Posts Tagged ‘ibn’

Shaikh Ibn Baz on Darwin’s Theory

July 7, 2013

 

 

The following translated from:

http://www.binbaz.org.sa/mat/4181

 

 

Question: It is known that some of the people think that the their (man’s) origin is an animal – in agreement with the western theory – so what do you have to say about that?

 

 

 

Answer (by Shaikh Bin Baz):

Darwin’s theory says that the origin of mankind is monkeys and that the son of Adam (mankind) is a speaking animal and that all of us are animals. But Allah created life for the son of Adam and gave him an intellect and (eloquent) speech.  However, this filthy theory is false according to the consensus of the Scholars.  The monkeys are a (separate) species from the species, the dogs are a (separate) species from the species, the pigs are a (separate) species from the species, the cats are a (separate) species from the species, and likewise are the lions, tigers, leopards, and other than them (i.e. all are separate species).  As for man, then he is a separate creature with intelligence and speech whom Allah created from a despised fluid.  And our father is Adam – peace be upon him – Allah created him from clay.  So he is a separate creature and a species from the (different) established species – and they are the children of Adam.  The jinn are also an established species – created from a smokeless flame of fire.  And every type of animal/insect is an established species (community) until even the ants are a species.

 

 

 

(end of first article)

 

 

 

The following translated from:

http://www.binbaz.org.sa/mat/17800

 

 

Question: I always hear and read that man was a monkey in the beginning, then he passed through stages and changed until the modern man that we know today.  Is this logical or not?  And are the origins (of man) a monkey – meaning the origins of the formation of its (the monkey’s) body are the same origins of the formations of man’s?  Benefit us, (we ask that) Allah reward you with good.

 

 

 

 

Answer (by Shaikh Ibn Baz):

(With the Name of Allah (God, The Creator), The Most Merciful, The Bestower of Mercy

 

Peace and blessings be upon the Messenger of Allah, his family, his Companions, and whoever follows his guidance.  As for what follows:

 

This statement that the questioner mentioned is rejected and false.  It opposes the Book of Allah – Exalted and Lofty is He – and the Sunnah of the Messenger – (we ask that) Allah exalt him and raise his rank – and it opposes the consensus of the Salaf of the ummah. And this statement has become known from the one called Darwin – and he is a liar in what he says. 

 

Rather, the origin of man – his origin is known.  His origin is not a monkey, nor other than a monkey.  Rather, he is man – upright, intelligent – Allah (God, The Creator) created him from clay (water and soil), from earth.  That is our father – Adam – peace be upon him – Allah created him from earth (soil).

 

 

As Allah – Exalted and Lofty is He – said (translated):

 

And indeed We created man (Adam) out of an extract of clay (water and earth).” (Al-Mu’minun 23:12)1

 

He is created from this soil.  Allah created him with his image – his height was sixty cubits (90 feet) – 60 cubits tall.  Then the creation began to decrease (in height) until now….So his (Adam’s) children are like him – created in the form of their father (Adam). They have hearing, they have sight, they have intellects, and they have the stature that you see today  – they walk on their legs.  They speak, hear, see, and eat with their hands…

 

 

They aren’t in the shape of monkeys, nor the form of monkeys.  They (people) have a specific form which befits them.  And likewise is every species (community): 

 

The monkeys are a separate species

 

The pigs are a separate species

 

Likewise are the dogs, donkeys, cats, and the species other than them

 

There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered. (Al-An’am 6:38)”2

 

These species (communities) – all of them will be gathered before Allah and collected together on the Day of Resurrection – some of them will give detailed accounts about others

 

 

Then it will be said to them (the animals): Be dirt!

 

So they will become dirt (soil) – except for the Jinn and Mankind – theirs is a different situation.  They will be called to account and recompensed for their actions.  So whoever obeyed his Lord (worshiping only Him as a Muslim) then he (or she) will go to Paradise.  And whoever disbelieved in his Lord (by worshiping others with Him or disbelieving in His existence, for example) then he (or she) will go to the fire.

 

As for these animals, then they are separate species. The monkeys are a separate species which has its own essential nature, its own origin, its own characteristics. And likewise are the pigs, dogs, donkeys, camels, cows, and sheep. And likewise the species (each) have their (different) forms and distinct characteristics which Allah has created for it – He is Free from all deficiencies and defects – and He is The Most Wise, The All-Knowing. And He sees best the details….

 

 

The details of their structures (make-ups) – He has more insight into this and knows it better (than everyone) – He is The Most High and Free from all deficiencies and defects.  But it is obligatory that the servant (the human being) believes that the creation of Adam was not like the  creation of monkeys. And that the origin of Adam is the same origin which he is upon today – his origin was not a monkey, nor other than that.  Rather, he is man, upright in his form….

 

He possesses intellect, he possesses hearing, he possesses sight, he possesses the known senses like smelling, touch, taste, and other than that from what Allah created him with.  So the statement that his origin is a monkey is a rejected statement, a false statement. And if it were said that the one who said this was a kaafir, it would be a well-founded statement. For what is most apparent – and Allah knows best – is that the one who says this while knowing what the legislation (Quran and Sunnah) has brought, then he is a disbeliever because he has belied Allah and His Messenger and he has belied the Book of Allah – He is The Most High and Free from all deficiencies and defects.

 

 

(end of second article)

 

 

Footnotes

 

 

 

 

 

1Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

2Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

 

 

 

 

 

 

 

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The Difference Between Naseehah (Advice) and Ta’yeer (Degradation)

June 17, 2013

These are just a couple of sentences from Shaikh Rabee and Shaikh Saalih Suhaymee from their commentaries on Imam Ibn Rajab’s book – The Difference Between an-Naseehah and at-Ta’yeer

 

 

Shaikh Rabee – hafithahullah – said:

 

This book is: The difference between Naseehah (advice) and Ta’yeer (degradation/belittlement) (by Ibn Rajab)

 

When you criticize an individual, it is obligatory upon you to stick to the truth, honesty, and sincerity (ikhlaas).  And that your intention is to clarify the truth and point out the error which contradicts the truth.

 

When this is your intention, then this is a noble intention and a tremendous affair which the entire ummah should be grateful for.  And it is not permissible for anyone to accuse you of (doing) evil.

But if you have evil intentions and it becomes clear after study and examination that you are Saahibu Hawaa (a person of desires), then the people have the right to speak about you.

 

Al-Haafith Ibn Rajab – rahimahullah – said:

 

“All praises and thanks are only for the Lord of the Universe (Allah).  His Salaah and Salaam be upon the Imaam of those who have taqwa – the Seal of the Prophets – and upon his family, Companions, and those who follow them perfectly (in belief, statements, and actions) until the Day of Recompense (Day of Judgement).  As for what follows:

These are some brief words gathered together  regarding the difference between an-Naseehah and at-Ta’yeer. Because these two are similar in that both of them are: mentioning about a person what he dislikes to be mentioned.  There is no difference between them with most of the people.  And Allah is the one who grants success (in being guided) to what is correct.”

 

Meaning: an-Naseehah is mentioning about a person something he dislikes and at-Ta’yeer is also mentioning about a person what he dislikes.  So there can be some similarity between an-Naseehah and at-Ta’yeer.

 

At-Ta’yeer is that you mention a fault (or flaw)  and an-Naseehah is that you mention a fault also – so that the people can be warned from him if he has an innovation or an error – when your intention is seeking the Face of Allah – He is the Blessed and Most High – then this is an-Naseehah.

