Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d
Shaikh-ul-Islaam Ibn Taymiyyah (rahimahullaah Ta’aala) said: “Those who establish the duty of preserving what was inherited from the Messenger (salallaahu ‘alayhi wa sallam) – and safeguard it from any addition or deletion – are from the greatest of the awliyya` of Allaah; they are of the beloved servants of Allaah and His party.”
Imam Ibnul Qayyim (rahimahullaah Ta’aala) said: “Whoever proceeds upon the Straight Path that the Messenger (salallaahu ‘alayhi wa sallam) and his companions were upon, let him make himself get used to trouble from the ignoramuses and Ahlul-Bid’ah, such as them belittling him, attacking him, warning against him.“
You (O Muhammad) will not find any people who believe in Allaah and the Last Day, making friendship with those who oppose Allaah and His Messenger (Muhammad), even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allaah is pleased with them, and they with Him. They are the Party of Allaah. Verily, it is the Party of Allaah that will be the successful. (Al-Mujadilah, ayah 22)
The grandson of Muhammad Ibn ‘Abdul-Wahhab (rahimahumullaah), Sulaymaan Ibn ‘Abdullaah Ibn Muhammad Ibn ‘Abdul-Wahhab said:
“Allaah ‘Azza wa Jall said that you shall Not find a person who believes in Allaah and in the hereafter befriending those who oppose Allaah and His Messenger, even if they were the closest people to him, and that is against Eeman and opposite to it since it cannot exist along with Eeman except in the way water and fire coexist (it is impossible).”
[Source:Ad-Durar As-Saniyyah 8/140, via the footnotes of Shaikh Saalih al-Fawzaan's Issues Pertaining to Eeman]
Published on 17 May 2012 by salafeeonline
Scholar: ´Allâmah ´Abdul-Karîm bin ´Abdillâh al-Khudhayr
Source: khudheir.com/audio/2596, Reference: Darulhadith.com, http://aFatwa.com
Question: Does the one who says that the Qur’ân is created apostate?
Shaykh al-Khudhayr:
Salaf did Takfîr upon the one who says that the speech of Allâh is created. This however, is Takfîr upon a kind and not upon an individual. It is for example not said that az-Zamakhsharî was a disbeliever because of him being a Mu’tazilî and Mu’tazilah say that the Qur’ân is created. The opinion [that it is created] is nevertheless disbelief. There is a difference between Takfîr upon a kind and attribute and [the Takfîr] upon an individual. To make Takfîr upon an individual, it is required that the conditions are met while the obstacles are removed.
In the name of Allaah, and all praise belongs to Allaah. May salutation and blessing also be bestowed upon the Messenger of Allaah.
Book : al-’Aqeedah al-Waasitiyyah
Teacher: Shaikh Khaalid ibn Muhammad al-Qahtaanee
On the 24th of Rabee’ at-Thaanee of the year 1433 coinciding with the 17th of March of the year 2012, we benefited the following from the esteemed Shaikh, Khaalid ibn Muhammad al-Qahtaanee, may Allaah preserve him:
Shaikhul Islaam Abul ‘Abbaas Ahmad ibn Taymiyyah (d.728), may Allah bestow mercy upon him, states,
“All praise belongs to Allaah, the One Who sent His Messenger with guidance and the true religion to make it triumphant over all other religions in entirety, and Allaah is sufficient as a witness. I bear witness that none has the right to be worshiped in truth except for Allaah, Alone by Himself without any partner affirming (belief) in Him and practicing Tawheed (with regards to Him). I also bear witness that Muhammad is His servant and His Messenger, sallallahu ‘alaihi wa sallam. May an increased salutation also be bestowed upon (him), his family, and companions.”
“All praise belongs to Allaah”: What is intended by praise here is informing of the superb qualities of the One being praise coupled with love of Him, magnification, and deeming Him to be Majestic.
And from the reasons of Him being praised is His sending His Messenger with guidance and the true religion to make it triumphant over all other religions.
“Guidance“: Beneficial knowledge.
“The True Religion“: Righteous actions.
And there is no happiness for the human being except through guidance and the true religion.
“To make it triumphant over all other religions“: One means through which it is raised over all other religions is through knowledge and it is called fighting with the pen.
