A person should not underestimate Shirk (polytheism; associating partners with Allaah in worship) and say: “This is [only] minor Shirk.”
What are examples of Minor Shirk?
For example swearing by other than Allaah. Like swearing by the Prophet, swearing by so-and-so and swearing by the amaanah (trust). He – sallal-Laahu ‘alayhi wa sallam – said:
من حلف بغير الله فقد كفر أو أشرك
“Whoever swears by other than Allaah, has disbelieved or commited Shirk.”
He – ‘alayhi assalaatu was-salaam – said:
لا تحلفوا بآبائكم، من كان حالفا فليحلف بالله أو ليصمت
“Do not swear by your fathers. Whoever wants to swear, let him swear by Allaah or be silent.”
So it is not permissible to swear by other than Allaah, the Mighty and Majestic. And this flows on the tongue of many people, making use of habits and blindfollowing. So it is obligatory to repent from this and to beware of it! A person should not swear except by Allaah, the Mighty and Majestic. If he wants to swear, then let him swear by Allaah or be silent.
Also, from the types of Minor Shirk, is a small amount of riyaa’ (showing off). Like a person praying while loving that the people praise him [for doing this], or giving charity while loving that the people praise him. He does righteous deeds while loving that the people praise him (for it); this is riyaa’! This nullifies the deed in which it took place. If he performs a deed that has riyaa’ in it, then it is nullified and he receives no reward for it. But it does not nullify the other deeds like Major Shirk does. Rather it only nullifies the deed in which it took place. So the one who shows off his deeds, has associated partners with Allaah – the Mighty and Majestic - in that deed, but it is Minor Shirk. It nullifies his deed and he receives no reward for it.
And when it happens a lot and it becomes a habit in all of his deeds, it becomes Major Shirk, like the riyaa’ of the munaafiqoon (hypocrites). The munaafiqoon are in the lowest depths of the Hellfire because they do good deeds only to be seen (by people). All of their deeds are riyaa’! They do not intend the Face of Allaah with their deeds. They only want the praise of the people for them and to hide behind Islaam while their hearts are disbelieving. This is Major Nifaaq (hypocrisy) and Major Riyaa’.
إِنَّ ٱلْمُنَافِقِينَ يُخَادِعُونَ ٱللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوۤاْ إِلَى ٱلصَّلاَةِ قَامُواْ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلاَ يَذْكُرُونَ ٱللَّهَ إِلاَّ قَلِيلاً
“Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives them. And when they stand up for As-Salaah (the prayer), they stand with laziness and to be seen of men, and they do not remember Allaah but little.”
So riyaa’ is of two types. The first type is Major Shirk, and this is the riyaa’ of the munaafiqoon, those who have no Eemaan (faith, belief) in their heart at all. The second type is the riyaa’ of the believers, those who have Eemaan and Tawheed in their hearts. But Shaytaan beautifies for them the love for praise and the love for sum‘ah (performing good deeds [like reciting Qur'aan] in order to be heard). This doesn’t make them exit the religion, but it prevents them from receiving a reward for their deeds in which riyaa’ took place.
So a person should be afraid [of falling into this]! This is why he – sallal-Laahu ‘alayhi wa sallam – said to his Companions:
أخوف ما أخاف عليكم الشرك الأصغر
“That which I fear the most for you is Minor Shirk.”
Then when he was asked about it, he said:
A person stands up, prays and beautifies his prayer, because he sees someone looking at him. The Messenger – sallal-Laahu ‘alayhi wa sallam – feared this for his Companions, so how about other than them? So this is dangerous aswell! One should not have a relaxed attitude towards it.
And from Minor Shirk, is Shirk in statements. Like saying: “Had it not been for Allaah and you, this and that wouldn’t have happened.” This is not permissible. This is Shirk in statements. And if he believes this with his heart, it becomes Major Shirk! But if he didn’t intend it and it only flowed on his tongue, then this is Minor Shirk. And that which is obligatory to say is: “Had it not been for Allaah and then for you…”, “As Allaah wills, and then you will.” Because a man said to the Prophet – sallal-Laahu ‘alayhi wa sallam -: “As Allaah and you will.” Then he (the Prophet) said:
أجعلتني لله ندا؟ قل: ما شاء الله وحده
“Have you set me up as a rival to Allaah? Say: “As Allaah alone wills.””
