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Ibn al-Qayyim (Rahimahullah) narrated:

It is reported that in Egypt, there was a man who would maintain the mosques, making the call to prayer, etc. He was, by all outward means, an obedient person and devout worshipper.

One day, as he usually would, he ascended the minaret to make the call to prayer. At the base of the minaret, there was a Christian woman standing. He saw her, and was seduced by her looks. So, he descended the minaret, went to her, and entered her home. She said to him: “Who are you, and what do you want?”

He replied: “I want you.”

She said: “Why?”

He said: “You have enslaved my eyes, and you have captured my heart.”

She said: “I will never answer your desire in a doubtful or suspicious manner.”

He said: “Ok, so, I will marry you, then.”

She said: “You are a Muslim, and I am a Christian. My father will never allow me to marry you.”

He said: “So, I will become a Christian.”

She said: “If you wish to do so, go ahead.“

So, the man became a Christian in order to marry this woman, and lived with the woman’s family in her house. Later on that day, however, he was on the roof of the house. He fell from the roof and died without even having enjoyed his new bride. So, he lost the woman, and he lost his religion.”

Ad-Da’ wad-Dawa, page.127 of Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)

Translation and Audio Source: http://www.sunnahpublishing.net/audio/tawheeddivides.wma

Listen to the translated audio clip of Shaykh Saalih Ibn Fawzaan al-Fawzaan where he answers the conception held by many ignorant Muslims today that being concerned with Tawheed is a cause for the division amongst the Muslims and that we must instead be more mindful of the plots of the Jews and Christians against Islaam. The Shaykh aptly explains that such a person is either an innovator, or a mushrik.

Internet Source :  http://ahlulsunnahwaljammah.wordpress.com

Ad-Daa wad-Dawaa, pp. 91-92, slightly edited.
Translated by Ahmed Abu Turaab

Ibn al-Qayyim said, “So it may become impossible for him to pronounce the shahaadah, as many people have witnessed happen to those on the deathbed, such that it was said to some of them:

“Say Laa ilaaha illallaah.” So he replied, “Aaah! Aaah! I cannot say it!”

And it was said to another, “Say Laa ilaaha illallaah.” So he replied, “King!  Rook!  Checkmate!” and then he passed away.

And it was said to another, “Say Laa ilaaha illallaah.” So he started singing irrationally, saying, ‘Taatinaa tinintaa, [no meaning, just irrational singing]’ and then passed away.

And the same was said to another, so he replied, “And how will what you are saying help me when I left no sin except that I committed it?” and then he passed away without saying it.

And the same was said to another, so he replied, “And how will that benefit me? And I don’t know if I have ever prayed a single time to Allaah?” and then he passed away without saying it.

And the same was said to another, so he replied [talking about himself], “He is a disbeliever in what you say,” and then he passed away.

And the same was said to another, so he replied, “Every time I want to say it my tongue withholds.”

And someone who was present at the death of someone who would beg told me that [they told him to say the shahaadah] so he started saying, “For Allaah’s Sake. A penny for Allaah’s Sake,” until he passed away.

And a trader told me that he was present when one of his relatives was on his deathbed, so they told him to say Laa ilaaha illallaah and he was saying, “This piece is cheap. This is a good buy. This is such and such,” until he passed away.

So if the devil has gained mastery over the servant in the state when his mind is present and his strength [is also present] and he has complete cognizance, and has employed him in committing whichever acts of disobedience to Allaah he wants him to do, and has made him unmindful of the remembrance of Allaah the Most High, and has paralysed his tongue from remembering Him and his limbs from obeying Him–then what does one think will be the case when his strength breaks down and his heart and soul become preoccupied with the death pangs that he is in?

And [all the while] Shaitaan will have gathered all of his strength and determination and assembled everything that he is capable of to avail his opportunity concerning him–for that is the last action.

So the strongest his Shaitaan will be against him will be at that time, and the weakest he [i.e., the person] will be will be at that time.

