The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Tag: Imam Ibn Taymiyyah

Gaining Rewards for easy actions : Saheeh al-Kalima at-Tayyib

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BismillaahThe Hadeeth of the Prophet which were chosen For their great rewards for easy actions

Hadeeth taken from ‘Saheeh al-Kalima at-Tayyib’

By Shaykhul Islaam Ibn Taymeeyah
And Checked by Shaykh Muhammad Nasir-rudeen al-Albani

Compiled by Hajaj bin Abdullaah al-Areeni
Translated by Abbas Abu Yahya

Introduction

All praise belongs to Allaah, Lord of all the worlds. May peace and blessings be upon our Prophet Muhammad, upon his family, his Companions and all those who follow his guidance until the Day of Judgment.

Then to proceed, indeed Allaah Ta’ala sent Muhammad –sallAllaahu alayhi wa sallam– with the most eloquent of speech, Allaah Ta’ala says:

<<And he does not speak from his own desire, indeed it is revelation sent down to him>>

And He said:

<<Whatever the Messenger gave you then take it, and whatever he prohibits you from then keep away from it>>

And He said :

<<Whoever obeys the Messenger then he has obeyed Allaah>>

Allaah has blessed this Ummah with the guidance of the Messenger of Allaah –sallAllaahu alayhi wa sallam– and from the greatest of these blessings of guidance, is the ease of worship, coupled with the great reward for fulfilling that worship.

The Messenger of Allaah –sallAllaahu alayhi wa sallam– mentioned, in many hadith, actions and sayings, which, if performed grant us great and well-known results. This is to encourage good actions and sayings.

This collection of hadeeth, contain some of the valuable pearls of sayings, from the Messenger of Allaah –sallAllaahu alayhi wa sallam. They yield immense rewards, in return of easy & effortless actions, for those whom Allaah has made them easy.

I have chosen these hadeeth from the book Saheeh al-kalima at-Tayyib by the Shaykh Muhammad Nasir-rudeen al-Albaani -Rahimullaah. This book consists of authentic hadeeth from the book of Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- called al-kalima at-Tayib. All of the hadeeth mentioned in this pamphlet have been graded authentic from the research of Shaykh al-Albaani -Rahimullaah.

This pamphlet has only been only limited to the texts of the hadeeth, since not more than the text is required. I have named this collection Hawiz ala jawaiz (Gaining Rewards). Because these chosen hadeeth, which yield great rewards or great known results which the Prophet –sallAllaahu alayhi wa sallam– informed us of.

It would be of great benefit, if someone by Allaah’s permission could carry out research similar to this. Delving into the books of hadeeth to bring forth knowledge guidance & good works to the people.

The Hadeeth

1- The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Whoever says: –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, and He is capable of all things.’ –

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer

One hundred times in one day, then it is equivalent to him freeing ten slaves, a hundred good deeds are written for him, a hundred bad deeds are erased, it is a protection for him against shaytaan during that day until the evening, and no one comes with a better deed than him except for the man who does more actions than him.

2 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says: –

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

‘Far is Allaah from imperfection and all praise is for Him’

Subhana allaahi wa bihamdihi

One hundred times in one day, then his mistakes / sins are cancelled out, even if they are like the foam on the ocean.

3 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There are two words which are gentle on the tongue, heavy on the scales, and beloved to ar-Rahmaan: –

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ ، سُبْحَانَ اللَّهِ الْعَظِيمِ

‘Far is Allaah from imperfection and praise is for Him, Far is Allaah The Sublime from imperfection

Subhana allaahi wa bihamdihi, Subhana allaahil atheem

4 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Indeed that I say:

سُبْحَانَ اللَّهِ ، وَالْحَمْدُ لِلَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ

‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’

Subhana allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

– is more beloved to me than what the sun rose upon.

5 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Is one of you so weak that he cannot acquire a thousand good deeds everyday? So a questioner from amongst those sitting there asked him: How can anyone of us gain a thousand rewards?

He said: say:

سُبْحَانَ اللَّهِ

– Far is Allaah from imperfection –

Subhana allaahi

A hundred times, so a thousand good deeds are written for him or a thousand sins are cancelled for him.

6 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Shall I not inform you of a statement, which is a treasure from the treasures of Paradise? I said: Yes O Messenger of Allaah, may my father and mother be sacrificed for you! He said: say:

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

There is no capability nor is there any power except with Allaah.

La hawla wa la quwwata illa billaa

7 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoso ever, reaches the morning & reaches the evening and he says:

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

-‘Allaah is far from imperfection and all praise is for Him’ –

Subhana allaahi wa bihamdihi

One hundred times, then no one brings anything better than him on the day of judgment, than what he has brought. Except the one who says what he has said, or has said more than him.

8 – On the authority of Mua’ad bin Abdillaah ibn Khubayb on the authority of his father who said we went out on a very dark and rainy night searching for the Messenger of Allaah so that he could pray for us, then I found him and he –sallAllaahu alayhi wa sallam– said : Recite. So I did not say anything, then he said: Recite. So I did not say anything, and he said: Recite, so I said: what should I recite? He said: recite:

“قُلْ هُوَ اللَّهُ أَحَدٌ”

‘Say that Allaah is the One.’

And the last two Soorahs (al-muawaathatayan) in the evening and the morning, three times for it will suffice you for everything.

9 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Indeed the major supplication for forgiveness is to say

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِذَنْبِي وَأَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

O Allaah You are my Lord, there is none worthy of worship in truth except You, You created me and I am Your slave and I abide to Your covenant and promise as best as I can, I seek refuge in You from the evil that I have committed, I profess to you my sins and I acknowledge Your favour upon me, so forgive me verily no one forgives sins except you.

Allaahumma anta rabbee, la ilaha illa anta, Khalaqtanee, wa ana abduka, wa ana ala ahdika wa wa’dika mastata’tu, a’outhu bika min sharri ma sanatu, aboo’u laka bini’matika alayya, wa aboo’u bee thambee, faghfirlee fa’innahu la yaghfiru ath-thunooba ‘illa ‘anta

So if the worshipper says this when the morning arrives, truly believing in it and he dies, enters Paradise, and if he says this when the evening arrives truly believing in it enters Paradise.

10 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is not one from amongst the worshippers, that if he says, in the morning of everyday and the evening of every night: –

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ

In the name of Allaah with whose name nothing is harmed what so ever, on this earth nor in the heavens whatsoever, and He is the All Hearing and All Knowing

Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem

Three times nothing harms him what so ever.

11 – On the authority of Abu Huraira –RadhiAllaahu anhu-, the Prophet –sallAllaahu alayhi wa sallam– had placed Abu Huraira to look after the charity, some one came to him to take from the charity – and this person came night after night, so on the third night Abu Huraira said to him: I will take you to the Messenger of Allaah. So he said Why don’t you leave me and I will teach you some words that Allaah will benefit you by – and Abu Huraira was of those who were very attentive regarding good deeds – so the person said to him: When you go to bed, read Ayaat ul-Kursi:

(الله لا إلهَ إلا هُوَ الحيُ القَيُومَ )

<<Allaah, none has the right to be worshipped except Him The Ever living, The One Who sustains and protects all that exists>>

[verse 255 from Soorah Baqarah]

Until the end of the Ayaah, then this will continue to be a protection for you from Allaah, and Shaytan will not be able to come near you until the morning arrives. The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: He spoke the truth even though he is a liar, [that was Shaytan].

12 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever recites the last two Ayaat from Soorah al-Baqarah at night, then those two verses will be sufficient for him.

13 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Shall I not show you what will be better for you than a servant? When you lie down on your bed, say SubhanAllaah 33 times, say al-hamdulillaah 33 times and say Allaahu akbar 34 times.

14 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever wakes up at night, and says: –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ،الْحَمْدُ لِلَّهِ ،وَ سُبْحَانَ اللَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ ،وَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ العليِ الْعَظِيمِ.

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise, and He is capable of all things, praise is for Him, and Far is Allaah from imperfection, and There is none worthy of worship in truth except Allaah, and Allaah is the Greatest, there is no capability nor is there any power except with Allaah the Most High the ‘Atheem.’ (Supreme)

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer Subhana allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

La hawla wa la quwwata illa billaa

Then he says : اللهمَ اغْفِرْلي O Allaah forgive me (Allaahumma aghfirlee), or he supplicates and his supplication is answered, and if he makes Wudu and prays then his prayer is accepted.

15- The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever goes to bed with purification….there is not an hour of the night that he asks Allaah for something of good from this world and the hereafter, except that Allaah grants him that which he asked for.

16 – Abu Salma said that he heard Abu Qatada say that he heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say:

A good dream is from Allaah –Tabaraka wa Ta’ala– and a bad dream is from Shaytaan, so if anyone sees something in his dream which he dislikes, then he should spit on his left side 3 times when he awakens, and he should seek refuge with Allaah from its evil, then it will not harm him if Allaah so wills.

17 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

A good dream is from Allaah, so if any one of you sees something in his dream that he likes, then he should not relate it to anyone except the one whom he loves, and if he sees that which he dislikes, then he should not relate it to anyone, rather he should spit on his left side 3 times, and he should seek refuge with Allaah from the evil of the accursed shaytaan, and the evil of what he saw, then it will not harm him.

18- The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Our Lord –Tabarak wa Ta’ala- descends every night to the lowest heavens, when there remains the last third part of the night, and He says who is there that supplicates to me so that I may answer his supplication, who is there that asks of me so that I may grant him what he asks for, who is there that seeks my forgiveness so that I may forgive him.

19 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Indeed, there is an hour from the night, which if a Muslim asks Allaah in that time from the good of the affairs of this world and the hereafter, then Allaah gives him of it, and that is in every night.

20 – On the authority of Abu Huraira that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says, as he leaves from his house:

بِسْمِ اللَّهِ ، تَوَكَّلْتُ عَلَى اللَّهِ ،ولَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ تعالى

In the name of Allaah, I have placed my trust in Allaah, and there is no capability nor is there any power except with Allaah Ta’ala

Bismillaahi tawwakaltu alalaahi wa la hawla wa la quwwata illa billahi taa’la

then it is said to him: indeed you have been saved, and you have been protected, and you have been guided, and shaytaan has been kept away from him, so another shaytaan says: how can you affect a man who has indeed been guided and saved and been protected.

21 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If a man enters his home, and he remembers Allaah when he enters and when he eats his food, the shaytaan says: there is no place for you to spend the night nor is there any dinner. And if he does not remember Allaah when he enters his house then the shaytaan says: you have found a place to spend the night and if he does not remember Allaah while he is eating his food then he says you have found food to eat.

22 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

O my son if you enter your home then say Salaam it will be a blessing for you and your family.

