They do it the opposite way

They do it the opposite way

al-Albaanee: "These youth are misguided, they want to establish an Islaamic land without even being able to establish an Islaamic land in their own homes." (Silsilat-ul-Hudaa wan-Noor 337)  Source

THROW YOURSELF BETWEEN THE HANDS OF ALLAAH

THROW YOURSELF BETWEEN THE HANDS OF ALLAAH

بسم الله الرحمن الرحيم

Throw Yourself Between the Hands of Allaah

If the servant of Allah knows that he cannot escape nor change the plan of Allah, he will commit all his affairs to Allah and throw himself between His hands as a humble servant throws himself between the hands of a mighty king who has authority over him – and indeed the servant has no power of his own. When the servant knows all that, he will be relieved from all distress and sadness and will pass the burden to Allah who does not care or get tired. Allah will carry them and show him kindness and mercy without any tiredness. The servant has paid attention to Allah alone and Allah paid attention to the needs and benefits of his life and emptied his heart from them, and, as a result, his life will be good and his heart will be happy.


Al-Fawaa’id by Imaam Ibn Al-Qayyim rahimahullah

The Disease of Desires By Shaykhul-Islaam Ibn Taymiyyah

The Disease of Desires

By Shaykhul-Islaam Ibn Taymiyyah "Extracted from “Diseases of the Hearts & their Cures” 

Miserliness and jealousy are sicknesses that lead to the soul hating that which would benfit it, and its loving that which would haram it. This is why jealousy was mention alongside hartred and resentment in the preceeding ahaadeeth. As for the sickness of desire and passionate love then this is the soul loving that which would haram it and coupled with this is its hatred of that which would benefit it.

Passionate love is a psychological sickness, and when its effects become noticable o*n the body, it becomes a sickness that afflicts the mind also. Either by afflicting the mind by the likes of melancholy, or afflicting the body throught weakness and emaciation. But the purpose here is to discuss its affect o*n the heart, for passionate love is the fundament that makes the soul covet that which would harm it, similar to the o*ne weak of body who covets that which harms it, and if he is not satiated by that then he is grieved, and if he is satiated then his sickness increases. The same applies to the heart afflicted with this love, for it is harmed by its connection to the loved, either by seeing, touching, hearing, or even thinking about it. And if he were to curb the love then the heart is hurt and grieved by this, and if he gives it ito the desire then the sickness becomes stroger and becomes a means trough which the grievance is increased.

In the Hadeeth there accurs, " Indeed Allah shelters His beliveing servant from the world just as o*ne of you shelter your sick o*nes from food and drink [ that would harm them]"

In the hadeeth concerning the saving of Moosa reported by Wahbibn Munabbih [ is a noble taabi ee, this hadeeth is reported from him but is not authentic.] which is recorded by Imaam Ahmad in Zuhd " Allah says indeed I drive away my friends from the delights of this world and its opulence and comfort just ask the compassionate shephered drives away his camel from the dangerous crazing lands. And Indeed I make them avoid its tranguillity and liveihood, just ask the compassionate shepherd makes his camel to avoid the resting places wherein it would be easy pray. This not because I consider them to be insignificant, but so that they may complete their porition of my kindness in Safety and abundance, the delights of the world will not attract him and neither would desires overcome him."

Therefore the o*nly cure for the sick lies in his removing the sickness by removing the blameworth love from his heart.

People are diveded into two opinions concerning passionate love: o*ne group says that it falls into the category of intentions and wishes, this being the famous opinion. Another group says that it falls into the caterory of imagination and fantasies and that it is corruption of the imagination since it cause o*ne to depict the o*ne who is loved in other than his true reality. This group went o*n to say: "And this is why Allah has not been described with passionate love [shik] and neither that he passionately love [ya shik] because He is far removed from this, and o*ne cannot be prasied who has there corrupt thoughts."

