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Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Haafidh Al-Hakami Advises The Student Of Knowledge

Al-’Allaamah Haafidh Al-Hakami (rahimahullaah) advised the student of knowledge saying:

And self-amazement, be warned against it. Indeed, self-amazement shovels away the deeds of the amazed one in its violent torrent.

Shaikh ‘Abdur-Razzaaq Bin ‘Abdul-Muhsin Al-Badr (hafidhahumallaah) commented on the above statement of ‘Allaamah Haafidh Al-Hakami (rahimahullaah):

“He likened Self-amazement to the violent torrent that destroys everything in front of it; thus when a person is afflicted with the disease of Self-Amazement, all his righteous deeds are shovelled away, and nothing remains of it. Al-Haafidh Al-Mundhiree reported in his book At-Targheeb Wat-Tarheeb under the chapter Tarheeb Min Ad-Dawee Fil Ilmi Wal Qur`aan that the Prophet (sallallaahu ‘alayhi wasallam) said that:

A people will appear who will recite the Qur`an and say: ‘Who recites (better) than us? Who knows more than us? Who has more understanding than us?’ Then the Prophet (sallallaahu ‘alayhi wasallam) said to his companions: ‘Is there any good from these people?’ They said: ‘Allaah and His Messenger know best.’ The Prophet (sallallaahu ‘alayhi wasallam) said: ‘These ones are from you, from this Ummah, and they are fuel for the fire.’” [Imaam Al-Albaanee (rahimahullaah) Declared this hadeeth Hasan Li-Ghayrihee-Saheeh At-Targheeb Wat-Tarheeb: Number: 135]

Shaikh ‘Abdur Razzaaq then said:

“When self-amazement afflicts the student of knowledge, it drags him towards pride, exalting himself above the people, raising himself above the slaves of Allaah and exaltedness in the earth. And it has been reported in a hadeeth from the Prophet (sallallaahu ‘alayhi wasallam) who said: “The one who has an atom’s weight of pride in his heart will not enter Jannah.”  

Source: Click on the headline or here.

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: http://alfawzan.ws/node/5412
Reference: Darulhadith.com
aFatwa.com

Shaykh al-Fawzân: The scholars are known. Not all who got diplomas, graduate, memorise Hadîths and verses and read books are scholars with understanding. The scholars with understanding are known amongst the people. But many people only want that which suits them. He looks for that which suits him even if he were to get an answer from the most ignorant or most deviant people. What is most important is that he gets what suits him and his desire. It is a great error and especially today. The scholars are few. There are few scholars with understanding unlike those who read who are many. There are many who read but the scholars with understanding are few. The prophet (sallâ Allâhu ‘alayhi wa sallam) said [what means]:

“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”

We fear that this has started today. We therefore have to be vigilant, apprehensive and observant. We have to choose the scholars and trustworthy who live today as good as we can. As for the early scholars, then they have past away. But one should stick to the best of those (who are) alive:

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ

“So fear Allah as much as you are able”
(64:16, interpretation of the meaning)

AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu

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wa salam alikum
AbdurRahman Meda

The Young Ibn Taymiyyah

Translated by Ahmed Abu Turaab

Ibn Abdul-Haadi, Shaikhul-Islaam Ibn Taymiyyah’s student wrote:

“And it so happened that a Shaikh from Aleppo came to Damascus, saying, “I have heard that in this city there is a boy who goes by the name of Ahmad the son of Taymiyyah and that he is extremely quick in memorising. I have come perchance I may see him.”

So a tailor said to him, “This is his route to school and he has not yet come, so sit with us. Anytime now he will pass us on his way to the school.”

So the Aleppan Shaikh sat down for a short while. Then two young boys walked by, so the tailor said to the Shaikh, “The young boy carrying that large tablet – he is Ahmad ibn Taymiyyah.”

So the Shaikh called him and he (Ibn Taymiyyah) came to him. Then the Shaikh took the tablet and looked at what was written therein. Then he said, “O my son! Wipe this out so that I can dictate something to you which you can write.”

So Ibn Taymiyyah did so. Then the Shaikh dictated eleven or thirteen sayings of the Prophet (sallallaahu alaihi wa sallaam) to him. Then the Shaikh said to him, “Read this.”

So Ibn Taymiyyah looked over it once after he had written it and then gave the tablet back to the Shaikh. So he said, “Read it to me.”

So he read it back to him in the best way possible. Then the Shaikh said to him, “O my son! Wipe this out.”

So he wiped it out and the Shaikh dictated a number of chains of narrations that he had chosen and said, “Read this.”

Ibn Taymiyyah looked at it and he did as he had done the first time. So the Shaikh stood up, saying, “If this young boy lives long he will have a great standing and rank – since the like of this has not been seen before.”