23 – When the Messenger of Allaah –sallAllaahu alayhi wa sallam– would enter the Masjid he would say:

أَعُوذُ بِاللَّهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ وَسُلْطَانِهِ الْقَدِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ

– I seek refuge with Allaah The Supreme and with His Noble Face, and His eternal authority from the accursed shaytaan –

A’outhu bil-lahil ‘atheem, wa bi-wajhihil-kareem, wa bi-sultanihil-qadeem min ‘ash-shayanir-rajeemi

Then he said: if he says this supplication then the shaytaan says: this person has been protected from me for the rest of the day.

24 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If the people knew what was there (in benefit for them) in the call to prayer and praying in the front row, and they could not get to it except by drawing lots, then they would draw lots.

25- The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is none from the Jinn, mankind and anything else that hears the reach of the Muaddthin’s (the caller to prayer) voice except that they will testify for him on the day of Resurrection.

26 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If you hear the Muaddthin, then repeat what he says, then send prayers upon me, since indeed the one who sends prayers upon me once, Allaah sends ten prayers upon him. Then ask Allaah for me to be an intercessor since it is a high station in Paradise, which is not befitting except for a servant from the servants of Allaah and I hope that I am the one, so whoever asks intercession for me then intercession will take place for him.

27 -The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever says, when he hears the call to prayer:

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ

– O Allaah Lord of this perfect call to prayer and Owner of this prayer to be performed, bestow upon Muhammad a station in Paradise and a rank above the rest of creation and give him the honorable station which you have promised him –

Allaahumma rabba hathihi ‘addawatittamati, was-salatil qa’imati, ‘ati Muhammadan ál-waseelata wal faaheelata, wab’ath-hu maqqaman mahmoodan ‘allathee wa’adtahu

then my intercession occurs for him on the day of Judgment.

28- A man said O Messenger of Allaah indeed the callers to the prayer are more favored than we are. So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: repeat what they say, and when you finish ask, and you will be given.

29 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

A supplication that is made between the Adhaan and the Iqama is not rejected.

31 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Two things which are not rejected, or rarely rejected: A supplication made at the time of the call to prayer, and at the time when the battle becomes severe.

31 -The Prophet –sallAllaahu alayhi wa sallam– said:

Shall I not teach you something, which the people who proceeded you attained, and those who come after you will proceed you with, and there will be no-one better than you except the one who does what you do? They said of course O Messenger of Allaah –sallAllaahu alayhi wa sallam. So he said: say: – far is Allaah from imperfection, Allaah is the Greatest and Praise is to Allaah – SubanAllaah and Allaahu akbar and Alhamdulillaah at the end of every prayer 33 times each.

32 -The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says SubhanAllaah at the end of every prayer 33 times, says al-hamdulillaah 33 times, and says Allaahu akbar 33 times, then this adds up to 99, and if he says –

ِ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise, and He is capable of all things’

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer

To complete a hundred, then his mistakes/sins are forgiven even if they were equivalent to the foam on the sea.

34 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There are two characteristics or two qualities that if a Muslim slave of Allaah is continuous upon, will enter Paradise, they are simple but those who do them are few. To say SubhanAllaah at the end of every prayer ten times, says alhamdulillah ten times and says Allaahu akbar ten times, which is equivalent to 150 times on the tongue and 1500 on the scales. And he says Allaahu Akbar 34 times when he goes to bed and he says alhamdulillah 33 times and says SubhanAllaah 33 times, and that is equivalent to 100 on the tongue and 1000 on the scales.

34 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us al-Istikharah (a prayer said for aid in making a decision) for all matters, just like he used to teach us a chapter from the Qur’aan, he would say: If any of you intends to undertake a matter then he should pray two Rakah other than an obligatory prayer then he should say

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ ، وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ عَاجِلِ أَمْرِي وَآجِلِهِ فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ فِي عَاجِلِ أَمْرِي وَآجِلِهِ فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ

O Allaah I request of You with Your knowledge, and by Your Power I seek capability, and I ask of you of your great favour, since indeed You are the One who is able while I am not, and You know and I do not, and You are the One who knows the unseen. O Allaah if You know that this matter – here he mentions his need – is good for me in this world and for my living and for the matters of my hereafter – or he said, for my affairs now and the future – then decree it for me and make it easy for me and bless it for me. And if You know that this matter is evil for me in this world and for my life and for the matters of my hereafter – or he said, for my affairs now and the affairs of my future – then turn it away from me and turn me away from it, and decree goodness for me where ever it may be and make me pleased with it.

35 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

The supplication of Yunas, when he supplicated while he was in the belly of the whale:

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

– There is none worthy of worship in truth except You, far are You from imperfection, indeed I am from amongst the Thalimoon(oppressors) –

La ilaha ‘illa ‘anta, subhanaka ‘innee kuntu minath-thalimeena

No Muslim ever supplicates with this for anything except that Allaah responds to him.

36 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Allaah does not afflict a slave with grief nor sadness, except that if the slave says: –

اللَّهُمَّ إِنِّي عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاؤُكَ ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي

O Allaah indeed I am Your slave, and the son of Your slave, and the son of Your female slave, my forelock is in Your Hand, Your command over me is forever executed and Your decree over me is just. I ask of You with all Your names, which belong to You, which You have named Yourself with, or which You have taught someone from Your creation or revealed it in Your Book or that which You have taken unto Your self with the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and light of my breast and keep away from me my sadness, and that my grief goes away –

Allaahumma ‘innee ‘abduka, wabnu ‘abdika, wabnu amatika, nasiyatee biyadika, madhin fiyya hukmuka, adlun fiyya qadha’uka, asaluka bikulli ismin huwa laka, sammayta bihi nafsaka, aw anzaltahu fee kitabika, ‘aw allamthu ahadan min khaliqika, aw ista’tharta bihi fee ilmil ghaybi ‘indaka, án taj’alal-qurana rabee’a qalbee, wa noora sadree, wa jala’a huznee, wa thahaba hammee

Then Allaah takes away his grief and sadness and replaces it with happiness.

37 – Uthman ibn al-Aas came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: O Messenger of Allaah indeed the shaytaan comes between me and my prayer, and my recitation becomes confusing? The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: This is a shaytaan called khunsabun, so if you sense his presence then seek refuge in Allaah from him and spit on your left hand side three times. Uthman said: I did that and Allaah kept him away from me.

39 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is no one from among Allaah’s servants, who is afflicted with an affliction except that he says: –

 إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ  اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَأَخْلِفْ لِي خَيْرًا مِنْهَا

Indeed, we belong to Allaah and indeed to Him is our return – O Allaah recompense me for my affliction and replace it with something better than that

Inna lil-lahi wa inna ‘ilayhi raji’oona, ‘allahumma’jurnee fee museebatee, wa ákhliflee khayran minha

Except that Allaah compensates him in what he has been afflicted with, and gives him that which is better than the previous thing.

40 – ‘Alee –RadhiAllaahu anhu:

Shall I not teach you words that the Messenger of Allaah –sallAllaahu alayhi wa sallam– taught me that even if you have an equivalent of a mountain of debt upon you that Allaah will pay it off on you behalf? Say: –

َ اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ

O Allaah make what You have made lawful sufficient for me, as opposed to what You have made unlawful, and spare me by Your grace, from the need of others.

Allahumma ikfeenee bihalalieeka ‘an harameeka wa ‘aghninee bifadhlieeka ‘amman siwaka

41 – Uthmaan bin Abee al-Aaas complained to the Messenger of Allaah –sallAllaahu alayhi wa sallam– about a pain he had in his body since he had become Muslim, so the Messenger of Allaah –sallAllaahu alayhi wa sallam–said to him: place your hand on the part of your body that pains you and then say: –

بِاسْمِ اللَّهِ

In the name of Allaah, – three times,

and say seven times : –

أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ

I seek refuge with Allaah and with His Capability from the evil that I feel and wary of

‘Aouthu bi’izzatil-lahi waqudratihi min sharri ma ‘ajidu wa’uhathiru

42 -The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever visits a sick person who has not reached his appointed time, then says for him seven times: –

أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ

I ask Allaah The ‘Atheem (The Supreme), Lord of the magnificent ‘Arsh to cure you –

Except that Allaah cures him.

As’alul-laha ‘al-atheema, rabbal ‘arshil átheemi an yashfika

43 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever stops at a place on his journey and then says: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the perfect words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa

nothing will harm him until he leaves from that place.

44 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever eats some food and then says: –

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنِي هَذَا وَرَزَقَنِيهِ مِنْ غَيْرِ حَوْلٍ مِنِّي وَلَا قُوَّةٍ

All praise be to Allaah Who fed me this food and provided it for me without any ability from my self nor any strength from my self –

Al-hamdu lil-lahi ‘al-lathee at-‘amanee hatha, wa razaqaneehi min ghayri hawlin minnee wa la quwwatin

except that his previous sins are forgiven.

46 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

You will not enter Paradise until you believe, and you will not believe until you love one another, shall I not show you something that by doing it, will cause you to love one another, spread salaams between yourselves.

47 – Imran bin Hussain said: that a man came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: Peace be to you.

The Messenger of Allaah said: ten.

Then another man came and said: Peace be to you and the mercy of Allaah, the Messenger of Allaah said: twenty.

Then another man came and said : Peace be to you and the mercy of Allaah and His blessings, the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: thirty.

47 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If one of you wants to have relations with his wife and says: –

بِاسْمِ اللَّهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا

In the name of Allaah, O Allaah keep shaytaan away from us and keep shaytaan away from that which You provide for us –

Bismillahi allaahumma jannibna ash-shaytana, wajannib ásh-shaytana ma razaqtana

so if a child is born from them then shaytaan will never be able to harm him.

48 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever sits in a gathering and speaks a lot, then he says before he gets up from his sitting place –

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

You are far from imperfection O Allaah, and praise is to You, I testify that there is none worthy of worship in truth except You, I seek Your forgiveness, and I repent to You –

Subhanaka allahumma wa bihamdika, ash-hadu alla ilaha illa anta, astaghfiruka wa atoobu ilayka

except that Allaah covers up for him what he said in that gathering.

49 – Sulaymaan bin Suradin said : I was sitting with the Prophet –sallAllaahu alayhi wa sallam– and two men were cursing, and one of them his face became red, and he became furious, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: indeed I know a statement if he says it then his anger will go away, if he says: –

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

I seek refuge in Allaah from the accursed shaytaan –

then his anger will go away.

50 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever sees some one who has been tried and then says: –

الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا

Praise be to Allaah Who has saved me from what He has trialed you with and chosen me above much of the creation –

Alhamdu lil-lahi allathee afanee mimma ibtalaka bihi, wa fadh-dhalanee ala katheerin mimman khalaqa tafdheelan

then that trial will not afflict him.

