people and their likes to the truth. My dear brother, O you who strives for this Salafee methodology! After seeing these examples of the ideologies present in some of the callers today, not to mention the youth that are deceived by them, and who sit in front of them, taking their ideas and beliefs, which destroy the Creed of the Salaf.

After seeing all this, will you still say: “Why do you talk about these groups that have come to an end”, when their deviant and corrupt beliefs and methods still exist and their misguidance is still present?? So reflect, may Allaah guide you, on the importance of Tawheed and of implementing it, and on warning about all of the deviant groups in every time and place, and on returning back to the methodology of the Salaf as-Saalih (righteous predecessors), in light of the Book and the Sunnah, and Allaah knows best.

Purchase the complete translation of this book from Al-Ibaanah.Com

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

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.

To proceed, I advise you O seeker of knowledge to have a sincere and pure intention in your search for knowledge. And that you exert yourself in acting upon what it necessitates (from action). For indeed knowledge is a tree and action is its fruit. And one can never be considered knowledgeable so long as he doesn’t act upon what he has knowledge of.

It has also been stated: “Knowledge is a parent and action is its offspring.” And “Knowledge comes with action, while narrating comes with investigating.”

So do not feel satisfied with actions so long as you are lacking in knowledge. Nor feel satisfied with knowledge so long as you fall short of producing actions. Rather, combine them both, even if your share of the two is small.

And there is nothing worse than a scholar, whose knowledge the people abandon because of the corruption of his ways, nor an ignorant person whose ignorance the people accept because of what they see from his worship.

So a little of this (knowledge) along with a little of that (action) is what is most likely to save you in the end, when Allaah bestows His mercy upon His servant and completes his favor upon him. But as for laziness and negligence, love for ease and comfort, preferring the easy life and showing indifference, inclining towards leisure and relaxation, then the results of these characteristics are blameworthy, detestable and disastrous.

Knowledge leads to action, just as action leads to salvation. So if the action falls short of the knowledge, then the knowledge becomes a burden upon the one who possesses that knowledge. And we seek Allaah’s refuge from knowledge that turns into a burden, is the cause of humiliation and which becomes a shackle on the neck of the one who possesses it.

Sahl Ibn Muzaahim (rahimahullaah) said: “The matter is more tighter upon a scholar than when one clenches his fist tightly, even though the ignorant person is not excused because of his ignorance (i.e. he will be held to account also). However, the scholar will receive a greater punishment if he abandons what he has knowledge of and doesn’t act upon it.”

So did those of our Salaf (predecessors) from the past reach the high levels that they reached except through sincerity in Creed (Beliefs), righteous actions and overwhelming abstinence of the attractive features of this worldly life? And did the wise people reach the greatest level of success (that they did) except by working hard in their efforts and being pleased with their easy accomplishments, while sacrificing the excess amount from their needs by giving it away to the poor and those who asked?

Is not the one who gathers books of knowledge just like the one who gathers gold and silver? Is not the one who has an intense greed for them just like the one who is eager and desirous of gold and silver? Is not the one who is deeply in love with them just like the one who treasures gold and silver?

So just as wealth does not benefit except by it being spent, then likewise, knowledge does not benefit except for one who acts upon it and carries out its obligations. So let each individual examine himself and take advantage of his time, for indeed the resting place (i.e. this world) is short, the (time for) departure is near, the road is hazardous and deviating from it is common. The danger is great, the one who takes note has wisdom, Allaah, the Most High, is watching over, and to Him is the (final) recourse and return. “And whosoever does an atom’s weight of good, he shall see it. And whosoever does an atom’s weight of evil, he shall see it.” [99: 7-8]

Books Recommended by Shaik Nasiruddin Albanee

[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]

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

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.

This goes as well for all the other fundamentals that Ahlus-Sunnah wal-Jamaa’ah have agreed upon and which they have put in their books on Creed, in order to clarify the truth and separate themselves from the people of deviation, calamities, vain desires and division – even though the source for some of these principles may be related to actions and not Creed. [1]

So if you have gotten a firm grasp in understanding these points and fundamentals, then, by the Will of Allaah, you will be fortified against many of the misconceptions that are gushing throughout the Islamic world.

But when many of those who have repented become negligent in this matter and do not initiate their repentance by learning the fundamentals and methodology of Ahlus-Sunnah wal-Jamaa’ah, they become confused and lost with just the slightest of misconceptions! We ask Allaah to save and protect us!

Whoever reflects on the condition of these people, will find many instances and examples for this confusion and shakiness, amongst which are:

The First Example:

You find the person who has turned to the Way of the Salaf, in the beginning, strict and determined to keep far away from the people of innovation and sects. This lasts for some time, but then he is presented a misconception from one who clothes himself in the garb of Salafiyyah, which in brief is:

“Staying away from the people of innovation and not sitting or mixing with them is not correct.”

“This causes many benefits to be missed out on.”

“There is no one after Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) that is infallible. Even the Sahaabah made mistakes…”

And he does not hear these doubt-raising arguments except that you see his heart become diseased. And you see him drinking (from) this misconception faster than he drinks water. And lo and behold, thereafter, he begins to mix and associate with the people of innovation, becoming soft and easy-going with the principles of Salafiyyah, while doing this in the name of Salafiyyah!

This confusion only came about due to his failure to engage in learning the Qur’aan and the Sunnah, according to the understanding of the Salaf (Predecessors) of this ummah. And it was due to his failure to study the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah. This is since if he were to have devoted time to seeking of knowledge, he would have known that this misconception is false and at variance with the position of Ahlus-Sunnah wal-Jamaa’ah towards the people of desires and innovation, in the past and present.