So who do you think will be safe from that? So it is there that, “Allaah keeps firm those who believe, with the firm word [i.e., 'the firm word' is Laa ilaaha illallaah], in the worldly life and in the Hereafter. And Allaah sends astray the wrongdoers. And Allaah does what He wills.” Ibraaheem 14:27

So how can someone whose heart Allaah has made heedless from His remembrance and who has followed his desires and whose affair is ever [in] neglect be granted the success to have a good ending?

Thus far away–the one whose heart is distant from Allaah the Most High, heedless of Him, worshipping his own desires, a slave to his lusts, his tongue dry from ever remembering Allaah [i.e., not moist with His remembrance], his limbs incapacitated from obeying Him actively working to disobey Him–far away [is such a person] from being granted the success to have a good ending.”

Ad-Daa wad-Dawaa, pp. 91-92, slightly edited.
http://giftsofknowledge.wordpress.com

Related articles

• Seeking refuge in Allaah from the evil of one’s soul and from the evil of Shaytan and his shirk (shayaateen.wordpress.com)
• Praise be to Allaah Who has diminished Shaytan’s evil thoughts to just a whisper (shayaateen.wordpress.com)
• From The Foundations of Evils (salaf-us-saalih.com)

“I’m not a lucky person, rather I’m a blessed person…”

Explanation of Kitaab at-Tawheed, Abul-’Abbas Moosaa Richardson, Class 33

Question:

Is it okay to say good luck?

Answer:

“I would advise you not to say “good luck” and the idea of luck is not really considered to be al-fa’al but rather luck is what people believe in when they don’t believe in blessings from Allaah ta aa’la. They have money, they have good things happen to them and they believe in good luck and so they seek to increase themselves in good luck by charms or by belief in different things and they think that this is the source of their blessings and this is all shirk and very despicable habits to not praise the One who has given you something, to not thank the One who has bestowed a great blessing upon you and say “I’m lucky.” This is filthy and this is disgusting and I know that the questioner is not asking about that situation, but yet that is the basis of the practice of saying “good luck.” Its from those people who have those belief, so let us be distinct from them and have good words and good phrases about Allaah, let us not pass up an opportunity in front of another Muslim or in front of a kaafir, to praise Allaah for what we have. Even if you are talking to a kafir and you have to mention something about your family, or about your wealth, or about your car, say: “This is from Allaah the Lord of the Creation who has given this to me, and its not from my work and my efforts but instead its a blessing from Allaah. I’m not a lucky person, rather I’m a blessed person, with blessings from Allaah” ...and in that you become a daa’ee as opposed to saying “I’m lucky,” you become a person who’s speech is similar to the speech of the people of shirk.”

start: 47 minutes, end: 48 minutes and 40 seconds
http://www.wiziq.com
Click here for class details and here for previous audios, in shaa Allaah.

Guarding Asr and Fajr prayers and seeing Allah – by Sheikh Bin Baz

The following is a summary translation taken from sahab.net

http://www.sahab.net/forums/showthread.php?t=361083

Question:

I want from the Noble Sheikh an answer to this question. The Messenger of Allah ‎‎‎ ‎‎‎‎ ‎‎‎‎ ‎‎‎‎ said, as has been narrated by the two Sheikhs, ‎Verily you shall see your Lord with your eyes as you are able to see this moon, you will have no difficulty in seeing Him; therefore if you have the ability to be diligent in the prayer before the sun rises and before it sets then do so.
The question is, why does this Hadith make a connection between seeing Allah ‎‎ ‎‎‎ with the Asr and Fajr prayers? Is guarding the prayer at these two times a reason for seeing Allah ‎‎ ‎‎‎?

Sheikh Bin Baz:

Seeing Allah ‎‎‎‎‎‎ in paradise and on the Day of Judgment is the truth, the believers will see Him, and this will be the greatest bliss for the people of paradise. When He removes the veil from His Face and they see Him, they would not have seen anything more beloved to them than looking at His Face ‎‎‎‎‎‎ ‎‎‎‎‎‎.

And the Prophet ‎‎‎ ‎‎‎‎ ‎‎‎‎ ‎‎‎‎ informed us that the believers will see Him on the Day of Judgment with their eyes just as they are able to see the clear sun when there are no clouds and like they are able to see the moon when the moon is full, and they will have no difficulty in seeing Him; this is a confirmed truth with Ahlus Sunnah wa Jamah.