Ibn Naasirud-Deen narrated the saying of Abul-Muzaffar As-Sarmari, “And from the amazing matters regarding memorisation in our time is the Shaikh of Islaam Abul-Abbaas Ahmad bin Abdul-Haleem bin Taymiyyah. Since he would come across a book and would look over it once only after which it would be inscribed in his mind. He would be able to discuss it thereafter, narrating from it in his written works with its precise wording and meaning.

And from the most amazing of what I have heard about him is what some of his companions narrated to me. They said that in the start of his affair when he was a young boy his father wanted to take his sons for an outing to a garden. So he said to Ibn Taymiyyah, “O Ahmad! Go out with your brothers and relax.”

So he exscused himself from that however his father persisted. But the young Ibn Taymiyyah strongly declined, saying, “I would like you to excuse me from going out.”

So his father let him stay and left with his other sons. They spent their day in the garden and returned at the end of the day whereupon his father said to him, “O Ahmad! You deserted your brothers today! And you annoyed them because of your absence from them. So what is this?”

So he replied, O father! Today I memorised this book.”  Alluding to a book with him. So his father replied, “You memorised it?!”  In denial, shocked and amazed at what his son had just said. So he said to him, “Read it to me.”

So he did.

He had indeed memorised the entire book. Then his father held him and kissed him between his eyes and said, “O my son! Do not tell anyone about what you have done,” fearful lest the the Evil Eye should fall upon him.”

Taken from Ibn Abdul-Haadi’s Al-’Uqood Al-Durriyah min Manaaqib Shaikhil-Islaam Ibn Taymiyyah, p. 7

http://giftsofknowledge.wordpress.com – Ahmed Abu Turaab

From the Secrets of Fatiha and What it Contains
By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi  -Rahimullaah-
Translated by Abbas Abu Yahya

 Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

 Two Strengths

‘The human being has two strengths:

1. The strength of researched knowledge.
2. And the strength of practical firm determination of actions.

 A human’s complete happiness is dependent upon the perfection and completion of the two strengths of knowledge and firm determination of actions.

As for the perfection and completion of the strength of knowledge, then this is achieved

1. by knowing his Creator and his Originator,
2. knowing His Names and Attributes;
3. by knowing the path which leads to Him, and
4. by knowing what causes weakness in following that path, and
5. by knowing himself and his shortcomings and mistakes.

Having awareness of these five points, leads the human to achieve perfection in the strength of knowledge. The most knowledgeable of the people are those who know and understand these points the most.

 As for the perfection and completion of the strength of practical firm determination of actions, this can only be achieved by complying with the rights of Allaah -Subhanahu- which He has over the slave, and the slave fulfills them with Ikhlaas (sincerity), truthfulness, faithfully, being righteous and by following and testifying to Allaah’s favours upon the slave of Allaah.

The slave has shortcomings in fulfilling Allaah’s rights, and so is ashamed to face Allaah with what (little) he has from servitude to Him. The slave knows that his servitude to Allaah is less than that which Allaah is worthy of, in fact it is even less and lesser than that.  There is no way for him to perfect these two strengths except with Allaah’s help.  Allaah guides him to the straight path to which He guided, His ‘Aawliyaa and those who are close to Him. Allaah averts him from going off the path (Siraat), through either becoming corrupted in his strength of knowledge, and he falls into misguidance, or from his strength of actions, which obligates anger upon him.

 The Principles of Guidance in Sooratul – Fatiha

The complete happiness of a human cannot be achieved except with a combination of these matters, and they are included in Sooratul Fatiha and these matters are arranged in the best way, so the saying of Allaah Ta’ala: <<All praise belongs to Allaah, the Lord of all the worlds * The Most Beneficent, the Most Merciful.  * The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)>> comprises the first principle, which is knowing about Allaah and His Names, His Attributes and His Actions.

The Names mentioned in this Soorah are the principle names of Allaah’s Beautiful Names, which are; the Name ‘Allaah’, ‘ar-Rabb’ (The Lord) and ‘ar-Rahmaan’ (The Most Merciful).

• The Name ‘Allaah’ comprises the attributes of al-Ulooheeya (worship).
• The Name ‘ar-Rabb’ comprises the attributes of Roobubeeyah.
• The Name ‘ar-Rahman’ comprises the attributes of Beneficence, generosity and Kindness.

The meanings of the Names of Allaah revolve around this.

As for Allaah’s saying:

<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything)>> : This is knowing the path leading to Allaah, which is none other than worshipping Him Alone with what Allaah loves and is pleased with, and seeking aid from Him whilst worshipping Him.

