Archive for the ‘Shaikh Uthaymeen’ Category

Fa’eel is an intensive form and may mean the Faa’il or the Maf’ool

August 27, 2013

 

The following are some quotes from Shaikh Uthaymeen (and one quote from the Tafseer book of semester four of the Madinah series) regarding the meaning of the pattern فَعِيْل

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/article_18119.shtml

واللقيط في اللغة العربية فعيل بمعنى مفعول؛ لأن فعيلاً في اللغة العربية تأتي بمعنى مفعول في مواطن كثيرة، يقال: قتيل بمعنى مقتول، وجريح بمعنى مجروح، وإلا فالأصل أن فعيلاً بمعنى فاعل،

And “laqeet” in the Arabic language has the meaning of “maf’ool” (the object).  Because (a word on the pattern of) “fa’eel” in the Arabic language comes with the meaning of “maf’ool” in many places.  It is said: “qateel”, meaning – “maqtool” (killed) and “jareeh”, meaning – “majrooh” (injured).  And if it doesn’t mean that, then the foundational principle is that “fa’eel” has the meaning of “faa’il” (the doer of the action)…

 

(end of quote)

 

 

 

It is mentioned in a Madinah series side book for semester 4 (the book of tafseer) concerning the meaning of the word “rajeem” in the isti’aadhah:

 

والرجيم: فعيل بمعنى مفعول أي أنه مرجوم مطرود عن الخير

 

And “ar-rajeem” is (on the pattern of) “fa’eel” with the meaning of “maf’ool” (the object), meaning that he (shaytaan) is “marjoom” (cursed), “matrood” (expelled) from the good

 

(end of quote)

 

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/printer_18335.shtml

 

{ {الْحَكِيمُ} }: فعيل بمعنى مُفْعِل، وفعيل بمعنى فاعل، أما فعيل بمعنى فاعل فهو كثير في اللغة العربية، مثل: قدير بمعنى قادر، وسميع بمعنى سامع،

“al-Hakeem” is (on the pattern of) “fa’eel” which has the meaning of “Muf’il”1 and “fa’eel” which has the meaning of “faa’il” (doer of the verb).  As for “fa’eel” meaning “faa’il”, then this occurs many times in the Arabic language.  For example: “qadeer” meaning “qaadir” (one possessing power, ability), and “samee’” meaning “saami’” (one who hears)

 

(end of quote)

 

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/printer_18056.shtml

 

«حميد»: فعيل بمعنى فاعل، وبمعنى مفعول، فهو حامد ومحمود، حامد لعباده وأوليائه الذين قاموا بأمره، ومحمود يُحمدُ عزّ وجل على ما له من صفات الكمال، وجزيل الإنعام.

وأما «المجيد»: فهي فعيل بمعنى فاعل، أي: ذو المجد. والمجدُ هو: العظمة وكمالُ السُّلطان،

“Hameed” is: (on the pattern of) “Fa’eel” with the meaning of the “Faa’il” (Doer of the action).  And (also) with the meaning of the “Maf’ool” (object). For He is The Praiser and the Praised One.  He is the Praiser of His servants and His Awliyaa (righteous servants) who obey His commands.  And He is Mahmood (Praised), He is praised – Exalted and Lofty is He – for what He has from perfect Attributes and (His) abundance of favors (upon the creation).

 

As for “al-Majeed” then it is (on the pattern of) “Fa’eel” with the meaning of the “Faa’il”. Meaning: The One Who possesses al-majd.  And al-Majd is tremendous greatness and complete sovereignty.

 

(end of quote)

 

 

 

The following from:

 

http://www.ibnothaimeen.com/all/books/article_17954.shtml

 

وقوله: ( رحيم ): هذه أيضاً اسم فاعل محول إلي صيغة المبالغة، وأصل اسم الفاعل من رحم: راحم، لكن حول إلى رحيم لكثرة رحمة الله عز وجل وكثرة من يرحمهم الله عز وجل

 

His statement: “Raheem”, this is also the “Faa’il” (Doer of the action) changed to a pattern of intensification.  The origin of the “Faa’il” for (the verb) rahima is: “Raahim”, however it was changed to (the intensive pattern) “Raheem” due to the abundance of Allah’s – Exalted and Lofty is He – Mercy and the abundance of those whom He – Lofty and Exalted is He – bestows His Mercy upon

 

 

 

 

Footnotes

 

 

 

 

 

 

1This is the “faa’il” (doer of the verb) pattern for three letter root verbs increased by 1 letter (and that one letter is a hamzah on an alif أ put at the front of the verb) for example: أَسْلَمَ and أَشْرَكَ (so the “doer” pattern for these two is “muf’il”, i.e. مُسْلِم and مُشْرِك )

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Who are the Awliyaa, and The Difference between the Karaamah and the Mu’jizah

August 25, 2013

 

 

 

 

The following translated from:

http://www.binbaz.org.sa/mat/20394

 

 

Q: Do the Awliyaa have miracles, like what we hear about them?  Do they have free disposal in the world, the dominions of the heavens and the earth?  And do they intercede for people in the life of this world while they are in the barzakh or not?

A (Shaikh Bin Baz): The Awliyaa are the Believers.  The Awliyaa of Allah are the People of Imaan. (Allah) Lofty and Exalted is He, said (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

 

Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds). (Yunus 10:62-63)1

 

These are those who are the Awliyaa2 of Allah, from mankind and the jinn, from the men and the women. (Allah) The Most High said (translated):

 

The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. (At-Tawbah 9:71)3

And they have Karaamaat4 (miracles) when they are upright upon Eemaan (faith).  Allah may honor them with making it easy for them to practice their religion. The presence of comfort at the time of hardship is from the Karaamaat of Allah to them – that He relieves their hardship when they are surrounded by enemies, or when the enemies have gained power over them – Allah relieves them so that they are safe from their evil. Or (He helps them) with practicing their religion and with removing their difficult matters.  Or by saving them from thieves, or from predatory animals, or what is similar to that.  These are (all) from the Karaamaat of Allah to them.  And it (a karaamah) is a Ni’mah (blessing, favor) which happens to them which is out of the ordinary. This is what is called “a Karaamah” and this happens for the Awliyaa and for the Messengers.  With regards to the Messengers it is called: “a Mu’jizah” and with regards to the Awliyaa it is called: “a Karaamah”.  However (a Walee5) does not have free disposal over the dominions (of the heavens and earth).  They do not have free disposal over the creation, nor over the heavens, nor the earth.  They are restricted.  They do not have free disposal (in anything) except in what Allah has legislated, in what Allah has allowed for them.  And they do not know the unseen. And they do not have free disposal in the sky, nor the earth, except in what Allah permits.  Except in what Allah has legislated like buying, selling, farming and similar to that from what Allah has legislated for His servants.