Then the Prophet ‎‎‎ ‎‎‎‎ ‎‎‎‎ ‎‎‎‎ said, ‎Therefore if you have the ability to be diligent in the prayer before the sun rises and before it sets then do so‎,; and what is intended here is the Asr prayer and Fajr prayer.

The people of knowledge mentioned that the secret in this is that the one who guards these two prayers will be from those who see Allah morning and evening. They will see Allah morning and evening in paradise, meaning the time that will be regarded as morning and evening because in paradise there is no night rather it is only continuation day. Therefore what is intended is that which will be regarded as morning and evening, as Allah the Exalted says, ‎And they will have therein their sustenance, morning and evening‎. (Chapter 19 verse 62) Meaning that which is regarded as morning and evening in this world, and like this shall be the viewing of Allah during that time which is regarded as morning and evening.

Meaning the exclusive people of paradise, for them will be the viewing of Allah during the time between morning and evening, meaning they will see Him a lot due to their good actions and their truthfulness in faith. And from the reasons (for this blessing) are their guarding the Asr prayer and the Fajr prayer these two prayers are special. And guarding these two prayers is from the evidences of a person‎s strong faith and completeness in faith, along with guarding the other prayers.

Therefore it is obligatory to guard all the prayers but the Asr prayer and Fajr prayer are particularized with extra care and caution, because this is the opposite of what is done by the hypocrites and those who are lazy.

وَكَانَ الْفُضَيْل بْن عِيَاض يَقُول : يَا كَذَّاب يَا مُفْتَرٍ , اِتَّقِ اللَّهَ وَلَا تَسُبَّ الشَّيْطَان فِي الْعَلَانِيَة وَأَنْتَ صَدِيقُهُ فِي السِّرّ
Source

Related Links:

• Excellence of the Morning (Fajr) and ‘Asr Prayers – Riyadh ul saaliheen

Asalamu alaikum wa rahmatullah,

A sister is posing this question:

I know that from the sunnah Allah decends to the lowest heaven in last third of every night; but night times are different all over the world; if it is night time here it is day time in another country; so how we can understand that Allah descends here but not some other place in the world where it is not yet night time?? very important question; please answer

From Moosaa ibn John Richardson:(salafitak.net)

This question is about the specific details of how Allaah descends.
So the four-part answer given by Imaam Maalik (d.179)to a similar question should suffice us:

1) Descending is something well known.
2) The actual way Allaah descends is not known to us.
3) Belief in it is obligatory.
4) Seeking after its specific details is bid’ah.

From Abu `Iyaad Amjad bin Muhammad Rafiq: (salafitalk.net)

Shaykh ul-Islaam Ibn Taymiyyah gives a lengthy explanation of this – which is another of the doubts of the Jahmiyyah – in his book “Sharh Hadeeth in-Nuzool”, towards the end of it (p.320 onwards), and the essence of it is is that this question only arises when it is presumed that the kaifiyyah of Allaah’s Descent is like the descent of created beings, for when you presume that, then this doubt arises. So as Imaam Malik said, as mentioned by Br. Moosaa, regarding Istiwaa and as Abu Ja’far at-Tirmidhi (the faqih of  Bagdhad, d. 295H) said,as mentioned by ad-Dhahabi in al-Uluww (p. 231), regarding the nuzool:

the Nuzool is ma’qool (understood), and the kayf is majhool (unknown), to have faith in it is obligatory and asking about it is an innovation.

And in summary, we hold that:

- Allaah descends without Him leaving the Throne, He remains above the Throne

- Allaah descends without coming under or beneath the heaven – and as the Salaf said to the Jahmiyyah who raised such doubts in relation to the nuzool, “We believe in a Lord who does whatever He wills”

- To all people in all parts of the earth, alongside the variation in the night and day, Allaah’s descent is for them during the last third of their night – and we are not able to understand the kaifiyyah of that – just like we are not able to understand the kaifiyyah of how Allaah will do the hisaab (accounting) of all the people at the same time.