So it is not permissible for you to gather the Creator and the creation together in any affair with the letter و (and); [for example by saying:] “As Allaah wills and you will,” “Had it not been for Allaah and you…” Rather you should use ثم (then): “As Allaah wills, and then you will,” “Had it not been for Allaah, and then for you…” Because ثم (then) is used for tarteeb (order) and ta‘qeeb (sequence). As for و (and) then it is used to gather (two or more affairs) unrestrictedly, it does not imply tarteeb or ta‘qeeb. This is why you shouldn’t use the و (and). And this is what ‘Abdullaah ibn ‘Abbaas – may Allaah be pleased with both of them – explained the Statement of Allaah – the Most High – with:
فَلاَ تَجْعَلُواْ لِلَّهِ أَندَاداً وَأَنْتُمْ تَعْلَمُونَ
“Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped).”
He (‘Abdullaah ibn ‘Abbaas) said that this refers to someone saying: “Had it not been for Allaah and you…” “Had it not been for the dogs, then the thieves would have come to us.” “Had it not been for the duck in the house, the thieves would have come to us.” Ascribing affairs to other than Allaah, this is Minor Shirk. And it is obligatory for you to beware of this.
Translated by: Yâsîn Abû Ibrâhîm
Watch Video @ http://wp.me/p2sNCV-3mr
The questioner said: Are we to be gradual in Da’wah as well?
Yes. I do not say to you except that which the Prophet (upon him be prayers and peace) said to Mu’aadh. In Da’wah teaching and gradualness is a must; as is beginning with that which is most important then that which is next in importance.
Imaam Ibnul-Qayyim, may Allaah have mercy upon him, said within Al-Fawaa’id; a benefit which I just now remembered; he said: The intelligent does not command the people (i.e., in his Da’wah) to abandon what? To abandon the Dunyaa. But he commands them with abandonment of sins. For abandonment of sins is obligatory; while abandonment of the Dunyaa is a virtue.
When you abandon sins you abandon the Dunyaa; because the Dunyaa is your path to falling into sins. He does not call the people and command them to abandon what? He said: “..to abandon the Dunyaa; but he commands them to abandon sins (meaning, he calls them). For abandonment of sins is obligatory; while abandonment of the Dunyaa is a virtue.” Do you understand this speech?
So it is obligatory that you be gradual in calling the people. If you are in a place wherein Shirk is present and widespread; then you begin by clarifying Tawheed to them; and clarification that Allaah created them for that; and informing them of their true object of worship, Majestic and High be He; and so on. If you are in a place wherein there are no polytheistic oppositions however, there are innovations; then you make them honor the Sunnah and you teach them the Sunnah of the Prophet (upon him be prayers and peace) and you warn them against what? AGAINST OPPOSITION AND INNOVATING; and you teach them bit by bit. If you are in a place wherein wickedness is widespread and there is no innovation, then you clarify to them the importance of holding fast to the Book and the Sunnah and avoiding all forms of disobedience and wickedness; from usury, fornication, and other than it. It is obligatory to teach the people and begin with that which is most important, then that which is next in importance.
Translated By: Raha ibn Donald Batts
This person says: What is the ruling on saying: “Mommy” or “Daddy” when frightened?
If he is scared; such as a toddler or child or the likes, then this is from Istighaathah (seeking aid) with one who is alive, near, and able to help; there is no harm in this.
As for in times of calamity, calling out to them; then this is not permissible if they are absent, or dead. This is Shirk.
والشِّرْكُ جَعْلُكَ نِدًّا لِلإِلهِ وَلَمْ ** يُشارِكِ اللهَ في تَخْليْقِنَا أَحَدُ
تَدْعُوْهُ تَرْجُوْهُ تَخْشَاهُ وَتَقْصِدهُ ** لِدَفْعِ شَرٍّ وَمِنهُ الْخَيْرَ تَرْتَفِدُ
مَثْلَ الأُلى بِدُعَا الأَمْوَاتِ قَدْ هَتَفُوا ** يَرْجُوْنَ نَجْدَتَهُمْ مِنْ بَعْدِ مَا لُحِدُوا
Shirk is you making a rival for the Deity (i.e., Allaah)
Whereas none shared with Allaah in creating you;
You supplicating to him, hoping in him, fearing him, intending him
In repelling evil and from him you seek good;
Similar to those of old, supplicating to the dead calling out to them;
Hoping for their help after they have been buried;
This is Shirk.