As for what the Sufis and those who resemble them think – that the Awliyaa have free disposal (over the affairs) and that they know the unseen, then this is falsehood.  And it is ignorance.  The Awliyaa are like other than them – they have no sovereignty except what Allah has given them sovereignty over in farming and trade and other than that.  However, Allah may give them a Karaamah such as relieving their hardship or making easy their affairs as a bounty from Him to them in the time of need.  At the time of hardship and need Allah grants them a Karaamah like what happened to the People of the Cave. Allah honored them and they stayed in the cave for 300 (solar) years increased nine years (when  calculated by the lunar cycle) and nothing harmed them until Allah caused them to die the death he had prescribed for them.  And like what happened to ‘Abbaad bin Bishr and Usaid bin Hudhair – one night they were with the prophet – sallallaahu alayhe wa sallam – talking.  So when they left his presence on that dark night, each of their whips was lit up with a light until they reached their houses.  Allah put a light in their whips until they reached their houses.  This is a Karaamah from Allah, Exalted and Lofty is He.  And like what happened to ‘Amr bin at-Tafeel  when he came to his people, ad-Daws, he said, “O Messenger of Allaah!  Make for me an Aayah (sign) that they can benefit from” So he (sallallahu alayhe wa sallam) asked Allah to make for him an Aayah.  So He made for him a light like that of a lamp in his face.  He said: “O my Lord, in other than my face.” So Allah put it (the light) in his whip.  When he raised it up, it would fill with light like a lamp.  So it was an Aayah for his people.  So Allah guided them because of it and they became Muslim. This is a Karaamah.  However, they (the Awliyaa) do not know the unseen, nor do they have free disposal over the affairs except with what Allah permits and what He gives them – Exalted and Lofty is He…

(end of the speech of Shaikh Bin Baz)

 

 

 

 

The following translated from:

http://www.ibnothaimeen.com/all/books/article_16931.shtml

The belief (tareeqah) of Ahlus Sunnah wal Jamaa’ah with regards to the Awliyaa and the Imaams

The Imaams of this Islamic Legislation, and to Allah is due all the praise, are well-known Imaams whom the Ummah has praised and known their value.  However, it is not believed that they are infallible. Because there is none according to Ahlus Sunnah wal Jamaa’ah who is protected from (making) mistakes nor from acknowledging the mistake except for the Messenger – alayhe as-salaatu was-salaam.   He was protected (by Allaah) from (making) mistakes (in the religion).  As for other than him, then no matter what level he has reached in being an Imam, he is still not infallible, ever.  Everyone makes mistakes. And everyone will have his speech taken (when he is in agreement with the Quran and Sunnah on the understanding of the Salaf) or left (when his speech opposes that) except for the Messenger of Allah – sallallahu alayhe wa sallam – whom Allah, The Most High, has commanded us to obey unconditionally (in all cases).

So they (Ahlus Sunnah) say, undoubtedly, that there are Imaams in this Ummah, and undoubtedly there are Awliyaa in it, however, we do not intend by that to affirm infallibility for anyone from these Imaams, nor (do we intend by that) to affirm for anyone from the Awliyaa that he knows the unseen or has free disposal over the creation.  Nor do they (Ahlus Sunnah) consider to be a Walee (singular of Awliyaa) everyone who says that he is a Walee or who brings false propaganda with the purpose of drawing the people to him.  They (Ahlus Sunnah) say: Indeed Allah, The Most High, has made clear who the Walee is in His statement (translated):

No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

 

Those who believed (in the Oneness of Allâh – Islâmic Monotheism), and used to fear Allâh much (by abstaining from evil deeds and sins and by doing righteous deeds).” (Yunus 10:62-63)6

These are the Awliyaa: Those who believe (have eemaan) and have taqwaa. So Eemaan (faith) is: The Aqeedah (belief system).  And Taqwaa is: (good) deeds, whether from speech or actions.

And Shaikh ul Islam (Ibn Taymiyyah) took (came up with) from this verse (10:63) a good expression and it is his statement:

من كان مؤمناً تقياً كان لله ولياً

“Whoever is a believer and has taqwaa is a Walee of Allaah”

This is the Walee in reality.  The Walee is not the one who draws the people to him, who gathers attendants (about him) and says, “I did (this)”, who seeks the help of the devils to try to find out the hidden matters, who dazzles the people with his speech so that they say: “This is a Walee”

No, because al-wilaayah7 comes from following the Messenger – alayhe as-salaatu was-salaam, and from a person’s Eemaan and his taqwaa. So if he is a Believer who has taqwaa, then he is a Walee.

Additionally, it is not necessary for every Walee that Allah gives him a Karaamah8. How numerous are the Awliyaa who have no Karaamah.  Because the Karaamah, most of the time, doesn’t come except to support the truth or repel falsehood.  It doesn’t come to make someone firm through seeing it with his eyes.  Therefore it is not obligatory for every Walee to have a Karaamah.  It may be that a Walee lives and dies and he does not have any Karaamah. And it may be that (a Walee) has numerous Karaamaat.  

The People of Knowledge say that every Karaamah for a Walee is indeed an Aayah for the Prophet whom he is following.  And I dont say “Mu’jizah” because it is more befitting that we call it an Aayah.  Because this is a Quranic expression (i.e. “Aayah”) and “Aayah” is more eloquent than “mu’jizah”. Because the meaning of “Aayah” is: a sign for the truthfulness of the Messenger who brought it.  Whereas the “mu’jizah” may happen at the hand of a magician or a strong person may do something which other than him are unable to do.  However, the expression: “Aayah” is more eloquent and more precise and it is a Quranic expression.  So that we call the “mu’jizaat” “Aayaat” is what is correct.

There are some people in this Ummah, according to what we have heard, who claim that they are Awliyaa.  However, whoever contemplates their situation finds that they are far from al-wilaayah and that they have no share in it (al-wilaayah).  However, they have devils who help them with whatever they want, so they use that to deceive the simple-minded people.

(end of Shaikh Uthaymeen’s speech)

 

 

 

The following question was answered by the Lajnah Daa’imah (Permanent Committee) consisting of the Scholars: Shaikh Bin Baz, Shaikh Abdur Razzaaq al Afeefee, Shaikh Ghudyaan, Shaikh Fawzaan, Shaikh Abdul Azeez Aalush-Shaikh (current Grand Mufti) and one other.