“Allaah is sufficient as a witness“: Allaah is sufficient as a witness to the truth and honesty of His Messenger, sallallaahu ‘alaihi wa sallam.
“I bear witness“: Testifying to a thing upon knowledge, certainty, and adamant belief.
“Alone by Himself“: This emphasizes “ill Allaah”, that Allaah Alone is to be worshiped.
“Without any partner“: This emphasizes “Laa ilaaha”, that all worship is negated from all false deities.
In the Arabic language, emphasis after emphasis indicates that importance much be placed upon the affair being spoken about.
“His servant and His Messenger“: The author gathered between these two in the same statement to refute two groups. The statement “His servant” is a refutation of those who transgress the set boundaries and have extremism concerning him, sallallahu ‘alaihi wa sallam. The statement “His Messenger” is a refutation of those who are rigidly negligent concerning him, sallallaahu ‘alaihi wa sallam, to the point that they do not believe him, they do not emulate him, and they do not abstain from that which he has prohibited.
“His family and his companions“: The author gathered between these two in the same statement to refute two groups. The statement “His family” is a refutation of the Nawaasib who have hatred for the household of the Prophet, sallallaahu ‘alaihi wa sallam, and the statement “His companions” is a refutation of the Shee’ah who have hatred for the companions, may Allaah be pleased with them all.
Abu Rayhaanah ‘Aqil ibn Kenneth Ingram
Mahad-ul-Furqan Yahoo group
Questioner: O Utsaadh! Are there people who have now entered Paradise or people who have entered the Fire? Like the aayah in Surah Yaa Seen, “It was said to him, ‘Enter Paradise.’” [Yaa Seen 36:26]
Al-Albaani: This is about what will be. As for now, there is nothing but the life of al-Barzakh. Entering Paradise or the Fire is appointed at the Reckoning … [at] the resurrection on the Day of Resurrection.
Questioner: Even the martyrs and Prophets?
Al-Albaani: All of them. But their souls are in a specific state of bliss as he عليه السلام said, “The souls of the martyrs are in the crops of green birds, eating from the fruits of Paradise,” and likewise, “The souls of the believers are in the bellies of green birds, eating from the fruits of Paradise.” So this bliss is that of the souls, as for the bliss of the body and soul together and likewise the torment [of them both together], that will not be except after the resurrection.
Questioner: Okay, O Ustaadh! What we understood, according to our intellect, is that when a person is living, his soul and body are interconnected …, when Allaah the Mighty and Majestic says, “Think not of those who are killed in the Way of Allah as dead. Nay, they are alive …” [Aali-Imraan 3:169] what I mean is [i.e., what I understand from the aayah is], ‘Nay, they are alive …’ i.e., alive as in the soul is in the body, connected.
Al-Albaani: This is something well-known which does not need to be asked about, the Prophet explained it for you and gave you the answer and I mentioned it to you earlier … the souls of the martyrs are in the crops of green birds, what does this mean? That firstly, the life of a martyr is commensurate with his rank before Allaah and, secondly, [at the same time it is also commensurate] with his existence in barzakh.
Life differs. Life in Barzakh differs from life in this world, and life in the Hereafter differs from both of those forms of life together, life in the Hereafter is different from life in al-Barzakh and life in this world too.
For this reason it is not permissible for a person to employ analogical reasoning [qiyas] … making an analogy of that which is Unseen based upon that which is, such that you say, ‘We don’t know life except in this manner!’
Don’t use this life which you are familiar with to make an analogy of that life which you are not acquainted with; especially when some texts have been related which totally clarify for you the fact that the life of martyrs which our Lord the Mighty and Majestic affirmed in the Quraan, saying, “Nay, they are alive, with their Lord, receiving provision …” … what is their provision?
It is not [various] dishes like those we have, their provision is that they eat by way of what that green bird eats, this is the provision [being referred to], the hadith explains the Quraan.
Questioner: When the Prophet عليه الصلاة والسلام saw Paradise and the Fire and found those who were being punished therein and those who were in bliss, how is that then?
Al-Albaani: Yes,the [differing] states that the Companions of Paradise and those of the Fire will be in [i.e., after Barzakh, on the Day of Judegement] was unveiled to him–this is the true unveiling [kashf] which the Sufis have stolen and attributed to themselves; it [i.e., such kashf] is only for the Prophets and Messengers.
