Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

Source : Taken from “A Warning from Wastefulness and Extravagance”  by Ibn Baaz

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He , the Sublime and Exalted, says:

“But spend not wastefully ( your wealth) in the manner of a spendthrift”

He, the Sublime, warns from at-Tabdheer which is spending wealth on unlawful things.

For example, spending wealth to oppress people or harm them, or spending it on oppressing one’s self such as spending it on intoxicants, narcotics, cigarettes, fornication and adultery, and the rest of the acts of disobedience, such as gambling and games of chance and the likes.

Also is the ruling of destroying it wealth without right such as excessive spending and purchasing products of which you have no need . this is from wasting wealth and from at-Tabdheer, and the Messenger (صلى الله عليه وسلم ) has forbade wasting money.

Thus, at-Tabdheer is spending wealth in its incorrect ways, either acts of disobedience or on that which contains no benefit, out of play or neglecting money.

As for al-Israaf then it is the excess, un-necessary spending.

For example: a person eats and drinks extra food and drinks without need, such as if a kilo of food or a kilo of meat is enough for him but he adds more food or meat that he is not in need of. Consequently, the leftover food is thrown in the dirt or in the garbage; this is called Israaf.

Destroying wealth without a just cause and wasting it is also called Tabdheer, He, the Sublime, has clarified that those who make Tabdheer are brothers of the devils because they inmate them in play, wasting and disobedience.

Said Imaam ‘Abdul-’Azeez Ibn ‘Abillah Ibn Baaz :

”Allah, the sublime and exalted, has sent down in His Grand Book many aayaat where wasting and extravagance is mentioned along with the prohibition of both, and the praise of those who adopt the middle course, and are moderate and Upright in their actions, eating, drinking and the rest of their spending. Therefore, there shouldn’t be any wastefulness, extravagance, miserliness, niggardliness, extremism, or negligence.”

Thusly Allah has ordained for the middle course to be adopted in all affairs oand from this is the prohibition of extremism.

This is a poem by shaykh Badr Bin Ali Utaybee hafidahullaah,

taken from “20 pieces of advice to my sister before her marriage”

“Oh sister veiled in hijaab slacken your pace.

Walk upon the hearts of the jealous ones and cause them to tremble!

Move with nobility and pride whenever the eyes of the envious
are barred from glancing at your skin.

You are beauty in its goodness and perfection.
You are chastity in all its glory.

Don’t be decieved! Indeed veiling your face is from the sunnah
of that chosen Hashami Mesenger (sallallahu alyhi wa sallam)

Being veiled from sight is for you a sign of dignity;
be delighted and with it, spoil yourself.

Your veil is a protective armor from every dreadful assailing wolf.

This is our legislation, truly and justly
Just as it is our nature.

It has been established in verses of the Qur’an and
authentic hadiths, related by trustworthy narrators.

When you recite the book of your Lord then understand
that in (surah) an-Nur are ayaat concerning al-Hijaab.

So ponder His order to throw the khimar, that covers your head,
over your face and to let it drape over your sides from and back.

And understand the word (throw) to indicate the importance
of being keen to cover your face and body

and this is clear truth.

And you have been prohibited from throwing your legs about,
So let not the sounds of anklets entice the ears.

And also in (surah) al-Ahzaab are verses 53 and on,
In them is my Lord’s command to veil.

When they came asking the prophet’s wives or if you, Oh
sister are asked.

Because these verses even though they are for the prophets wives,
they are to be applied generally, due to what follows.

Because veiling is for the purification of the hearts which

so quickly fades the eyes when lined with kuhl.

And look to the conclusion of Al-Ameen and his understanding of the verse in
Adwaa’ul bayaan (1) and it is replete with benefits and also in this verse is an order

for you to bring your garment over you fully as to hide yourself and make yourself unrecognizable.

This book of Allaah Affirming that unveiling is
a foundation of evil that being (men) to trail.

And the best of creation says about you “she is auwra”(2)

referring to women so think!

And on the authority of ibn Mas’ood as related by at-Tirmidhee
and declared hasan saheeh with each narrator just and precise
from first to last.

