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Scholarly Gems of Tremendous Benefit as Related to al-Ikhlaas

Imam Ahmad recorded that Mahmud bin Labid said that the Messenger of Allaah (salallaahu ‘alaihiwasallam) said: What I fear the most for you is the small Shirk. “They said: What is the small Shirk, O Messenger of Allaah.” He said: Showing off (Ar-Riya’). Allaah will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, “Go to the one for whom you were showing off in the world and see if you will find any reward with him.”

Al-Ikhlaas: Is to single out Allaah – free from all imperfection – in one’s intention (qasd) in one’s obedience (to Him).

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Shaikh Muhammad ibn ‘Abdul-Wahaab al-’Aqeel (hafidhahullaah) relayed as a paragon of the Sunnah the following gem:

Imam ash-Shafi’ee (rahimahullaah) used to ask Allaah: I wish if the people took my knowledge and they didn’t know my name. I wish they didn’t even know me, but they took the knowledge that I had.

Shaikh Muhammad ibn Saalih al-’Uthaimeen (rahimahullaah) said in his sharh of Thalaathal Usool:

…As for ihsaan in the worship of Allaah, then it is that you worship Allaah as if you were seeing him, as the Prophet (salallaahu ‘alaihi wa sallam) said. So worship done in this way, that a person worships his Lord as if he were actually seeing Him is worship that is accompanied by yearning and seeking. So a person will find that his soul encourages him upon worship done in this way, since he is yearning for the One he loves. Therefore, he worships Him as if he were seeing Him, and he directs his heart to Him and turns to him and seeks to draw near to Him, He the One free of all imperfections and the Most High. “Then even though you do not see Him, then He certainly sees you.” This part shows worship done while fleeing and fearing, and is therefore the second level of Ihsaan. So if you do not worship Allaah, the Mighty and Majestic, as if you are seeing Him and seeking Him and your soul is encouraging you toward Him, then worship Him, keeping in mind that He sees you. So you will then worship Him as one who fears Him and seeks to flee from His retribution and punishment. This level is held – by those having knowledge of these affairs – to be lower than the first level. Worship of Allaah, the Perfect and Most High, is, as Ibn al-Qayyim (rahimahullaah) said: Worship of Ar-Rahman is utmost love of Him, along with the worshippers’ submission and humility; they are its two pillars. So worship is built upon these two matters: utmost love, and utmost humility and submission. Love causes one to desire and seek, and humility causes one to fear and flee. This is Ihsaan in the worship of Allaah, the Mighty and Majestic. He will not desire with his worship that he is seen by the people, or heard of, nor will he desire their praise. It will be the same to him whether the people notice him or do not notice him. He will worship with Ihsaan in every condition. Indeed part of the completion of purity and sincerity of worship (al-ikhlaas) is that a person should seek not to be seen by the people when he worships, and that his worship should be a secret between him and his Lord…

Abu Uwais relayed from the work of Shaikh ‘Abdul-’Aziz ibn Muhammad Sid-Han (rahimahumullaah) the following tremendous benefit as the first matter to adhere to for those who desire rectification of the Ummah – al-Ikhlaas.

And this matter [al-ikhlaas] is the foundation for the success of our actions and the success of the one doing the actions. It is the principle from which we [act]. If we correct our niyya and if we have sincerity, then our actions will be righteous. And with corruption in our intention and corruption in our actions, then in that case our intention would be corrupt and our action would be corrupt. Based upon the importance of ikhlas, it has come several times – verified and confirmed and assisted upon – in the Book of Allaah tabarak wa ta’aala, such as: And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. (Al-Baiyinah, ayah 5) Say (O Muhammad): “Verily, I am commanded to worship Allaah (Alone) by obeying Him and doing religious deeds sincerely for Allaah’s sake only and not to show off, and not to set up rivals with Him in worship. (Az-Zumar, ayah 11) Say (O Muhammad): “O My slaves who believe (in Tawheed), be afraid of your Lord (Allaah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allaah’s earth is spacious (so if you cannot worship Allaah at a place, then go to another)! Only those who are patient shall receive their rewards in full, without reckoning.” (Az-Zumar, ayah 10) So, call you (O Muhammad, and the believers) upon (or invoke) Allaah making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allaah’s sake only and not to show off and not to set up rivals with Him in worship). However much the disbelievers (in Tawheed) may hate (it). (Ghafir, ayah 14) With ikhlaas, Allaah blesses the actions of those who work. Allaah will increase the person’s tawfeeq, and will support that person. And the sincere worker is upon khair (good), and from good, and to good. And because of this, the sincere advisers – even if he doesn’t have much legislated knowledge – Allaah will bless their striving, and bless their da’wah. And this is the effect of their ikhlaas. Even their advice has a place in the nafs (soul) of the one called; it has an effect on them. And no doubt, this is from the benefit and the fruit of ikhlaas. And upon the caller to Allaah is that he asks Allaah to grant him al-ikhlaas in all affairs, and any time that your desires comes up against your intent, [you must] battle with that, that you come out of that [battle] with ikhlaas, and to strive against your lower desires and your self, and you be steadfast in that. And you will see from Allaah tabarak wa ta’aala that which will bring enjoyment to your eyes and open up your chest. As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (Allaah’s Religion – Islamic Monotheism). And verily, Allaah is with the Muhsinoon (good doers). (Al-’Ankabut, ayah 69) Imam Ibnul-Qayyim (rahimahullaah) said: He who gets himself in the habit of doing actions just for the sake of Allaah, there is nothing harder upon him than to do an action for other than Allaah. And he who gets himself in the habit of doing actions based upon his desires, or [an ulterior motive, such as praise from the people, or status, or position, or wealth] then there is nothing harder upon him than to try to do an action sincerely to Allaah.

