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The definition of sincerity— Sh. Salih al-Munajjid


 

Linguistically: It is extracted from the verb (Akhlas) whose source is (Ikhlaas), which means to make pure and not mixed with anything else.

 

This is why Chapter Al-Ikhlaas was given this name, because it emphasizes the Oneness of Allah and that He should be worshipped alone. Ibn Al-Atheer (rahimahullah) said:

“It was given this name because the one who recites it purifies his monotheism to Allah.”

The word Ikhlaas is the word of Tawheed (monotheism).

 

Al-Fayrooz Abaadi (rahimahullah) said:

“Akhlasa means to give up Riyaa’ (showing off) [i.e. offer worship purely for Allah].”

Al-Qaamoos Al-Muheet (797).

 

Al-Jurjaani (rahimahullah) said:

“Ikhlaas is to give up Riyaa’ when offering acts of worship.”

At-Ta’reefaat (28).

 

Technically: In Islamic terminology, the scholars defined it in different ways, and the following are the most important of these definitions:

Ibn Al-Qayyim (rahimahullah)  said:

“Ikhlaas is to purify one’s intention when worshiping Allah and devote the act purely for Him.”

Madaarij As-Saalikeen (91/2).

 

Al-Jurjaani (rahimahullah) said:

“Ikhlaas means to cleanse the heart from any defect or impurity that affects its purity.”

It was also said that Ikhlaas is to scrub away anything that affects its clarity.

At-Ta’reefaat (28).

 

Huthayfah Al-Mar’ashi (rahimahullah)  said:

“Ikhlaas is when the slave feels that performing a deed is the same for him whether he performs it in public or in seclusion.”

Al-Bayaan Fi Aadaab Hamalat Al-Qur’aan (13).

 

Others said:

“Ikhlaas is not to expect any reward from anyone for the deed you perform and to want anyone to see the deed except Allah.”

Madaarij As-Saalikeen (92/2).

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In addition to this, there are many other definitions, which were stated by the righteous Salaf, may Allah have mercy upon them, such as:

1. To perform the deed for Allah and not to join anyone with Him in the intention
2. To perform the deed without people noticing.

Madaarij As-Saalikeen (91-92/2).

 

A sincere person is the one who does not care if people stop caring or respecting him in return for reforming and purifying his heart and making it sound in the scale of Allah. Also, he does not like that people know about anything he does, even if it is as small and minor as the weight of an ant.
It is very common in Islamic texts to use the word intention instead of the word sincerity. For jurists, intention in principle means to differentiate between acts of worship and habits when performing a deed, and it is to differentiate between acts of worship amongst themselves.

Jaami’ Al-‘Uloom Wal-Hikam (11/1)

 

Differentiating between acts of worship and habits when performing a deed, is like differentiating between taking a bath to clean one’s body or as a ritual bath to cleanse himself from impurity due to sexual intercourse or a wet dream. Differentiating between acts of worship amongst themselves, is like differentiating between praying four Rak’ahs for Dhuhr from those for ‘Asr.

 

However, if the word intention is used as a means to find out who is meant by performing a deed: is it performed purely and sincerely for the sake of Allah or not, then in this case intention is included and part of the definition of sincerity.

Truthfulness and sincerity when performing an act of worship have close meanings, but the difference is that sincerity takes place after one starts performing the deed, while truthfulness is usually before the deed starts. Therefore, sincerity branches out of truthfulness.

At-Ta’reefaat (28).

 

[From the book: Sincerity, page 4-7, by Sh. Salih al-Munajjid]

 

 

Is hadd punishment for apostasy or similar crimes to be implemented only by the sultan (ruler) or his deputy? Sh. Ibn Taymiyyah

January 11, 2015 4 comments

 

Regarding the query that hudood punishment can only be carried out by the ruler or his deputy. Then Shaikh al Islam Ibn Taymiyyah [rahimahullah] said:

 

1 – The master may carry out the hadd punishment on his slave, based on the evidence that the Prophet (peace and blessings of Allaah be upon him) said:

“Carry out the hadd punishments on those whom your right hands possess.”

[Narrated by Ahmad (736) and others; classed as hasan by al-Arna’oot because of corroborating evidence. Al-Albaani was inclined to the view that these are the words of ‘Ali, as stated in al-Irwa’ (2325).]