And likewise al Bazzaar and ibn Khuzaymah and ibn al Adiyy
and Ali ad-Daraqutni (3)

Oh sister do not throw off the veil.
It is nobility for you and increase you in splendor,

As for those who encourage unveiling,

they only intend for you shame and belittlement.

And that you become like a mannequin in the hands,
a plaything, sold off for a petty price.

They seek that your picture is displayed in magazines
after you were once like a jewel, protected and safeguarded.

They want you to dance to music with them,
abandon your religion, and act like someone else.

And that the scum of mankind exchange,
between them and themselves, authority over you.

And use not acting as an excuse

Barking jackals, howling wolves,
there is no trust to be had in them.

Be warned from becoming the hunted, stalked down and eaten.

The “muck” of the art is belittling and embarressing,
be warned of falling, Oh sister into mud.

Don’t be amazed by the laughing of the mistresses of singning
and don’t be bedazzled by the sinful stars of cinema.

This cannot decieve your type!

By Allaah, their chests constrict due to their sins,
filled with anguish and regret.

They, with their worries and woes, live their lives in a sick state,
Only Allaah’s religion holds the cure.

Their chests are burnt by an open flame

that has set a blaze in its hollow.

With every day it burns stronger, more hot.

This is their intent; it decieves us not.

So do you, Oh sister, see as we see?

Do you understand whats being presented to thee?

Is dignity, that the Muslim wome relinquishes her hijaab?

Or that she fills with shame and disgrace?

Or is it decency if she is naked, uncovering her face,
wearing tight clothes and pants instead a modest overgarment?

Is chastity to sing the song of adulterers and fornicators,
when overtaken by passion la la lee?

Is fortitude to agree to burn along with those
that will roast in hell?

Or is it sound politics to appoint to office over the masses,

one pampered raised in petty amusement(4).

Those who make one from your gender in charge over their affairs will never attain success,
As authentically reported in the prophetic narration (5)

And it is just that she is given exactly as her husband in inheritance

and in rights of marriage and divorce ? (6)

Naturally she is not the same as a man

And in Islamic legislation she is below him
and is rightfully under his guardianship.

Oh our sisters, By Allaah this is her condition,

If you asked them: A modern woman

So do yourself well and stick to the shari’ah,
which if you hold firm to it,
your will not be misguided and will not go astray.

It is your fortress, your honour.

It is your covering,
your light in the darkeness of the nights

Your are exalted in sticking to the injunctions of your faith,
like a star by which the sky is fully of beauty.

May Allaah protect you and All who say
“Be rewarded with good Oh Bad bin Al-Ali

footnotes:

1) I intend here the shaikh of our scholars, Al- Allaamah Muhammad Al Ameen ash-Shanqetee, in his book Adwaa Al-bayaan (6/548). He mentioned that the strongest opinion is that this verse is general to all women.

2) Translator note: The auwra (private part) for the woman varies depending on who she is in front of. However, while in front of foreign men, who are not her husband, father ,grandfather, brother, son , uncle or nephew, she has to cover every part of her body according to the opinion of many of the people knowledge.

3) Narrated by at-Tirmidhee (4/337), Ibn khuzaymah in his saheeh (3/93-94), Al Bazzaar in his Musnad (5/427), ibn Adiyy in al Kaamil (3/424),ad- Daraqutni in al-I’lal (5/314), At-Tirmidhee declared it to be hasan saheed Gareeb and al Hafidh A’li bin Umar ad-Daraqutni graded it to be authentic.

4) Allaah, th Most High said about the female gender “(Like they then for Allaah) a creature who is brough up in adornments (wearing silk and gold ornaments, i.e. women), and who in dispute cannot make herself clear?”(surah az-Zukhruf:18) According to the scholars of tafsir, this verse refers to the weakness of the woman and her deficiency in expressing herself.

5) Collected by Al-Bukhari , based on this how can woman be given positions of great importance in a nation, such as the ruler of the country or military general?

6) A woman is not equal to man in inheritance or when dealing with marriage and divorce. All of this is not because of the deficiency in her, but it is from the completeness of a man’s authority and guardianship over her; he is her wali and he is responsible for her affairs. That is because in the Islamic legislation, females are not equal to males.

(Taken from the book “20 PIECES OF ADVICE to my sister before MARRIAGE” By the noble Scholar Badr bin Ali Al-Utaybee).

