People Are Upon 4 Levels Regarding the Circumstances of Affliction

People Are Upon 4 Levels Regarding the Circumstances of Affliction

By Sheikh Muhammad Ibn Salih Al-Uthaymeen

The First Level: Being Angry

This is in various ways:

The first type: That the anger is by the heart as if he is angry at his Lord. So he becomes angry with what Allah has decreed for him, and this (level) is Haram. And it is possible that this could lead to Kufr (disbelief). Allah said:

"And among mankind is he who worships Allah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islam). He loses both this world and the Hereafter." [Noble Quran 22:11]

The second type: That the anger is by the tongue like making Du'a for destruction or ruin and what is similar to that, and this is Haram.

The third type: That the anger is by the limbs like slapping the cheeks, ripping the clothes, pulling out hair, and similar to that, and all of this is Haram in contradiction to patience, which is Wajib (obligatory).

The Second Level: Being Patient

Just as the poet said: "Patience is like its name - bitter in taste, yet its outcomes are sweeter than honey."

So the person sees this thing (the affliction) weighs very heavy upon him, yet he bears it although he dislikes that it happened. Rather, his Iman bears it and restrains him from being angry.

So the time of affliction and the time of no affliction is not the same to him, and this (level) is Wajib, because Allah commanded the people to be patient, saying:

"...and be patient. Surely, Allah is with those who are As-Sabirin (the patient ones)." [Noble Quran 8:46]

The Third Level: Being Pleased With The Affliction

Is when the person is pleased with the affliction and whether it happened or not, it is the same to him so he it is not difficult upon him. He does not bear it as if it is something weighing heavy on him, and this (level) is Mustahabb (preferred - between Haram and Wajib) and it is not Wajib according to the most correct opinion. The difference between this level and the one before it is apparent because the affliction happening or not happening is the same due to the pleasure of the one on this level. As for the level before it, the affliction is hard upon him, yet he remains patient over it.

The Fourth Level: Thanking - Being Grateful

This is the highest level. This is that the person thanks Allah for the affliction, which has struck him in that he knows that this affliction is an expiation for his sins and perhaps a cause for an increase in his good deeds. The Prophet (Peace and blessings be upon him) said:

"There is no affliction which strikes the Muslim except that Allah expiates with it (sins), even with a thorn that may poke him." [Bukhari & Muslim]

Taken from: Fatawa Arkan Al-Islam

The Tremendous Work 'Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah' of Imaam Al-Laalikaa'ee (d. 418H) in Explanation of the Belief of Ahlus-Sunnah wal-Jamaa'ah

Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah of Al-Imaam al-Laalikaa'ee (d. 418H)

This is one of classical and epic compilations that comprises the detailed creed of the Salaf. In this article we want to provide some information about the book and the veracity of its ascription to its author, Imaam al-Laalikaa'ee. Refer to Vol 1, of the printed Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah, Daar Tayyibah lin-Nashr wat-Tawzee', 6th Edition, 1420H, Riyadh, KSA.

The scholars have referred to this work plentifully throughout the ages with various titles. We will list the titles here and the scholars who quoted them:

1. As-Sunnah: Al-Haafidh al-Maqdisee in his 'Aqeedah, p. 42; Ibn Taymiyyah inal-Fataawa 5/24; Ibn Katheer in al-Bidaayah wan-Nihaayah 12/24; As-Suyootee in Miftaahul-Jannah fil-Ihtijaaj bis-Sunnah 41,44,46; Ibn Hajar inFathul-Baaree 1/47; Mar'ee ibn Yoosuf al-Hanbalee in Aqaweel ath-Thiqaat fi Ta'weel al-Asmaa was-Sifaat, a-4, Manuscript.
2. Sharh as-Sunnah: Al-Khateeb in Tareekh Baghdaad 14/70; Ibn al-'Imaad in Shadharaat adh-Dhahab 3/211; Az-Zarkalee in al-I'laam 9/57.
3. Sharh I'tiqaad Ahlis-Sunnah: Adh-Dhahabee in al-'Uluww lil-'Aliyy il-Ghaffaar 177.
4. Usool as-Sunnah: Ibn Taymiyyah in al-Hamawiyyatul-Kubraa, incl. ar-Rasaa'il al-Kubraa 1/446 and al-Furqaan 1/37.
5. Sharh Hujaj Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah: Abu Shaamah inal-Baa'ith 'alaa Inkaaril-Hawaadith 10-11.
6. Hujaj Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah: Barw Kilmaan in Tareekh al-Adab al-'Arabee 3/306.
7. As-Sunan: Al-Maqdisee in his 'Aqeedah 34; Ibn Taymiyyah in al-Fataawa2/52,53.