As for the first group, then from them are those who said: He is described with passionate love [ishk] because it is a complete and perfect love and Allah Loves [yuhib].." And it is reported in the narration of Abdul Wahid bin Zayd that He said, "The servant will always continue to draw close to me, loving Me and I loving him {a shiquhoo]." This is the saying of some of the Soofis but majority do not apply this word to Allah, because passionate love is a love exceeding the prooper bounds, as for the Love of Allah then it has no end and cannot exceed the proper bounds. Passionate love is to be considered blameworthy without any exceptions, it is not to be praised when it is directed toward the Creator or created because it is a love that exceeds the proper bounds.

This is also true because the word 'passionate love' is o*nly employed with regards to a man loving a woman or chid [ or vice versa]. it is not employed in things such as the love of o*ne's family, propery or status, just as it not emplayed with regards to the love of the Prophets and the righteous. Commonly, you will fidn this word being mentioned alongside a forbidden action, such as loving the woman who is not lawful for him, or loving a child joined with th eunlawful glance and touch and other such unlawful actions.

And for the love of a man for his wife or slave girl which leads him out of the folds of justice such that he does unlawful things for her and leave what is obligatory- as commonly happens- even to the extent tht he may oppress his son born of his old wife due to this love of his new wife, or to the extent that he will do things to keep her happy that would haram his religion and worldy life. For example his singling her out for inheritance that she does not deserve, or that he gives her family authorit and property that exceeds the limits set by Allah, or he goes to exceees in spending o*n her, or he makes unlawful things possible for her which is harm his religion and worldly life. This passionate love is forbidden with regards for o*ne who has passionate love for someone who is unlawful or with regards to two men. For this contains a corruption that extent of which none can assess except the lord of the servants; it is a sickness that corrupts the religion and objectives of the o*ne who possesses it, then it corrupts his intelligence and then his body. Allah the mos High, says,

" Then do not be soft in speech, lest he is whose heart is a disease should be moved with desire, but speak in a honourable manner." Soorah al ahzaab :32

There are some whose hearts contain the disease of desire and whose perceptions are o*nly skin deep. When the object of the desire submits, the sickness is satiated, and this satiation strengthens the desire and pursuit of the object and hence strengthens the sickness. This is a contrast to the o*ne whose objective is not met, for this failure results is removing the satiation that would strengthen the sickness and there by the desire is weakended as is the love. This is because the person definitely inteds tht there be action accompanying his desire, for otherwise all his desire would be is just whispering of the soul, unless there is some speech or looking accompany this.

As for the one who is afflicted with this passionate love but holds back and is patient, then indeed Allah will reward him for his taqwaa as occurs in the hadeeth, " that the one who passionately love someone yets hold back, conceals this and is patient, then dies upon this, will be a martry." [ A da eef hadeeth, ] This hadeeth is known to be the report of Yahya al Qataat from Mujaahid from Ibn Abbass from the Prophet sallahu wa alyhe wa sallam but it is problematic and such a hadeeth is not to be depended upon.

But it is known from the evideces of the Shareeah that if o*ne were to hold back from performing that which is unlawful, be it looking, speaking or acting, and conceals this and does not articulate it so as not to fall into that which is prohibited and he is patient in his obedience to Allah and keep away form disobedience to Allah, despite the pain that his hearts feels due to this passionate love, [similar to the case of the o*ne who is patient throught a calaminty, then indeed this person would gain the same rewards as those who have feared Allah and been Patient. 

" Verily, he who fears Allah and is patient, then surely Allah makes not the reward of the doers of good to be lost." Soorah Yoosuf :90

The benefit of learning about the deviant sects

The benefit of learning about the deviant sects

Question: What is the benefit in the students of knowledge learning about the [deviant] sects of the Mu’tazilah, the Jahmiyyah and the Khawaarij, since they do not exist in our time?

Response: Learning about the deviant sects in our time has benefits, [from] which are:

That we know the basis for their [deviated] positions so that we can refute them if we find them, and in reality they do exist; And the questioner saying that they do not exist now [in our time] is based upon his knowledge only. However, that which is known to us and other than us who read about the affairs of the people is that these [deviant] sects are in existence and they are active in propagating their message. And because of this, it is imperative we study their opinions/views so that we know their falseness and know the truth [that we are upon] and refute those [of them] who discourse with us.


