The boundaries of fear

The boundaries of fear

Question:


What is the boundary of fear?


Answer:


Ibn Al-Qayyim said: I heard Shaikh ul-Islaam Ibn Taymiyyah say:#


((The boundary of fear is what restrains you from committing sins to Allaah; so whatever is additional to that then it is not required.))


Shaykh ul-Islaam Ibn Taymiyyah


Jaami' al-aadaab vol 1 page 348


Translated by Aboo Haatim Muhammad Farooq
Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=595

Preparing ones own grave

Preparing ones own grave

It is not recommended for a man that he digs his own grave before his death. For the Prophet (Sallalaahu ‘alaihi wa sallam) did not do that; not him and nor his companions. Since the servant does not know where it is that he will die.


So if the intent of the person is that of preparation for death; then this is done by way of righteous actions.




Shaykh ul-Islaam Ibn Taymiyyah


Ikhtiyaaraat al-Fiqhiyyah min Fataawaa Shaikh ul Islaam Ibn Taymiyyah pages: 89-90


Translated by Aboo Haatim Muhammad Farooq
Source:http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=768

Imam Ahmad on Rafidas

Imam Ahmad on Rawafid

“Imam al-Khilaal said: ‘Abd al-Malik ibn ‘Abd al-Hamid informed me saying: I heard Abu ‘Abd Allah [Imam Ahmad] say: ‘Whosoever reviles the Companions, then I fear disbelief for him like the Rawafid‘. Then he said, ‘Whosoever reviles the Companions of the Prophet, then we do not believe he is safe from having rejected the Religion‘.” (Sunnah lil-Khilaal, 3:493)


“Abu Bakr mentions I asked Abu ‘Abd Allah concerning the individual that verbally abuses Abu Bakr, Umar and A’ishah. He replied ‘I do not regard them to be Muslim.‘ He further says ‘I have heard Malik say, ‘Whoever verbally abuses the Sahabah of Rasul Allah he has no share in Islam‘.’ ” (Sunnah lil-Khilaal, 3:493)


“Zakariyya bin Yahya mentions he has heard Abu Talib mention that he mentioned to Abu ‘Abd Allah concerning an individual who verbally abuses Uthman and people have mentioned this fact to me that he speaks ill of Uthman. He replied they [he ones who speak ill] are zindiqs.” (Sunnah lil-Khilaal, 3:493)


“Yusuf bin Musa mentions that Abu ‘Abd Allah was asked – this was mentioned to me by Ali bin ‘Abd al-Samad – He replied I asked Imam Ahmad bin Hanbal concerning a Rafidi neighbor who greats me , should I answer his Salam? He replied ‘No‘.” (Sunnah lil-Khilaal, 3:493)


“Muhammad bin al-Hussain mentions Fadhal bin Ziyad narrates that Abu ‘Abd Allah said, ‘Don’t speak to Rawafid‘.” (Sunnah lil-Khilaal, 3:494)




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Attached to this post there is a video of a Shi'a "Sheikh" Yasir al Habib, cursing the sahaba during salah.

The Advice of Sufyaan ath-Thawree

The Advice of Sufyaan ath-Thawree

Text and explanation of this wasiyyah (advice/legacy) taken from the book, Min Wasaayas-Salaf (p. 19-25)
by Shaykh Saleem al-Hilaalee - hafidhahullaah



WHO WAS SUFYAAN ATH-THAWREE


Sufyaan ath-Thawree [He is Aboo ’Abdullaah Sufyaan Ibn Sa’eed Ibn Masrooq ath-Thawree (d.161H). The appelation referring to Thawr Ibn ’Abd-Manaat; and not Thawr of Hamdaan. One of the stores of knowledge and mountains or retention - and when the ’Ulamaa‘ (Scholars) are mentioned, then Sufyaan is a dazzling star. His biography is famous and fills the books of Jarh wat-Ta’deel (validating and invalidating the narrators), history and fiqh; and his life-story is well known. From the Editors: What follows is a very brief biography of Sufyaan ath-Thawree, taken from Siyar A’laamun-Nubalaa‘ of adh-Dhahabee and Tahdheebut-Tahdheeb of al-Haafidh Ibn Hajar al-Asqalaanee.

His Shaykhs include: Aboo Ishaaq as-Sabee’ee, al-A’mash, Sulaymaan at-Taymee, Ibraaheem Ibn Maysarah, Ibn ’Awn, Zayd Ibn Aslam, ’Amr Ibn Deenaar, Ibn ’Ajlaan, Ibnul-Munkadir, Abuz-Zubayr, Yahyaa Ibn Sa’eed al-Ansaaree ...

His Students include: Shu’bah, al-Awzaa’ee, Maalik, ’Abdur-Rahmaan Ibn Mahdee, Yahyaa Ibn Sa’eed al-Qattaan, Ibnul-Mubaarak, Hafs Ibn Ghiyaath, ’Abdullaah Ibn Wahb, ’Abdur-Razzaaq, Fudayl Ibn ’Iyaad, al-Waleed Ibn Muslim, Wakee’ Ibnul-Jarraah, Yazeed Ibn Haaroon, Aboo Nu’aym and ’Alee Ibnul-Ja’d - who was the last reliable narrator to report from him.

Shu’bah, Ibn ’Uyaynah, Aboo ’Aasim, Ibn Ma’een and others said, “Sufyaan is the chief of the Believers in Hadeeth.”