Shaykh ‘Abdul-Malik ar-Ramadaanee (hafidhahullaah) – in his excellent book Sittu Durar – said:

It has been stated in definition of Ikhlaas: It is to single out Allaah – free from all imperfection – in one’s intention (qasd) in one’s obedience (to Him).

Maymun ibnu Mihram said:

Perhaps a person will do a small action that will be magnified on account of his intention and sincerity. Perhaps a person will do a large action that will be shrunken and will be made nothing on account of his insincerity to Allaah.

So for example, in giving da’wah, he does not seek praise from the people, nor money, nor does he seek status or leadership or position. Rather, he invites to Allaah alone, not seeking praise or wealth or status, and he does not invite to hizbiyyah, or bid’ah.

Shaikh Muhammad ibn ‘Abdul-Wahhab al-Wasabee (hafidhahullaah) said:

Shaykhul-Islaam Ibn Taymiyyah (rahimahullaahu ta’aalaa) said in his valuable book Iqtidaa` as-Siraatul-Mustaqeem, page 453:   Whoever calls to other than Allaah has associated (Ashrak), and whoever calls without His Permission has innovated (Ibtida’), and Shirk is Bid’ah, and the Mubtadi’ (innovator) leads himself to Shirk, and you will not find an innovator except that you find in him a certain type and category of Shirk… I [Shaikh Muhammad ibn Abdul-Wahhab al-Wasabee] say: “So let the Muslim take great care and caution that he may call the people to Hizbiyyah (partisanship) or to innovation (Bid’ah). And it is upon him to call the people to their Creator (subhaanahu wa ta’aalaa) with what He has Legislated, and not with innovations (Bid’ah) and desires (Ahwaa`). And the statement of Shaykhul-Islaam Ibn Taymiyyah is taken from the statement of Allaah (subhaanahu wa ta’aalaa): Or have they partners with Allaah (false gods), who have instituted for them a religion which Allaah has not allowed. (Ash-Shooraa, ayah 21)

Here are some Consequences of Ar-Riyya` (Showing off):

1- Ar-Riyya` is minor shirk – that does not remove one from Islaam – but it is shirk nonetheless, and therefore worse than bid’ah that does not reach the level of kufr, and also worse than major sins such as usury, sodomy, fornication, drinking alcohol, gambling… It can be major shirk, as Shaikh Muhammad ibn ‘Abdul-Wahhab al-Wasaabee (hafidhahullaah) explained:

Ar-riyaa` (showing off) can be from ash-Shirk al-Akbar if a person performs an action only for the people. And it can be from ash-Shirk al-Asghar if a person starts with the right intention, but then ar-riyaa` overcomes him.

2- It nullifies the action. He will not receive a reward on the Day of Judgement for it.

3- Humiliation. Allaah will command him to go to those he showed off for in this world, and see if they have a reward for him. And as the scholars explained, Allaah will also expose this person in this world.

4- It may be a cause of entering the hellfire – aoodhubillaah! – even if it is not forever.
5- It can lead to hypocrisy – aoodhubillaah! – since the hypocrites do deeds to be seen by men, while they disbelieve. And the hypocrites, of course, will be in the lowest level of the hellfire.

And refuge in Allaah is sought from falling into ar-Riyya`, and that which ar-Riyya` may lead to.

Internet Source : salafitalk.net

Related Material:

Narrations of the Salaf about Sincerity, Showing Off and the Love of Fame

Ten Ways to Avoid the Hellfire, by Shaykh-ul-Islaam Ibn Taymiyyah

Understanding the Reality of Ikhlaas and Riyaa’

Gems from ‘al-Qawl-ul- Mufeed Fee Adillatit Tawheed’ (Beneficial Speech in Establishing the Evidences of Tawheed)

Be a Key for Good

Explanation of ‘Umar’s statement: Bringing Yourself to Account Before you are taken to Account; Weigh your deeds before your deeds are weighed

Rectifying The Hearts

Other Sources used: a Masjid Rahmah tape Milestones of Rectification (as Abu Uwais (rahimahullaah) said, “the good Milestones, not the bad Milestones” meaning not the evil and wicked book of Sayyid Qutb, similarly titled)

Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.

