Thursday, 29 December 2011

Those who Take The Devil as an Ally

Those who Take The Devil as an Ally

Translated by Ahmed Abu Turaab

Allaah, the Most High, said, “And [mention] when We said to the angels, “Prostrate to Adam,” and they prostrated, except for Iblees. He was of the jinn and departed from [i.e., disobeyed] the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.” (Surah Kahf 18:50)

Commenting on this aayah, one of the things Ibn al-Qayyim said was:

“It is almost as though beneath this address there is an astonishing, delicate reprimand and it is that: I showed enmity to Iblees because he didn’t prostrate to your father Aadam with My Angels, so the enmity [I showed] was on your behalf, and then the final result of this enmity [which I showed on your behalf] is that between yourselves and him–you [went and] sealed a pact of reconciliation.”

Ad-Daa wad-Dawaa, p. 83.


The Excellence of the Knowledge of ‘Asmaa of Allaah and His Sifaat

The Excellence of the Knowledge
of ‘Asmaa of Allaah and His Sifaat

By Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr
Translated by Abbas Abu Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaahsaid:

‘Indeed the Da’wah of the Messengers revolves around three principles:

The first principle: Knowing your Lord, the One being called to by His Names, Sifaat and His Actions.

The second principle: Knowing the path which will lead to Him and that is His
remembrance, being thankful to Him and His worship which is made up of  complete love for Him and complete humility for Him.

The third principle: Knowing what they will receive after reaching Him from the
blessings of being in the land of His Generosity (Paradise) of which the best and the most magnificent thing will be Allaah being pleased with them and His honouring them and them seeing His Face the most High, and Allaah’s Salaam upon them and Him talking to them.’

[Taken from ‘Fiqh of al-‘Asmaa al-Husna’ p.11]


Wednesday, 28 December 2011

Knowledge is followed by Love

Knowledge is followed by Love

Love is followed by pleasure. It is either weak or strong according to the degree of love. Whenever the desire for the cherished one is stronger, there is perfect pleasure. Love and yearning follow knowing Allah and appreciating His Greatness. Whenever our knowledge of Allah is perfect, we will love Him more perfectly. Therefore, the perfection of blessing and pleasure in the Hereafter can be traced back to Knowledge and Love.

Whoever believes in Allah, His Names and Attributes, and knows them well, would love Him a great deal, and his feeling of pleasure, his being close to Him, looking at His Face and hearing His words would be complete when meeting him on the Day of Judgment.

Every pleasure, blessing, joy and delight would be like a drop of water compared to the sea. So how is it that an intelligent person can prefer weak and short-lived pleasure that is mixed with pain, to great complete and eternal pleasure?

The perfection of man is based on these two abilities: knowledge and love and the best knowledge is the knowledge about Allah and the highest love is the love for His Sake. Surely, it is Allah’s help that should be sought.

Reference: Al-FawaidIbn Al-Qayyim (Rahimahullah) Pages 82-83

Tuesday, 27 December 2011

"Who am I? And what am I?!"

"Who am I? And what am I?!"

From a man who said, “I saw signs of grief on Abu Abdullaah’s face [i.e., Imaam Ahmad ibn Hanbal] because someone had praised him. And [another time] it was said to him, ‘May Allaah reward you with good on behalf of Islaam.’ So he said, ‘Rather, may Allaah reward Islaam well on behalf of me. Who am I? And what am I?!’

Siyar A’laam an-Nubalaa, v. 11, p. 225.


Monday, 26 December 2011

“I Can’t Stand to Pray at Night.”

“I Can’t Stand to Pray at Night.”

From Qataadah who said that a man came to Salmaan and said, “I can’t perform the night prayer.” He replied, ‘”Then don’t fail to do it during the day.”

Lataa’iful-Ma’aarif, p. 31.


You present evil to Allaah and want good in return? Then do this.

You present evil to Allaah and
want good in return? Then do this.

Ibn al-Qayyim said, 

“Whoever would love that Allaah reciprocates his evil with goodness, let him reciprocate the evil people do towards him with goodness.”

Miftaah Daaris-Sa’aadah, vol. 1, p. 292.


