Al-Ibaanah magazine – AbdurRahman.Org

Prophet King or Slave Messenger : Imam Ibn Rajab

by AbdurRahman.orgJanuary 31, 2014October 22, 2026

By al-Haafidh Ibn Rajab al-Hanbalee
Excerpt from the last chapter of Ibn Rajab’s famous book: al-Khushoo’ fis-Salaat

Al-Ibaanah Issue No.3

Bismillaahir-Rahmaanir-Raheem

The Prophet (sallallaahu ’alayhi wa sallam) chose the station of al-’uboodiyyah (slavery and servitude) over and above the station of kingship. Once – on the day of the conquest of Makkah – a man stood-up (out of reverence) for the Prophet (sallallaahu ’alayhi wa sallam), who, being shocked, said to him, “Do not trouble yourself! Indeed, I am not a king. Rather, I am merely the son of a Qurayshee woman who eats dry meat.” [2]

It has also been authentically reported from the Prophet (sallallaahu ’alayhi wa sallam) that he said, “Do not over praise me as the Christians over-praised ’Eesaa, son of Maryam. Indeed, I am only a slave. So call me the Slave of Allaah and His Messenger.” [3]

Imaam Ahmad (d.241H) – rahimahullaahu ta’aalaa – reports from Muhammad Ibn Fudayl, from ’Ammaarah, from Aboo Zur’ah who said: I do not know this except from Aboo Hurayrah – radiyallaahu ’anhu – who said: Jibreel was sitting with the Prophet (sallallaahu ’alayhi wa sallam) looking towards the sky, when he saw an angel. So Jibreel – ’alayhis-salaam – said to him: Indeed, this angel has never descended before today. So when the angel had descended, he said: O Muhammad! I have been sent by your Lord (to inquire) whether He should make you a Prophet-King or a Slave-Messenger. [4]

And in a mursal narration from Yahyaa Ibn Katheer – rahimahullaah that the Prophet (sallallaahu ’alayhi wa sallam) said, “I eat as a slave eats, and I sit as a slave sits. Since indeed I am a slave.” [5] This has been related by Ibn Sa’d in at-Tabaqaat.

The Conditional Promise – Al-Ibaanah Magazine

by AbdurRahman.orgJanuary 31, 2014October 22, 2026

Al-Ibaanah Magazine, Issue No.1 – Dhul-Qa’dah 1415H / April 1995

“Allaah has promised to those of you who believe and do righteous actions, that He will certainly grant them succession (khilaafah) upon the earth, as He granted it to those before them; and that He will grant them authority to practice their Religion, the one that He has chosen for them and He will change their state from one of fear in which they lived, to one of peace and security. They will worship Me alone, not associating any partner with Me. But whosoever disbelieves after this, then they are the rebellious ones.” [Soorah Noor 24:55]

’Ubayy Ibn Ka’b relates that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: “Give glad-tidings to this Ummah of high position, establishment upon this earth, victory and a lofty status in this world and in the Hearafter.” [1]

Al-Haafidh Ibn Katheer (d.774H) – rahimahullaah – said: [2]

“This is a promise from Allaah – the Most High – to His Messenger, may the Prayers of Allaah and the peace be upon him, that he will make this Ummah the khulafaa‘ (successors) upon the earth. Meaning that they will be the leaders and rulers over mankind, by whom nations will be corrected and to whom mankind will submit. And that He will replace their state of fear in which they lived, to one of security and dominion. Allaah – the Blessed, the Most High – has fulfilled His promise, and to Him belongs all praise and thanks. For the Prophet (sallallaahu ’alayhi wa sallam) did not die until Allaah made him conquer Makkah, Khaybar, al-Bahrain, the remaining lands of the Arabian peninsula and the whole of Yemen. He took jizyah (protection tax) from the Magians of Hajar and from the people of the surrounding areas of Syria. The Prophet (sallallaahu ’alayhi wa sallam) received gifts from Heraclius – the king of Rome; the ruler of Egypt and Alexandria – the Mawqawqis; the kings of Oman; and Negus, the king of Ethiopia, who became king after Ashamah died – may Allaah have mercy upon him and grant him nobility.