Q- What do we say during an earthquake?

A – At the time of an earthquake, eclipse, strong wind or flood, (we must) repent to Allah, beseech Him, ask Him for well-being, remember Him a great deal and seek His forgiveness.

The Prophet (peace be upon him) said at the time of an eclipse:

“When you see that, then turn to remembrance of Allah and call upon Him and ask for His forgiveness.” (Al-Bukhari and Muslim)

It is also mustahabb (recommended) to show compassion to the poor and needy, and to give charity to them, because the Prophet (peace be upon him) said:

“Show mercy, you will be shown mercy.” (Ahmad)

And he said: “Those who show mercy will be shown mercy by the Most Merciful. Show mercy to those who are on earth and the One Who is in heaven will show mercy to you.” (Al-Tirmidhi)

And he also said:

“The one who does not show mercy will not be shown mercy.” (Al-Bukhari)

It is related from Umar Bin Abdul Aziz that he used to write to his emirs to give charity when earthquakes took place.

One of the means of being safe and sound from all evils is for those in authority to hasten to restrain the foolish and compel them to adhere to the truth, and to implement the laws of Allah among them, and to enjoin what is good and forbid what is evil, as Allah says:

“The believers, men and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al?Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al?Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salaah, and give the Zakaah, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely, Allah is All-Mighty, All-Wise.” (Qur’an, 9:71)

“Verily, Allah will help those who help His (Cause). Truly, Allah is All?Strong, All?Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat?as?Salah (i.e. to perform the five compulsory congregational prayers), to pay the Zakaah and they enjoin Al?Ma‘roof, and forbid Al?Munkar (i.e. they make the Qur’an as the law of their country in all the spheres of life). And with Allah rests the end of (all) matters (of creatures).” (Qur’an, 22:40-41)

And there are many verses with similar meanings.

Sheikh Bin Baz; Majmoo’ Fatawa, 9/150-152

Internet Source :  SaudiGagette

Related Links:

• Do not say “natural disaster” or “mother nature”

• Tsunami- The reasons for earthquakes
• A Piece of Advice Regarding Earthquakes – ibn Baz – from dusunnah.com

The meaning of the dhikr ‘Laa Hawlaa wa Laa Quwwata Illaa Billaah’

(this is very often translated by many as ‘there is no power nor might except with / by Allaah’, but the scholars explain this in detail and it is a great clarification wal hamdulillaah

Shaykh ibn Uthaymeen:

“It means there is no change from one condition to another nor power to do so except by Allaah’s helping you”
“If you say this, it has the (same) meaning as you saying: ‘O Allaah, help me’”

Source: Sharh of Kitaab ad-Da’waat

Shaykh Abdul Muhsin al-’Abbaad:

“It means that one has no power to leave sins nor to be upon obedience except by the help of Allaah because everything happens by the qadr of Allaah, His creating and His giving success”

Source:  Sharh of Sunan Abee Daawood

Internet Source: SalafiTalk.net

Related Links:

• Isti’adhah : Seeking Refuge with Allah – Tafseer Ibn Kathir – Surah Fatihah
• AlHamdulillah – Meaning and Explanation – from Tafseer Ibn Katheer – Surah Fatiha
• Istirja (Inna Lillahi wa Inna Ilahi Raaji’oon) – Tafseer Ibn Katheer – Suratul Baqarah
• When to say Masha Allah & Barakallah
• The Virtue of “Laa ilaaha illallaah” – From the Works of Imaam Ibn Maajah and Imaam Tirmidhee
• Saying Bismillah – Virtues and Ocassions – Collection of Sayings from Authentic Hadiths

This lecture of Shaykh Falaah Ismaeel (حفظه الله) was recorded on Tuesday, February 08, 2011.

In this lecture the Shaykh covered everything in regards with following the Salaf. He mentioned that we should follow the Salaf in their Aqeedah (creed), Ibadaat (acts of worship), Ikhlaaq (good manners), Mua’mulaat, and in everything. He mentioned many stories and one of the stories was about one of the Student of Knowledge (حفظه الله).

The Shaykh said – “I met one Student of Knowledge about 30 years ago when he was studying in Madinah (Saudi Arabia). We used to live together and sit with Ulemah. He was a very good student, he was excellent in the first year, excellent in the second, and in the third year but when the forth year started, he came to me and told me that he would like to go back to his home country (United Kingdom). Everybody asked him that why you want to leave, you are almost there, finish your education, get your degree, and then leave. He began to cry and said that he got a phone call from his family member and they told him that his father is very sick and he is in the hospital and the family is afraid that he may die (upon kufr). We told him that your father may not die, a lot of people go to the hospital but not everyone dies immediately. But he said that something in my heart telling me to leave. So he got on the plane and went back and didn’t finish the forth and last year of the University”.