Ibnul-Mubaarak said, “I wrote from one thousand one hundred Shaykhs and I did not write from anyone better than Sufyaan,” so a man said to him: O Abaa ’Abdullaah, you saw Sa’eed Ibn Jubayr and others, he said, “That was before. I did not say that I did not see anyone better than Sufyaan.”

Ibn Mahdee said, “Wahb used to give precedence to Sufyaan’s memory over that of Maalik.”

Ad-Duwaree said, “I saw Yahyaa Ibn Ma’een and he did not prefer anyone to Sufyaan in his time - neither in fiqh, hadeeth, Zuhd or anything else.”

Ahmad Ibn Hanbal said, “No one takes precedence over him in my heart.”

An-Nisaa’ee said, “He is greater than for it to have to be said that he is reliable, and he is one of the Imaams whom I hope is one of those whom Allaah has made an Imaam for the pious.”

Ibn Abee Dhi‘b said, “I have not seen anyone more like the Taabi’een than Sufyaan.”

Ibn Hibbaan said, “He was one of the foremost of the people in fiqh, wara’ (piety) and precision.”

Ibn ’Uyaynah said, “I have not seen a man knowing the lawful and prohibited better than Sufyaan.”

Ishaaq Ibn Raahawayh said, ‘I heard ’Abdur-Rahmaan Ibn Mahdee mention Sufyaan, Shu’bah, Maalik and Ibnul-Mubârak and say, ‘The most knowledgeable of them was Sufyaan.”

Muhammad Ibn Zunboor said, ‘I heard Fudayl say, ‘By Allaah! Sufyaan was more knowledgeable than Aboo Haneefah.”

Bishr al-Haafee said, “Ath-Thawree, to us, is the Imaam of the people.”

Qabeesah said, “I have not sat in a sitting along with Sufyaan except that I remembered death. I have not seen anyone who remembered death more than him.”

It was said to Sufyaan ath-Thawree, ‘For how long will you continue to seek Hadeeth?’ He said, “And what is better than Hadeeth that I should prefer it? Hadeeth is the best of the knowledge of the world.”

’Abdur-Rahmaan Ibn Mahdee related, ‘I heard Sufyaan say, ‘Never has a hadeeth reached me from Allaah’s Messenger (sallallaahu ’alayhi wa sallam), except that I would act upon it even a single time.” Here ends the Editor’s Inclusion.

His biography can be found in Tahdheebul-Kamaal (11/54), at-Tabaqaatul-Kubraa (6/371), Taareekh Baghdaad (9/151) and Siyar A’laamun-Nubalaa‘ (7/229). Aboo Nu’aym al-Asbahaanee has written a delightful and complete biography of him in Hilyatul-Awliyaa‘ (6/356 - 7/144) - the likes of which I have not seen.] - rahimahullaah - wrote to ’Abbaad Ibn ’Abbaad al-Khawwaas al-Arsoofee [He is Aboo ’Utbah ’Abbaad Ibn ’Abbaad Ibn Khawwaas al-Arsoofee ash-Shaamee. One of the nobles of Shaam (region of Syria, Jordan and Palestine); and their worshippers. Declared reliable by Yahyaa Ibn Ma’een, Ya’qoob Ibn Sufyaan al-Fasawee and others. His biography is found in Taareekhad-Daarimee (no.495), al-Ma’rifah wat-Taareekh (2/43) of al-Fawasee and also Hilyatul-Awliyaa‘ (8/281-282).] - rahimahullaah – saying,

THE ADVICE:


“To proceed: You are in a time which the Companions of the Prophet (sallallaahu ’alayhi wa sallam) used to seek refuge from reaching, and they had the knowledge that we do not have, and they had precedence which we do not. So how is it for us, when we reach that, having little knowledge, little patience, few helpers upon what is good, corruption of the people and pollution of this world?! So take to the original state of affairs and cling to it. [This pure saying is inherited from the Companions of the Prophet (sallallaahu ’alayhi wa sallam) - from whom it is very widely reported that person must do Ittibaa’ (follow the narrations from the Prophet (sallallaahu ’alayhi wa sallam) and his Companions) and cling to the old way, as is reported authentically from Ibn Mas’ood –( radiyallaahu ’anhu), “Follow and do not innovate - it is enough for you [and every innovation is misguidance].”

Reported by Wakee’ in az-Zuhd (no. 315) and through him Ahmad in az-Zuhd (p. 202), ad-Daarimee in the introduction of his Sunan (1/69) and others. It is Saheeh due to its supporting chains and the addition in brackets is from Ahmad and at-Tabaraanee in al-Kabeer (9/154) and is also Saheeh.]

I advise you to remain unknown, since this is the age for remaining anonymous (khumool). [The khaamil is the one who is hidden, the one who is not mentioned or known. This is a sign of taqwaa (piety) and goodness, since the sincere ones do not cease to be fearful of riyaa (ostentation). Therefore, they strive hard to hide this from the people and turn their eyes away from their righteous actions; and strive to hide them harder than the people and turn their eyes away from their righteous actions; and strive to hide them harder than the people strive in their wickedness - hoping for sincerity in their actions - so that Allah may reward them for their sincerity on the Day of Resurrection. And the people of good did not intend fame, nor seek it, nor that which leads to it - and if granted by Allaah - they flee from it and prefer not to be known. Since it leads to conceit and then destroys the fame.