Sunnah & Bidah – A Lengthy explanation of the first three points from “Foundations of the Sunnah “

by AbdurRahman.orgJanuary 30, 2014October 22, 2026

A Lengthy Explanation of the first three points from “Foundations of the Sunnah ”
Imaam Ahmad Ibn Hanbal (d.241H)
Source: Al-Ibaanah Magazine, Issue No.1 – Dhul-Qa’dah 1415H / April 1995

Bismillaahir-Rahmaanir-Raheem

THE TEXT:

Shaykh Aboo ’Abdullaah Yahyaa Ibn Abil-Hasan Ibnul-Bannaa narrated to us saying: My father Aboo ’Alee al-Hasan Ibn ’Umar Ibnul-Bannaa related to us saying: Abul-Husayn ’Alee Ibn Muhammad Ibn ’Abdullaah Ibn Bushraan al-Mu’addil related to us, saying: ’Uthmaan Ibn Ahmad Ibn as-Sammaak reported to us, saying: Aboo Muhammad al-Hasan Ibn ’Abdul-Wahhaab, Abun-Nabr narrated to us, reading it to him from his handwritten copy in the month of Rabee’ul-Awwal, in the year two-hundred and ninety three (293H) who said: Aboo Ja’far Muhammad Ibn Sulaymaan al-Munqaree, in Basrah related to us, saying: ’Abdoos Ibn Maalik al-’Attaar narrated to me, saying: [1] I heard Aboo ’Abdullaah Ahmad Ibn Hanbal [2] – rahimahullaah – say:

“The Fundamental Principles of the Sunnah [3] with us [4] are:

Clinging to that which the Companions [5] of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) were upon, taking them as our example to be followed, [6] avoiding innovation; [7] and every innovation is misguidance.” [8]

Methodology of the Saved Sect : Shaykh Muhammad Ibn Jameel Zaynoo

by AbdurRahman.orgJanuary 30, 2014October 22, 2026

By Shaykh Muhammad Ibn Jameel Zaynoo [1]
Minhâj al-Firqatun-Nâjiyah wat-Tâ‘ifat al-Manrûrah (pp.6-17)
Al-Ibaanah Magazine, Issue No.3 – Dhul-Qa’dah 1416H / April 1996[1]

Allaah – the Most High – said,“And hold fast altogether to the Rope of Allaah and do not become divided.” [2]

[2] Allaah – the Most High – said,

“And do not be of those who commit Shirk (associate partners with Allaah), those who split-up their Religion and become sects; each sect rejoicing in what is with them.” [3]

[3] The Prophet (sallallaahu ’alayhi wa sallam) said, “I advise you to have taqwaa of Allaah and to hear and to obey, even if an Abyssinian slave becomes your leader. Those of you who live long after me will see a lot of differences, so hold fast to my Sunnah and to the Sunnah of the Rightly-Guided Caliphs after me. Cling to it tightly and beware of newly-invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and all misguidance is in the Fire.” [4]

The Ruling Concerning Multiple Groups and Parties : al-Albaani, ibn Baz, ibn Uthaymeen

by AbdurRahman.orgJanuary 29, 2014October 22, 2026

Fatwaas by Shaykh ’Abdul-’Azeez bin Baaz, Shaykh Naasirud-Deen al-Albaanee, Shaykh ibn Uthaymeen
Al-Ibaanah Online, Issue No.3 – Dhul-Qa’dah 1416H / April 1996

Fatwa of Shaykh bin Baaz [1]

[Q] What is the obligation upon the Muslim Scholars with regard to the large number of jamiyyaat (societies) and jamaa’at (groups) in many of the Islaamic lands and elsewhere, and with regard to the differences that exist between them, to the point that each group declares the others to be misguided. Do you not hold that it is fitting to enter into explaining the like of this matter, and to clarify the truth concerning their differences, for fear that these differences will increase and lead to evil consequences for the Muslims?