51 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever enters the market place and says –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise, He gives life and He takes life and He is the Ever living and does not die, in His Hand is goodness and He is capable of all things.’ –

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa youmeet wa huwa hayun la yamoot biyadihi alkhair wa huwa ala kulli shayin qadeer

then Allaah writes a thousand thousand good deeds for him, and erases a thousand thousand bad deeds for him, and He raises him up a thousand thousand grades.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Becoming accustomed talking to one another in a language other than Arabic : Ibn Taymiyyah

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Sheikh-ul-Islam Ibn Taymiyyah :

BECOMING accustomed talking to one another in a language other than Arabic ‎ so much so that it becomes a habit in the land, with one‎s family, with one‎s friends, in the marketplace, when addressing government representatives or authority figures or when speaking to the people of knowledge ‎ is undoubtedly Makrooh (disliked). Arabic is a symbol of Islam and the language of the Qur‎’an.

When early Muslims went to live in Syria and Egypt, where people spoke Byzantine Greek, and in Iraq and Khurasaan, where people spoke Persian, and North Africa (Al-Maghrib) where people spoke Berber, they taught the people of those countries to speak Arabic. Arabic then became the prevalent language in those lands. All people, Muslims and non-Muslims alike, spoke Arabic.

This was also the case in Khurasaan in the past. Later, they became lax with regard to language and got used to speaking Persian until it became prevalent and Arabic was forgotten by most of them. This is without doubt disliked.

It is best to be accustomed in speaking Arabic. Young people will learn it in their homes and schools, and the symbol of Islam and its people will prevail. This will make it easier to understand the Qur‎an and Sunnah, and the words of the Salaf (pious predecessors – Sahabah, Tabi‎een etc).

Language has a clear and strong effect on one‎s thinking, behavior and religious commitment. It also helps one to resemble with the early generations of this Ummah, the Companions and the Tabi‎een. Being like them improves one‎s thinking, religious commitment and behavior.

Moreover, the Arabic language itself is part of Islam, and knowing Arabic is an obligatory duty. If it is a duty to understand the Qur‎an and Sunnah ‎ and they cannot be understood without knowing Arabic ‎ then the means needed to fulfill the duty also becomes obligatory.

Umar (may Allah be pleased with him) wrote to Abu Moosa Al-Ash‎aree (May Allah be pleased with him), ‎Learn the Sunnah and learn Arabic. Learn the Qur‎an in Arabic for it is Arabic.‎

Umar (May Allah be pleased with him) also said, ‎Learn Arabic for it is part of your religion, and learn how the estate of the deceased should be divided (Faraa‎id) for these are part of your religion.‎

This command of Umar, to learn Arabic and the Shariah combines the things that are needed, as religion involves understanding words and actions. Understanding Arabic is the way to understand the words of Islam, and understanding the Sunnah is the way to understand the actions of Islam‎‎.

Iqtidaa‎us-Siraatil-Mustaqeem (2/207). Ibn Taymiyyah (d. 728H) is one of the great and exceptional scholars known in Islamic history.

source: An article in the Saudi Gazette Newspaper, 17 Shawwal 1429 H edition.

 

Misplaced Loyalty – Ibn Taymiyyah and Ibn Baz

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Al-Istiqaamah Magazine, Issue No.6

THE BASIS OF RIGHT GUIDANCE

Shaykhul-lslaam Ibn Taymiyyah (d.728H) – rahimahallaah – said:

“The Religion of the Muslims is built upon following the Book of Allaah, the Sunnah of His Prophet sallallaahu ‘alayhi wa sallam, and that which the Ummah has agreed upon. So these are the three infallible usool (fundamentals). So whatever the Ummah differs in, then it is referred back to Allaah and His Messenger. Thus, it is not for anyone to set-up a person for the Ummah, and to call to his way, and form walaa (love, loyalty and allegiance) and ‘adaa (enmity and hatred) based upon that, except for the Prophet sallallaahu ‘alayhi wa sallam. Nor is any speech set-up for them based upon which they form walaa and ‘adaa, except for the speech of Allaah, and that of His Messenger, and that which the Ummah has agreed upon. Rather, this is the practice of the people of Innovation, who set-up a person, or a saying, with which they cause splits in the Ummah; forming walaa or ‘adaa based upon that saying or ascription.”1

Imaam Ibn Taymiyyah – rahimahullaah – also said:
“It is not for anyone to ascribe himself to a particular Shaykh and to have walaa with those who follow him, or to have ‘adaa based upon that. Rather, he should have walaa for everyone who is from the people of eemaan (i.e. is a Muslim) and is known to have taqwaa (piety and obedience to Allaah in that which He has ordered and prohibited), from the Shaykhs, or from others. No one should be particularised with an increase in walaa except if he sees from him greater eemaan and taqwaa. So precedence and excellence is given to whomsoever Allaah and His Messenger have given them to. Allaah – the Most High – said: “O mankind! Indeed We created you from a man and a woman, and made you into nations and tribes, that you may know one another. Indeed the most noblest of you with Allaah are those that have the most taqwaa (piety).” [Soorah al-Hujuraat 49:13].”2

SECTARIANISM AND MISPLACED LOYALTIES

Shaykhul-lslaam Ibn Taymiyyah said:
“Indeed the people of the truth and the Sunnah do not follow anyone (unconditionally) other than Allaah’s Messenger sallallaahu ‘alayhi wa sallam; who does not speak from his desires, rather it is nothing less than Revelation sent down to him. So it is obligatory to affirm all that he informs, and to obey all that he commands. This status is not given to anyone else from this Ummah. Rather, every person’s saying can be taken or left, except that of Allaah’s Messenger sallallaahu ‘alayhi wa sallam. So whoever sets up an individual other than Allaah’s Messenger sallallaahu ‘alayhi wa sallam, such that the one who loves and agrees with him is reckoned to be from Ahlus-Sunnah wal-Jamaa’ah, and the one that differs with him is reckoned to be from the people of innovations and sectarianism – as happens with those groups who follow certain Imaams of kalaam (theology and rhetorical speech) – then the person doing so is from the people of innovation, deviation and sectarianism.”3

He – rahimahullaah – further said:
“Indeed many – from the people who say such sayings – follow their desires in this, in order to elevate their egos, or to gain leadership; or whatever is connected to it. Their intention is not to make the word of Allaah uppermost, nor is it to make the Religion purely for Allaah. Indeed, they have hatred for those who oppose them – even if it is a mujtahid (a Scholar striving his utmost to arrive at the truth) who is excused, and whom Allaah is not angry with. Likewise, they are pleased with those who agree with them – even if it is an ignorant person with evil intentions, who neither has any knowledge, nor good intent. This leads them to praise those whom Allaah and His Messenger have not praised, and to censure those whom Allaah and His Messenger have not censured. It also causes them to have walaa (love and allegiance) and ‘adaa (enmity and hatred) based upon their own self-desires, not upon the Religion of Allaah and His Messenger … So whosoever does this will only bring about fitan (trials and discord) between the people.”4

PRESERVING THE LOVE AND UNITY

Shaykh ‘Abdul-‘Azeez bin Baaz – hafidhahullaah – said:

“The Religion of Allaah orders to judge (with justice) in all matters, and not to have walaa (love, loyalty and allegiance) with your brother merely because he agrees with you, or to have ‘adaa (enmity and being distant) from him merely because he disagrees with you on a certain opinion or issue. This is not from justice at all! The Companions – radiallaahu ‘anhum – differed in various issues, yet this did not affect the happiness and sincerity between them, nor their walaa and love for each other – may Allaah be pleased with them all. So the Believer acts upon the Sharee’ah (Prescribed and Divine Islaamic Law) of Allaah, follows the truth, gives priority to the evidences before anyone – yet in doing so, he does not oppress his brother, nor negate doing justice to him when he differs regarding any issue of ijtihaad in which the evidences are not so apparent. Likewise is the case for those issues in which differences occur due to a different interpretation of the text. So, in such instances he is excused, and it is upon you to sincerely advice him, and to love only the good for him, and not to split-up, nor to have enmity and hatred between you and your brother – and there is no might, nor any power, except with Allaah. “5

1. Majmoo’ Fataawaa (20/164) of Ibn Taymiyyah.
2. Majmoo’ Fataawaa (11/512).
3. Majmoo’ Fataawaa (3/346-347).
4. Minhaajus-Sunnah an-Nabawiyyah (5/255).
5. Majmoo’ Fataawaa wa Magaaalaat Mutanawwi’ah (11346).

 

Is Khul’ considered a Divorce Pronouncement? : Ibn Taimiyyah

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Author:Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah)
Source:Majmoo’ al-Fataawaa (vol. 32, pg. 289 – 290, 292)
Produced by: al-manhaj.com[Begin Quote from Page 289]

He (rahimahullaah) was asked about al-Khul‘:

“Is Khul‘ considered divorce and is it counted as one of the three divorce pronouncements? Is it (Khul‘) still considered valid without intending divorce and saying the word Talaaq (or its equal)?”

He (rahimahullaah) answered:

This issue has been an issue of great dispute between the Salaf (predecessors) and the Khalaf (contemporaries). The famous opinion in the Madh-hab of Al-Imaam Ahmad and his companions is that it (khul‘) is a permanent separation and complete dissolution of the marriage that is not to be incorporated as being from the three Talaaq pronouncements. Therefore if the man was to perform Khul‘ ten times (to the same woman, remarrying her after each Khul‘) then this is allowed for him as long as he remarries her with a new wedding contract (and its requisites – Dowry, etc.) even if she has not wed another man other than him (between each consecutive remarriage).

This is also one of the reported statements of Ash-Shafi‘ee. This has also been chosen and sponsored by a large majority of the Sahaabah. Another group of Sahaabah sponsored it but did not choose it.

This is the position of the Jumhoor (overwhelming Majority) of the Fuqahaa of Hadeeth – Ishaaq bin Rahawiyah, Abu Thawr, Dawoud, Ibnul Mundhir, and Ibn Khuzaymah. It is also authentically established as a statement of Ibn ‘Abbaas (radyAllaahu ‘anhu) and his companions – Tawoos and ‘Ikrimah.

The second opinion (claims) that it (khul‘) is to be counted as one of the three divorce pronouncements. It is (also) reported as the statement from many amongst the Salaf. It is the opinion of Abu Haneefah, Maalik and one of the opinions of Ash-Shafi‘ee. Some claim it was his most recent verdict. It is also reported as one of the statements of Ahmad.

They report narrations from ‘Umar, ‘Uthmaan, ‘Alee and Ibn Mas‘ood (to support their position).