The Shaykh said that he didn’t care about the degree. He was truthful with Allah as related to guiding his father to Al-Islam and Allah was truthful with him as well. He went back and after a couple of days, we talked to him and he said alhamdulillah my father has accepted Islam. He said that alhamdulillah my father died upon Islam in the same hospital. The Shaykh said I visited him after many years and he said that now my mother is Muslim and my whole family is Muslim. The Shaykh said what we learn from this story that if you really care about your family and they are non Muslims, then focus your time and do what you can, the success is with Allah (سبحانه وتعالى).

* IMAAM IBN MAAJAH -rahimahullaah- reported in his ‘Sunan’:

The Book of Manners: Chapter (54): The Virtue of ‘Laa ilaaha illallaah’ (no. 3794) :

“Aboo Bakr narrated to us, saying: al-Husayn ibn `Alee narrated to us: from Hamzah az-Zayyaat: from Aboo Ishaaq: from al-Agharr, Aboo Muslim: that he bore witness that Aboo Hurairah and Aboo Sa`eed bore witness: that Allaah’s Messenger (صلى الله عليه وسلم) said:

<<When the servant says ‘Laa ilaaha illallaah, wallaahu akbar’ (None has the right to worshipped except Allaah and Allaah is greater), (he said:) Allaah -the Mighty and Majestic- says: ‘My servant has spoken the truth: None has the right to be worshipped but Me, and I am greater (than everything.)’

And when the servant says: ‘Laa ilaaha illaallaah, wahdah’ (None has the right to be worshipped except Allaah, alone), He says: ‘My servant has spoken the truth: None has the right to be worshipped but Me, alone.’

And when he says: ‘Laa ilaaha illallaah, Laa shareeka lah’ (None has the right to be worshipped except Allaah, He has no partner), He says: ‘My servant has spoken the truth: None has the right to be worshipped but Me, and I have no partner.’

And when he says: ‘Laa ilaah illallaah, lahul-Mulku wa lahul hamd’ (None has the right to be worshipped except Allaah. Sovereighty is His, and all praise is for Him), He says: ‘My servant has spoken the truth: None has the right to be worshipped except Me. Sovereighty is Mine, and all praise is for Me.’

And when he says: ‘Laa ilaaha illallaah, wa laa hawla wa laa quwwata illaa billaah’ (None has the right to be worshipped but Allaah, and there is no movement and no ability except with Allaah’s aid) then He says: ‘My servant has spoken the truth: None has the right to be worshipped except Me, and there is no movement and no ability except with My aid.’>>

-Aboo Ishaaq said: Then al-Agharr said something which I did not understand. He said: So I said to Aboo Ja`far: ‘What did he say?’ He said:

<<Whoever is granted it at his death will not be touched by the Fire>>.”

Shaikh al-Albaanee -rahimahullaah- said: ‘Saheeh’, [‘as-Saheehah’ (no. 1390)]

* Imaam at-Tirmidhee -rahimahullaah- reported it in his ‘Sunan’: The Book of Supplications:

Chapter (37): What should the servant say when he becomes ill (no. 3430),

and his wording contains the phrases:

( لا إلهَ إلاّ اللهُ وَ اللهُ أكْبَرُ )

( لا إلهَ إلاّ اللهُ وَحْدَهُ )

( لا إله إلاّ اللهُ وَحْدَهُ لا شَرِيْكَ لَهُ )

( لا إلهَ إلاّ اللهُ  لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ )

( لا إلهَ إلاّ اللهُ  وَ لا حَوْلَ وَ لا قُوَّةَ إلاّ بِاللهِ )

(Laa ilaaha illallaah, wallaahu akbar)

(Laa ilaaha illallaah, wahdah)

(Laa ilaaha illallaah, wahdahu laa shareeka lah)

(Laa ilaaha illallaah, lahul-Mulku wa lahul-hamd)

(Laa ilaaha illallaah, wa laa hawla wa laa quwwata illaa billaah)

and it ends:

“…And he used to say:

<<Whoever says it during his illness and then dies, then the Fire shall not taste him.>>

[ Shaikh al-Albaanee said: ‘Saheeh’].

And the hadeeth occurs in ‘Riyaadus-Saaliheen’ of Imaam an-Nawawee (no. 914).