إِنْ لَمْ تَكُنْ هَذِهِ الأَفْعَالُ يَا عُلَمَاء ** شِرْكًا فَمَا الشِّرْكُ قولوا لي أَوِ ابْتَعِدُوا
If these actions, O scholars, are not Shirk;
Then what is Shirk; tell me or get away from me!
Translated By: Raha ibn Donald Batts
Posted from: http://mtws.posthaven.com
Bismillaah Al-Hamdulillah wa salatu wa salaamu ‘ala rasulullaah
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisOfFlorida mailinglist
Shaikh Saleh al Fawzaan states in his explanation of Kitab at-Tawhid under the chapter [From Shirk is to seek Aid and Assistance (after a calamity befalls) from other than Allah or to Call Upon Others]:
“Indeed Shaikh ul-Islam ibn Tamiyyah mentioned in one of his works – or rather, in many of his works – paraphrased as follows; Indeed that which occurs to the worshippers of graves in terms of their needs being fulfilled [i.e. the affair they seek at the grave actually occurs for them], then that is not an evidence upon the correctness of their methodology [i.e. the methodology of grave worship], because obtaining what is desired is [a means of] trial and test upon them from Allah……so this is not from the beneficial affairs for the grave worshipper, so if something does occur from what they desire then it is [actually] a degradation from Allah upon them…[despite the fact that he may think he is upon the correct methodology and be pleased and therefore continue upon his way believing his request has "apparently" been answered by the dead in the graves that he calls upon!].
Furthermore, Shaikh ul-Islam mentioned also, that it is possible the shayaateen [referring to the devils of jinn in this instance] sometimes take the appearance of the one buried and rise up from the grave in that appearance and speak to the people who are calling upon the dead. They then say to them we will take care of your needs, and they bring them items from far away, they may steal from the items of the people and bring them…and the one who was calling upon the dead thinks this is actually the dead individual himself who has arisen from the grave since the shaytaan has taken that appearance! In reality the actual dead individual does not have the slightest idea of what is occuring above his grave! Rather he is preoccupied with himself, either in blessings or punishments of the grave.
Thereafter, when the people are all raised on the Day of Recompense, those dead individuals on that Day will declare their innocence of the mushrikoon who used to call upon their graves in this World…..”
[Translators Note: For further details on issues of grave worship and seeking intercession etc, an excellent source of information are the various books of Shaikh Mohammad bin Abdul Wahhab, namely Kashf as-Shubuhaat (Exposition of the Doubts), as well as Kitab at-Tawhid, al-Qawaa'id al-arba'a (The Four Fundamental Principles)....exactly the types of books the scholars advise with in the early stages of seeking knowledge].
May Allah place ease into the affair of seeking knowledge, in order that we may remove ignorance from ourselves and others, for indeed the numbers of individuals that have succumbed to the whispers of the Shaytaan in such affairs as mentioned above are of considerable proportions across the World.
One of the callers of Jamā’at ut-Tablīgh says,
“We have caused the people to be lost in the name of Tawhīd and have encouraged them upon sinning. And this is due to the statement that the Muwahhid (person of Tawhīd) will enter Paradise regardless of his sins other than Shirk. Tawhīd, Tawhīd and Tawhīd. So how will we respond to Allāh عز وجل regarding the existence of these sinners?”
So the question is, what is your Excellency’s opinion regarding this statement.
Shaykh Sālih bin Fawzān bin ‘Abdullāh al-Fawzān:
This is the statement of an ignoramus or a misguided one. Either he is an ignoramus and does not know the speech regarding the issues of knowledge, or he knows yet is misguided and desires misguidance of the people.
So there is no doubt that Shirk is the greatest of the sins and that its committer will not enter Paradise, period. And as for the committer of sins, even if they be major and not Shirk, then forgiveness and entrance to Paradise will return to him. And this is something which is not from us.
Allāh جل وعلا says, “Verily, Allāh forgives not that partners should be set up with Him in worship, but He forgives that (anything else) to whom He pleases” (An-Nisā’ 4: 48).
And in the Hadīth [the Messenger ﷺ said, that Allāh will say,] “Remove from the Fire whosoever has in his heart īmān equivalent to the weight of mustard seed” [Narrated by Abī Sa'īd and reported by Bukhārī & others].
So Tawhīd guarantees for its possessor Paradise, either in the beginning or in the end, even if he is punished (in Hell). As for the Mushrik then there is no security for him ever.