[A]: Our Prophet sallallaahu ’alayhi wa sallam made clear to us a single way which it is obligatory upon the Muslims to follow and traverse, and that is Allaah’s Straight Path and the methodology of His upright religion. Allaah – the Most High – said: “And this is My Straight Path, so follow it and do not follow other paths that will separate you from His Path. This has He ordained for you, that you may become pious.” [Soorah al An’aam 6:153]. Just as the Lord of Might and Majesty warned the Ummah (nation) of Muhammad sallallaahu ’alayhi wa sallam against splitting and disunity, since that is one of the greatest causes of failure and of the enemy taking control, as occurs in the saying of Allaah – the Mighty and Majestic’s – : “And hold fast altogether to the rope of Allaah and do not be divided.” [Soorah Aal-Imraan 3: 101 ]. And His – the Most High’s – saying: “He has ordained for you the same religion which He ordained for Nooh, and that which We revealed to you, and that which We ordained for Ibraaheem, Moosaa and ’Eesaa ’alayhimus-salaam, saying: that you should establish the religion by doing that which you are ordered with, and make no divisions in it. Intolerable for the Pagans is that to which you call them.” [Soorah ash-Shooraa 42:13].

The Virtues of the Night of Al-Qadr : ‘Abdullaah Ibn Saalih Al-Fawzaan

by AbdurRahman.orgJanuary 29, 2014October 22, 2026

Author: ‘Abdullaah Ibn Saalih Al-Fawzaan
Source: Ahaadeeth As-Siyaam (pg. 141-143)
Translator: Al-Manhaj.Com Staff

Abu Hurairah (radhi Allaahu anhu) reported that the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) said: “Whoever performs the night prayer on the night of Al-Qadr with Eemaan (firm belief) and seeking reward will have all his past sins forgiven.” [1]

This hadeeth is evidence for the virtue of the night of Al-Qadr as well as performing qiyaam (night prayer) during it. And it indicates that it is a grand night, which Allaah has honored and made better than a thousand months, with regard to its blessing and the blessings found in the righteous deeds that are performed in it. Thus it is better than the worship of a thousand months and that is equivalent to eighty-three years and four months. Due to this, whoever performs qiyaam (night prayer) with true faith and while seeking reward in it, will be forgiven his past sins. There were certain verses revealed concerning this virtue:

Allaah says: “We sent it (the Qur’aan) down on a blessed night. Verily We are Ever-Warning. Therein (on that night) is decreed every matter of ordainment.” [2]

The Righteous Action – Shaykh al-Albani

by AbdurRahman.orgJanuary 27, 2014October 22, 2026

Shaykh Muhammad Nasirud-Din al-Albani – al-Hijra magazine (vol.4 no.2)
Al-Ibaanah Magazine Issue No.1 – Dhul-Qa’dah 1415H / April 1995

What Benefits the Dead

Abû Hurayrah narrated that the Prophet sallallâhu ’alayhi wa sallam said: “The likeness of wealth, family and the actions of the son of Âdam is of a man who has three companions. One of the man’s companions says: I am with you as long as you live; when you die, you have taken your share of yourself and you have taken your share of me – this is his wealth. The second companion says: I am with you until you reach that tree; you have had your share of yourself and your share of me – this is his family. The third companion says: I am with you in life and in death.” [2]

The above authentic hadîth is in fact like the following hadîth in meaning and in subject matter. Anas said that the Prophet sallallâhu ’alayhi wa sallam said: “The dead person is followed (to his grave) by three: His family, his wealth and his actions. Two of them return and only one remains. His family and wealth return, but his actions remain.” [3]

These two ahâdîth show that actions alone endure and enter the grave with their doers. Both these ahâdîth also affirm the fact that anything other than actions – such as wealth, servants or relatives – are of no benefit at all. Rather, they all return (to this world). His wealth becomes the property of his inheritor, whilst his relatives and family do not grant him anything from Allâh.

The Pillars which support the correct Da’wah – Shaykh Salih al-Fawzan

by AbdurRahman.orgJanuary 27, 2014October 22, 2026

All praise is for Allaah, Lord of all the Worlds, who ordered us to follow His Messenger (صلّى الله عليه وسلّم ) and to call to His Way, and may Allaah send praises and blessings of peace upon our Prophet Muhammad, and upon his family, his Companions, and those who truly follow them until the Day of Judgement. To proceed:

Calling to Allaah (ad-Dawah ilallaah) is the way of the Messenger (صلّى الله عليه وسلّم ) and his followers, as Allaah, the Most High, says:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