 

And he (peace and blessings of Allaah be upon him) said:

“If the slave woman of one of you commits zina, let him carry out the hadd punishment on her.”

[Narrated by Abu Dawood (4470); there is a similar report in al-Saheehayn.]

 

I do not know of anyone among the fuqaha’ of hadeeth who disagreed with the view that he should carry out hadd punishments on her, such as the hadd punishments for zina, slander and drinking; there is no difference of opinion among the Muslims concerning the fact that he may carry out disciplinary punishments (ta’zeer) on him. But they differed as to whether he may carry out punishments of execution or amputation on him, such as executing him for apostasy or for reviling the Prophet (peace and blessings of Allaah be upon him), or cutting off his hand for stealing.

 

Two reports were narrated from Imam Ahmad concerning this. The first says that it is permissible, which is the view narrated from al-Shaafa’i, and the second says that it is not permissible, like one of the two views of the companions of al-Shaafa’i. This is also the view of Maalik. And it was narrated in a saheeh report from Ibn ‘Umar that he cut off the hand of a slave of his who stole, and it is narrated in a saheeh report from Hafsah that she executed a slave woman of hers who admitted to practising witchcraft, and that was based on the opinion of Ibn ‘Umar. So the hadeeth is evidence for those who say that it is permissible for the master to carry out the hadd punishment on his slave on the basis of his knowledge, in all cases.

 

 

2 – The most that can be said about that is that he [one acting without the permission of ruler] is transgressing the position of the ruler, and the ruler may pardon the one who carried out a hadd punishment that must be carried out without referring the matter to him.

 

3 – Although this was a hadd punishment, it also comes under the heading of killing a harbi (a non-Muslim in a state of war against Islam), and it is permissible for anyone to kill a harbi.

 

4 – Similar things happened at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), such as:

#the hypocrite who was killed by ‘Umar without the permission of the Prophet (peace and blessings of Allaah be upon him), when the hypocrite did not agree with the ruling of the Prophet (peace and blessings of Allaah be upon him). Then Qur’aan was revealed approving ‘Umar’s action.

 

# And there was the daughter of Marwaan who was killed by that man, and the Prophet (peace and blessings of Allaah be upon him) called him the supporter of Allaah and His Messenger.

That is because the one whose execution becomes necessary because of his plot to corrupt the religion is not like one who is executed because of his sin of zina and the like.

End quote from al-Saarim al-Maslool (285-286).

Taken from: Islamqa

 

Ibn Taymiyyah Concerning Predestination (Qadar)

August 27, 2014 1 comment

 

Shaykh al-Islam Ibn Taymiyyah  (may Allah have mercy on him and reward him greatly) said:

“The viewpoint of Ahl as-Sunnah wal-Jamaa ‘ah on this issue is that which is indicated by the Qur’an and Sunnah, and that which was followed by the Sahaba (Companions), the Muhaajiroon (Emigrants to Madeenah) and Ansaar (Helpers, Muslim residents of Madeenah), and those who followed them in truth. This view is that Allah is the Creator and Sovereign of all things, which includes all independent entities and their attributes, such as people’s deeds and other things.

 

Whatever He wills happens, and whatever He does not will does not happen. Nothing can happen except by His will and decree. Nothing is beyond Him if He wills it; rather, He is the One Who is Able to do all things, and He does not will anything but He is able to do it. Allah knows what has happened and what is yet to come; if it is not to happen, He knows how it would have been if it had happened. This includes people’s actions and other things. Allah, the Exalted, decreed the decrees of His creation before He created them; He decreed their lifespans, their provision and their deeds, and wrote that down, and He wrote down their ultimate destiny, who will be blessed and who will be doomed.

 
So they (Ahl as-Sunnah wal-Jamaa ‘ah) believe that He created all things, that He is Able to do all things, that His will encompasses all that exists, and that He knew and decided and wrote all things before they came into being. “

Majmoo ‘ al-Fataawa Shaykh al-Islam, 8/449.