“It is those who believe (in the Oneness of Allāh and worship none but Him alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allāh)… “ (Al-An’ām: 6: 82) meaning by Shirk. “…for them (only) there is security and they are the guided” (Al-An’ām: 6: 82).
So the people of Tawhīd have security, those who do not cover their īmān with Zulm meaning Shirk have security, either completely or in the end. As for the Mushrik then he has no security, period. And he is eternally in the Fire.
So this one who says that Tawhīd caused the people to be lost, then this – and Allāh’s Refuge is sought – is atrocious speech. This is atrocious speech, false speech. Tawhīd is what rectified the people and it is what will save the people on the Day of Resurrection from the Fire. So, it (Tawhīd) is the basis, and it is the foundation. And there is no comparison between the (ordinary) sin and Shirk. Shirk is the greatest of sins, and there is no salvation alongside of it. As for the sins then they are under the will (of Allāh). If Allāh Wills He can punish their committer and if He Wills He can forgive him. And if he is punished then his final outcome will (eventually) be Paradise. Na’am.
The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Chapters of Tawheed and the Shahadtayn Part 14
Translated by Abbas Abu Yahya
37- What a Muslim does with his close relative who is a Mushrik And Abu Talib died upon Shirk
161- The Messenger of Allaah said to Ali bin Abu Ta lib: ‘Go and bury your father.’ He said; ‘No, I won’t bury him, because he died as a Mushrik.’
The Messenger said to him: ‘Go and bury him, and do n’t speak to anyone until you come to me. ‘I came to him and I had signs of dirt and dust upon me. He ordered me to wash, so I washed and he supplicated for me with supplications which would not please me to exchange anything for them on the face of this earth.
From the benefits of the hadeeth:
1. That it is permissible for a Muslim to take the responsibilities of burying his close Mushrik relative. This does not negate his hate for his relative’s shirk. Do you not see that ‘Alee refused to bury his father for the first time. Whereby, he said: ‘he died as a mushrik ‘ thinking that if he buried him then this would enter into being in alliance with his father which is pro hibited. Like the saying of Allaah Ta’ala: <<Take not as friends the people who incurred the Wrath of Allaah >>
When the Messenger ordered him again to bury his father he hastened to fulfill the Messenger’s order. And he left that which seemed to be correct to him the first time. It is also from obedience, that a person leaves his own opinion for the command of his Prophet – sallAllaahu alayhi wa sallam.
It appears to me that the son burying his mushrik father or his mother is the last of what the son possesses of good companionship wit h his mushrik father in this world. As for after the burial then it is not allowed for him to pray for him, nor seek forgiveness for him, this is due to the clear statement of Allaah Ta’ala: << It is not proper for the Prophet and those who believe to ask Allaah’s Forgiveness for the Mushrikeen even though they be of kin >>
So, if this is the case, what is the situation of t he one who supplicates for mercy and forgiveness on the pages of newspapers and magazines for some of the kuffar , announcing their deaths, for a small amount of dirhams !
The one who is concerned for his hereafter should fear Allaah.
2- It is not legislated for him to wash the unbeliever, nor should he shroud him. And nor should he pray upon him even if he is a close relative, since, the Prophet – sallAllaahu alayhi wa sallam did not order Alee to do so. If this had been permissible, the Prophet – sallAllaahu alayhi wa sallam would have mentioned it, since delaying the explanation of an order when there is a need for it, is not permissible. This is the Madhab of the Hambalees and other than them.
3- It is not legislated for the relatives of that Mushrik to follow the funeral procession. Because the Prophet – sallAllaahu alayhi wa sallam did not do this for his uncle. His uncle was the kindest and the most compassionate of the people to him. Even to the extent that the Prophet supplicated to Allaah for him, whereby his uncle’s punishment will be the least in the Hellfire, as has been previously explained.
And in all of this there is a lesson for those peop le who have been deceived by their ancestry, but they do not do any thing for their hereafter with their Lord, and Allaah the Great spoke the truth when He said: << There will be no kinship among them that Day, nor will they ask of one another. >>
The Bequest of Nooh (alayhi as-Salaam) to his Son at the time of his Death – Shaykh Naasiruddeen al-Albaanee
134 – “When death was approaching the Prophet of Allaah Nooh -sallAllaahu alayhi wa sallam – he said to his son: I will narrate to you my bequest; I command you with two things and prohibit you from two things. I command you with ‘La ilaha ‘illa Allaah’ (‘There is none worthy of worship in truth except Allaah) if the seven heavens and the seven earths were placed upon a scale and ‘La ilaha ‘illa Allaah’ was placed on the other, then ‘La ilaha ‘illa Allaah’ would be heavier.