Verification of the Book and it's Authorship

The 'ulamaa throughout the ages have quoted from this book showing their reliance upon it's contents. From them we have:

1. Ibn al-Jawzee (d. 597H) in Talbees Iblees (12, 13, 17, 18, 19) wherein he quotes from the book as As-Sunnah without mentioning the authors name.
2. Abdul-Ghanee al-Maqdisee (d. 600H) in 'Aqeedatul-Maqdisee (33-34).
3. Abu Muhammad Abdur-Rahmaan ibn Ismaa'eel, famously known as Abu Shaamah (d. 665H) in al-Baa'ith 'alaa Inkaaril-Hawaadith (10-11).
4. Ibn Taymiyyah (d.728H) in al-Hamawiyyatul-Kubraa (1/446) and al-Fatawaa (5: 24,50; 6: 53)
5. Ibn Abil-'Izz al-Hanafee (d. 746H) in Sharhut-Tahaawiyyah (277), al-Maktabah al-Islaamee print.
6. Adh-Dhahabee (d. 748H) in at-Tadhkirah (1: 206-207) and al-'Uluww lil-'Aliyyil-Ghaffaar (177).
7. Ibn Hajr al-'Asqalaanee (d. 852H) in Fathul-Baaree (13/406, 407).
8. As-Suyootee (d. 911H) quoted the work plentifully in ad-Durr al-Manthoor, see for example (3/37).
9. Mar'ee ibn Yoosuf al-Hanbalee (d. 1032H) in Aqaweel ath-Thiqaat fi Ta'weel al-Asmaa was-Sifaat (a-4, manuscript).
10. Muhammad ibn Ahmad as-Safaareenee (d. 1188H) in Lawaami' al-Anwaar al-Bahiyyah, see for example (1:199).

Available Manuscripts

There are five manuscripts. One of them is complete in two volumes; the rest of the copies are deficient, only the first volume being complete. The remaining four manuscripts complete each other in terms of content. The available manuscripts are as follows:

First: Leipzig University Library in (East) Germany; This is complete in terms of content; 572 pages, each page has approximately 28 lines; the final chapter is the 'Miracles of the Awliyaa' which comprises 85 pages; the text is readable.

Second: Dhaahiriyyah Library, Damascus, Syria; dated as 671 after Hijrah; it is available and quoted from; the writing is readable in places and difficult in places.

Third: Maktabah Ridaa, Parampur, India. The copier of the manuscript was not a scholar and thus contains errors in the handwriting and copying.

There are three further manuscripts present at Dhaahiriyyah Library, Damascus, Syria - one of them being a summarized version.

For a more detailed discussion regarding these manuscripts, see vol 1, pages 149-169 of Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah, Daar Tayyibah lin-Nashr wat-Tawzee', 6th Edition, 1420H, Riyadh, KSA.

Scans of the Manuscripts

A scan of the first page from al-Maktabah adh-Dhaahiriyyah (Alif and baa):

A scan of the final page from al-Maktabah adh-Dhaahiriyyah and the first page of the Indian manuscript:

All in all this is one of the greatest works compiled in 'aqeedah, a tremendous reference for the student of knowledge and the seeker of truth. May Allaah shower his mercy upon Imaam al-Laalikaa'ee (d. 418H) for his service to Islaam and the Sunnah in compiling the ijmaa' of the Sahaabah, the Taabi'een and those who came after them, Ameen.

taken from: http://www.aqidah.com/creed/articles/cfxew-sharh-usool-itiqaad-ahl-us-sunnah-wal-jamaaah-of-al-laalikaaee.cfm

The Qur`an is the Speech of Allaah; Don't fall for the Tricks of Ahlul Bid'ah

The Qur`an is the Speech of Allaah; Don't fall for the Tricks of Ahlul Bid'ah

Here are some excerpts concerning what Abul-'Abbaas Moosa Richardson (hafidhahullaah) said concerning the statement my recitation of the Qur`an that Ahlul-Bid'ah dubiously use seeking fitnah for the people:

"I need to clarify this to make it entirely clear. First of all, the issue of talking about my recitation of the Qur`an, my Qira`a or Lafdh and, is it created or not, in requiring one answer, this is from the speech of Ahlul-Bid'ah in the first place. It's from their ways to try to confuse Ahlus-Sunnah by smashing (combining) together two separate issues and forcing you to give a (singular) ruling on it as if it is one issue. And then they'll use whichever issue fits their desires to use against you to say that you have spoken with falsehood..."

[Then Abul-'Abbaas recited the first ayah of Soorat an-Nasr and asked if what he just did (reciting the ayah) is created or not. Then he explained:]

"Here's the point. You can't give one answer because I have smashed (combined) two issues into one issue. Alright? What are the two issues?
[One] The Qur`an is the Speech of Allaah - and it's not created, and
[Two] my actions.

When I read it there [and then asked that ambiguous question], I made the issue ambiguous; I put two issues together, and I wanted you to make one ruling, while they're in actuality two separate issues that require two separate rulings. And this is very important!

Not only regarding this specific issue regarding the Speech of Allaah, but this is one of the methodologies of Ahlul-Bid'ah in confusing the people! They want to combine two separate issues that have two different rulings - really fast and don't let you think about it. [They make you] combine them into one issue, and then [they ask:] What's the ruling on this issue?

And then once you've given your ruling on that one issue - instead of giving it tafseel, explaining it properly like you should if you are grounded in knowledge, and you know you cannot give just one answer to that question. If you give [this issue] its proper tafseel (explanation, detail), actually this issue my brother is two separate issues and you break it down as 'Abdul-Waahid [one of those attending the class who answered correctly] did. If that's the case, you're free of any blame. But if you give your verdict, your answer, now you have given Ahlul-Bid'ah the opportunity to...apply your verdict - which is correct in of the two - to the one that it is not correct to, and then ascribe deviance to you. So be careful about this methodology, and always think about the question you're being asked: is it one issue or is it two separate issues? If it's two separate issues with separate rulings, then I have to answer it with tafseel, and I can't give one answer..."

"[Imam Bukhaaree] (rahimahullaah) spoke with the statements of the Salaf who came before him. He said the Qur`an is the Speech of Allaah, and the actions of the servant are created. And he stopped."