Internet Source: Receieved in http://groups.yahoo.com/group/West_London_Dawah

Related Links:

• Gaining Rewards – The Hadeeth of the Prophet which were chosen For their great rewards for easy actions
  Hadeeth taken from ‘Saheeh al-Kalima at-Tayyib’ – By Shaikh al-Islam Ibn Taymiyyah
  Checked by Imaam Muhammad Naasirud-Deen al-Albaanee [PDF] Must Read !!
• [Blog] A Deed Few People Practice
• [Blog] Tremendous Virtues – Abu ‘Abdis Salaam Siddiq Al Juyaanee (hafidhahullaah)
• [Blog] 1 Million Virtues + 1 Million Sins Forgiven + 1 Million Grades Raised
• [Blog] A Precious Gem: The Best Kinds of Remembrance – Heart & Tongue
• [Blog] The Best Muslims on the Day of Judgment
• [Blog] The Best Invocation and Supplication to Allah

- by Abu.Iyaad . Source : Dajjaal.com

Magicians practicing sorcery have certain features and signs that prove that they are obeying and worshipping the devils (shayaateen) and are in league with them. The ruling of magic (witchcraft, sorcery) is that it is disbelief (kufr) and anyone indulging in it is a kafir (disbeliever). There is no such thing as “good” magic. All magic (sihr) is haraam.

Signs of the Practitioners of Magic (Sihr)

From these signs are:

• The magician will ask you for some clothing which has been in direct contact with your body, they are looking for something which has traces of sweat upon it. It can also be a comb, or some hair, or a picture (photo).
• The magician will ask you for your name and the name of your mother. This type of magician is greater in his disbelief than others, because the devils are prepared to work for him through names alone, without the need for any clothing or hair and the likes, which indicates his obedience to the devils is greater than others, and that he has reached a level with these devils that other lesser magicians have not.
• He will chant or mumble what are talismans (spells, amulets) but in a language that is not understandable.
• He will ask a person to keep away from the people for a defined time in a room in which no sunlight enters.
• He will often be found in a dark room.
• He will often use bukhoor (incense) or a fire in which he will put bukhoor (incense).
• The magician will ask you for a sacrificial animal (chicken, sheep etc.) with a given description (i.e. age, size etc.) so that it is sacrificed in a specific way (without Allaah’s name being mentioned), and then its blood is used to smear on to the patient’s body (where he has his pain or disease), or the patient may be requested to go to a deserted buildings or places and asked to smear the blood, or it may be on stones or on trees in a certain location.
• On some occasions the magician may tell the person his name, his mother’s name, the place he has come from, or the reason (problem, ailment, need) for which he has come. He gets this knowledge through the devils he is giving obedience to, and which he is summoning for this purpose.
• He may give the person an amulet in the shape of a triangle or a square (made out of paper, or a cloth), or it could be out of leather, or it could be made out of silver, and inside of it there are written calls for help from the devils, coded through numbers and symbols, and words written backwards. He may ask the person to hang them around his neck or put them under the pillow.
• He will write talismans, or amulets in which he mixes parts of the Qur’an, the names of the Prophets, or Companions, along with unknown names, symbols and combinations of numbers and letters.
• He will write or prepare talismans on paper or otherwise and which will often contain five pointed stars – these five pointed stars represent Satan in occult symbolism.
• He may give the person certain artifacts and ask him to bury them in the earth, in a specific location.
• He may give the person pieces of paper mixed with pieces of wood and ask him to burn these papers and wood and use them as bukhoor (incense, fumigation) to fumigate himself with the smoke. And these papers are likely to be pages of the Qur’an torn into small pieces.
• He may give him the skin of an animal (like a fox or wolf or jackal), or its teeth and ask him to carry them, or he may give him black threads, or cords to hang in his car.
• He may ask the person to wear a garment he gives him and ask him to wear it on a specific defined days, and the garment will be filled with talismans and amulets (they will be stitched into the garment).
• He may give the person a ring to wear onto which talismans are etched, or a small padlock with its key inserted around which a talisman is attached with sellotape. And other odd things like this.
• From the signs of the magician is belittlement of the Qur’an and its desecration, and this takes place in many ways.

These signs are found amongst many people claiming to be “faith-healers”, and they come out in the garb of faith, pretending to be pious, and they place advertisements in the papers and on the radio and television (in some Muslim lands) and in the Western lands also. So you should beware of these liars and worshipers of the devils, and warn everyone against them – to see how these people became magicians in the first place, read the following article:

Related Links:

• Witchcraft exposed by Saudi tv – Must watch!!
  

• The Evils of Harry Potter and the Kufr of Magic – Transcribed Lecture – Listen @ troid.org
  By Abul Abbaas Moosa Richardson
• Collection of Guidelines on What a Person Can Do to Protect Himself From Magic [PDF]- Translated by Abbas Abu Yahya. Compiled by Shaykh ‘Alee bin Ghazi at-Tawayjjari – From the book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’

The author (Imaam Al-Barbahaaree) rahimahullaah said:

And know, may Allaah have mercy upon you that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the sunnahs (in some versions: the Book and the Sunnah) even if his knowledge and his books are limited and whoever opposes the Book and the Sunnah then he is a person of innovation, even if he narrates much and has many books.