 

And if you mentioned his flaw to satisfy your own desire, you never had a legislated goal, your goal was only to satisfy your desire, then this is ta’yeer and is degradation and a sin….

 

 

http://rabee.net/show_book.aspx?id=884&pid=5&bid=154

 

 

 

 

And Shaikh Saalih Suhaymee – hafithahullah – said:

 

التعيير هو تنقص عيَّره أي تنقصه بنسبه أو بصَنْعَتِه

أو بشكله أو بلونه أو نحو ذلك وكل هذا محرم

At-ta’yeer is belittlement, he reviles him – meaning – he belittles him because of his lineage, or his job, or his appearance, or his color, or what is similar to that – all of this is haraam….

والشاهد أن التَعْيِيْر من عَيَّرَ الشخصَ

أي تنقَّصَه سواءً طعن في حسبه أو نسبه

أو قبلَ ذلك في دينهِ

أو في بلده أو في لونه أو في شكله أو في خلقه

وكل ذلك محَرَّمٌ ولا يجوز الوصف بقصد التعيير وتنقص

…The point of benefit is that at-ta’yeer is when someone reviles another person – meaning he belittles him – the same whether he reviles him due to his status, his lineage, or before that in his deen, or his country, his color, his appearance, or in his body – all of that is haraam.  It is not permissible to describe a person with the intention of revilement or degradation (belittlement)…

 

From: http://www.alharamain.gov.sa/index.cfm?do=cms.scholarsubject&schid=5755&subjid=6020&audiotype=lectures&browseby=speaker

 

الفرق بين النصيحة و التعيير/ قول المؤلف أفامة الحجج الشرعية والأدلة

Imaam Ibn Qudaamah al Maqdisee

January 20, 2013

From:

http://www.salafitalk.com/threads/185-Biography-of-Imaam-Ibn-Qudaamah-al-Maqdisee-Rahimahullaah

 