Imaam Muslim in his Saheeh (18/10) and al-Baghawee in Sharhus-Sunnah (15/21-22) both relate that ’Aamir Ibn Sa’d Ibn Abee Waqqaas said, ‘Sa’d was looking after his sheep and camels, so his son, ’Umar, came to him. When Sa’d saw him he said, ‘I seek refuge in Allaah from the evil of this rider.’ So when he came to him, he said, ‘O father! Are you satisfied with being a desert-dwelling Arab amongst your sheep and camels, whilst the people are arguing about who is to rule in al-Madeenah?’ Sa’d hit ’Umar on the chest and said, ‘Shut-up! For I have heard the Messenger of Allaah (sallallaahu ’alayhi wa sallam) say, “Indeed Allaah loves the pious, self-contented and hidden servant.”

So what Sufyaan intended by saying, “This is the age for remaining anonymous,” is that one should hide their good actions from people - not that one should become lazy and apathetic. The proof for this is from considering two matters:- Firstly: It is established from the Prophet (sallallaahu ’alayhi wa sallam) that he said, “A strong believer is better and more beloved to Allaah than a weak believer.” Secondly: It is established that the Prophet (sallallaahu ’alayhi wa sallam) would seek refuge with Allaah from laziness and slothfulness.]

And remain aloof and mix little with the people, since before, when the people met, they would benefit from each other. But today that has gone and your safety - in our view - lies in abandoning them. [What he means by ’uzlah (remaining aloof) is mixing little with the people - since there will still be some benefit to be gained from each other. So, he does not mean that you should avoid the people altogether, since if the du’aat (the callers to Allaah and his Religion) do that - then when will the ignorant learn, the confused ones be guided and the one who oppresses himself desist! There is no doubt that the one who mixes with the people and patiently bears their harms has a great reward.]

Beware of the Rulers. Beware of coming near to them and of mixing with them in any of the affairs. Beware of being deceived, so that it said to you: Intercede [for me], so that you help one oppressed, or repel an act of oppression - because that is from the deception of Iblees, which the wicked reciters have taken as a means to attain a favorable position.

[Ibn al-Jawzee (d.597H) - rahimahullaah - says in Talbees Iblees (p. 121-122), “From the deception of Iblees upon the Scholars, is their mixing with the Rulers and flattering them and abandon censuring them when able to do so. And perhaps they find allowance for them where really there is no allowance, in order to attain a worldly goal - and threefold corruption comes about through this:

Firstly: The Ruler - he says, ‘If it were not correct, then the Scholar would have censured me - and how can I not be correct - and he eats from my wealth?’

Secondly: The common person says, ‘There is no harm with this Ruler, nor his wealth, nor his actions, because the Scholar does not criticize him.’

Thirdly: The Scholar - because he corrupts his Religion through that. Iblees may deceive them into entering upon the Ruler saying: We enter in order to intercede for a Muslim. This deception is uncovered by the fact that if a different person entered to intercede - the Scholar would not be pleased with that; and perhaps speak ill of him - since he wishes to be alone in the Rulers attention.

So entering upon the Ruler involves great danger, since the intention may be good when you first enter, but then may be changed by their honouring you, or bestowing things upon you, or by having ambitions and by not being able to avoid flattering them and leaving-off censuring them. Sufyaan ath-Thawree used to say, “I do not fear from their debasing me, but I fear from their being generous towards me so that my heart inclines towards them.” ”

And al-Haafidh Ibn Rajab al-Hanbalee (d.795H) says in Sharh Hadeeth Maa Dhi‘baan (p. 53), “Many of the Salaf used to forbid entering upon the Kings in order to command them with what is good and forbid them from what is evil also. From those that forbade them were: ’Umar Ibn ’Abdul-’Azeez, Ibnul-Mubaarak, ath-Thawree and others. Ibnul-Mubaarak said, “And with us, the one who orders and forbids is not the one who enters upon them and orders and forbids, but rather the one who orders and forbids is the one who keeps away from them.” And that is for fear of trials for the one who enters upon them since a person when far away maybe deceived into thinking that he will order and forbid them and be stern with them - but when he sees them face to face, his soul inclines towards them, since love of nobility is hidden in the soul. Therefore he flatters them and is lenient with them and perhaps he inclines towards them and comes to love them, especially if they treat him kindly and generously and he accepts that from them. And this happened to ’Abdullaah Ibn Taawoos with a certain ruler, in the presence of his father Taawoos, so Taawoos rebuked him for that. And Sufyaan ath-Thawree wrote to ’Abbaad Ibn ’Abbaad and in his letter was: And beware of the rulers...”

