Abu Dhar (radhi Allaahu anhu) said: Whoever does not know that his Imaan increases and decreases is not a person of understanding. Rather it is from understanding in the religion to notice if your Imaan is increasing or decreasing.
If you find yourself devoted to Allah, desiring that which is with Allah, and energetic in acts of worship, loving the righteous people and the gatherings of knowledge, this is an indication and a sign of your strong Imaan and your increase in Imaan.
And if you find yourself turning away and lazy, having no desire to recite the Book of Allah and remember Allah; and you find yourself always lagging behind in some acts worship and not desiring that which is with Allah, this is proof of your deficiency in Imaan. Therefore remedy and rectify yourself.
Translated by Rasheed ibn Estes Barbee
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- The Decrease After the Increase Of Eemaan - [Transcribed lecture] – by Abu Awais Abdullah Alee
Listen to the audio
- Causes Behind The Increase and Decrease of Eemaan - Shaykh Abdur-Razzaaq al-Abbaad [Book]
The greatest blessing Allaah, the Most High, can bestow upon a person in this world is the blessing of eemaan. It is as the author points out in his introduction the source to all the good in this world and H ereafter However; as the texts unequivocal show and as a simple glance at the various types of people will show, eema an is of levels. It is of degrees and forever fluctuating. This is a matter that a person can witness in himself: when he is a ctive and obedient, he senses a strength of eemaan and when he is falling short of the mark and disobeying Allaah he feels that his eemaan is weak.
- Aspects of Increasing Iman - by Shaikh al-Islam Ibn Taymiyyah - from Kitab al-Iman © 1999 Iman Publishing House
- Increasing Eemaan (Faith) - Shaykh `Abdul `Aziz ibn Baz
Fataawaa Lajnatud-Daa’imah lil-Buhoothul `Ilmiyyah wal-Iftaa, 3/185-187, Al-Istiqaamah Newsletter
- What are the types of Murji’ah? – Shaykh Saalih al-Fawzaan
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Importance of Believing and Not Doubting
Believing in the text (Qur’an and authentic Sunnah) when they reach you – without doubting or wavering – is from Eeman as well as having good manners with Allaah, as Shaikh Muhammad ibn Saalih al-’Uthaimeen (rahimahullaah) explained in his highly beneficial book Upright Moral Character – A Concise Guide to Attaining Dignified Islaamic Character.
The Scholars, who are the Inheritors of the Prophets, stress the importance of believing in and submitting to what comes in the Qur’an and authentic Sunnah - not doubting it, nor giving precedence to one’s intellect above the Qur`an and authentic Sunnah.
For example, Abu Bakr (radiallaahu ‘anhu) was given the title “as-Siddiq” (the one who attested to the Truth), because he immediately believed when told of the Irsaa` wal Mi’raj that Allaah took His Prophet (salallaahu ‘alaihi wa sallam) on.
Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad) for a journey by night from Al-Masjid-al-Haraam (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer. (Al-Isra, ayah 1)
Will you then dispute with him (Muhammad) about what he saw [during the Mi'raaj: (Ascent of the Prophet over the seven heavens)]. (An-Najm, ayah 12)
When Aboo Bakr was told by the Mushriks (polytheists) about the Israa` and Mi’raaj which his friend (salallaahu ‘alaihi wa sallam) said to have undergone, he said:
If he has said this, then it is just as he has said. I believe him with regard to news coming from the heavens, so should I not believe him in this?
- [Reported by al Haakim (3/62), authenticated by al Albaanee in as-Saheehah (no 306).]
While teaching 40 Hadeeth of Imam An-Nawaawee (rahimahullaah) with the Sharh of Shaikh Saalih al-Fawzaan (hafidhahullaah), a student said:
Shaytan will strike at that moment and will whisper for you to rely on your intellect (and reject the ayah or hadeeth)… This is how the deviant go astray (meaning they listen to shaytan, and obey his whisperings). …But you have to remember the Prophet (salallaahu ‘alaihi wa sallam) did not speak of his own desire.
Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. (An-Najm, ayat 3 and 4)
Meaning it is only revelation from Allaah – Subhanah (Who is free of any imperfection, error, deficiency, mistake). Allaah’s Promise is the Truth, and whose words can be truer than those of Allaah? (Of course, none). (An-Nisa`, aya 122)
Shaikh Fawzaan (hafidhahullaah) said in his Sharh of Lum’atul I’tiqaad:
And the Muslim does not intefere in this using his own intellect and his own understanding because the matters of the ghayb cannot be truly perceived by the person’s intellect. Rather Eeman in the hidden and unseen is only founded upon submitting and believing in the reports from Allaah and His Messenger. …For Eemaan (true faith) is in fact nothing other than eeman in the ghayb (hidden and unseen). As for having true faith in something which has been witnessed, then there is no special distinction for any person in that! This would not be called ‘Eemaan.’
In explaining why the astray Mu’tazila reject the punishment of the grave, Shaikh Fawzaan said:
These misguided people gave precedence to their intellects over the textual evidences. So when their intellects could not perceive the Punishment of the Grave, they rejected it and denied the ahaadeeth about it.
The affairs of the ghayb (hidden and unseen) and the matters of the Hereafter cannot be perceived by the intellects and therefore there is no scope for the intellects to enter into them. Rather our beliefs in the matters of the ghayb (hidden and unseen) and the matters of the Hereafter are built upon the authentic reports about them. We do not say anything about these matters unless it is taken from an authentic evidence from the Book and the Sunnah.
The student relaying Shaikh Fawzaan’s Sharh of 40 Hadeeth Nawaawee said:
This is why (learning) Tawheed (and the Usool) is so important. …You must accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. “La shak”, never doubt what the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajibun that you accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajib to obey him, imitate him, and take him as an example, and not innovate (in beliefs, statements or actions).
…And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it). (Al-Hashr, ayah 7)
And then said:
Yaqin (Certainty) comes with ‘Ilm (authentic, beneficial knowledge). Jahl (Ignorance) leads to Shuboohat (confusion, doubts).
Authentic Knowledge —-> Yaqin
Ignorance —————> Doubts
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida mailing list
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
From Anas – radiyallaahu ‘anhu – who said:
The Prophet – salallaahu ‘alayhi wa sallam – said:
Which of the creation are most amazing in Eemaan?
They said: “The Angels.”
He said: The Angels – how could they not have Eemaan?!
They said: “The Prophets.”
He said: The Prophets have Revelation sent to them: how could they not have Eemaan?!
They said: “The Companions.”
The Companions are along with the Prophets, so how could they not have Eemaan?! Rather the people most amazing in Eemaan are a people who will come after you, and who will find a book of the Revelation. So they will have Eemaan in it and follow it, so they are the most amazing of the people -(or: the creation)- in Eemaan.
[Reported by al-Bazzaar (3/318-319: Kashful-Astaar), and its chain of narration was declared 'hasan' by Shaykh al-Albaanee in 'as-Saheehah' (no.3215).]
[Translated by Aboo Talhah Daawood ibn Ronald Burbank, rahimahullaah]
The Resurrection – A Summary of Events to Occur
Shaik Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn (rahimahullaah)
Translated selections from Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of
“al-‘Aqīdah al-Wāsiṭiyyah” by Ibn Taymiyyah and “Lum’ah al-I’tiqād” by Ibn Qudāmah al-Maqdisī
The Day of Resurrection, the Day of Judgment, is called the “last day” because it is a day after which there will be no other. It is the final stage. It is the end goal of all the stages through which we pass (i.e., nonexistence, creation in the womb, life, death and the grave, then the hereafter), and it is the end of our journey.
