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Advice Against Self-Amazement with One’s Knowledge and Actions Shaykh Sālih al-Fawzān

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

Advice Against Self-Amazement with One’s Knowledge and Actions

Shaykh Sālih al-Fawzān (hafidahullah):

A person shouldn’t be deceived with what he has from religion, knowledge or acts of worship. Instead, he thanks Allah for His blessings upon him (verbally with the tongue and physically with his limbs by using these blessings in the obedience of Allah), and he acknowledges (with his heart) that this is a favour from Allah bestowed upon him.

Shaykh Fawzān’s Mā Tayassar wa Tahassal min Durūs al-Qurān fī Hizb al-Mufassal Vol.1 pg.24

Does Allah Love You? – Shaykh ‘Abdul Mohsin al-‘Abbaad

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Does Allah Love You?

Shaykh ‘Abdul Mohsin al-‘Abbaad mentioned in explanation of the verse:

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

“Meaning, you have received more than you desired by loving Him, i.e. Allah loves YOU, and this is greater than you loving Him.

Some wise scholars said:

The issue isn’t that you love (Allah), indeed it is only that you are loved (by Allah).

Al-Hasan Al-Basri and other than him from the Salaf said:

A people claimed to love Allah so he tested them with this verse:

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

This is why some of the Salaf named this verse: aayatul imtihaan and ikhtibaar (Verse of Examination).

Min Kunooz al-Quraan al-Kareem, Tafseer Aayaat min al-Kitaab al-Azeez ( Kutub wa Rasaa’il ‘Abdul Mohsin vol.1 pg. 196)

Reflect deeply upon these tremendous words and contemplate upon your inner belief or possibly outward claims to love Allah and His Messenger.

Are you worshipping Allah sincerely?

Are you following the prophet (sallallaahu alaihi wa salam) in all possible ways (statements, actions and manners)?

Or are you opposing the commands of Allah and the guidance of His final messenger (alayhis salaatu was salaam)?

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

 

Categories of Creation of Man – Shaykh b. Bāz

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, History of Islam, Qur'aan.

Categories of Creation of Man – Shaykh b. Bāz

إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ

Verily, the likeness of Easa (Jesus) before Allah is the likeness of Aadam. He created him from dust, then (He) said to him: “Be!” – and he was. (Aali Imraan: 59)

Aadam (alayhis salaam) was created from earth, and Allah revealed (revelation) to him and gave him a legislation to tread upon. Easa (alayhis salaam) was created from a woman without a man, therefore just as it’s not possible to deny (in reality) that Aadam (alayhis salaam) was created from earth, likewise the fact that Easa (alayhis salaam) came from a woman and not a man is not rejected, because in actuality this is easier and simpler than the creation of Aadam (alayhis salaam) from soil – without a father or a mother.

The creation of man is split into four categories:

1. Created from soil without a father or a mother.
2. Created from a man without a woman, and this was Hawwa (Eve), Allah created her from Aadam.

وَخَلَقَ مِنْهَا زَوْجَهَا
And from him (Aadam) He created his wife [Hawwa (Eve)]. (An-Nisaa: 1)

3. Created from a woman without a man in opposite to the creation of Hawwa, who was created from a man without a woman and Easa was created from a woman without a man, by Allah’s power and ability he created them both with his statement; Be! And then they were created.
4. The rest of mankind (were created) from a man and a woman, as Allah (Mighty and Majestic) says:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ
O mankind! We have created you from a male and a female. (Al-Hujuraat: 13)

These are the four categories of creation of mankind, and these are from Allah’s signs indicating His great and vast power and ability, that all He has to say is Be! and it occurs.

Al-Fawāid al-ilmiyyah min ad-Durūs al-Bāziyyah – Fawāid min at-Tafsīr pgs. 174-175

Summary of Traps of the Shaytān – Ibn al-Qayyim

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Summary of Traps of the Shaytān

The shaytān will attempt to divert you from Allāh’s religion in many different ways, and if he fails with one method, he will continue with a different method, as can be seen by the speech of the Imām ibn al-Qayyim (rahimahullāh):

First Trap:

Evil of disbelief, polytheism and enmity to Allāh and His Messenger.

And if he is unable to get you to fall into this trap he goes to the next:

Second Trap:

Evil of Innovation and opposing the Messenger’s Sunnah. And this is a doorway to disbelief and polytheism.

Third Trap:

Evil of Major Sins, with all their various types.

Fourth Trap:

Evil of Minor Sins, which if gathered together it’s possible they will be the cause for a persons destruction.