Ibn ’Abdul-Barr (d.463H) - the Scholar of Andulus - says in Jaami’ Bayannil-’Ilm (l/185-186), ending the chapter in which he mentioned the Salaf’s hatred of entering upon the kings and rulers, “And the meaning of this chapter is with regard to the wicked oppressive ruler. However, as for the just and noble of them, then entering upon him, seeing him and helping him to do good is one of the best of good deeds. Do you not see that ’Umar Ibn ’Abdul-’Azeez was accompanied by the great Scholar such as ’Urwah Ibnuz-Zubayr and his level; and Ibn Shihaab az-Zuhree and his level. And Ibn Shihaab used to enter upon the ruler ’Abdul-Maalik and his sons after him. And from those who used to enter upon the ruler were:- ash-Sha’bee, Qabeesah, Ibn Dhu’ayb, Rajaa‘ Ibn Haywat al-Kindee, Abul-Miqdaam - who was a noble scholar, al-Hasan, Abuz-Zinaad, Maalik Ibn Anas, al-Awzaa’ee, ash-Shaafi’ee and others too many to mention. So if the Scholar enters upon the ruler - now and again when there is a need - and he says what is good and speaks with his knowledge, then that is good and a means of Allaah’s pleasure until the Day he meets Him. But these sittings are usually a trial; and being safe there from is abandoning what is in them.”

I say: Indeed they have spoken the truth, done well and have advised sincerely - rahimahumullaah - because they were like the unclothed preachers who are not disbelieved - and how could they be anything else after they had heard the saying of Allaah’s Messenger, (sallallaahu ‘alayhi wa sallam), “He who comes to the ruler is put to trial.” Reported by Aboo Daawood (no. 2859), at-Tirmidhee (no. 2256), an-Nisaa‘ee (7/195-196), Ahmad (l/357) and others from Aboo Moosaa al-Ash’aree - and it is Saheeh due to supporting narrations.]

It used to be said: Beware of the fitnah (trial) of the ignorant worshipper and the wicked scholar, because the trial of these two is indeed a trial for everyone put to trial.

If you find questions and need for fatwaa, then take advantage of it - but do not compete desirously for it. And beware of being like the one who loves that his saying is acted upon, or that his saying is publicized or listened to, and if that is abandoned, the effects of that are seen upon him. [This is riyaa (showing-off and ostentation). I have explained its causes, how it approaches, its types, and its cure, in my book called ar-Riyaa.]

And beware of the love of leadership, since leadership may be more beloved to a man than gold and silver - but it is something difficult and obscure; and this will not be understood except by wise Scholars. [Ibn ’Abdul-Barr wrote in Jaami’ Bayaanil-’Ilm (l/143-144) some lines on this,

“Love of leadership is a poison which destroys this life, And makes love a war
for its lovers;
It cuts both throats and ties of relationship,
So that
no character nor Religion remains.
He who obtains leadership while ignorant
or before wisdom,
Then you will not see him except as an enemy to the
rightful;
He desires and envies a people and be is lesser than them,
Competing thereby with the enemies of the Prophets.”

So refer to what he wrote in this chapter, for it is of great value, and if a student of knowledge were to travel for one month seeking it - then he would be fortunate.]

So seek after your lost soul and work with correct intention and know that there has come near to the people a matter which a person would be desirous of death.

[Related by Aboo Nu’aym in Hilyah (6/376-377) and Ibn Rajab mentioned a portion of it in Sharh Hadeeth Maa Dhi‘baan (pp.53-54) and adh-Dhahabee reported it in the biography of Sufyaan in Siyar A’laamun-Nubalaa‘, and it is a famous testament possessed by the Scholars. Al-Haafidh al-Mizzee - rahimahullaah - says in Tahdbeebul-Kamaal (14/143) in his biography of ’Abbaad Ibn ’Abbaad, “And he was one of the noble ones of Shaam and their worshippers, and Sufyaan ath-Thawree wrote the famous letter to him, being a testament, and mention of manners, wisdoms, examples and admonitions.”]

The Evil And Harm Of The Innovators Is Worse Than That Of The Kuffaar

The Evil And Harm Of The Innovators

Is Worse Than That Of The Kuffaar

Aboo Anas Hamad Al-’Uthmaan said:


“The evil of the Jews and Christians is open and clear to the common Muslims; as for the people of innovation, then their harm is not clear to every person… This is why the Scholars see that to refute the people of innovation takes precedence over refuting the Jews and Christians.” (1)


Ibn Al-Jawzee said: Abul Fadhl Al-Hamdaanee said:


“The innovators of Islaam and the fabricators of hadeeth are more harmful than the athiests, because the athiests desire to corrupt the Religion from the outside, and these, they desire to corrupt it from within.


They are like the people of a town who strive to corrupt it (from within), but the atheists are those who have surrounded it from the outside. So the ones who are inside open up the fortress, so they are more evil to Islaam than those who do not wear the cloak of Islaam.” (2)


And Shaykhul Islaam Ibn Taymiyyah said:


“Their harm (the people of innovations, disbelief, or misguidance) is greater than the harm of the enemies who wage war (on the Muslims). For if those people conquer (the Muslim lands), they do not corrupt the hearts (of the people) and the religion that lies within them, except afterwards.


However, those people (the people of innovations) corrupt the hearts from the very beginning.” (3)


Footnotes:


(1) Zajarul Mutahawwin, p. 96


(2) Al-Mawdhoo’aat, 1/51


(3) Majmoo’ Al-Fataawaa 28/232


[Creed 52]

Imaam Aboo Haneefah On Affirming Allaah’s Attributes

Imaam Aboo Haneefah On Affirming Allaah’s Attributes

Imaam Aboo Haneefah said, in affirming the Attributes of Allaah (and a refutation of the Jahmiyyah, Ash’ariyyah, Mu’tazillah etc.):


“Allaah is not to be described with the attributes of creation. His Anger and His Power are two Attributes form His Attributes, without inquiry into their specific details, and this is the statement of Ahle Sunnah Wal Jamaa’ah.