1. HIS LINEAGE:
He was Aboo Muhammad, `Abdullaah ibn Ahmad ibn Muhammad ibn Qudaamah ibn Miqdaam ibn Nasr ibn `Abdillaah ibn Hudhayfah ibn Muhammad ibn Ya`qoob ibn al-Qaasim ibn Ibraaheem ibn Ismaa`eel ibn Yahyaa ibn Muhammad ibn Saalim ibn `Abdillaah ibn `Umar ibn al-Khattaab-radiyallaahu `anhu.
al-Qurashee; al-Maqdisee; al-Jammaa`eelee, then ad-Dimashqee; as-Saalihee; al-Hanbalee, ‘Muwaffaqud-Deen’. al-Qurashee: in ascription to the tribe of Quraish, since he was descended from `Umar-radiyallaahu `anhu-who was `Adawee (i.e. from the sub-tribe of Banoo `Adiyy who were part of Quraish).
al-Maqdisee: His family’s ascription to `Baytul-Maqdis’ (Jerusalem) since they lived close to it. al-Jamaa`eelee: In ascription to the village of Jammaa’eel where he was born; and it is a village on the hills of Nablus-a city about 40 miles north of Jerusalem in present day occupied Palestine. ad-Dimashqee: In ascription to Damascus (in Syria) which is where his family migrated to, and where he lived for most of his life, and where he died.
as-Saalihee: In ascription to the mosque of Saalihiyyah. His brother Shaikh Aboo `Umar said: “They ascribe us to ‘as-Saalihiyyah’ because we settled at the mosque of Aboo Saalih, not that we were righteous people (saalihoon).” [And this is from piety since they were indeed a family of righteousness and rectification.] al-Hanbalee: in ascription to the Hanbalee madhhab, i.e. that he learned and was an expert in the madhhab, i.e. that he learned and was an expert in the principles and details of Fiqh followed by the students of Imaam Ahmad ibn Hanbal. [and he was not a blind follower.] ‘Muwaffaqud-Deen’ :an honorific title meaning ‘one guided to and granted attainment of correctness in the Religion.’
2. HIS BIRTH:
He was born in the month of Sha`baan in the year 541H in the town of Jammaa`eel.
3. HIS FAMILY:
He was from a family who were noble in their lineage, their knowledge, and their piety. His father: Ahmad ibn Muhammad ibn Qudaamah was born in 491H and died in 558H. He was one of the righteous scholars; famous for knowledge, zuhd and worship. He was the Khateeb of the mosque of Jammaa`eel. He educated his children and taught them the Qur.aan, and the hadeeth, and correct manners.
He died when Muwaffaqud-deen was about 17 years old, so his elder son Muhammad ibn Ahmad-who was known as Aboo `Umar-continued his upbringing and education.
4. HIS EARLY YEARS, AND HIS SEEKING KNOWLEDGE, AND HIS TRAVELLING TO SEEK KNOWLEDGE:
For the first ten years of his life he remained with his family in Palestine, and he began memorization of the Qur.aan. Then in 551H his father performed Hijrah with the family, fleeing from the invading Christians, and migrated to Damascus. In Damascus he completed memorization of the Qur.aan, and he memorized a large number of ahaadeeth. Then he memorized ‘Mukhtasar al-Khiraqee’-on the Fiqh of Imaam Ahmad. (Then later in life he wrote an explanation of it in 9 volumes, called ‘al-Mughnee). He remained in Damascus for 10 years, and at the age of twenty he began his journeys in search of knowledge.
-In 561H: he travelled to the main city of knowledge and of the scholars at that time-Baghdaad. He was accompanied by his maternal cousin al-Haafiz `Abdul-Ghanee al-Maqdisee; He inclined towards the study of Fiqh and his cousin towards hadeeth, however they accompanied each other to the lectures and acquired both; There he studied with many of the scholars, amongst them: Shaikh `Abdul-Qaadir al-Jeelaanee (D. 561H), Ibnul-Battee, and Ibnul-Manniyy. He remained in Baghdaad for four years. He studied ‘Mukhtasar al-Khiraqee’ under `Abdul-Qaadir al-Jeelaanee, and then the Shaikh died 50 nights after his arrival; then they studied under Ibnul-Jawzee; then he remained with Ibnul-Manniyy, and learned the Fiqh of the Hanbalee madhhab with him, and its principles, and the different sayings of the scholars- and he excelled in that. He then returned to Damascus.
– In 567H he again travelled to Baghdaad where he remained for a year.
– In 573H he travelled to Makkah to perform Hajj, and he met the people of knowledge there; amongst them al-Mubaarak ibn at-Tabbaakh. Then after performing Hajj in 574:-
-Then from Makkah he travelled to Baghdaad-where he again remained for a year.
-Then from Baghdaad he returned to Damascus where he started to write works on many branches of knowledge, the most famous of his works being ‘al-Mughnee.’
5. HIS SHAIKHS:
-His Shaikhs included:
1. His father Ahmad ibn Qudaamah al-Maqdisee (491-558H),
2. His elder brother Aboo ‘Umar Muhammad ibn Ahmad ibn Qudaamah al-Maqdisee (528-607H),
3. Shaikh ’Abdul-Qaadir al-Jeelaanee (471-561H),
4. Abul-Fath Nasr ibn Fityaan ibn Matr Ibnul-Mannee (501-583),
5. Abul-Fath Ibnul-Battee (477-564H),
6. Fakhrun-Nisaa. Shuhdah-the daughter of the Muhaddith Aboo Nasr Ahmad ibn al-Faraj Ad-Deenawaree -(>480-574H), Shaikh Badr ibn `Abdillaah al-Badr- hafizahullaah- in his introduction to his checking of Ibn Qudaamah’s book ‘Ithbaat Sifatil-`Uluww’ gathers a list of his Shaikhs numbering 67, and then said: “and many others besides them.”
6. HIS STUDENTS: Amongst them:
1. al-Bahaa.ul- Maqdisee (d. 624H) who wrote ‘al-`Uddah Sharh al-`Umdah’.
2. Diyaa.ud-Deen al-Maqdisee (d. 643H)
3. the son of his brother: Shamsuddeen ibn Qudaamah (d. 682H)
4. al-Haafiz al-Mundhiree (d. 656H)-who wrote many works, including; ‘Mukhtasar Saheeh Muslim’, ‘Mukhtasar Sunan Abee Daawood’, at-Targheeb wat-Tarheeb’… Shaikh Badrul-Badr gathers the names of 44 of his students and then says: “And many others.”
7. HIS PHYSICAL DESCRIPTION AND CHARACTERISTICS:
His student ad-Diyaa. al-Maqdisee said; “He was of full height, white, with a bright face, large distinct eyes; he was so handsome that it was as if his face gave off-light; he had a broad forehead and a long beard; a straight nose and his eyebrows joined. He had a small head, slender arms and legs; and a thin body; and full senses and faculties. He was extremely intelligent; and behaved in a fine manner…”
Ibnul-Najjaar said: “al-Muwaffaq was the imaam of the Hanbalees in the main congregational mosque of Damascus. He was fully reliable, an evidence (in narrating), noble. He had plentiful virtues; and he kept away from anything not befitting; he was pious, a worshipper. He was upon the way of the Salaf. Light and dignity could be seen upon him. A man would take benefit from seeing him even before hearing his speech.”
Ibn Katheer said: “He used to engage in optional Prayers between the two night Prayers close to his place of Prayer. Then when he had prayed the `Ishaa. Prayer he would return to his house of the street of ad-Duwalla`ee by the bank of the river .He would take back with him those he could from the poor and needy, and they would eat with him, and his primary house was upon Qaasiyoon….”
ad-Diyaa. said: “he was fine in his manners: he would hardly ever be seen except that he was smiling: He would relate incidents and joke. I heard al-Bahaa. say; When the people read with him he would joke with us, and be cheerful and at ease. Once they complained to him about some children who studied with him, so he said; “They are children. They have to have some play, and you used to be just like them.” And al-Bahaa. described him as being courageous, and said: “He used to go forward to the enemy, and he was wounded upon his hand; and he used to take part when the army and the enemy were firing at each other.”
ad-Diyaa. said: “He used to pray with ‘Khushoo`’ (humility and attentiveness). He would hardly ever pray the Sunnah prayer before Fajr and after `Ishaa. Except in his house; and between the two night Prayers he used to pray four rak`ahs, reciting: ‘as-Sajdah’, ‘Yaaseen’, ad-Dukhaan’, and ‘Tabaarak.’ He would hardly miss out on them. He used to stand in Prayer in the last hours of the night reciting 1/7th of the Qur.aan. He would sometimes raise his voice and he had a beautiful voice.”
8. SCHOLARS’ PRAISE OF HIM:
Aboo `Amr ibn as-Salaah said: “I have not seen the like of al-Muwaffaq.”
Aboo Bakr ibn Ghaneemah-the muftee of Baghdaad-said: “I do not know anyone in our time who has reached the level of ijtihaad except for al-Muwaffaq.” Sibt ibn al-Jawzee said: “He was an imaam in many fields. After his brother Aboo `Umar and al-`Imaad, there was no one in his time who had greater ‘zuhd’ or piety than him. He had a great deal of ‘hayaa.’ (sense of shame), and he remained aloof from this world and its people. He was easy and mild-mannered, humble, and he had love for the poor. He was fine in manners, generous and giving, whoever saw him then it was as if he had seen one of the Companions; and it was as if light came from his face. He was plentiful in worship.”
Shaikhul-Islaam Ibn Taimiyyah said: “After al-Awzaa`ee no one entered Shaam having more ‘Fiqh’ knowledge and understanding of the Religion than al-Muwaffaq.
ad-Diyaa. al-Maqdisee said: “He was an imaam with regard to the Qur.aan and its explanation; an imaam in the knowledge of hadeeth and its problematic matters; an imaam in Fiqh-indeed the outstanding scholar of his time in that; an imaam in knowledge of the disagreements of scholars; the outstanding scholar of his time in Laws of Inheritance; an imaam in ‘Usoolul-Fiqh’; an imaam in Arabic Grammar; an imaam in mathematics; an imaam in the movements and positions of stars and planets.
Ibn Rajab al-Hanbalee said: “The ‘Faqeeh’, the ‘Zaahid’, the Imaam. Shaikhul-Islaam. The singular exception scholar.”
al-Haafiz Ibn Katheer said: “Shaikhul-Islaam. An Imaam. An outstanding scholar. There was not in his time, indeed even for a long time before him, anyone having greater knowledge of Fiqh than him.”
Ibn Rajab said: “He used to closely follow the texts in the matter of ‘al-Usool’ (Fundamentals and belief) and in other than it. He did not hold applying any acts of worship for which there was no narration. He used to order affirmation of the texts, and leaving them as they are-with regard to what occurs in the Book and the Sunnah from ‘as-Sifaat’ (Allaah’s attributes): not altering them, not declaring how they are, not distorting the meaning; not interpreting them away with ‘ta.weel’, and not negating them.”
9. HIS DEATH:
He died-rahimahullaah-on Saturday, the day of `Eidul-Fitr, in 620H, at the age of 79 in his home in Damascus. His funeral which had a huge attendance was held the next day and he was buried on the hill of Qaasiyoon.
10. HIS WIFE, SLAVE-GIRLS AND CHILDREN:
He married his paternal cousin Maryam bint Abee Bakr ibn `Abdillaah ibn Sa`d al-Maqdisee. They had a number of children: (al-Majd) `Eesaa, Muhammad, Yahyaa, Safiyyah, and Faatimah.
Then he took a slave girl, and then another. Then he married `Izziyyah- who died before him. All his sons died in his lifetime, and none of them had offspring except for `Eesaa- who had two righteous sons, however both of them died without any offspring. So the Shaikh had no remaining progeny.
11. HIS WORKS:
Dr. `Alee ibn Sa`eed al-Ghaamidee lists his works and they come to 38 in number. Amongst his printed works are: ‘al-Mughnee’ in Fiqh, (9 volumes); ‘Rawdatun-Naazir’ in ‘Usoolul-Fiqh’ (2 volumes); ‘Kitaabut-Tawwaabeen’ (1 volume); ‘Dhammut-Ta.weel’ (Booklet); ‘Ithbaat Sifatil-`Uluww’ (1 volume with checking of Shaikh Badrul-Badr-hafizahullaah). ‘Lum`atul-I`tiqaad’ (Printed along with the explanation of Shaikh Ibn `Uthaymeen-rahimahullaah- and translated and printed with the title: ‘Sufficiency in Creed.’) And (printed with the explanation of Shaikh al-Fawzaan-hafizahullaah)
Sources: (1) ‘Ikhtiyaaraat Ibn Qudaamah al-Fiqhiyyah’ of Dr. `Alee ibn Sa`eed al-Ghaamidee; (2) The biography of the author included in Shaikh al-Fawzaan’s explanation of ‘Lum`atul-I`tiqaad’; (3) The biography complied by Shaikh Badrul-Badr in his checking of ‘Ithbaat Sifatil-`Uluww’. References: (1) ‘Siyar A`laamin-Nubalaa.’ (22/165-173) of Dhahabee; (2) ‘al-Bidaayah wan-Nihaayah’ (13/99-101) of Ibn Katheer; (3) ‘Shadharaatudh-Dhahab’ (5/88-92) of Ibnul-`Imaad; (4) ‘Dhayl Tabaqaatil-Hanaabilah’ (2/133-149) of Ibn Rajab; (5) ‘al-Mughnee’ verifiers introduction (1/6-37).
Translated by Aboo Talhah Dawood Burbank