As for His saying: <<Guide us to the Straight Way >> this comprises the explanation that the slave of Allaah has no way to his own happiness except by Isteeqamah (being upright) on the Siraat al-Mustaqeem (the straight path).  There is no path for him to Isteeqamah except by Allaah’s guidance, just as there is no way for him to Allaah’s worship except by Allaah’s aid, in the same way there is no path for him to Isteeqamah upon the correct way except by Allaah’s guidance.

As for Allaah’s saying: << not (the way) of those who earned Your Anger, nor of those who went astray>> this contains the two extremities of deviancy from the straight path.  Deviating to one of these sides leads to misguidance, which is the corruption of knowledge and belief deviating to the other side, to Allaah’s anger which is due to corruption of the intention and action.

The first part of the Soorah is mercy, the middle is guidance and last part is blessings.

 The Slave of Allaah is between Blessings and Guidance

The portion of blessings a slave of Allaah has is related to the amount of guidance he has.

The proportion of guidance for a slave of Allaah is related to the portion of Mercy. So, the whole matter returns back to Allaah’s Blessings and His Mercy.

Blessing and Mercy are from those things which necessitate Allaah’s Roobubeeyah (Lordship). Indeed Allaah is The Merciful and The Giver of blessings and these are from the obligations of His Ilaheeyaeehi (being the One worthy of worship), so He is the deity in Truth, even if the rejecters deny it, and the Mushrikeen associate partners with Him.

Whoever puts into effect the meanings of Fatiha with knowledge and understanding, practically and immediately; then he will have been successful in his perfecting [knowledge and action] in the best way. Then his worship of Allaah becomes a distinct worship by which his grade is raised above that of the general worshippers.

Wa Allaahul Must’aan.’

 [Taken From his book ‘Al-Fawaid’ p.115-118]

Bismillah Walhamdulillah Wassalatu Wassalamu ala Rasulillah,

Assalamu Alaikum Wa Rahmatullahi Wa Barakatu,

It is reported that Imâm Muhammad b. Sîrîn – Allâh have mercy on him – said:
There were people who abandoned knowledge and sitting with the scholars, and [instead] took to their chambers and prayed until their skin dried [from exertion in worship]. Thereafter they began to contradict the Sunnah and thus were destroyed. By Allâh, never does a person act without knowledge, except that he spoils and corrupts more than he fixes and rectifies.

Al-Asbahânî, Al-Targhîb wa Al-Tarhîb 3:98

More:

1. Won’t you collect your Share?
2. Ibn Mas’ud on the Companions [with notes on Bid'ah Hasanah]
3. A Sign of Knowledge and a Sign of Ignorance
4. Taqwa, Knowledge and Beauty
5. Two Requirements for Knowledge
6. Food for Thought, not for Stomachs
7. Umar b. Abd Al-Aziz on the Way of the Believers

Source: http://www.sayingsofthesalaf.net/index.php/ignorant-piety/#ixzz1VT6R26Ig

Aboo Hurayrah (radiallaahu ‘anhu) once passed by the market in Madinah. He stopped at the market and said: “O people of the market, how incapable you are!” They said, “And how is that Aboo Hurayrah?” He replied, “Over there, the inheritance of Allaah’s Messenger (salallaahu ‘alayhi wa sallam) is being distributed and you are here! Won’t you go and take your share?” “Where is it?” they asked. He replied, “In the Masjid.” So they hurried to the Masjid, and Aboo Hurayrah waited for them until they returned. When they came back, he said, “What’s the matter?” They replied, “Aboo Hurayrah! We went to the Masjid, but we didn’t see anything being distributed.” Aboo Hurayrah asked them, “And you didn’t see anyone in the Masjid?” They replied, “Indeed we did; we saw people praying, others reciting Qur`an and others studying the regulations of halal and haram.”

So Aboo Hurayrah said, “Woe to you! That is the inheritance of Muhammad, salallaahu ‘alayhi wa sallam.”

[Reported by at-Tabaraani in al-Aswaat, with a hassan chain of narrators; Al-Albanee also graded it hasan in Saheeh al-Targheeb wa Tarheeb, Vol 1, pg. 19.]

Related Links :

• Do You Really Want Paradise – Jawad Ahmed
• The Advice of ‘Alee (radiallaahu ‘anhu) – Al-Istiqaamah Magazine, Issue No.6

Refutation of the feeble argument, “Take the good and leave the bad” -  by Abul Hasan Maalik al-Akhdar

Excerpts:

Yes the truth is to be accepted from whoever says it, and the Salafus Saalih did not abstain from accepting the truth, and with that  they never said, ‘take  the truth that is found in the books of the people of innovation and leave the falsehood.’ . Rather they proclaimed with their loudest voice to leave them all together. Rather they made their destruction obligatory, and that is because the truth that is present in the books of the people of innovation can be found in the Book and the Sunnah and therefore it is obligatory to take it from its original source which is not contaminated with filth nor innovation, since it is the spring that is pure, and the water that is fresh.