He becomes angry and He becomes pleased; and it is not to be said ‘His Anger is His Punishment‘ and ‘His pleasure is His Reward‘. We describe Him as He has described Himself, One Eternal, He does not beget, nor is he Beggotten, and there is none equal to Him, the Ever Living, All Capable, All Hearing, Ever Watchful, All Knowing.


The Hand of Allaah is above their hands. It is not like the hands of His creation, and His Face is not like the faces of His creation.” (1)


If only the Ash’arees understood these words from Imaam Aboo Haneefah, they would not have resorted to ta’weel (interpreting the texts to other than their apparent meanings). Aboo Haneefah was not an Ash’aree, and thats a fact!


Footnotes:


(1) Al-Fiqhul Absat p. 56

If backbiting of the layman ranks amongst the major sins...

If backbiting of the layman ranks 

amongst the major sins...

The Shaykh (rahima-hullaah) mentions:


((If backbiting of the layman ranks amongst the major sins, then backbiting of the scholar is much greater. This is because the effects of backbiting of the scholar does not rest at him only, rather it rests upon him and that which he possesses in knowledge of the Sharee'ah.))


Shaykh Ibn 'Uthaymin


Kitaabul-'Ilm

From the Sayings of 'Abdullaah ibn Mas'ood

From the Sayings of 'Abdullaah ibn Mas'ood 1 - 2

Shaykhul Islaam Ibn Qayyim al-Jawziyyah
Reference: Al Fawaaid: P.162

From the Sayings of 'Abdullaah ibn Mas'ood [1]

Ash Shaykh Al Imaam Al ‘Alaamah Ibnu Qayyim Al Jawzeeyah (رحمه الله)

A man in the company of ‘Abdullaah ibn Mas'ood said:

“I do not wish to be from amongst the companions of the Right Hand, I wish to be from amongst the Muqaraboon (those who are brought close (to Allaah)!"

So ‘Abdulllaah said:

"But here is a man who wishes that if he died he would not be resurrected [from fear of Allaah]." Meaning himself.

He left his house one-day and people followed him, so he said to them:

"Is there anything that you need?"

They said:

"No, but we want to walk with you."

He said:

"Go back, because it is lowly /dishonorable for the follower and a Fitnah for the one being followed."

He also said:

"If you knew about me what I know about myself, you would pour sand over my head.

None of you should make Taqleed (blindly follow) another man in regards to his religion, if he [one being followed] believes then he believes and if he disbelieves then he disbelieves. If you had to blindly follow someone, then take those who have passed away as examples, for indeed those who are alive are not safe from Fitnah.

“Look for you heart it three places:

1) When you are listening to the Quraan;

2) in the circles of remembrance [of Allaah];

3) and when you are alone.

If you don’t find it in these places, then ask Allaah to bless you with a heart for indeed you have no heart.

Indeed people have become proficient in speech, so he whose deeds are in accordance to his speech, then he is the one that will attain his portion of reward, and he whose deeds are in opposition to his speech, then he is one that only rebukes himself.

Truly I believe that a man forgets knowledge that he once possessed due to a sin that he practices.

Knowledge is not in narrating a lot, but knowledge is fear [of Allaah].”

From the Sayings of 'Abdullaah ibn Mas'ood [2]

Ash Shaykh Al Imaam Al ‘Alaamah Ibnu Qayyim Al Jawzeeyah (رحمه الله)

“There is nothing on the face of the earth that is more in need of being imprisoned for a lengthy period of time than the tongue”

A man said to him:

"Teach me some words that are concise and beneficial!"

So he said:

"Worship Allaah and do not associate any partners with him. Follow the Qur-aan wherever it directs you. Whoever comes with the truth, accept it from him even if he was distant and hated by you and whoever comes with falsehood, then reject it even if he was close and beloved to you.

Be the springs of knowledge, the lamps of guidance, attached/bound to your homes, lights of the night, refreshers of the hearts, Khulqaan (best/cleanest?) of clothes, known in the heavens, unknown to those on earth.

As long as you are in prayer, you are knocking at the door of a king, and whoever knocks at the door of a king will have the door opened for him.

There will be a people at the end of times called ‘Al Nataan’. Constantly blaming one another will be the best of their actions.

If a person would like to be just to himself, let him treat others in the same way that he would like to be treated.”