 

Fourth Question of Fatwa no. 164269

 

Q: What is the difference between the “Mu’jizah” and the “Karaamah”? And who are the “Awliyaa” of Allah?  Please give us a fatwa and we hope that Allah rewards you

 

 

A: The “Mu’jizah” is something out of the ordinary that Allah causes to happen at the hand of a Prophet as a confirmation of the truth that is with him which men are not capable of doing.  Like the she-camel (that came out of the middle of a rock10) of (Prophet) Saalih – peace be upon him.  And like the hand and stick of Musa11. And (like) the mu’jizah (miracle) of the Quran (revealed) to Muhammad – alayhe as-salaatu was-salaam.

 

And the “Karaamah” is something out of the ordinary that Allah causes to happen at the hand of a righteous servant as an honor to him, like in the story of Maryam, and the Companions of the Cave (mentioned in suratul Kahf (18)).  And this karaamah is a mu’jizah for the Prophet – sallallahu alayhe wa sallam – whom the righteous servant is following.  Because he doesn’t receive it (karaamah) except by being truthful in his following of him (the Prophet).  And it is not affirmed that it is a karaamah except when it occurs from one who is known to be upright following the legislation of (revealed to) Muhammad – (we ask that) Allah raise his rank and grant him peace.

 

With Allah is the success.  And peace and blessings be upon our Prophet Muhammad and his Companions and followers.

 

 

 

Footnotes

 

 

 

 

1Translation of these two verses taken from www.thenoblequran.com

2Shaikh Uthaymeen mentioned that Shaikhul Islam Ibn Taymiyyah came up with an expression based on verse 10:63 regarding who is a Walee (sg of Awliyaa):

مَنْ كَانَ مُؤْمِنًا تَقِيًّا كَانَ لله وَلِيًّا

Whoever is a Believer and has taqwaa is a Wali of Allah”

See: http://www.ibnothaimeen.com/all/books/article_16931.shtml

 

3Translation of this verse taken from www.thenoblequran.com

4Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

5Walee is the singular of Awliyaa

6Translation of these two verses taken from www.thenoblequran.com

7Al-wilaayah: in this context – what makes someone a Walee

8Karaamah: the name of a miracle or something extraordinary that Allah gives to His righteous servants (other than the Prophets -their miracles are named “mu’jizah” and Shaikh Uthaymeen said that it is more befitting to call a miracle of the Prophets an “Aayah”)

9Translated from: www.alifta.net

10

وقد أتاهم بناقة أخرجها الله له من الصخرة

And he (Prophet Saalih) brought them a she-camel that Allah had made to come out of a large rock for him”

See Tafseer Muyassar for verse 26:155 www.qurancomplex.com

11

فألقى موسى عصاه فتحولت ثعبانًا حقيقيًا, ليس تمويهًا كما يفعل السحرة, وأخرج يده مِن جيبه فإذا هي بيضاء كالثلج من غير برص، تَبْهَر الناظرين

So Musa threw his stick and it turned into a real live serpent, not a fake like the sorcerer’s do.  And he brought his hand out from his pocket and suddenly it was white like snow – without any leprosy – dazzling the onlookers”

See Tafsir Muyassar for verses 26:32-33 www.qurancomplex.com

Kaana, when used with Allah’s Names, is an affirmation

August 15, 2013

From the points of benefit that Shaikh Uthaymeen mentioned in his tafseer of verse (4:1) are1:

 

التحذير من مخالفة الله عزّ وجل، وتؤخذ من

قوله تعالى: { {إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا} }، ومن

آمن بأن الله رقيب عليه فسوف يحذر

من مخالفة الله عزّ وجل.

ويؤخذ من هذه الآية: إثبات اسم الرقيب لله عزّ وجل

ولا يراد بهذه الآية معناها الزمني؛ لأنه لو

أريد بها المعنى الزمني؛ لكانت الرقابة

قد مضت، ولكنه يراد بها تحقيق اتصاف الموصوف

بالصفة التي كانت خبراً في هذه الجملة، فالمراد هنا

تحقيق أن الله رقيب علينا، وكذلك قوله

تعالى: {{وَكَانَ اللَّهُ غَفُورًا رَحِيمًا}} [النساء: 96] ، ليس المراد

أنه كان فزال، بل المراد تحقيق اتصافه بالمغفرة والرحمة

The warning (people) from opposing Allah, Exalted and Lofty is He, taken from His, The Most High’s, statement: “Indeed Allah is ever Raqeeb (Watcher) over you”.

Whoever believes that Allah is Raqeeb over him will be cautious of opposing Allah, Exalted and Lofty is He.

And (another benefit) taken from this verse is:

Affirming the name “Ar-Raqeeb” for Allah, ‘Azza wa Jall.

And it is not intended in this verse for the meaning to be (restricted to) a certain time (i.e. kaana in this verse does NOT mean: “He was…”).  Because if what was intended by the meaning was a (certain) time, then the Riqaabah (watchfulness) would have passed already.  However, what is meant by it is affirming the description of the one being described using the sifah (characteristic, attribute) which is the khabar (predicate) in this sentence2. So what is intended is affirmation that Allah is Raqeeb over us. And similar to that is His, The Most High’s, statement:

وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

And Allah is Oft-Forgiving, The Bestower of Mercy” (4:96)

The intention is not that He was (like that) and then He stopped (being like that).  Rather, the intention is affirmation of His being described with forgiveness and mercy

(end of that quote)

Shaikh Uthaymeen said in his excellent book:

  القواعد المثلى في صفات الله وأسمائه الحسنى

Lofty Principles Concerning the Beautiful Names and Attributes of Allaah

القاعدة الخامسة:

الصفات الثبوتية تنقسم إلى قسمين:

ذاتية وفعلية:

فالذابية: هي التي لم يزل ولا يزال متصفاً بها

كالعلم والقدرة والسمع والبصر والعِزَّة

والحِكْمَة والعلو والعَظَمة

ومنها الصفات الخبرية كالوجه واليدين والعينين3

The Fifth Principle Concerning Allaah’s Attributes

    1. They Can Be Divided Into Two Kinds – Permanent, Continuous Attributes and Chosen Actions

Allah’s affirmed Attributes might either be permanent Attributes that He is always described with, or Actions that He performs when He likes.

