DOING GOOD DEEDS IN GENERAL:
The first ten days of Dhul-Hijjah are the best and most
virtuous days of the year. They are the days in which Allaah the Mighty and
Majestic – most loves the doing of good deeds. About this the Prophet
(sallallaahu ’alayhi wa sallam) said, “The best days in the world are the ten
days.” [1]
Imaam Ibnul-Qayyim (d.751H) – rahimahullaah – said, “Indeed,
its days are the most excellent of all the days with Allaah. And it has been
confirmed in Saheehul-Bukhaaree (2/382), from Ibn ’Abbaas (radiyallaahu
’anhumaa) who said, that Allaah’s Messenger (sallallaahu ’alayhi wa sallam)
said, “There ore no days during which good deeds are more beloved to Allaah
than these (ten) days.” He was then asked, ‘Not even jihaad in the path of
Allaah?’ So he replied, “Not even jihaad in the path of Allaah, except for a
person who goes out with his self and his wealth, and comes back with nothing.”
And it is these ten days that Allaah has taken an oath by in His Book, by His
saying,
“By the Dawn and by the Ten Nights.” [Sooratul-Fajr 89:1-2]
This is why it is recommended to increase in making takbeer
(saying Allaahu akbar), tahleel (saying Laa ilaaha illallaah) andtamheed
(saying Alhamdulillaah) during these days …”[2]
The Prophet (sallallaahu ’alayhi wa sallam) said, “There are
no days that are greater with Allaah, and in which good deeds are more beloved
to Him, than these ten days. So increase in making tasbeeh (saying
Subhaanallaah), tamheed, tahleel and takbeer, during them.”[3]
FASTING THE DAY OF ’ARAFAH:
The ninth day of Dhul-Hijjah is the day of ’Arafah, since it
is on this day that the pilgrims gather at the mountain plain of ’Arafah,
praying and supplicating to their Lord. It is mustahabb (highly recommended)
for those who are not pilgrims to fast on this day, since the Prophet
(sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah,
so he said, “It expiates the sins of the past year and the coming year.” [4]
Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on
which Allaah frees people from the Fire more so than on the day of ’Arafah. He
comes close to those (people standing on ’Arafah), and then He revels before
His Angels saying, ‘What are these people seeking.” [5]
Imaam at-Tirmidhee (d.275H) – rahimahullaah – said, “The
People of Knowledge consider it recommended to fast on the day of ’Arafah,
except for those at ’Arafah.” [6]
SLAUGHTERING ON THE DAY OF AN-NAHR AND ’EEDUL-ADHAA OR THE
FOLLOWING THREE DAYS:
The tenth day of Dhul-Hiijah is known as the day of an-Nahr
(slaughtering), since it marks the ending of the major rites of
Hajj(Pilgrimage), and commemorates the bounty and mercy of Allaah – the Most
High – in that He gave His beloved Prophet Ibraaheem – ’alayhis-salaam – a ram
to sacrifice in place of his firstborn son Ismaa’eel – ’alayhis-salaam. And out
of the ten best days of the year, it is the day of an-Nahr which is the most
excellent day of the year with Allaah.
Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah –
said, “The most excellent day of the week is the day of Friday, by the
agreement of the Scholars. And the most excellent day of the year is the day of
an-Nahr. And some of them said that it is the day of ’Arafah. However, the
first opinion is the correct one, since it is related in the Sunan collections
that the Prophet (sallallaahu ’alayhi wa sallam) said, “The most excellent days
with Allaah is the day of an-Nahr, then the day of al-Qarr (the day that the
Muslims reside in Minaa).” [7]” [8]
The Prophet (sallallaahu ’alayhi wa sallam) said, “The
greatest day of the Hajj (Pilgrimage) is the Day of an-Nahr (Slaughtering).”