(Shaykh Saalih Al-Fowzaan hafizahullaah said in explanation of this point:)

His saying: And know, may Allaah have mercy upon you, that knowledge is not in being able to narrate much and in having many books.  `Ilm (knowledge) is not in knowing many things and reading much and having many books.  Knowledge is only through having fiqh (knowledge and understanding) and through ittibaa’(following) and in ‘amal (action upon it), even if the person has only a little knowledge.  So a small amount of knowledge along with righteous action and with correct understanding of the religion is something that is much.  Whereas having a lot of knowledge with little action and without following, there is no benefit in it. So the Jews have amongst them people of knowledge, they have rabbis and yet despite this their knowledge does not benefit them and they became those upon whom there is anger because they disobeyed Allaah upon knowledge and insight, so what is intended is not to have a large amount of knowledge and to have read many things, what is intended is action.  This is what is intended by knowledge and this is the path of those upon whom Allaah has bestowed his favour.  Just as He the Most High said (the explanation of which is), ‘Guide us upon the straight path, the path of those upon whom You have bestowed Your favour’ and they are the people of knowledge and action. ‘Not the path of those whom You are angry with’and they are those who possess knowledge without action. ‘Nor the path of those who are astray’ [Sooratul-Faatihah, verses 6-7] and they are those who act without knowledge.  So therefore knowledge will not benefit unless it is with action and action will not benefit unless it is along with knowledge. So knowledge and action must be combined and this is the path of those who have favour bestowed upon them.

His saying:  And rather the scholar is just the one who follows (applies) the knowledge and the sunnahs even if he only has a small amount of knowledge and of books.  The scholar is only the one who follows the book and the sunnahs even if he has only acquired a small amount of knowledge, contrary to the case of someone who has acquired a great deal of knowledge or who has many and various books, however he does not act, then this there is no benefit in it.  Knowledge becomes much and it increases and it grows along with righteous deeds.  As for knowledge without action then it is stripped of blessing and it will not remain.

And the people of knowledge are of two categories:

The first one: those who are scholars with the tongue only

The second one: those who are scholars with the tongue and with the heart and they are the people of al-khashyah (fear of Allaah). He the Most High said (the explanation of which is), ‘It is only those who have knowledge amongst His servants who fear Allaah’ [Soorah Faatir, verse 28].  So having knowledge and fear (of Allaah), these two are al-`ilmus-saheeh, correct knowledge.  As for just knowledge of the tongue without fear of Allaah then this is the knowledge of the hypocrites, we ask Allaah for safety and security…

…Allaah the Most High said with regard to the Jews (the explanation of which is), ‘The example of those who were given the duty of acting upon the Tawraat and then they did not act upon it is just like the example of a donkey carrying volumes of books.’ [Sooratul-Jumu’ah, verse 5].  So the person who has a huge library but he abandons action or he is an innovator, his example is that of a donkey which carries books and does not benefit from them.

End of Quote.

Related Links :

Correcting the two strengths of knowledge and action – Shaykh Ibn Qayyim al-Jawziyyah
Taken from ‘Miftah dar as-Sa’ada’(key to the land of happiness) . Translated by Abbas Abu Yahya

A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge – Imam Ibn al Qayyim

A Precious Gem: The Ignorant Worshipper and the Immoral (Religious) Scholar – Ibn al Qayyim

