Shaykh Ahmad Farid – AbdurRahman.Org

From the Manners of Knowledge : Ahmad Fareed

by AbdurRahman.orgJanuary 15, 2014October 22, 2026

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

The Etiquettes of a Student of Knowledge

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

Hoping in Allah’s Mercy – Shaykh Ahmad Farid

by AbdurRahman.orgJanuary 8, 2014October 22, 2026

Source: Tazkiyatun-Nufoos (pp.103-107) of Shaykh Ahmad Fareed

RAJAA (HOPE) IN ALLAAH

Hope: it is the peaceful state of the heart which awaits what is dear to it. If the means – by which what the heart hopes for may come – are not present, then stupidity and foolishness would be a more accurate name for such a state. Similarly, if there is no doubt that what is being hoped for will definitely occur, then likewise, this state cannot be referred to as hope. For example, it would not be correct to say: I hope that the sun rises today. However, it would be correct to say: I hope that it rains today.

The Scholars who have studied matters pertaining to the heart have said: that this world is like land that is cultivated for its fruits in the Hereafter; and that the heart is like the earth; and that eemaan(faith) is like the seeds; and that acts of obedience are like ploughing and preparing the soil for planting, and digging channels in order to irrigate and bring water to it.

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

by AbdurRahman.orgJanuary 8, 2014October 22, 2026

Source: Tazkiyatun-Nufoos (pp.7-10)
Al-Istiqaamah Magazine , Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Ikhlaas (purity and sincerity of intentions): It is the stripping (i.e. the purifying) of one’s intentions in order to draw closer to Allaah – the Mighty and Majestic – in all matters. It is also said that ikhlaas is intending to single out Allaah alone with acts of obedience. It has also been said that ikhlaas is to forget about the creation by constantly looking towards the Creator.

And ikhlaas (sincerity) is a condition for Allaah to accept those righteous actions that are done in accordance with the Sunnah (guidance) of Allaah’s Messenger sallallaahu ‘alayhi wa sallam. So Allaah – the Most High – commanded us with His saying:

“And they have not been commanded except to worship Allaah alone, having ikhlaas (purity of intention) in their Religion and not setting-up partners with Allaah in the worship of Him.” [Soorah al-Bayyinah 38:5].

The Distinction between Doing an Action of Disbelief and Being a Disbeliever

by AbdurRahman.orgJanuary 19, 2013October 22, 2026

Shaikhul-Islam Ibn Taymiyyah said: ‘A certain saying may be kufr (disbelief) and so it is declared, unrestrictedly, that the doer is a kafir (disbeliever) and it is said: ‘He who says this, then he is a kafir.’ But a particular person who says that is not judged to be a kafir until the proof – whose denier is a kafir – is established against him; and this is like the textual threat since Allah says: #”Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!”# [Sura An-Nisa’ 4 :10]

So this and its like from the textual threats are true, but we do not bear witness that a specific individual will receive that which has been threatened. Therefore, we do not bear witness that any person in particular from the people of the Qiblah will enter the Fire, because that threat may not be carried out on him due to the absence of one of its conditions or the presence of something to prevent it. Perhaps its forbiddance never reached him, and perhaps he will repent from it, or perhaps he has great good deeds sufficient to wipe it out, or perhaps trials befall him which expiate it, or perhaps an acceptable intercessor will intercede on his behalf (on the Day of Resurrection).