If the seven heavens and the seven earths were a closed off circle then ‘La ilaha ‘illa Allaah’ would be able to break it.
The second thing I command you with is Subhana Allaahi wa bihamdihi (Far is Allaah from imperfection and praise is for Him), since it is a supplication for everything, and by it the creation is given its provision. I prohibit you from shirk and pride.
( the narrator said: I asked or someone asked) : O Messenger of Allaah as for shirk then we know about it, but what is pride? Is it that one of us has sandals with two good straps?
The Messenger answered: No.
He asked again: is it that one of us has companions and they sit with him?
The Messenger again answered: No.
Someone asked: O Messenger of Allaah, what is pride?
He said: ridiculing the truth and belittling the people and reviling them.”
Silsilah Saheehah: 134
From the benefits of the hadeeth:
I say: there are many benefits from this hadeeth; I will suffice by indicating to some of them:
1- The permissibility of writing a bequest at the time of death.
2- The excellence of saying ‘La ilaha ‘illa Allaah’ and saying Subhana Allaah and that they are a cause for the creation to receive provision from Allaah.
3- The scales on the Day of Judgment are true and real, and they have two pans. This is from the belief of the ahl-ul Sunnah, opposing that of the Mu’tazilah and their followers in the modern times. Who do not believe that which has been affirmed regarding ‘Aqeedah in the authentic Ahadeeth, with the claim that these are Ahkbaar al-Ahad (singular narrations) which do not convey certainty. I have exposed this claim in my book ‘with ustaadh at-Tantawee’.
4 – The seven earths are like the seven heavens. There are many Ahadeeth regarding this in Bukharee and Muslim and in other books. Perhaps one day we will have time to follow up these Ahadeeth and research them. What supports these Ahadeeth is the saying of Allaah Tabaraka wa Ta’ aala : << It is Allaah Who has created seven heavens and of the earth the like thereof (i.e. seven). >> I.e. they are similar in creation and in number.
So, you should not pay any attention to the one who explains it away, there by it ends up as a negation of similarity as well as in numbers, being deceived by the Europeans and where their knowledge has reached to, from having gone up in to space however they do not know of seven earths, along with that they do not know about seven heavens. Will we reject the speech of Allaah and the speech of His Messenger due to the ignorance of the Europeans and others along with them, declaring that the more they increase their knowledge of the universe, the more they increase in their ignorance of it. Allaah the Most Great has spoken the truth when He said : << And of knowledge, you (mankind) have been given only a little>>
5 – That beautification with good clothing has nothing to do with pride what so ever. Rather, it is a matter which is permissible, because Allaah is Beautiful and He loves beauty, like the Messenger of Allaah -sallAllaahu alayhi wa sallam – said regarding this issue, as is narrated by Muslim in his ‘Saheeh’.
6- Pride which has been equated with Shirk will not allow entrance in to Paradise for the one who has an equivalent of an atoms worth. That is the pride, which is rejecting the truth after it has been made clear, and defaming innocent people without truth. So, the Muslim should be extremely cautious from being characterized with this type of pride, just like he should be extremely cautious from being characterized with the Shirk which places its companion in the Hell-fire for eternity.
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance
The Ahaadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah)
Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah)
Translated by: Abbas Abu Yahya (hafidhahullaah)
Why was Ibrahim, peace be upon him, afraid?
Explained by Shaykh Fawzan
The questioner says: Noble Shaykh may Allah give you success. We want from you to clarify for us the statement of Ibrahim—prayers and peace are upon him—when he supplicated to his Lord to distance him from idol worship, despite the fact that he—prayers and peace are upon him—was infallible?
He feared for himself. He did not laud himself. This shows that man should not admire himself, and he should fear misguidance and he should fear deviance. This is a great subtlety; that the person fears deviance, he fears misguidance. How many scholars have gone astray! How many worshippers have deviated and disbelieved! Thus the person fears for himself as long as he is alive. And he does not admire himself. When things increase; when things increase the person fears for himself. When the fitna increases the person fear for himself that he will fall into and it will afflict him.