 Shaykh Muhammad ibn Saalih al-’Uthaymeen

Reference: Kitaabul-‘Ilm – Page 128, Question No.25

[To read this article in spanish language click here]

Fanaticism to Individuals in Spite of Error

 Fanaticism to Individuals in Spite of Error

54] Question: Some people, may Allaah guide them, sanctify certain

individuals and fanatically cling to their views. What is your advice

to them?

Answer: It is obligatory to follow the truth whoever it is with, and

not to follow individuals that oppose the truth.

Imaam Ahmad, may Allaah have mercy on him, said: I am amazed by a

people who know the chain of narration (of a hadeeth) and its

authenticity, yet they go by the opinion of Sufyaan.

And Allaah, the Most high, says: So let those who oppose his Command

(i.e. Sunnah) be warned, lest some fitnah (trial) should befall them

or a painful punishment be inflicted on them. [Surah An-Noor: 63]

Ibn Abbaas (radyAllaahu anhu) said: It is imminent that rocks will

descend upon you from the heavens I say Allah said and you say Abu

Bakr and Umar said.

So if this warning and threat is with regard to following the most

virtuous of people after the prophets without proof, then how much

more so for following one who is neither here nor there (i.e. a

nobody), such as those who are not known to have knowledge or virtue

but yet are proficient in rambling speech?

Shaikh Saalih bin Fawzaan Al-Fawzaan

[Al-Ajwibah Al-Mufeedah: pg. 108

(60) Question: What is the ruling on someone who loves a scholar or a

caller and says: I love him very much, I don’t want to hear about

anyone refuting him and I will take his words even if they are in

opposition to the proof because this Shaikh is more aware of the proof

than we are.

Answer: This is ta’asub (fanaticism), which is detested and condemned,

and it is not permissible.

We love the scholars, all praise be to Allaah, and we love the callers

to the way of Allaah. However, if one of them errs in an issue, then

we clarify the truth with regard to this issue, with the evidence. And

this does not detract from the love or status held for the one being

refuted.

Imaam Maalik, may Allaah have mercy on him, said: There is none of us,

except that he can refute or be refuted, except for the one buried in

this gravemeaning Allaah’s Messenger.

So when we refute one of the scholars or one of the noble

personalities, this does not mean that we have a hatred for him or

that we are belittling him. Rather, we are clarifying what is correct.

This is why when one of the scholars saw that one of his colleagues

erred, he said: So and so is our beloved friend, however the truth is

more beloved to us than him. This is the correct way.

And do not understand from the refutation of a scholar in an issue he

erred in to mean that it is a belittling of him or hatred for him. On

the contrary, the scholars have not ceased to refute one other

(throughout history), but in spite of that, they are brothers holding

love for one another.

It is not permissible for us to accept entirely everything an

individual says whether he is correct or wrong because this is

ta’assub (blind fanaticism).

The (only) one whom we can take all of his sayings and not leave off

any of them is Allaah’s Messenger, because he is the conveyer from his

Lord and he does not speak from his own desire. As for those other

than him, then they can err at times and be correct at times. Even if

they are from the most virtuous of people and they are Mujtahids (i.e.

scholars), they can err at times and be correct at times.

There is no one that is protected from error except Allaah’s Messenger.

We must know this. Furthermore, we do not conceal the error out of our

love for such and such individual. Rather it is upon us to expose and

clarify the error. The Prophet (sallAllaahu ‘alayhi wa sallam) said:

The Religion is Sincerity. We said: To who? He (sallAllaahu ‘alayhi wa

sallam) said: To Allaah, to His Book, to His Messenger, the Muslim

leaders and their common folk.

Clarifying the error falls under Sincerity to everyone. But as for

concealing the error, then this is in opposition to the Sincerity.