Sunday, 25 December 2011

If you see this … start curing yourself now

If you see this … start curing yourself now

Shaikh Ibn Uthaimeen, may Allaah have mercy on him, said,

“If you see that you have turned away from something from Allaah’s Religion or you see that you have turned away from the Book of Allaah, the Mighty and Majestic, either from reciting its [actual] words, or reciting it [by pondering over] its meaning, or reciting it by acting on it, then it is obligatory on you to cure yourself–and know that the cause of that turning away is sins.”

Tafsir Surah al-Maa’idah, vol. 1, p. 483.


Patience along with Hope

Patience along with Hope

Don’t just be patient, be patient and along with that hope for a reward from Allaah for your patience during your calamity

Shaikh Ibn Uthaimeen, may Allaah have mercy on him, said,

“Indeed when a person faces calamities with patience [but] without hoping for a reward from Allaah, the calamity will become an expiation for his sins. And if he shows patience along with hoping for a reward [from Allaah], then along with being an expiation for his sins it becomes a good recompense and reward. And the meaning of hoping for Allaah’s reward [al-Ihtisaab] is that a person believes that he will soon be rewarded for the patience [he is showing], so he makes good his thoughts about Allaah and thus Allaah, the Mighty and Majestic, will give him [a reward] according to what he thought of Him.”

At-Ta’leeq alaa Saheeh Muslim, p. 342.


Friday, 23 December 2011

A collection of principles of bida'

A collection of principles of bida'

From the Works of
The Muhaddith, Shaykh, Allamaa’
Muhammad Nasiruddeen al-Albaani
Translated by
Abbas Abu Yahya

# Principles of Bida’ 1

Adhering to general texts which have not been implemented\acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh (understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’
[Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

# Principles of Bida’ 2

It is not a condition in order to reject every individual Bida’ that we need a narration conveyed with an authentic chain from one of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said during his refutation of Shaykh Al-Habshi, in his debate with him regarding the Bida’ of prayer beads:

‘. . . . . And is it a condition with the people of knowledge and intellect in rejecting every individual Bida’ that we should have a narration conveyed with an authentic chain from one of the Salaf rejecting every single Bida’? This is not something a person who has smelt the fragrance of knowledge says.’

[From: ‘ar-Radd ‘ala Taqeeb al-Hatheeth’ by Shaykh Albaani p.54]

# Principles of Bida’ 3

Shaykh Muhammad Nasiruddeen Albaani said:

Coming closer to Allaah Ta’ala cannot be done except with what Allaah has legislated.

From Anas bin Malik who said: I was sitting with Ubayy and Abu Talha, and we had just eaten meat and bread, then I called for water to make Wudu. Ubayy and Abu Talha said to me: ‘Why are you making Wudu?’

Anas said: ‘Because of this food we just ate.’

They said: ‘Do you make Wudu because of good things (food)?! One who was better than you (the Messenger -sallAllaahu alayhi wa sallam-), did not make Wudu after eating.’

[Collected by Ahmad, & Albaani said its Isnad is Jayyid]

Shaykh Muhammad Nasiruddeen Albaani commented:

         ‘This Athar (narration) indicates that the Companions would reject coming closer to Allaah- Ta’ala- with an action which the Messenger of Allaah -sallAllaahu alayhi wa sallam- did not legislate whether with statements or actions, as for Anas being concerned with making Wudu for eating meat, then perhaps the saying of the Messenger -sallAllaahu alayhi wa sallam- reached him: ‘Make Wudu for that meat which has been cooked on fire’, and it did not reach him that it had been abrogated and Allaah knows best.’

[From: Mishkat 1\107 #329]

# Principles of Bida’ 4

The Mubtadi’ is he who Exaggerates Worship.

Shaykh Muhammad Nasiruddeen Albaani said:

‘No one should presume that when we choose to limit ourselves to the Sunnah with regard to the amount of Rakat prayed during Taraweeh, and the impermissibility of increasing upon that, that we regard those from the preceding scholars and those who came after them as being misguided or that we see them as people of Bida’ because they don’t hold this opinion (of limiting to the Sunnah), as some of the people have presumed and believed that we see them as being misguided and they have then used that to justify attacking us!

This presumption of theirs, necessitates clarity, they assume that just because a matter is not allowed then it is automatically regarded as a Bida’, or that just because everyone who says it is permissible or recommended to pray more [in the Taraweeh prayer] that he is a misguided Mubtadi! We say no, never, this presumption is indeed false, and extreme ignorance. Because the Bida’ which a person is criticized for and the Ahadeeeth which are applied in curbingBida’ are a result of the definition: ‘An invented way of religion which is similar to the Sharia’ but is not from it, intending to follow that way and exaggerating in the worship of Allaah -Subhanahu.’