Letter to the People of Bahrain – Ibn Taymiyyah

January 18, 2013

From:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=3390

 

Shaykh al-Islaam’s Letter to the People of Bahrain Source: Majmoo’ al-Fataawaa (6/485-506)

[ In the Name of Allaah, the Most Merciful, may He raise the rank of His Messenger and grant him peace… ]
Shaykh al-Islaam Ibn Taymiyyah, may Allaah have Mercy on him, wrote:

quote:
That which obliges (my writing of) this (letter) is what your delegation has narrated to me about affairs of division and differing amongst you, to the point that fighting has almost broken out.  They mentioned that the reason for this differing is the issue of the disbelievers seeing their Lord (on the Day of Judgement), and I never expected this issue to go as far as it has, as this affair is a light one (khafeef).
Rather it is important (to mention) that it is obligatory on every Muslim to believe firmly that the believers will see their Lord in the Next Abode when gathered upon the plains of the day of Judgement, and also when they enter Paradise.  This is due to what has been reported by a conclusively large number of narrations from the Prophet (sallallaahu ‘alayhe wa sallam) found with the scholars of Hadeeth.  For verily he (sallallaahu ‘alayhe wa sallam) reported that we are going to see our Lord just as we see the full moon or the sun on a clear day, we are not going to have any difficulty in seeing Him.
And the sight of Him, may He be exalted, is the highest level of delight in Paradise and the very goal of all those who worship Allaah, being sincere to Him in the Religion, even if they will be on different levels in how they see Him based on their closeness to Allaah and their knowledge of Him.

Then Shaykh al-Islaam went on to clarify the ruling on those who deny the seeing of Allaah and mention books that have been authored on the subject.  Then he said, may Allaah have Mercy on him:

quote:
As for the issue of the disbelievers seeing Him, then this discussion only surfaced and became a focus of debate, based on what has reached me, three hundred years after Hijrah.  A group of scholars refrained from speaking about this issue, while others spoke about it.  Those who spoke about it differed over it, having three different positions, and I do not know that those who differed over it ever cursed each other or boycotted each other over it, since each of the three groups were people of virtues and people of Sunnah.
This discussion is similar to the discussion surrounding the issue of the disbelievers being held accountable (for their deeds): Will they have to account for their deeds or not?  It is an issue that no one is to be cast outside of Islaam based on it, and there exists consensus on this.  And it is also correct (to say) that pressure is not to be applied (to people) based on it, nor is there to be any boycotting over it.
It has been narrated that Abul-Hasan ibn Bash-shaar said, ‘Those who say that they (the disbelievers) will be made to account (for their deeds) are not to be prayed behind.’  The correct position that the vast majority (of the scholars) hold is that both groups are to be prayed behind.  In fact, the differing between them can even be settled with a proper study of the issue, even when some of the companions of Imaam Ahmad differed over it.  The majority of them said that they will not be held accountable (for their deeds), and a number of other scholars and people of rhetoric differed over this issue (as well).
This is since the word ‘accounting’ or ‘reckoning’ (hisaab) could mean (Allaah’s) Knowledge of their deeds, the writing of the deeds in the books, the display of the books to the disbelievers, rebuking them for what they have done, or the increasing or decreasing of their punishments based on their level of disbelief.  This kind of reckoning (hisaab) is confirmed (for them) by way of scholarly agreement.
However, the word ‘reckoning’ (hisaab) could be used to mean the weighing of the good deeds and bad deeds (on the Scale) to see which is heavier.  The disbeliever has no good deeds (hasanaat) that could be weighed along with his bad deeds, since all of his deeds are rendered useless.  They would only be weighed to show how empty his Scale (of good deeds) is, not so that his good deeds might outweigh (the bad ones).
It could also be meant by ‘reckoning’ (hisaab) – Is Allaah the one who will speak to them or not?  The Qur’aan and the Sunnah show that Allaah will speak to them in a way that will degrade, rebuke, and reprimand them, not in a way that draws them near or honors them, and not in a merciful way.  There were also some scholars who rejected this totally.
The three positions (that the scholars held) about the disbelievers seeing (Allaah) are:
1 – The disbelievers will never see their Lord, not those who outwardly manifest their disbelief, nor those who conceal it (the hypocrites).  This is the position of the majority of the later scholars, and it is what is understood from the generality of the speech of the early scholars.  It is also the position of the companions of Imaam Ahmad and others.
2 – Whoever outwardly manifests tawheed will see Him, both the believers of this Ummah and the hypocrites, along with those left over from the People of the Book.  That will be on the plains of the Day of Judgement.  Then the hypocrites will be screened off and will not be able to see Him after that.  This is the position of Aboo Bakr Ibn Khuzaymah from the imaams of Ahlus-Sunnah.  Also, al-Qaadee Aboo Ya’laa has mentioned likewise with the hadeeth of His coming to them, may He be glorified and exalted, at the mawqif (the expansive land where the people are gathered on the Day of Judgement), and the hadeeth is well known.
3 – The disbelievers will see Him in a way that denotes identification and punishment, like the robber who sees the authorities.  Then they will be screened off and thus their punishment will magnify and their penalty will become more severe.  This is the position of Abul-Hasan ibn Saalim and his companions and others, and they ascribe to the foundations of Imaam Ahmad ibn Hambal and Aboo Sahl ibn ‘Abdillaah at-Tustaree.