[9]
The day of an-Nahr is also known as ’Eedul-Adhaa (the
Festivity of Sacrifice) and is one of the two major festivals that Allaah has
granted to this Ummah. Anas (radiyallaahu ’anhu) said, ‘The Prophet
(sallallaahu ’alayhi wa sallam) came to al-Madeenah and the people of
al-Madeenah had – since the times of jaahiliyyah (Pre-lslaamic Ignorance) – two
days which they marked out for play and amusement. So the Prophet (sallallaahu
’alayhi wa sallam) said, ‘I came to you, and you had two days of play and
amusement in the times of jaahiliyyah. But Allaah has replaced them with
something better for you: The day of al-Adhaa (sacrificing) and the day of
al-Fitr (ending the Fast).” [10]
The Prophet (sallallaahu ’alayhi wa sallam) also said, “The
day of al-Fitr, and the day of an-Nahr, and the days of at-Tashreeq (the three
days after an-Nahr) are our days of ’Eed (festivity); and they are days of
eating and drinking.” [11]
’Eedul-Adhaa, is a day in which the Muslims slaughter a
camel, cow, sheep or goat, in commemoration of the sacrifice of Ibraaheem -
’alayis-salaam. And this sacrifice is an obligation upon all those who have the
means to do so – according to the most correct opinion of the Scholars. [12]
The basis of this is the Prophet’s (sallallaahu ’alayhi wa sallam) saying, “One
who has the ability to sacrifice, but chooses not to do so, should not approach
our place of (’Eed) Prayer.” [13] And his (sallallaahu ’alayhi wa sallam)
saying, “Whosoever sacrificed before the Prayer, then let him do so again. But
whosoever has not sacrificed, then let him sacrifice.” [14] So this order
refers to those who have the ability to do so – and Allaah knows best.
As regards those who intends to sacrifice – normally the
head of the household – then they are prohibited from cutting their hair or
nails, starting from the first day of Dhul-Hijjah up until after the sacrifice.
Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “When the ten days
start, and one of you intends to sacrifice, then let him not cut his hair or
his nails.” [15]
GLORIFYING ALLAAH WITH THE TAKBEER:
From the day of ’Arafah (the 9th of Dhul-Hijjah), up until
the ’Asr Prayer on the thirteen day, are days in which the takbeeraat(saying
Allaahu Akbar) should be said. Imaam al-Khattaabee (d.456H) – rahimahullaah –
said, “The wisdom behind saying thetakbeeraat in these days is that in the
times of jaahiliyyah (pre-lslaamic ignorance), they used to slaughter for their
tawaagheet(false objects of worship). So the takbeeraat were prescribed in
order to indicate that the act of slaughtering is directed to Allaah alone, and
by mentioning only His – the Mighty and Majestic – Name.” [16]
Shaykhul-lslaam Ibn Taymiyyah – rahimahullaah – said, “All
praise be to Allaah. The most correct saying concerning the takbeer – that which
the majority of the Salaf (Pious Predecessors), and the Scholars from the
Companions and Imaams were upon – is to begin making the takbeer from Fajr
(dawn) on the day of ’Arafah, up until the last day of at-Tashreeq (the
thirteenth of Dhul-Hijjah), after every Prayer.” [17]
Ibn Abee Shaybah relates, “That ’Alee (radiyallaahu ’anhu)
used to make the takbeer beginning after the Fajr Prayer on the day of ’Arafah,
up until after the ’Asr Prayer on the last day of at-Tashreeq.” [18]
As regards the actual wording of the takbeeraat, then
nothing authentic has been related from the Prophet (sallallaahu ’alayhi wa
sallam). However, certain wordings have been authentically related from a group
of Companions. From them:
Ibn Mas’ood (radiyallaahu ’anhu) would say, “Allaah is
great, Allaah is great. None has the right to be worshipped except Him. And
Allaah is great, Allaah is great. And to Him belongs all praise. [Allaahu
akbar, Allaahu akbar, Allaahu akbar, Laa ilaahaa illallaah, wallaahu akbar,
Allaahu akbar wa lillaahil-hamd.]” [19]
Ibn ’Abbaas (radiyallaahu ’anhu) said, “Allaah is great,
Allaah is great, Allaah is great, and to Allaah belongs all praise. Allaah is
greater and Sublime. Allaah is greater to what He has guided us to. [Allaahu
akbar, Allaahu akbar, Allaahu akbar, wa lillaahil-hamd. Allaahu akbar wa
ajalla. Allaahu akbar ’alaa maa hadaanaa.]” [20]
Unfortunately, many Muslims have neglected the takbeer
established from our Salaf (Pious Predecessors) and have instead resorted to
additions which have no basis at all.
Al-Haafidh Ibn Hajr (d.856H) – rahimahullaah – said,
“Indeed, additions have been invented upon this day, which have no basis at
all.” [21]
And may Allaah have mercy upon the one who said,
“Every good is in following the Salaf; And every evil is in
the innovations of the late-comers.”