And he would have known that the statement of this false-claimer (to Salafiyyah): “There is no one after Allaah’s Messenger that is infallible” and “everyone make mistakes” are words of truth, but by which falsehood is intended. This is because when anyone amongst Ahlus-Sunnah wal-Jamaa’ah – from the Sahaabah and those who followed after them in goodness – made an error, their error did not come as a result of following desires, or failing to follow the narrations or distorting the texts or chasing after what is unclear and ambiguous from these texts, as is the case with the people of innovation. Rather, their error would come due to one of them not being aware of the proof for it or his knowing about it yet not considering it to be authentic, or any of the other reasons for which they have an excuse.

The following saying of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) was revealed concerning them and concerning those who follow them in goodness: “When the judge issues a ruling, making Ijtihaad in the matter and is correct, he gets two rewards. And if he gives a ruling, making Ijtihaad in the matter, and is mistaken, he gets (only) one reward.” [2]

This is contrary to the People of Innovation and Sects, since they do not have any concern for the narrations, and they give precedence to their intellects over the texts from the Book and the Sunnah! Rather, they establish principles that are in opposition to the principles of Ahlus-Sunnah wal-Jamaa’ah! So these kinds of people are not to be sought excuses for, as that false-claimer (to Salafiyyah) had made excuses for them. And no one includes them in the same row as that of Ahlus-Sunnah wal-Jamaa’ah except for someone who is ignorant or an arrogant innovator! Another example is:

The Second Example:

You find the person who has repented, in the beginning, enthusiastic and eager to criticize the people of innovation, but without any guidelines or knowledge. So he remains in this state for some period of time. Then he hears the misconceptions from those who claim to be upon Salafiyyah, saying that:

“Criticizing others is not from the way of Ahlus-Sunnah wal-Jamaa’ah!”

And that “It hardens the hearts!” [3]

And that “So and so person used to criticize the groups (jamaa’aat), but then he reverted (i.e. went back to his old ways) as a result of that!”

So these doubts are not presented to him except that he turns around in his heels, and begins to reject this grand principle (of criticizing), which the Religion is established upon. Rather, perhaps you may even find him, after that, calling the people to abandon this principle, claiming that it hardens the hearts!

The truth with regard to this matter is that Criticizing is a grand principle, which the pure Religion is established upon. It is a strong aspect in safeguarding the methodology of Ahlus-Sunnah wal-Jamaa’ah from distortions. And it is a magnificent form of worship and a noble way of seeking nearness to Allaah, which causes the Muslim’s Eemaan to increase. However, this is only if it is implemented upon its proper conditions, such as having sincerity (i.e. not doing it except to please Allaah) and other conditions. So its state is the same as the state of any other act of worship, it increases one’s Eemaan.

So the discrepancies are not in the principle, but rather they are in the person who implements this principle (of criticizing and refuting) without any (proper) guidelines. So when the misconception is met with acceptance in his heart, he finds fault with the principle (of criticizing) instead of finding fault in himself for his lack of applying the principle in a good manner.

This is why we see in the Imaams of guidance – from the Sahaabah, the Taabi’een, and those who followed them in goodness –abstinence (zuhd), dutifulness to Allaah (taqwaa), fear of Him (khashya) and a soft heart along with their excessive criticism and talk concerning individuals and groups.

Look at ‘Abdullaah Ibn Al-Mubaarak and Ahmad bin Hanbal.

And look at Yahyaa bin Ma’een and ‘Alee Ibn Al-Madeenee.

And look at Abu Haatim Ar-Raazee and Al-Bukhaaree.

The biographies of all of these scholars are filled with examples of their piety, fear and dutifulness to Allaah. So this confusion and instability is due to this repentant individual’s lack of sincerity and honesty in repenting to Allaah. And it is due to his lack of giving attention to learning the principles of Ahlus-Sunnah wal-Jamaa’ah from the beginning.

Because of this, my repentant brother, you must beware of this kind of dangerous trap. And you must know that there is no way for you to be saved from these contagious misconceptions and these destructive traps unless Allaah grants you success (in that) and you begin by (first) learning the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah. So be firm in this aspect, with earnestness and enthusiasm and strong determination, as Allaah says: “Hold onto that which We have given you with might (i.e. determination).” [Surah Al-Baqarah: 63]

And you must be truthful and have sincerity: “As for those who strive hard with regard to Us (i.e. Our Cause), We will surely guide them to Our Paths (i.e. Allaah’s Religion). Verily, Allaah is with the good doers.” [Surah Al-‘Ankaboot: 69]

And have certainty in the saying of Allaah: “And if We had ordered them (saying): ‘Kill yourselves (i.e. the innocent ones kill the guilty ones)’ or ‘Leave your homes’, very few of them would have done it. But if they had done what they were told, it would have been better for them, and it would have strengthened their Faith (Eemaan). And indeed We would have then bestowed on them a great reward from Ourselves. And indeed We would have guided them to a Straight Way.” [Surah An-Nisaa: 66]

And beware of losing heart and being weak and of yielding to that which befalls you in the Way of Allaah (i.e. in your path to repentance). Do not forget Allaah’s saying: “But they never lost heart for that which befell them in Allaah’s Way, nor did they weaken or degrade themselves. And Allaah loves the patient ones.” [Surah Aali Imraan: 146]

Footnotes:

[1] Translator’s Note: An example of this point would be the inclusion of the issue of wiping over the socks for ablution. The source for this issue stems from action, yet many of the scholars of the past, including Ahmad bin Hanbal, put it in their books on Creed, since by it they distinguished themselves from the people of desires and innovation, who rejected this aspect of the Sunnah based on it not conforming to their intellects.

[2] Reported by Al-Bukhaaree and Muslim

[3] This is one of their outlandish claims! – Since the hardening of one’s heart can only occur due to opposing the Commandments of Allaah and His Messenger, not by following them. How can the heart of a person who forbids the evil, especially innovations and deviant beliefs, become hardened?

