Turning Away from 'Ilm Deprives One from Being Guided - Sheikh Salih Al-Fawzan
لا بد من التعلم تعلم الكتاب والسنة وتعلم العلم النافع
Learning is a must; Learning the kitab (Qur'an) and the sunnah, and learning beneficial knowledge.
أما من أعرض عن العلم فإنه يحرم من الهداية
As for the one who turns away from 'ilm (Islamic knowledge), he is deprived of hidayah (guidance).
من أسباب الهداية تعلم العلم النافع والإقبال عليه الذي جاء به رسول الله صلى الله عليه وسلم
From the causes of hidayah is learning beneficial knowledge and turning towards it; that which the Messenger of Allah ﷺ came with.
هذا من أسباب الهداية
This is from the causes of hidayah.
أما المعرض فإنه يحرم
{ وَٱلَّذِینَ كَفَرُوا۟ عَمَّاۤ أُنذِرُوا۟ مُعۡرِضُونَ }
As for the one who turns away, then he is deprived, (The meaning of the ayah) "But those who disbelieve turn away from that whereof they are warned." [Surah Al-Ahqāf: 3]
الإعراض والعياذ بالله عن الحق وعدم الإصغاء إليه وعدم قبوله
Turning away - and refuge is sought with Allah - from the truth, not listening and accepting it,
هذا يسبب الضلال والإنحراف.
this leads to misguidance and deviation.
لا بد من التعلم تعلم الكتاب والسنة وتعلم العلم النافع
Learning is a must; Learning the kitab (Qur'an) and the sunnah, and learning beneficial knowledge.
أما من أعرض عن العلم فإنه يحرم من الهداية
As for the one who turns away from 'ilm (Islamic knowledge), he is deprived of hidayah (guidance).
من أسباب الهداية تعلم العلم النافع والإقبال عليه الذي جاء به رسول الله صلى الله عليه وسلم
From the causes of hidayah is learning beneficial knowledge and turning towards it; that which the Messenger of Allah ﷺ came with.
هذا من أسباب الهداية
This is from the causes of hidayah.
أما المعرض فإنه يحرم
{ وَٱلَّذِینَ كَفَرُوا۟ عَمَّاۤ أُنذِرُوا۟ مُعۡرِضُونَ }
As for the one who turns away, then he is deprived, (The meaning of the ayah) "But those who disbelieve turn away from that whereof they are warned." [Surah Al-Ahqāf: 3]
الإعراض والعياذ بالله عن الحق وعدم الإصغاء إليه وعدم قبوله
Turning away - and refuge is sought with Allah - from the truth, not listening and accepting it,
هذا يسبب الضلال والإنحراف.
this leads to misguidance and deviation.
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Ruling of Studying in Mixed Universities - Sheikh Al-Albani
هذه امرأة تريد أن تدرس في الجامعة التي يختلط فيها الشباب بالشابات
This woman wants to study in a university in which men and women mix.
لأجل ماذا لأجل أن تدعو إلى الإسلام تتعلم وتدعو إلى الإسلام
For what reason? To carry out da'wah to Islam. To learn and carry out da'wah to Islam.
فيعود الكلام السّابق هي تحرق نفسها من أجل أن تفيد غيرها
So, we go back to the previous speech,
She burns herself so that she can benefit others;
ترتكب مخالفات شرعية لا مبرر لها لارتكاب هذه المخالفات
She is committing prohibitions of the shari'ah; she has no excuse to commit these prohibited matter.
لأن طلبها العلم في الجامعات اليوم الأصل ما هو فرض عين عليها
That's because seeking knowledge in universities today, fundamentally, is not fardh ayn (an individual obligation) upon her,
حتى تغض النظر عن بعض إيش الأمور التي ليست بمثابة فرض عين
so that she can turn a blind eye to some matters that aren't considered as an individual obligation.
وكل ما يقال أنه هذا يمكن يكون فرض كفائي إذا قام به البعض سقط عن الباقين
At most, what could be said is that this can be a communal obligation;
If some establish it, then the obligation of fulfilling it is taken off from others.
لكن مع ذلك أنا أظن أن الطالبات اليوم يدرسون من العلوم في الجامعات ما ضرره أكثر من نفعه
However, with that, I think that there is more harm than benefit in what female students study in universities nowadays.
فكيف يتخذ هذا وسيلة للدعوة إلى الإسلام
So, how can this be taken as a means for doing da'wah to Islam?
هذه امرأة تريد أن تدرس في الجامعة التي يختلط فيها الشباب بالشابات
This woman wants to study in a university in which men and women mix.