But we find that Imaam Ahmad and numerous others from the Imaams of Knowledge of Hadeeth (Scholars of Hadeeth) – Ibnul Mundhir, Ibn Khuzaymah, al-Bayhaqee and others – have declared (with evidence) that the narrations attributed to them (‘Umar, ‘Uthmaan, ‘Alee and Ibn Mas‘ood) are da‘eef (Weak and unsubstantiated).

The only authenticated narration is that which is reported from Ibn ‘Abbaas (radyAllaahu ‘anhu) that Kkul‘ is Fas-kh or dissolution and not Talaaq.

Ash-Shafi‘ee himself stated we do not know the condition of the reporter of the narration of ‘Uthmaan – whether he is Thiqah (trusted) or other than Thiqah?

Therefore we establish that they (the holders of the second opinion) did not authenticate the narrations attributed to the Sahaabah. On the other hand they admitted that they did not know the authenticity of the narrations. Further, we know that no one from the scholars authenticated those narrations attributed to the Sahaabah stating that Khul‘ was to be counted (and dealt with) as an irrevocable Talaaq that is counted as one of the three pronouncements.

Furthermore, we report the Saheeh narration that ‘Uthmaan ordered a woman in the state of Khul‘ to wait only one menstrual cycle (before remarrying) to have Istibraa’ (prove that she is not pregnant from the previous husband). He stated to her: “You do not have ‘Iddah or waiting period (other than Istibraa’).” This proves that he deemed khul‘ a complete separation that was not divorce, since (the regulations of) Talaaq for the woman who has been entered upon (cohabited with her partner) that she must wait three Quroo’ (menstrual cycles) as is explicitly stated in the Qur’aan and the consensus of the Muslims (scholars). This of course is dissimilar to the state of Khul‘. In the authentic Sunnah and Athaar (narrations) of the Sahaabah, we see that the waiting period is Istibraa’. That is the opinion of Ishaaq, Ibnul Mundhir and others. It is also one of the two reported statements of Ahmad.

Ibn ‘Abbaas also permitted the return of a woman who had been divorced twice and was separated finally with a khul‘ to return to her husband without marrying another man before returning to him.

Ibraheem bin Sa‘d bin Abee Waqaas asked Ibn ‘Abbaas about this issue when he was appointed by Az-Zubair as the custodian of Yemen . He said to Ibn ‘Abbaas (radyAllaahu ‘anhu) that the majority of Talaaq in Yemen was that of Fidaa’ – woman ransoming herself or Khul‘. Ibn ‘Abbaas (radyAllaahu ‘anhu) responded: “To pay to dissolve the marriage is not Talaaq. People have erred in labeling it.” Ibn ‘Abbaas then recited:

“The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allaah (i.e. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allaah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Khul’ (divorce). These are the limits ordained by Allaah, so do not transgress them. And whoever transgresses the limits ordained by Allaah, then such are the wrongdoers. And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.” [Surah Al-Baqarah: 229-230]

Ibn ‘Abbaas then said: “Allaah mentions after (sanctioning) al-Fidyah or Khul‘ after two pronouncements of divorce that if “he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.” This incorporates al-Fidyah specifically and other than it in general. If Fidyah (Khul‘) were counted as Talaaq then the count would have been four.

This is also the famous statement reported from Ahmad and from the companions of Ibn ‘Abbaas..

[End quote from page 290]

[Begin Quote from Page 292]

Those from amongst the Fuqahaa who followed what was (erroneously) attributed to the Sahaabah that Khul‘ is to be counted as an irrevocable Talaaq were under the impression that they were authentic narrations. They did not posses the ability (resources) to be critical of these particular Athaar and distinguish the Saheeh from the Da‘eef. Only Imaam Ahmad (at that time) and his peers from like caliber scholars possessed the resources to weed out those narrations. Therefore those who reported the statements of the Sahaabah who differed with Ibn ‘Abbaas and his companions from the Sahaabah did not know that there was nothing authentically reported to dispute his authentically reported narrations. [1]

[End Quote from Page 292]

Clarity – Defending the Religion & Uniting the Ranks upon the Truth

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Istiqaamah Magazine , Issue No.2 ,1996

DEFENDING THE RELIGION

Imaam Ahmad bin Hanbal (d.241H)- rahimahullaah – said:

“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance, patiently bearing ill treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah’s Light they give sight to the blind. How many a person killed by Iblees (the Devil) have they revived. How many people astray and wandering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant ones – those who uphold die banner of innovation and let loose the trials and discords; who differ about the Book, oppose the Book, and agree upon opposing the Book. They speak about Allaah and His Book without knowledge, argue about what is ambiguous in the Book, and deceive the ignorant masses with such ambiguities. We seek refuge in Allaah from the trials of the misguided ones.” 1

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

“When some people asked Imaam Ahmad bin Hanbal that they felt uneasy about criticizing people, he replied: “If I were to remain silent, how would the ignorant masses know the truth from falsehood?” Those who introduce heretical writings which oppose the Qur’aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them – by unanimous agreement of the Muslims Scholars. In fact, when Imaam Ahmad bin Hanbal was asked about a person who fasted, preyed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid’ah (the innovators), he replied: “When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does so for the benefit of the Muslims in general, and this is more virtuous.”

So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one of the types of jihaad in the path of Allaah. Since purifying the religion of Allaah and defending it from their attacks is a collective obligation – as is agreed upon by the Scholars. For Allaah did not raise up some people to oppose the innovators, then the religion would suffer harm, corruption and deviation. Indeed, this type of corruption is even greater then the corruption resulting from the disbelievers conquering the Muslims. Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religion, except after some time. Whereas the innovators corrupt the hearts from the very beginning.” [2]

UNITING THE RANKS UPON THE TRUTH

Shaykh ‘Abdul-‘Azeez bin Baaz – hafidhahullaah – said:

“There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon the truth and to co-operate in goodness and piety against the enemies of Islaam – as Allaah, the Most Perfect, ordered them with in His saying: “And hold fast altogether to the rope of Allaah and do not become divided.” [Soorah Aal-‘lmraan 3:102]. And likewise, Allaah has warned the Muslims against splitting up, as occurs in His – the Most Perfect’s – saying: “And do not be like those who differed and split-up after the clear evidences came to them.” [Soorah Aal-‘lmraan 3:105]. However, the order to unify the Muslims and unite their word upon the truth and to hold fast to the rope of Allaah, does not necessitate that they should not censure wrong beliefs and practices – whether from the Soofees or other than them. Rather, what the order to hold fast to the rope of Allaah necessitates is: to order the good, forbid the evil and also to clarify the truth – with the clear Sharee’ah proofs – to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of this is included in His – the Most Perfect’s – saying: “And help you one another in righteousness and piety, and do not help one another in sin and transgression.” [Sooratul-Maa’idah 5:2]. And His – the Most Perfect’s – saying: “Let there arise from amongst you a group of people calling to all that is good, enjoining the good and forbidding the evil, they are the ones who shall be successful.” [Soorah Aal’-lmraan 3:110]. And when the people of truth withhold from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved that which Allaah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the one acting in opposition to the truth will remain upon his opposition. And this is contrary to what Allaah – the Most Perfect – prescribed, with regards sincere advice, co-operation upon goodness, ordering the good and forbidding the evil – and Allaah alone is the One who grants success.

Shaykh ‘Abdul-‘Azeez bin Baaz was asked about the correctness of the saying: “We should unite upon that which we agree, and excuse each other in that which we disagree.” The Shaykh commented:

“Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger sallallaahu ‘alayhi wa sallam have prohibited. Its for excusing each other for that in which we differ – then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihaad wherein the proofs are deep and detailed – then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon Allaah -the Most High’s – saying: “And help you one another in righteousness and piety, but do not help one another in sin and transgression.” [Soorah al-Maa’idah 5:2] And His – the Most Perfect’s – saying: “The Believers – man and woman – are protectors to each other, they order the good and forbid the evil … “ [Soorah at-Towbah 9:71]. And His – the Mighty and Majestic’s – saying: “Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better.” [Soorah an-Nahl 16:125]. And he sallallaahu ‘alayhi wa sallam said: “Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith).” And he sallallaahu ‘alayhi wa sallam said: “Whosoever directs a person to do good, will have a reward similar to the one who does that good.” 5 And the aayaat (verses) and ahaadeeth with this meaning are plenty.” 6

1. Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal.
2. Majmoo’ul-Fataawaa (28/231-232).
3. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.31-32).
4. Related by Muslim (2/21), from Abu Sa’eed al-Khudree radiallaahu ‘anhu.
5. Related by Muslim (13/38), from Abu Mas’ood al-Ansaaree radiallaahu ‘anhu.
6. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.14-15)

The Disease Of Envy : Imam Ibn Taymiyyah

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Excerpted and Adapted From the Book “Diseases of the Hearts and Their Cures”
[©1998 Al-Hidaayah]

This introduction is intended to briefly describe envy as a disease of the heart, preceding the text below it by Ibn Taymiyyah.

  1. Envy is one of the major sins which is bound to destroy good deeds as fast as the fire burns the wood and dry grass to ashes. “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]
  2. Envy was described as a sickness by the Prophet, sallallahu `alaihi wa sallam.
  3. Envy is hating that good happens to others.
  4. Envy is displeasure with Allah’s decree and His granting blessings upon others.
  5. “Faith and envy do not go together in the heart of a servant.” [Ibn Hibban, saheeh]
  6. “The people will be fine as long as they do not envy one another.” [At-Tabarani with trustworthy narrators]
  7. Envy is a characteristic the Jews displayed towards the Prophet, sallallahu `alaihi wa sallam, causing them to inflict him harm.
  8. Envy leads to hatred.
  9. The Prophet, sallallahu `alahi w sallam, described envy as a shearer of the religion.
  10. Muslims are commanded in Soorah al-Falaq to seek refuge from the evil of the envier when he envies.
  11. Envy is worse than miserliness; this is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.
  12. No one attains true belief until one loves for one’s brother what one loves for oneself.
  13. It is said that the people who have the greatest degree of restlessness are the envious. Such a person has no peace and is continuously grieved.
  14. The greatest harm from envy comes to the envier, who with one’s displeasure with Allah’s decree attains a great loss to oneself.

Al-Mubarrad recited the following lines:

The eye of the envier always sees scandal,
bringing out faults and hiding the good.

He meets you cheerfully, with a smiling face,
while his heart conceals his true feelings.

The envier’s enmity comes without provocation,
yet he accepts no excuses while he attacks.