And all praise is for Allaah, Lord of the worlds. And may
Allaah extol and send the choicest blessings of peace upon our Leader,
Muhammad, and upon his Family, his Companions, and all those who follow them.
Footnotes:
[1] Saheeh: Related by al-Bazzaar (1/234). It was
authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1133).
[2] Refer to Zaadul-Ma’aad (1/56).
[3] Saheeh: Related by at-Tabaraanee in al-Kabeer (3/110/1)
It was authenticated by al-Mundharee in at-Targheeb wat-Tarheeb (2/24).
[4] Related by Muslim (no. 1162), from Aboo Qataadah
(radiyallaahu ’anhu).
[5] Related by Muslim (no. 1348), from ’Aa‘ishah
(radiyallaahu ’anhaa).
[6] Refer to Jaami’ut-Tirmidhee (3/377).
[7] Saheeh: Related by Aboo Daawood (no. 1765), from
’Abdullaah Ibn Qart (radiyallaahu ’anhu). It was authenticated by al-Albaanee
inIrwaa‘ul-Ghaleel (no. 2018).
[8] Refer to Majmoo’ul-Fataawaa (25/288).
[9] Saheeh: Related by Aboo Daawood (no. 1945), from Ibn
’Umar (radiyallaahu ’anhu). It was authenticated by al-Albaanee in al-lrwaa‘
(no. 1101).
[10] Saheeh: Related by Ahmad (3/103).it was authenticated
by al-Haafidh Ibn Hajr in Bulooghul-Maraam (no. 398).
[11] Saheeh: Related by Ahmad (no. 1945), from ’Uqbah Ibn
’Aamir (radiyallaahu ’anhu). It was authenticated by al-Albaanee in
Saheehul-Jaami’ (no. 8192).
[12] As explained by Ibn Taymiyyah in Majmoo’ul-Fataawaa
(23/162-164).
[13] Hasan: Related by Ibn Maajah (no. 3123), from Aboo
Hurayrah (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee
inTakhreej Mushkilatul-Fiqr (no. 398).
[14] Related by al-Bukhaaree (no. 5562) and Muslim (no.
1960), from Jundub Ibn ’Abdullaah al-Bajalee (radiyallaahu ’anhu).
[15] Related by Muslim (no. 1977), from Umm Salamah
(radiyallaahu ’anhaa).
[16] Quoted from Fathul-Baaree (21/586).
[17] Majmoo’ul-Fataawaa (24/220). However, what seems more
correct is not to restrict the takbeeraat to being just after every Prayer, as
al-Haafidh Ibn Hajr pointed out in Fathul-Baaree (21/587).
[18] Related by Ibn Abee Shaybah in al-Musannaf (2/1/2). It
was authenticated by al-Albaanee in al-lrwaa‘ (31/125).
[19] Related by Ibn Abee Shaybah with an authentic chain of
narration
[20] Related by al-Bayhaqee (3/315) with an authentic chain
of narration.
[21] Fathul-Baaree (2/536).
(Source: www.Troid.ca)
Friday, October 28, 2011
Sunday, October 23, 2011
It is Only upon the Caller to Convey the Message; Numbers should Not be his Concern
It is Only upon the Caller to Convey the Message; Numbers should Not be his Concern True Da'iyah (caller) should be the same, whether the listeners are many or few
Abu Uwais relayed from the work of Shaikh 'Abdul-'Aziz ibn Muhammad Sid-Han (rahimahumullaah) the matters to adhere to for those who desire rectification of the Ummah. So after mentioning al-Ikhlaas and calling upon baseerah, then the shaikh discussed this third matter.
Source: a tape Milestones of Rectification
maktabah-alfawaaid@yahoogroups.com;
Abu Uwais relayed from the work of Shaikh 'Abdul-'Aziz ibn Muhammad Sid-Han (rahimahumullaah) the matters to adhere to for those who desire rectification of the Ummah. So after mentioning al-Ikhlaas and calling upon baseerah, then the shaikh discussed this third matter.
quote:
Third matter: this matter of always wanting to see the results, and connecting success based upon that. Looking for the results, looking for the good end to the matter. Many from ahlul-Khair (the people of good) look to the positive results and analyze issues based upon that, and therefore connect their real deep hopes to that. If time goes on, and it doesn't seem like there's any result, then what enters into their hearts? Weakness enters their hearts.
And this weakness increases and increases as the days go on until some of them just give up. And some of them leave the battlefield of da'wah. And some of them may even have an adverse reaction to the whole matter, and become opposite of what they were.