Allah ( تعالى ) says:
<<Then, after that you will all certainly die. Then indeed you all, on the Day of Resurrection, will be resurrected>>
[Sūrah al-Muminūn, 23:15-16.]
The resurrection is when mankind will rise from their graves to stand before the Lord of creation. Ibn Taymiyyah, in his book “al-‘Aqīdah al-Wāsiṭiyyah,” calls this “the greater resurrection” indicating there is also a lesser resurrection. This lesser resurrection is the one pertaining to each individual as they witness with their own eyes the beginning of the hereafter, their new life after their death. So each individual has his own resurrection; when he or she dies, his or her lesser resurrection has begun.
Fear Allaah and Do Not Depend Upon Intercession! – Shaykh Rabee’
Translated by Abu Yusuf Khaleefah
بسم الله الرحمن الرحيم
The Allaamah Shaykh Rabee’ ibn Haadi (may Allaah preserve him) stated:
“There has come narrations concerning the matter of intercession like the the narration of Abu Sa’eed, the narration of Anas and the narration of Abu Hurayrah. Within these narrations (we find) that Allaah brings out of the hell-fire the one who has in his the least amount of faith from those who said “Laa Ilaaha Illallaah”. We benefit from the narration that whoever meets Allaah bearing witness that none has the right to be worshiped except for Allaah sincerely, Allaah will remove him from the hell-fire, even if he has the least amount of faith. That’s because faith increases and decreases. It increases with obedience to Allaah and decreases with the acts of disobedience. It continues to decrease and decrease until the point nothing remains from it except the least amount/an atoms weight. As a result of that, Allaah removes a people from the hell-fire. However with that being said, it is not befitting for the Muslim to depend intercession and embark upon acts of disobedience. Indeed that is a tremendous danger (for a number of reasons):
1. It’s possible that the Muslim can apostate. That’s because the acts of disobedience leads to disbelief. It’s possible that the person’s acts of disobedience can drag him into disbelief and leaving from the fold of Islaam. That’s by the faith decreasing and decreasing until the point it ceases to be by the committing of that which causes the person to be a disbeliever. As a result of that Allaah will not forgive him and he will not allow anyone to intercede on his behalf. Rather his destination will be eternal (punishment) in the hell-fire.
2. Even if his sins and acts of disobedience doesn’t reach the point of disbelief. Rather he is from those who meet Allaah with something of faith along with tawheed and truthfulness in that faith, even if it is the least amount, he will come out of the hell-fire by way of intercession. Therefore whoever meets Allaah not associating with Him anything, his faith is sincerely for Allaah, he says “Laa Ilaaha Illallaah Muhammad Rasoolullaah” and he is sincere in that. If he was to meet Allaah with sins that are similar to the mountains, if Allaah wills, He will pardon him as has come in the narration of the Bitaaqah (the card). If He wills, He will punish him according to his sins. Then after that He will remove him due to his faith, his Tawheed and sincerity (from the hell-fire). However who from amongst is ready to remain in the hell-fire for fifty thousand years?!!
This (punishment is for) the one who didn’t pay the Zakaah. He will remain for fifty thousand years in the punishment (of the hell-fire). How much more so for the one who keeps away from the Salaah?
Therefore the person should not take this matter lightly and depend upon the narrations of intercession and say: The prophets and the righteous will intercede for the people of the hell-fire!!
Indeed it is obligatory that you fear Allaah (with knowledge) and fear Him (due to Him being able to punish you). You have to strive in the performance of the righteous actions and don’t procrastinate in the committing of sins. rather hasten to repentance.