His permanent Attributes ( الصفات الذاتية ), as-sifaat ath-thaatiyyah, are those He never ceases to be described with, like having Knowledge, Power, Hearing, Sight, Honor, Wisdom, Highness, amd Greatmess.  Some of them are Attributes that are only known to us through His reports, like His Face, two Hands, and two Eyes.4

(end of quoting from that chapter)

(See also: The Second Principle Concerning Allaah’s Names – They Are Both Titles and Descriptions (starting on p.25))

Footnotes

2 Kaana is used as an affirmation of the description here, it is not to be understood as meaning the past tense.  It does NOT mean that Allah was Raqeeb, but now He is not.  Rather, kaana is an affirmation of the description.  And as Shaikh Uthaymeen mentioned in his excellent work – Al Qawaaid al Muthlaa (Lofty Principles Concerning the Beautiful Names and Attributes of Allah)  – Allah does not cease to be described with these attributes (as-sifaat adh-dhaatiyah)

 

3 From p.34 of the Arabic text

 

4 English translation by Moosa Richardson, p. 75 of Lofty Principles Concerning the Names and Attributes of Allaah

 

 

Clarification of some sentences in Madinah Book 2

August 6, 2013

The following sentences are from Madinah Book 21, lesson 16, point #16

 

http://old.iu.edu.sa/spages/edu/syukbah/du2_17.htm

 

 

 

نقول: القرآن كتابُ الله. قرأت القرآنَ. أحفظ القرآنَ

We say: The Quran is the Book of Allah. I recited the Quran. I am memorizing the Quran.”

ونقول: عندي ثلاثةُ مَصَاحِفَ. وَضَعْتُ المُصْحَفَ

على المكتب. أقرأُ من المُصْحَفِ

And we say: I have three mus’hafs. I put the mus’haf on the desk. I am reading from the mus’haf.”

 

These sentences seem to imply that the Quran is not what is in the mus-haf.  It has recently been clarified, alhamdulillah, that the Quran is also what is written in the mus-haf.  One proof mentioned in the beneficial article here:

http://www.bakkah.net/en/serious-errors-of-yusuf-estes-in-basic-muslim-creed.htm

is the hadeeth:

 

(( Do not travel with the Quran, since I can not guarantee that the enemies would not get a hold of it. ))

Collected by Muslim in his Saheeh (#1869)

 

It is important to understand that in Arabic, words have both a linguistic meaning ( لُغَةً ) and a meaning in the religion (اِصْطِلَاحًا or as it is sometimes worded, in the legislation – شَرْعًا )

It is important to refer to the Scholars of Ahlus Sunnah wal Jamaa’ah for both the linguistic meaning of a word, and especially its meaning in the legislation (Quran and Sunnah). 

Shaikh Uthaymeen said2 about the meaning of the word “Qur’an”:

 

ما هو القرآن الكريم؟ يقول القرآن في اللغة

مصدرُ قرأبمعنى تلاأو بمعنى جمعبأن

قرأ تكون بمعنى تلا مثل قول تعالى:

فإذا قرأت القرآن فاستعذ بالله

What is the Noble Quran? “Quran” linguistically is the masdar (verbal noun) of “qara’a”, meaning: “talaa” (to recite) or meaning “jama’a” (to gather).  Because qara’a means talaa (to recite) like in The Most High’s statement (translated):

So when you recite the Qur’an, seek refuge with Allah…” (16:98)…

 

وتكون بمعنى جمع ومنه القرية

يعني أن تجمع السكان

And it (also) means “jama’a” (to gather) and from it is (the word) “qaryah” (village), meaning – where the residents gather…

 

تقول قرأ قَرْأً وقُرْآنًا

كما تقول غفر غَفْرًا وغُفْرَانًا

…You say “qara’a” (the infinitive), “qar’an” (first masdar [verbal noun]) and “qur’aanan” (second masdar)

just like you say “ghafara”, “ghafran”, “ghufraanan”

(showing a similarity between the patterns for the verbs and masdars)

 

فصارت.كلمة القرآن مصدر

بمعنى اسم مفعول

وبمعنى اسم الفاعل

So the word “Qur’an” is a masdar (verbal noun) which (sometimes) means the ism maf’ool (object) and (sometimes) means the ism faa’il (doer of the action)

 

إن كان من التلاوة فهي بمعنى باسم مفعول

If (Quran) means tilaawah (recitation, as in 2:121), then its meaning is that of an object (i.e. something which is recited)

إن كان من الجمع فمعنى اسم الفاعل

If (Quran) means “jama’a” (to gather), then its meaning is that of a doer (i.e. something which gathers)…

فعلى المعنى الأول تلا يعني التلاوة يكون مصدرا بمعنى اسم مفعول أي بمعنى متلو

So for the first meaning (from) “talaa” (to recite), meaning: “tilaawah” (recitation), (quran) is a masdar with the meaning of the object, meaning: matloo (that which is recited)

وعلى المعنى الثاني جمع يكون مصدرا بمعنى اسم الفاعل أي بمعنى جامع لجمع الأخبار والأحكام

For the second meaning (from) “jama’a” (to gather), (quran) is a masdar with the meaning of the doer (of the action), meaning: Jaami’ (something which gathers) because it gathers the relayed information (conveyed to His Prophet [sallallahu alayhe wa sallam] in the Quran from Allah concerning matters of the unseen, previous nations, etc) and the rulings…

ويمكن أن يكون على اسم المفعول أيضا أي بمعنى مجموع بأنه جُمِعَ في المصاحف والصدور

…And it is possible that (quran) has the meaning (with regards to “jama’a”) of the object as well, meaning: majmoo’ (that which is gathered), because it is gathered in the mus’hafs and in the chests…

(End of first part of quoting from Shaikh Uthaymeen)

Later while explaining the legislative meaning (في الشرع) of Quran , Shaikh Uthaymeen mentions:

 

إذاً أولُ القرآن هو الفاتحة, كتابةً وتلاوة

Then, the first part of the Quran is al-Faatihah, in writing and in recitation

أما نزولا فأوله اقرأ باسم ربك الذي خلق

As for the first part to be revealed, that was (translated):

Read! In the Name of your Lord Who created…” (96:1)

المختوم بسورة الناس

It ends with suratun Naas (ch.114)…

وهذا القرآن ولله الحمد

And this Quran – and to Allah is due all the praise

محفوظ في الصدور

Is memorized in the chests

مكتوب في السطور

and is written on the lines…

(end of quoting from that audio – Usoolut-tafseer)

Umm Muhammad Zawjatu Abdul Malik

(Footnotes)

1 As a side point, the Madinah series consists of 4 semesters of books – each semester containing at least four books – 1 book is lessons in the Arabic language and the other books are side books, for example – ta’beer (conversation), Imlaa’, (dictation), hadeeth, fiqh, seerah, tafseer, etc.  Dr. V wrote the books which contain lessons in the Arabic language.  As for the side books, then some of them he helped write, some of them he reviewed, and some he didn’t write (like the tafseer book for semester four)

2 From: http://www.ibnothaimeen.com/publish/cat_index_31.shtml1st tape, side one (al wajhul awwal),  from 4:10 – 6:12 and 9:16 – 9:42

Boycotting the People of Innovation is Obligatory – Shaikh Uthaymeen

June 18, 2013

From:

http://www.ibnothaimeen.com/all/books/article_16865.shtml

هجران أهل البدع

الهجران مصدر هجر وهو لغة: الترك.