Then Shaykh al-Islaam went into the subject in great detail, mentioning the evidences of the different positions and the responses from those who oppose them, showing how each position is founded upon evidence from the Book and the Sunnah.  Then he returned to what he saw as being a very important issue:

quote:
So, to summarize, it was not my intention to make this letter a comprehensive discussion of this issue, since knowledge is too vast.  Rather the intention was to clarify that this issue is not from the important issues that deserve lengthy discussions, or that we put it forth to all the people so that it becomes a pivotal issue that causes the hearts to differ and the desires to scatter.
This issue, as far as I know, is not something that requires boycotting and the breaking of ties, since most of the people who spoke about this issue in the past were people of Sunnah and Ittibaa’ (people who followed the way of the Salaf).  People who did not boycott each other or break off ties differed over this issue, just as the Companions (may Allaah be pleased with them) and those after them differed over whether the Prophet (sallallaahu ‘alayhe wa sallam) saw His Lord in this life or not.  They spoke with very harsh words, like what the Mother of the Believers, ‘Aa’ishah, may Allaah be pleased with her, said: ‘Whoever claims that Muhammad saw his Lord, then he has invented a great lie against Allaah.’  Even with this (kind of statement), it did not take the differing into boycotting or the breaking of ties.
Similarly, Imaam Ahmad debated some people from Ahlus-Sunnah about the issue of affirming that the ten (Companions who were promised Paradise) are absolutely in Paradise, until the debate lead to raised voices.  Ahmad and others believed in affirming (their place in Paradise absolutely), but they did not boycott those who held to not affirming it for them absolutely.  There are a number of other examples similar to this.
Those who have differed in this issue (the disbelievers seeing Allaah) have even more right to be excused.  As for the majority of the scholars (who reject the idea of the disbelievers seeing Allaah), then their excuse (that their opponents could offer for them) is obvious, something shown in the Qur’aan and narrated by the Salaf, that the vast majority of what has been narrated about seeing Allaah is only related to the believers seeing (Him).  Also, no explicit text reached them proving that the disbelievers will see Allaah.  Furthermore, they understood that the generality of seeing Allaah is the highest kind of honor and the best possible delight.
As for those who have affirmed (that the disbelievers will see Allaah) in general, as well as those who have a affirmed it upon a specific understanding, then I have already mentioned their excuse.  They say that (the screening referred to in) Allaah’s Statement, (( Nay! Verily they, on that Day, will be screened from their Lord )), is the screening after the reckoning, since it could be said, ‘I have screened Fulaan from seeing me,’ and it is possible that he had already seen (him) in some way before that.  Thus it is a kind of screening that is connected (to having already seen Him).  And by way of this screening, there exists a difference between them and the believers, for verily He, may He be glorified and exalted, will have appeared to the believers on the plains of the Day of Judgement after the disbelievers have been screened from seeing Him, as indicated in the previously mentioned narrations.  Then, He will appear to them once they are in Paradise, in general and specific ways, always and forever, eternally.
They say that the speech of the Salaf is in accordance with what is in the Qur’aan.  Also, this kind of seeing (Allaah) that is for all the Creation in general could be a very limited kind of view that would not even be considered ‘seeing’ like the specific way the believers will see Him, since there are many different modes of seeing (something), and they differ greatly from one kind to the next, and it is likely that we may not be able to distinguish between them.
(Now I must mention that) there are some manners that must be observed:
– 1 –  Whoever refrains from speaking about this issue and does not call to anything, then it is not permissible to boycott him, even if he (inwardly) believes in the correctness of one of the positions.  This is because there are much greater innovations that we do not boycott over, unless the person is a caller (to the innovation) and does not remain quiet.  This is one (point).
– 2 –  Verily it is not befitting that the people of knowledge make this issue into a test and sign of correctness, preferring their brothers (who agree with them) over their opponents, for verily this is something hated by Allaah and His Messenger (sallallaahu ‘alayhe wa sallam).
– 3 –  It is not something that should not be used to start conversations with the common people, those who are already safe and free of problems.  However, if someone is asked about it, or he sees someone that deserves to learn about it, then let him recite upon him what he knows about it, that which he hopes will bring about benefit.  This is not the case for the issue of the believers seeing their Lord in the Hereafter, as belief in that is obligatory and binding due to what has been convincingly reported from the Prophet (sallallaahu ‘alayhe wa sallam), his Companions, and the Salaf of this Ummah.
– 4 –  It is not for anyone to speak generally and say that the disbelievers will see their Lord without any restrictions.  This is wrong for two reasons:
Firstly, seeing Allaah in general is something understood to be an honor and a reward, so it is misleading to mention it in an unrestricted fashion.  It is not for anyone to use words unrestrictedly when that may lead people to make conclusions that oppose the truth, unless that exact kind of usage was found with the Salaf.  In this case specifically, this kind of usage was not found with them.
Secondly, If something from a general ruling is singled out and mentioned specifically in a negative way, then this specification is not to be allowed.  For indeed Allaah has created everything and wanted everything to happen the way it has, however a man must not specify things that are repugnant from the created beings or events that are not desired by the Islaamic legislation, by singling them out and saying: ‘O Creator of the dogs!’ or ‘O One who wants fornication!’ and the likes, as opposed to saying, ‘O Creator of everything!’ or ‘I call on the One who permits everything to happen!’  Similarly, in this situation, if someone said, ‘There is no one that exists except that Allaah will be alone with him (on the Day of Judgement), and there will be no screen (between him and Allaah) and no translator.  Also, if someone said, ‘Verily all of the people will be gathered and brought to Allaah and He will look at them and they will look at Him,’ then this phrase eliminates any confusion that might arise from the first statement (that ‘the disbelievers will see Allaah’ mentioned in an unrestricted manner).
– 5 –  Let no one go beyond the usage of the phrases used (by the Salaf), even if there could be some differing over some of the meanings.  This is something that must be observed, as the affair is as our Prophet (sallallaahu ‘alayhe wa sallam) informed us, and goodness, all goodness, is in following the righteous Salaf, learning more about the narrations of the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) and understanding them, holding tight to the Rope of Allaah, keeping ourselves close to all means of harmony and staying together, and staying away from all things that lead to differing and dividing, unless it is a clear affair in which Allaah and His Messenger (sallallaahu ‘alayhe wa sallam) have ordered us to stay away from people because of it, then there is no hesitation (in abandoning them).
– 6 –  When it is not clear if a statement or action is something for which a person is to be punished or not, then it is obligatory to not punish him, due to the statement of the Prophet (sallallaahu ‘alayhe wa sallam): ‘Leave off the hudood (Islaamically legislated punishments) if there are doubts, for verily for you to excuse someone mistakenly is better than mistakenly punishing (someone).’  It was collected by Aboo Daawood.  This is so especially since the affair will lead to a long-lasting evil and to the splitting of Ahlus-Sunnah wal-Jamaa’ah.  For verily the corruption that results from such a splitting is many times greater than the evil that comes from the error of a small group of people in a subsidiary matter.
– 7 –  When an affair is not clear to someone, then let him supplicate with what Muslim has reported in his Saheeh, on the authority of ‘Aa’ishah (may Allaah be pleased with her), who said that when the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) stood to pray, he would say: ‘O Allaah, Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the earth, the One who knows the hidden and manifest affairs, You judge between Your Servants about what they used to differ over, guide me to the truth in the affairs that are differed over!  By Your Permission, for verily You guide whomever You like to a straight path.’
Having said this, I ask Allaah, the Great One, the Lord of the great Throne, to grant us, and all of you, success in achieving that which He loves and is pleased with, both statements and actions.  And may He grant us the ability to follow the guidance of His Prophet (sallallaahu ‘alayhe wa sallam) in secret and in the open.  And may He gather us all together upon guidance, couple our affairs with success, and cause our hearts to be united upon the heart of the best of us.  And may He protect us from Shaytaan and grant us refuge from the evils of our own selves and from the evil (consequences) of our deeds.
And I have written this letter, doing my best to provide some direction, and I only seek to correct the affairs as much as I am able, and my success is only from Allaah.  Having said this, I do not have complete knowledge of the reality of what is between you or the specific details of your affairs.  I have only written based on what I understood from the report of the one who narrated (your affairs) to me.  And the greater goal was to correct that which is between you and bring the hearts together.
As for a comprehensive statement about this issue and others, and a clarification of the reality of the affair, then perhaps I may speak or write about that at another time when I feel that there is more need for it.  As for this occasion, I felt that the need to straighten out your affair is more important.
Was-Salaamu ‘alaykum wa rahmatullaahi wa barakaatuh, and all praise is due to Allaah, the Lord of all that exists, and may He raise the rank of our leader Muhammad, and that of his family and Companions, and may He grant them an abundance of peace.  Allaah is sufficient for us, what a fine Wakeel (Caretaker).