Ibn Taymiyyah says, “As for the nuzool that is not of the type of the nuzool of the (created) bodies of the servants, then it is not impossible that it occurs at the same time for a great number of the creation … and this is like His reckoning of His servants on the Day of Judgement, He will reckon all of them within a single hour, and all of them will be alone with Him, just like a man is alone with the moon on a clear night, and He will make him affirm his sins, and that one being reckoned will not see that He is reckoning others besides him” (p.334)

And then Ibn Taymiyyah brings ahaadeeth in this regard, and he also mentions the hadeeth of Allaah responding ot the servant when he recites al-Faatihah in the prayer, so Allaah says, “My servant praised me” and so on, and this is to every one who prays, at the same time, and likewise Allaah sees everyone all at the same time, and he provides for everyone all at the same time, so likewise, the nuzool – if we remove that presumption of “kayf” that is prohibited which is that the nuzool is like that of the created bodies – then we are not subject to this doubt, and then we are able to affirm it for Allaah without tashbeeh and tamtheel and without any caution in that.

And in all of this there is sufficiency for the believer who affirms what Allaah affirmed for Himself without takyeef and without ta’teel and without tamtheel.

Here is that athar regarding Imam Malik (rahimahullaah) that our brother Moosa alluded to:  

And it was narrated by Yahya ibn Yahya at-Tamimi and Ja’far Ibn ‘Abd-Allaah and a group of them said:

“We were with Malik when a man came and asked him: ‘O Abu `Abd Allah! “The Most Beneficent (Allaah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty). (Ta-Ha 20:5) How did He Istawa (rise over)?” Malik lowered his head and remained thus until he was completely soaked in sweat. Then he said:

 ”The Istiwaa (Allaah’s Rising Over His Throne) is ma’qool (known); the “how” is majhool (inconceivable); belief in it is wajib (obligatory); asking about it is bid’ah (an innovation); and I  fear that you are not anything but an innovator.” Then he commanded that the man be removed.”

Shaykh Al-Albaanee (rahimahullaah) declared this to be saheeh.
[See Mukhthasar al-Uluww Of Dhahabee, Checked by Shaykh Naasir rahimahullaah, page 141]

http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=6176

The Following is from -The book of knowledge by shaykh Ibn Uthaymeen Rahimullah page 47-48

 ”Our Lord descends every night to the heaven of this world when the last third of the night is still to come and says, “Who will call me so that I may answer him? Who will ask Me so that I give him? Who will ask forgiveness of Me so that I may forgive him”- Saheeh Bukhari.

“This Hadeeth has been narrated by the Prophet (sallallahu alyhi wa sallam), and is well known. None of the companions raised any objections by saying: “Oh Messenger of Allah! How does He descend? And does He leave His Throne or not?, and other such similar questions. However, we find some people talking like this and saying: How is He upon His Throne and descends to the lowest heaven? And that which is similar to this from the statements which reject this, even though they accept this hadeeth and say that certainly Allah (ta’alaa) has risen above His Throne, and His rising is from that which befits His Majesty, and He descends as He (ta’alaa) wishes, just so as to overcome their doubts that they are not bewildered with that which the Prophet (sallallahu alyhi wa sallam) has informed them of their Lord.

Therefore, it is obligatory upon us to accept what Allah and His Messenger (sallallahu alyhi wa sallam) has informed us concerning the matters of the unseen (wholeheartedly), in full submission, and that we do not reject them in favour of that which is in our minds from feelings and preconceived notions; Because the matter of the unseen are far above this. And the examples about this are many, and I do not wish to prolong the issue by mentioning them.

However, the position of the believer when presented with a hadeeth like this is acceptance in full submission, by saying Allah and his messenger have spoken the truth. As Allah has informs in His statement ” The Messenger believes in what has been sent down to him from his Lord, and the believers. Each one believes in Allah, His Angels, His Books and His Messengers. They say “We make no distinction between one another of His Messengers”- and they say ” We hear and obey. Your forgiveness, Our Lord, and to you is the return”-Surah al Baqarah v. 285 “

Internet Source: http://salafitalk.net/

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