Therefore, whoever innovates a Bida’ and intends by it exaggeration in worship, and he knows it is not from theSharia’, then he is the type of person upon whom these Ahadeeth are applied. As for the one who falls into Bida’unknowingly, and he did not intended exaggeration in worship, then those Ahadeeth do not include these people at all, and they do not concern them at all, rather they concern those Mubtada’ who stand in the way of disseminating the Sunnah, and regard all Bida’ as good, without knowledge or guidance, nor a clear Book, not even blindly following the people of knowledge and remembrance, rather they do this following desires and satisfying the common folk!’

[Taken from: ‘Salatul-Taraweeha’ p.35]

Wednesday, 21 December 2011

Saying 'La illahaa illa Allaah' on the deathbed

Saying 'La illahaa illa Allaah' on  the deathbed

Translated by Ahmed Abu Turaab

Ibn al-Qayyim said, “So it may become impossible for him to pronounce the shahaadah, as many people have witnessed happen to those on the deathbed, such that it was said to some of them:

“Say Laa ilaaha illallaah.” So he replied, “Aaah! Aaah! I cannot say it!”

And it was said to another, “Say Laa ilaaha illallaah.” So he replied, “King! Rook! Checkmate!” and then he passed away.

And it was said to another, “Say Laa ilaaha illallaah.” So he started singing irrationally, saying, ‘Taatinaa tinintaa, [no meaning, just irrational singing]’ and then passed away.

And the same was said to another, so he replied, “And how will what you are saying help me when I left no sin except that I committed it?” and then he passed away without saying it.

And the same was said to another, so he replied, “And how will that benefit me? And I don’t know if I have ever prayed a single time to Allaah?” and then he passed away without saying it.

And the same was said to another, so he replied [talking about himself], “He is a disbeliever in what you say,” and then he passed away.

And the same was said to another, so he replied, “Every time I want to say it my tongue withholds.”

And someone who was present at the death of someone who would beg told me that [they told him to say the shahaadah] so he started saying, “For Allaah’s Sake. A penny for Allaah’s Sake,” until he passed away.

And a trader told me that he was present when one of his relatives was on his deathbed, so they told him to say Laa ilaaha illallaah and he was saying, “This piece is cheap. This is a good buy. This is such and such,” until he passed away.

So if the devil has gained mastery over the servant in the state when his mind is present and his strength [is also present] and he has complete cognizance [i.e., while he is alive and healthy], and has employed him in committing whichever acts of disobedience to Allaah he wants him to do, and has made him unmindful of the remembrance of Allaah the Most High, and has paralysed his tongue from remembering Him and his limbs from obeying Him–then what does one think will be the case when his strength breaks down and his heart and soul become preoccupied with the death pangs that he is in?

And [all the while] Shaitaan will have gathered all of his strength and determination and assembled everything that he is capable of to avail his opportunity concerning him–for that is the last action.

So the strongest his Shaitaan will be against him is at that time, and the weakest he [i.e., the person] will be is at that time.

So who do you think will be safe from that? So it is there that, “Allaah keeps firm those who believe, with the firm word [i.e., 'the firm word' is Laa ilaaha illallaah], in the worldly life and in the Hereafter. And Allaah sends astray the wrongdoers. And Allaah does what He wills.” Ibraaheem 14:27

So how can someone whose heart Allaah has made heedless from His remembrance and who has followed his desires and whose affair is ever [in] neglect be granted the success to have a good ending?

Thus far away–the one whose heart is distant from Allaah the Most High, heedless of Him, worshipping his own desires, a slave to his lusts, his tongue dry from ever remembering Allaah [i.e., not moist with His remembrance], his limbs incapacitated from obeying Him actively working to disobey Him–far away [is such a person] from being granted the success to have a good ending.”

Ad-Daa wad-Dawaa, pp. 91-92, slightly edited.


Sunday, 18 December 2011

Love Before Marriage?

Love Before Marriage?

Imaam Ibn al-Qayyim said:

“And the cure for this deadly illness (i.e. love before marriage) is for the person that is afflicted to realize that this love is only due to his/her own delusions and ignorance.