والمراد بهجران أهل البدع: الابتعاد عنهم، وترك محبتهم، وموالاتهم، والسلام عليهم، وزيارتهم، وعيادتهم، ونحو ذلك.

وهجران أهل البدع واجب؛ لقوله تعالى: (لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِيُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَه)(266). ولأن النبي صلى الله عليه وسلم هجر كعب بن مالك وصاحبيه حين تخلفوا عن غزوة تبوك.

لكن إن كان في مجالستهم مصلحة لتبيين الحق لهم وتحذيرهم من البدعة فلا بأس بذلك، وربما يكون ذلك مطلوباً؛ لقوله تعالى: (ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِوَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ)(267). وهذا قد يكون بالمجالسة، والمشافهة، وقد يكون بالمراسلة، والمكاتبة، ومن هجر أهل البدع: ترك النظر في كتبهم خوفاً من الفتنة بها، أو ترويجها بين الناس، فالابتعاد عن مواطن الضلال واجب لقوله صلى الله عليه وسلم في الدجال: “من سمع به فلينأ عنه، فو الله إن الرجل ليأتيه وهو يحسب أنه مؤمن فيتبعه مما يبعث به من الشبهات“. رواه أبو داود(268). قال الألباني: وإسناده صحيح.

لكن إن كان الغرض من النظر في كتبهم معرفة بدعتهم للرد عليها فلا بأس بذلك لمن كان عنده من العقيدة الصحيحة ما يتحصن به وكان قادراً على الرد عليهم، بل ربما كان واجباً؛ لأن رد البدعة واجب، وما لا يتم الواجب إلا به فهو واجب.

Boycotting the People of Innovation

 

الهِجْرَانُ al-Hijraan is the masdar (verbal noun) for هَجَرَ (to abandon, keep away from).  In the language it (al-Hijraan) means التَّرْكُ (leaving).

 

What is intended by boycotting the People of Innovation is: distancing yourselves from them, not having love for them, not having allegiance to them, not giving them salaam, not visiting them, etc.

 

Boycotting the People of Innovation is obligatory due to the saying of Allah, The Most High (translated):

 

You won’t find a people who believe in Allah and the Last Day making friends with those who oppose Allah and His Messenger” (58:22)

 

And the Prophet – sallallahu alayhe wa sallam boycotted Ka’b bin Malik and his two companions (for a brief time) when they remained behind from the battle of Tabouk (though they were Noble Companions, not upon innovation, and Allah accepted their repentance)

 

However, if there is a benefit in sitting with them – in that you clarify the truth to them and warn them from innovation – then there is no problem with that.

 

Perhaps that is required (clarifying the truth to them and warning them from bid’ah) due to the saying of Allah, The Most High (translated):

 

Call to the Way of your Lord with wisdom and good admonition and debate with them with that which is better.” (16:125)

 

This (da’wah) may be (in the form of) gatherings and speeches, or (in the form of) correspondence and writing.1

 

From boycotting the People of Innovation is: not looking into their books for fear of fitnah, and not circulating them among the people.

 

Staying away from the places of misguidance is obligatory due to his statement – sallallahu alayhe wa sallam – regarding the Dajjaal:

 

Whoever hears of him, let him stay far away from him, for by Allah, indeed a man will go to him considering that he himself is a Believer, but will then follow him because of what he will bring of doubts” Recorded by Abu Dawood and Shaikh Albaanee said that its chain of narrators was saheeh

 

However, if the goal in looking through their books is to refute their innovation, then there is no problem with that for the one who has the correct aqeedah to protect himself and is able to refute them. Rather it may be obligatory (to do so).

 

Because refuting innovation is obligatory and whatever is needed to complete the obligation is itself  obligatory.

 

 

 

Footnote

 

 

 

1 Shaikh Ahmad an-Najmee was asked: “O Noble Shaykh, a person claims that he is Salafi, but he keeps company with the hizbis, and he was advised concerning this and responded, ‘Indeed, I am doing so for their advisement and guidance.’ So how do we judge this person?”

 

The Shaykh answered, “Advice does not necessitate that you keep company with them, and the advice is to be given at fixed times.  As for your keeping company with them with the argument that you are advising them, then if you  were advising them, there would be seen a change in their actions, and a difference in that which they were upon.  So if you say, for example, that you advise them, but they don’t listen to you or accept from you, then why do you keep company with them and come and go with them?  If they do not listen to you, then do not come and go with them or sit with them.  Rather, when we see that you come and go with them and keep company with them, we are aware that you are one of them.” For the reference, see this brief article: http://www.sunnahpublishing.net/modules/Manhaj/company.pdf

The Definition of Taqwaa

June 17, 2013

 

 

 

Shaikh Uthaymeen said about the definition of taqwaa:

 

http://www.ibnothaimeen.com/all/books/article_18016.shtml

(From his Explanation of Riyadhus Saaliheen, The Chapter of Taqwaa)

 

 

وهو أن يتخذ الإنسان ما يَقِيه من عذاب الله. والذي يقيك من عذاب الله هو فعل أوامر الله ،واجتناب نواهيه

 

 

And it (taqwaa) is that a person takes what will protect him from the punishment of Allah. And what protects you from the punishment of Allah is doing what He has commanded and avoiding His prohibitions”

 

 

 

 

Shaikh Fawzaan said in his lecture about attaining a happy life:

 

يتقون يعني  يتخذون وقاية من غضب الله  وعذابه

وما هي الوقاية؟

هل هي الدروع الحصون والجنود؟ لا

أو الثياب؟ لا

الوقاية العمل الصالح

الوقاية العمل الصالح

وتقوى الله أن تعمل  بطاعة الله على نور من الله ترجو ثواب الله

وأن تترك معصية الله على نور من الله تخاف من عقاب الله

ها هى التقوى

سُمِّيَ تقوى لأنها تقيك من غضب الله وتقيك من العذاب

هذه التقوى

 

 

 

They have taqwaa – meaning – they take something to protect them from Allah’s Anger and Punishment

What is the protection?