لأجل ماذا لأجل أن تدعو إلى الإسلام تتعلم وتدعو إلى الإسلام
For what reason? To carry out da'wah to Islam. To learn and carry out da'wah to Islam.
فيعود الكلام السّابق هي تحرق نفسها من أجل أن تفيد غيرها
So, we go back to the previous speech,
She burns herself so that she can benefit others;
ترتكب مخالفات شرعية لا مبرر لها لارتكاب هذه المخالفات
She is committing prohibitions of the shari'ah; she has no excuse to commit these prohibited matter.
لأن طلبها العلم في الجامعات اليوم الأصل ما هو فرض عين عليها
That's because seeking knowledge in universities today, fundamentally, is not fardh ayn (an individual obligation) upon her,
حتى تغض النظر عن بعض إيش الأمور التي ليست بمثابة فرض عين
so that she can turn a blind eye to some matters that aren't considered as an individual obligation.
وكل ما يقال أنه هذا يمكن يكون فرض كفائي إذا قام به البعض سقط عن الباقين
At most, what could be said is that this can be a communal obligation;
If some establish it, then the obligation of fulfilling it is taken off from others.
لكن مع ذلك أنا أظن أن الطالبات اليوم يدرسون من العلوم في الجامعات ما ضرره أكثر من نفعه
However, with that, I think that there is more harm than benefit in what female students study in universities nowadays.
فكيف يتخذ هذا وسيلة للدعوة إلى الإسلام
So, how can this be taken as a means for doing da'wah to Islam?
“Anyone who seeks knowledge, faith and good deeds will obtain a great deal of it and more from Allaah!”
Source: Imam Sa’di’s Tafsir (p. 499)
Source: Imam Sa’di’s Tafsir (p. 499)
Different Perspectives on Patience
Imam Ibn al-Qayyim (rahimahullah) said:
Patience may be of two types, either physical or psychological, and both types may either be by choice, or without choice, as follows:
1. Physical patience by choice, such as doing hard labour willingly.
2. Physical patience without choice, such as patiently bearing illness, beatings and extremes of heat and cold.
3. Psychological patience by choice, such as refraining from things which both the Sharî‘ah and common sense say are wrong.
4. Psychological patience without choice, such as patiently bearing an enforced separation from one whom you love.
Different degrees of patience
As mentioned above, patience is of two types, by choice or without choice. Patience by choice is of a higher status than patience without choice, as the latter is common to all people, but the former is not attainable by all. Therefore the patience of Yûsuf in disobeying the wife of al-‘Azîz, and his patience in bearing the resulting punishment, is of higher status than his patience in response to his brothers’ actions, when they threw him in the well, separated him from his father and sold him as a slave. This superior, voluntary, patience is the patience of the Prophets, of Ibrâhîm, Mûsâ, Nûh, ‘Īsâ and the Seal of the Prophets, Muhammad (Sallallaahu alaihi wa Sallam). Their patience was in calling the people to Allâh and in striving against the enemies of Allâh.
The patience of men and the patience of animals
These four types of patience apply only to human beings. Animals share only the two types of patience in which there is no choice, and man is distinguished by having the patience in which there is choice. However, many people have only the types of patience that animals have, i.e. patience without choice.
The patience of jinn
Jinn share the quality of patience with humans, as they are responsible for their actions like humans are. They need patience to fulfil their responsibilities towards Allâh the same way that we do. One might ask: are they responsible in the same way that we are, or in a different way? The answer is that with regard to matters of emotion and feelings they are responsible just as we are, and share the obligation to love for the sake of Allâh and hate for Allâh, to believe and have faith, to take believers for friends and unbelievers for enemies, etc. But as far as physical matters such as ghusl, wudû‘, washing after relieving oneself and circumcision are concerned, they are not the same as us. Their duties in that regard are in accordance with the way they are created.
The patience of the angels
Another question that may arise is: Do angels have patience? The answer is that angels are not tested with whims and desires that contradict their reason and knowledge. For them, worshipping and obeying Allâh are like breathing is for us. Therefore the angels do not need patience, because patience is needed when one has conflicting motives, religion and reason opposite to whims and desires. However, the angels may have some kind of patience which befits them and makes them persevere in doing what they were created for.
Patience of Man If a man’s patience is stronger than his whims and desires, then he is like an angel, but if his whims and desires are stronger than his patience, then he is like a devil. If his desire for food, drink and sex is stronger than his patience, then he is no better than an animal.
Qatâdah said:
“Allâh created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.”