Ibn Hibban narrated in his work Nazahti Al-Fadlaa the advice of Al-Khattaab bin Mu’laa Al-Makhzoomee to his son. At the end of his words he mentioned the following: “Know that women vary more than the fingers of your hand. So be cautious in dealing with them.”

Every Evil Women will inevitably harm you:

THE FIRST TYPE:

• The woman who is amazed with herself and belittles her husband (27).
• If he honors her she sees it not except as a result of her virtue over him (28).
• She shows no gratitude for his courtesy. In her eyes he always falls short.
• She lashes her tongue out at him like a sharp sword.
• Her imprudence has removed the cover of shyness from her face: she is not shy from exposing her faults even when in front of the neighbors (29).
• She is like a growling dog with rabies, barking and biting.
• Her husband’s face is sad (30), and his honor is violated with the people.
• She over burdens him with her bad etiquettes and does not tend to his worldly or religious affairs.
• Nor does she uphold her duties towards him in spite of his companionship and the many children they may share;
• she doesn’t recognize any good that he does.

• His covering is revealed and made public. All the good that he does is buried (31).
• He reaches the morning dispirited and enters the evening reprimanding her (32).
• His drink is sour. His food is rage. His children are wasted and his house is destroyed (33).
• His clothes is filthy and hair dishevel. If he laughs he is worn down (34), and if he speaks he feels sickened. His day is night; his night is misery (35).
• She bites him like a vicious snake, and stings like a scorpion.

THE SECOND TYPE:

• From amongst them are: The Shafsha’leeq (The relaxed and lazy woman), Sha’sha (The tall woman), Salfa’a (The blatantly ill-mannered woman), possessor of saturated poison (36), a spark of light yet worn out, she moves with the wind and flies with everyone who has wings (37).
• If her husband says “No” she says “Yes,” If he says “Yes” she says “No.”(38).
• She is born to disgrace him. She looks down at the good he has done for her (39), and belittles him by comparing him to other men.
• She moves him from one state to another, to the point that his home has become insignificant to him and his children have become a source of boredom.
• His life festers and he looks down upon himself. His brothers criticize him and his neighbors have mercy on him (40).

THE THIRD TYPE:

• Al-Warhaa (A foolish woman),(41),
• flirtatious when not appropriate, speaks with a slur, and indulges herself in that which does not concern her (42).
• She’s content with her love, takes pleasure in his wealth (43), and eats like a grazing donkey.
• The sun has risen and he has yet to hear a word from her (44); her food is stale; her pots are stained; her baking dough is sour, her cooking water is lukewarm (45), plants can grow in her belongings (46), she doesn’t engage in the slightest of good deeds (47). She beats her servants and enrages her neighbors (48).

THE FORTH TYPE:

• Is the loving and affectionate woman, blessed child-bearing, can be trusted while she’s alone, loved by her neighbors, praiseworthy when in open or private, generous and kind in her marital dealings.
• Many virtues, she speaks softly (49), she keeps a clean house, her servants is well fed (50); her son is well kept (51),
• She is continuous in doing good deeds; her husband is well pleased.
• She’s a tender and affectionate lover. She is described by having chastity and doing much good.
• May Allah make you, Oh sister, from amongst those who follow the guidance and have taqwa, avoid Allah’s Anger and is pleased with his Pleasure!

This is the completion of his advice in which contains an important message of the praiseworthy and blameworthy descriptions of women.

FOOTNOTES:

(27). Meaning she’s arrogant, and constantly looks down upon her husband, either because of his intelligence, his tribe, his wealth, his credentials etc.

(28). She does not thank him, but because of her intense arrogance, she think everything he does for her is because of her lofty status over him.

(29). Meaning she speaks to him with a very inappropriate loud and boisterous voice, to the point that it reaches outside the home. Her manners don’t encourage her to lower her voice; rather, she raises it, and is not shy in front of the neighbors or guests.

(30). I have mentioned in different places: a woman’s behavior appears on her husband’s face, especially when guest comes over the house. So whoever is happy with the arrival of guests, providing them with the best of hospitality: delicious food and drink, a warm welcome, and the husband’s face is happy as well, then his wife is happier and more excited about her husband’s guests. On the other hand, whoever’s face is sad, the food and drink are not well prepared, the dishes are filthy, and he is lazy at honoring his guests, then know for sure that behind him is a woman who feels even more burdened by the presence of the guests.