Source: For more, click here -------> http://www.sunnah.tv/video/watch.cfm?v=lvpdhg

Imaam ibn Qayyim al-Jawziyyah (rahimahullaah) wrote about the People of Bliss he spoke about the Classes of Happy People.

People of happiness and bliss can be divided into two classes:

The First Class of Happy People

The first class consists of those who possess the quality of intellectual independence; they are described by Allah (Subhan'Allaah wa Ta'ala) as follows:

"The first and foremost [to embrace Islam] of the Muhaajireen 1 and the Ansaar 2, and also those who follow them in the best way; Allaah is well-pleased with them, and they are with Him."

[Soorah at-Tawbah 9:100]

These are the happy ones for whom Allah's acceptance is confirmed. They are the Companions of Allah's Messenger (Sallallaahu 'alayhi wa sallam) and those who follow them in the best way until the Day of Resurrection.

The conventional expression 'Taabi'oon' applies to the companions' followers who have met with

them in person. However, the description here is not restricted to them, but includes anyone who

righteously follows their way; and any such person is of those with whom Allah (Subhan'Allaah wa Ta'ala) is pleased and

who are also pleased with Him.

FOLLOWING WITH IHSAAN

The manner of following the Sahaabah (in this aayah) is not ambiguous. It is restricted by Allah

(Subhan'Allaah wa Ta'ala) to being in the 'best way'. It cannot be fulfilled merely by wishes, or by adhering to them in some matters while rejecting them in others. It should always be done with Ihsaan (with righteousness and in the best way); this is a condition to deserve Allah's (Subhan'Allaah wa Ta'ala) acceptance and His

Gardens. He (Subhan'Allaah wa Ta'ala) said:

"He it is Who has sent among the unlettered a messenger [Muhammad] from among themselves,

to convey unto them His messages, to sanctify them, and to instruct them in the Book and the Wisdom, although they had been before in manifest error. And He has sent him also to other people who have not quite reached them (the Sahaabah); He is All-Mighty, All-Wise. That is the bounty of Allaah which He bestows on whom He wills. Allaah is the One of great bounty."

[Soorah Al-Jumu'ah 62: 2-4]

The first group of people mentioned here are those who met the Messenger (Sallallaahu 'alayhi wa sallam) and

accompanied him. The latter are those who did not meet the first group; this applies to anyone

who comes after them and adheres to their way, until the Day of Resurrection. This group falls

behind the first group (the Sahaabah) both in era and in stature, even though both groups are of

the happy ones.

THREE KINDS OF HEARTS

A third group of people would be those who reject the Guidance that Allaah (Subhan'Allaah wa Ta'ala) sent with His

Messenger (Sallallaahu 'alayhi wa sallam), or who do not benefit from it. Those are described by Allah (Subhan'Allaah wa Ta'ala) in the following: "The likeness of those who were entrusted with the responsibility of the Torah, but who subsequently failed in that, is as the likeness of a donkey which carries a huge burden of books

[but understands nothing of them]..." [Soorah Al-Jumu'ah 62: 5]

The Prophet (Subhan'Allaah wa Ta'ala) also classified people into three groups based on their response to his Message and Guidance. He said: "An example of the guidance and knowledge with which Allah (Subhan'Allaah wa Ta'ala) has sent me is that of a rain that falls on different kinds of land:

1) One land is good; it accepts water and produces vegetation and grass in plenty.

2) Another land is dry with a solid bed that reserves water so that people can drink and irrigate with it.

3) The third kind is a porous land that can neither retain water nor produce vegetation.

This is an example of those who acquire the knowledge of the Deen and benefit from that with which Allah (Subhan'Allaah wa Ta'ala) sent me, and of those who do not take heed and who insist on rejecting Allah's

(Subhan'Allaah wa Ta'ala) Guidance." 3

The Messenger (Sallallaahu 'alayhi wa sallam) likens the knowledge (with which he came) to rain, because both are causes

of life. Rain is the cause of life for the body, while knowledge is the cause of life for the heart. He (Sallallaahu 'alayhi wa sallam) also likens different hearts to different valleys, as Allah (Subhan'Allaah wa Ta'ala) said:

"He sends down water from the sky, making different valleys flow according to their different natures..." [Soorah Ar-Rad 13: 17]

Thus, just as there are three kinds of land, there are three kinds of hearts:

1) The first is a good land which accepts water and is ready to produce vegetation. When rain falls on it, it absorbs the water eagerly, giving rise to all sorts of pleasant vegetation.

This is an example of one with a healthy, pure, and intelligent heart, which embraces knowledge, and is guided by its true intelligent nature, blossoming by that wisdom and true faith. Therefore, it is eager to take the knowledge, and ready to bear fruits because of its good nature.

It is also like a rich business man who has experience in different trades and investments, which enables him to invest his wealth in that which brings the best profit.

2) The second kind is a hard, solid land prepared to preserve and keep water: It benefits people who visit it to drink or irrigate.

This is an example of one whose heart preserves knowledge and safeguards it so as to convey it just as he hears it, without changing it or deriving conclusions from it. This is also described in another hadeeth:

"There is often one who conveys knowledge to one who is more knowledgeable than himself; and there is often one who carries knowledge when he himself is not knowledgeable." 4

It is also like a rich man who does not possess the knowledge or experience to invest his wealth, but who knows very well how to preserve it.