“Say, Muhammad (صلّى الله عليه وسلّم ) , this is my way, I call to Allaah (i.e. to the testification that none has the right to be worshipped except Allaah, alone, with no partner) upon certain knowledge – I, and those who follow me. I declare Allaah free and far removed from all that they associate as partners with Him, and I am free of those who worship anything else along with Him.” [Soorah Yoosuf (12):108]

Preserving the Usool : Shaikh al-Uthaimeen

by AbdurRahman.orgJanuary 26, 2014October 22, 2026

Shaikh Muhammad Bin Saalih al-Uthaimeen [1] – from the Book Tuqrîbut-Tadmuriyyah (pp.7.14)

Source: Al-Ibaanah Magazine, Issue No.2 – Rabi’ul-Awwal 1416H / August 1995

The Messenger of Allaah explained to the people -completely and clearly-what their Lord had revealed for them; both the detailed matters and the important ones, the apparent matters and the hidden ones, to such an extent that he taught them what they needed to know with respect to matters of eating, drinking, marriage, clothing and housing. So he taught them the ettiquettes of eating, drinking and relieving one’s self; the ettiquettes of marriage; the ettiquettes of clothing and of entering and leaving the house – just as he taught them what they needed to know with regard to the worship of Allaah -The Mighty and Majestic-such as purification, Prayer, Zakaah, fasting, Pilgrimage and other than this.

He taught them what they needed to know with regard to the social behaviour with the people, such as kindness to parents, keeping ties of kinship, good companionship with friends and neighbours and other than this.He taught them how to conduct themselves in matters of buying and selling, pawning, leaving deposits, leasing, renting, giving and receiving donations, and other such matter, to such an extent that Abu Dharr(radhi Allaahu anhu) said: “Indeed the Messenger of Allaah passed away and there is not a bird flapping its wings in the sky, except that he mentioned to us some knowledge about it” (2)

The Meaning of Worship (Ibaadah) : Shaykh ’Abdur-Rahmaan aalush-Shaykh

by AbdurRahman.orgJanuary 18, 2014October 22, 2026

Author:Shaykh ’Abdur-Rahmaan Ibn Hasan aalush-Shaykh (d.1258H)
Source:His commentary Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90)
Translator:Al-Ibaanah Magazine

THE MEANING OF WORSHIP: [1]

The statement of Allaah, the Most High: “I did not create the Jinn, nor mankind, except to worship Me.” [Sooratudh-Dhaariyaat 51:56]

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said:

“Worship (al-’Ibaadah) is obedience to Allaah by following that which He ordered upon the tongues of His Messengers.” He also said, “Worship (al-’Ibaadah) is a comprehensive term covering everything that Allaah loves and is pleased with – whether saying, or actions, outward and inward.” [2]

Ibnul-Qayyim (d.751H), rahimahullaah, said:

“Worship revolves around fifteen principles. Whosoever completes them has completed the stages of ’uboodiyyah (servitude to Allaah). The explanation of this is that ’ibaadah is divided between the heart, the tongue, and the limbs. And that for each one of these three come five types of rulings, covering all actions: waajib (obligatory), mustahabb (recommended), haraam (prohibited), makrooh (disliked), and mubaah (permissible).” [3]

Imaam al-Qurtubee (d.671H), rahimahullaah, said:

“The root of ’ibaadah is humility and submissiveness. The various duties that have been prescribed upon the people are called ’ibaadaat (acts of worship), since what is required is that these acts of worship must be done with humility and submissiveness to Allaah, the Most High.” [4]

Ibn Katheer (d.774H), rahimahullaah, said:

“And ’ibaadah is obedience to Allaah by acting upon what He commands, and abandoning what He forbids; and this is the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submission and surrender) to Allaah, the Most High, along with the utmost compliance, humility, and submissiveness to Him.”