“Calamities will be presented to the hearts just like a reed mat is woven stick by stick. So any heart that is immersed with them will have a black mark put on it, and any heart that rejects them will have a white mark put on it, to the point that there will become two types of hearts: A white heart that is like a stone, no fitnah (calamity) will be able to cause harm to it, so long as the heavens and the earth exist. And the other is a black heart, which is dust-colored like a vessel that is upturned, not enjoining what is good and not forbidding what is evil, except for that which it is immersed in from vain desires.” [Saheeh Muslim:  (Eng.) 1/267]

From the Manners of Knowledge : Ahmad Fareed

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.

* He must avoid all affairs that cause him to draw his attention away from the objective (of knowledge), except for those things which he must involve himself with for needs sake. Allaah says: “Allaah has not placed two hearts in the body of a man.” [Surat-ul-Ahzaab: 3] And most importantly, whenever ones thoughts are divided, he is hindered from achieving the realization of his objectives. For this reason, it is said: “Knowledge will not give you part of itself, until you first give it all of yourself.”

* He must also begin by cleansing his soul from reprehensible manners and reprehensible characteristics. This is since knowledge is an act of worship of the heart as well as a hidden link and concealed means of drawing nearer to Allaah. Thus in the same way that prayer, which is a duty upon the visible body’s limbs, is not valid, except by performing visible purification over the filth and uncleanness, hidden acts of worship as well as rectifying the heart with knowledge is not valid, except after purifying it from filthy manners and unclean characteristics. For this reason it is said: “The heart is purified through knowledge, just as the land is purified though tilling.”

* He must not feel proud or arrogant about the knowledge he acquires. Rather, he must display humility in front of his teacher and grant him full control to direct and supervise him in all matters. He should submit himself willingly in the same way that a sick person, that is ignorant about medicine, submits himself to a concerned and proficient doctor. And if his teacher should be younger than him in age and possess little popularity and family status, then it is only by showing humility and patience with the degrading factors of knowledge, that one can truly attain the knowledge.

* Similarly, he must carefully select the person he is going to acquire knowledge from. He should not take knowledge, except from one whose qualifications are legitimately established, whose good religious qualities are evident, whose reputation is reliable and whose respectability is well known. Muhammad Ibn Sireen, Maalik Ibn Anas and many more of the Salaf have said: “Indeed, this knowledge is the Religion! So look carefully towards whom you take your Religion from.” [1]

* He must look towards his teacher with an eye of respect and reverence, for indeed this is the best way of deriving benefit from him. When some of our Salaf would go to study with their teacher, they would give something away in charity and say: “O Allaah, conceal my teacher’s defects from me and do not cause the blessing of his knowledge to be taken away from me.” Ar-Rabee’, the companion of Ash-Shaafi’ee (rahimahullaah) would say: “I never dared to drink water in the presence of Ash-Shaafi’ee, while he was looking at me, for fear of (upsetting) him.” And it is reported that some of the predecessors used to say: “From the rights that a teacher has over you is that: You should greet all the people generally with Salaam, but specify him apart from them with a particular greeting. You should sit in front facing him. You should not point toward his direction with your hand nor should you wink at him with your eye. You should not say to him: ‘Such and such person says the opposite of what you say!’ You must not backbite anyone in his presence. You should not consult your partner’s advice while in his gathering. You should not grab onto his garment if he should rise nor should you persistently bother him if he is fatigued. And you should not mind anyone that prolongs his company with him.”

* He should enter into the presence of his teacher with a clear and purified mind. Thus, his heart should be free of any matters that would prevent him from giving his full attention. He must not enter into his presence without first asking his permission, if his teacher is in a place which necessitates that his asking for permission be sought. He should greet those that attend his gathering with Salaam, when entering, and specify his teacher with a particularized greeting, apart from them. He should not step over the people with disregard, but rather he should sit where the rows of the gathering come to an end, until the teacher grants him permission to draw closer or he understands from the other students that are sitting that they prefer for him to advance. He should not cause anyone to get up from his place and if someone loves for him to sit in his place, then he should not accept, following the example of Ibn ‘Umar (raa). This is unless there is a benefit in his sitting up front, for the ones present, or the teacher orders them to do that. He should not sit in the middle of the learning circle, unless there is a necessity. He should not sit between two companions, unless he has their permission to do so. And if space is made for him in a gathering, he should sit and crouch himself in order to fit.

* He must be polite with his teacher’s companions and those that attend his learning circle, for indeed, in doing that, he will be behaving well with the teacher and preserving the well being of the gathering. He should not raise his voice to loud tones nor should he laugh or talk too much, without any need for it. He should not fiddle with his fingers nor should he turn and peer to his right or to his left, unless he has a need to do so. Rather, he must face his teacher and devote his complete and undivided attention to his words.

* He must safeguard and preserve his studies by being diligent and persisting in it during all times in which he has the ability to do so. He should not satisfy himself with a little when he has the ability to attain more. He should not over burden himself with things that he cannot handle, for fear that it will cause him to grow tired and postpone what he desires to attain (of knowledge). This matter varies according to each individual and his circumstances. He must exert himself severely in trying to make free time for himself, maintain vivacity and eagerness, develop a strong and healthy body, have observant and conscious mind and to possess few preoccupations, such as the obstacles that fall in one’s way when he becomes a leading figure or when he gets promoted to a high position. ‘Umar Ibn Al-Khattaab (raa) said: “Acquire knowledge before you become leaders. For indeed, when you become leaders, followed by the people, you will be prevented from acquiring knowledge, due to the elevation of your position and excessiveness of your preoccupations.” [Kitaab-ul-‘Ilm (The Book of Knowledge) of Abu Khaithama] This statement contains the meaning of Imaam Ash-Shaafi’ee’s words: “Acquire knowledge before you are given leadership, for when you become a leader, then there is no recourse for you, except knowledge.”