Shaikh Saalih bin Fawzaan Al-Fawzaan

[Al-Ajwibah Al-Mufeedah: pg. 120-122]

[To read this text in Spanish language, click here]

Mind your own business

 

Mind your own business

It is reported that ʿAbdullāh b. Mas’ūd – Allāh be pleased with him – said, “One of the worst sins is when a man says to his brother, “Fear Allāh,’ and he replies, “Worry about yourself.”

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2619.

Taken from: https://www.sayingsofthesalaf.net/mind-your-own-business/

[To read this text in Spanish language, click here].

Following the Salaf in these Changed Times

 

Following the Salaf in these Changed Times

It is reported from Al-Hasan Al-Basrī that he said, “If a man from amongst the Salaf were to be sent forth today, he would not recognize anything from Islam.” He put his hand on his cheek and added, “Except this prayer (salāh).” Then he said, “But by Allāh, this does not apply to the person who lives in this unfamiliar time, never having seen the Righteous Predecessors, but who sees [instead] the innovator calling to his bid’ah, and the follower of worldly wealth calling to his materialism, but Allāh protects him from all this and makes his heart love and aspire to those Righteous Predecessors, asking about their way, searching and trying to follow in their footsteps, and adhering to their path. Such is a person who will be recompensed with an immense and great reward. So be you all like this, by Allāh’s permission”.

Ibn Waddāh, Al-Bida’ Vol. 1 p190.

[To read this text translated into Spanish Language, click here]

Taken from: https://www.sayingsofthesalaf.net/following-the-salaf-in-these-changed-times/

The Dislike of the Salaf with Regards to Giving Religious Verdicts

 The Dislike of the Salaf with 

Regards to Giving Religious Verdicts

By al-Haafidh Ibn Rajab al-Hanbali رحمه الله

This is similar to the hatred of the Salafus-Saalih (the Pious Predecessors) that a person should put himself forward to give religious verdicts (fataawaa) and to crave them, and to hasten to it, and to do it in excess. Ibn Lahee`ah reports from `Ubaydullaah ibn Abee Ja`far in mursal form from the Prophet sallallahu `alayhi wa sallam that he said, "He who is boldest from you in giving religious verdicts, will be the boldest in proceeding to the Fire" [It is reported by ad-Daarimee 1/57 and its chain of narration is weak since it is mursal (i.e. there is a missing link or links between the last narrator and the Prophet sallallahu `alayhi wa sallam)]. `Alqamah said, "They used to say, 'The boldest of you in giving religious verdicts is the one having the least knowledge.'"

`Umar ibn `Abdul-`Azeez was asked about a question and replied, "I am not one who is bold about giving religious verdicts." He also wrote to one of his governors, "By Allaah I am not one who craves after giving religious verdicts, as long as I can find a way to avoid it."

Ibn Yameenah said, "This affair is not for those who love that the people should have need of them, rather this affair is only for those who love that someone can be found to take their place." It is also reported from him that he said, "The most knowledgeable of people concerning religious verdicts is the one who is most often silent, and the most ignorant of people about them is the one who speaks the most with regard to them." [Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/166) and its isnaad is weak.]

Sufyaan ath-Thawree said, "We reached the scholars and they used to hate answering questions and giving religious verdicts until they could find no way out except to give a verdict, but if they were relieved of having to do so then that was more beloved to them."

Imaam Ahmad said, "He who puts himself forward to give religious verdicts has put himself forward to something very serious, unless he is forced through necessity." It was said to him, "Then which is better: for him to speak or to remain silent?" He said, "It is more beloved to us that he should withhold." It was said, "But if there is a necessity?" So he started saying, "Necessity! Necessity!" And he said, "It is safer for him to withhold."

So those who give religious verdicts should realise that they are transmitting Allaah's orders and prohibitions and that he will be made to stand to account and be questioned about it. Ar-Rabee` ibn Khaitham said, "O giver of religious verdicts! Look and see how you are giving verdicts." `Amr ibn Deenaar said to Qataadah when he sat to give religious verdicts, "Do you realise the affair that you have fallen into? You have come between Allaah and His worshippers and say, 'This is correct and this is not correct.'" [Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168)]From Ibnul-Munkadir who said, "The scholar enters between Allaah and His creation, so let him look and see how he enters between them." [Reported with variations in wording by ad-Daarimee (1/53), and al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168) and its isnaad is saheeh.]