The Beautiful Names and Lofty Attributes : Shaykh Ibn Baaz

by AbdurRahman.orgJanuary 18, 2014October 22, 2026

Source: Al-Ibaanah Magazine – Issue No.2 – Rabî’ul-Awwal 1416H / August 1995

The Shaykh – hafidhahullâh – said: [1]

From îmân (faith) in Allâh is to have îmân in those of His Asmâul-Husnâ (beautiful Names) and Sifâtul-’Ulyâ (lofty Attributes) that occur in His Great Book and that have been affirmed by His trustworthy Messenger sallallâhu ’alayhi wa sallam – without tahrîf (distorting the wording or the meaning), ta’tîl (divesting or denying the Attributes), takyîf (asking how) or tamthîl (resembling Allâh to any of His creation). Rather, it is obligatory to leave them as they came, without takyîf. Along with this, it is also obligatory to have îmân in the meaning that Allâh – the Mighty and Majestic – has been described with, in a way which befits Him; without resembling Him to His creation in any of His Attributes. Allâh – the Most High – says:

“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” [2]

Allâh – the Mighty and Majestic – also says:

“And do not put forward any similitude for Allâh. Indeed, Allâh knows and you do not know.” [3]

So this is the ’aqîdah (belief) of Ahlus-Sunnah wal-Jamâ’ah from the Companions of the Messenger of Allâh sallallâhu ’alayhi wa sallam and those that followed them in goodness. This is what has been recorded also by Imâm Abûl-Hasan al-Ash’arî (d.324H) – rahimahullâh – in his book: “Al-Maqâlât ‘an Asbâbul-Hadîth wa Ahlus-Sunnah.” This has also been stated by many others from the people of knowledge and îmân.

Purification through Tawheed Mankind’s Greatest Need

by AbdurRahman.orgJanuary 17, 2014October 22, 2026

Source: Al-Ibanah Magazine
Issue No.2 – Rabî’ul-Awwal 1416H / August 1995

In the Name of Allah, the Most Merciful, the Bestower of Mercy

Introduction

Ibn Abil-’Izz (d.792H) – rahimahallâh – said:
“Knowledge of Usûlud-Dîn (the fundamentals of the Dîn) is the most noble branch of knowledge, since the excellence of a certain type of knowledge depends upon what it is concerned with, and this is the greater Fiqh (understanding), which is why Imâm Abû Hanîfah (d. 150H) – rahmatullâhi ’alayhi – called that which he compiled concerning Usûl ud-Dîn: “al-Fiqhul-Akbar.” (the Greatest Fiqh). The need of the servants for this knowledge is greater than every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the One to be worshipped, their Creator – with His Names, His Attributes and His Actions, and that He – along with all that – is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allâh, to the exclusion of the creation.

The Origins of Shirk : Shaykh al-Albaanee

by AbdurRahman.orgJanuary 17, 2014October 22, 2026

The Origins of Shirk [1]
Al-Ibaanah Magazine , Issue No.3 – Dhul-Qa’dah 1416H / April 1996

From that which has been established in the Sharee’ah (prescribed law) is that mankind was – in the beginning – a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah – the Most Blessed, the Most High:

“Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings.” (Soorah Baqarah 2:213)

Ibn ‘Abbaas – radiallaahu ‘anhu – said: “Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee’ah (law) of the truth, then they differed. So Allaah sent prophets as bringers of good news and as warners.” [2]

Ibn ‘Urwah al-Hanbalee (d.837 H) said: “This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers.” [3]

I say: In it is also a refutation of some of the philosophers and atheists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly: His (the prophet sallallaahu ‘alayhi wa sallam) saying that he related from his Lord (Allaah) : “I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority.” [4]

Secondly: His (the prophet sallallaahu ‘alayhi wa sallam) saying: “Every child is born upon the Fitrah [5] but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them.”

Major Signs Before the Day of Judgement : Imaam ibn Uthaimeen

by AbdurRahman.orgJanuary 16, 2014October 22, 2026

Imaam Muhammad bin Saalih Al-‘Uthaimeen
Sharh Lumu’at-ul-‘Itiqaad [pg. 105-110]
Al-Ibaanah.com

1. The Emergence of the Dajjaal – Linguistically, Dajjaal is derived from the word dajl, which means lying and impostering. Religiously, it refers to a man who is an imposter and who will appear during the Last Days, claiming lordship.