The following is excerpted and adapted from Ibn Taymiyyah’s “Diseases of the Hearts and Their Cures” [©1998 Al-Hidaayah]

Strictly speaking, envy (hasad) is hatred and disliking the good condition of the envied one. This is of two types:

1) The blameworthy type of envy is unrestricted dislike of the blessings bestowed upon the envied. This is the type of jealousy that incurs blame, so when one hates something he is then hurt and grieved by the existence of what he hates, and this becomes a sickness in his heart such that he takes pleasure in the removal of the blessings from the envied even if this does not result in any benefit to him except the single benefit of having the pain that was in his soul removed. But this pain is not removed except as a result of his continuously watching the envied so that the jealous person finds relief when the blessing is removed, but then it becomes more severe as is the case of the one who is sick, for it is possible that this blessing, or one similar to it, returns to the envied. This is why the second group said: ‘It is a desire to have the blessings removed,’ for indeed the one who dislikes the blessings bestowed upon other than him desires them to see removed.

2) That he dislikes the superiority of that person over him, and he desires to be like him or better, so this is jealousy and has been called ghubta, and the Prophet, sallallahu `alaihi wa sallam, called it hasad in the hadeeth reported by both al-Bukhari and Muslim from the hadeeth of ibn Mas`ood and ibn `Umar, radiyallahu `anhumaa, that he, sallallahu `alaihi wa sallam, said, “There is no envy except in two cases: a person to whom Allah has granted wisdom, and he rules by this and teaches it to the people, and a person to whom Allah has granted wealth and property along with this the power to spend it in the cause of Truth.”

This being the wording of Ibn Mas`ood. The wording of Ibn `Umar is, “A person to whom Allah has given the Qur’an and he recites it night and day, and a person to whom Allah has granted wealth and property from which he gives in charity night and day.”

…So the Prophet, sallallahu `alaihi wa sallam, forbade hasad, with the exception of two cases which are referred to as al-ghubta, meaning that a person love the condition of someone else and dislikes that this person be superior in this way (without his wishing that it be removed from that person).

So if it is asked: ‘Then why is this (ghubta) called envy when he loves only that Allah bestow these blessings upon him?’ It is said, ‘The starting point of this love is his looking towards the favors Allah has bestowed upon someone else and his disliking that this person be favored over him. So if this other person were not present then he would not have desired these blessings. So because the starting point of this love is this dislike that someone else be made superior to him, then this is called envy due to the love following the dislike. As for desiring that Allah bestows favors upon him without consideration of people’s material conditions then this is not envy at all.’

This is why the generality of mankind have been tried with this second type of envy that has also been called al-munaafasah (competition) because two people compete in a single desired matter, both of them trying to attain the same good. The reason for their trying to attain it is that one of them dislikes that the other be blessed with this matter over him just as any one of two competitors dislikes that the other beat him.

Competition is not considered blameworthy in general, rather it is considered to be praiseworthy when competing for righteousness. The Exalted said,

“Indeed the pious will be in delight. On thrones, looking on. You will recognize in their faces the brightness of delight. They will be given to drink pure sealed wine. The last thereof (that wine) will be the smell of Musk, and for this let those compete who want to compete.” [Al-Mutaffifeen (83):22-26]

So one is commanded to compete for these delights and not compete for the delight of this fleeting world.

…The souls do not envy the one who is in severe hardship and this is why the Prophet, sallallahu `alaihi wa sallam, did not mention it even though the mujaahid, fighting in the Way of Allah, is superior to the one who is spending wealth…. Similarly, the Prophet, sallallahu `alaihi wa sallam, did not mention the one who prays, fasts and performs the pilgrimage, because there is no tangible benefit attained from the people for these actions by which the person can be exalted or disgraced, as can be attained in teaching and spending.

Fundamentally, envy occurs when someone else attains power and authority; otherwise the one who is performing these actions is not normally envied, even if this person be blessed with far more food, drink and wives than others, as opposed to these two blessings of power and authority, for they cause a great deal of envy.

..

Allah praised the Ansaar with His saying, “And they have no jealously in their breasts for that which they have been given (the muhaajiroon), and give them preference over themselves even though they were in need of that.” [Al-Hashr (59):9]

As for the jealousy that is totally blameworthy then Allah has said with regards to the Jews, “Many of the People of the Book wish that if they could turn you away as disbelievers after you have believed, out of envy from their own selves even after the truth has become clear to them.” [Al-Baqarah (2):109]

‘They wish’ meaning that they hope to make you aspostisise from your religion out of jealousy. So jealousy was the deciding factor behind their wish even after the Truth had been made clear to them. This because when they saw you attain what you attained of blessings – in fact they saw you attain that which they themselves had never attained – they became jealous of you. Similarly this is mentioned in another verse, “Or do they envy men for what Allah has given them of His bounty? Then We have already given the family of Abraham the Book of Wisdom, and conferred upon them a great kingdom. Of them were (some) who believed in him (Muhammad) and of them were some who averted their faces from him and enough is Hell for burning (them)…” [An-Nisaa’ (4): 54-55]

“Say: I seek refuge with the Lord of the Daybreak. From the evil of what He has created. And from the evil of the darkening (night) as it comes with its darkness. And from the evil of the witchcrafts when they blow in the knots. And from the evil of the envier when he envies.” [Al-Falaq (113):1-5]

…So the one who is jealous, hating the favours bestowed by Allah upon someone else is an oppressor, going beyond bounds due to this. As for the one who dislikes that someone else be blessed and wishes to be blessed in the same way, then this is forbidden for him except in that which will bring him closer to Allah. So if he were to wish for something that has been given to someone else which would help bring him closer to Allah then there is no problem in this. However, his wishing for it in his heart, without looking to the condition of someone else is better and more excellent.

Then if this person were to act, dictated by this jealousy, he would be an oppressor going beyond bounds, deserving of punishment unless he repents…

Jealousy is one of the sicknesses of the soul, and it is an illness that afflicts the generality of mankind and only a few are secure from it. This is why it is said, “The body is never free from jealousy, but debasement brings it out, and nobility hides it.” It was said to Al-Hasan Al-Basree, “Can a believer be envied?” He replied, “What has made you forget Yoosuf and his brothers, have you no father? But you should keep (this envy should it occur) blinded in your heart, for you cannot be harmed by that which you did not act upon in speech or action.”

So the one who finds that he harbours jealousy in his soul towards someone else, then it is upon him to treat it with patience and taqwaa of Allah, and dislike it being in his soul… As for the one who actually takes a stance against the envied, either with words or actions then he will be punished for this, and the one who fears Allah and is patient and does not become one of the oppressors – Allah will benefit him for his taqwa.

…In the hadeeth there occurs, “There are three sins from which no one can be saved: jealousy, suspicion and omens. Shall I tell you of what will remove you from this: When you envy do not hate, when you are suspicious then do not actualise your suspicions, and when you see omens then ignore them.” Reported by Ibn Abi Ad-Dunya from the hadeeth of Abu Hurayrah.

In the Sunan from the Prophet, sallallahu `alaihi wa sallam, “You have been afflicted with the illness of the nations that came before you – jealousy and hatred. They are the shearers, I do not mean the shearers of the hair, rather they are the shearers of the religion.” [At-Tirmidhi, at-Tabaranee and al-Hakim who said it was saheeh].

So he called jealousy an illness just as he called miserliness an illness in his saying, “And what illness is worse than miserliness.” [Ahmad, Hakim and others, saheeh]

…In the first hadeeth jealousy was mentioned along with hatred. This is because the envier, first of all dislikes the bounty bestowed by Allah upon the one who is envied, and then begins hating this person. This is because the hatred of the thing being bestowed leads to hatred of the one upon whom it is bestowed, for when the blessings of Allah are bestowed upon an individual, he would love that they go away, and they would not go away except by the one who is envied going away, therefore he hates him and loves that he not be there.

Jealousy necessarily leads to desire and hatred just as Allah informed us of those that came before us that they differed, “After there came to them knowledge out of mutual hatred and desire.” [Aal `Imraan (3):19]

…

“Do not envy one another, do note hate each other, do not oppose each other…” [Al-Bukhari and Muslim]

“By the One in Whose Hands is my soul, none of you believes until he loves for his brother what he loves for himself.” [Al-Bukhari and Muslim]

…

Greed is a sickness as is miserliness, and jealousy is worse than miserliness, as occurs in the hadeeth, “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]

This is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.

Forgiveness: The Mark of a Muslim : Ibn Taymiyyah

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By: Shaykul Islam Ibn Taymiyyah – Majmoo’ Fataawaa (28/50-57)
Source: Al-Istiqaamah
Issue No.6 – Dhul-Qa’dah 1417H / March 1997

In the Name of Allaah, the Most Merciful, the Bestower of Mercy. Indeed Allaah – to whom belongs all praise – has bestowed upon me immense grace, great favours and generous blessings which necessitates immense gratitude, being firm upon obedience to Him, and becoming accustomed to having beautiful patience in that which He ordered. Indeed, a servant is ordered to have sabr (patience) in times of ease more so than in times of hardship. Allaah – the Most High – said:

“But if we let man taste the good favours after poverty and harm has touched him, he is sure to boastfully say: Harm has departed from me. Indeed he is exultant, boastful and ungrateful to Allaah, Except those who show patience and do deeds of righteousness and obedience to Allaah, for them will be forgiveness and a great reward.” [Soorah Hood 11:10-11].

And you all know that Allaah – the Most Perfect – has blessed this affair 2 with such blessings which contain the means to aid His Religion, raise high His Word, aid His Army, and grant honour to His Awliyaa (pious and righteous servants). It is also the cause for strengthening Ahlus-Sunnah wal-Jamaa’ah and causing humiliation to the people of innovations and sectarianism. Likewise, it is also the cause for affirming that which has been affirmed by yourselves from the Sunnah (regarding the truth of this matter), and a cause for increasing this by opening up the avenues of guidance, victory and proofs: such that the truth becomes known to the people, who none but Allaah can enumerate. It is also a cause for the masses to begin to accept the way of the Sunnah and the Jamaa’ah; as well as countless other favours. All of this must therefore be accompanied by immense gratitude to Allaah, as well as having patience – even ii this patience is in times of ease.

And you all know that from the great principles which sum up the Religion is: Uniting the hearts, unifying the word, and reconcilination between each other, as Allaah – the Most High – said:

“So fear and obey Allaah, and reconcile the matters of differences between yourselves.” [Soorah al-Anfaal 8:10].

“And hold fast altogether to the rope of Allaah and do not split-up.” [Soorah Aal-‘lmraan 3:103].

“And do not be like those who split-up and differed after the clear proofs came to them. For those there will be a severe punishment.” [Soorah Aal-‘lmraan 3:105].

And other examples like this from the texts (of Revelation), which order us with the Jamaa’ah (unity upon the way of the Companions) and coming together, and prohibit splitting and differing. And the people who most exemplify this principle are Ahlul-Jamaa’ah (the people of the Jamaa’ah); just as the people who most exemplify leaving it are the people of sectarianism.