The Etiquettes of a Teacher

* The teacher must make his intention purely for the sake of Allaah when teaching. He should not use his knowledge to seek an honorable position in the society nor should he charge any fee in exchange for his knowledge. He should not prefer nearness to the rich and luxurious, whilst distancing himself away from the poor.

* He must characterize himself with the good manners mentioned in the texts of the Revelation, as well as the praiseworthy qualities and the pleasant traits that Allaah has guided towards. This includes abstaining from the worldly life, possessing little of its luxuries and not being tested by it and its inhabitants. Other characteristics include generosity, kindness, polite manners, cheerfulness in the face, forbearance and patience. He must be void of being able to grant little benefit to others. He must observe the qualities of piety, humility, tranquility, respect and humbleness. He should refrain from laughing and joking too much. He must observe the prescribed duties of the Religion, such as trimming the mustache, clipping the fingernails, combing the beard and ceasing to have a bad attitude. He must adorn his outer and inner characteristics with the Sunnah of the Prophet (Sallallaahu ‘alaihi wa Sallam). It has been reported on ‘Umar Ibn Al-Khattaab (raa) that he said: “Whosoever displays good characteristics to us, we will have good thoughts about him and love him. And whosoever displays bad characteristics to us, we will have bad thoughts about him and hate him.”

* He must free himself from performing any matters that have been ruled detestable (makrooh) as well as from indulging excessively in matters that have been ruled allowable (mubaah), while in the presence of his students. He should always have his students see him obeying Allaah and remembering Him much (dhikr), and he must preserve that condition. He must be cautious of all the dangers that are to be heeded, such as jealousy, showing-off, being amazed with oneself, and having contempt for others.

* The teacher must be gentle with the one who takes knowledge from him. He must welcome him graciously and be kind to him, according to that person’s state of being. He must always offer him sincere advice, for indeed, the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) said: “The Religion is sincerity (advising): to Allaah, His Book, His Messenger, the Muslim leaders and their common folk.” [2]

* He must be gentle and compassionate with the one that seek knowledge from him, and he must look after his needs, just as he looks after the needs of his own child or his own self. He must be humble in the presence of those that frequently go to him and learn from him.

* He must preserve his habit of teaching students, causing that to have a significant place in his necessities. And when sitting amongst his students, he must rid himself of any affairs that cause him to become preoccupied. He must give to each one of his students, according to what is befitting to them, individually. Thus he should not exceed with one that doesn’t show that he wants to go a step further nor should he undercut from one that does want to progress. He should compliment anyone that shows excellence in his studies, as long as he doesn’t fear that affliction will befall him, by his becoming amazed with himself or something other than that. And he must show strictness with whoever deserves it, so long as he doesn’t fear that it will chase him away. He should not be jealous of any of his students, if one of them begins to display proficiency in the subject matter being studied. Nor should he continuously mention the favors that Allaah has bestowed on him, in that student’s presence. For indeed, being jealous of others is forbidden, upon a strict forbiddance. So how can he be jealous, especially of the student, who holds the status of a child?

Footnotes:

[1] An authentic narration on Muhammad Ibn Sireen reported by Muslim in the introduction to his Saheeh

[2] Reported by Muslim At-Tirmidhee, An-Nasaa’ee and others. Ibn Al-Atheer (ra) said: “Naseeha (Sincerity/Advising) is a word that entails many meanings. It is the desiring of good for the one who is being advised. The meaning of sincerity to Allaah is possessing good beliefs in regards to His Oneness and sincerity of intention in His worship. Sincerity to the Book of Allaah means believing in it and acting upon what is contained within it. Sincerity to His Messenger means believing in his (Sallallaahu ‘alaihi wa Sallam) prophethood and rendering obedience to what he has commanded and what he has forbidden. Sincerity to the Muslim leaders means obeying them in matters of truth and not setting out against them in rebellion, if they should be oppressive. And sincerity to Muslim common folk means advising and directing them towards their needs and benefits.

Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

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.

Excerpts from the Book:

“The supportive sciences, or what some scholars commonly call ‘The applied sciences’, such as the Arabic Language, the Science of Eloquence, the Science of Principles, Hadeeth Terminology, and the Sciences of the Qur’aan – a student of knowledge should acquire from these that which will enable him to actualize the primary objective, which is to properly worship Allaah – the reason for which we were created. And if this is not the case, then it falls under the realm of being from the extravagant forms of knowledge, and Allaah knows best. So it is not required from a student of knowledge studying Grammar that he becomes like Seebawaih, nor from one studying the Arabic Language that he becomes like Al-Khaleel and Al-Azharee, nor from one studying the Science of Eloquence that he becomes like Al-Jirjaanee!! Rather, it is sufficient for him to only learn from all of that what he needs to properly understand the Book and the Sunnah and to implement what Allaah has obligated upon him from worship.”

“The Devil enters into the hearts of some people desiring to turn them away from knowledge based on the argument that one should leave off seeking knowledge until he first purifies his intention. This is a plot, scheme and deception of the Devil. Rather, it is upon a Muslim to continue and persevere in his search for knowledge, and to constantly re-evaluate his intention, as Sufyaan Ath-Thawree said: ‘I did not try to rectify anything that was more difficult upon me than my intention.’ And this is Sufyaan we are talking about, so it applies even more so for those other than him!! Therefore, one should not make this into something that diverts him away from seeking knowledge.”

“Disregarding the ahaadeeth and narrations of the Salaf while relying on just the language and intellect to understand the Qur’aan and Hadeeth is a method that has been embarked upon in recent times by the Orientalists. So when they need to research a narration, they simply quote from the books of Al-Jaahidh or from the book al-Aghaanee or from al-‘Aqd-ul-Fareed. And if quoting becomes hard on them, they just say: ‘This conforms to the intellect!’ Contrary to this, a Muslim who follows what the Prophet and his Companions were upon confines his comprehension and understanding of the Glorious Qur’aan and Prophetic Sunnah to conform to the understanding of the Companions, may Allaah be pleased with them, and doesn’t leave from their fold.”

