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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]

Islamic Condemnation of Terrorists, Hijackers, and Suicide bombers →

(Source: arkofnoah)

nowandthehereafterr:

All praise is due to Allaah Alone. Peace and blessings be upon the Last Prophet, his family, Companions and those who follow his guidance.

A Muslim should know that Allaah (may He be Praised) enjoins all the creation to embrace Islam, hold it firmly and avoid what contradicts it. Allaah sent His Prophet Muhammad (peace be upon him) to call for that, informing them that whoever follows him will be guided and whoever turns away from him will be misguided. In many Ayahs (Qur’anic verses), Allaah warned people against causes of apostasy and all forms of Shirk (associating others with Allaah in His Divinity or worship) and Kufr (disbelief). Under the topic of the rulings of the apostate, scholars (may Allaah be merciful with them) mentioned that a Muslim may abandon Islam by committing one of the nullifiers that make his blood and money violable and turn him out of the fold of Islam. The most dangerous and common ten nullifiers are mentioned by Shaykh and Imam Muhammad ibn `Abdul-Wahhab and other scholars (may Allaah be merciful with them). Here we will list them in brief so that a Muslim can keep away from them and warn people against them in hope for safety and wellbeing. We will briefly elaborate on them.

Read More

(Source: alifta.com)

Asceticism (Zuhd) Understood by the Salaf →

tacoeur:

The understanding of the Salaf versus the bid’ah of the Sufis.

By Shaykh Abdul ‘Azeez ibn Baaz (rahimahullah)

Therefore, the only thing that will save you and protect you from Fitnah, by the permission of Allaah, is: judging by the Book of Allaah and the Sunnah of His Messenger (salAllaahu ‘alaihi wa sallam), and that is by returning back to Ahlus-Sunnah and the scholars of the Sunnah, who have the understanding of the Book of Allaah and the Sunnah of His Messenger (salAllaahu ‘alaihi wa sallam), and studied very well, knowing their rulings and adhering to them.

Therefore, it is obligatory upon every individual in the Ummah — including mankind and jinn, Arabs and non-Arabs, men and women — to judge by the Book of Allaah and the Sunnah of His Messenger (salAllaahu ‘alaihi wa sallam), and to adhere to the methodology of the Salaf of the Ummah…

…As for the hadeeth that is narrated from the Prophet (salAllaahu ‘alaihi wa sallam) regarding sitting down at time of Fitnah, this is known with the people of knowledge and its details are as follows:

The Messenger of Allaah (salAllaahu ‘alaihi wa sallam) said:

“There shall soon be a Fitnah: the one who sits in that time is better than the one who stands, and the one who stands is better than the one who walks, and the one who walks is better than the one who hastens to it. And the closer you get to it, the closer it would get to you. Therefore, whoever is able to seek refuge in a shelter, let him do it.”

[Bukhari (3602), Muslim (6886); narrated by Abu Hurairah (radiAllaahu ‘anhu)]

The temptations that are meant in this hadeeth are the ones that are vague and ambiguous, and the way of truth in them is unknown; rather it is mixed up. Such are the temptations which the believer is advised to abstain from and stay far away from it with whatever way necessary.

And this is similar to what is stated in his (salAllaahu ‘alaihi wa sallam) statement:

“There shall soon be a time in which the best wealth of the Muslim man will be his sheep which he will carry along with him to the peak of the mountain and the falling places of rain, fleeing with his religion from Fitan.”

[Bukhari (19), narrated by Abu Sa’eed al-Khudri (radiAllaahu ‘anhu)]

When the Prophet (salAllaahu ‘alaihi wa sallam) was asked: Who is the best among the people? He (salAllaahu ‘alaihi wa sallam) replied:

“A believer who strives his utmost in Allaah’s Cause with his life and property.” They asked: “Who is next?” He (salAllaahu ‘alaihi wa sallam) said: “A believer who stays in one of the mountain paths worshipping Allaah, and leaving the people secure from his mischief.”

[Bukhari (2786), Muslim (1888), narrated by Abu Sa’eed al-Khudri]

The intent behind ‘Fitan’ in the above mentioned hadeeth are the bewildering ones, and it is upon the believer to stay away from them. But if it is a situation when the oppressor is obvious from the oppressed, and the truth is obvious from falsehood, in this case, it is obligatory upon him to follow the truth and be at the side of the oppressed, and oppose the oppressor and falsehood.

As the Prophet said: Aid your brother whether he is an oppressor or oppressed. He was asked:

“O Messenger of Allaah, how can I help him when he is an oppressor?” He said: “Prevent him from opression; that is helping him.”