(31). She mentions his faults in front of the women, belittle him. Regardless of how much he does for her, she conceals it in front of the people, not recognizing his deeds in front of him or in front of others.

(32). He wakes up sad, because of the previous night that has passed with this condescending woman, and in the evening he goes to sleep in a state of quarrel, from a day of catastrophe with her.

(33). Meaning from her intense arrogance, she doesn’t even concern herself with the children or the belongings of the home. Her son is a wreck and the house as well, all due to her neglectfulness and lack of support and generosity.

(34). Meaning from the intense sadness of his life, when he laughs the signs of regret and remorse appear on his face, with the feeling of failure. It is even difficult for him to speak, due to sever discouragement. We seek refuge in Allah from this state.

(35). Meaning his day is night, due to the problems he deals with, and his night is misery from her as well. There is no might and no power except with Allah.

(36). Ash-Shafsha ‘Ieeq: The relaxed and lazy woman. Ash-Sha’sha: the tall woman. As-Salfa: the blatantly ill-mannared woman. The intent behind all of this is to show the extent of her poor manners and nature.

(37). All of these characteristics indicate that she is not firm on an opinion. She acts based on the opinions of others, going to bed with a view and waking up with another position. Her husband doesn’t know her mood, and she is not firm on a particular way.

(38). This is due to her arrogence and stubborn nature, causing her to be happy with opposing his command and not obeying his order.

(39). She is the cause of this humiliation, and belittles every good deed he does for her.

(40). She is the cause of his somberness, causing him to begin to hate his house, he is bored with his children, dislikes his marital life, and does not even tend to himself, to the point that his neighbors and family begin to pity him.

(41). Al-Warhaa’: The foolish woman. This word originates from describing the clouds, when they are full of rain. This type of woman is affectionate at the wrong time, until it reaches negligence.

(42). She speaks as if she was chewing her tongue, and to make matters worse, she involves herself in matters that do not concern her.

(43). From her sluggishness: Her only goal is that her husband loves her without putting forth any effort of service that will help her gain his love.

(44). As an indication of her laziness, the sun rises and she is still asleep, no sound from her. Her house has not been vacuumed or organized. How abundant is this type! Also, this point shows us the characteristic of the complete wife, which would be the opposite of this type. The complete wife is active at the beginning of the morning, cleaning and beautifying the home.

(45). From her laziness is that, when she serves food to her husband or guest, it is stale, not freshly cooked. Likewise, the dishes are stained with old food particles and grease. And her cooking is so bad that the dough has become acidic due to fermenting for a long period of time. All of this is from her laziness. Similarly, the cooking water is lukewarm, not well boiled.

(46). This is from the things that make you laugh and cry. Describing this wife’s extreme laziness, her belongings have gone so long without reorganization or cleaning that dirt had build up on them to the point that it is like earth where plants can grow. It is critical that the wife avoids this; rather she should be keen on cleaning, organizing, and rearranging every part of the home.

(47). Meaning she is not socially interactive with her neighbors, cooperating with them, lending a helping hand, and honoring them.

(48). All of this is due to her failure in marital life, her despicable behavior. She harms her servant and earns the dislike oh her neighbor.

(49). This is the custom of well-mannered woman: Softly speaking to ones husband, out of honor and respect for him. Similarly, while dealing with the children inside the house. It has been mentioned previously those women who expose themselves by speaking loudly in front of the neighbors.

(50). Meaning: from her generosity, great service, and skillful cooking, her servant is very well fed. So what about her children and husband?; no doubt they are even more well fed.