Download this book (Right Click and Save) : Laying the Foundations for Seeking Knowledge [PDF]

The following short articles are extracted from this eBook:

1st Foundation:
The Difference between Obligatory Knowledge and Recommended Knowledge
– Shaykh Muhammad Baazmool on

2nd Foundation:
The “Knowledge” that is Mentioned in The Ayaat And The Ahaadeeth is Knowledge of The Religion
– Shaykh Muhammad Baazmool

3rd Foundation:
Sincerity in seeking knowledge is a condition that is continuous and not just preliminary
– Shaykh Muhammad Baazmool

4th Foundation:
Knowledge means: The statements of Allaah & His Messenger & the statements of the Sahaabah (Companions), along with ijmaa and Qiyaas
– Shaikh Muhammad Bazmool

5th Foundation:
The Scholars are the Inheritors of the Prophets
– Shaykh Muhammad Bazmool

6th Foundation:
Obstacles in the Path of Seeking Knowledge
– Shaikh Muhammad ‘Umar Bazmool

7th Foundation:
The Ways of Maintaining Knowledge
– Shaikh Muhammad ‘Umar Bazmool

9th Foundation:
The Categorization of People with Regard to Knowledge
– Shaikh Muhammad ‘Umar Bazmool

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

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.

Indeed this treatise comes at a crucial time since as the English speaking Muslims in the West increase so does the printed literature that they acquire to learn the fundamentals of their Religion, not to mention those who are able to read and collect books in Arabic. Therefore, such a discussion is necessary to provide guidance and advice on how to acquire, handle, preserve and use these religious books, which are being produced at an ever-increasing rate in recent times.

It is hoped that this e-book in conjunction with the recently launch Classical Knowledge Series publications will provide the English readers with a solid basis on the basics and principles of knowledge in terms of seeking it, acquiring it, teaching it and propagating it.

Excerpts from the Book:

“It is well known that knowledge is acquired via two methods – either, orally by way of hearing and sitting with the people of knowledge and taking knowledge from them through listening with one’s ears or by way of books, and that is through researching, investigating and studying. The first way is the same method as the second way, whereas the correctness of the second method is based on the first. This is as one of the scholars said: ‘Knowledge used to be in the breasts of men then it transferred into the interior of books. However, its keys remained in the hands of men.’ This means that books possess a high level of importance to the student of knowledge. However, the only ones that can properly deal with these books and correctly understand them are those who establish themselves on the path of studying at the hands of the people of knowledge, mixing with them and comprehending what they meant by the words they recorded in these books.”

“So the first etiquette with regard to books is that one must organize his books in a good manner. Maintaining one’s library in order is an indication of a student of knowledge’s regard for his books. However, if you visit and are granted access to a person’s library and find that his books are scattered around, in disorder and so on, this is due to ether one of two possibilities. The books are this way either because (1) the person researches his books a lot and needs to refer to them, thus causing his books to be scattered about – and even though this is something praiseworthy he should still put them back in their proper places afterward – or (2) he does not organize his books at all to begin with.”

“This is one of the important etiquettes with regard to books – that you not turn them into storage bins such as by placing pens inside them or treating them like repositories for money and currency. So if you were to open up a book you would find all of these things inside them and notice that the book’s binding has become worn and that the book has changed and so on due to the book not being preserved properly. A book should also not be turned into a bouquet, i.e. it should not be folded in an inappropriate manner, since a book contains the words of Allaah and the words of the Messenger of Allaah. So it is not proper to treat a book in this manner.”

“Also from the etiquettes related to books is that one should make an effort to care for and reinforce their outer and inner parts as well as to keep them clean so that the books can be in a presentable condition that is befitting for others besides you. This is since when a student of knowledge buys a book, he must have or should we say it’s preferred for him to have two types of intentions. The first is that he should intend to benefit from it in order to free himself from ignorance. And secondly, he should intend that others benefit from the book as well – such as either his wife or his children. Afterward, the books can either remain with that person (in his family) or they can be donated after him. Or perhaps one can give them away to someone as a gift or sell them, and so on and so forth.”

Download English PDF:  The Student of Knowledge and Books

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

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.

We advise every sincere Muslim to read and benefit from the words on this very important topic, which many Muslims are neglectful about. And we advise them to reflect sincerely on the evidences so that they can beware of falling into sinful speech.

Quotes from the Book:

“Know that every individual who falls under the category of being responsible for his actions (mukallaf) must guard his tongue from all types of speech, except for that speech which consists predominantly of some benefit. So in a situation where speaking and refraining from speech are both found to contain the same amount of benefit within them, then the Sunnah is to refrain from it, altogether. This is because the allowable speech (equal in benefit and harm) paves the way towards that which is forbidden as well as disliked. Rather, in most cases, this will be the result, and applying safety, at that point, will not be able to soothe it in the least.”

“As for the narrations reported on the Salaf concerning this matter, then they are also abundant. There is no need for mentioning them after having heard the previous reports. However, we will briefly inform of some of them.

It has reached us that Qass bin Saa’ada and Aktham bin Sayfee once met and one of them said to the other: ‘How many faults were you able to find in the son of Aadam?’ The other responded: ‘They are too numerous to count, however, the faults that I was able to account for numbered eight thousand. I also discovered one thing which if put into practice, all of these faults would be kept hidden.’ He asked: ‘What is it?’ He responded: ‘Guarding the tongue.’

Abu ‘Alee Al-Fudayl bin ‘Iyyaad (rahimahullaah) said:

‘Whoever limits his speech to be in accordance with his actions, will minimize his speech on that which doesn’t concern him.’