And this is a deficiency in their understanding of the methodology of da'wah.
For the caller and the one who wants to do Islaah (rectification), he is not responsible for the results. He is not responsible to look or see the results. It is not a necessity or from the means of the success of his da'wah that he sees the results. But it is upon the caller and upon whoever wants rectification to spend and strive their utmost to calling the people to what is good.
If Allaah, Tabarak wa Ta'aala, blesses the coolness of his eyes with seeing the fruits of his da'wah, Fa Biha wa Ni'mah (in that case, that's a blessing). And if he doesn't see the results, and it is delayed - the season of harvesting - or he might not see the finality of the fruits of his labor, it doesn't matter, for he is upon good.
Upon the individual is to strive as much as he can in doing good. It's NOT upon him necessarily to complete or reach the goal he was striving for. And before all this, let the caller to good place right in front of his eyes the following texts from Qur`an and Sunnah.
And remember the position of the Prophets of Allaah and how they were teaching the people good, and how they were concerned about that even though they may not have seen the season of harvesting or the fruits of the labor.
Listen to [read] these ayat:
...Are the Messengers charged with anything but to convey clearly the Message? (An-Nahl, ayah 35)
Say: "Obey Allaah and obey the Messenger, but if you turn away, he (Messenger Muhammad) is only responsible for the duty placed on him (i.e. to convey Allaah's Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way." (An-Nur, ayah 54)
[Nooh said:] "I convey unto you the Messages of my Lord and give sincere advice to you. And I know from Allaah what you know not." (Al-A'raf, ayah 62)
[Hud said:] "I convey unto you the Messages of my Lord, and I am a trustworthy adviser for you." (Al-A'raf, ayah 68)
O Messenger (Muhammad)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allaah will protect you from mankind. Verily, Allaah guides not the people who disbelieve. (Al-Ma`idah, ayah 67)
So if they dispute with you (Muhammad) say: "I have submitted myself to Allaah (in Islaam), and (so have) those who follow me." And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves (to Allaah in Islaam)?" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allaah is All-Seer of (His) slaves. (Aali 'Imran, ayah 20)
But if they turn away (O Muhammad, from the Tawheed, which you have brought to them). We have not sent you (O Muhammad) as a Hafidh (protector) over them (i.e. to take care of their deeds and to recompense them). Your duty is to convey (the Message)... (Ash-Shura, ayah 48)
Then he [Saalih] turned from them, and said: "O my people! I have indeed conveyed to you the Message of my Lord, and have given you good advice but you like not good advisers." (Al-A'raf, ayah 79)
Obey Allaah, and obey the Messenger (Muhammad), but if you turn away, then the duty of Our Messenger is only to convey (the Message) clearly. (At-Taghabun, ayah 12)
[Hud said:] "So if you turn away, still I have conveyed the Message with which I was sent to you. My Lord will make another people succeed you, and you will not harm Him in the least. Surely, my Lord is Guardian over all things." (Hud, ayah 57)
Ponder upon these texts that show that the position of the caller is but Al-Balaagh (to convey the message). Even if those who are called turn away, it is not his position to see the future of his da'wah, or even whether they will answer his call, or believe in his message.
Whether We show you (O Muhammad) part of what We have promised them or cause you to die, your duty is only to convey (the Message) and on Us is the reckoning. (Ra'd, ayah 40)
From these texts and many other verses, it becomes clear that it is upon the caller to good to struggle and strive in the path of spreading good. If his call is accepted, he has a reward and they have a reward. But if they stick upon their falsehood and transgress and are obstinant, he will have his reward and they will have punishment. The caller will get the reward in both situations.
Also, in this regard in this particular matter, the hadeeth of the Prophet (salallaahu 'alaihi wa sallam), because the Prophets for us are the best and highest example. We find that many did not adhere to - or accept - the message of the Prophets. Yet, this did not prevent them from conveying the message, nor did it lower the status of the Messenger. And they (Messengers) were able to exemplify and actualize the worship of Allaah, Tabarak wa Ta'aala, and support the Deen.