 

He [rahimahullah] also said:

“The Salaf (Pious Predecessors) and aaimmah (the leading scholars) of this ummah are agreed that people are commanded to do that which Allah has commanded them, and are forbidden to do that which Allah has forbidden. They are agreed on their belief in His promise and His warning, which are spoken of in the Qur’an and Sunnah.
They are agreed that there is no justification for anyone with regard to neglecting any obligatory duty or committing any forbidden act; but Allah has perfect evidence against His slaves. “

Majmoo ‘ al-Fataawa Shaykh al-Islam, 8/452.

 

Read: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.”

 

 

“Among the things that are agreed upon by the Salaf (Pious Predecessors) and aaimmah (the leading scholars) of this ummah is their belief in Divine will and Predestination (al-Qadaa ‘ wal-Qadar), and that Allah is the Creator of all things. What He wills happens, and what He does not will does not happen. Allah sends astray whomsoever He wills, and He guides whomsoever He wills. They also believe that people have their own will and freedom to choose, so they do by their own will and power that which Allah enables them to do, but they point out that people do not will anything except that which Allah wills. “

Majmoo ‘ al-Fataawa Shaykh al-Islam, 8/459.

 

[Taken from: Divine will and Predestination by Umar Sulaiman al-Ashqar, page 122-124]

 

Saying ‘rahimahullah’ for an innovator – Shaykh al-Albanee


 

Questioner:

What do you say, O Shaykh, about those who claim that mercy should not be asked for those who contradict the belief of the salaf like Ibn Hajar and an-Nawawee, ibn Hazm and ibn al-Jawzee and those like them from the scholars of the past, as well as those modern leaders like Hasan al-Bannah and Sayyid Qutb, considering that you are familiar with what Hasan al-Bannah wrote in his book Muthakkiraat ad-Dawah wad-Daaýiyah, and Sayyid Qutb in Fee Thilaal al-Quraan.

To-say-or-not-to-say-Ibn

Shaykh al-Albaani:

We believe that rahmah (mercy); that is, a statement supplicating to Allaah to have mercy upon someone; is permissible for any Muslim and forbidden for any disbeliever. This answer refers to the belief which is held in the soul of the individual.

 

So whoever believes that those who were mentioned in the question and those similar to them are Muslims, then the answer is known from what was said previously; that is, it is permissible to make duaa (supplication) for them that Allaah has mercy on them and forgives them.

 

And whoever considers those mentioned in the question to be non-Muslims – may Allaah not let it be so – then asking for Allaah’s mercy for them would not be permissible, because mercy has been made forbidden for the disbelievers. That is the response relative to what came in the question.

[Recorded by Abu Laylaa al-Athharee on the 7th of Shabaan in the year 1413, corresponding to the 31st of January 1993]

 

Praying Excessively at Night- Ibn al-Jawzi


 

Iblis has deceived some worshipers to perform a lot of night prayers. Some of them pray the entire night, and they feel happier when performing night and duha prayers more than obligatory prayers. Some fall asleep right before fajr and miss the obligatory prayer. Others wake up too lazy to work for sustaining their families.

 

I saw a Shaikh from among them named Husayn al-QazwinI walking a lot during the day in al-Mansur Masjid. When I inquired about this I was told that he does this so he does not fall asleep.

This does not conform with teachings of Islam or with sound intellect:
As for logic, the Prophet (sallallahu alaihi wasallam) said:

“Your body has a right over you, so wake up (when appropriate) and sleep (when appropriate) .

[Abu Dawud, 1369]

 
And He (sallallahu alaihi wasallam) used to say:

Adhere to moderate demeanor. Whoever arm-wrestles this religion will loose.”

[Musnad Ahmed 5/350, Hakim 1/312]

 
Anas, may Allah be pleased with him, said: “The Prophet (sallallahu alaihi wasallam) entered and saw a rope extended between two poles, he said:

‘What is this rope?’ They said: ‘it is a rope of Zainab, when she feels tired she hangs unto it.’ The Prophet (sallallahu alaihi wasallam) said:

‘Untie the rope, you should work actively until you feel tired, then you should rest.”

[Bukharee 3/278]

 

And Allah’s Messenger (sallallahu alaihi wasallam) said:

“If one of you feels sleepy then he should lie down until he is no longer sleepy. Because if he prays while he is sleepy he might curse himself (mistakenly) instead of seeking forgiveness.”