Imaam Ash-Shaafi’ee (rahimahullaah) said to his student Rabee’: ‘O Rabee’! Do not speak about things that do not concern you, for indeed every time that you speak a word, it takes control of you and you do not have control of it!’

‘Abdullaah bin Mas’ood said:

‘There is nothing that deserves to be imprisoned more than the tongue.’

Others have stated:

‘The example of the tongue is like that of a savage beast. If you do not lock it up, it will set out against you.’

In the previous chapter, we stated that backbiting was when an individual mentions something about a person (in his absence), that the latter dislikes to have mentioned – whether by using verbal statements, through writings, or by making a gesture indicating him or pointing him out by eye, hand or head.

“Everything by which one causes others to understand the deficiencies found in a Muslim, then that is considered the backbiting that is forbidden. An example of this is when someone tells others that “such and such” individual walks with a limp or that he walks while humped over or anything similar to that from the aspects by which one desires to narrate in order to belittle the individual. All of this is Haraam (forbidden) – there being no difference of opinion in this regard. Another example of this, is when an author mentions a specific individual in his book, saying ‘Such and such person says this…’ desiring to degrade him and dishonor him. This is Haraam. However, if his intention is to clarify that person’s mistake so that it will not be followed, or to clarify his deficiency in knowledge so that he will not mislead others or have his opinions accepted, then this is not backbiting. Rather it is advice (naseehah), which is an obligation and for which he will be rewarded if that is what he (truly) intended. Likewise, if the author or anyone else speaks generally, saying: ‘these people’ or ‘this group says such and such, and this is an error’ or ‘a mistake’ or ‘ignorance’ or ‘negligence’ or similar to that, then this is not backbiting. Backbiting is only when one mentions a specified individual or a specific group of people (whether by name or insinuation).

“Know that it is upon the one who hears a Muslim being backbitten to oppose it and prevent the one doing the backbiting. If he is not able to prevent him with his speech, then he should stop him with his hand. If he is neither able to do so with his hand or with his tongue, then he should get up and leave that gathering. And if he hears his teacher (shaikh) being backbitten – or anyone else who has a right over him, or if the person (being backbitten) is from the people of righteousness and nobility, then his concern with what we have mentioned above should be greater.”

Download the Full Book PDF : Guarding the Tongue

Table of Contents:

  1. Chapter: Guarding the Tongue
  2. The Prohibition of Backbiting and Gossiping
  3. Important Points related to the Limits of Backbiting
  4. How does one Prevent himself from Backbiting
  5. What Type Of Backbiting Is Permissible?
  6. What should one do when he hears his Shaikh, Friend of Someone Else being Backbitten?
  7. The Backbiting Of The Heart
  8. Expiating Oneself and Repenting from Backbiting
  9. Concerning Gossiping

 

How to Acquire Good Manners : Shaykh ibn Uthaimeen

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.

A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution (wudoo) until it goes away.

A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:

First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]

The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]

Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]

Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.

Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.

Footnotes:

[1] Reported by Abu Dawood (no. 5335), Ahmad in al-Musnad (4/206), Muslim with only the first part of it (no. 25 & 26), and At-Tirmidhee (no. 2011)

[2] Reported by Al-Bukhaaree (no. 6116) and At-Tirmidhee (no. 2020)

[3] Reported by Al-Bukhaaree (no. 6114) and Muslim (no. 107)

[4] Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said: “Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion. Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us-Saalikeen (2/300)]

[5] Reported by Al-Bukhaaree (no. 2101 & 5534) and Muslim (no. 146); An-Nawawee said: “This shows the virtue of accompanying righteous and good people – those who possess chivalry, good manners, piety, knowledge, and good behavior. It also shows the prohibition of accompanying evil people, innovators, and those who backbite people or who are very wicked and so on, i.e. other types of condemnable characteristics.” [See Sharh Saheeh Muslim: (16/394)]

[6] Reported by At-Tirmidhee (no. 2378) who said it was hasan saheeh, Abu Dawood (no. 4833), Ahmad in al-Musnad (2/303, 334) and deemed hasan (sound) by Al-Albaanee in Saheeh-ul-Jaami’ as-Sagheer (no. 3545) and Silsilat-ul-Ahaadeeth as-Saheehah (no. 927).

Published on: February 27, 2007

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

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.

Allaah says: “O Prophet! Allaah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64]

And He says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

And He says: “And whoever is dutiful to Allaah, He will make his matter easy for him. That is the Command of Allaah, which He has sent down to you. And whoever fears Allaah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5]

Furthermore, Allaah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]

Allaah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Qur’aan that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allaah.

Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allaah – all of these are acts of worship of the heart.

The position of tawakkul (reliance on Allaah) is as some of the scholars have stated: “The position of tawakkul in the Religion is like that of the head on a body.”

So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lacks tawakkul, it lacks correctness – meaning that one will not have a correct religion.

Therefore, relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah (at the same time) is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.

So what is the meaning of this tawakkul (reliance on Allaah), which holds such importance and high position in the Religion?

The Meaning of Reliance (Tawakkul) on Allaah

Tawakkul on Allaah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to someone else for support.

So reliance (tawakkul) upon Allaah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.

The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased. They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and direct various forms of worship to them. This is since they have relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.

The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]

The scholars say: The object of the verb here “upon Allaah” denotes limitedness. Thus the ayah means: “Put your trust in Allaah alone and not anyone else.” So Allaah has restricted tawakkul to Himself alone apart from others. Upon Allaah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allaah has made tawakkul (reliance on Allaah) here a sign of one’s Faith in Him and proof of one’s Tawheed.

As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allaah.

Likewise, one can put his trust in Allaah in order to achieve his worldly needs, such as obtaining provision, preventing an enemy, and repelling harms and dangers from himself.