[Source: The highly beneficial book The Position of the Mu’min At Times of Fitnah, by Shaykh ‘Abdul-Azeez bin ‘Abdillaah bin Baaz (rahimahullaah)]

When something predecreed happens to the servant, and it is something which he dislikes, then he must adopt six stances regarding it:

• The first: The stance of Tawheed: and that Allaah is the One Who decreed it, willed it, and created it. Whatever Allaah willed occurs, and whatever He did not will shall not occur;

• The second: The stance of Justice (al-‘Adl): And that His Judgement applies and occurs upon him, and whatever He ordains concerning him is fully just;

• The third: The stance of Mercy (ar-Rahmah): And that His Mercy in this decreed matter outweighs His Anger, and His punishing; and that Mercy is its basis;

• The fourth: The stance of Wisdom (al-Hikmah): And that His Wisdom -He the One free of all imperfections- necessitated that it should occur. He did not ordain it without purpose or frivolously.

• The fifth: The stance of Praise (al-hamd): And that He- the Perfect- deserves full praise for that, from every aspect.

• The sixth: The stance of Servitude (al-‘Uboodiyyah): And that he is entirely a slave, in every sense. The Judgements and Decrees of his Master apply and occur upon him, since he belongs to Him and is His slave. So He controls him such that he is under His Decrees which relate to the creation, just as He controls him in his being under His Judgements relating to the Religion. So it is fully appropriate that these Decrees occur upon him.”

[Source: Al-Fawaa’id, pp.46-47, of Imaam Ibnul-Qayyim (rahimahullaah), Translated by Aboo Talhah Daawood ibn Ronald Burbank (rahimahullaah)]

On the authority of Abu Hurayrah, may Allaah be pleased with him, said: The Messenger of Allaah, may peace and blessings be upon him, said:

“The believer is the mirror of the believer.”

[Abu Daawud, no. 4918, with a good chain]

Commentary:

Shaykh Saalih Al-Fawzaan, may Allaah preserve him, explains this hadeeth by saying:

A mirror is that which you see yourself when you stand in front of it whether the picture is presentable or needs fixing and modification. When a person wishes to leave from his home, he stands in front of the mirror because there may be something that he needs to correct on himself or remove from his clothing or the like. For a person to have a pleasant appearance in front of the people is a good thing, however there is the figurative meaning of mirror that shows you your deficiencies and that is your Muslim brother/sister.

The believer is the mirror of his fellow brother. Your brother knows the mistakes and shortcomings that you may have and therefore informs you of them so accept what he tells you. This is an encouragement to accept what your brother presents to you which entails the beautification of your inward and outward appearance. Also he sees things in you that you can’t see yourself. A person may think he is complete and is mistake-free whereas his sincere and genuine Muslim brother sees that he has mistakes and shortcomings thus he instructs him to rectify them. So do not restrict yourself solely to your own assumptions and considerations but consult your brother and listen to the advice he has to give.

In this hadeeth are two important matters:

1. A person should accept the advice of his sincere brother from that which he sees in him from defects and correct them.
2. It is compulsory upon the Muslim to advise his brother/sister and not remain silent about what he sees in him from defects and the like or the opposite; praising him and being phony with him by relaying to him that which isn’t true (about himself). This is deceit and treachery. “The believer is the mirror to the believer,” he sees in him his own picture and what needs perfecting and reformation.

[Source: ‘Tasheelul Ilmaam bi fiqhil Ahaadeeth min Buloogh Al-Maraam’ by Sheikh Saalih al-Fouzaan, Translated by Abu Fouzaan Qaasim]

By Shaykh Abdur-Rahman Sa’di

It is established in the Sahih that the Prophet (sallAllaahu ‘alayhi wa sallaam) said,

“Amazing indeed is the affair of the believer, all is good; if he is in times of ease, he shows gratitude and this is good for him; when he is in times of adversity, he is patient and steadfast and this is good for him. This only applies for the believer.” ¹

Gratitude and patience gather together all good and the believer is acquiring this goodness at all times and profiting in all circumstances. In the Sahih it is recorded that the Prophet (sallAllaahu ‘alayhi wa sallaam) said,

“The believer is not afflicted by any concern, worry or harm except that it would be a means for Allaah expiating his sins.” ²

So at times of ease the believer attain two blessings: the blessings of having that time of ease and the blessing of being grateful for it. The latter is the greater blessing. At times of adversity the believer attains three blessings: the expiation of sins, being patient, and the adversity being made easy for him to face. This is because when he knows that he will have his reward with Allaah, the matter becomes easy for him to bear.

[Source: Transcribed from: The Tree of Faith, Pp. 78-79, Shaykh Abdurahman Al-Saa’di]

Footnotes: 

1 Muslim [#2999]
2 Al-Bukhari [#5641, 5642] and Muslim [#2573]

islamimanihsan:

أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ

‘A’oothu bikalimaatil-laahit-taammaati min ghadhabihi wa ‘iqaabihi, wa sharri ‘ibaadihi, wa min hamazaatish-shayaateeni wa ‘an yahdhuroon.

“I seek refuge in the Perfect Words of Allah from His anger and His punishment, from the evil of His slaves and from the taunts of devils and from their presence.”

Reference: Abu Dawud 4/12. See also Al-Albani, Sahih At-Tirmithi 3/171

[Fortress of the Muslim]