And that which sums up the Sunnah is: Obedience to the Messenger. This is why the Prophet sallallaahu ‘alayhi wa sallam said: “Indeed Allaah is pleased with three things: That you worship Allaah alone without associating any partner along with Him; that you holdfast all together to the Rope of Allaah and not to become split-up; and that you give sincere advice to whomsoever Allaah put in charge of your affairs.“3

And in the Sunan collections from the hadeeth of Zayd ibn Thaabit and Ibn Mas’ood – who were both great fuqahaa (Scholars of deep understanding) – who relate that the Prophet sallallaahu ‘alayhi wa sallam said: “May Allaah enliven whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Sincerity for Allaah in one’s action; sincere advice to those in authority and clinging to the Jamaa’ah.”4

And his saying: “has no malice” means not having any contempt for them. So the heart of a Muslim does not hate these characteristics. On the contrary, it loves them and is pleased with them.

So the first thing which I shall begin with regarding this principle is what is connected to myself. So you all know – may Allaah be pleased with you all – that I do not desire any harm at all – inwardly or outwardly – for anyone from the general masses of the Muslims, let alone our colleagues and companions. Nor do I harbour any ill-feeling towards anyone of them, nor do I blame them for anything at all. Rather, to me they are deserving of nobility, love, honour and respect, over and over – each in accordance with their level. And a person cannot be except (one of three types): Someone who sincerely strives to ascertain the truth; and is correct, or one who sincerely strives to ascertain the truth; but errs, or a sinful person. As for the first, then he is rewarded and thanked. The second is rewarded for his ijtihaad (striving to ascertain the truth), and is forgiven and excused for his error. As for the third, then may Allaah forgive us, and him, and all the Believers.

So we should not try to dwell upon the words of those who opposed this fundamental; by saying that so and so is deficient, or so and so did not act, or so and so was the cause of harm to the Shaykh, or was the reason why all this occurred, or so and so used to speak about the plots of so and so; and other such similar statements which contain criticism of some of our colleagues and brothers. For indeed do not allow them to harm the brothers and colleagues in this manner, and there is no might, nor any power except with Allaah.5

Rather, the likes of this criticism actually returns to the one who said it in the first place, unless he has good deeds by which Allaah will forgive him – if He wills – and indeed Allaah does forgive that which has preceded. And you also all know about the harsh treatment that was given to some of the brothers in Damascus, and that which occurs even now in Egypt. This – in reality – is not due to a deficiency or shortcoming in the brothers, nor has it occurred because we have changed our views and hate them. Rather, such people, after receiving such harsh treatment increase in the status, love and respect that we have for them. For indeed the likes of these trials are beneficial to the Believers, because Allaah corrects and improves them due to it. Since the Believer to another Believer is like each of a pair of hands, each washes the other. However, it sometimes happens that dirt cannot be removed except with a certain amount of roughness, but that brings about cleanliness and softness, for which that roughness is praised …

You (also) all know that much of what has occurred in this matter were lies, false accusations, false suspicions, and the following of false desires, the likes of which cannot be described. So all those lies and false accusations that were directed against me, are actually a source of goodness and blessing for me. Allaah – the Most High – said:

“Indeed those who brought forward the lie are a small group amongst you. However, do not think that it is an evil for you. rather, it is good for you. And every person amongst them will be paid the sin of what they earned. And as for the one who took on the leading role in this, his will be a severe punishment.” [Soorah an-Noor 24:11].

So through such trials, Allaah manifests the light of truth and its clear proofs, which repel the falsehood and lies. So I do not desire to take revenge upon any of those who lied against me, or oppressed me, or showed enmity and hatred towards me. For indeed I forgive every Muslim, and I love only the good for them, and I desire for every Muslim the good that I desire for myself As for those who lied and did wrong, then I have excused and forgiven them. However, whatever is connected to violating the Rights of Allaah in this affair, then they should seek tawbah (repentance). So if they turn to Allaah in repentance, then Allaah will turn to them in forgiveness, otherwise the Judgement of Allaah will apply to them. So if a person were to be thanked for his evil actions, then I thank all those who were the cause for this (trial) to happen to me – for it entails all the good of this world and the Hereafter. However, Allaah is thanked for His good blessings and favours by which no affair happens to a Believer, except that there is good for him in it. And the people of good intentions are thanked for their intentions, and the people of good actions are thanked for their actions. And as for those who did evil – then we ask Allaah that He turns to them in forgiveness. And you all know that this is from my nature and character.

Likewise, you all know that Abu Bakr as-Siddeeq radiallaahu ‘anhu, concerning the matter of al-lfq (the Lie against ‘Aaishah, his daughter, and wife of the Prophet sallallaahu ‘alayhi wa sallam), about which Allaah revealed some Verses of the Qur’aan, so he swore that he would not give any more charity to Mistaah ibn Athaathah; because Mistaah was one of those who participated in the Lie. So Allaah revealed:

“And let not those amongst you who have been blessed with grace and wealth swear not to give any help or support to their relatives, or to the poor and needy, or to those who migrated in the path of Allaah. Rather, let them pardon and be forgiving. Do you not love that Allaah should forgive you? And Allaah is Oft-Forgiving, Most Merciful.” [Soorah an-Noor 24:22].

So when this Verse was revealed, Abu Bakr radiallaahu ‘anhu said: “Rather, by Allaah! I love that Allaah should forgive me.” So he continued to give to Mistaah the aid and charity that he used to give before.6 So with forgiveness and kind treatment towards one another, and doing Jihaad (fighting and striving) in Allaah’s Path, then it is a must that:

“Allaah will bring a people whom He will love, and they will love Him; soft, humble and gentle with the Believers, stern towards the unbelievers, fighting in the path of Allaah, and never afraid of the blame of the blamers. That is the Grace of Allaah which He bestows upon whosoever He Wills. And Allaah suffices for the needs of His creation, the All-Knower. Indeed your Walee (protector and guardian) is Allaah, His Messenger, and the Believers; those who offer the Prayer correctly, and give Zakaah, and who bow down in obedience to Allaah. And whosoever takes Allaah, and His Messenger, and the Believers as protectors and guardians, then it is the party of Allaah who will be victorious.” [Soorah al-Maa’idah 5:53-55].

Was-salaamu ‘alaykum wa rahmatullaahi wa barakaatuhu.

1. Majmoo’ Fataawaa (28/50-57), slightly abridged.
2. The affair being referred to is the first of Ibn Taymiyyah’s unjust imprisonment – a period of one and a half years, in the year 705H – which occurred due to some lies and false accusations against him.
3. Related by Muslim (3/1340) and Ahmad (2/367).
4. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).
5. This is in reference to some of their colleagues and brothers in Damascus, who weakened during this ordeal, and did not remain firm upon the correct methodology. So Ibn Taymiyyah is prohibiting any of his students and collegues from harming them in any way, and makes an excuse for them, and explains that he bears no ill-feeling or hatred in his heart towards any of them. Rather, he makes it clear that he has respect for them, and loves them for the sake of Allaah.
6. Related by al-Bukhaaree (no.4757)

 

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

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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.

Preserving Good Deeds from Envy – Ibn Taymeeyah

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Preserving Good Deeds from Envy
By Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah-
Compiled & Translated By Abbas Abu Yahya

Published by Miraath Publications

Listen Audio Excerpt @ : Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 22

Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- mentions in his explanation of the saying of Allaah Ta’ala:

ادعوا ربَّكم تضرُّعًا وخُفيةً إنه لايحبُّ المعتدين…

Invoke your Lord with humility and in secret. [al-Aaraaf: 55]

there are ten benefits of hiding your Dua’, and from amongst these benefits he said:

‘Indeed the greatest of blessings is turning to Allaah and worshipping Him. Every blessing has the equivalent of it being envied by an envious person, whether openly or secretly. There is no greater blessing than of turning to Allaah and worshipping Him [making Dua’], indeed the souls of the envious are attached to that blessing.

There is nothing more secure for the person who is envied than hiding his blessing from the envious person. Indeed Yaqoob said to Yusuf -alayhi as-Sallam:

قَالَ يَا بُنَيَّ لاَ تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُواْ لَكَ كَيْدًا

< < O my son! Relate not your vision to your brothers, lest they arrange a plot against you > >

till the end of the Ayaah.

How many of the people who have hearts, a connection and status with Allaah Ta’ala may perhaps have spoken about it, and informed people about it, and the envious one tried to plunder him over these blessings.

This is why the righteous and elderly are advised to keep their secrets with Allaah Ta’ala, and not to allow anyone to be acquainted with them.
This issue of hiding the blessing is of great benefit, its people know is benefits. Therefore, if it is commanded to do so in your Dua’/supplications, then this also includes the Dua’ for requesting this, and the Dua’ of praising Allaah.

Living and turning to Allaah Ta’ala is from the great treasures which has a right to be hidden from the eyes of the envious.’

[From: ‘Majmoo al-Fatawa’ 15/18-19]

"Whenever I waiver and become indecisive" – Ibn Taymiyyah

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Shaykhul-Islaam Ibn Taymiyyah (rahimahullah) said: 
“Indeed whenever I waiver and become indecisive in my mind about an issue, or about something or a situation [which is problematic for me] then I ask forgiveness of Allaah the Most High, a thousand times or more, or less until He opens my chest for me and solves the problem which I was confused about. Even if at that time I was in a market place, or in a masjid or in a mountain pass or a school, that does not prevent me from the remembrance [of Allaah] and asking for forgiveness until I achieve my objective.” 
[Al-‘Uqoodad-Durriyyah min Manaaqib Shaykhul-Islaam Ibn Taymiyyah by Ibn ‘Abdul-Haadee (d.748 H), page 5, Daar Kutub al-‘Ilmiyyah Print, with the checking of Muhammad Haamid al-Faqee].
 
Translation: Abu Abdillaah Bilaal Hussain (Mecca)
Post Courtesy : SalafiPublications mailing list

The greatest Jihâd and the greatest warrior (satanic whispers and thoughts of Kufr) – Shaykh-ul-Islâm Ibn Taymiyyah

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Shaykh-ul-Islâm Ibn Taymiyyah (rahimahullâh, d. 728) wrote in “Kitâb-ul-Îmân”:

The believer is put to trial by the whisperings of the Devil and disbelieving thoughts that makes him feel bad/distress. The companions used to say: “Oh Messenger of Allâh! o­ne of us feels something of such a nature that he would rather fall down from the heaven than to utter it.” He (sallâ Allâhu ‘alayhi wa sallam): “That is true faith” (Ahmad 2/397 and Muslim 1/83)

This means that these whispers and thoughts one feels, while one hates them and repels them from the heart, is part of true faith. This can be likened to the warrior who fights his enemy until he overpowers him. This is the greatest type of Jihâd and a faith that is as pure as pure milk. And the reason as to why it is pure, is that one hates and fights the devilish thoughts.