Therefore, relying upon Allaah can be in religious matters as well as worldly matters. So you should rely on Allaah in your Creed and your Tawheed. And put your trust in Allaah for fulfilling your needs even if your needs are of a worldly nature, such as eating, drinking, clothing and accomplishing some set goals. Put your reliance and trust in Allaah for all matters.

Reliance on Allaah is not limited to just matters of Creed and Tawheed. Rather, it even applies to worldly matters and seeking provision. When it comes to fulfilling any goal, do not rely on anyone besides Allaah. This is since all of the affairs are in the Hand of Allaah. The keys of the heavens and the earth are in His Hand, so we must put our trust and reliance in Him.

All of the needs and objectives of the servants lie in the Hand of Allaah. So how can a person put his trust and reliance in other than Allaah for his religious and worldly matters? No doubt this is from ignorance and turning away from Allaah. Therefore, relying on Allaah is one of the greatest stations of servitude.

Published: April 1, 2006

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

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.

So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.

So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.

A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.

Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”

We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.

So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.

This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.

Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]

His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.

When ‘Umar (radyAllaahu ‘anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you are Muta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.

Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]

This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”

This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

‘Umar (radyAllaahu ‘anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”

Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]

A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu ‘alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]

His (sallAllaahu ‘alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.

Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.

So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.

Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: “Whoever is dependent upon something will be entrusted to it.” [3]

It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]

Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]

Footnotes:

[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.

[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab

[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim

Published on: August 10, 2007

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

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?

He (rahimahullaah) answered:

(Another) authentically reported wording of (this particular version of the) hadeeth is, “Anyone who possesses half a mustard seed of Pride (kibr) in his heart will not be granted admission to Paradise. And anyone who possesses half a mustard seed of Eemaan will not enter the (Eternal) Fire.” [1]

Kibr that openly opposes and negates Eemaan results in the banishment of the one who holds it from entering al-Jannah as is found in Allaah’s statement:

“And your Lord said: “Invoke Me, I will respond to your (invocation). Verily! Those who scorn (yastakbiroon – Have kibr) My worship, they will surely enter Hell in humiliation!” [Surah Ghaafir: 60]

This is the Kibr of Iblees (the Devil), Pharaoh and all the others who possessed the Kibr, which invalidated Eemaan. This is also the Kibr that the Jews possess and those whom Allaah has described to us by saying:

“Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed.” [Surah Al-Baqarah: 87]

Al-Kibr, in its entirety, openly opposes the essentials of al-Eemaan. As such he who has an atom’s weight of Kibr in his heart will not act upon that which Allaah has prescribed, nor will he abstain from that which Allaah has prohibited. Instead his Kibr shall result in his disavowal and rejection of the truth and instill in him contempt of others. This, precisely, is the explanatory definition of al-Kibr provide by the Prophet as is found in the complete version of the initial Hadeeth [“The one who possesses an atom’s weight of Kibr in his heart shall not be granted admission to Paradise.”]

He (sallAllaahu ‘alayhi wa sallam) was asked: “[But] O Messenger of Allaah! A man likes to have fine clothing and footwear. Is this included in Kibr?” He responded, “No. Allaah is Beauty and loves Beauty. Kibr is the rejection of truth (Batrul-Haqq) and condescension of others (waa ghaamtun-naas).” [2]

The statement “Batarul-Haqq” denotes distain and rejection of the Truth, while “ghaamtun-naas” implies contempt and condescension of others from amongst mankind.

Therefore the one who possesses half a mustard seed of it (Kibr) rejects the Truth that he was ordered to accept and act upon. At the same time, the Kibr instills in him a sense of condescension that inculcates in the individual an oppressive demeanor producing transgression over the rights of others.

The one who neglects his obligations (due to his rejection of them) and is oppressive to others from amongst the creation is not to be amongst the people of Jannah (while in this state), or deserving of it. On the contrary, such an individual is to be counted amongst the people who are threatened with punishment!

His (sallAllaahu ‘alayhi wa sallam) statement: “Anyone who possesses a speck of Kibr in his heart will not be granted admission to Paradise” implies that the individual is not from the people of Jannah and is not deserving of it. But if he repents, or he possesses Hasaanaat (righteous deeds) that expiate his sins, or Allaah has given him Ibtillaah (trials and tests) in the form of calamities that have expunged his sins, or similar things; then for that individual the recompense of Kibr – which originally was a barrier for him to enter Jannah – is eliminated and he gains admission (to it). Similarly Allaah, due to Divine Grace, may forgive the individual (the sin of) Kibr. [3] None shall gain admission (to Paradise) while possessing an atom’s weight of Kibr. As a result, those (scholars) discussing this Hadeeth, and other Hadeeth that have a similar theme, have stated:

“Unconditional admission (to Paradise) – that is not in conjunction with punishment (for the sin of Kibr) – is what is being negated in this Hadeeth; not the admission to Jannah that is granted to those who have entered the Fire (to be purified and cleansed) and then are allowed admission to Paradise thereafter. (On the other hand) if a hadeeth explicitly declares that a particular person is in Jannah or that a particular person is from the People of Jannah, it would then be understood that he would enter the Jannah and not enter the fire (beforehand).”

After this clarification we come to understand the true meaning of these narrations as being that the one who possesses an atom’s weight of Kibr in his heart is not from the people of Paradise (up to that point) and shall not gain admission into it without punishment (for his sin). Surely he deserves punishment – due to the enormity of the sin – similar to those who perform the Major (Kabaa’ir) sins. Allaah may punish him in the Fire as long as He wishes, but none from amongst the people of Tawheed shall remain in the Fire eternally.

This is to be the way we understand all the Hadeeth that have a similar meaning. This understanding is to be used when seeking the meaning of his (sallAllaahu ‘alayhi wa sallam) statement: “The one who severs the ties of the womb shall not enter Jannah”[4] or “You shall not enter Jannah until you believe. And you shall not believe until you love one another. Shall I inform you of something that if you do you shall (truly) love each other? Spread the greetings of Salaam amongst yourselves.”