3) The third is a barren land which is incapable of holding water or producing vegetation: no matter how much rain falls, it does not profit by it.

This is an example of one whose heart does not accept any knowledge or wisdom. It is also like a poor man who neither possesses wealth nor knows how to preserve it.

The first of the above three examples applies to a learned man who teaches knowledge, and who calls people to Allah (Subhan'Allaah wa Ta'ala) with clear guidance; such are the inheritors of the Prophets.

The second applies to one who preserves the knowledge, and who transmits what he hears precisely; he carries to other people precious goods that they can use for trade and investment.

The third applies to one who neither accepts Allaah's Guidance nor benefits from it.

Thus this hadeeth covers the different types of people and their different attitudes toward the Prophet's (sallallaahu 'alayhi wa sallam) Da'wah, which make them either happy or miserable.

The Second Class of Happy People

The second class of Happy People consists of the believers' followers from their offspring who die before reaching the status of takleef 5. They will be with their parents [in the Hereafter], as

Allaah (Subhan'Allaah wa Ta'ala) said:

"As for those who believe and whose offspring follow them in faith, We shall unite them with their offspring, and We shall not let any of their deeds go to waste; every person is responsible for that which he has earned." [Soorah At-Tur 52: 21]

Allah (Subhan'Allaah wa Ta'ala) tells that He unites the offspring with the parents in the Jannah6, just as He united

them in faith (Eemaan). And because the offspring did not do deeds that would make them deserve this high honour, Allah (Subhan'Allaah wa Ta'ala) informs that this union does not waste any of the deeds of the parents. They receive their full reward for what they did, plus the bonus of uniting them with their offspring.

Also, because this reunion in rewards and ranks is a bounty from Allah (Subhan'Allaah wa Ta'ala), one might imagine

that it would be in violation of the rules of justice. To clarify this, the ayah indicates that if the children committed sins, they alone would be liable for punishment, and that every person is responsible for what he does without involving others with him in punishment. Thus this union takes place in terms of rewards and bounties, but not in terms of justice and penalty.

This is indeed one of the keys and treasures of Qur'aan, the knowledge of which Allah (Subhan'Allaah wa Ta'ala) gives

only to those whom He wills.

Thus this ayah covers all people: the miserable and the happy - those who are followed, and those who follow them.

Consequently, let a prudent person who cares about his well-being see to which class he belongs. Let him not be influenced by habits or ruled by laziness. If he finds that he belongs to a happy class, let him strive to move to a higher rank, seeking Allah's help and facilitation. And if he finds that he belongs to the miserable class, let him move out of it into a happy class while it is still possible, and before he would have to say: "Oh! Would that I had followed the path shown to me by the Messenger."

[Soorah Al Furqan 25: 27]

FOOTNOTES:

1 Muhaajir: A migrator - one who undertakes hijrah. Plural: muhaajiroon or muhaajireen.

Reference here is specifically to those who migrated from Makkah to al-Madeenah in obedience to Allah.

2 Ansaar: Those who give help and aid. It usually refers to the citizens of al-Madeenah who gave

aid to the Muhaajireen when they migrated to their town.

3 Al-Bukharee and Muslim.

4 Narrated by Zayd bin Thaabit, Anas bin Maalik and others; recorded by Aboo Daawood, at-Tirmithee, Ahmad, and others; authenticated by al-Albaanee (as-Saheehah no.404).

5 Takleef: Responsibility for one's deeds.

6 Jannah: Literally: garden. It usually refers to the Gardens of Paradise.

Description Of Paradise

From the book: Haadi al-Arwaah ilaa Bilaad il-Afraah, pg. 193
By: Ibn al-Qayyim Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains [the following]:

"And if you ask about its ground and its soil, then it is of musk and saffron.

And if you ask about its roof, then it is the Throne of the Most Merciful.

And if you ask about its rocks, then they are pearls and jewels.

And if you ask about its buildings, then they are made of bricks of gold and silver.

And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and sweeter than honey.

And if you ask about its leaves, then they are softer than the softest cloth.

And if you ask about its rivers, then there are rivers of milk who's taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.

And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the shade of o�ne of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be traveled in a thousand years.

And if you ask about its tents and encampments, then o�ne tent is like a concealed pearl that is sixty miles long.

And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.

And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.

And if you ask about the clothing of its inhabitants, then they are of silk and gold.

And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.

And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon. And if you ask about their age, then they are young o�nes of 33 years in the image of Adam, the father of humanity. And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-'Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorify, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everything but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone o�n the face of the Earth would believe in the Ever-Living, the o�ne who Sustains and Protects all the exists.

And the covering o�n her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no o�ne who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn. And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face - free from any resemblance or likeness to anything - as you see the Sun in the middle of the day and the full Moon o�n a cloudless night, then listen o�n the day that the caller will call:

'O People of Paradise! Your Lord - Blessed and Exalted - requests you to visit Him, so come to visit Him!' So they will say: 'We hear and obey!'

Until, when they finally reach the wide valley where they will all meet - and none of them will turn down the request of the caller - the Lord - Blessed and Exalted - will order His Chair to be brought there.

Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit o�n sheets of musk, and will not see what those who are o�n the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls:

'O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!' So they will say: 'And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?'

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller - Exalted is He, and Holy are His Names - has come to them from above them and majestified them and said:

'O People of Paradise! Peace be upon you!' So, this greeting will not be responded to with anything better than: 'O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!'