Translator: Nadir Ahmad, Abu Abdul-Waahid

من كلام عبد الله بن مسعود

شيخ الإسلام ابن قيم الجوزية

لفوائد - ص162

قال رجل عنده : ما احب أن أكون من أصحاب اليمين , احب أن أكون من المقربين ! فقال عبد الله : لكن هاهنا رجل ود انه إذا مات لم يبعث , يعنى نفسه. وخرج ذات يوم فتبعه الناس , فقال لهم الكم حاجه ؟ قالوا لا ولكن أردنا أن نمشى معك , قال : ارجعوا فانه ذلة للتابع وفتنه للمتبوع . وقال لو تعلمون منى ما اعلم من نفسي , لحثوتم على رأسي التراب . لا يقلدن أحدكم دينه رجلا , فان آمن آمن، وان كفر , كفر , وان كنتم لا بد مقلدين , فاقتدوا بالميت , فان الحي لا تؤمن عليه الفتنه. اطلب قلبك في ثلاث مواطن : عند سماع القرآن , وفى مجالس الذكر , وفى أوقات الخلوة , فان لم تجده في هذه المواطن , فسل الله أن يمن عليك بقلب , فانه لا قلب لك . إن الناس قد احسنوا القول , فمن وافق قوله فعله , فذلك الذي أصاب حظه , ومن خالف قوله فعله , فذاك إنما يوبخ نفسه . اني لاحسب الرجل ينسى العلم كان يعلمه بالخطيئة يعملها. ليس العلم بكثرة الرواية , ولكن العم بالخشية ما على وجه الأرض شئ أحوج إلي طول سجن من اللسان . وقال له رجل: علمني كلمات جوامع نوا فع ! فقال عبد الله: اعبد الله لا تشرك به شيئاً وزل مع القرآن حيث زال ، ومن جاء بالحق ، فقبل منه وان كان بعيدا بغيضا ، ومن جاءك بالباطل ، فاردد عليه وان كان حبيبا قريبا. كونوا ينابيع العلم ، مصابيح الهدى ، احلاس البيوت ، سرج الليل ، جدد القلوب ، حلقان الثياب، تعرفون في السماء، وتخفون على أهل الأرض . يكون في آخر الزمان أقوام افضل أعمالهم التلاوم بينهم ، يسمون الانتان . إذا احب الرجل أن ينصف من نفسه ، فلياتى إلى الناس الذي يحب أن يؤتى إلي

The Ten Ways to Expiate Your Sins

The Ten Ways to Expiate Your Sins

Reference: Al 'Iraqiyyah fil 'Amaal al Qalbiyyah
Author: Shaykhul Islaam ibn Taymiyyah




If a believer falls into sin, it’s punishment would be repelled from him in ten ways:




1.-He repents and therefore Allah would accept his repentance. The one who repents from a sin is as the one who hasn’t sinned.


2.-He asks for forgiveness and he would therefore be forgiven.


3.-He performs acts of righteousness that would erase his sins, for indeed righteous actions erase sins.


4.-His brothers supplicate for him; that his sins be forgiven - while he is alive and after his death.


5.-His brothers gift the reward of their actions to him so that Allah may benefit it him through them [Translator’s note: Not all actions can be gifted as reward, only those that were specified by the Qur-aan and Sunnah].


6.-That his prophet Muhammad - صلى الله عليه وسلم - intercedes for him.


7.-That Allah puts him through trials in the life of this world that would expiate his sins.


8.-That Allah puts him through trials in the Barzakh and the Sa’iqah that would expiate his sins.


9.-That Allah puts him through the trials of the Day of Resurrection and its horrors, that which would expiate his sins.


10.-Or that the Most Merciful of the merciful has mercy over him.


Whoever lets these ten pass him by, then let him blame no one but himself, as Allaah the Elevated said in a Hadeeth that was narrated by His Messenger:


“O My servants, they are only your own deeds, I take them into account for you, and then give (their reward or punishment) back to you. So whoever finds good then let him praise Allah. And whoever finds other than that then let him blame no one but himself.”



[Collected by Muslim: #2577]

عقوبت السيئة تندفع عن المؤمن بعشرة

المرجع: العراقية في الأعمال القلبية

المؤلف :شيخ الإسلام ابن تيمية

والمؤمن إذا فعل سيئة فإن عقوبته تندفع عنه بعشرة أسباب

أن يتوب فيتوب الله عليه, فإن التائب من الذنب كمن لا ذنب له

أو يستغفر فيغفر له

أو يعمل حسنات تمحوها ,فإن الحسنات يذهبن السيئات

أو يدعو له إخوانه المؤمنون ويستغفرون له حياً وميتاً

أو يُهدون له من ثواب أعمالهم ما بنفعه الله به

أو يشفع فيه نبيه محمد صلى الله عليه وسلم

أو يبتليه الله في الدنيا بمصائب تكفر عنه

أو يبتليه في البرزخ والصعقة فيكفر بها عنه

أو يبتليه في عرصات القيامة من أهوالها بما يكفر عنه

أو يرحمه أرحم الراحمين

فمن أخطأته هذه العشر فلا يلومن إلا نفسه ! كما قال تعالى فيما يروي عنه رسوله

يا عبادي , إنما هي أعمالكم أحصيها لكم , ثم أوفيكم إياها. فمن وجد خيراً فليحمد الله , ومن وجد غير ذلك فلا يلومن إلا نفسه - رواه مسلم برقم 2577

Lowering the Gaze

Lowering the Gaze

It is reported that Salmân Al-Fârsî – Allâh be pleased with him – said:


I would rather die and be resurrected, die and be resurrected, and again die and be resurrected than to see the private part of a Muslim’s body or for a Muslim to see mine.


Imâm Ahmad, Al-Zuhd p192. 1st ed. 1983. Dâr Al-Kutub Al-’Ilmîyah. Beirut, Lebanon.




It is reported that ‘Abdullâh b, ‘Umar – Allâh have mercy on him – said:


Verily, part of disregarding the trust upon you is to look inside [other people's] apartments and houses.


Ibn Abî Al-Dunyâ, Kitâb Al-Wara’ article 71.




It is reported that Anas b. Mâlik – Allâh be pleased with him – said:


If a woman passes in front of you, lower your eyes until she has passed by.


Ibid. article 72.