His emergence is established in the Sunnah as well as the Ijmaa’ (consensus). The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Say: ‘O Allaah, verily I seek refuge in you from the punishment of the Hellfire, and I seek refuge in you from the punishment of the grave, and I seek refuge in you from the trial of Maseeh Ad-Dajjaal. And I seek refuge in you from the trial of life and death.” [1]

“The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge from him during prayer” [2] and the Muslims have agreed upon his emergence.

The Grave Mistake : Denying the Punishment of the Grave

by AbdurRahman.orgJanuary 16, 2014October 22, 2026

Source: Al-Ibaanah Magazine, Issue No.2 – Rabi ul-Awwal 1416H / August 1995

PAST HISTORY:

From those early sects which denied eemaan (firm faith) in the Punishment of the Grave were the Khawaarij and a group from the Mu’tazilah. [1] The Mu’tazilah said, “Our scholars deny the Punishment of the Grave and its rewards.” [2] This is because they innovated a rule that only mutawaatir [3] ahaadeeth amount to knowledge, whereas the authentic aahaad [4] ahaadeeth do not. And this statement of theirs, that the aahaad ahaadeeth do not amount to knowledge means that such ahaadeeth – in their false opinion – are not free from the possibility of falsehood, nor error.

Due to this innovated principle, they denied those ahaadeeth affirming that the Punishment of the Grave in indeed a true fact, and that it will definitely occur for the disbelievers and some of the sinful ones from this Ummah – may Allaah protect us from it – since these ahaadeeth were to them of the aahaad category. So this false principle caused them to deny eemaan in the Punishment of the Grave – not holding it as part of the ’aqeedah (belief) which is in total opposition to that of the Salafus-Saalih (Righteous Predecessors) and the Ahlus-Sunnah wal-Jamaa’ah who followed them.

Fawaa’id : Points of Benefit : Imam Ibn al-Qayyim

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

By the Imâm – the Shaykh of Islâm – Ibn al-Qayyim al-Jawziyyah [1]
Al-Ibaanah Magazine , Issue No.3 – Dhul-Qa’dah 1416H / April 1996

[1] Six Etiquettes of Learning [2]

Ibn al-Qayyim – rahimahullâh – said:
“There are six stages to knowledge:-
Firstly: Asking questions in a good manner.
Secondly: Remaining quiet and listening attentively.
Thirdly: Understanding well.
Fourthly: Memorising.
Fifthly: Teaching.
Sixthly – and it is its fruit: Acting upon the knowledge and keeping to its limits.” [3]

[2] Fruits of Humility

Ibn al-Qayyim – rahimahullâh – said: [4]
One of the Salaf (Pious Predecessors) said: “Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire.” It was asked: How is that? So he replied: “The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord the Most High – due to it. He stands before Allâh, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness – which leads to the servant’s happiness and success – to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favour from his Lord upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further increases him in self-adulation, pride and arrogance – such that this becomes the cause for his destruction.”

Etiquettes of the Seekers of Knowledge: Giving Priority to the Qur‘an : Shaykh Abu Anas Hamad al-’Uthman

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Al-Ibaanah Magazine , Issue No.3 – Dhul-Qa’dah 1416H / April 1996
Shaykh Abu Anas Hamad al-’Uthman [1].
From An-Nubadh fî Âdâbit-Talabil-’Ilm (pp.61-66)

Hudayfah – radiallâhu ’anhu – said:

The Messenger of Allâh sallallâhu ’alayhi wa sallam related two matters to us. I have seen one of them, and I am waiting for the other. He informed us: “Trustworthiness was sent down in the depths of the heart of the people, then they learnt it from the Qur‘ân, and then they learnt it from the Sunnah.” [2]

Al-Hâfidh Ibn Hajr (825H) – rahimahullâh – said:

“His saying: “then they learnt it from the Qur‘ân, then they learnt it from the Sunnah.” So it occurs in this narration with the repetition of “then”, which contains an indication that they would learn Qur‘ân before learning the details of the Sunnah. And what is meant by the details of the Sunnah is anything that they would learn from the Prophet sallallâhu ’alayhi wa sallam – whether it was obligatory or recommended.” [3]

Taqwaa : The Key to Learning : Shaikh Abu Anas Hamad-ul-‘Uthmaan

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

Author: Shaikh Abu Anas Hamad-ul-‘Uthmaan
Source: His book Nubadh Fee Aadaab it-Talab (pp.12-15)
Al-Ibaanah Magazine – Issue No.2 – Rabî’ul-Awwal 1416H / August 1995

