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(Source: zuleikha, via bibimbop-salafi)

sulaiman-salafi:

The hearts of the slaves are between the Hands of Ar Rahmaan, so there is no point in being scared to speak the truth for fear that it may lead to animosity towards you. After all, whether people love you or hate you is out of your hands…

burnoktober:

Knowledge is the noblest pursuit and the most important gain. Indeed it is, since knowledge is the condition for realizing the worship of none but Allah, the Lord of the Worlds.

A person who has acquired knowledge has, in fact, gained great blessings; our Lord (Exalted and Glorified be He) has negated the equality between those who have knowledge and those who do not in His Words:  Say:

“Are those who know equal to those who know not?” [Qur’aan Surah al-Zumar 39:9]

Knowledgeable people are more apt to be more fearful and mindful of Allaah (Exalted and Glorified be He) because of the knowledge they have attained about His signs and creation, and also because they realize the Rights of Allaah (Exalted and Glorified be He) upon them. Allaah (Exalted be He) says:  

”It is only those who have knowledge among His slaves that fear Allaah.” [Qur’aan Surah Fatir 35:28]

Shar`y (Islamic legal) knowledge is the legacy of our Prophet (peace be upon him) and all the other previous Prophets (peace be upon them); our Prophet (peace be upon him) said:

”Scholars are the heirs of the prophets. The prophets did not leave behind Dinars or Dirhams; rather, they left behind knowledge, so whoever acquires it has gained a great share.” [Musnad Ahmad 5/196, Sunan Abu Dawud 3641]

To speak about the merits of knowledge, one finds no difficulty clarifying its excellence. All people, the knowledgeable and the ignorant, agree to this. Moreover, an ignorant person dislikes the trait of ignorance and feels displeased to be described as such, and should they be described as having knowledge, they would be pleased. This is only because they know the merit and excellence of knowledge.

True knowledge is to know Allaah (Exalted and Glorified be He), His Names, Attributes and Rights; to meditate upon His creatures; to ponder over His Divine Law and to act accordingly, i.e., by following the commands and avoiding the prohibitions; and then to invite people to adopt the same and spread it among them.

It is this knowledge that increases the believer’s Iman (faith), leads them to attain the Good Pleasure of their Most Merciful and Most Compassionate Lord, and a lofty place in Paradise.

True knowledge is not ornamented words, embellished phrases, elegantly arranged sentences, choosing sophisticated structures, odd words, and rarely used expressions, which make it difficult or almost impossible for the reader to catch the meaning or understand the point being discussed. A given sentence may also be ambiguous, carrying several possible meanings without clarifying or hinting at the intended meaning. Rather, true knowledge, according to the words of the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him), is:

“Well-verified research or authentic report; other than this is embellished nonsense.”

This was the way of the Salaf (righteous predecessors) of this Ummah (nation based on one creed) and the pious followers after them. It was characteristic of their knowledge to the extent that the words of the Salaf were described as “few but very beneficial”. The scholars of this Ummah followed the very way of their Salaf.

[Source: Extracted from an essay on Knowledge by Shaykh ‘Abdul-’Aziz ibn ‘Abdullah ibn Muhammad Al-Shaykh]

(Source: islamictreasure.com)

Question:
Did the Messengers fall into minor sins?

Answer:
Before answering this question right away, [I’d like to say that] I believe it is a non-issue as they say today, because it is not connected to methodology or to the rectification of our aqidah or actions. It is only something connected to those Messengers or Prophets who preceded the Prophet صلى الله عليه وسلم, so I do not hold that questions like this should be given much notice, but [having said that] we have to answer it to disclose the knowledge we have regarding this issue.

We believe that the unequivocal infallibility of the Prophets and Messenger is, firstly, regarding conveying the da’wah, and, secondly, from knowingly falling into major sins.

As for falling into minor sins which do not result in anything except [to show] an absence of absolute perfection then there is no harm in some of that occurring by the Prophets and Messengers–and this is so that it remains established in the hearts of the believers that absolute perfection is for Allaah, the Lord of the Worlds, Alone, Who has no partner.

And there are many parts and proofs in the Quraan establishing this reality concerning more than one Prophet or Messenger. [For example] the story of Aadam عليه السلام when the Lord of the Worlds prohibited him from eating from the tree, and His Saying,

“And Adam disobeyed his Lord and erred.”

(Surah, Taa Haa 20:121)

And the Noble Quraan saying concerning our Prophet عليه السلام,

“He frowned and turned away,”

(Surah Abasa, 80:1)

“May Allaah pardon you, [O Muhammad]. Why did you give them permission [to remain behind]?”

(Surah At-Tawbah, 9:43)

All of this proves that it is possible that a Prophet may be susceptible to minor sins which do not befit the rank of Prophethood, but are they blemished by that? The answer is no, because these are human traits.

[For example]: is a Prophet or Messenger criticised for being susceptible to that which people in general are susceptible to, like making an unintentional mistake or forgetting? We say no, there is nothing preventing the fact that a Messenger or Prophet may be susceptible to such things, because such things do not affect the station of da’wah which the Messengers were sent to all mankind with.

So his saying عليه السلام reported by the two Shaikhs from Abdullaah ibn Mas’ood, may Allaah be pleased with them both, [in which he stated that] the Prophet prayed five rak’ahs for the midday prayer, so when he gave salaam they said, 

‘You prayed five,’ so he performed two prostrations of forgetfulness and then said عليه السلام, ‘I am only a man like you, I forget as you do, so when I forget, remind me.’

[Bukhari and Muslim]

So it does not harm the status of Prophethood or that of being a Messenger that something should transpire from them which had it not would have been more perfect–but absolute perfection is for Allaah, the Mighty and Majestic.

It would be more perfect if the Messenger عليه السلام did not forget, but Allaah’s Wisdom necessitated that he did, but this forgetting does not affect the da’wah because he does not forget that which is connected to conveying the message [da’wah], and our Lord, the Mighty and Majestic, points to this reality by His Saying, the Most High,

“We will make you recite and you will not forget, except what Allaah should will,”

(Surah A’laa 87:6-7)

like [for example] an aayah which he had conveyed to the people which he might forget, i.e., he has conveyed the Message and fulfilled the trust [that was upon him]… it is possible that after performing this obligatory conveyance [of the Message] the Messenger عليه السلام may forget something which he had [previously] conveyed to them, as occurs in Sahih Bukhari where he entered the mosque one day and heard a person reciting the Quraan and so said,

‘May Allaah have mercy on so and so, he reminded me of an aayah I had been made to forget.’

So the Prophet’s forgetting عليه السلام an aayah like this does not harm that which is connected to conveying it–because he already has–and that is why that person was able to recite it, and when he did, the Messenger عليه السلام remembered it.

So such forgetfulness does not harm him.

Likewise, some of the Prophets and Messengers falling into some minor sins does not harm them, because it does not turn those who are being called away from their call in opposition to falling into major sins, and for this reason, they are too exalted from falling into major sins to the exclusion of minor sins.

[Source: Silsilah Al-Hudaa wan-Noor, 188]

This is from the Qadr of Allaah, and He does whatever He wills.

Islamic Condemnation of Terrorists, Hijackers, and Suicide bombers →

(Source: arkofnoah)

sulaiman-salafi:

The scholars are our seniors, in knowledge and in age. Consequently, they precede us in speaking about this religion. So before you run your mouth, interpreting ayaat and ahadeeth based upon your intellect, think to yourself: Who, from Ahlul ‘Ilm, has preceded me in this statement?