Imam Ibn al-Qayyim (rahimahullah) said:
Patience may be of two types, either physical or psychological, and both types may either be by choice, or without choice, as follows:
1. Physical patience by choice, such as doing hard labour willingly.
2. Physical patience without choice, such as patiently bearing illness, beatings and extremes of heat and cold.
3. Psychological patience by choice, such as refraining from things which both the Sharî‘ah and common sense say are wrong.
4. Psychological patience without choice, such as patiently bearing an enforced separation from one whom you love.
Different degrees of patience
As mentioned above, patience is of two types, by choice or without choice. Patience by choice is of a higher status than patience without choice, as the latter is common to all people, but the former is not attainable by all. Therefore the patience of Yûsuf in disobeying the wife of al-‘Azîz, and his patience in bearing the resulting punishment, is of higher status than his patience in response to his brothers’ actions, when they threw him in the well, separated him from his father and sold him as a slave. This superior, voluntary, patience is the patience of the Prophets, of Ibrâhîm, Mûsâ, Nûh, ‘Īsâ and the Seal of the Prophets, Muhammad (Sallallaahu alaihi wa Sallam). Their patience was in calling the people to Allâh and in striving against the enemies of Allâh.
The patience of men and the patience of animals
These four types of patience apply only to human beings. Animals share only the two types of patience in which there is no choice, and man is distinguished by having the patience in which there is choice. However, many people have only the types of patience that animals have, i.e. patience without choice.
The patience of jinn
Jinn share the quality of patience with humans, as they are responsible for their actions like humans are. They need patience to fulfil their responsibilities towards Allâh the same way that we do. One might ask: are they responsible in the same way that we are, or in a different way? The answer is that with regard to matters of emotion and feelings they are responsible just as we are, and share the obligation to love for the sake of Allâh and hate for Allâh, to believe and have faith, to take believers for friends and unbelievers for enemies, etc. But as far as physical matters such as ghusl, wudû‘, washing after relieving oneself and circumcision are concerned, they are not the same as us. Their duties in that regard are in accordance with the way they are created.
The patience of the angels
Another question that may arise is: Do angels have patience? The answer is that angels are not tested with whims and desires that contradict their reason and knowledge. For them, worshipping and obeying Allâh are like breathing is for us. Therefore the angels do not need patience, because patience is needed when one has conflicting motives, religion and reason opposite to whims and desires. However, the angels may have some kind of patience which befits them and makes them persevere in doing what they were created for.
Patience of Man If a man’s patience is stronger than his whims and desires, then he is like an angel, but if his whims and desires are stronger than his patience, then he is like a devil. If his desire for food, drink and sex is stronger than his patience, then he is no better than an animal.
Qatâdah said:
“Allâh created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.”
‘Abdullah ibn Al-Mubārak
“I see death today as a honour for every Muslim who meets Allāh whilst he is upon the Sunnah!”
[Al-Bid’ah: 95]
“I see death today as a honour for every Muslim who meets Allāh whilst he is upon the Sunnah!”
[Al-Bid’ah: 95]
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Al-Hasan Al-Basrī said:
“Whoever is afflicted with a calamity and conceals it for three days without complaining about it to anyone, Allāh will reward him with His mercy!”
[Al-Maradh Wa Al-Kaffārāt: 229]
“Whoever is afflicted with a calamity and conceals it for three days without complaining about it to anyone, Allāh will reward him with His mercy!”
[Al-Maradh Wa Al-Kaffārāt: 229]
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“To instruct the family to pray, means to teach them everything that improves, invalidates, and completes the prayer.”
Source: Imam Sa’di’s Tafsir (p. 517)
Source: Imam Sa’di’s Tafsir (p. 517)
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Benefits of olives.
• It’s useful to remove poison from the body.
• It empties the bowel and drives away worms.
• Olive oil that’s extracted with water is less hot [in the body], is gentler and more beneficial.
• All kinds of olive oil smoothen the body and delay graying of hair.
• Salty olive water prevents blistering of burns and strengthens the gums.
• Its leaves help in curing erysipelas [a type of skin infection] and dirty sores and many other problems!
Source: Ibn al-Qayyim’s Zaad al-Ma’ad
• It’s useful to remove poison from the body.
• It empties the bowel and drives away worms.
• Olive oil that’s extracted with water is less hot [in the body], is gentler and more beneficial.
• All kinds of olive oil smoothen the body and delay graying of hair.
• Salty olive water prevents blistering of burns and strengthens the gums.
• Its leaves help in curing erysipelas [a type of skin infection] and dirty sores and many other problems!