[Bukharee 1/271, Muslim 786]

 

As for the sound intellect:

Sleep re-energises a person, so when a person repells it, this might harm his body and mind.

 

So we seek refuge with Allah from ignorance.

 

If someone says: But we were informed that members of the Salaf  used to pray at night?

We say:

those individuals were gradual in doing so. They made certain not to miss fajr prayer and to take a nap during the day. They also did not eat much, so this worked out well for them. It was not reported to us that Allah’s Messenger (sallallahu alaihi wasallam) stayed awake an entire night. His Sunnah is more worthy of being followed.

 

Some of those falling for Iblis’s deception try to insinuate to others that they were up praying last night. So they would say: So and so, the Adhan giver, gave adhan on time.

 

If this person did not intent to show-off then he has made public his action, which will result in reducing his reward.

 

[Talbees Iblees by Imam Ibn al-Jawzi, page 240-242]

Advice of Ibn Abi Al-Izz al-Hanafi to Students of Knowledge


 

Ibn Abi Al-Izz al-Hanafi [rahimahullah] said:

The correct course for a student is to memorize Allah’s Book and ponder it. Similarly, he should memorize the ahadeeth of the Prophet [sallallahu alaihi wasallam], as much as he can, and reflect upon them.

 

Furthermore, he should learn Arabic and grammar to the extent that he can express himself correctly and understand the Quran and Sunnah well as also the writings of Salaf.

 

After this, he should study the views of different scholars, starting with the companions and then those who came after them, without making any discrimination between them. When they agree on a point, he should stick to it; but when they differ, he should study all the views with an open mind and examine their arguments.

 

Whoever Allah guides is on the right path and whoever He leaves wandering cannot see the light.”

[Ibn Abi al-Izz, al-Ittiba (Lahore: Al- Maktabah as-Salafiyyah, 1401 A.H.), page- 73]

 

Unity as opposed to division is must and a Useful point on how to deal with innovators- Shaikh ibn Uthaymeen


 

To establish the religion means to apply it in an upright manner, according to what Allah has legislated. And Allah has forbidden us from division because division poses a great threat to the Muslim nation.

 

Division represents  painful and saddening situation:

“And do not dispute and [thus] lose courage and [then] your strength would depart.” [Quran 8:46]

 

When the people are divided and when they dispute with one another, they lose courage, they fail, their strength departs, and they have no weight or importance.

 

Division among Muslims pleases the enemies of Islam, including those who ascribe themselves to Islam openly but inwardly harbour hatred towards Islam and those who are outwardly as well as inwardly enemies of Islam. These are the ones that ignites the flames of  division, the one who sow dissensions among those who call to the way of Allah. It is incumbent upon us to make a stand, resisting the plots of those who show enmity to Allah, to His Messenger [sallallahu alaihi wasallam], and to His religion. We must be as one hand – brothers united upon Allah’s book and the Prophet’s Sunnah, as were our pious predecessors in their methodology and in their Dawah to Allah.

 

 

Division among Muslims is the greater joy of devils from mankind and the jinn, because devils do not want the people of truth to unite upon anything. They want Muslims to divide because they know that division the strength that is realized through a unified stance –  one of the obedience to Allah. Allah says:

“And do not dispute and [thus] lose courage and [then] your strength would depart.” [Quran 8:46]

 

And Allah says:

“And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment.” [Quran 3:105]

 

And Allah says:

“He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein.” [Quran 42:13]

 

 

Allah forbade us from becoming divided and clarified the detrimental  consequences of division. Therefore, it is incumbent upon us to truly be one nation, upon one word, even if our views differ in certain issues or regarding certain means of making Dawah. Division is an evil that brings about weakness.