Imam Muslim recorded on the authority of Ibn 'Abbaas (radiallaahu 'anhumma): the Messenger of Allaah (salallaahu 'alaihi wa sallam) said: The nations were presented before me. And I saw a Prophet and there were none with him except less than 10 people. And I saw a Prophet who had with him a man or two men. And I saw a Prophet who had no one with him [no one accepted his call and followed him]... [Muslim, Bukhari]
Nevertheless (the reference point here for us) is that some Prophets only had one or two followers, and some had no followers. So this is a blessed Prophet who had been supported by revelation from Allaah, but still no one answered his call. And along with that, he didn't become regretful or give up, but he kept conveying the risala (message), trying to please Allaah, Tabarak wa Ta'aala, and fulfill the obligation upon him in conveying the message to his Ummah. So if this is the case of the Prophets of Allaah, what about these people who give up at the first moment, saying, 'we don't have that many people here,' or 'we don't have that many people listening.'
It is upon the caller and the one who wants correction and to rectify matters - himself, of course, and others - to continue to convey that which is good. And [it's also upon him] to give Nasiha (advice), hoping for the pleasure of Allaah, Tabarak wa Ta'aala, and fulfilling his responsibility, giving sincere advice to his brothers and be warned against Talbees Iblees (the deception of Iblees) regarding the few listeners.
quote:
In this respect, many people are astonished with themselves if they have a lot of people around them. And you find them weak in giving da'wah when there are a few people. But with the true da'iyah (caller), he should be the same, whether the (listeners or subjects of da'wah) are many or few.
Listen (read) this statement of Imam Adh-Dhahabi, who mentioned about 'Abdur-Rahman ibn Mahdi. He said, 'I used to sit on the day of Jumu'ah. If there were a lot of people, I became happy. And if there were few people, I became sad. So I asked Bishr ibn Mansoor. Bishr looked at him and said, 'Hadha Majlis Soo` (This is an evil sitting). Do not return to it.' So I did not return to it. [Seera A'lam Anubula]
If you find that you are astonished and you feel amazed with yourself due to seeing many people, then the group goes away and separates and leaves you, and you don't find except a few people, then you don't have the same sincerity, the same type of meticulousness, the same type of concern about conveying what you have, then know that you are in a Majlis Soo` (evil sitting).
It will harm you, and it will not benefit you.
Therefore, even if no one except one person sits with you, teach him what Allaah, Tabarak wa Ta'aala, has taught you. Teach him what Allaah, Tabarak wa Ta'aala, has taught you.
And I used to see the mashayikh sit waahidan (alone), none one with them [referring to the scholars of the mamlaka (Kingdom of Saudia Arabia), such as Ibn Baaz and others]. If someone would come, they would read to him something and explain it to him. And if no one came to him, when the time for the Dars (lesson) was finished, [the shaikh] would get up and return the next day upon the same matter until Allaah, Tabarak wa Ta'aala, has written for him what He has written.
And it didn't bother him (the shaikh). One came today, and he asked and he recited something, and I explained. Today, no one came. I'm still doing what I have to do.
Listen (read) the statement of Imam Malik (rahimahullaah). I used to come to Nafi' [Malik's major shaikh in that golden chain of transmission: Imam Malik -------> Nafi' -------> 'Abdullaah ibn 'Umar (radiallaahu 'anhumma) -------> the Prophet (salallaahu 'alaihi wa sallam)].
I came to Nafi' while I was a young man, and I had a young man with me. He [Nafi'] used to sit on the steps and narrate to us, and he used to sit after SubH (morning prayer). Generally, no one came to him. [We're talking about Nafi', now!] So here was Imam Malik benefitting from him, with this young ghulaam at his side. That was it, and they (those such as Nafi', the tabi'ee) didn't mind that. They understood the issue, they had understanding.
Imam Adh-Dhahabi (rahimahullaah) mentioned in The Life of The Great Scholar 'Atta Ibn Abi RabaH. Great Scholar (rahimahullaah).
quote:
One of the contemporaries of 'Atta Ibn Abi RabaH said: I saw 'Atta - and he is the most beloved person of the people upon the earth with the people [the people loved him], but I didn't see except eight or nine people sitting with him.
quote:
So the proof, the lesson, the most important matter is not with the great amount, but the most important matter is Ikhlaas, and to benefit anyone - not necessarily the group. So do not belittle any good at all. Do not ever belittle any good.
And strive with what you have of knowledge. Maybe four or five people come to you, and one of them benefits. And there might be someone else who has 40 or 50 people, and five or six (of them) benefit. And the one who benefited from you may bring great benefit, even more than the five or six who stay with the others. And Allaah may benefit you that one that you may have taught thouands and thousands of people.