So upon such a person is to first and foremost strengthen their Tawheed and reliance upon Allaah, and secondly to increase in worship and busy themselves with it, so much so that they do not have any spare time letting their minds wander and think about their beloved.

And they should call upon Allaah to protect them and save them from this evil, just as Prophet Yusuf called upon Allaah and he was saved. And they should do as he did, be as he was, in terms of ikhlaas (sincerity) and remembering Allaah in abundance.

This is because if the heart is filled with ikhlaas for the sake of Allaah, there will be no space left for any unlawful love to be present, rather this only happens to a heart that is empty and has no ikhlaas whatsoever.

And let such people remind themselves that whatever Allaah has decreed for them is only in their own best interests, and when Allaah commands something it is never to cause harm or misery to His slaves.

And let them also remind themselves that their unlawful love does not benefit them, neither in this world or the hereafter! As for this world then they will be so preoccupied with their love that it will cripple them and will cause them to live in a fantasy world. And as for the hereafter then it will cause them to be preoccupied with the love of the creation instead of love for the Creator!

These people need to be reminded, that the one who is emerged in something will never see its ill effects, neither will the person who has never experienced such things. The only people who will be able to relate to them are those who have experienced the same thing but have been saved. Such people can look back and realize how evil it is.”

[ad-Daa' wa ad-Dawaa p. 300]

Saturday, 17 December 2011

“I shall eat death …”

 “I shall eat death …”

Haatim Al-Assam said:

ما من صباح إلا والشيطان يقول لي: ما تأكل؟ وما تلبس؟ وأين تسكن؟ فأقول: آكل الموت ,وألبس الكفن، وأسكن القبر

“Not a single morning passes without Satan asking me: “What will you eat [today]?”, “What will you wear?”, and “Where will you live?” I answer him: “I shall eat death; I shall wear a shroud; and I shall live in a grave.”

["Sifah At-Safwah", 4/162].

Friday, 16 December 2011

It is better to advise your friend than to severe relations with him

It is better to advise your friend than to severe relations with him


Abu Ad-Dardaa said:

"It is better to advise your friend than to severe relations with him, for no one can take the place of your friend if you lose him. Be generous and lenient with your friend, and do not allow an envious person to come between you and him, for in this case, your friend might die tomorrow and you grieve for him. However, how could you grieve after he dies, when you have shunned him when he was still alive?"

Sifaat us-Safwah, 1/364

The More One Obeys the More He is Guided

The More One Obeys the More He is Guided

Shaikh Uthaimeen, may Allaah have mercy on him, said, 

“The more a person sticks to Allaah’s Legislation the more He, the Most High, will guide him, due to His Saying, ‘And He guides them to a Straight Path.’ [5:16] So sins are a cause for deviation and obedience and submission are a cause for guidance.”

Tafsir Suratul-Maa’idah, v. 1, p. 221.

Thursday, 15 December 2011

How Sins can Cause you to Enter Paradise

How Sins can Cause you to Enter Paradise


Shaykh ul –Islaam
Ibn Qayyim aj-Jawzeeyah as-Salafi [d.751AH]


Umm Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘Indeed a slave commits a sin and enters Paradise through committing it and he performs a good deed and enters the Hellfire through performing it.’
It was asked ‘How is this (possible)?’

Ibn Qayyim -Rahimullaah- answered: 

‘A sin is committed and thus does not cease to be before his eyes (causing him to be) fearful of it, concerned about it frightened and weeping due to his regret of doing it. Feeling ashamed due to this action before his Lord The Most High, with his head lowered between his hands, and his heart broken and despondent due to it.
Therefore that sin will be more beneficial to him than numerous acts of obedience could be. As a consequence these previously mentioned matters are the cause for this slave of Allaah’s happiness and success until that sin will be a reason for him to enter Paradise.

A slave of Allaah performs a good deed and he continues to view it as if he has performed a favour for his Lord and is egotistic due to that good deed, and he is conceited, vain and arrogant due to the sin. So he says I did such and such action (boasting) causing to him to inherit the characteristic of pride, haughtiness and adopting an overbearing attitude. 

This becomes the reason for his destruction.