Fifth Trap:

Evil of Busying Oneself with Permissible Affairs, for which there is no reward and no punishment associated with; however the consequences of this trap is losing out on potential reward by utilising energy and time with affairs that have no reward.

Sixth Trap:

Evil of Busying Oneself with actions of good (المفضول), however by way of performing them, actions which are of greater virtue and reward are not performed (الفاضل).

Finally if the shaytān fails in the aforementioned levels he and his supporters from jinn and mankind don’t cease to attempt to divert you and misguide you from Allāh’s religion, not leaving you, even whilst you are on your death bed.

Summarised & Paraphrased from Badā’i at-Tafsīr al-Jāmi’ li mā Fassarahu al-Imām ibn Qayyim al-Jawziyyah, Vol.3 pgs. 452-452

NB: The Shaytān tries to seduce, deceive and trap mankind one level at a time, starting with the most severe and working down. Seek refuge from the accursed Shaytān and be ardent upon the remembrance of Allāh and recitation of legislated supplications.

Where will Easa (alayhis salām) be Buried – Shaykh b. Bāz

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles.

“Is there a specific place for the burial of ‘Easa (alayhis salām)?”

Shakh ‘Abdul ‘Azīz b. Bāz (rahimahullah) was asked:

“Is there a specific place for the burial of ‘Easa (alayhis salām)?”

He (rahimahullah) replied:

This has been reported in some narrations, but there are observations regarding the authenticity that he will be buried in the prophetic garden (rawdah).

I do not know of anything established. This (burial place) has been mentioned by ibn Kathīr (rahimahullah) and others, however I am unaware of a connected chain (of narration) that he will be buried in the prophetic garden. (Therefore) this (saying) is not to be depended on, and Allah knows best.

Paraphrased from Al-Fawāid al-ilmiyyah min ad-Durūs al-Bāziyyah – Fawāid min at-Tafsīr pg. 176

Refutations of Ahlus Sunnah – Shaykh Ubayd Al-Jābirī

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Refutations of Ahlus Sunnah – Shaykh Ubayd Al-Jābirī

Ahlus Sunnah, their refutations are knowledge based, their refutations are knowledge based (repeated for emphasis), with evidences (which are followed i.e. authentic and relevant) to clarify the truth. And refutation of falsehood (is done) with evidences so that they are left and avoided.

Do you understand this?

These are your principles.

Shaykh Ubayds commentary on his explanation of Book of ‘Itisaam from Sahih Al-Bukhari, 2nd lesson: 15th November 2017

Guidelines Surrounding Repentance & Open Clarifications – Shaykh b. Bāz

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Must Read, Purification of The Soul, Refutations, Tamyee'.

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allāh and cursed by the cursers.

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. (Al-Baqarah 159 -160)

Shaykh ’Abdul Azīz b. Bāz in explanation of the verses above:

Within these verses is a proof regarding the obligation of manifesting the truth and openly declaring it, and that manifesting the truth is a binding affair, concealing it is from the major sins and from the characteristics of the yahūd. Therefore, the believer strives in making apparent the truth, calling to it, being patient upon that; whilst simultaneously being wary of concealment (of the truth) in all affairs, and if he was to fall into anything from concealing of the truth, he hastens to tawbah (repentance), rectification and open declaration (of the truth).

Allāh, Ar-Rabb explained that from the completeness and conditions of tawbah (repentance) is:

Rectification (of oneself) and open declaration (of the truth and the falsehood or sin, which is being repented from). Therefore, whoever repents for what has passed from his sins, then it is compulsory upon him to rectify his affairs and it is followed up with repentance, with truthful belief and righteous actions, and openly declaring the truth. He (Mighty and Majestic) said,

وَبَيَّنُوا

“and openly declare.” (Al-Baqarah: 160)

Hence, clarifying the truth and calling to it is a must, and it is also a necessity that repentance is followed up with righteous actions, likewise it is binding to follow it up with open declaration. So, if the repentance was due to concealing the truth, then an open declaration is a requirement so that it is known he has returned from his falsehood and that he is firm upon the truth and is treading its path, in opposition to the yahūd and those who are like them.

For indeed, they regard clarification of the truth and repentance to be a deficiency and belittlement, so they continue in their concealment and rejection of the truth for the purpose of establishing their desires and lowly goals.

It is not suitable for a believer that he resembles the enemies of Allāh in concealing the truth and lack of clarifying it, due to pursuing an object of desire from amongst the various sought-after worldly goals.