If you fall into a sin, repent to Allaah azza wa jall. Allaah azza wa jall has praised those who don’t remain consistent upon the committing of sins. Allaah azza wa jall has stated:
“And those who when they commit indecency or wrong themselves, they remember Allaah and as a result of that they seek forgiveness for their sins. Who is the one forgives except for Allaah. And they don’t remain consistent upon that which they did while they know better.” (Aali ‘Imraan: 135)
In an authentic narration (the Prophet said):
“Be aware of (that which is considered) the insignificant sins. For indeed they gather up upon the person until they destroy him.” (Musnad of Ahmad 1/402)
Allaah’s refuge is sought from that. The Prophet (sallallaahu alayhi wa sallam) stated:
“Protect yourself from the fire even if it is with half of a date.” (Bukhaari and Muslim)
Allaah has stated:
“Fear the fire whose fuel is man and stones prepared for the disbelievers.” (Al-Baqarah: 24)
Many from the people of disobedience will accompany the disbelievers in this hell-fire even if they come out of it due to intercession. However who from amongst us is prepared to remain in the hell-fire for a period of time, and the refuge is sought with Allaah?!”
Taken from “Qurratul-’Aynayn bi Tawdeeh Ma’aanee ‘Aqeedatir-Raaziyayn” by Allaamah Shaykh Rabee’ (may Allaah preserve him) pg. 111-113
- Taking out of the believers in Oneness of Allaah from the (Hell) Fire (dailyhadeeth.wordpress.com)
- Being a Slave to Wealth (salaf-us-saalih.com)
- The religion of Allaah is the most sincere of it and the most correct of it (quotesofsalaf.wordpress.com)
Al-Albaani: The reality is that the case with every beginner student of knowledge, and I was like that and probably still am, I used to read this hadith and it would be problematic, because in some narrations [there occurs], “There is nothing between a man and disbelief except abandoning the prayer. So whoever abandons the prayer has disbelieved,” and in some narrations, “… then he has committed shirk.”
Al-Albaani: I used to ask how can he have committed shirk? Yaa akhi, this person who has left praying, especially the one who does so out of laziness, how has he committed shirk?
I used to think that maybe there was a mistake on behalf of the narrator [of the hadith], I was a student of knowledge, then later our Lord granted me success in understanding, even if it was when I was older alhamdulillaah, [he granted me success in understanding it] such that I recognized that legislatively, as opposed to linguistically, there is no difference between kufr and shirk.
So all kufr is shirk and all shirk is kufr there is no difference between them legislatively, linguistically there is, because in the language kufr means to cover. Shirk is to make something a partner of another, like the polytheists who make equals with Allaah.
But later I came to recognise that every unbeliever, even if he wasn’t a polytheist linguistically, he was in reality. No unbeliever is free from being anything but a polytheist [mushrik], our Lord said, “Have you seen he who has taken as his god his [own] desire?” [Jaathiyah 45:23] He took as his god his own desires, so, everyone who follows his desires has made it a partner with Allaah, thus, any kufr–[for example] if someone were to reject a letter from the Noble Quraan it would mean that he has put his intellect in charge and has taken it as a god and it is from this angle that the shirk has come.
So, the one who said that all disbelief is polytheism and all polytheism is disbelief spoke truthfully, not like the one who says that not all kufr is shirk like you heard from at-Tahawi.
In reality this is knowledge which is very rare and is something through which many, many problems are resolved, from them being the verse, “Indeed, Allaah does not forgive association with Him, but He forgives what is less than that for whom He wills.” [Nisaa 4:48]
I read [a mention of] a problem about this verse in the Al-Manaar magazine which Sayyid Rashid Rida used to publish. An objection came his way which stated that the meaning of the aayah is that these unbelieving Europeans who believe in ‘nature’, they call it nature, i.e., that this universe has a creator and who do not know any more than that, it is possible that Allaah will forgive them because they are not polytheists. And so Sayyid Rashid Rida at that time was not able to give an answer like this one which if he had known then would have been the sound judgement [about this topic], [i.e., that] all kufr is shirk and all shirk is kufr.
Al-Hudaa wan-Noor, 341.