So the Lord - Blessed and Exalted - will laugh to them and say:

'O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!'

So, they will all give the same response:

'We are pleased, so be pleased with us!' So, He will say: 'O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!' So, they will all give the same response: 'Show us your Face so that we may look at it!'

So, the Lord - Mighty and Majestic - will remove his covering and will majestify them and will cover them with His Light, which, if Allaah - the Exalted - had not Willed not to burn them, would have burned them. And there will not remain a single person in this gathering except that his Lord - the Exalted - will speak to him and say:

'Do you remember the day that you did this and that?' and He will remind him of some of his bad deeds in the Worldly life, so he will say: 'O Lord! Will you not forgive me?' So, He will say: 'Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.'So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife...

{Some faces that Day will be shining and radiant, looking at their Lord...}
(al-Qiyaamah: 22-23)

Imaam Abu Hanifah (d. 150H) and the Splitting and Deviation of the Hanafis After Him Into Diverse Factions and Sects

Imaam Abu Hanifah (d. 150H) and the Splitting and Deviation of the Hanafis After Him Into Diverse Factions and Sects

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Abu Hanifah and His Students Were Upon the Aqidah of Ahl us-Sunnah, the Righteous Salaf

It is agreed upon by the people of verification that Imaam Abu Hanifah (d. 150H), and this two companions Abu Yusuf Ya'qub bin Ibraaheem al-Ansaaree (d. 182H) and Muhammad bin al-Hasan ash-Shaybaanee (d. 189H), and others besides them likewise Abu Ja'far at-Tahaawi (d. 321H) were all upon the Salafi aqidah, and they are also from the generality of the Salaf of this ummah, like the other prominent scholars and Imaams of Ahl us-Sunnah in that time.

Many factions of the innovators from the later Hanafis ascribed to these scholars that they settled upon deviant beliefs, such as the saying of the creation of the Qur'an, or rejection of Allah's uluww and all of this is from the inventions and fabrications of the people of innovation against the scholars of Islaam, in order to beautify and spread their innovations amongst the people.

There are a number of issues mentioned by the Scholars of the Sunnah and Hadeeth in relation to Abu Hanifah himself in that he used to speak with the creation of the Qur'an, but they also mentioned that he was asked to repent from that, and that after repenting, his affair remained upright, upon what would be presumed about this Imaam, and thereafter many of the Scholars of the Sunnah declared him innocent of this saying, from the head of them Imaam Ahmad.

Refer to: Kitaab us-Sunnah of Abdullaah bin Imaam Ahmad ( 1/192-194), Taareekh Bagdhaad of al-Khateeb (13/383-393), and also (13/384), and at-Tankeel of al-Mu'allimee (1/449), and Sharh at-Tahaawiyyah of Ibn Abi al-Izz (p. 244) and Mukhtasar al-Uluww (pp. 155-157).

And Shaykh al-Albaanee says in Mukhtasar al-Uluww that most of what has been narrated about Abu Hanifah in this regard, that he spoke with the creation of the Qur'an is not free of criticism, and that if anything from it is authentic then it is all before Abu Yusuf, his student, debated him on the issue, after which his view became that it is uncreated.

Adh-Dhahabee brings with a good (jayyid) chain of narration, as occurs in Mukhtasar al-Uluww (p. 155) from Alee bin al-Hasan al-Kuraa'ee who said: Abu Yusuf said:

I debated Abu Hanifah for six months, and then our view became united that the one who said the Qur'an is created is a kaafir.

And al-Bayhaqi also relates this in al-Asmaa was-Sifaat, narrating from Abdullaah bin Ahmad bin Abdur-Rahmaan bin Abdullaah ad-Dushtaki who said: "I heard Abu Yusuf saying..", then he mentioned it, and then he (al-Bayhaqi) said: "Abu Abdullaah (meaning al-Haakim) said, "All of its narrators are thiqaat"."

Further, there are hundreds of narrations from Abu Hanifah and Abu Yusuf indicating that they were clearly upon the way of the Salaf in the affairs of creed. The only thing that can be said is regarding the issue of eemaan (faith), for it is reported from him that he said that eemaan is "tasdeeq" (assent, belief) with the heart and affirmation with the tongue but actions (amal) is outside of the reality of eemaan" - and this is a form of irjaa' (expelling actions from eemaan). However, Abu Ja'far at-Tahawi reports a narration regarding an incident in which a discussion took place between the two Imaams, Abu Hanifah (d. 150H) and Hammaad bin Zayd (d. 179H) which indicates that he returned back from that saying.

Refer to at-Tamheed of Ibn Abdul-Barr (9/247), Sharh at-Tahaawiyyah of Ibn Abi al-Izz (p. 395).

The Splitting and Deviation of the Hanafis

Unfortunately, many of the Hanafis did not traverse the way of Imaam Abu Hanifah and his students. For many false beliefs entered into them from an early stage, close to the time of this Imaam, and they became callers to corruption, deviation and were the heads of innovations and desires. Many different factions appeared amongst them, and they can be summarized as follows:

• The Hanafiyyah Jahmiyyah
• The Hanafiyyah Mu'tazilah
• The Hanafiyyah Murji'ah
• The Hanafiyyah Shi'ah
• The Hanafiyyah Zaydiyyah
• The Hanafiyyah Karraamiyyah Mushabbihah
• The Hanafiyyah Mareesiyyah
• The Hanafiyyah Soofiyyah, or Mutasawwifah and beneath which are the four tariqahs:
• The Qaadiriyyah
• The Chistiyyah
• The Suhrawardiyyah
• The Naqshabandiyyah
• Also amongst them are the Hulooliyyah and Ittihaadiyyah, who are the extremist heretical deviants
• The Hanafiyyah Qubooriyyah (Grave-Worshippers), amongst which are the Barelwiyyah, Kawthariyyah and some of the Deobandiyyah
• The Hanafiyyah Maturidiyyah

And there is an overlap between the last three for many of them share in the affairs mentioned, Maturidi Creed, Tasawwuf and Grave-worship, however, the above is to separate out all of the various orientations.