When Ibn Seereen was asked about anything pertaining to the permissible and forbidden his colour would change and he would alter so that he would not seem to be the same person. [Reported by ibn Sa`d (7/195), al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/167) and its isnaad is saheeh]. When an-Nakhaa`ee was asked about something then hatred would be seen upon his face and he would say, "Could you not find someone else to ask other than me?" He also said, "I spoke and if I had found any way out I would not have spoken, and indeed a time when I am the scholar of Koofah is an evil time." [Reported in meaning by Aboo Khaithamah in al-`Ilm (no. 131).]

It is related that Ibn `Umar, radiyAllaahu `anhumaa, said, "You ask us for religious verdicts in such a manner that it is as if we are people who are not going to be questioned about the verdicts that we give you." [Reported by al-Fasawee (1/490) and al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168) and its isnaad is weak.] Also from Muhammad ibn Waasi` who said, "The first of those who will be called to account are the scholars." It is reported about Maalik, radiyAllaahu `anhu, that when he was asked about a matter it was as if he were standing between the Paradise and the Hell-Fire. [Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/167) and its isnaad is weak.]

One of the scholars also said to a person who used to give religious verdicts, "When you are asked about a matter then do not let your concern be to release and find a way out for the questioner, but rather to release and save your own self." [The one who said this was `Umar ibn Khaldah az-Zurqee and he was speaking to Rabee`ah ibn Abee `Abdir-Rahmaan. This narration is reported with very close wordings by al-Fasawee (1/556-557), Aboo Nu`aym in al-Hilyah (3/260-261) and al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/169) and its isnaad is saheeh.]Another said, "If you are asked about a matter then consider - if you find a way out of it then speak, otherwise remain silent." The sayings of the Salaf about this are too many to quote and gather.

Taken from: http://www.calgaryislam.com/articles/islaamic2/methodology-manhaj/410-the-dislike-of-the-salaf-with-regards-to-giving-religious-verdicts.html

Braylwiyyah | Breilwi or Barelvi

Braylwiyyah | Breilwi or Barelvi

Name of group: Braylwiyyah
Adherent to group: Braylwee, plural – Braylwiyyoon

The Braylwiyyah are a Soofee sect which was born in India at the time of the British rule there.

It’s followers concern themselves in exceeding in their love and honour for the Prophets and the “saints” in general, and the Prophet (sal-Allaahu `alayhi wa sallam) specifically.

It’s founder was a man by the name of Ahmad Ridhaa Khaan ibn Taqee ‘Alee Khaan who was born in 1272 A.H. (1851 C.E.) and called himself Abdul-Mustafaa (slave/servant of Mustafaa, i.e. Muhammad (sal-Allaahu ‘alayhi wa sallam)).

He was born in the city of Braylee in the province of Uttar Pradesh and was a student of al-Mirza Ghulaam Qaadir Begg who was the older (blood) brother of Mirza Ghulaam Ahmad al-Qaadiyaanee (founder of the Qaadiyaaniyyah sect).

He was of a slim build and known to be shrewd and clever, whilst also being ill-tempered and foul-mouthed. He used to suffer from chronic illnesses, and used to consistently complain of headaches and back pains.

He visited Makkah and studied under some of the scholars there in 1295 A.H. (1874 C.E.).

Amongst his “notable” books are: ((Anbaa. al-Mustafaa)) and ((Khaalis al-I’tiqaad)).

From the beliefs of this sect is that the Messenger of Allaah (sal-Allaahu `alayhi wa sallam) has the ability/power to control the creation and all that occurs, and that the “saints” have the ability/power to influence the creation and all that occurs.

And they have exceeded in their belief with respect to the Prophet (sal-Allaahu `alayhi wa sallam) such that they have ascended him to a rank close to that of worshipping him. And they have exceeded in their belief with respect to the Messenger of Allaah (sal-Allaahu `alayhi wa sallam) such that they believe he has knowledge of the unseen, and they deny that he was a human being, rather that he was the light (noor) of Allaah. And they also permit calling for assistance from the “saints” and the Prophets and other than them from the false beliefs.