Is it armor, fortresses, and armies? No.

Is it clothing? No.

The protection is righteous deeds

The protection is righteous deeds

Having taqwaa of Allah is that you act in Allah’s obedience upon a light from Him, seeking the Reward of Allah

And that you leave off disobedience to Allah, upon a light from Him, fearing Allah’s punishment

This is taqwaa

It is called taqwaa because it protects you from the Anger of Allah and it protects you from the punishment. 

This is taqwaa

 

 

 

The root of تَقْوَى is from the verbوَقَى, يَقِيْ which means “to protect”. 

It’s masdar (verbal noun) is وِقَايَةٌ (protection) and its amr ( command ) form is:

قِ (m.sg), قِيْ (f.sg), قُوا (m.pl, see verse 66:6), and قِيْنَ (f.pl)

 

تَقِيٌّ is “having taqwaa”

 

For example:

 

وَكَانَ تَقِيًّا

 

And he (Yahyaa) was one having taqwaa” (19:13)

 

(taqee is mansoob in the verse due to kaana)

 

The verb meaning “to have taqwaa” is اِتَّقَى   يَتَّقِي   اِتَّقِ  

(53:32, 92:5, 33:1, )

 

The comparative/superlative form (اسْمُ التَفْضِيْل ) is أَتْقَىwhich is having more or having the most taqwaa (depending on the context) (49:13).  Other words that follow this pattern:

 

خَفِيٌّ hidden (19:3)  أَخْفَى more/most hidden1

Like in the saying of the Prophet – sallallahu alayhe was sallam – that shirk is:

أَخْفَى من دبيب النمل

more hidden than the crawling of the ant…”2

شَقِيٌّ wretched (11:105)  أَشْقَى more/most wretched (91:12, 92:15)

 

 

 

Footnotes

 

 

 

1أَخْفَى is also a verb meaning “to hide (something)”

2 Recorded by many of the hadeeth scholars, authenticated by Shaikh Albanee in Saheeh al Adab al Mufrad, narrated by Ma’qal bin Yasaar

The Definition of Knowledge

May 22, 2012

Translated from:

http://www.ibnothaimeen.com/all/books/article_17901.shtml

الفصل الأول

تعريف العلم

Part 1

The Definition of Knowledge

لغة: نقيض الجهل، وهو: إدراك الشيء على ما هو عليه إدراكاً جازماً.

In the language it means the opposite of ignorance.  And it is to comprehend the reality of something as it truly is, with certainty1

 

اصطلاحاً: فقد قال بعض أهل العلم: هو المعرفة وهو ضد الجهل، وقال آخرون من أهل العلم: إن العلم أوضح من أن يعرف.

As for the religious meaning, some of the people of knowledge have said that it is knowing (al-ma’rifah) , and it is the opposite of ignorance.  Others from the people of  knowledge have said that indeed knowledge (al-ilm) is more clear than knowing

 

والذي يعنينا هو العلم الشرعي، والمراد به : ((علم ما أنزل الله على رسوله من البيانات والهدى)) ، فالعلم الذي فيه الثناء والمدح هو علم الوحي، علم ما أنزله الله فقط قال النبي صلى الله عليه وسلم: (من يرد الله به خيراً يفقهه في الدين )) وقال النبي صلى الله عليه وسلم : (( إن الأنبياء لم يورثوا ديناراً ولا درهماً وإنما ورثوا العلم، فمن أخذه أخذ بحظ وافر)) .

What it means is Legislative Knowledge, and what is meant by that is “knowledge of what Allah sent down to His Messenger from clear signs (or evidences) and guidance.”  So the knowledge which is praised and commended is knowledge of the revelation, knowledge of what Allah sent down only.  The Prophet, sallallahu alayhe wa sallam, said (translated), ‘Whoever Allah wants good for, He makes him have understanding in the religion’2 And the Prophet , sallallahu alayhe wa sallam, said (translated), ‘Indeed the Prophets don’t leave as an inheritance dinars or dirhams (i.e.money), they only leave as an inheritance knowledge.  So whoever takes from it (the knowledge) takes an abundant portion.’3

ومن المعلوم أن الذي ورثه الأنبياء إنما هو علم شريعة الله – عز وجل – وليس غيره، فالأنبياء – عليهم الصلاة والسلام _ ما ورثوا للناس علم الصناعات وما يتعلق بها، بل إن الرسول صلى الله عليه وسلم حين قدم المدينة وجد الناس يؤبرون النخل – أي يلقحونها – قال لهم لما رأى من تعبهم كلاماً يعني أنه لا حاجة إلى هذا ففعلوا، وتركوا التلقيح، ولكن النخل فسد، ثم قال لهم النبي صلى الله عليه وسلم : (( أنتم أعلم بشؤون دنياكم )).

And it is known that what the Prophets left as inheritance was only knowledge of Allah’s Sharee’ah (which is Quran and Sunnah) and nothing other than it.  So the Prophets – alayhim as-salaatu was-salaam – didn’t leave as inheritance for mankind the knowledge of manufacturing and what pertains to that.  Rather , indeed the Messenger, sallallahu alayhe wa sallam, when he came to Madinah he found people pollinating date-palms.  When he saw them toiling  he said to them something, meaning that there was no need to do this.  So they stopped pollinating , but the date-palms became rotten.  Then the Prophet (sallallahu alayhe wa sallam) said to them, (translated), ‘You are more knowledgeable regarding your affairs of the dunya’4

ولو كان هذا هو العلم الذي عليه الثناء لكان الرسول صلى الله عليه وسلم أعلم الناس به، لأن أكثر من يثنى عليه بالعلم والعمل هو النبي صلى الله عليه وسلم .

And if this type of knowledge was the praised knowledge, then the Messenger , sallallahu alayhe wa sallam, would have been the most knowledgeable of the people about it.  Because the one who praised knowledge and action the most was the Prophet – sallallahu alayhe wa sallam

إذن فالعلم الشرعي هو الذي يكون فيه الثناء ويكون الحمد لفاعله، ولكني مع ذلك لا أنكر أن يكون للعلوم الأخرى فائدة، ولكنها فائدة ذات حدين : إن أعانت على طاعة الله وعلى نصر دين الله وانتفع بها عباد الله، فيكون ذلك خيراً ومصلحة، وقد يكون تعلمها واجبا في بعض الأحيان إذا كان ذلك داخلاً في قوله تعالي: (وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ َ) (الأنفال:60) .