(51). The cleanliness of the children indicates the cleanliness of the mother, so she always concerns herself with having a good hygiene, clean clothing, and above that, being clean and pure inwardly, with virtuous matters and beautiful speech.
(May Allah azza wa jal protect us from falling into these shameful characteristics, Ameen)

Shaikh Khalid Ar-Raddadee (hafidhahumullaah) remind us to reflect upon Allaah guiding us to Sunnah while many are astray

Shaikh Khalid Ar-Raddadee (hafidhahullaah) said:

quote:

Qala ba’du Salaf: La adri ayu ni’mataini ‘alaya a’dhaam, ni’matu an hadani Allaahu ‘azza wa jall min bain al-adyaan jami’ah li din il Islam aw ni’amtu an hadani Allaahu ‘azza wa jall min bayni al-madhaahib wal firaq ila Sunnah. Fahumma ni’matan ‘Adhimataan – ni’matu il Islam wa Sunnah (Some of the Salaf said: I don’t know which of the two blessings upon me is greater, the blessing that Allaah ‘azza wa jall guided me to Islam from amongst all the religions, or the blessing that Allaah ‘azza wa jall guided me to the Sunnah from amongst all the groups, sects. They are two great blessings: the blessing of Islam and the Sunnah.

Shaikh Ar-Raddadee added that a man came to Imam Ahmad (rahimahullaah) and said: Al-Hamdulillaahi ‘alal Islam (All Praise is for Allaah, for Islam). Imam Ahmad said: Bal Qul Al-Hamdulillaahi ‘alal Islam wa Sunnah (Rather say, All Praise is for Allaah, for Islam and the Sunnah.)

By Shaykhul Islam Ibn Taymeeyah (may Allah have Mercy on him)

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself.[ An-Nisa’ 79]

The Scholars of Tafseer view the words “Good” and “Evil” in the Quran to mean blessings and misfortune. They don’t just refer to the acts a person does by his freewill.

If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and become Al-Muttaqun (the pious – see V.2:2), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do.[Al-Imran 120]

If good befalls you (O Muhammad ), it grieves them, but if a calamity overtakes you, they say: “We took our precaution beforehand,” and they turn away rejoicing.[Taubah 50]

The good deeds which we are commanded to do and the bad deeds we are prohibited from doing.

Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.[ Al-Furqan 70]

Verily, the good deeds remove the evil deeds (i.e. small sins).[Hud 114]

Abu Aaliyah said: “ Good is obedience and bad is disobedience.

Ibn Munabbih said: “ Good is the blessing and bad is the trial.

Some differences between Good and Bad are:

1.    Allah’s blessings and favors happen to His slaves without reason from them at the start. Allah gives good health, provisions, help and the like to people that never did anything at all. Allah creates man for Paradise to dwell therein in its bounties. He has only created them for the hereafter, while they never did anything at all. The Muslim children and their insane enter Paradise through Allah’s mercy, even though they never did a single deed.

Now then about punishment, no one is punished except on account of his actions.

2.    The good deeds that a servant does are a gift from Allah. It’s a gift that He favors towards him due to guidance and faith. This resembles the words from the people in Paradise:

“All the praises and thanks be to Allah, Who has guided us to this, never could we have found guidance, were it not that Allah had guided us! [ Al-Araf 43].

Bad deeds only occur due to the servant’s sin that he committed.

3.    Good deeds multiply and increase themselves. The servant is rewarded with their multiplicity. Bad deeds on the other hand don’t multiply. The servant isn’t punished with a bad deed that multiplies itself. The person who does a good deed is rewarded over and above that single good deed. The person who commits a bad deed is recompensed based on that single bad deed and its degree.

Whoever brings a good deed (Islamic Monotheism and deeds of obedience     to Allah and His Messenger ) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allah and His Messenger ) shall have only the recompense of the like thereof, and they will not be wronged.[Al-Anam 160]

4.    Good is linked to Allah. He is the One that is good in all aspects. Bad isn’t linked or connected to the Most High. Bad deeds are only acts that Allah allows to occur due to His infinite wisdom. The Lord of All the Worlds never does anything bad. On the contrary every single thing that He does is good and beautiful.

The Prophet (peace and blessings be upon him) used to begin his prayers by saying,” All good in Your hands and evil doesn’t belong to You”.

Taken from Al-Hasanat was Sayee’at or Tafseer of Verse 79 in Surah An-Nisa’ by Shaykul Islam Ibn Taymeeyah 728H
Translated by Abu Aaliyah Abdullah ibn Dwight Battle http://abuaaliyah.multiply.com/

Related Links:

• Understanding the Concepts of Good & Evil Deeds – Transcribed – Shaykh Salih as-Sindee -  [PDF]
  As for the good deeds, they are all actions of obedience, they are the righteous actions, they are acts of worship.
• Other Articles related to Actions or Deeds

• The repentance of the man who killed one-hundred people

Shaykh Islaam ibn Qayyim al-Jawziyyah
Reference: Fawaa ‘idul Fawaa ‘id of Ibnul-Qayyim – pg 288.