Moosaa ibn John Richardson

The Late Scholar Muhammad Ibn Abdul Wahhab

October 2, 2012

Biography by Shaikh Bin Baz (translated):

http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=65&PageNo=1&BookID=14

 

response to a question:

http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=589&PageNo=1&BookID=7

 

refuting misconceptions:

http://www.wahhabis.com/

 

Imam ash-Shawkaanee on Imam Muhammad ibn Abdul Wahhaab:

http://www.wahhabis.com/articles/ytouz-imam-al-shawkani-d-1250h-on-the-writings-dawah-and-adversaries-of-shaykh-muhammad-bin-abd-al-wahhaab.cfm

 

Also here:

https://sughayyirah.wordpress.com/2012/04/09/the-biography-of-imaam-muhammad-ibn-abdil-wahhaab/

 

Sins Remove the Favors of Allah

August 20, 2012

المعاصي تزيل النعم Sins remove the favors (of Allah)

ومن عقوبات الذنوب : أنها تزيل النعم ، وتحل النقم ، فما زالت عن العبد نعمة إلا بذنب ، ولا حلت به نقمة إلا بذنب ، كما قال علي بن أبي طالب رضي الله عنه – : ما نزل بلاء إلا بذنب ، ولا رفع إلا بتوبة .

And from the punishments for sins is that they remove the favors and cause the punishments to occur.  No favor has been removed from the servant except because of a sin.  And no punishment has occurred except because of a sin.  As was said by Ali bin Abee Taalib – Allah be pleased with him – no trial descends except for a sin, and no trial is raised except with repentance.

وقد قال تعالى : وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير

[ سورة الشورى : 30] .

And indeed Allah, The Most High, said (translated), ‘ And whatever afflicts you from calamaties is from what your own hands have earned.  And He forgives much.’ (42:30)

وقال تعالى :

ذلك بأن الله لم يك مغيرا نعمة أنعمها على قوم حتى يغيروا ما بأنفسهم

[ سورة الأنفال : 53] .

And The Most High said (translated), ‘That’s because Allah won’t change the favor He has bestowed upon a people until they change what is in their own selves.’ (8:53)

فأخبر الله تعالى أنه لا يغير نعمه التي أنعم بها على أحد حتى يكون هو الذي يغير ما بنفسه ، فيغير طاعة الله بمعصيته ، وشكره بكفره ، وأسباب رضاه بأسباب سخطه ، فإذا غير غير عليه ، جزاء وفاقا ، وما ربك بظلام للعبيد .
So Allah, The Most High, has informed us that He doesn’t change His Favors that He has bestowed upon anyone until he changes them with himself.  So a person changes obedience to Allah to disobedience to Him, or he changes his gratitude to Him to ingratitude to Him, or He changes from things which cause Him to be pleased to things which cause Him to be displeased.  So if the person changes, then things are changed for him – an exact  recompense.  And your Lord is not oppressive to His servants.

فإن غير المعصية بالطاعة ، غير الله عليه العقوبة بالعافية ، والذل بالعز .

And if he changes the disobedience to obedience, then Allah changes for Him the punishment to forgiveness, and humiliation to honoring

وقال تعالى :إن الله لا يغير ما بقوم حتى يغيروا ما بأنفسهم وإذا أراد الله بقوم سوءا فلا مرد له وما لهم من دونه من وال

[ سورة الرعد : 11 ] .

And The Most High said (translated): “Verily! Allâh will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allâh). But when Allâh wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector.”1 (13:11)

المرجع Reference

كتاب الداء و الدواء لابن القيم رحمه الله

The book: The Illness and its Cure by Imam Ibnul Qayyim – rahimahullah

1Translation of this verse taken from: http://thenoblequran.com/sps/nbq/

Ibnul Qayyim

April 8, 2012

 

and  http://www.troid.ca/index.php/seerah/those-who-followed/211-ibnul-qayyim-a-brief-biography

The following taken from: http://www.salafitalk.com/threads/445-Small-Biographies-Of-The-Salaf?p=821#post821

Brief Biographies of some of the People of Knowledge Taken from Siyaar ‘Alaam an-Nubalaa & Thahdheeb at Thahdheeb And other works Compiled & Translated By Abbas Abu Yahya

Ibn al-Qayyim -Rahimullaah He is Muhammad ibn Abee Bakr Ibn Qayyim Shamsud-Deen, Abu Abdullaah, the great scholar Imaam, judge, Mujahid, the famous student of Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah.

He passed away on the Adhan of ‘esha prayer at the age of 60 years. In the year 751A.H. and is buried next to his father.

He was brought up in an environment of knowledge, studied under his father and under Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- for 17years until the death of the shaykh.

He -Rahimullaah- was a great scholar in all the sciences of Islaam, grammar, hadeeth, fiqh, Adaab and Akhlaaq. He was well known for his worship & travelling in pursuit of knowledge.

And the following can be found at www.spubs.com Article ID SRH060001 (compiled by Abu Iyaad)

This Salafee Imaam became well-known with the title ‘Ibn Qayyim al-Jawziyyah’ because his father was the principal of the school ‘al-Jawziyyah’ in Damascus. As for his name, it is: Shams ud-Deen, Abu Abdullaah, Muhammad bin Abu Bakr ibn Ayyoob az-Zar’ee (an ascription to Azra’ which is in the south of Syria), then Dimashqee, Hanbalee.

He was born on the 7thof Safar in the year 691H (1292 CE) and was raised in a house of knowledge and excellence and this offered him the chance to take knowledge from the senior scholars of his time, at a time when the various sciences (of knowledge) had flourished. He studied under ash-Shihaab an-Naabilisee, Abu Bakr bin Abd ud-Daayim, al-Qaadee Taqee ud-Deen Sulaimaan, Eesaa al-Mut’im, Faatimah bint Jawhar, Abu Nasr Muhammad bin Imaad ud-Deen ash-Shairaazee, Ibn Maktoom, al-Bahaa’ bin Asaakir, Alaa ud-Deen al-Kindee, Muhammad bin Abu al-Fath Ba’labkee, Ayyoob bin al-Kamaal and al-Qaadee Badr ud-Deen bin Jamaa’ah.

He took the knowledge of the laws of inheritance from Ismaa’eel bin Muhammad and read the Arabic language to Abu Fath al-Ba’labkee and al-Majd at-Toonisee. He studied fiqh with a group of scholars, amongst them Ismaa’eel bin Muhammad al-Harraanee. He took usool (fundamental issues regarding creed etc.) from As-Safee al-Hindee. As for his greatest teacher and his shaikh whom he accompanied for 17 years from the years of his life, and who left the greatest impact upon him, then that is the Imaam, the Mujaddid, Taqee ud-Deen Ibn Taymiyyah. He (Ibn al-Qayyim) took the same methodology as him and traversed his path in waging war against the People of Innovations and Desires and those who deviated from the religion.