What are the types of the Murji’ah? Please also mention their statements with regards to the issues of eemaan.
Answer:
The Murji’ah are of four types:
ONE: Those who say that eemaan is merely knowledge (ma’rifah), even if this is not accompanied by testification (tasdeeq).
This is the statement of the Jahmiyyah.
This is the most evil and the ugliest of statements. It is in fact disbelief (kufr) in Allah Azza wa Jall, because the mushrikoon from the early times, and Pharaoh (Firawn), and Haamaan and Qaaroon and (even) Iblees all acknowledged (the existence) of Allaah, Azza wa Jall, in their hearts. However because they did not state this on their tongues, nor testify to this in their hearts, nor act upon it with their limbs, then this knowledge did not benefit them.
TWO: Those who say that eemaan is testification in the heart only.
This is the statement of the Ashaa’irah (the Ash’arees).
This is also a false statement since the disbelievers (kuffaar) testify in their hearts, they know that the Quraan is True and that the Messenger (sal Allaahu alaiyhi wa sallam) is True, and the Jews and Christians know that.
Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad sal Allaahu alaihi wa sallam) as they recognise their sons; but verily, a party of them conceal the truth while they know it – [i.e. the qualities of Muhammad sal Allaahu alaihi wa sallam which are written in the Tawraat and the Injeel]. (Surah Al Baqarah: 146)
And they testify to it in their hearts.
Allaah Ta’aala says regarding the Mushrikoon: We know indeed the grief which their words cause you (O Muhammad sal Allaahu alaihi wa sallam); it is not you that they deny but it is the Ayaat of Allaah that the Dhaalimoon (polytheists and wrongdoers) deny. (Surah Al An’aam: 33)
So these people did not state upon their tongues nor did they act with their limbs, yet they did testify in their hearts – so they did not become people of eemaan (mu’minoon).
THREE: The statement of those who are the direct opposite of the Ashaa’irah – and they are the Karaamiyah. Those who say that eemaan is statement on the tongue even if the person does not truly believe in his heart.
Without doubt, this is a false statement since the hypocrites (munaafiqoon) – those who are in the lowest depths of the Fire – say “We bear witness that laa ilaaha ill Allaah and that Muhammad rasool ullaah’ with their tongues and they act (accordingly) with their limbs, but they do not truly believe in that nor do they testify to it in their hearts.
This is just as Allaah Ta’aala says: When the hypocrites come to you (O Muhammad sal Allaahu alaihi wa sallam) they say: ‘We bear witness that you are indeed the Messenger of Allaah’. And Allaah knows that you are indeed His Messenger and Allaah bears witness that the hypocrites are liars indeed. They have made their oaths a screen (for their hypocrisy). In this way they hinder (men) from the Path of Allaah. Verily, evil is what they used to do. (Surah Al Munaafiqoon: 1-2)
And He says, Subhaanahu wa ta’aala: They say with their tongues what is not in their hearts. (Surah Al Fath: 11)
FOUR: The statement of the murji’ah al fuqahaa, and they are the lightest of the groups in terms of irjaa’ – those who say that eemaan is belief (i’tiqaad) in the heart and statement upon the tongue, but action does not enter into it.
This is the statement of the Murji’ah al-Fuqahaa and this is a statement which is also incorrect since there is no eemaan without action.
قَالَ أَبُو أَحْمَد بْن عدي : سمعت مُحَمَّد بْن عَبْد اللَّه الصيرفي الشافعي يقول لهم ، يَعْنِي : لتلامذته : اعتبروا بهذين : حسين الكرابيسي ، وأبي ثور ، فالْحُسَيْن فِي علمه وحفظه ، وأبو ثور لا يعشره فِي علمه ، فتكلم فيه أَحْمَد فِي باب اللفظ فسقط ، وأثنى عَلَى أَبِي ثور ، فارتفع.