بسم الله الرحمن الرحيم
Shaykhul-Islaam Ibn Qayyim al-Jawziyyah (may Allaah have mercy upon him) stated:
“Whoever believes in the messengers and obeys them, their enemies display enmity towards him and harm him. Therefore he (the believer) is tested by that which hurts him. If the person doesn’t believe in them and he doesn’t obeys them, he is punished in the life of this world and in the hereafter. Therefore that which hurts him comes about. And that which hurts him is the greatest of pain and more lasting than the pain that befalls the followers of the Messengers. Therefore its a must that that one goes through hardship/pain whether you believe or turn away from Eemaan. However (the difference is that) the believer experiences pain in the life of this world to start, then he will have a good ending in the life of this world and in the hereafter. As for the one who turned away from Eemaan, he will experience delight to start with then he will proceed on to the everlasting punishment.”
Taking from “Ad-Daw al-Muneer alaa at-Tafseer” 4/490.
Translated by Abu Yusuf Khaleefah 7th of Jumaadaa ath-Thaaniyah 1433/ 28th of April 2012
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Narrated by Abu Hurairah (radiallaahu ‘anhu): The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said, “Eeman has sixty or seventy-odd branches. The least of them is to remove something harmful from the road, and the most lofty of them is the saying: ‘Laa illaha il Allaah‘ (none has the right to be worshipped except Allaah). And modesty is a branch of Eeman.” [Agreed Upon]
[The following is from Shaikh Zaynoo's highly beneficial book The Methodology of The Saved Sect]
Verily, these branches are derived from the
1- As for the actions of the heart:
They are the beliefs and the intentions. They consist of 24 matters*: Eeman in Allaah, and it comprises of Eeman in His Essence, His Attributes, and His Oneness. With the fact that:لَيْسَ كَمِثْلِه ِ شَيْء ٌ وَهُوَ السَّمِيعُ البَصِيرُ
…There is nothing like unto Him, and He is the All-Hearer, the All-Seer. (Ash-Shura, ayah 11)
It also includes belief in the occurrence of that which He wrote. Also, Eeman in His Angels, His Books, His Messengers, and Qadr (pre-destination), its good and its bad. It includes Eeman in The Last Day, the questioning in the grave, its blessing and its punishment, and the Day of Resurrection, the Judgement, the Scales and the Bridge (Siraat), Paradise and Hell.
Also, the love of Allaah, loving and hating for His sake, love for the Prophet (salallaahu ‘alayhi wa sallam), belief in his excellence, and it comprises of sending salutations upon him and following his Sunnah, Ikhlaas which comprises of abandoning showing off and hypocrisy, repentance, fear, hope, thanks, allegiance, patience and contenment with the Divine Pre-Decree and Ordainment, trust, mercy, humility, respecting the elders and being merciful to the young, to abandon pride and conceit, to abandon jealousy, hatred and anger.
2- The actions of the tongue: It comprises of the following seven matters:
- The pronouncement of Tawheed (testifying that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah),
- Recitation of the Qur`an
- Learning knowledge and teaching it to others
- Supplicationto Allaah alone
- Dhikr (remembrance of Allaah) which comprises of asking for forgiveness
- TasbeeH (glorifying Allaah by saying ‘SubhanAllaah‘)
- avoidance of vain talk
3- The actions of the body: It comprises of 38 matters:
a- From them is that which is connected to the individual: It consists of 15 characteristics which are the
purification of the outer and innser self, comprising of avoidance of impurities, covering and protecting the private parts, the obligatory and supererogatory prayers, similarly zakaat and freeing slaves, generosity which comprises of giving food and honoring the guest, the obligatory and supererogatory fasting, i’tikaaf (seclusion in the masjid), searching for Lailatul-Qadr, Hajj and ‘Umrah, and similarly Tawaaf.