 

 

The companions differed among themselves in certain issues, but they were not divided, nor did they harbour enmity or hatred towards one another. Difference of opinion occurred among them even during the life time of Prophet [Sallallahu alaihi wasallam]. For example, the Prophet [sallallahu alaihi wasallam] said to his companions:

“Let no one from you pray Asr , except in Bani Quraydhah [i.e., until you reach bani Quraydhah]” [Al- bukhari 946]

 

The companions were leaving Al-Madina and heading to Bani Quraydhah. When the time for the Asr was drawing  to an end, the companions differed among themselves. Some among them said, “We will only pray Asr in Bani Quraydhah, even if the Sun sets, for the Messenger of Allah [sallallahu alaihi wasallam] said: “”Let no one from you pray Asr , except in Bani Quraydhah [i.e., until you reach bani Quraydhah].” So we say, ‘We heard and obeyed.’

 

 Others among them said, “Verily, the Prophet [sallallahu alaihi wasallam] intended by that [statement] that we should hasten and travel quickly. Nonetheless, if the time for prayer draws near, we will pray it on time.” News of what happened reached Prophet Muhammed [sallallahu alaihi wasallam], and he did not censure any of them, nor did he scold anyone from the two groups for their particular interpretation of his command. And they themselves did not become divided due to the different way in which each group understood the Prophet’s hadeeth. Similarly, it is compulsory upon us to not become divided; instead, we should be one nation. 

 

 

The solution to the problem of disunity lies in us following the way of the companions. We should realize that differences that are brought about because of Ijtihad (deriving a ruling from revealed texts when revealed texts do not clearly establish a given ruling), in issues wherein Ijtihad is permissible, should affect our unity in a negative way. In such issues, each one of us takes what he feels is supported by the strongest proofs, so none of us should feel any rancor for his brother; instead, we should praise our brother for following what he feels to be the strongest proofs.

 

 

If one of us were to force another to take our opinion, then I, for instance, would not be more worthy of forcing my brother to accept my opinion than he is of forcing me to accept his opinion. Therefore, we should agree to disagree in issues wherein the disagreement is based on Ijtihad, so that we become united and so that good results.

 

 

If our intentions are pure and good, then the remedy for problems pertaining to disunity is easily applied. But if our intentions are not good and pure, with each person becoming self-absorbed in his opinions, while not caring about others, then success will become far off indeed.

 

Allah ordered His slave to unite:

“O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]. And hold firmly to the rope of Allah all together and do not become divided.” [Quran 3:102,103]

Unity in Islam

 

A Useful Point

 

One might say,

“If the one who disagrees with us is an innovator (i.e., one who innovates in Religion), then how should we deal with him?

 

My answer: Innovations are classified into two categories:

1) An Innovation that makes its perpetrator a disbeliever

2) An Innovation that does not makes its perpetrator a disbeliever

 

Regardless of whether one – one from those who ascribe themselves to Islam – is upon the first or second kind of Innovation, we must invite him to the truth, by means of clarifying the truth, and not by means of attacking the way he is following, which we only resort to after we come to know that he is too proud to accept the truth. Allah said to the Prophet:

And do not insult those they invoke other than Allah , lest they insult Allah in enmity without knowledge.” [Quran 6:108]

 

 

First we call an innovator to the truth by clarifying it through the mention of proofs; after all, the truth is acceptable to those who are upon a sound and undistorted nature. If we find that an innovator persists upon falsehood because of his pride, we then move on to clarifying his falsehood.

 

As for breaking off ties with an innovator; doing so depends on his innovation. If his innovation takes him outside the fold of Islam, then it is obligatory upon us to dissociate ourselves from him. If his innovation is of lesser kind, then we study his situation: if, by breaking off ties with him, there is some benefit to be achieved, then we break off ties with him. But if there is no benefit to be achieved by breaking off ties with him, we do not do so, because the basic principle in Islam is that it is forbidden to break ties with a believer. The Prophet [sallallahu alaihi wasallam] said:

It is not permissible for a believing man to break off ties with his brother for more than 3 days.” [Al-Bukhari 6077]

 

Therefore, it is forbidden to part company with a believer – even though he may be an evildoer –  unless there is some benefit in doing so. If there is some benefit to be derived from breaking of all the ties with him, then that is what we do, because doing so becomes a remedy. But if there is no benefit or if the innovator increases in his falsehood and rebelliousness due to our parting company from him, then the following rules applies: :As for a matter that is bereft of benefit, forsaking it becomes the |deed of| benefit.”

 

[The Islamic Awakening, page 98-101 by Ibn Uthaymeen]

 

 

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