Allaah – the Most Perfect, Most High – said:“O you who Believe! Have taqwaa (fear) of Allaah and believe in His Messenger; and He will bestow upon you a double portion of His Mercy and He will provide you with a light by which you will walk.”[2]

Allaah – the Most High – also said:

“O you who Believe! If you have taqwaa of Allaah, He will give to you a Furqaan (criterion to judge between right and wrong).”[3]

AI-Haafidh Ibn Katheer (d.777H) – rahimahullaah – said:

Ibn ‘Abbaas, as-Suddee, ‘Ikrimah, ad-Dahhaak, Qataadah and Muqaatil ibn Hayyaan all said about Furqaan “that it means: a way out (from difficulty).” Mujaahid added: “A way out (from difficulty) both in this world and in the Hereafter.” In a narration from Ibn ‘Abbaas he said it means: salvation; and in another narration from him: being helped. Muhammad ibn Ishaaq said that it means: “a criterion to judge between truth and falsehood.” This explanation from Ibn Ishaaq is the most general of what has already preceeded and it is a necessary consequence of it. Since whoever has taqwaa of Allaah by obeying His command and abandoning what He has prohibited, will be given the ability to recognise truth from falsehood. This will be the cause for his salvation, his being helped; and the cause for his worldly affairs being made easier and his happiness on the Day of Judgement. It will also be the cause for his sins to be expiated by Allaah, and his being granted forgiveness and Allaah shielding him from the people. It will likewise be the cause of him being the recipient (if a great reward from Allaah, as He – the Most High – says: ‘O you who Believe! Have taqwaa (fear) of Allaah and believe in His Messenger; and He will bestow upon you a double portion of His Mercy and He will provide you with a light by which you will walk.'[4]”[5]

Foundations of True Faith : Love for Allah : Shaykh ’Abdur-Rahman ibn Hasan Alush-Shaykh

by AbdurRahman.orgJanuary 8, 2014October 22, 2026

Al-Ibaanah Magazine , Issue No.1
By Shaykh ’Abdur-Rahman ibn Hasan Alush-Shaykh [1] , (d.1285H) – rahimahullâh
Source: Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).

Love for Allâh

Shaykh ’Abdur-Rahmân ibn Hasan said: [1]

“Allâh – the Most High – says:

“Say: If you truly love Allâh, then follow me, and Allâh will love you.” [2]

This âyah is also known as Ayatul-Muhabbah (the âyah about love). Some of the Salaf have said, “The people claimed that they loved Allâh, so Allâh the Most High revealed the âyah about muhabbah (love), “Say: If you truly love Allâh, then follow me, and Allâh will love you.” [3] So this âyah indicates the proofs and evidences for muhabbah and its fruits and benefits. So from the proofs of muhabbah and its clear signs is: to follow the Messenger sallallâhu ’alayhi wa sallam; and from its fruits and its benefits is: that Allâh will love you. So whosoever does not seek to follow the Prophet sallallâhu ’alayhi wa sallam, then such a person will not attain the love of Allâh.

Jihad Against the Self – Imam Ibn al Qayyim

by AbdurRahman.orgJanuary 18, 2010November 1, 2014

“Jihâd (striving) against the soul has four stages:

Firstly: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Herefater, except through it.

Secondly: Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.

Thirdly: Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allâh has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allâh.

Fourthly: Striving to be patient and persevering against those who oppose this da’wah (call) to Allâh and those who seek to cause harm – patiently bearing all these hardships for the sake of Allâh.

When these four stages are completed then such a person is considered to be amongst the Rabbâniyyûn. The Salaf were agreed that a Scholar does not deserve the title of Rabbânî until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbâniyyûn.” [Zâdul-Ma’âd fi Hadî Khayril-’Ibâd (pp.9-11)]

Source : Purification of the Souls: Fawaa’id – Points of Benefit , By the Imâm – the Shaykh of Islâm – Ibn al-Qayyim al-Jawziyyah, Al-Ibaanah Magazine , Issue No.3 – Dhul-Qa’dah 1416H / April 1996