So then it is the legislative knowledge that has in it praise for the one acting upon it. Along with that, I dont deny that their are other beneficial fields of knowledge.  But the benefit has two boundaries (conditions) – that it helps one to obey Allah and it helps the deen of Allah, and also that the servants of Allah benefit by it.  So that is good and beneficial and learning it may be obligatory in some instances when it enters into the statement of Allah, The Most High (translated): And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery, etc.)’5    8:60

 

وقد ذكر كثير من أهل العلم أن تعلم الصناعات فرض كفاية ، وذلك لأن الناس لابد لهم من أوانٍ يطبخون بها، ويشربون بها ، وغير ذلك من الأمور التي ينتفعون بها، فإذا لم يوجد من يقوم بهذه المصانع صار تعلمها فرض كفاية. وهذا محل جدل بين أهل العلم، وعلى كل حال أود أن أقول إن العلم الذي هو محل الثناء هو العلم الشرعي الذي هو فقه كتاب الله وسنة رسوله صلى الله عليه وسلم ، وما عدا ذلك فإما أن يكون وسيلة إلى خير أو وسيلة إلى شر، فيكون حكمه بحسب ما يكون وسيلة إليه.

And many of the people of knowledge have mentioned that learning manufacturing is a community obligation (i.e. If some individuals fulfill it, it removes the obligation from everyone else).  That is because the people must have utensils to cook with, drink with, and other than that from the matters by which they benefit.  So if there is no one performing these manufacturing tasks, then learning it becomes a community obligation.  And this is an area in which there is debate amonst the people of knowledge.  But in any case,  I wanted to say that the knowledge which is praised is the legislative knowledge which is understanding the Book of Allah and the Sunnah of His Messenger – sallallahu alayhe wa sallam.  As for other than that, then it is either a means to good or a means to evil, so its ruling will be according to what it is a means to.

Footnotes

 

1 The Shaikh uses the same definition in his explanation of Thalaathatul Usool  for ilm –

  العلم هو إدراك الشيء على ما هو عليه إدراكاً جازماً

His explanation can be found online here: http://www.ibnothaimeen.com/all/books/article_17929.shtml

I used the translation of Abu Talhah Dawood bin Ronald Burbank  (Explanation of the Three Fundamental Principles of Islaam published by al Hidaayah, p.37 )

2  Bukhari, Book of Knowledge, Chapter: Whoever Allah Wants Good For, and Muslim, Book of Zakaah, Ch.: The Prohibition of Begging

3  Abu Dawood, Book of Knowledge, Ch: Encouragement to Seek Knowledge; Tirmidhi, Book of Knowledge, Ch.: What has come regarding the virtue of understanding and knowledge (fiqh) in worship (Shaikh Albaanee collected this hadeeth – which is longer than what was mentioned here – in his Saheeh at Tirmidhee and Saheeh Abi Dawood and graded it as Saheeh )

4  Muslim, from the Book of Virtues (Fadaail), Ch.: the obligation of following what he said regarding the legislatiion but not what he – sallallahu alayhe wa sallam – mentioned from his opinion about the life of the dunya

5  Translation of the verse from: http://www.thenoblequran.com/sps/nbq/

When the Prophet Muhammad (sallallahu alayhe wa sallam) wrestled Rukaanah

April 9, 2012

Shaikh Albaanee declared the following hadeeth to be hasan in Irwaa al Ghaleel (collected by Abu Dawood)

 

ُصَارَعَ رُكانَةَ فَصَرَعَه

The Prophet (sallallahu alayhe wa sallam) wrestled Rukaanah and he took him down.”

 

The following translated from:

http://www.ibnothaimeen.com/all/books/article_18220.shtml

Shaikh Uthaymeen mentioned as part of the explanation of this hadeeth (narrated by Abu Hurairah from the Prophet Muhammad -sallalahu alayhe wa sallam):

ليس الشديد بالصرعة، إنما الشديدُ الذي يملكُ نفسهُ عند الغضب

متفقٌ عليه

“The strong one is not the one who overpowers others in wrestling. The strong one is only the one who controls himself when angry.”

Agreed upon.

 

 

أن النبي صلى الله عليه وسلم قال: (( ليس الشديد بالصرعة)) يعني ليس القوي الصرعة الذي يصرع الناس إذا صارعهم، والمصارعة معروفة وهي من الرياضة النبوية المباحة، فإن الرسول صلى الله عليه وسلم صارع ركانة بن يزيد، وكان هذا الرجل لا يصرعه أحد، فصارعه النبي صلى الله عليه وسلم فصرعه النبي صلى الله عليه وسلم .

فهذا الصرعة هو الذي إذا صارع الناس صرعهم، و ليس هذا هو الشديد حقيقة، لكن الشديد الذي يصرع غضبه، إذا غضب غلب غضبه، ولهذا قال: ((وإنما الشديد الذي يملك نفسه عند الغضب)) هذا هو الشديد.

وذلك لأن الغضب جمرة يلقيها الشيطان في قلب ابن آدم فيفور دمه، فإن كان قوياً ملك نفسه، وإن كان ضعيفاً غلبه الغضب، وحيئنذٍ ربما يتكلم بكلام يندم عليه، أو يفعل فعلاً يندم عليه.

ولهذا قال رجلٌ للرسول صلى الله عليه وسلم : أوصني، قال: (( لا تغضب))قال: أوصني، قال : (( لا تغضب)) ، ردد مراراً وهو يقول : (( لا تغضب))؛ لأن الغضب ينتج عنه أحياناً مفاسد عظيمة؛ ربما سب الإنسان نفسه، أو سب دينه، أو سب ربه، أو طلق زوجته، أو كسر إناءه، أو أحرق ثيابه، وكثيرٌ من الوقائع تصدر من بعض الناس إذا غضبوا، كأنما صدرت من المجنون.

…that the Prophet – sallallahu alayhe wa sallam said ‘The strong one is not the one who overpowers others in wrestling’ meaning that strong one is not the one who takes people to the ground when he wrestles them. And wrestling is well-known. It is from the permissible prophetic sports. For indeed the Messenger – sallallahu alayhe wa sallam wrestled Rukaanah bin Yazeed – and this man (Rukaanah) – no one would wrestle him (because of his strength and skill). So the Prophet – sallallahu alayhe wa sallam – wrestled him and took him down. This type of wrestling is wrestling the people and taking them down. This one is not strong in reality, but the strong one is the one who wrestles (takes down) his anger. When he becomes angry, he overcomes his anger.