Abu Ahmad bin ‘Adee said: I heard Muhammad bin ‘Abdillaah as-Sairafee ash-Shaafi’ee saying to them, i.e. to his students:
“Take a lesson from these two: Hasayn al-Karabeesee and Abu Thawr. The knowledge of Abu Thawr was not even a tenth of Husayn in his knowledge and memorisation – Yet [Imaam] Ahmad spoke against him (i.e. al-Karabeesee) in the issue of the utterance of the Qur’aan (whether it is created or not), so he fell [in rank] – and he praised Abu Thawr [for his adherence to the Sunnah] so he rose [in rank].“
Tabaqaat ash-Shaafi’yyeen of Ibn Katheer and Tabaqaat ash-Shaafi’iyyah al-Kubraa of al-Subki.Abu Khadeejah:This is from the ways by which Allaah raises the people of Sunnah, due to their love, adherence and defence of the Haqq. They fear not the blame of the blamers, they do not cower when faced with many opposers to the truth – they cling to the Haqq regardless of whether those with them are few or many. They care not if they are abandoned by those who were once with them so long as they are upon right-guidance.
It also shows that when Allaah blesses a person with knowledge and memorisation, he is obligated to adhere to the Sunnah and not fall into misguidance and innovations, let alone calling others to the astray paths! Al-Karaabeesee had knowledge but he coupled that with misguidance, so he went astray. It did not concern Imaam Ahmad (rahimahullaah) that al-Karabeesee had knowledge – he deviated in the ‘aqeedah and called to that deviation, so Imaam Ahmad spoke against him and al-Karabeesee fell. On the other hand Abu Thawr (rahimahullaah) became an Imaam of the Sunnah due to his love and adherence to the Sunnah and the Truth – one word from Ahmad and he became elevated, even though he did not possess a tenth of the knowledge of al-Karabeesee!Likewise in our times we have the likes of Shaikh Rabee’ al-Madkhalee! May Allaah preserve him and protect him.If he speaks regarding someone, then pay attention O Salafi!
Hasan as-Somaali – A explanation of the second point from the Aqeedah of the Two Raazee Imams – Abu Zur’ah and Abu Haatim by Shaykh Zayd ibn Hadee al-Madkhalee. A fantastic lecture explaining the dangers of this deviant belief which misguided many of the rulers and people of knowledge during the time of Imam Ahmed.
Presented By Abu `Abdillaah Hasan as-Somaali Transcribed By Umm Moosaa Bilan Hashi
Download Complete Audio: Click Here
Listen :
Indeed all praise is due to Allaah subhannahu wa ta a’la. We praise Him as He deserves to be praised. And we seek His aide and His assisstance and we ask His Forgiveness. We seek refuge with Allaah subhannahu wa taa’la from the evil of our own selves and from the evil of our wicked actions. Whomsoever Allaah subhannahu wa ta a’la guides then none can misguide and whomsoever Allaah subhannahu wa ta a’la misguides then none can guide. I testify that none has the right to be worshipped in truth, except Allaah subhannahu wa ta a’la. And I testify that Muhammed صلى الله عليه وسلم is His Slave and His Messenger.
In shaa Allaah ta a’la for today’s lecture, Read more…
Ibnul Qayyim –(rahimahullaah) – said, "Deeds without sincerity are like a traveler who carries in his water-jug dirt. The carrying of it burdens him and it brings no benefit."
Ibn Mas'ud –(radiyallaahu 'anhu) – would advise his students, "If your intention is one of these three, do not seek knowledge: To shame the ignorant, or to argue with the Fuqahaa' (scholars), or to cause people to turn their faces in your direction. Intend with your actions and words that which is with Allaah, for indeed that which is with Allaah shall remain and everything else shall perish."
The manhaj (methodology) of the Salaf is to adhere to the Qur'aan and the authentic Sunnah as understood by the Salaf as-Saalih.
The word Salaf is a shortened version of the word 'Salaf as-Saalih', which means the 'Righteous Predecessors'.
It refers specifically to the first three generations of Islaam in which the Prophet Muhammad (صلى الله عليه وسلم) described as being the best generations of Muslims. The first, the Prophet (صلى الله عليه وسلم) and his Sahaabah (companions). The second, the Taabi'een (the followers of the companions). The third, the Tabaa'at-Taabi'een (the followers of the followers of the companions).
Generally, this term refers to all those pious predecessors who followed the way of the Salaf and who have preceded us in time. This is the true manhaj of Ahl as-Sunnah wa al-Jamaa'ah.