An example of that: Two wells of water, one of them pure and clean and the other muddy filled with dirt and filth, so does one with intellect say: `Go to the second well and take from its water.’ The one with intellect does not say this.

So what if there was found one who was deterring people from the pure spring and calling the people to drink from the muddy well filled with dirt and filth…”

“And the Messenger of Allaah sallallahu alaihi wa sallam warned against reading the writings of the People of the Book even though they are not free of some truth.

On the authority of Jaabir bin Abdillah who said that Umar bin al-Khattaab came to the Prophet sallallahu alaihi wa sallam with a writing that he had gotten from one of the People of the Book and he became angry and said: `Are you in doubt O Ibn al-Khattaab?! By the One in Whose Hand is my soul! I have come to you with that which is clear, do not ask them about anything so that they speak the truth and you deny it, or they speak falsehood and you believe it, and by the One in Whose Hand is my soul, if Moosa was alive, he would have to follow me.’[1]

And Shayhkul Islaam Ibn Taymiyyah said,

`It is hated for the one who does not have the ability to critique and distinguish (between truth and falsehood) to look in the books that have a number of fabricated narrations, and misguided opinions like the books of the people innovation, and it is hated to take knowledge from the Qassaas (storytellers) and their likes who tell many lies in their speech, even if they speak much of the truth’.” [End of quote, See an-Najm al-Baadee p. 27]

The statement of Ibn Taymiyyah sheds much light on this issue where he mentions that even if there is much truth to be found in their speech, it is mixed with lies and fabrications and therefore the one who does not have the ability to distinguish between truth and falsehood, Sunnah and Bid’ah, will become lost and become like the one who gathers wood at night! He will gather along with the wood, trash, dirt, and everything else that is present, as he does not have the ability of discernment.

Khaalid adh-Dhufairee in his book Ijmaa al-Ulemaa alal Hajr wat-Tahdheer min Ahlil Ahwaa (The Consensus of the Scholars Upon the Abandonment and Warning from the People of Desires) mentions in the chapter: `The methodology of the people of the Sunnah in dealing with the books of the people of innovation‘:

“Indeed from the calamities that have spread in these times, and its evil and harm have spread are those books that are filled with innovations, superstitions, and the calls to newly invented methodologies, for these innovated books have been a strong means for every innovator to spread his innovation and misguidance amongst the people and to beautify them so as to make its spread easier.

But there remains a question that needs answering and it is: “What is the path to safety from these books and to save the people of the Sunnah from them?

The path, it is the following the way of the Salafus Saalih in their dealings with the books of the people of desires and innovation. Their way was warning against these books, and leaving off looking into them, and warning from their authors, rather they ruled with the obligation of destroying these books and burning them.

And this is not oppression, rather it is the essence of justice since oppression is leaving these books filled with innovations and misguidance without warning or clarifying what is in them of falsehood, because of which many people become misguided and follow innovated methodologies that are in opposition to the Book and the Sunnah.

Our Sheikh, the carrier of the banner of criticism and praise in these times, Abu Muhammad Rabeeus Sunnah ibn Haadee al-Madkhalee hafidhahullaah, said in explanation of this issue on the cassette titled Manhaj Ahlis-Sunnah, that is found on the website of our noble brothers at `www.troid.org’ hafidhahumallaah:

“So we advise the youth and the elders, and other than them from the Muslims that Allaah has opened their breasts to the truth, and adhering to it, to remain firm upon the straight way and to advise one another to remain firm upon this truth and this path, and not to expose themselves to the affairs of straying that has affected so many from those who the people of innovation and desires have drawn into looking into the books of falsehood and misguidance and listening to the cassettes that call to desires and innovations, with the argument that they will listen and read and whatever is from the truth they will accept it, and whatever is from falsehood they will reject. But in reality they are in the position of the one who does not have the ability to distinguish between truth and falsehood, Sunnah and innovation, between Tawheed and Shirk. So they fall into misguidance, straying, and innovation, and many from this kind become enemies to the truth and enemies of the people of truth.

1 Collected by Imam Ahmad (3/387), Ad-Daarimee (1/115), graded Hasan by Muhaadith Al-Albanee in Irwaa (6/338-340).

Complete Article can be read @ : http://www.salafitalk.net/st/uploads/takinggoodleavingbad.pdf

The Importance of Understanding The Deen, by Shaikh Yahya al-Hajooree (hafidhahullah); Understanding The Deen Versus Not Understanding The Deen

Masha’ Allah, don’t miss to read ! Excellent One !!