Likewise, it is not befitting to shy away from returning to the truth, for returning to it is a virtue and correct, whilst remaining upon falsehood is lowliness, humiliation, vileness and leads to being exposed to the displeasure of Allāh (The Mighty and Majestic). Thus, it is a must to return to the truth and to caution from falsehood, in order to safeguard oneself from the anger and punishment of Allāh, so that you may become successful by way of noble means and attain a praiseworthy ending.

Al-Fawāid al-ilmiyyah min ad-Durūs al-Bāziyyah – Fawāid min at-Tafsīr pgs. 35-36

People of Īmān and Taqwa should be the Most Patient – Shaykh b. Bāz

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq'.

Shaykh ’Abdul Azīz b. Bāz:

It is befitting for the People of Īmān to be the most patient of people, the firmest of people upon the truth and its defence, rejecting falsehood and striving against it. And even if others are patient upon falsehood, then the People of Īmān and Taqwa are foremost with patience upon the truth and steadfastness upon it.

Al-Fawāid al-ilmiyyah min ad-Durūs al-Bāziyyah – Fawāid min at-Tafsīr pgs. 33-34

Beneficial Posts on Patience

The Four Categories of Optional Prayers – Shaykh ‘Uthaymīn (rahimahullah):

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The Four Categories of Optional Prayers

Shaykh ‘Uthaymīn (rahimahullah):

The optional prayers are of four categories:

  1.  Optional prayers whose performance are restricted by time, such as Salātul Witr.
  2. Optional prayers whose performance are restricted to the obligatory (prayers), such as the Rawātib Prayers (e.g. two units before the Fajr prayer e.t.c)
  3. Optional prayers whose performance are restricted due to a specific reason, such as Tahiyyatul Masjid (2 units of prayer performed before sitting in the masjid).
  4. Unrestricted optional prayers, it is Sunnah to perform them at anytime, excluding the times of prohibition (e.g. when sun is setting etc).

Paraphrased from Shaykh ‘Uthaymīn’s Fath Dhīl Jalāli wal Ikrām Sharh Bulūgh al-Marām Vol.2 Pg.223

Are the 2 Rakah before Maghrib from the Sunnah?

The Sin of the Person Who Does Not Provide for Those Under His Care. Hadeeth: Explanation of Shaykh ‘Abdul Muhsin Al Abbad

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Abū Dawūd reported the hadīth of Abdullāh ibn ‘Amr (Allāh be pleased with him). He said, “Allāh’s Messenger (sallallāhu alaihi wa salam) said”

“Sufficient sin for a man is that he neglects those he should provide for.”(1)

Shaykh ‘Abdul Muhsin (hafidahullāh):

“Meaning, a person sins due to the absence of spending and providing on the one spending upon is obligated.

Regardless of whether that was due to him not seeking sustenance for them (by working), or if he was wealthy but was stingy and tightfisted with them.

Or perhaps he spends and gives optional charity to those who aren’t close to him, neglecting those who it is obligatory for him to spend on, from those close to him, (wife, children etc), so by doing this he fulfils a recommended act but abandons an obligation.

Indeed he is sinful because he abandons that which Allāh (‘azza wa jal) obligated upon him, from spending upon those it is obligated to provide for.

This is similar to the previous hadīth(2), Spend it on yourself, then your child, then your wife, then your servant, then he (sallallāhu alaihi wa salam) said: You have better knowledge; meaning: after that, give charity to whomsoever you wish, or don’t, its entirely up to you.”

Slightly Paraphrased from Shaykh ‘Abdul Muhsin’s (hafidahullāh) explanation of this hadīth in his lessons on Sunan Abū Dawūd in the Prophets Masjid.

(1) Authenticated by Shaykh Al-Albāni Sahīh Sunan Abū Dawūd Hadīth Nos. 1692 Vol.1 Pg. 469
(2) Full wording of the Hadīth:

On the Authority of Abū Hurayrah, he said Allāh’s Messenger commanded with giving in charity. Then a man said, “Oh Allāh’s Messenger! I have a dīnār?”

So Allāh’s Messenger said “Spend it in on yourself”.

He (the man) said, “I have another?”

(Allāh’s Messenger) said “Spend it on your offspring.”

He (the man) said, “I have another?”

(Allāh’s Messenger) said “Spend it on your wife.”

He (the man) said, “I have another?”

(Allāh’s Messenger) said “Spend it on your servant.”

He (the man) said, “I have another?”

(Allāh’s Messenger) said “You have better knowledge.” (On how to spend it, or give in charity to.)

Authenticated by Shaykh Al-Albāni Sahīh Sunan Abū Dawūd Hadīth Nos. 1691 Vol.1 Pg. 469