All creatures are subjected to these thoughts and whisperings. There are those humans that answer them and they then become disbelievers or hypocrites. And there are those whom have fallen so deeply into sins and desires, that they are first affected by these thoughts when they start to seek the religion. So the person either becomes a believer or a hypocrite. Thus, the humans often tend to get these whispers when they perform the prayer. The Devil will most often come when the servant wants to turn to his Lord and come closer to Him and have contact with Him. That is why the praying ones get thoughts that the non-praying ones do not.

(Obs: Not entire text included).

Author: Shaykh-ul-Islâm Ahmad bin Taymiyyah (d. 728)
Source: Kitâb-ul-Îmân, pp. 221-222
Reference: Darulhadith
aFatwadotcom (the site is down)

The Best Way for Sisters to Say the Supplication to Alleviate Grief, Distress and Anxiety

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According to Shaykh Al-Islam Ibn Taymiyyah (May Allah have mercy upon him)

An exclusive translation for Sisters Upon Al-Istiqaamah

http://uponistiqaamah.blogspot.com/2011/03/best-way-for-sisters-to-say.html

Consequences of Sins of a Believer are Repelled with Ten Means – Ibn Taymiyyah

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Repelling the consequences of sinning

Translated by Abbas Abu Yahya

 Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘It has been established in the ‘Saheeh’ of al-Bukhari from the Prophet -sallAllaahu alayhi wa sallam- that he said:

‘Indeed one’s actions are judged by his final actions.’

Therefore, if the believer commits evil than its consequences are repelled from him with ten means:

  1. That he repents, by which Allaah turns to him, since indeed the one who repents from a sin is like the one who has no sin at all.
  2. Or that the person seeks forgiveness from Allaah and Allaah forgives him.
  3. Or he does good actions to wipe out that sin, since indeed good deeds take away evil deeds.
  4. Or that his believing brothers supplicate for him and seek forgiveness for him, whether he is alive or deceased.
  5. Or relay to him the reward of his actions, those with which Allaah benefits him by.
  6. Or that his Prophet Muhammad intercedes for him.
  7. Or Allaah trials him in the Dunya with problems and difficulties expiate his sins.
  8. Or Allaah trials him in al-Barzakh (the stage after death until the Day of Judgment) with Fitnah and being squeezed in the grave, which expiate his sins.
  9. Or Allah trials him with events of al-Qayyama (Resurrection) due to the horror at that time, which expiate his sins.
  10. Or The Most Merciful [Allaah] of those who show mercy has mercy upon him.

[From: ‘at-Tuhfah al-Iraqiyeeh min ‘Amal al-Quloob’ by Ibn Taymeeyah P.366-367]

Source : http://followingthesunnah.wordpress.com

The Mu’tazilites المعتزله – The so-called Rationalistic Sect – Dr Saleh as Saleh

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The Mu’tazilah (from i’tazala, “to remove oneself” or “to withdraw”) is one of the philosophical schools whose doctrines were affected by Greek philosophy. Originally the sect was established by Waasil Ibn ‘Ataa’ (80-131Hj/699-748 C.E.), who withdrew (i’tazala) from the circle of al-Hasan al-Basri (d.110Hj/728) because of his opposing view that the Muslim who commits a grave sin was neither a believer nor a kaafir , but somewhere between the two (manzilah baynal- manzilatayn ). This marked the beginning of this so-called rationalistic sect. In its early stages its concepts were close to those of the Khaarijites. In the third century of Hijrah, the Mu’tazilah became  influenced by the Shee’ah. The Mu’tazilites teachings were further developed under the influence of the Greek and Persian ideologies leading to the birth of ‘ilmul kalaam (scholastic theology).

Some of the main corrupt beliefs of the Mu’tazilites include:

(1)  Denying the Attributes of Allaah.

(2)  Claiming that the Qur’aan is created. They were able to influence the Caliph al-Ma’moon (in 212Hj/827) and enforce this belief along with other distortions. Their scrutiny was a virtual inquisition. Many scholars were jailed and/or killed. Imaam Ahmad bin Hanbal was tortured and jailed for his great stand defending the truth held by the salaf that the Qur’aan is the uncreated literal Word of Allaah. His great stand together with afew other scholars, led to the decline of the fitnah, and the Mu’tazilite doctrine was suppressed under the Caliph al-Mutawakkil (ruled 232-247Hj/ 847-861).

(3)  Claiming that man’s action is totally independent from Allaah’s Will. This is in direct opposition to what the Qur’aan and sunnah have affirmed, namely that man has the ability and the will to act, but like all other things, nothing escapes the Will of Allaah, the Most High. [107]

 (4)  Denying the general intercession for the sins committed by the disobedient Muslims and which Allaah approved for the Prophet (Peace be upon him) and others on the Day of Resurrection [See earlier in the text].

Blended under the title of “rational” this sect exists nowadays without openly carrying the same title it once held. The approach and methodology of those who make the intellectual proofs supersede the text (from the Qur’aan and sunnah ) is widespread. The opposite extreme is those who believe that rational evidences has no role whatsoever in implying many things which the textual evidences have proven. The medium path is that of the salaf , which affirms an implicative relationship between the textual evidences and intellectual proofs. The shar’ (the Qur’aan and authentic sunnah) lead and guide to the intellectual proofs and the latter share in guiding to many things which the shar’ implies. Basically, therefore, there is no contradiction between the two, but to the contrary, there is association. The basis for this relationship, however, is the shar’, and not the intellect, as the rationalists from the Mu’tazilites and the latter Ash’arites claim. This is because the shar’ is indispensable in itself and is not in need of our knowledge and reasoning. We are the ones who are in need of the shar’ and of its knowledge. So if the intellect knows the shar’ it attains a perfection which it lacked before. But if it fails, then it will remain ignorant and deficient.

In addition, the human intellect is one of the comparative or relative matters. Ahmad may know something by his intellect which Hasan’s intellect is totally unaware of. The same person may know of something under certain conditions which he may not know of at a different time and (or) state. The fact is that people have different levels of intellect in accordance with what Allaah (Subhanahu wa ta’alaa) bestows upon them from reasoning, awareness, contemplation and deduction, and differentiation.

It is natural that the intellect may err and fall in contradictions and /or differences in matters to which it may be subjected. So, those who say that the intellect should be given precedence to the shar’ are referring people to something to which there is no way to affirm and perceive its correctness. That is why many of the sects differed and split amongst themselves when they gave precedence to their rationalistic dogmas vis-à vis  the textual proofs. The irony is that each of these groups say that the intellect stands to support their positions! Another irony is that the top theologians who laid down many of these dogmas went into perplexity and confusion. Many of them like Imaam al-Juwaynee, Ar-Raazi, al-Ghazaali, and others, regretted their positions and asked Allaah to let them die on fitrah . In their cases, there is a lesson for those who still reiterate  the same dogmas from the latter Ash’arites , Mu’tazilites and many of those who exaggerate the role of the intellect! A great reminder for all is the saying of Allaah I about the shar’:

{ وَلَوْ كَانَ مِنْ عِنْدِ غَيرِ اللهِ لَوَجَدُوا فِيهِ اختِلافاً كَثِيراً } [النساء:82]

Had [the Qur’aan] been from other than Allaah, they would surely have found therein much contradictions. [Qur’aan, Soorat An-Nisaa’ (4:82)].

The authentic sunnah is a Revelation from Allaah and the Prophet (Peace be upon him) said: “I have been given the Qur’aan and something like it along with [i.e. the sunnah ]”. [108]  The shar’ with its textual proofs guiding the intellect are from Allaah, and that is why the salaf who correctly understood this relationship were, by Allaah’s help, saved from falling into perplexity and confusion! All Praise is due to Allaah.

Footnotes:

[107] For more details see our book Al-Qadaa’ wal-Qadar [Buraidah, Saudi Arabia: Daarul-Bukhaari Publication, 1417/1996], pp. 62-69. Check also http://www.understandislam.net.

[108] Collected by Abu Daawood, Ibn Maajah, Ahmad, at-Tahawi, and ad-Daarimee; Shaykh al-Albaani authenticated it in his verification of the Kitaabul Eemaan by Ibn Taymeeyah (p. 37).

Source : From the  Appendix of the Book,

Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen / Dr Saleh as Saleh [ Book and Video]

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Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah)
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Click the below link to read or download the document

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen – Dr Saleh as Saleh [PDF]

Speaker: Dr. Saleh as Saleh (rahimahullah)
Duration: 58:13

The following articles are extracted from this e-Book:

  1. Al Hayy, Al-Qayyoum: Two of Allaah’s names which comprise the perfection of Attributes and Actions
  2. Aayatul-Kursi contains Ismullaahi al-Aa’tham (Allaah’s Most Greatest Name)
  3. Verily Allaah does not sleep and it does not befit Him to sleep
  4. To Allaah belongs whatever is in the Heavens and the Earth
  5. Who is it that can intercede with Allaah except with His Permission?
  6. Allaah Knows what happens to His creatures in this world, and what will happen to them in the Hereafter
  7. They will never compass anything of Allaah’s Knowledge except that which He wills
  8. Allaah’s kursi extends over the heavens and the earth encompassing them all
  9. Allaah is Al-’Alee (the Most High) & Al-’Atheem (the Most Great)
  10. Points of Benefit Deduced from Aayatul Kursi
  11. Brief Overview of the Khaarijites (Khawaarij) الخوارج
  12. The Mu’tazilites المعتزله – The so-called Rationalistic Sect
  13. The Call for the Unity of Religions – A False and Dangerous Call

One of the biggest manipulations of the Jinn is through visions – Ibn Taymeeyah’s Essay on the Jinn

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One of the biggest manipulations of the Jinn is through visions. Through these visions the Jinns are more likely to lead people away from the worship of Allah then any other way. When a person sees a vision in front of his eyes it is something which is very hard to explain away. Only by having knowledge of the world of the Jinn and conviction in Allah, can a person fight such a trial. The countless numbers of visions of Jesus Christ and the Virgin Mary over the centuries has been a popular choice for the devils. It almost seems as if leading Christians astray is the most easiest trick for the Jinns! Not only are Christians fooled by these visions, but often the Jinns possess and begin to talk from their voices. To the Christians this is known as the tongues of the Angels and thus a proof for their faith. However, the amount of unintelligible nonsense and rubbish which is heard is a clear proof that this is in fact the tongues of the devils! For other people, visions of their parents or relatives are commonplace. By taking on the form of peoples parents, the Jinns can convince people that the souls of dead people still mix with the people of the earth. This is why so many people believe in ghosts.