Source: a tape Milestones of Rectification
maktabah-alfawaaid@yahoogroups.com
On Allaah's Rising
On Allaah's Rising
Suffiency in Creed
By: Imaam Ibn Qudamah Al-Maqdisee (rahimahullaah)
Sharh by: Muhammad Saalih Ibn 'Uthaymin (rahimahullaah)
Pgs. 70-72
Imam Malik Ibn Anas (rahimahullaah) was questioned o�nce, and it was said to him: "O Abu Abdillaah! (Allaah says): 'The Most Merciful rose over the Throne.'How does he rise? So he (rahimahullaah) responded: "The Rising (Al-Istiwaa) is not something unknown. How (it is done) is incomprehensible. Believing in it is an obligation. And asking concerning it is an innovation." Then he put someone in charge of the man he was thrown out. #
Footnote: #
Athaar Saheeh:
This is an authentic narration reported by Ibn Qudaamah in Al-'Uluww (104), Adh-Dhahabee in Al-'Uluww (pg. 141-142), Abu Nu'aim in Al-Hilyah (6/325-326), 'Uthman bin Sa'eed ad Daarimee in Ar-Raadd 'alal-Jahmiyah (55), Al-Laalikaa'ee in Sharh Usool 'Iti'qaad Ahl-is-Sunnah (664), Abu 'Uthmaan in 'Aqeedat-us-Salaaf (24-26) and Al-Bayhaqee in Al-Asmaa was-Sifaat (pg. 408) through paths of narration that strengthens o�ne another. Adh-Dhahabee authenticated it in Al'Uluww and likewise, Al-Albanee strengthend it in his abridgement to Al-'Uluww. Al-Hafidh Ibn Hajr (rahimahullah) said in Fath-ul-Baree (13/406-407 ): "Al-Bayhaqee transmitted it with a good chain from Abdillah Ibn Wahb." And then he mentioned it. Shaykh-us-Islam Ibn Taymiyah said in his Majmoo-ul-Fatawwa (5/365) after quoting the saying of Malik: "A similar answer to this o�ne is authentically reported from Rabee', the Shaykh of Malik."
The Explanation: (By Shaykh ibn 'Uthaymin rahimahullaah)
He is the Imam, Malik ibn Anas bin Malik. His father was not the Sahaabi (Companion) Anas bin Malik (radiallah anhu), but rather someone else. However, the grandfather of Malik was o�ne of the seniors amongst the Tabi'een and the father of his grandfather was from among the Sahabah. Malik was born in the year 93H in Madinah and died in the same place in the year 179H. He was alive during the era of the Tabi'ee at-Tabi'een.
He (rahimahullaah) was asked: "O Abu Abdillaah! (Allaah says:) 'The Most Merciful rose over the Throne.' How does He rise?
So he (rahimahullaah) responded: "The rising (Al-Istiwaa) is not something unknown." This means that it's understanding was known and it is: The elevating and settling (of Allah over the Throne).
"How (it is done) is incomprehensible." This means the manner in which the Rising occurs cannot be grasped by the intellect, since Allaah is too grand and majestic to have any intellect be able to grasp the manner of His Attributes.
"Believing in it" means the Rising (Al-Istiwaa).
"Is an obligation" due to what has been mentioned concerning it in the Qur'aan and the Sunnah.
"And asking concerning it" meaning asking o�n it's manner (i.e. how it is done).
"Is an innovation" This is since asking about it's matter was not done during the lifetime of the Prophet (alayhi salatul wasalaam) and his Companions.
Then he entrusted someone with the questioner and he was cast out from the masjid. This was done out of fear that he would put the people to trial with regard to their Creed and in order to punish him by preventing him from sitting in the gatherings of knowledge.
What is the Ruling on a Religiously Disobedient Person?
What is the Ruling on a Religiously Disobedient Person?
Essential Q & A Concerning the Foundations of Imaan and Obstacles in the path of Imaan
By: Shaykh Abdur-Rahman As-Sa'dee (Rahimahullaah)
What is the Ruling o�n a Religiously Disobedient Person? Question 8 - Pg. 30
The o�ne who has Imaan and singles out Allah with all his worship but persists in committing acts of disobedience is considered to be:
1) A believer due to Imaan he possess
2) A faasiq * (footnote in italics) due to his abandoning some of the obligatory requirments of Imaan (faasiq- disobedient, the rebellious person)
3) o�ne who deserves the promise of reward due to his Imaan
4) o�ne who deserves the threat of punishment due to his disobedience
5) And o�ne who will not be made to stay in the Hellfire eternally (if he is punished)
So complete, absolute Imaan prevents o�ne from entering the Hellfire, while deficient Imaan o�nly prevents o�ne from being made to stay eternally in the Hellfire. *(footnote in italics)
This chapter is a refutation of the Khawaarij, those who opposed Ahlus-Sunnah by expelling Muslims from the Religion and calling the kaafirs who must reside in the Hellfire forever due to sins they have committed.