The following is taken from trinimuslim forums , which was posted by brother Musa Millington, May Allah reward him.

~~~

This is a debate between the Ahlus Sunnah Wal Jama’ah (who believe that Allah is above everything) and the Maturidis/Asharis who do not believe thus. It also deals with their false claims about Ahlus Sunnah.

Debate about where is Allah

This is a bit technical but inshallah all of us will understand by Allah’s guidance.

Azhari Shaikh: You (the Salafis) have put Allah in a place

Shaikh Al Albani: May Allah be raised above this! This is a great lie .

The Shaikh then said: Then a research between myself and him came about

I (Shaikh Al Albani) said to him: Oh teacher! is place (Makaan) something present or absent?

Azhari Shaikh: No, it is something present

I said: And is what is present limited or unlimited?

Azhari Shaikh: Limited

I said: Ok let us research now: we are on the earth, what is above us?

Azhari Shaikh: The ifrst heaven.

I said: Until the seventh?

Azhari Shaikh: Until the 7th

I said: And above the seventh?

Azhari Shaikh: The throne.

I said: And above the throne what is there?

Azhari Shaikh: Above the throne are the Karuubeeyuun!

I said: And what are there Karuubeeyuun?

Azhari Shaikh: These are angels.

I said: Do you know a verse of the Qur’an that says that there are angels called Karuubeeyuun?

Azhari Shaikh: Nope

I said: Is there a Hadeeth from the Messenger (Salallahu alaihi wa sallam) that says this?

He said: Nope

I said: Then where did you get this belief from?

He said: O teacher! We leant this in Azhar

I said: O teacher! didn’t you leanr in Azhar that belief is taken (as they claim) only from an evidence that is sure and affirmed and sure in evidence, they build their belief upon this, that beliefs are not taken from an authentic Hadeeth except if it is Mutawatir (has ten narrators or above in every part of the chain)?

He said: Yes

I said: Not a verse, not a Hadeeth Mutawatir, not even a Hadeeth Aahad!! So where did you’ll get this belief from? In any case this is not the point, say that there are angels above the throne called Karabeeyuun: above these angels what is there?

He said: That is all, all is ended.

I said: Is there any place there?

He said: No

I said: We say that Allah is above the creation, therefore he is not in a place, because place (Makaan) is something created and limited, therefore he is not in a place, therefore when we describe Allah as he described himself why do you explain this belief and this statement which is contrary to what it is? Firstly: Your understanding is that the creation is limited, therefore why do you say: Allah is in a place according to these Mujassimah (those who make Allah similar to his creation) who are called Salaf As Salih, then you explain it contrary to the verses? Why don’t you submit your beliefs according to the evidences that are Mutawatir? Even some of the Imams of Hadeeth like Haafiz Adh Dhahabi wrote a small book which is specific to this which is called: Al ‘Uluuw Lil “alee Al ghaffar.

End…

Notes: Allah is described as having ‘Uluuw Al Mutlaq. Meaning that he is above everything. However this doesn’t mean that he is in a place. Because of the fact that Makaan or place is something created and limited and Allah is above his creation and above any limitations.

However many claim that the Salafis say that Allah is in a place which is false.

False claims

They say that the Salafis (Ahlus Sunnah) but Allah in a direction

They say: You put Allah in a direction.

We say to them: So you mean by direction something that is present and created? Or do you mean by it what is outside of creation?

If they mean by this something that is present other than Allah then it is something created and Allah is above his creation and seperate from it.. but if what is meant by direction as something that is absent, meaning that it is above the creation then there is nothing except Allah alone that is above the creation.

Listen to Shaykh_Saalim_at-Taweel’s Beneficial points on the Benefits of talking about Allah being above the Creation!

[May Allah reward brother Talha Ibn Shahid who posted this audio]

Related Links:

• Check other excellent lectures of Shaykh_Saalim_at-Taweel

• Where Is Allaah? – Mahmud Murad – e-book

• The Transcendence (‘Uluw) of Allaah , Refuting Doubts and Misconceptions – by Saleh as Saleh -16 pages [PDF]

• Where is Allaah? – Salafi Publications

• New Audio Set: Where is Allah? by Shaykh al-Albani

Shaykh Rabee’ on Hijrah to Britain
Question about Escaping to the West answered by Shaykh Rabee’ Al-Madkhalee may Allaah preserve him.

On more than one occasion, Shaykh Rabee’ has made the points translated below. In fact, he says these things every time he is asked about migrating to the West and living there.

Question

May Allaah be benevolent to you; here is a question from the Salafi youth in Britain. They are asking about the ruling on residing in the lands of the unbelievers in order to escape the injustice of rulers in some Muslim countries. [They also ask about] the ruling on taking a British nationality.

Answer

Allaah knows best, 90% of those who go to Europe and America go there not because any government is chasing them, not because of anything [like this]. Even if a government is trying to pursue [a Muslim], he should be patient and endure. When Ahmad b. Hanbal was tortured, did he go off to the lands of unbelief? I ask you: Ahmad b. Hanbal and others, then Ibn Taym?yah, when [the rulers] harmed them incessantly and imprisoned them, did they flee to the lands of unbelief? Allaah bless you, he should be patient, he should live in his own country, even in prison, it is better for him than going to Europe and America, especially since these [countries] have measures and policies to recruit Muslims into their societies, to Christianize them and convert them to atheists and heretics (zanaadiqah). These are old strategies which they are applying now and many corrupt preachers and corrupt scholars are striving to recruit Muslims into European societies now.