Translated by Rasheed ibn Estes Barbee
Masjid Tawheed wa Sunnah
- “Keep me and my sons away from worshiping idols” – Quranic Supplication
- “Oh Turner of the Hearts, keep our Hearts firm on Your Religion”
- Seeking Istiqaamah - from Al-Istiqaamah Magazine, Issue No.2
- Satan talking to Imam Ahmed on his death bed - Good Story
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Shaykh al-’Utaybi’s Explanation of Allaah’s Statement (which means):
The Disbelievers are like Cattle; Rather they are more astray!
During his lecture “Refraining From The Disobedience of Allaah,” Shaykh Abu ‘Umar al-’Utaybi (hafidhahullaah Ta’aala) said:
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرا ً مِنَ الْجِنِّ وَالإِنسِ لَهُمْ قُلُوب ٌ لاَ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُن ٌ لاَ يُبْصِرُونَ بِهَا وَلَهُمْ آذَان ٌ لاَ يَسْمَعُونَ بِهَا أُوْلَائِكَ كَالأَنعَامِ بَلْ هُمْ أَضَلُّ أُوْلَائِكَ هُمُ الْغَافِلُونَ
And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray! They are the heedless ones. (Al-A’raf, ayah 179)
They are like cattle —-> because they don’t learn the commands and prohibitions, and they don’t act upon them.
Rather they are more astray —–> Why are they more astray?
1- The first question is: Why did Allaah make the disbelievers as the cattle?
2- The second question is: Why did Allaah say: بَلْ هُمْ أَضَلُّ (Rather they are more misguided and astray)?
Allaah said the disbelievers are like the animals because they don’t learn Allaah’s Deen, nor do they implement it. Because the animals don’t learn. They don’t read or write or teach (Allaah’s Religion). They only eat and seek their pleasure.
Why are the disbelievers more astray than the animals? ——> Because the animals praise Allaah, whereas the disbelievers do not praise Allaah. The animal doesn’t commit polytheism. As for the disbeliever, he associates partners unto Allaah. For this reason, the disbeliever is more astray than the animal.
So the individual who is intelligent and has an intelligent mind will know why he is created and will work to fulfill that purpose. So whoever is intelligent, he will be successful.
Who is the intelligent?
Why is the intellect named in the Arabic language as ‘Aql?
The ‘Aql is derived from the root word of a rope that is tied.
So when one wants to captivate an animal, you tie it so it doesn’t run away. Because if the animal runs away, it doesn’t know where to find its own benefit, because it could do good or bad. But when you tie the animal, you make the animal only do good. You only use the animal for what is beneficial. So the human being has a brain, and the animal has a brain. But your brain knows what will benefit you and what will harm you. Hence, you do what will benefit you, and abstain from what will harm you.
So the one who ties himself down to do good and imprisons himself away from the prohibitions, he is the one who is ‘aaqil (has intellect). In the Arabic language, the intellect is also called a Hijr. It is a barrier that stands between an individual and evil.
Hence, we see that the person of true intellect is the one who deprives himself from what Allaah, The Mighty and Majestic, prohibited. So the true intellectual who does good and leaves evil, he is the one who is Sa’eed (successful, happy).
So this is the definition of having a true, insightful intellect, the intellect which orders you with good and prohibits you from evil.
It is not intended by intellect that a person knows the details of mathematics or he has knowledge of wordly matters that the believers and disbelievers share in. The intent of ‘aql (intellect) is the benfecial intellect which would help you stay away from entering the Hellfire.
What benefit would it serve a person if had knowledge of business or manufacturing or physics or chemistry, but he worships a cow or a stone or the dead – instead of worshipping Allaah, The Ever-Living Who does not die?
For this reason, Allaah said in the Qur`an regarding the disbelievers and hypocrites that they don’t have knowledge nor do they have the ability to analyze something intellectually.
Even the disobedient Muslim – a Muslim who commits disobedience – needs to rush to repent from his disobedience. Allaah says:
إِنَّمَا التَّوبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَة ٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيب ٍ فَأُوْلَائِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيماً حَكِيما
Allaah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allaah will forgive and Allaah is Ever All-Knower, All-Wise. (An-Nisa`, ayah 17) Even the Muslim – when he disobeys Allaah – he is in a state of ignorance when he is disobeying Allaah. And when he does so, his intellect weakens. So when they commit these acts of disobedience, they do not think of these repercussions of these sins…
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