It is reported that Al-’Alâ b. Ziyâd – Allâh have mercy on him – said:


Let not your sight follow the nice looking back of a woman [as she passed], for indeed the look causes the desire in the heart.


Ibid. article 77.




It is reported on the authority of Al-Wakî’ b. Al-Jarrâh:


We went out one Eid with Sufyân Al-Thawrî and he said, “The first thing we will do on this day of ours is to lower our gaze.”


Ibid. article 66.




It is reported that Hassân b. Abî Sinân – Allâh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.”


Ibid. article 68.



Source: http://www.sayingsofthesalaf.net/index.php/lowering-the-gaze/

The Coldness of Zamhareer

The Coldness of Zamhareer

Reference: Tafseer Asmaa Allaah al Husnaa See article
Author: Number of Scholars


Ibnul Qayyim stated:


Allaah’s statement:


{ Nothing cool shall they taste therein, nor any drink. Except boiling water, and Ghasaaqaa”} [Al Naba: 24-25]
It is Zamhareer, it burns them with its extreme cold just as it burns them with its heat. It was also stated by Mujaahid and Muqaatil that it is the peak of coldness.
[Badaa’i al Fawaa-id: 2/244]






Al Haafidh ibn Rajab stated:


Allaah the Elevated rendered what is in this world, in terms of heat and cold, related to the heat and cold of the Hell fire, and an evidence for it, and this is why it is recommend to seek refuge from the Hell fire when one experiences this [i.e. the heat and cold].


As was narrated by ‘Uthmaan ad Daarimee and others, the Hadeeth of Daraaj, on the authority of Abu Haytham…that Abu Hurayrah narrated to him that the Prophet- صلى الله عليه وسلم - said:


If a man says on a hot day; ‘There is no deity worthy of worship in truth but Allaah, how hot it is today! O Allaah! Save me from the heat of Jahannam [the Hell fire].’
Allaah would say to Jahannam; “Indeed a servant of Mine has asked Me for salvation from your heat, indeed I hold you as a witness that I have granted him salvation.”


And if a servant says on an extremely cold day; ‘There is no deity worthy of worship in truth but Allaah, how cold it is today! O Allaah! Save me from the Zamhareer of Jahannam.’


Allaah would say to Jahannam; “Indeed a servant of Mine has sought refuge with me from your Zamhareer, indeed I hold you as a witness that I have granted him refuge.”


The companions asked: “What is the Zamhareer of Jahannam?


He replied: “It is an abode where the disbeliever is thrown, he would be torn apart by its extreme cold.” [1]


[Fat-h al Baaree: 3/71]






Al ‘Aynee stated:


There is nothing to prevent Zamhareer from emitting from the same Hell fire, because what is meant by ‘the Hell fire’ is its place, which is Jahannam, and there is a level of Zamhareer in it.


It was said that there is no contradiction here in combing between heat and cold in the Hell fire, because the Hell fire is Jahannam, and it has been narrated that parts of it are fire and other parts are Zamhareer, and they are not in the same place, it is impossible that they are combined in one place.


I say [Al ‘Aynee]: The One who created the dominion including ice and fire, is able to combine two opposites in one place. In addition, the Hell fire is from the affairs of the unseen, and the affairs of the unseen are not to be compared to the affairs of this world.


[‘Umdat al Qaaree: 7350]


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[1] The Hadeeth was declared as inauthentic by al Albaanee.

برودة زمهرير

المرجع: تفسير أسماء الله الحسنى في المقالةالمؤلف :مجموعة من المشايخ

وقوله

لا يذوقون فيها بردا ولا شرابا إلا حميما وغساقا

النبأ 24 25

قال هو الزمهرير يحرقهم ببرده كما تحرقهم النار بحرها وكذلك قال مجاهد ومقاتل هو الذي انتهى برده

بدائع الفوائد: 2/244

وقد جعل الله تعالى ما في الدنيا من شدة الحر والبرد مذكوراً بحر جهنم وبردها ، ودليلاً عليها ، ولهذا تستحب الاستعاذة منها عند وجود ذلك .

كما روى عثمان الدارمي وغيره من رواية دراج ، عن أبي الهيثم ، عن أبي سعيد - أو عن ابن حجيرة الأكبر ، عن أبي هريرة ، أو أحدهما - حدثه ، عن النبي ( ، قال

إذا كان يوم حار ، فإذا قال الرجل : لا إله إلا الله ، ما أشد حر هذا اليوم ، اللهم أجرني من حر جهنم ، قال الله لجهنم : إن عبداً من عبيدي استجارني من حرك ، وأنا أشهدك أني قد أجرته ، وإذا كان يوم شديد البرد ، فإذا قال العبد : لا إله إلا الله ، ما أشد برد هذا اليوم ، اللهم أجرني من زمهرير جهنم ، قال الله لجهنم : إن عبداً من عبادي قد استعاذني من زمهريرك ، فإني أشهدك أني قد أجرته

قالوا : وما زمهرير جهنم ؟ قال : ( ( بيت يلقى فيه الكافر فيتميز من شدة بردها

الفتح: 3/71

ولا مانع من حصول الزمهرير من نفس النار لأن المراد من النار محلها وهو جهنم وفيها طبقة زمهريرية ويقال لا منافاة في الجمع بين الحر والبرد في النار لأن النار عبارة عن جهنم وقد ورد أن في بعض زواياها نارا وفي الأخرى الزمهرير وليس محلا واحدا يستحيل أن يجتمعا فيه ( قلت ) الذي خلق الملك من ثلج ونار قادر على جمع الضدين في محل واحد وأيضا فالنار من أمور الآخرة وأمور الآخرة لا تقاس على أمور الدنيا وفي التوضيح