“The pillars of Kufr (i.e. disbelief and disobedience) are Four:

1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.

Hence, if the pillar of arrogance is removed then it becomes easy to submit, and if the pillar of jealousy is removed then it becomes easy for him to accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent characteristic derives from these four. And  when these characteristics settle in his heart they will cause him to see falsehood as truth and to see truth as falsehood. To see Ma`roof (i.e. good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the hereafter further from him.

Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these four characteristics.

If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that they were punished. However, the severity of the punishment was dependant on the degree and extent of these pillars with those nations. So, whoever adorns himself with these pillars then he subjects himself to  all types of evil consequences, in the life of this world and in the hereafter. And whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e. sincerity), Tawbah (i.e. repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.

These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord with all of His lofty characteristics and was truly aware of his own short-comings and  deficiencies, he would not have a reason to be arrogant nor seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality, jealousy is a type of enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing and he ardently desires that this blessing be taken away from him. So he actually oppose and contests the decree of Allah and he deems the blessing of Allah to this slave to be unjust and dislikes for him what Allah loves for him. And it was because of this characteristic that Iblis becamethe enemy of Allah, i.e. his arrogance and jealousy.

Hence, to replace these two hideous and evil characteristics with sound knowledge of Allah and His uniqueness and being pleased with Him as your Lord and turning towards Him for assistance in all of his affairs, and replacing anger with true knowledge of himself and his value, and the fact that he does not have the right to get angry and seek retribution for himself, because in this is giving precedence to himself over the pleasure of his Lord and expressing anger towards his Lord, who originated him.

And the greatest thing which would assist him in ridding himself of this characteristic is to condition himself to get angry for the pleasure of Allah and to be pleased for the pleasure of Allah. And every time he gets angry or is pleased for the pleasure of Allah then anger and pleasure for other than Him will be obliterated, and the opposite is the same.

However, the cure for his lowly desires is sound knowledge and understanding that his obedience to his lowly desires is the greatest reason or hindrance for him attaining satisfaction, and his abstaining from these lowly desires is the greatest reason and means by which he can attain satisfaction. So every time he sets out to attain satisfaction by following his lowly desires he actually pushes himself further away from achieving this satisfaction, and the more he avoids his lowly desires, the closer he is to attaining the satisfaction he is looking for in the most complete manner.

• So Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.

• And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.

• And Kibr (i.e. arrogance) is like arguing with a king about his possession, either he will kill you because of this, or just deprive you of it.

• And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.

The one who can control his lowly desires and his anger will remove the Shaytan from his midst. And the he whose lowly desires and anger overtakes him deprives himself from the shade and protection of Allah.

Translator: Shadeed Muhammad, Abu Az-Zubayr

Class 44 of Lessons on Tawhid – from Dar-ul-Hadith, Dammaj, Yemen by Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

TRANSLATION OF THE TEXT IN AL-QAWL-UL-MUFEED FEE ADILLATIT TAWHEED:

1 – Du’aah Ilaa Bid’atihim (Caller to the innovation).
2 – Ghayr Du’aah Ilayhaa (Those who do not call to it).

See Hadee as-Saaree of al-Haafidh Ibn Hajar (rahimahullaah) page 385.

EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):

Shaykh Ahmed mentioned that the majority of the scholars are upon this division of the people of innovation: those who call to their innovation and those who do not call to their innovation. And it is mandatory upon us that we take caution from both categories. And the first category of people are more hazardous to the general people than the second category. And even the second category, those who do not call to their innovation, then caution must still be taken from them, for verily a person can be fooled by a particular persons’ statements and actions, because even though he may not be calling to his innovation directly and explicitly, but his actions and deeds are calling to his innovation, and this is very harmful to the slaves of Allaah, and they must take caution from this. And from the way of the Salaf was that they used to have complete caution from all types of people of innovation.