Source: Ibn al-Qayyim’s Zaad al-Ma’ad
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How can I realize the greatness of my sin?
• Knowing the greatness of the affair.
• Knowing the greatness of the one who lays down the order and who he’s disobeying.
• Belief in one being held to account for what one does whether good or bad.
Source: Madarij as-Salikeen by Imam Ibn al-Qayyim (v. 1, p. 203)
• Knowing the greatness of the affair.
• Knowing the greatness of the one who lays down the order and who he’s disobeying.
• Belief in one being held to account for what one does whether good or bad.
Source: Madarij as-Salikeen by Imam Ibn al-Qayyim (v. 1, p. 203)
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Shaykh Ibn ‘Uthaimeen said: “O my brother who’s fallen into sins, don’t despair from the mercy of your Lord, for indeed the door to repentance is open until the sun rises from the west!”
Source: Sifat Salat an-Nabi (pp. 49-51)
Source: Sifat Salat an-Nabi (pp. 49-51)
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Ibn al-Qayyim said: “If Allaah intends good for the needy slave, He tests him with something in order to bring him down and to lower his neck in humiliation and to decrease his importance to himself.”
Source: Wabil as-Sayyib (p. 15)
Source: Wabil as-Sayyib (p. 15)
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Uthmān رضي الله عنه said:
“Allāh only gave you this world so that you may seek out [by way of it] the Hereafter. And He did not give it to you so that you could rely on it!”
[Al-Bidāyah Wa An-Nihāyah: 7/241]
“Allāh only gave you this world so that you may seek out [by way of it] the Hereafter. And He did not give it to you so that you could rely on it!”
[Al-Bidāyah Wa An-Nihāyah: 7/241]
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قال ابن القيِّم :
ومثل المتعلِّق بغير الله : كمثل المستظلِّ مِن الحرِّ والبرد ببيت العنكبوت
ومثل المتعلِّق بغير الله : كمثل المستظلِّ مِن الحرِّ والبرد ببيت العنكبوت
مدارج السَّالكين 1/ 455
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﴾يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ﴿
Translation: O people! We created you from a male and a female, and made you races and tribes, so that you may know one another. The best among you in the sight of Allaah is the most righteous.
Commentary: So Allaah made clear in this noble verse that people have been made into nations and tribes so that they may come to know each other, not for them to boast and have pride over one another.
And Allaah considered the noblest of them to be the one with the most piety and fear of Him!
Source: Ibn Taymiyyah’s Fatawa (v. 3, p. 456)
Translation: O people! We created you from a male and a female, and made you races and tribes, so that you may know one another. The best among you in the sight of Allaah is the most righteous.
Commentary: So Allaah made clear in this noble verse that people have been made into nations and tribes so that they may come to know each other, not for them to boast and have pride over one another.
And Allaah considered the noblest of them to be the one with the most piety and fear of Him!
Source: Ibn Taymiyyah’s Fatawa (v. 3, p. 456)
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Prophet ﷺ said,
“Be on your guard against committing oppression, for oppression is a darkness on the Day of Resurrection, and be on your guard against stinginess for stinginess destroyed those who were before you, as it incited them to shed blood and make lawful what was unlawful for them.”
[Muslim 2578]
“Be on your guard against committing oppression, for oppression is a darkness on the Day of Resurrection, and be on your guard against stinginess for stinginess destroyed those who were before you, as it incited them to shed blood and make lawful what was unlawful for them.”
[Muslim 2578]
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Malik Ibn Dinar رحمه الله said:
"O people of the Quran, what has the Quran planted in your hearts? For the Quran is the spring of the hearts just as the rain is the spring of the earth."
الجامع لأحكام القرآن 16/52
"O people of the Quran, what has the Quran planted in your hearts? For the Quran is the spring of the hearts just as the rain is the spring of the earth."
الجامع لأحكام القرآن 16/52
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وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔا وَهُوَ خَيۡرٌ لَّكُمْۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔا وَهُوَ شَرٌّ لَّكُمْۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know. (2:216)
—
Al-Allaamah al-Uthaymeen (rahimahullah):
Do not dislike something which Allah has chosen (decreed), for indeed Allah has chosen something which has a tremendous benefit in it, you are just not aware of it!
[Sharh Riyadh as-Saaliheen v.3 pg.309]
and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know. (2:216)
—
Al-Allaamah al-Uthaymeen (rahimahullah):
Do not dislike something which Allah has chosen (decreed), for indeed Allah has chosen something which has a tremendous benefit in it, you are just not aware of it!
[Sharh Riyadh as-Saaliheen v.3 pg.309]
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