Thus if Allaah Ta’ala intends good for the needy slave He trials him with something in order to bring him down and to lower his neck in humiliation and to decrease his importance to himself. However if Allaah intended for him (the slave) anything other than good He (Allaah) would have left him alone and his vanity and pride and this is the deception which necessitates his destruction.’
[Taken from: ‘al-Waabil as-Sayyib min Kalim at-Tayyib’ By Ibn al-Qayyim page 15]

Wednesday, 14 December 2011

The Story of the young Ibn Taymiyyah

 The Story of the young Ibn Taymiyyah

Ibn Abdul-Haadi, Shaikhul-Islaam Ibn Taymiyyah's student wrote:

"And it so happened that a Shaikh from Aleppo came to Damascus, saying, "I have heard that in this city there is a boy who goes by the name of Ahmad the son of Taymiyyah and that he is extremely quick in memorising. I have come perchance I may see him."

So a tailor said to him, "This is his route to school and he has not yet come, so sit with us. Anytime now he will pass us on his way to the school."

So the Aleppan Shaikh sat down for a short while. Then two young boys walked by, so the tailor said to the Shaikh, "The young boy carrying that large tablet - he is Ahmad ibn Taymiyyah."

So the Shaikh called him and he (Ibn Taymiyyah) came to him. Then the Shaikh took the tablet and looked at what was written therein. Then he said, "O my son! Wipe this out so that I can dictate something to you which you can write."

So Ibn Taymiyyah did so. Then the Shaikh dictated eleven or thirteen sayings of the Prophet (sallallaahu alaihi wa sallaam) to him. Then the Shaikh said to him, "Read this."

So Ibn Taymiyyah looked over it once after he had written it and then gave the tablet back to the Shaikh. So he said, "Read it to me."

So he read it back to him in the best way possible. Then the Shaikh said to him, "O my son! Wipe this out."

So he wiped it out and the Shaikh dictated a number of chains of narrations that he had chosen and said, "Read this."

Ibn Taymiyyah looked at it and he did as he had done the first time. So the Shaikh stood up, saying, "If this young boy lives long he will have a great standing and rank - since the like of this has not been seen before."

Ibn Naasirud-Deen narrated the saying of Abul-Muzaffar As-Sarmari, "And from the amazing matters regarding memorisation in our time is the Shaikh of Islaam Abul-Abbaas Ahmad bin Abdul-Haleem bin Taymiyyah. Since he would come across a book and would look over it once only after which it would be inscribed in his mind. He would be able to discuss it thereafter, narrating from it in his written works with its precise wording and meaning.

And from the most amazing of what I have heard about him is what some of his companions narrated to me. They said that in the start of his affair when he was a young boy his father wanted to take his sons for an outing to a garden. So he said to Ibn Taymiyyah, "O Ahmad! Go out with your brothers and relax."

So he exscused himself from that however his father persisted. But the young Ibn Taymiyyah strongly declined, saying, "I would like you to excuse me from going out."

So his father let him stay and left with his other sons. They spent their day in the garden and returned at the end of the day whereupon his father said to him, "O Ahmad! You deserted your brothers today! And you annoyed them because of your absence from them. So what is this?"

So he replied, O father! Today I memorised this book."  Alluding to a book with him. So his father replied, "You memorised it?!"  In denial, shocked and amazed at what his son had just said. So he said to him, "Read it to me."

So he did.

He had indeed memorised the entire book. Then his father held him and kissed him between his eyes and said, "O my son! Do not tell anyone about what you have done," fearful lest the the Evil Eye should fall upon him."

Taken from Ibn Abdul-Haadi's Al-'Uqood Al-Durriyah min Manaaqib Shaikhil-Islaam Ibn Taymiyyah, p. 7

Canceled engagement because the woman wants to work in Healthcare

Canceled engagement because the woman wants to work in Healthcare-
Grand Mufti of Saudi Arabia
I have proposed to a woman who is studying the Healthcare program in a university. I stipulated that she shouldn´t work where men and women mix, of which there is excessively much of in our hospitals (i.e. mixing). I’m jealous. She first agreed to it. Then later on she regrets it and says that she will work. As a result, the engagement was canceled. I was angry and demeaned her. Some said that I was unjust towards her and said:
“Did she study just to merely sit at home? Who should give your mother, sister and wife care if you are jealous? Should men give them care?”
Have I been unjust and how should I expiate for having demeaned her? Is it unjust to possess jealousy?
Abdul-‘Aziz Al ash-Shaykh:
Oh brother!" It is correct to possess jealousy. It is from the religion of Allah to be vigilant with honour. 
That a woman works in healthcare with only women is something we call for. We hope that Allah grants us Muslim, women doctors. It is good that there are women who do well at work in a job which is characterized with an enviroment of women. What a Muslim is to condemn is that women mix with men and that the heart doesn´t sense any sin. That there are many women in the hospitals and in the universities which are specific for women is only good.
What do you advise him, should he return to her?
Let him return to her if she’ll only work with women. No harm is done. 