From Sa’eed ibn ‘Aamir who said: “I heard Ismaa’eel [i.e. Ibn Khaarijah] narrate, saying: ‘Two men from the people of the innovated sects came to Muhammad Ibn Seereen and said: “O Aboo Bakr we want to narrate something to you.” He said: “No.” They said: “Then may we recite an Aayah from Allaah’s book to you?” He said: “No, not even half of an Aayah!” He said: “Either you two get up and leave or I will get up.” So the two men stood up and left. So one of the people said: “What harm would it do to you for him to recite an Aayah?” He said: “I hated that he should recite an Aayah and that they would distort it and then it would enter my heart.” Reported in Sharh Usool I’tiqaad Ahlis-Sunnah wal-Jamaa’ah of Imaam al-Laalikaa’ee, no. 242.

So Shaykh Ahmed mentioned that Ibn Seereen (rahimahullaah) was scared that something might fall into his heart from the beautiful words of that person of innovation, even though he was not calling to his innovation. So the way of the Salaf is that the people of innovation, the Ahlul-Bid’ah, are not to be sat with, and they are not to be listened to, and Allaah (subhaanahu wa ta’aalaa) has made Ahlus-Sunnah wal-Jamaa’ah in sufficiency, and there is no need for the people of innovation, whether they are calling to their innovation or are not calling to it.

And from the people are those who say concerning the people of innovation that we take from them [i.e. the Ahlul-Bid’ah] that which is good, and we leave off the evil that is with them. And Shaykh Ahmed (hafidhahullaah) mentioned that this is a false statement, and it is an incorrect statement. And what is correct is that we do not take from the people of innovation in entirety. And there are great dangers in this [i.e. this false statement that we take the good and leave the bad], and the Shaykh mentioned a story that one of the early Salaf wanted to marry a woman who was known to be from a sect of the Khawaarij. And he hoped that by marrying her he might win her over to the Sunnah, but when he did marry her, it turned out that in fact she had pulled him to the beliefs of the Khawaarij.

The Religion of al-Islaam is Based on Two Fundamental Principles

Class 43 : May – 13 – 06 of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

That the religion of al-Islaam can be summarized into two basic important and mighty principles, and they are as follows:

The First (al-Awwal): That we do not worship anyone except Allaah alone, having no partner in that
[An-laa Na’budu illa-Allaah Wahdahu laa Shareeka lah].

Allaah (ta’aalaa) said:
Say (O Muhammad (Sallalahi Alaihi wa Sallam): "O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah." Then, if they turn away, say: "Bear witness that we are Muslims." (Aali Imraan 3:64)

And He (ta’aalaa) said: And your Lord has decreed that you worship none but Him. (Al-Israa’ 17:23)
And this is the meaning of: (I bear witness that none has the right to be worshipped except Allaah) [Ash-hadu an-laa Ilaaha illa-Allaah].

And The Second (ath-Thaanee): That we do not worship Him except by what He legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), without innovations and desires [An-laa Na’budahu illaa bimaa Shara’ fee Kitaabihi aw fee Sunnati Rasoolihi Muhammad (Sallalahi Alaihi wa Sallam) laa bil-Bida’i wal-Ahwaa’].

He (ta’aalaa) said:
[Say (O Muhammad (Sallalahi Alaihi wa Sallam) to these idolaters (pagan ‘Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers, etc. who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember! (Al-A’raaf 7:3)

And He (ta’aalaa) said:

And whatsoever the Messenger (Muhammad (Sallalahi Alaihi wa Sallam) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allaah. Verily, Allaah is Severe in punishment. (Al-Hashr 59:7) And this is the meaning of: (I bear witness that Muhammad (Sallalahi Alaihi wa Sallam) is the Messenger of Allaah) [Ash-hadu anna Muhammadar-Rasool-ullaah].

Shaykhul-Islaam ibn Taymiyyah (rahimahullaah) said in his valuable book ((Iqtidaa’ as- Siraatul-Mustaqeem Mukhaalifat Ashaab al-Jaheem)) [The Requirements of the Straight Path in Opposing the Companions of the Fire] page 451:

( And these two fundamentals: are the essence of the religion (Jimaa’ ad-Deen): That we do not worship anyone except Allaah and that we do not worship Him except with what He has legislated, and we do not worship Him with innovations … and these two fundamentals, they are the realization and the perfection of the two testimonies (ash-Shahaadatayn), which are the head of al- Islaam … ). End of quote. And see at-Tahqeeq wal-‘Eedaah of ash-Shaykh Ibn Baaz (rahimahullaah) page: 63.

EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):

Regarding the first fundamental principle, which is the Tawheed of Allaah, the Shaykh mentioned that in the Kitaab of Allaah and the Sunnah of His Messenger we find many Aayaat and Ahaadeeth that point to this great fundamental principle. And it was for this cause that Allaah (subhaanahu wa ta’aalaa) sent His Messengers, and He ordered them to call the people first and foremost to this fundamental principle, which is the Tawheed of Allaah, and the oneness of Allaah in His worship (Tawheed al-Ulooheeyah), and the oneness of Allaah in His Names and Attributes (Tawheed al- Asmaa was-Sifaat), and the oneness of Allaah in His Lordship (Tawheed ar-Ruboobeeyah).

Allaah (subhaanahu wa ta’aalaa) said:
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e. do not worship Taaghoot besides Allaah)." (An-Nahl 16:36)

And He (ta’aalaa) said:
And We did not send any Messenger before you (O Muhammad (Sallalahi Alaihi wa Sallam)) but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else)." (Al-Anbiyaa’ 21:25)

So if a person worships Allaah (subhaanahu wa ta’aalaa) and obeys these commands of Allaah, then this is the realization of Tawheed, and this is the first fundamental which this religion of al-Islaam is based upon.

Regarding the second fundamental principle, and it is that we do not worship Allaah except by what He has legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), and that we do not worship Him with innovations and desires. The Shaykh mentioned that those who beautify and make beautiful to themselves innovations and desires, and from the innovations is celebrating the Mawlid (birthday) of the Prophet (Sallalahi Alaihi wa Sallam), which is an innovation of the Soofiyyah, and the Shaykh mentioned that this is not allowable in our religion and it is not legislated, and the people who perform this, they are under a severe threat. Allaah (subhaanahu wa ta’aalaa) has issued a severe warning against those who oppose and go against the commandments of the Messenger:

And let those who oppose the Messenger’s (Muhammad (Sallalahi Alaihi wa Sallam)) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (An-Noor 24:63)

We have been ordered to be followers and we have been ordered to take firm hold of the Sunnah. So that which the Prophet (Sallalahi Alaihi wa Sallam) has given us, then it is upon to take it and firmly hold on to it, and that which he prohibited us from then it is upon us to prohibit ourselves from it. And the one who goes against the clear orders of the Messenger (Sallalahi Alaihi wa Sallam) is in opposition to the Messenger, and he is on a great level of jeopardy, and if Allaah (subhaanahu wa ta’aalaa) does not give him the Tawfeeq to repent, and he dies upon this, then he is in a dangerous state. And many of the people in this day and age have fallen into numerous types of innovations, such as the Soofiyyah and the Raafidhah, and other than them. And they have not prohibited themselves from that which the Prophet (Sallalahi Alaihi wa Sallam) has prohibited them from, and they have not enjoined upon themselves that which the Prophet (Sallalahi Alaihi wa Sallam) has enjoined upon them and ordered them with.

And in the valuable book of Shaykhul-Islaam Ibn Taymiyyah is the warning to the Believers of following the path of the people whose destination is the Fire, the people of the Book, the Jews and the Christians. And in this day and age we find many of the Muslims following the Kuffaar in all levels of life. And verily we have been ordered to oppose the Kuffaar in all actions and in all levels of life, such as our speech, and our character, and in our dress, and in our actions of worship, so much so that even in the prayer, as the Prophet (Sallalahi Alaihi wa Sallam) has said: ((Pray in your shoes, for verily the Jews do not pray in their shoes)). A Hadeeth.

And many of the Muslims have invented various holidays following in the footsteps of the Kuffaar, such as labor day, and workers holiday, and mothers day, and other holidays like this, all of which are alien to al-Islaam and all of which are innovations.

Source: From the below Excellent and Must Read Book
Class 43 : May – 13 – 06 of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of
Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

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