Also, fleeing within the religion, and it comprises of Hijrah (migration) from the lands of Shirk to the land of Eeman, fulfilling the vows and looking after one’s swearing (i.e. swearing by Allaah) and the fulfillment of the expiation (such as the expiation of the oath and the expiation for having sexual intercourse during the days of Ramadaan).
b- From them is that which is connected to compliance: It comprises of six matters, which are
chastity within marriage and the establishment of the rights of the family, honoring the parents, and it comprises of avoiding being disrespectful to one’s parents, educating the children, maintaining the ties of the womb, obeying the ruler (without disobeying Allaah) and gentleness with the slaves.
c- From them that which is connected to the general matters: It comprises of 17 matters:
The establishment of rulership with justice, following the Jama’ah and obedience to those in authority (in that which is correct), making peace between the people, which includes fighting the Khawaarij** and the oppressors.
To co-operate upon Birr (righteousness) and Taqwah (piety), which includes enjoining the good and forbidding the evil, the establishment of the punishments of Allaah (Hudood), Jihaad with its levels, fulfillment of the trust and from its fulfillment of a fifth of the war booty, repayment of the loan, honoring the neighbor, having good dealings, collecting the wealth from whom it is permissible, and spending it upon those who have a right to it.
Also, it includes abandoning squandering and wastage, returning the salaam, responding to the one who sneezes, refraining from harming the people, keeping away from idle amusement, and removing something harmful from the road.
The preceding hadeeth proves that Tawheed, which is the saying of Laa illaaha illa-Allaah, is the highest level of Eeman and the most superior.So it is incumbent upon the callers to Islaam to begin with that which is the highest and then that which follows in priority. Starting with the foundations before the structure, and with the most important then that which follows in importance. This is because Tawheed unites the nations of the Arabs and non-Arabs upon Islaam and creates, from them, the Islaaamic State, the State of Tawheed.
* [Some of these matters comprise parts of others. For example, Eeman in Allaah includes Eeman in His Essence, His Attributes and His Oneness. Another example, Ikhlaas includes the abandonment of showing off and hypocrisy. And Allaah knows best.]
** [The Khawaarij] An astray group and part of their belief is to declare Muslims to be outside the fold of Islaam on account of their committing major sins. They also call for speaking out and fighting against the Muslim rulers, in opposition to the way of the Salaf, who held the position that it is not permissible to speak out against the Muslim rulers nor to fight them, be they righteous or sinful. Refer to Chapter 5 in The Foundations of the Sunnah, by Imam Ahmad ibn Hanbal (Salafi Publications).
Post Courtesy : Maher Attiyeh @
Video Uploaded by ahlulsunnahwaljammah
- The Righteous Action – Shaykh Muhammad Nasirud-Din al-Albani – al-Hijra magazine (vol.4 no.2)
- The Two Necessary Conditions for the Acceptance of an Action – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
The People Divide into Four Categories with Regards to Sincerity and Adherence to the Guidance of the Prophet
Source: Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
- The Meaning , Pillars and Conditions of Laa Ilaaha illa-Allaah & Muhammad-Rasoolullaah – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
“O you who have emaan”
Tafseer Surah An Noor
Sheikh Salim Ibn Sa’ad At-Tawil
When you find in the book of Allah “O you who have emaan” give it your ear, give importance to what is about to be said, because this is nothing other than a good that is being commanded or evil that is being prohibited.
This is a Great affair that Allah calls out to you. If one of you tries to connect with an important person, you would be excited saying, “I contacted such and such”. If a person of high ranking said to you , ” come here I want meet you” you would be excited by this.
How about if the one calling you is Allah Subhana wa ta Ala? You need to feel and understand that you are the one intended by this call. You are one of those who Allah is calling out to.
When you find “Oh you who possess emaan” or “O you who believe” this indicates a command or prohibition, and if you were to perform the command it is from emaan. If you were to avoid the prohibition this too is from emaan.
(This note is an excerpt from notes taken during class and should not be referenced as a word for word transcription of the lecture)
Source: Posted by a sister in Mahad-ul-Furqan Yahoo groups