Further reading
al-Braylwiyyah: ‘Aqaa.id wa Taareekh – Ihsaan Elahe Zaheer;
al-Braylwiyyah – Masters degree thesis presented at the Faculty of Usool ad-Deen at the Islaamic University of Imaam Muhammad ibn Sa’ood in Riyadh, Saudi Arabia

I have four kinds of days

I have four kinds of days

"I have four kinds of days:
(1) A day when I go out and meet someone more
knowledgeable than me, so I learn from him,
and that is the day of my benefit and profit.
(2) A day when I go out and meet someone less
knowledgeable than me, so I teach him,
and that the day of my reward.
(3) A day when I go out and meet someone like
me and I study and review with him, and that
is the day of my lesson.
(4) A day when I go out and meet someone below
my level but he sees himself as being above my
level, so I don't talk to him, and I make that
the day for my rest."

- Ibraaheem An-Nakha'ee
(Jaami'u Bayaan Al-'Ilm no. 878)

Ten Things You Will Never Benefit From

Ten Things You Will Never Benefit From

There are ten things you will never find benefit in:

The First: Knowledge which is void of action.

The Second: Actions which are void of sincerity to Allah, and void of exemplification of
the Sunnah. (Note: These two conditions constitute the act being accepted by Allah i.e.
Ikhlaas and Ittiba’a)

The Third: Wealth which is not spent in the way of Allah, so the one who exhausted all of
his energy amassing it will not benefit from it in this life, nor will he see the fruits of it in
the hereafter.

The Fourth: A heart which is void of the love of Allah and the ardent desire to meet him.

The Fifth: A body which is void of obedience to Allah.

The Sixth: A love for other than Allah which is void of any boundaries. (i.e. unconditional)

The Seventh: Time which is void of benefit and the individual does not take advantage of
it to do actions which would bring him closer to Allah.
The Eighth: A thought which goes through the individuals mind and will bring him no
benefit.

The Ninth: Doing a favour for someone who, that favour will not bring him closer to Allah
nor will it benefit him in the affairs of his livelihood.

The Tenth: Fear and hope of someone whose forelock is in the hands of Allah, like a
captive in the company of his master, who can bring no benefit or harm to himself or
others, nor can he give life to the dead nor does he have any power over resurrection.

The worst and most detrimental of these ten is two:

1) The Heart
2) The Time

Firstly the heart, because its corruption stems from giving precedence to this transient life
over the hereafter, and time because it makes the individual feel like he will live forever
(which enables him to be even more negligent about his obligation to Allah)
The most amazing thing is when someone is presented with a situation and he turns all of
his attention towards Allah to fulfil his needs, but never takes the time to ask Allah for the
remedy he is need of to bring his heart back to life from the death of ignorance and
negligence, and the cure he is in dire need of for his disease of Shahawaat (following his
lowly desires) and Shubuhaat (doubts and misconceptions). Indeed if the heart dies, he
will never be conscious of the sins which he commits and his disobedience to Allah.


Sheikul Islaam Ibn Qayyum al-Jawziyyah
Reference: Fawaa’id of Ibn ul Qayyum – P384

Wife seeks divorce due to husband’s premature ejaculation

 Wife seeks divorce due to

 husband’s premature ejaculation

Question: Is premature ejaculation a permissible reason for the wife to ask for divorce?

I know that sexual impotence is a [legally acceptable] reason [for requesting a divorce], however, if the husband ejaculates after [only] ten or twenty seconds, then how is he to be considered in this situation?

Response: If she is affected by that and [as a result] she misses out on her share of [sexual] pleasure, then there is no harm in her asking for a divorce, and if she has children, then she should not be hasty [in seeking a divorce]. And Allaah [alone] has the Complete knowledge [of all affairs].

Reference: Fataawa Mu’aasirah – Page 85