And thus many of those ascribing to and claiming to follow Imaam Abu Hanifah (rahimahullaah) swerved from his way specifically and from the way of the Salaf of this ummah generally, and they became many diverse sects, with the full acknowledgment of Hanafi Maturidis, and even the Kawthariyyah themselves. The only ones who followed the way of Abu Hanifah and his associates were the "Hanafiyyah Sunniyyah", or the "Hanafiyyah Salafiyyah", or the "Hanafiyyah Kaamilah", and all of these are expressions of al-Allaamah Abdul-Hayy al-Luknowi (a Hanafi Scholar, d. 1304H).

Refer to "ar-Raf' wat-Takmeel" of al-Allaamah Abdul-Hayy al-Luknowi (pp. 178-180, tahqeeq Abu Ghuddah, 1st edition, 1373H) and (pp. 385-387) of the third expanded edition (tahqeeq Abu Ghuddah al-Kawtharee, 1407H)

Maturidis.Com

What I saw at the Salafi Winter Dawrah 2011

From Taqweem Ahsan, Head of Masjid as-Sunnah, Hounslow, UK

What I saw at the Salafi Winter Dawrah 2011

Assalamu 'alaykum wa rahmatullah

All Hamd is for Allah and may the salat and the salam be upon the Mes senger of Allah. To Proceed:

I wanted to share some of what i observed at this years conference in Birmingham organised by our noble salafi brothers at Masjid As-Salafi, Wright Street, Brimingham.

Firstly due to the late and little advertising of the Birmingham conference and some other issues, i was not expecting the conference to be that busy but much to my surprise this years conference of 1432H was BY FAR the busiest and most packed that i have EVER seen it and all Hamd is for Allah!

Having lived through approx 40 Maktabah Salafiyyah conferences over a period of 20 years (as there are usually two national salafi conferences per year which take place in birmingham, one in the summer and one in the winter) and having attended most of them, the conference of 1432H was awe inspiring and by far the busiest!

The masjid was practically full with many brothers having to stand u nable to find anywhere to sit at all during the lectures. As for those who were sitting, then many of them including myself were squashed between others having no where to go and no where to move for hours (thats if you didnt want to get up to leave and risk losing your space and perhaps not be able to come back into the masjid for a while due to the crowd of people stuck in the door way).

Masha'Allah there were brothers from all over the country north and south and from many cities where the dawah salafiyyah had newly entered. There was also an increase in the numbers of brothers from those citues where the dawatus-Salafiyyah had entered over the last few years and all praise belongs to Allah.

There also seemed to be a large and significant increase from a new, fresh and younger age group from amongst the teens which was really nice to see.

I booked a number of rooms in a nearby hotel for me and my family throughout the period of the confer ence but was told from some of those who slept in the masjid that it was a very difficult task to sleep there due to the increased number of people staying there, resulting in people having very little room to sleep.

As soon as we reached the car park on Saturday afternoon besides the Salafi Masjid to park our car, the first salafis me and my family set our eyes upon were the family of Abu Talha Dawood Burbank. All of them, the young family of Abu talhah, brothers and sisters, quitely walking to the masjid by themselves led by Talhah. It was truly a hunbling sight and a time to thank Allah for the favours of Allah upon us for having reached Birmingham, 200 miles away, in one piece and unharmed. By Allah through out the conference whenever my eye caught a glancing glimpse of Talhah, i saw him with a smile on his face. May Allah keep us all firm and pleased with the Qadr of Allah and save us all from difficulties and trials and tribulations which test our faith.
I was really pleased to see our brothers from Daras-Sunnah Shephereds Bush attending in force as usual sitting as close to the front as possible. Alhamdulillah when i saw them as a jama'ah i could only thank and praise Allah Azza wa Jal for having protected them and kept them steadfast and united throughout these times of trials and tribulations, may Allah keep them firm.

They are in my estimation an excellent example to follow and be permissably envied for the sake of Allah due to the patience, love and brotherhood which exists between them and i truly wish i could have been from their companions or they from ours. Masha'Allah Tabarakallah. It is unfortunate the same can not be said of our own community but Allah Subhanahu wa Ta'aala is the Most Wise and guides whom He wishes and trials individuals and communities in order to expose and debase them or raise them all of which occurs as a means of purification.

I was also pleased to see a numbe r of younger brothers from Masjid As-Sunnah Cranford i.e. those in the mid-teens who had made it to the conference using a commercial coach service. Even though there were a number of brothers who did not attend, it did not prevent them from getting together, organising themselves and making it to the conference by themselves. A truly pleasing sight and all Hamd is for Allah!

There were, as usual, a good number of brothers who had made it to the conference from various countires in europe, SubhanAllah!