Respecting the Innovators

What hapens if we give respect to the innovators?

Imaam ash-Shaatibee explains this beautifully in his book al-’Itisaam:

And if a person gives respect to an innovator then this creates two major problems that will in reality aid in the destruction of Islaam.

FIRST: If you respect people of innovation then the general masses will be deceived by this and will presume (due to the importance you are giving this innovator) that he is the best of all mankind, and that which he is upon (i.e. his innovation) is good and thus people will follow his innovation and leave off the Sunnah.

SECOND: If you respect the people of innovation then this will serve as a motivation for them and encouragement and this in turn will cause them to increase in more innovations and thus innovations will come to life and the Sunnah will die, since these two things cannot coexist.

[Taken from al-'Itisaam by Imaam ash-Shaatibee p.32-33]

Tuesday, 13 December 2011

Definition of Bid'ah...

Definition of Bid'ah...

Imaam ash-Shaatibee (rahima-hullaah) mentions:

"Linguistically bid'ah (innovation) means 'a newly invented matter'.

The Sharee'ah definition of bid'ah is: "A newly invented way [beliefs or action] in the religion, in imitation of the Sharee'ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed".

al-I'tisaam of ash-Shaatibee (1/37)

Monday, 12 December 2011

"Verily, grasping the forms of knowledge only benefits, those who act upon them whilst being a pious person.”

"Verily, grasping the forms of knowledge only benefits,
those who act upon them whilst being a pious person.”

Abu Abdillah Muhammad ibn Ali ibn Abdillah as-Soori recited the following verses:

كم إلى كم أغدو إلى طلب العلم ٭ مجدا في جمع ذاك حفيا
طالبا منه كل نوع وفن ٭ و غريب و لست أعمل شيئا
و إذا كان طالب العلم ٭ لا يعمل بالعلم كان عبدا شقيا
٭ بها عاملا و كان تقيا إنما تنفع العلوم لمن كان

“For how long will I strive in seeking knowledge, 
working hard to gather it and welcoming it warmly,

Seeking to study from it all of its forms and subjects, 
and difficult topics, while not producing any deeds at all?

If the one seeking knowledge doesn’t produce good deeds, based on his knowledge, 
he becomes a wretched servant;

Verily, grasping the forms of knowledge only benefits, 
those who act upon them whilst being a pious person.”

Taken from: Knowledge Mandates Action (Iqtidaa-ul-‘Ilm al-‘Amal) By Imaam Abu Bakr Ahmad bin Alee Al-Khateeb Al-Baghdaadee (D. 463H)

Sunday, 11 December 2011

The Humble Heretic

The Humble Heretic

‘Alî b. Abî Khâlid – Allâh have mercy on him – reports:

I once said to Ahmad, “This shaykh – referring to an older man who was with us – is my neighbor. I told him not to keep the company of a certain person, and he would like to hear what you have to say about him: I am referring to Hârith Al-Qasîr (Al-Hârith Al-Muhâsibî). Many years ago, you saw me with him and told me not to sit with him nor speak with him. I have not spoken to him since that time. This shaykh, however, does sit with him. So what do you say?”

I saw Ahmad go red with anger, his eyes bulging; I had never before seen him like this. He started to say, “Him! May Allâh do such-and-such to him! Only those well-informed of him know what he really is, only those who really know him know what he is. Al-Mughâzilî, Ya’qûb and so-and-so sat with him, and he caused them to adopt the views of Jahm (Ibn Safwân, leader of the Jahmites). They were destroyed because of him.”

The old man said, “But Abû ‘Abdillâh, he reports hadîth, and he is mild and humble; he has done such-and-such [good works].” Abû ‘Abdillâh (Imâm Ahmad) became angry and began repeating, “Let not his humility and softness deceive you”. He also said, “Do not be fooled by his bowed head, he is an evil man; only those well-informed of him through experience know him. Do not speak to him – with all disrespect to him. Are you going to sit with everyone who narrates from Allâh’s Messenger – may the praise and peace of Allâh be upon him – though he be a heretic (mubtadi’)? No, with all disrespect.”