The onslaught of satanic visions has also hit the Muslims. Many Muslims claim to have seen visions of the Prophet Muhammad (Peace be upon him) and even Allah! By doing this, Shaytan is able to lead astray the weak Muslims. Through such visions, Muslims are often told that the commands of Islam are not applicable to them. The Jinns tell them that Prayer, Fasting, Hajj etc. are not obligatory for them. It is a great deception and unfortunately one which has been very effective. The extent of satanic visions still continues to this day. The recent death of Diana Princess of Wales sparked off great love and adoration for this woman. In fact the grief of the British people was such, that it was as if Diana was something divine. No sooner had the mourning of Diana reached its peak, that visions of her were already being seen at Hampton Court Palace! If these visions did occur, the desire of Iblis and his army of Jinn to capitalize on this event, was evident. Such visions are clear attempts by Iblis to lead mankind away from the path of Allah [16].

FootNotes:

[16] An informative book on the world of the Jinn is Ibn Taymeeyah’s Essay on the Jinn

Source : The World of the Jinn, Invitation to Islam, Issue 4, January 1998

[Book reco] Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad bin Salih Al-‘Uthaimin

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Al-'Aqidah Al-Wasitiyyah - Shaykh Muhammad bin Salih Al-'Uthaimin
Al-‘Aqidah Al-Wasitiyyah (2 Vol. Set)
Author: Muhammad bin Salih Al-‘Uthaimin
Publisher: Darussalam Publishers & Distributors (2010)
Pages: 1155 Binding: Hardcover .  Buy Here

A detailed commentary/explanation of the famous writing of Shaikh Al-Islam Ibn Taymiyyah, al-Aqeedatul-Wasitiyah, done by the noble Shaykh, Muhammad Ibn Saalih al-‘Uthaymeen (Rahimahumullaah).

Two large deluxe volumes contain a detailed study/explanation on the topic of creed/aqeedah (belief in oneness of Allah). Each volume has golden color page edges.

Regarding what is obligatory upon men and women to cover of their bodies

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A woman is commanded to cover her hair with a veil when she prays by herself in her house, whereby she is allowed to expose it outside the salât. Therefore, it is the Right of Allâh on us to take an adornment when praying.

No one has the right to circumambulate the Ka’bah nakedly[1] even if he is alone in darkness where no one can see him. Likewise, it is not permissible for him to pray nakedly even if he is by himself.

It is from this point that we understand that, taking of an adornment in salât, is not for the purpose of veiling from people. Doing that is one thing and veiling from people is another thing. Also, it is understood that, an individual may cover in salât that which is permissible for him to expose outside the salât, and a woman may expose in salât that which she covers from the sight of men.

The example of the first issue is like that of the shoulders. For verily the Prophet (Sallalaahu Alaihi wa Sallam), has forbidden one of us to pray in one cloth that covers not his shoulders this is because it is the right of salât that one covers his shoulders when he prays though it is permissible for him to expose his shoulders to men outside the salât.

Likewise the free woman,[2] it is a must on her to put on a head-covering when praying as the Prophet (Sallalaahu Alaihi wa Sallam),  said:

“لاَ يَقْبَلُ اللهُ صَلاَةَ حَاءِضٍ إِلاّ بِخِمَارٍ”

“Allâh the Almighty will not accept the prayer of the woman who reached puberty except with a head-covering” though it is not upon her to put on Khimâr [i.e., head-covering] whenever she is with her husband or her family members. That is because it is permissible for her to expose the hidden adornment to them, but it is not permissible for her to expose her head when praying, neither to her family members nor other than them.

And the opposite of that are the face, the hands and the feet. It is impermissible for her to expose these parts to foreign men according to the most correct opinion. Contrary to what was before the abrogation of that rule, as a matter of fact, she is only allowed to expose her garment. But as for covering those parts [face, hands and feet] in salât, it is not obligatory according to the consensus of the scholars though they are from the hidden adornment. But as for the ruling of the hands, the majority of the scholars like Abu Haneefah, Shafi’ee and others, have agreed upon the permissibility of exposing them in salât. And this is one of the narrations of Imam Ahmad. Also, according to Abu Haneefah it is permissible to expose the feet when praying, and this is the strongest opinion; because Ayesha has considered it from the apparent adornment.

[1] It is agreed upon. And it is emanated in “Sahih Abi Dawud” [637] and “Ir’waa Al-Ghalil” [275].

[2] I said: Particularization of Khimâr to the free woman is of the issues that has no proof for it. Rather, the generality of the following Hadith negates that. And look in the previous comment.

Taken from “The Veil of The Muslim Women and Her Dress in Salat” – by Sheikh-ul-Islâm Ibn Taymiyyah which has its verification by the Muhaddith of our times Sheikh Muhammad Nasrideen Al-Albaani may Allâh have mercy on them both. 

Buy the book here http://www.authenticstatements.com/bk-00052/

[Must Read] Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan – Ibn Taymiyyah

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Ibn Taymiyah on Seeking Laylatul-Qadr
A fatwa from Ibn Taymiyah on Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan. Translated by Owais al Hashimi hafidhahullaah

Read the PDf @ https://drive.google.com/file/d/0B4RZz-y21qm_WkhZU3BscF93THc/view?usp=sharing

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When To Seek Out Laylatul-Qadr (The Night Of Decree)
Shaikhul-Islaam Ibn Taimiyyah -rahimahullaah
Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah

Shaikhul-Islaam Ibn Taimiyyah -rahimahullaah- was asked about LaylatulQadr, whilst imprisoned in the mountain citadel (in Cairo) in the year 706 H. So he responded:

“All praise is for Allaah. Laylatul-Qadr is in the last ten (nights) of the month of Ramadaan. This is what is authentic from the Prophet (صلى الله عليه و سلم) , that he said: <<It is within the last ten of Ramadaan>>, and it is within the odd nights from them [1]

However the odd nights may be counted with reference to what has already passed by, such that it should be sought on the night of the twenty first, the night of the twenty third, the night of the twenty fifth, the night of the twenty seventh, and the night of the twenty ninth; and they may otherwise be counted with reference to what remains, just as the Prophet (صلى الله عليه و سلم) said: <<On the night when nine remain, on the night when seven remain, on the night when five remain, on the night when three remain.>> [2]

So based upon this, if the month is of thirty days, then that will be one of the even nights. So the twenty second will be (the night) when nine remain, the twenty fourth will be when seven remain; and this is how Aboo Sa`eed al-Khudree explained it in the authentic hadeeth; and this is how the Prophet (صلى الله عليه و سلم) established it in the month. If, however, the month is of twenty nine days, then counting in accordance with what remains will then be just the same as counting in accordance with what has passed.

So, this being the case, it is befitting that the Believer seeks it out in all of the last ten, just as the Prophet (صلى الله عليه و سلم) said: <<Seek it out in the last ten.>> [3] And it occurs more frequently in the last seven; and it occurs most frequently on the twenty seventh, just as Ubayy ibn Ka`b used to swear an oath that it was the twenty seventh night. So it was said to him: “How have you come to know that?” So he replied: “On account of the sign which Allaah”s Messenger (صلى الله عليه و سلم) informed us of. He informed us that the sun rises on the morning following it being like a brass dish, having no rays.” [4]

So this sign which Ubayy ibn Ka`b reported from the Prophet (صلى الله عليه و سلم) is from the most well known signs occurring in hadeeth; and it is related regarding its signs that it is a night that is “bright, shining”; and it is calm; it is not very hot, nor very cold. It may occur that Allaah reveals it to some of the people in a dream, or whilst awake, such that he sees its light, or he sees one who says to him: “This is Laylatul-Qadr”; or he may open his heart to witnessing such things that make the affair clear to him, and Allaah -the Most High- knows best.”

[“Majmoo`ul-Fataawaa”: (25/284-286).]

Footnotes:

[1] Reported by al-Bukhaaree (no.2016) and Muslim (no.1167/217) as a hadeeth of Aboo Sa`eed al-Khudree -radiyallaahu `anhu; and by al-Bukhaaree (no.2017) as a hadeeth of `Aa·ishah -radiyallaahu `anhaa.

The narration of Muslim (no.1167/217) contains the addition that the narrator Abun-Nadrah said: “I said: “O Aboo Sa`eed! You know better about the numbers than us.” He said: “Indeed, we have more right to that than you.” He said: I said: “What is the ninth, the seventh, and the fifth?”He said: “When twenty one have passed, then that follows it is the twenty second:and it is the ninth; and when twenty three have passed, then that which follows it is the seventh; and when twenty five have passed, then that which follows it is the fifth.”

[2] Reported by al-Bukhaaree (no.2021) as a hadeeth of `Abdullaah ibn `Abbaas -radiyallaahu `anhumaa.
[3] Reported by al-Bukhaaree (no.2020) and Muslim (no.1169) as a hadeeth of `Aa·ishah – radiyallaahu `anhaa.
[4] Reported by Muslim (no.762).

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download Original PDF]

Posted from PDF www.alitisaambissunnah.wordpress.com

Beginning with "Bismillah , walHamdulillah , wasSalaatu wasSalaamu alaa Rasoolillah"

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It is narrated that the Prophet (peace be upon him) said:

“A statement that does not begin with praise of Allah and blessing upon me, remains deficient and bereft of blessings.” (Abu Dawud, 13/184)

The same has been narrated about Bismillah also.

The Arabic letter Baa in Bismillah stands for seeking help. From a syntactical point of view it relates to a noun or verb dropped by aphasia. The Quran contains examples of its relationship with both verb and noun. The example of verb is Iqra bism-e-rabbika (Read: “In the Name of your Lord…”) and the example of noun is Bismillah-e-majreha (In the Name of Allah will be its moving course).

Hamd means praising orally a grace regardless of being benefited by it, be it a favour or anything else, such as a statement that ‘I did Hamd of a certain person in connection with the prize he had been awarded or for his feat of boldness.’ Shukr (thanking) is that praise which is done orally or emotionally or by any other organ of the body in lieu of some favour. This shows that the word Hamd is commonly used in one situation and the Shukr in another situation.

Describing the mutual difference between Hamd and Madh (praise) Ibn Al-Qaiyim writes that Hamd denotes stating qualities with love and respect; and Madh denotes only declaration of the quality, it does not necessarily imply love and respect. That is why the connotation of Hamd is of a special nature and that of Madh a general.

In the word Al-Hamdu, the prefix Al has been used comprehensiveness meaning that it includes all forms of Hamd. Some people have described it as a generic noun and have maintained that perfect Hamd is affirmed only for Allah. This word shows that Allah has all the Attributes of perfection and beauty.

Source: Sharh Al-Aqeedat-il-Wasitiyah – by Shaikh al-Islam Ibn Taymiyyah

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