As for the lectures then they were indeed excellent. Our noble Shaykh Al-Allaamah Ubayd A-Jaabiree gave an excellent lecture, as usual, explaining the virtue of Ahlus-Sunnah in this life and the hereafter and their excellent characteristics and the evils of ahlul-bid'ah and their charcteristics. Masha'Allah tabarakallah. May Allah protect the Ulema of Ahlus-Sunnah from the evil of that which has been created from amongst mankind and jinn.

As per usua l Shaykh Falah Isma'eel brought his knowledge to the table along with his humour, concern and light heartedness towards his brothers in the gathering and in the questions and answers session there was much benefit wa lillahil-Hamd. Despite having a major ankle replacement operation he still came in order to benefit the people. Subhanallah, an excellent example indeed! May Allah reward him with good and keep him steadfast and allow him to benefit ahlus-Sunnah throughout his life.

Our noble brothers Abu Iyyad Amjad Rafiq and Abu Khadeejah Abdul-Waahid gave some excellent lectures on the Ma'iyyah of Allah and the principles of Ahlus-Sunnah regarding this Ma'iyyah. A brief history of the Jahmiyyah and how this sect came about and a detail of its lineage and the same for the Mu'tazilah, was discussed! Tremendous! Also that which was highlighted was the evil effects of the works of Aristotle which primarily included introducing greek philoshophy into the Islamic Aqeedah and the devestating effects this philosophy has had upon the muslim world til this present day and how its ideology has plagued the Muslim Ummah and its institutions such that its acceptance is growning rapidly like cancer throughout the Muslim world.

Abu Hakeem gave an excellent lecture on the tafseer of Suratul-Fatihah and an explanation of the 'Siratul-Mustaqeem' from the salaf. Masha'Allah an excellent lecture indeed.

I did not attend on Friday so i donot know if Shaykh Rabee's or Shaykh Muhammad ibn Hadees link-up took place.

So overall it was an excellent conference with an excellent attendance reflecting how the dawatus-Salafiyyah is continously growing in the UK and the west despite the efforts of some who try to disfigure and harm it and wish for its demise and it reminded me by contrast how the salafi conference was twenty years ago, in Birmingham, during winter. I remember it was 1991 (or maybe 1992) and it was my first conference and the n umber of people who attended was enough to form one large circle!

All praise be to Allah, how the dawatus-Salafiyyah has increase by leaps and bounds and may it continue to increase rapidly. Ameen!

May the salat and the salam be upon the Messenger of Allah and all Hamd is for Allah Lord of all the worlds.

Wasalamu alaykum wa rahmatullah.

Taqweem.

Displaying a Good Example in all of our affairs

"Displaying a Good Example in all of our affairs".

Taken from the book 'Al-Imaam Ibn Baaz- Duroos wa Mawaaqif wa 'Ibar' by Sheikh 'Abdul 'Azeez As-Sadhaan, may Allaah preserve him-:

It comes in the biography of 'Abdur Rahman ibn Abaan ibn 'Uthmaan ibn 'Affaan, may Allaah have mercy upon him; That he was one who performed alot of worship and was very devout (to Allaah). 'Alee ibn 'Abdillah ibn 'Abbaas, may Allaah have mercy on him, saw him one day and was deeply amazed by 'Abdur Rahman's devoutness and manners so much that he emulated him in good. [1]

'Abdullah ibn Wahb, may Allaah have mercy upon him, said: "That which we conveyed from the manners of (Imaam) Maalik was way more than what we learnt from his knowledge." [2]

Al-Haafith Ibn Kathir, may Allaah have mercy upon him, mentions in 'Al-Bidaayah wan- Nihaayah' in the biography of Al-Hasan Al-Basree, Allah have mercy upon him, : "And Yoonus ibn 'Ubayd said: A man would benefit merely by him looking at Al-Hasan even if he didn't hear any of his speech nor see any of his actions."

And (Muhammad) ibn Sireen, Allaah have mercy upon him; When he would enter into the marketplace, the people of the marketplace would cease from buying and selling and start remembering Allaah the Most High.

A man would gain some benefit by looking at Ibn Qudaamah (author of Al-Mughnee), Allaah have mercy upon him, before he would hear (anything from him). [3]

Ja'far As-Saadiq said: "When my heart became hardened I would go to the masjid where Muhammad ibn Waasi' was and look at his face only. Thence, I would strive hard in the obedience of Allaah for a whole week from that single look at him."

Ibn Al-Qayyim, may Allaah have mercy upon him, said: "Sadness and grief would overcome us, so we would go to Sheikh ul-Islaam, Allaah have mercy upon him, and the moment we saw him the sadness would leave from us. So glorified be He (i.e. Allaah) who enters His slaves into His Paradise before the meet Him."

Ibn Nadheef said: "Indeed I have witnessed many remarkable men. But I haven't seen anyone the likes of Abi Muhammad ibn Abi Nasr. He was a cooling to the eye." [4]

And all of these narrations are comprised in his, sallahu 'alayhi wasallam, statement: "Verily the close friends of Allaah, are those who when they are seen Allaah is remebered." [5]

Certainly, his eminence, Sheikh 'Abdul 'Azeez ibn Baaz, may Allah have mercy upon him; The onlooker at him would be touched and influenced by him when he witnessed his manners and his clinging to the Sunnah.