Tabaqât Al-Hanâbilah, article 325.


Friday, 9 December 2011

The Significance of The Rainbow and The Milky Way

The Significance of The Rainbow and The Milky Way

Upon the authority of Abut Tufail who said: Ibnil Kawwaa asked Ali – Radhiyallahu ‘Anhu – about the Milky Way so he replied:

It is the ‘Sharaj’ (broad opening to the heavens) and from it Allah sent water down in abundance (i.e during the flood of Nooh)

(Collected by Imaamul Bukhaari in his Adabul Mufrad 766/589)

Shaikh Al Albaani declared its isnaad ‘Saheeh’ then commented:

The ‘Sharaj’ of a valley is its expansive wider opening (i.e. its mouth, its broad beginning)”

Upon the authority of Ibn Abbaas – Radhiyallahu ‘Anhumaa – who said: The rainbow is a safeguard for the inhabitants of the earth that they will not be drowned (as a form of destruction as in the time of Nooh) and the Milky Way is the door of the heavens and the splitting of the heavens will begin from it (i.e on the day of Judgement)”

(Collected by Imaamul Bukhaari in his Adabul Mufrad 767/590)

Shaikh Albaani declared its isnaad ‘Saheeh’

The Shade on the Day of Judgement

The Shade on the Day of Judgement

Shaykh Uthaymeen:
"What is being referred to by shade here is: It is a shade that He Allah will create on the Day of Judgement and He will shade with it who ever He wills from his slaves. And it (the shade) is not referring to Himself jal'a wa a'la, because Allah is the Light of the Heavens and the Earth. And it is not possible that Allah be the shade from the Sun. That would insinuate that the sun is above him and that he is between it and between the creation. And whoever has this understanding then he is stupid, stupider than a donkey. Because it is not possible that Allah aza wa'jal would be under anything from his creations. Allah is al'Alee (The High) and al-A'laa (The Most High), and He is the Light of the heavens and earth"
Shaykh Uthaymeen's Sharh of Riyad as Saliheen
Dar al Ilm'miya Beirut
Chapter of the Virtues of Crying from the fear of Allah ta'a'la and longing for Him
Volume 2 Chapter 54 pgs.306-307

Sisters be patient with your Husbands

Sisters be patient with your Husbands

In the name of Allaah, the Beneficient, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family, companions and all those who follow them in goodness until the day of Return. As for what follows;


”I’ve been with my husband (for a long time) and we’ve been through good times and bad times. We have six boys and four girls together not to mention those whom Allaah took their souls while they were young. However when he gets angry about something pertaining to the worldy-life whether it be in the home or outside of it, he says things to me that would cause ones hair to turn grey (all) without due right. Depsite that, I remain patient and say: “This is my husband and the father of my children and I’ll be rewarded for my patience (with him).”

Nevertheless the question that I wish to ask is that he says while angry: “Three words and you’ll be out the house” and repeats it three times. I do not know what those words (actually) are but it is known that they seperate a man from his wife. (Please) inform me about this mans speech and may Allaah reward you with good.”

Sheikh ‘Abdul ‘Azeez ibn Baaz , may Allaah have mercy upon him, says:

“We advise you with patience, ihtisaab (seeking reward from Allaah) and supplication for your husband. That Allaah grants him success and guides him so that he will guard his tongue from (saying) offensive words. Supplication is required for both men and women.

Allaah says:

“And your Lord said: “Invoke Me, (and ask Me for anything) I will respond to your (invocation).”[40:60]

And He says:

“And when My slaves ask you concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).”[2:186]

And you are appreciated for your patience and forbearance with this man who speaks rudely when he becomes angry.
(You should also) advise him when he is calm. Advise him with politeness and tenderness, not with yelling or the like from that which causes harm because you will suffer the consequences of that.
As for (him saying) “three words and that you’ll be out the house”, then this will not harm you at all as long as he doesn’t say anything. If he says “three words” it means that he’s only bluffing. Meaning straighten up your act or I am going to divorce you. This is the meaning of it however it will not do anything to you and you are not at fault.