As for his own students, then they are many. Amongst them, his son Abdullaah, Ibn Katheer, the author of ‘al-Bidaayah wan-Nihaayah’, and the Imaam and Haafidh, Abdur-Rahmaan bin Rajab al-Baghdaadee, al-Hanbalee, the author of ‘Tabaqaat ul-Hanaabilah’, and also Shams ud-Deen Muhammad bin Abdul-Qaadir an-Naabilisee.

Ibn al-Qayyim lived in a time in which there was strife and internal confusion and chaos, as well as an external threat which was menacing the Islamic state. For this reason, he used to order for the rejection of separation and disunity and holding fast to the Book of Allaah and the Sunnah of His Messenger (sallallaahu alayhi wasallam) . Amongst his goals was returning to the fountains of the original (and pure) religion and purifying it from the innovations and desires. So he called for the destruction of the madhhab of taqleed (blind-following) and a return to the madhhab of the Salaf and traversing upon their way and methodology. And because of this we see that he did not restrict himself to the Hanbalee madhhab and often he would take the opinion and view of one of the various madhhabs or perhaps he may have an opinion which conflicts the opinion of all the other madhhabs. Therefore, his madhhab was ijtihaad and the rejection of taqleed. As a result of this he incurred great harm and was imprisoned along with his shaikh, Ibn Taymiyyah, in the same prison, but in isolation from him. He was not released from the prison until after the death of the shaikh.

He took to teaching and giving verdict for a number of years and (all) the people, without exception benefitted from him. The scholars also testified to his knowledge and piety, Ibn Hajr said about him: “He had a courageous heart, was vast in knowledge and was well acquainted with the differences (of opinion) and the madhaahib of the Salaf.”

Shaikh ul-Islaam, Muhammad bin Alee ash-Shawkaanee said: “He restricted (himself) to the (most) authentic of evidences, and admired acting upon them. He did not depend upon opinion (rai’), would overcome (others) with the truth and would not be harsh with anyone with respect to it.”

Ibn Katheer said: “He was attached to occupying himself with knowledge, day and night. He would pray and recite the Qur’aan much and was of excellent character, show great affection and friendship. He would not be jealous or envious.”

Ibn Katheer also said: “I do not know, in this time of ours, anyone in the world who worships greater than him. He used to have a particular manner with respect to the prayer. He would lengthen it a great deal, would extend its bowing and prostrating. Many of his associates would censure him at times but he would never return and leave alone this (action of his), may Allaah have mercy upon him.”

And Mullaa Alee al-Qaaree said: “And whoever investigates the book Sharh Manaazil us-Saa’ireen (i.e. Madaarij us-Saalikeen), it will become plain and clear to him that both of them (meaning Ibn al-Qayyim and Ibn Taymiyyah) were amongst the most senior from Ahl us-Sunnah wal-Jamaa’ah and amonsgt the Awliyaah (of Allaah) of this Ummah.”

Al-Haafidh as-Suyootee said: “And he became one of the senior scholars in tafseer (exegesis), hadeeth, usool, furoo’ (subsidiary matters) and Arabic language.”

He authored and compiled in the field of fiqh , usool, siyar (biography), history and the sciences of hadeeth. Alongside this, he was a linguist, well-acquainted with grammar, and a poet. He had written much poetry.

He passed on to the mercy of His Lord at the latter time of Ishaa, on the night of Thursday, 13thof Rajab in the year 751H (1350 CE) and was buried at the foot of Mount Qaasiyoon by Damascus, leaving behind many written works, amongst the most famous of which are:

  1. Shifaa ul-Aleel
  2. Miftaah Daar us-Sa’aadah
  3. Zaad al-Ma’aad fee Hadyi Khair il-Ibaad
  4. Haadi ul-Arwaah ilaa Bilaad il-Afraah
  5. Ighaathatul-Lahafaan fee Hukm Talaaq al-Ghadbaan
  6. Al-Jawaab Kaafee liman Sa’ala an Dawaa ish-Shaafee
  7. Madaarij us-Saalikeen fee Manaazil is-Saa’ireen
  8. Tahdheeb Sunan Abee Daawood
  9. As-Sawaa’iq ul-Mursalah alal-Jahmiyyah wal-Mu’attilah
  10. Raf’ Yadain fis-Salaat
  11. Kitaab ul-Kabaa’ir
  12. Hukm Taarik us-Salaat
  13. Al-Kalim ut-Tayyib wal-Amal us-Saalih
  14. Sharh Asmaa il-Husnaa
  15. A’laam al-Muwaqqi’een an Rabbil-Aalameen.

May Allaah have mercy upon this great and notable Imaam, benefit the world by him and elevate his position, rank after rank, in the Hereafter.

(end)

https://sughayyirah.wordpress.com/2010/10/05/ibn-al-qayyim-on-the-salah/

Ibn Taymiyyah

April 8, 2012

(updated 10/3/2012)

Taken from: http://www.salafitalk.com/threads/445-Small-Biographies-Of-The-Salaf?p=821#post821

Brief Biographies of some of the People of Knowledge Taken from Siyaar ‘Alaam an-Nubalaa & Thahdheeb at Thahdheeb And other works Compiled & Translated By Abbas Abu Yahya

Shaykh al-Islaam Ibn Taymeeyah -Rahimullaah Shaykh al-Islaam Ibn Taymeeyah Taqi ud-Deen Abul-‘Abbaas Ahmad Ibn ‘Abdul- Haleem Ibn ‘Abdus-Salaam Ibn Taymeeyah al-Harraanee al-Hanbalee, was born on Monday the 10th of Rabi’ al-Awwal 66l A.H. at Harraan (northern Iraq). His grandfather, Abu al-Barkat Majd-ud-Deen ibn Taymeeyah (d.653AH) was a reputed teacher of the Hanbalee School Damascus was the centre of Islaamic studies at that time, and Ahmad Ibn Taymeeyah followed in the footsteps of his father, who was a scholar of Islaamic studies, by studying with the great scholars of his time. As for the religions sciences, Ibn Taymeeyah studied the Qur’aan, Hadeeth and Sharee’ah. He learnt the Hanbalee Fiqh (law) from his own father.

Ibn Taymiyyah -Rahimullaah- had great love for Tafseer (Qur’aanic exegesis). He read over a hundred commentaries of the Qur’aan.

He completed his studies when he was a teenager and at age 19 he became a professor of Islaamic studies. Who was well versed in Qur’aanic studies, Hadeeth, Fiqh, theology, Arabic grammar and scholastic theology, etc.

The Muslim scholars, like adh-Dhahabee, Ibn Katheer, Ibn al-‘Imad al-Hanbalee and many others praised Ibn Taymiyyah and considered him one of the greatest scholars of Islaam of all time. 5 Ibn Taymiyyah -Rahimullaah- died in jail in Damascus on the night of Sunday-Monday 20th Dhul-Qa’dah 728 A.H. at the age of 67, and is buried in Damascus.