Tuesday, October 18, 2011
Sunday, October 16, 2011
Wednesday, October 12, 2011
Shaykh Ibn Uthaymeen: Regarding What Has Come in the (Previous) Books of Ahl ul-Kitaab
Shaykh Ibn Uthaymeen (rahimahullaah) said:
Regarding the Books of the People of the Book
In summary: That what has come in their books - meaning the previous [revealed] books - divides into two types and two things:
Firstly: That about which Allaah has narrated to us in the Qur'an, or the Messenger of Allaah (sallallaahu alayhi wasallam) [has narrated to us], then this is accepted, correct.
And secondly: What they [the people of the book] have narrated, then this does not escape from three situations:
- The first situation: That our legislation testifies to its falsity, it is obligatory upon us to hold it as false and to reject it.
- The second situation: That whose truthfulness our legislation testifies to, so we accept it as true and accept it due to the witness of our legislation over it.
- The third situation: What is neither from this (the first) or that (the second), it is obligatory upon us to withhold, because they do not believe, and [thus] in their report (khabar) there will occur lying, change, addition and decrease.
Source: Sharh Riyaadh as-Saaliheen 1/450, through "Mu'jam at-Ta'reefaat wad-Dawaabit wat-Taqseemaat wal-Fawaa'id Fil-Musannafaat al-I'itqaadiyyah Lish-Shaykh Ibn al-Uthaymeen", pp. 362-363.
Shaykh Ibn Uthaymeen: Regarding What Has Come in the (Previous) Books of Ahl ul-KitaabKufr Can Occur Without Believing in Kufr or Desiring It
| Kufr Can Occur Without Believing in Kufr or Desiring It |
The aqidah of the Salaf with respect to Eemaan is summarized as:
- Eemaan is belief, speech and action, all of these enter into Eemaan and are from the reality of Eemaan. Thus, holding the belief that "Muhammad is the Messenger of Allaah" or "the Qur'an is the speech of Allaah" is Eemaan, and the feeling of love in the heart for Allaah, or hope or fear is Eemaan, and testifying "None has the right to be worshipped except Allaah alone" is Eemaan and saying "Subhaanallaah", or commanding someone "Fear Allaah and do not backbite" is Eemaan, and removing something harmful from the floor or performing prayer is Eemaan, and not stealing, or backbiting, and withholding one's limbs from falling into these actions is Eemaan. The outward actions of Eemaan are not merely the "fruits" and "consequences" of Eemaan as the Murji'at ul-Fuquhaa say, rather they are Eemaan itself.
- Eemaan increases with obedience and decreases with disobedience and it is not just a single indivisible entity that does not admit to increase, decrease - such that if some of it goes all of it goes (in the view of the Khawaarij and Mu'tazilah) or such that none of it goes no matter what actions one does (the Murji'ah) - as [in the erroneous view of both factions], Eemaan is just a single indivisible entity.
- It is permissible make an exception (al-istithnaa) for one's faith by saying "I am a believer, if Allaah wills", out of a) avoiding self-praise, and b) uncertainty about one's future actions and what one will die upon.
- kufr occurs by belief, speech and action and is not restricted to juhood and istihlaal only. Thus, a person becomes a disbeliever through a belief held (speech of the heart), a feeling, emotion harbored in the heart (pride, arrogance, hatred and so on [which is the heart's action]), a statement made by the tongue, or an action performed by the limbs.
And inshaa'Allaah these affairs will be documented and explained in future articles from the speech of the Salaf past and present. For now, on the subject of kufr (the opposite of eemaan) this is a reproduction of an almost ten-year old article (July 2000), with some additions:
Kufr Can Occur Without Believing in kufr or Desiring It
Amongst the actions and statements are those on account of which a person exits from Islaam and it is not a condition that he desires (yaqsud) to leaves Islaam, or desires to commit kufr or that he believes in the statement of kufr he uttered.