Translated by Abu Fouzaan Qaasim , an American student studying in the Islaamic University of Medinah from Chester,PA.

Wednesday, 7 December 2011

Manners have limits

Manners have limits

Ibn Al-Qayyim - [source: Al Fawa'id]

"...Manners have limits. When these limits are crossed, this is transgression. When they are fallen short of, this is deficiency and disgrace.

Anger has a limit: and it is to be bold while being above having negative and deficient traits, and this is the perfect form of anger. If this limit is exceeded, you become a transgressor. If you fall short of it, you will be a coward and will not be able to raise yourself above negative traits.

Covetousness has a limit: it is to take all you need from this world and what it has to offer you. When you fall short of this limit, it becomes disgrace and wastefulness. When you exceed this limit, you end up wanting what you shouldn't want.

Envy has a limit: and it is to compete in becoming perfect and to excel such that your rival is unable to excel over you. When this limit is exceeded, you transgress and oppress in which you wish that the good things are taken away from the one you envy and are keen to harm him. When you fall short of this limit, you become low, weak in aspiration, and you belittle yourself. The Prophet (صلى الله عليه و سلم) said: "There should be no envy except in regards to two things: a man who was granted wealth by Allah and he was able to spend it for the sake of the truth, and a man who was granted wisdom by Allah and he takes it and teaches it to the people." So, this is an envy of competition, where the envious one pushes himself to be like the one he envies without wishing that he is deprived of the good things that are with him.

Sexual desire has a limit: and it is to relax the heart and mind from the exhaustion of worship, to maintain moral excellence, and to use the fulfillment of these desires to help you in this. When you exceed this limit, you fall into being overly lustful, and you come to resemble animals. When you fall short of this limit and don't use this time to obtain excellence and virtue, this becomes weakness, inability, and disgrace.

Relaxation has a limit: and it is to collect yourself and your strength to prepare for worship and perfection of the self, and to save this so that you don't become weak or tired. When you exceed this limit, this becomes laziness and waste, and you end up missing out on so many things that could benefit you. When you fall short of this limit, you end up hurting and weakening your energy, and it might even be cut off from you like a farmer who is unable to land to plow or crops to pick.

Generosity has a limit between two extremes: and whenever this limit is exceeded, this becomes wastefulness and extravagance. When you fall short of this limit, you become cheap and miserly.

Bravery has a limit: and when you cross this limit, you become reckless. When you fall short of this limit, you become a coward. This limit is that you put yourself forth when the time is right to do so and that you hold yourself back when the time is right to do so, just like Mu'awiyah said to 'Amr bin al-'As: "I don't know whether you're brave or cowardly! You go forth to the point that I say you're the bravest person, and then you stay back to the point that I say you're the most cowardly person!" So, he replied:
I am brave if I am guaranteed the chance * If I don't have the chance, I am a coward...

Protective jealousy has a limit: and if you exceed this limit, you fall into accusation and suspicion of the innocent. If you fall short of this limit, you fall into heedlessness and lack of manhood.

Humility has a limit: and if it is crossed, this becomes humiliation and disgrace. If you fall short of it, you deviate to arrogance and false pride.

Honor has a limit: and if you exceed it, you fall into arrogance and blameworthy traits. If you fall short of it, you deviate to humiliation and disgrace.
The basic principle in all this is to choose the path of moderation between excess and negligence. This is what all of the benefits of this world and the next are built upon. In fact, you can benefit your body in no other way, because when some of your activities are done with lack of moderation and either exceed or fall short of it, your body's health and energy begins to decline accordingly. Likewise, natural activities such as sleeping, staying awake, eating, drinking, having intercourse, playing sports, spending time alone, spending time with others, etc. - if these are all done moderately between the two blameworthy extremes, this is justice. If you deviate to either extreme, this is a sign of deficiency and will lead to even more deficiency.

This knowledge of proper limits is from the best types of knowledge, especially the limits of what is commanded and prohibited. The most knowledgeable people are those who know the most about these limits, such that they don't put in them what doesn't belong and don't remove from them what does belong. Allah Said: {"The bedouins are the worst in disbelief and hypocrisy, and more likely to be ignorant of the limits that Allah has revealed to His Messenger... "} [at-Tawbah; 97]
So, the people who are most just are those who recognize by way of knowledge and action the legislated limits in their manners and deeds, and Allah is the source of success..."