[end]

Imam adh-Dhahabee on Ibn Taymiyyah parts 1 – 6:

http://www.ibntaymiyyah.com/articles/egabc-imaam-al-dhahabi-on-ibn-taymiyyah-part-1.cfm

http://www.ibntaymiyyah.com/articles/nqspo-imaam-al-dhahabi-on-ibn-taymiyyah-part-2.cfm

http://www.ibntaymiyyah.com/articles/ntmej-imaam-al-dhahabi-on-ibn-taymiyyah-part-3.cfm

http://www.ibntaymiyyah.com/articles/yoddn-imaam-al-dhahabi-on-ibn-taymiyyah-part-4.cfm

http://www.ibntaymiyyah.com/articles/ukctb-imaam-al-dhahabi-on-ibn-taymiyyah-part-5.cfm

http://www.ibntaymiyyah.com/articles/xjwec-imaam-al-dhahabi-on-ibn-taymiyyah-part-6.cfm

Ibn Hajar al Asqalanee on Ibn Taymiyyah:

http://www.ibntaymiyyah.com/articles/hqddp-ibn-hajar-al-asqalani-on-ibn-taymiyyah-part-1.cfm

http://www.ibntaymiyyah.com/articles/idgfb-ibn-hajar-al-asqalani-on-ibn-taymiyyah-part-2.cfm

Ibn Taymiyyah on the Creation of the Heavens and Earth,
Matter, Space and Time: Part 1

Be careful who you take your deen from!

March 2, 2011

قال الإمام محمد بن سيرين:

The Imaam Muhammad bin Sireen said:

«إِنَّ هَذَا العِلْمَ دِيْنٌ؛ فَانْظُرُواْ عَمَّنْ تَأخُذُوْنَ دِيْنَكُمْ».

Indeed this knowledge is the religion, so be careful with regards to the one whom you take your religion from”

(أخرجه مسلم في مقدمة صحيحه).

Imaam Muslim collected it in the introduction to his Saheeh

An excellent explanation of this statement by Shaikh Ahmad Bazmool:

http://www.troid.ca/index.php/new-and-basics/dangers-to-new-muslims/739-be-careful-who-you-take-your-deen-from

Audio: Be Careful Who You Take Your Deen From!

Shaykh Ahmad Ibn ‘Umar Bazmool
A lecture based upon the famous statement of Muhammad Ibn Sereen: “This knowledge is a matter of deen, so be careful who you take your deen from.”

Review:


Due to the weakness in the Ummah and lack of comprehension of the pure Islamic methodology, it is common in our time that an ignorant person is taken as a person of knowledge, and that an ignorant person assumes the role and responsibility of a speaker and caller to Islaam. Despite the mountain of statements from the Salaf, the likes of al-Laalikaaee, al-Barabahaaree, Ahmad Ibn Hanbal, Ibn Sireen and so on imploring the Muslims to stick to the Scholars, the people of sunnah (the jama’aah) and to stay away from doubtful matters.

So before seeking to sit in a gathering, have you asked yourself:
– Is this person known to the scholars or their students?
– Does he have tazkiyaat of any sort?
– Who are his companions (from whom does he sit with)?
– Does he frequent the gatherings of Ahlus-Sunnah, their masaajid, seminars, lectures etc.?
– What do the people of Sunnah and Salafiyyah in his area say about him?
– Does he cooperate with Ahlul-Bid’ah, their masaajid and programmes (is he here, there and everywhere)?

Do you put up these roadblocks in your mind before setting out to seek knowledge with a man?  Seeing that it is from the most important affairs you could ever set out upon…your salvation, your ‘aqeedah, your path towards paradise insha’Allaah

Shaykh Ahmad Bazmool states:

‘…This is how important this is, this knowledge is deen, something that he will be raised with on the day of judgment…the Muslim must look and take his deen from Ahlus-Sunnah, as-Salafiyyoon, known for knowledge, being upright and having taqwaa’

‘Imaam Maalik said it is not enough for someone to be a worshipper, and to be known for Zuhd, outward expression of worship, that you take from them…but they did not take from them because that was not their affair (knowledge), they were worshippers that’s all. In this time we see someone who has a lihyah (beard), his thobe above his ankles and he is then the muftee of his area, this is a mistake!’

‘It is forbidden for the one who is asked and doesn’t know, to answer. Likewise it is haraam for the one to ask one who doesn’t know…he has to ask the scholar…if you had a medical situation, would we go to a mechanic? And if we had a problem with our car, would we go to a farmer…no we would go to each individual who is a specialist in their field…so when it comes to the issue of deen, we must go to the scholars, it is not right to ask (just) anybody or do what everyone else is doing.’

”Abu Dardaa’ went to the masjid one day (in the time of the tabi’een) and he observed the people praying differently than according to the Sunnah, so he came home angry and his wife (Umm Dardaa’) asked him what has made you angry? He said, ‘By Allaah I don’t see anything from the time of the Prophet (sallallaahu ‘alayhi wa sallam) except praying together (meaning that they had abandoned much of the Sunnah). This is his statement whilst he was close to the time of the Messenger (sallallaahu ‘alayhi wa sallam). So what about know? 1400 years after that, are general masses upon Sunnah? Are the general masses upon knowledge? No! Rather we should follow the scholars!’

      • An Important point is made about leaving off taking knowledge even from the one who speaks with the ‘Aqeedah of Ahlus-Sunnah yet he has hizbiyyah with him or Surooriyyah with him (i.e. someone simply speaking with the haqq doesn’t make him a person of knowledge or a person to sit with)
      • The corrupt principle of ‘taking the good/leaving the bad’, making oneself a private investigator into the affairs of many people of many different beliefs and then appointing oneself as the criterion between what to take and what to leave (not realising that he, himself, is ignorant, he can’t protect himself from this fitnah and this isn’t from the manhaj of Ahlus-Sunnah to sit with Ahlul-Bid’ah in this regard)

From the other points discussed:

Questions from the community in the USA followed…

Ibn al Qayyim on the Salah

October 5, 2010

قال ابن القيم الجوزي رحمه الله : (الصَلاةُ : جَلْبَةٌ لِلرِزْق . حَافِظَةٌ ‏لِلصِحَّة دَافِعَةٌ

لِلأذَى ، طَارِدَةٌ لِلأدْوَاء ، مَقْوِيَةٌ لِلقَلْب ، مُبَيِّضَةٌ لِلوَجْه ، ‏مُفْرِحَةٌ لِلنَفْس ، مُذْهِبَةٌ لِلكَسْل

مُنْشِطَةٌ لِلجَوَارِح ، مُمَدِّةٌ لِلقُوَى ‏،شَارِحَةٌ لِلصَدْر، مَغْذِيَةٌ لِلرُوْح ، مُنَوِّرَةٌ لِلقَلْب ، حَافِظَةٌ

لِلنِعْمَة ، دَافِعَةٌ ‏لِلنَقْمَة ، جَالِبَةٌ لِلبَرَكَة, مُبْعِدَةٌ مِن الشَيْطَان، مُقْرِبَةٌ مِن الرَحْمَان

من زاد المعاد

The great Scholar Ibnul Qayyim al Jawzee (rahimahullah) said (translated): “The Salaah: (1)brings the sustenance, (2) preserves the health, (3) defends from harm, (4) repels the illnesses, (5) strengthens the heart, (6) brightens the face, (7) delights the soul, (8) removes laziness, (9) energizes the limbs, (10) increases the strength, (11) expands the chest, (12) nourishes the soul, (13) enlightens the heart, (14) preserves the favor, (15) guards against affliction, (16) brings the blessing, (17) distances the shaytaan, (18) brings (the slave) closer to The Most Merciful”

Zaad al Ma’aad