Ibn Hajr said in Fath ul-Baree (12/373):
Shaikh ul-Islaam Ibn Taymiyyah as-Saarim al-Maslool (p.178):
To illustrate this point, a person may prostrate to an idol and this act in and of itself is kufr that expels from the religion. The ruling of takfir may be made upon a person, provided the preventative barriers to takfir are removed (such as ignorance amongst a people who do not know this opposes the deen of the Messengers, faulty ta'weel, compulsion, error, protection of one's life). However, it is not a condition that a person "intended to perform kufr" by this act, before the act is described as being major kufr and before he is judged a with having committed major disbelief and steps taken to establish the hujjah upon him to verify the ruling upon him. This is because the mushriks who worship the dead and make supplication to them, believing that the dead provide for them and protect them, they never "intend to perform kufr" by these acts, rather they consider them to be worship and nearness to Allaah, yet they are the greatest of acts of shirk and apostasy. Thus, it is not necessary that a person "intend" to commit kufr or "intend" to leave Islaam.
To illustrate with another example, a person who mocks and reviles Allaah or the Messenger, it is not required that the person "desired kufr" by his words of mockery or revilement, and neither is it a condition that he "believed (i'taqada) in the correctness or validity of the words he used to make mockery or revilement" before takfir is made of him.
Rather, if he said these words deliberately, intending to say these words, desiring to say these words, then that in and of itself is the kufr that expels from the religion. Thus, there is a difference between "desiring the act" and "desiring kufr". The latter, "desiring kufr" is of no significance and its presence or absence has no bearing on the ruling of takfir (in those cases where the action is major kufr that expels from the religion). If a person desired kufr in his heart, then he would become a disbeliever through that, regardless of whether he performed an act of kufr or not, or uttered a statement of kufr or not. However, the former, "having desired the act", meaning that a person wilfully did the act, then this does have a bearing on the ruling of takfir, for this is related to the preventative barriers and required conditions for the performance of takfir, in the sense that it must be verified that this act did not occur out of compulsion, or error and the likes.
To give another example to make this clearer. Let's say a Muslim is participating in a play in a theater or something, and he is doing it just as a job or just as a pastime, and within the play he has lines which include mockery of the religion or mockery of the Messenger (alayhis salaam). Now, if he said those words, saying those words out of choice as opposed to saying them erroneously (while intoxicated, or out of a mere slip and so on), then irrespective of what his motive is, as long as it is established that he wilfully chose to say those words, desiring to say them, then that is major kufr. And from this example, we can distinguish between what amounts to an operating motive (he is getting paid money to act) and what is established as his qasd (intent, desire) and willful choice for the act. They are two different things. His motive does not play any role in determining whether he fell into kufr or not. It is irrelevant whether he only said it because he wanted money, or because he got involved in the play to pass time, or whatever. All of that is irrelevant. If he said it, choosing to say it, desiring to utter those words of mockery, then that is major kufr. Whether you believed in the correctness of those words, or said them only out of jest (i.e. not seriously) and all of those other similar things are not considered. The only thing is considered where the statement is very clear and not anything but mockery, is whether a person deliberately said them out of choice.
Ibn al-Qayyim said in I'laam ul-Muwaqqi'een (3/63),
Shaikh ul-Islaam Ibn Taymiyyah said in Saarim al-Maslool (p. 524):
Shaikh ul-Islaam added to the above, in explanation of the verse in Surah Nahl, "Whoever disbelieved in Allaah after his belief, except him who is compelled and whose heart is at rest with Imaan. However, those who open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment" (Nahl 16:106)" - so he said in Saarim al-Maslool (p. 524):
In other words, only one who utters disbelief under compulsion is excused, as for the one who utters disbelief, then he has disbelieved, irrespective of whether his heart believed in what he said or not, since although a man can be forced to say something with his tongue, he cannot be forced to accept and believe it with his heart, and hence the compulsion being referred to in the verse mentioned above, is the one that is related to the tongue only, in the sense, that he has been forced to say what is kufr out of fear of harm. He did not wilfully choose it. So what is of concern and what count is whether a person willfully chose his action or his words, being under no compulsion, desiring to do this action, or say his words, and then doing it or saying it.
In conclusion, it is not necessarily a condition that when someone utters disbelief, that he also believes in what he uttered for his action to be considered disbelief or for it to be considered that he has fallen into disbelief.
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