This is the understanding that we are to have when pondering over the ahaadeeth that contain threats of Punishment. In this way we understand that the hadeeth is general and can be attributed to both the unbelievers and the Muslims.

If one was to say: “All the Muslims enter Jannah due to their Islaam.” The response is that not all Muslims enter Jannah without punishment. Surely the people who have been threatened (with punishment in the Hereafter due to their sins) shall enter into the Fire to remain in it for the period that Allaah so wills even though they are not unbelievers. The individual who has some Eemaan coinciding with major sins may enter into the Fire and exit from it as a result of the Shafaa‘ah (Intercession) of the Prophet or by other reported means as articulated by the Prophet when he (sallAllaahu ‘alayhi wa sallam) said:

“My Shafaa‘ah is for the people who commit Majors Sins from amongst my Ummah.” [5]

And he (sallAllaahu ‘alayhi wa sallam) said as is reported in the Saheeh: “I shall bring out of the Fire the one who possesses half a mustard seed of Eemaan.” [6]

In this way we understand what is in store for those whom Allaah has threatened with punishment – the murderer, fornicator/adulterer, the one who consumes intoxicants, and the one who misappropriates the wealth of the orphans, the one who witnesses falsehood and others who perform the deeds of the people of major sins. They – even if they are not unbelievers – are not deserving of the Jannah that they are promised (as Muslims) without first being (cleansed and purged through) punishment.

The madh-hab (way and belief) of Ahlus-Sunnah wal-Jamaa‘ah is that the Foosaaq (deviant sinners) from amongst the general body of Muslims are not going to be eternally punished in the Fire as held by the Khawaarij[7] and the Mu‘tazilah.[8] They are not complete in their religion (Deen), Eemaan and obedience to Allaah.[9] They have good and bad deeds that necessitate a measure of punishment and reward. This is a concise dissertation regarding the issue.


Footnotes:

[1] Translator’s Note: Reported by Imaam Muslim, Abu Dawood and At-Tirmidhee on the authority of Ibn Mas‘ood. See Islaah al-Masaajid, checked by Shaykh Al-Albaanee rahimahullaah.

[2] Translator’s Note: Reported by Imam Muslim (54), Ibn Khuzaymah, Abu Dawood, At-Tirmidhee and Ibn Sa‘d on the authority of Ibn Mas‘ood. At-Tabaraanee reports it on the authority of ‘Abdullah bin Salaam

[3] Translator’s Note: Allaah the Most High says in Surah an-Nisaa’ (4:48): “Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives what is besides that to whom He pleases, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin.”

[4] Translator’s Note: Reported by Imaam Muslim (1765 – Abridged) al-Haakim, al-Bayhaqee, Abu Dawood, and at-Tirmidhee on the authority of Jubayr bin Mut‘aam.

[5] Translator’s Note: Turn to the Chapter “Shafaa‘ah for the People of Major Sins” (Pg. 61-108) in the highly beneficial book of the world-renowned Muhaddith, Shaykh Muqbil bin Haadee al-Waadi‘ee (rahimahullaah) titled: “Ash-Shafaa‘ah.” In the chapter the Shaykh reports seventy-six (76) ahaadeeth showing that those who perform Major sins are not excluded from the Shafaa‘ah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This particular hadeeth can be found in the book on page 85, hadeeth number 56. Shaikh Abu ‘Abdir-Rahmaan Muqbil bin Haadee reports that the Hadeeth is collected by at-Tirmidhee (v. 4, pg. 45) on the authority of Anas and Jaabir. He then states: “And this hadeeth is Hasan Saheeh Ghareeb (good and authentic yet scarce in this mode). The Hadeeth is reported by Ibn Khuzaymah (pg. 270), Ibn Hibbaan as is stated in the Mawrid (pg. 640), and al-Haakim (vol. 1, pg. 69) said: ‘This hadeeth is authentic and meets the requirements set by Al-Bukhaaree and Muslim even though they did not narrate it.’” Later on Shaykh Muqbil wrote: “Al-Haafidh Ibn Katheer said in his Tafseer (vol. 1, pg. 487) that its chain of narration is Saheeh and meets the requirements set by Al-Bukhaaree and Muslim.” The Shaykh then takes us step by step through the chain of narration and proves convincingly that the hadeeth does not meet the requirements of Al-Bukhaaree and Muslim due to the presence of Mu‘aamar reporting from Thaabit. For further detailed analysis turn to pg. 85-88. In Shaykh al-Albaani’s Saheeh al-Jaami‘, he declares the hadeeth Saheeh on the authority of Jaabir, Ibn ‘Abbas, Ibn ‘Umar, Ka‘b bin ‘Ajrah and Anas.

[6] Translator’s Note: This is a segment of the famous Hadeeth of Shafaa‘ah collected by Al-Bukhaaree (vol. 13, pg. 472)

[7] Translator’s Note: Khawaarij is the plural of Kharijee – They are those who declared that a Muslim becomes a disbeliever due to committing a major sin alone.

[8] Translator’s Note: The Mu‘tazilah deem the one who does not agree with their understanding of Tawheed (7 false principles) is deemed a Mushrik. They believe that the sinners who are Muslim shall be in a place between Jannah and the Fire. Their beliefs are built on false logical deductions that led them to negate many of the Names and Attributes of Allaah. They were the deviant group who opposed the Imaam of Ahlus-Sunnah, Ahmad Ibn Hanbal by falsely claiming that the Qur’aan is created and not the Speech of Allaah.

[9] Translator’s Note: The Murji’ah believe that sins, major or minor, do not affect faith and that Eemaan neither increases nor decreases. They claim that actions are not part of faith and that people do not vary in faith.

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