So why go to these countries? Why not be patient even if the government [of the Muslim country] pursues you, be patient, it is better for you. Many people go [to other counties] without being pursued. They go to eat and drink and serve the Jews and Christians in their countries, degrading themselves and Islam. Allaah bless you, He has promised he will provide your sustenance, whoever fears Allaah and obeys Him, He will make a way out for him and sustain him from where he would not imagine (Quran 65: 3). All you have to do is fear Allaah the Mighty and Majestic and obey Him (practice taqwaa) and your provision will come from places you would not imagine. A person never dies until he has fulfilled everything that was written for him. But Shayt?n beautifies for him the idea of going to the West, so he can live there the life of cattle, first in derision and meekness, and then in tribulation and danger surrounding him and his family. When your child is six years old, where will he study? He will study in the schools of the Jews, atheists, secularists and Christians, and they will teach him their way of life, and they will not distinguish [between Muslims and non-Muslims] in this regard, may Allaah bless you.

Adopting an unbelieving foreign nationality instead of an Islamic one has been declared an act of Kufr by some scholars. A person does not take this nationality except after becoming prepared by submitting to the laws of these countries and aligning his loyalty to them and his enmity for those who go against them. He might also be prepared by fighting [for them]. If the Islamic army approached the unbelievers? land, he [would have to] face the Islamic army because he has become a soldier for the enemies of Allaah and is prepared. They might enlist and prepare him to fight the Muslims in their own lands, as has occurred in Afghanistan. They recruited Muslims to fight the Afghans and a fatw? (religious edict) was issued by some corrupt scholars stating it is allowed for [a Muslim] to fight the Muslims to confirm his nationality and his allegiance to America. This is the fatw?aa of Al-Qardawi, who occupies a great status amongst Muslims due to this fatw?. All?h bless you, how many evil corrupt edicts there are! We ask All?h for protection and wellbeing!

Right now, measures are being taken in the West to achieve these goals: to recruit Muslims into Western societies. How can you go there in these circumstances? It is obligatory upon Muslims to migrate [back] to their lands when they hear of these actions and attempts to integrate and merge them into the Western societies.

From a recording entitled Means for the Rise of the Ummah by the Noble Shaykh Rabee’ b. Haadee al-Madkhalee may Allaah preserve him, attended also by Shaykh Abdul-Azeez al-Bur’ee (may Allaah preserve him) Part of the Ramad?n Sittings series, 20/09/1426H.

Transcript source: http://www.sahab.net/forums/showthread.php?t=347443 accessed 25/09/2009.

Translated by: Abu Abdillaah Owais Al-Hashimi

Related Links:

• [Hijrah] Resources

• Hijrah and Residing in the Lands of Disbelief – By Imaam Muhammad Naasirud-Deen al-Albaanee
  In the tape series ‘Al-Hudaa wa An-Noor’ tape # 617, Al-Imaam Al-Albaanee was asked: “Residing in the lands of disbelief, like that is the question, the question is about this matter, and in addition to it the American people who are Muslims, the Americans who are originally Muslims, is it incumbent upon them to make hijrah from there?”

The Shaykh Ibn Uthaymeen replied to a question regarding aqidah (creed) and manhaj (methodology) and whether the Salaf used to distinguish between them:

Manhaj – may Allaah bless you – is built upon the aqidah, so whoever’s aqidah is sound, then his manhaj will be sound without doubt, because the Prophet (sallallaahu alayhi wasallam), when he mentioned the splittign of the Ummah into seventy-three sects, all of them in the Fire except for one, they (the Companions) said, “Which one is it O Messenger of Allaah?”, and he replied:

Whoever is upon the like of I and my Companions are upon.

So his saying, “Whoever is upon the like of I and my Companions are upon“, meaning in aqidah and in manhaj and in action, and in everything. And it is not possible for this (i.e. aqidah) and this (i.e. manhaj) to be divergent.

So for example, the Ikhwanis and Tablighis and Islahis and other than them, if their manhaj does not oppose the Sharee’ah, then there is no problem in it, and if it opposes the Sharee’ah, then it necessarily arises from (opposition in the) aqidah, because every action has an intention, and when a person takes a manhaj that opposes the manhaj of the Messenger (alayhis salaatu was salaam), and his rightly-guided Caliphs, then its meaning is that his aqidah is not sound. Otherwise, when the aqidah is sound, the manhaj too will be sound.

Source: Cassette: Liqaa al-Baab al-Maftooh (no. 128), also see here.

Shaykh Naasir ud-Deen al-Albaanee (rahimahullaah) was asked:

Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj.

He replied:

That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called – in the view of many of the Jurists – the “knowledge of tawhid“, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they – I mean these Muslims – permit themselves to blindly follow the disbelievers in these ways and means.

We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah.

Source: al-Asaalah Magazine, Volume 22.

Source : http://www.manhaj.com/manhaj/print.cfm?xyzse

Related Articles:

• Shaykh Ubayd al-Jaabiree on Differentiating Between Aqidah and Manhaj

  http://www.manhaj.com/manhaj/?otddj

• Shaykh Saalih al-Fawzaan on Differentiating Between Aqidah and Manhaj

  http://www.manhaj.com/manhaj/?vnbnh

• Shaykh Ibn Uthaymeen: Errors in Manhaj Occur Due to Underlying Errors in Aqidah

  http://www.manhaj.com/manhaj/?xyzse

• The Permanent Committee on Differentiating Between Aqidah and Manhaj

  http://www.manhaj.com/manhaj/?hzsbd

• Shaykh al-Albaanee on Differentiating Between Aqidah and Manhaj

  http://www.manhaj.com/manhaj/?lvzvm