عمدة القاري :7/35

Translator: Abu Abdul-Waahid, Nadir Ahmad
Source: http://www.subulassalaam.com/articles/article.cfm?article_id=111

The Three levels of Piety

The Three levels of Piety

Reference: Al Fawaa-id :P 45
Author: Shaykhul Islaam Ibnul Qayyim
Translator: Abu Abdul-Waahid, Nadir Ahmad



Taqwaa has three levels:

The first: Protecting the heart and limbs from sins and all forbidden matters.
The second: Protecting the heart and limbs form disliked matters [Makrooh].
The third: Protecting oneself from the fudool and what does not concern him.

The first gives the servant his life, the second gives him health and strength and the third enables him to gain happiness, contentment and light.

التقوى ثلاث مراتب

المرجع: الفوائد : ص 45المؤلف :

التقوى ثلاث مراتب

إحداها : حِـمْـيَـة القلب والجوارح عن الآثام والمحرمات

الثانية : حِـمْـيَـتها عن المكروهات

الثالثة : الـحَـمْـيَـة عن الفضول وما لا يعني

فالأولى تعطي العبد حياته ، والثانية تفيده صحته وقوته ، والثالثة تكسبه سروره وفرحه وبهجته


Source:http://www.subulassalaam.com/articles/article.cfm?article_id=116

The Four Eyes

The Four Eyes

It is reported that Khâlid b. Ma’dân – Allâh have mercy on him – said:


There is not a person except he has four eyes: two in his head with which he sees the matters of this worldly life, and two in his heart with which he looks to the matters of the hereafter. So if Allâh wants good for his servant, He opens his heart’s eyes, and so he perceives what he has been promised in the unseen world. Thus he is saved from the unseen [punishment] through the unseen [reward for the obedient].


Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 4: 543




Source: http://www.sayingsofthesalaf.net/index.php/the-four-eyes/

The First Person to Travel to Seek Knowledge

The First Person to Travel to Seek Knowledge

Reference: Ar Rihlah fee Talab al Hadeeth P. 106
Author: Al Khateeb al Baghdaadee
Translator: Abu Abdul-Waahid, Nadir Ahmad



Musa believed or said that there was nobody more knowledgeable than him, so he was then ordered to travel to al Khadir [1]. Some of the people of knowledge stated that the fatigue that Musa - peace be upon him - went through by traveling, and the patience he had for the humility and subjection that he demonstrated to al Khadir after his wearisome journey, keeping in mind Musa's status with Allaah, his dignity and the nobility of his prophet-hood, that this is evidence of the lofty status of knowledge as well as the lofty status of the people of knowledge. It is also evidence of the humility that one should have towards the person knowledge is sought and taken from.

If there were anyone who would be too great to humble himself due to his lofty status, it would have been Musa [at that time]. So when he exhibited his eagerness and seriousness for benefit, and left his land while acknowledging the need to learn some knowledge that is unknown to him, it demonstrates that there is nothing in creation that is higher than this state, nothing is greater than it.

And more than one of the Companions of the Messenger of Allaah - may Allah bless him and grant him peace - traveled to distant lands to hear just one Hadeeth, as well as a number of Taabi'een after them. We will mention the stories that reached us with the aid of and will of Allaah ...


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[1] There is more than one way to pronounce the name (Greens), in the books of Hadeeth, some of the narrators bare this name and its pronounced 'Khidir'. However, with the companion of Musa - the one mentioned in this article - the correct pronunciation is al Khadir, with a fat-ha on the 'Kha' and a Kasra on the 'Daad'.

Taken from: http://www.subulassalaam.com/articles/article.cfm?article_id=145

أول من رحل لطلب العلم

المرجع: الرحلة في طلب الحديث ص : 106المؤلف :الخطيب البغدادي

وقد كان موسى قد حدث نفسه بأنه ليس أحد أعلم منه أو تكلم به من ثم أمر أن يأتي الخضر قال بعض أهل العلم إن فيما عاناه موسى من الدأب والسفر وصبر عليه من التواضع والخضوع للخضر بعد معاناة قصده مع محل موسى من الله وموضعه من كرامته ، وشرف نبوته دلالة على ارتفاع قدر العلم ، وعلو منزلة أهله ، وحسن التواضع لمن يلتمس منه ويؤخذ عنه ، ولو ارتفع عن التواضع لمخلوق أحد بارتفاع درجة ، وسمو منزلة لسبق إلى ذلك موسى ، فلما أظهر الجد والاجتهاد ، والانزعاج عن الوطن والحرص عن الاستفادة مع الاعتراف بالحاجة إلى أن يصل من العلم إلى ما هو غائب عنه دل على أنه ليس في الخلق من يعلو على هذه الحال ، ولا يكبر عنها وقد رحل غير واحد من أصحاب رسول الله في الحديث إلى البلاد البعيدة ، وعدة من التابعين بعدهم نحن نورد أخبارهم التي أدت إلينا ذلك عنهم بمشيئة الله ومعونته