And he said, ‘The strong one is only the one who controls himself when angry’ This one is the strong one. That’s because anger is a hot coal shaytaan throws into the heart of the son of Adam that causes his blood to boil. So if he is really strong, he controls himself. And if he is weak, his anger overcomes him. And when that happens, he may say something or do something that he regrets later. For this reason when a man came to the Messenger of Allah – sallallahu alayhe wa sallam – and asked him to advise him, he said, ‘Don’t get angry.’ The many asked him again to advise him and again he said, ‘Don’t get angry.’ So he repeated several times, ‘Don’t get angry.’ because sometimes tremendous harms result from anger. He may abuse (or insult) the people, or himself, his religion, or his Lord, he may divorce his wife, or break dishes, or set fire to his clothes. Many things can occur from some people when they get angry, as of they occur from a person who is possessed….”

(end)

Advice on Dealing with Anger

How to Love Each Other for Allah’s Sake, and a Severe Warning – Shaikh Uthaymeen

April 1, 2012

Translated from:

http://www.ibnothaimeen.com/all/noor/article_1244.shtml

Q: Baarakallahu feekum. This questioner says – Honorable Shaikh, how can we have love of each other for the Sake of Allah, I would like to benefit from you.

A: (Shaikh Uthaymeen): Love for the Sake of Allah is actualized by you loving a man because he is a righteous worshiper of Allah1, not because he is your relative, or he has wealth or because he is handsome, etc. Only love (a man) for his deen and his taqwaa-this is loving for the Sake of Allah. And in this situation, you will find that both of you help each other upon the obedience to Allah. And it has been established in an authentic hadeeth from Abu Hurairah – radiallahu anhu – from the Prophet – sallallahu alayhe wa alaa aalihi wa sallam – who said (translated):

“ ‘There are seven whom Allah will shade with His shade on the Day when there will be no shade except for His shade (i.e. shade which He creates2): (1) a just leader, (2) a child raised in the worship of Allah, (3) the man whose heart is attached to the Masaajid, (4) two men who love each other for the Sake of Allah, they meet for His Sake and part for His Sake, (5) a man who is called (to commit fornication or adultery) by a women possessing noble lineage and beauty, but he (does not do it and) says ‘Indeed I fear Allah’, (6) a man who gives charity and hides (the fact that he is giving in charity) until his left hand does not know what his right hand has spent, (7) a man who, when he is alone and he remembers Allah, his eyes overflow (with tears). The point of benefit here is his (sallallahu alayhe wa sallam) statement: ‘two men who love each other for the Sake of Allah, they meet for His Sake and part for His Sake’.

“But I want to warn with a tremendous warning – especially the women – that this love for the Sake of Allah does not become loving (someone) along with Allah. Because some of the people exceed the bounds in their loving their brother for the Sake of Allah, or a woman will exaggerate in loving her sister for the Sake of Allah until love for this person in her heart or in the man’s heart becomes greater than their love for Allah. Because this person is always in his heart, and is always the one he remembers. If he goes to sleep, he goes to sleep remembering him, and if he wakes up, he wakes up remembering him. And if he goes or returns, he remembers him. So his remembrance of him makes him forget the remembrance of Allah – Mighty and Exalted is He. This is shirk in love. Allah, The Most High, said (translated): ‘And of mankind are those who take rivals along with Allah; they love them as much as they love Allah…’ (2:165)…From this affair is that a woman will love her colleague or her teacher with a severe love that takes over her heart, thoughts, and mind until she is the one who is always on her mind.

“And she forgets, because of her remembrance of her, remembrance of Allah. This is a mistake and is dangerous. What is obligatory on the one who falls into this illness is that he tries to cure it as much as he’s able…The cure is that firstly, he remembers that love for Allah, The Most High, comes before everything else and he turns his heart to loving Allah. And from the things which strengthen the love for Allah in the heart of the servant is continually remembering Allah, reciting (or reading) the Qur’an a lot, doing good deeds, and staying away from the cravings and desires of the soul. Secondly, that he stays away somewhat from the one whom love for him in his heart reached such a level. He stays away from him somewhat and occupies himself with something else. If that doesn’t help, then he stays away from him. Lastly, he cuts ties with him until this love calms down, this enthusiasm (of emotion) is removed and becomes tranquil, and then his love returns to the normal love. Because of numerous complaints about this, I wanted to bring attention to not letting love for the sake of Allah increase so that it turns into loving (someone ) along with Allah because this is a type of shirk in love.

1Translator’s Footnote – meaning he is following the Sunnah on the understanding of the Salaf. Read excellent article here: http://www.bakkah.net/articles/imaam-ahmad.htm

2 Shaikh Uthaymeen said in his explanation of Aqeedatul Waasitiyyah (2/136) (published by Dar Ibn al Jawzee):

“And his statement: ‘There will be no shade except for His shade…’; means – No shade except for the shade which He creates. And it is not as some people think – that it is the shade of the Dhaat of The Lord, Mighty and Exalted is He. Indeed this (thought) is falsehood, and it necessitates that the sun, in that case, is above Allah, Mighty and Exalted is He. In the dunya, we build things which shade us. But on the Day of Judgement, there will be no shade except for the shade which He – Exalted and Perfect is He – creates, to shade with (this shade) whomever He wills from His servants.” (translated from a post on www.sahab.net )

The one who reads the biographies of the Sahabah needs to be careful…

April 1, 2012

Translated from:

http://www.albaidha.net/vb/showthread.php?t=15992

Shaikh Uthaymeen – rahimahullah – said:

The one who reads the biographies of the Sahabah – Allah be pleased with them – needs to be careful.  That’s because enemies of the Sahabah appeared after them – from them being the Khawarij1 and Raafidhah2. So people should be careful about (accepting without knowing if it is true or not) what is transmitted about the Sahabah – Allah be pleased with them.  And indeed Shaikhul Islam (Ibn Taymiyyah) – rahimahullah – mentioned in al Aqeedatul Waasitiyyah – this blessed creed – he mentioned what happened amongst the Sahabah from fitan (afflictions/trials) and that what took place was forgiven and obscure compared to their excellent virtues.”

Sharh as-Saffaareeniyyah, Tape 27, side 1

1Shaikh Fawzaan said: “…And this is the manhaj of the Khawaarij, it comprises of three aspects: Firstly – Takfeer of the Muslims. Secondly – Disobedience to the ruler. Thirdly – Making permissible the blood of the Muslims…” from http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1

2For Shaikhul Islam Ibn Taymiyyah’s description of the Raafidhah, go here: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=38