Thus, he was a great example in his prayer, his clothing, his speech, an example in his friendliness and softness. An example in his harshness when it came to the truth. Truly, he was blessed no matter where he was in or where he went. Allaah, the Most High, says: "And He has made me blessed wheresoever I may be...." [6]

Footnotes:

[1] Siyar 'Alaam an-Nubalaa':5/10-11
[2] Siyar 'Alaam an-Nubalaa': 8/113
[3] Tadhkirah al- Huffaath
[4] Siyar 'Alaam an-Nubulaa': 17/367
[5] As-Silsilah as-Saheehah #1646-1733
[6] 19:31

Source: 'Al-Imaam Ibn Baaz- Duroos wa Mawaaqif wa 'Ibar' {Pg:20-21} by Sheikh 'Abdul 'Azeez As-Sadhaan

Translator: Abu Fouzaan Qaasim

Investigating and Knowing the Reality of an Individual's Orientation Through His Company and Friendship

These are some quotes regarding the manhaj of the Salaf in knowing the reality of an individual through his friendship and companionship. This is one of the great tribulations of our time where a people claiming the Sunnah and way and the methodology of Salaf with their mouths give lie to it in everything they do in their actions, when their allegiance, frienship and cooperation is with the those opposing the Sunnah and the way of the Salaf and who with those who harbour opposition and enmity to Ahl al-Sunnah.

Abu Qilaabah said:

May Allaah fight the poet who said: Do not ask about a man, but ask about his companion. For every person guides himself by his companion. This poetry is by Adee bin Zaid, and al-Asma'ee said about it, "I have never seen a line of poetry which resembles the Sunnah more than this saying of Adee bin Zaid. Al-Ibaanah (2/439).

Abu Hurairah - radiallaahu anhu - said:

The Messenger of Allaah said, "A person is upon the deen of his friend, so let each one of you look at whom he befriends." Saheeh. Refer to Silsilah as-Saheehah of al-Albaani (no.927).

Ibn Mas'ood - radiallaahu anhu - said:

Indeed a person walks alongside and accompanies the one whom he loves and who is like him. Al-Ibaanah (2/476).

Abu ad-Dardaa - radiallaahu anhu - said:

It is from the fiqh (understanding of a person) that he [chooses] those whom he walks with, whom he enters upon (visits) and whom he sits with. Al-Ibaanah (2/477).

Yahyaa bin Katheer said:

Sulaimaan bin Daawood - alaihis salaam - said: "Do no pass a judgement over anyone with anything until you see whom he befriends." Al-Ibaanah (2/464).

And Ibn Battah states:

Moosaa bin Uqbah the Syrian approached Baghdad and this was mentioned to Imaam Ahmad. So it was said, "Look at whose residence he goes to and with whom he resides and finds shelter." Al-Ibaanah (2/480).

Imaam Al-Awzaa'ee said:

Whoever hides his innovation from us will not be able to hide his companionship from us. Al-Ibaanah (2/476).

Al-A'mash said:

They (the Salaf) did not used to ask anything more about a person after having asked about three affairs: Who he walks with, who he enters upon (i.e. visits) and who he associates with amongst the people. Al-Ibaanah (2/478).

Abdullaah bin Mas'ood - radiallaahu anhu - said:

Make consideration of the (regions of the) Earth by the names given to them and make consideration of a person by his companion. Al-Ibaanah (2/479).

Muhammad bin Ubaid al-Ghulaabee said:

The Ahl ul-Ahwaa (People of Desires) hide everything except their intimate friendship and companionship. Al-Ibaanah (2/482).

Mu'aadh bin Mu'aadh said to Yahyaa bin Sa'eed:

O Abu Sa'eed! A person may hide his viewpoint from us, but he will not be able to hide that in his son, or his friend or in the one whom he sits with. Al-Ibaanah (2/437).

Ibn 'Awn said:

Those who sit with the People of Innovation are more severe upon us than the People of Innovation themselves. Al-Ibaanah (2/273).

Yahyaa bin Sa'eed al-Qattaan said:

When Sufyaan ath-Thawree came to Basrah he began to look into the affair of ar-Rabee' bin Subaih and the people's estimation of him. He asked them, 'What is his madhhab?', and they said, 'His madhhab is but the Sunnah'. He then asked, 'Who is his companionship?' and they replied, 'The people of Qadr' so he replied, 'In that case he is a Qadari'." Al-Ibaanah (2/453). Ibn Battah (after quoting this) said, "Allaah's mercy be upon Sufyaan ath-Thawree. He has indeed spoken with wisdom and he spoke the truth. He spoke with knowledge that is in agreement with the Book and the Sunnah and what is necessitated by wisdom and what the people of sure insight know. Allaah the Exalted said, "O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those other than you (outside your religion or upon other than the right way) since they will not fail to do their best to corrupt you. They desire to harm you severely." (Aali Imraan 3:118)" (Al-Ibaanah 2/453).

Abu Dawood as-Sijistaanee said:

I said to Abu Abdullaah Ahmad bin Hanbal: I see a man from Ahl us-Sunnah with a man from Ahl ul-Bid'ah. Shall I leave his speaking to him? He said, 'No, inform him that the man that you saw him with is a person of innovation, so if he leaves him, then speak to him, otherwise treat him the same as him, as Ibn Ma'sood said, 'A man is like his companion'. Tabaqaat ul-Hanaabilah (1/160).
taken from: http://www.manhaj.com/manhaj/articles/vesny-testing-and-knowing-the-reality-of-an-individuals-orientation-through-their-company-and-friendship.cfm