dajjaal-fitnah-ibn-taymiyyah.pdf
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☝️ Ibn Taymiyyah on Seeking Refuge from the Tribulation of Dajjāl
Quote: "The tribulation of Dajjāl is not specific to those present in his time. Rather, the reality of [the nature of] his tribulation is: Falsehood that opposes the Sharīʿah connected to extraordinary affairs (khawāriq). Whoever affirms what opposes the Sharīʿah by way of an extraordinary matter, then an aspect of this tribulation [of Dajjāl] has afflicted him."
Quote: "The tribulation of Dajjāl is not specific to those present in his time. Rather, the reality of [the nature of] his tribulation is: Falsehood that opposes the Sharīʿah connected to extraordinary affairs (khawāriq). Whoever affirms what opposes the Sharīʿah by way of an extraordinary matter, then an aspect of this tribulation [of Dajjāl] has afflicted him."
Forwarded from Abu Iyaad SP
The Light of Intellect Recognises the True Favour of Allāh
bn al-Qayyim (رحمه الله) said:
فإنّ من لم يرَ نعمة الله عليه إلا في مأكله ومشربه وعافية بدنه فليس له نصيبٌ مِن العقل البتة، فنعمة الله بالإسلام و الإيمان، و جذب عبده إلى الإقبال عليه، و التلذذ بطاعته هي أعظم النعم، و هذا إنما يُدرك بنور العقل، وهداية التوفيق.
He who does not see the favour of Allāh upon him except in his food, drink and well-being of his body, then he has no share of intellect at all. For the favour of Allāh with Islām and Īmān, the drawing His servant to turn towards Him, and finding pleasure in His obedience, this is the greatest of favours, and this is grasped through the light of intellect and [after receiving] the guidance of success.
Madārij al-Sālikīn (1/277)
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bn al-Qayyim (رحمه الله) said:
فإنّ من لم يرَ نعمة الله عليه إلا في مأكله ومشربه وعافية بدنه فليس له نصيبٌ مِن العقل البتة، فنعمة الله بالإسلام و الإيمان، و جذب عبده إلى الإقبال عليه، و التلذذ بطاعته هي أعظم النعم، و هذا إنما يُدرك بنور العقل، وهداية التوفيق.
He who does not see the favour of Allāh upon him except in his food, drink and well-being of his body, then he has no share of intellect at all. For the favour of Allāh with Islām and Īmān, the drawing His servant to turn towards Him, and finding pleasure in His obedience, this is the greatest of favours, and this is grasped through the light of intellect and [after receiving] the guidance of success.
Madārij al-Sālikīn (1/277)
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Forwarded from Abu Iyaad SP
Restricting Allāh's Favour to Food and Drink
Abū al-Dardā (رضي الله عنه) used to say:
من لم ير لله عليه نعمة إلا في الأكل والشرب، فقد قل تفهمه وحضر عذابه
Whoever did not see the favour of Allah upon him except in food and drink, then his understanding is little and his punishment has drawn near. Al-Zuhd of Abū Dāwūd (221).
The action Abu al-Dardā did most was thinking, consideration (iʿtibār) and reflection (al-tafakkur).(Istinshāq Nasīm al-Uns of Ibn Rajab, 49). Through ‘Min Akhbār al-Salaf al-Ṣāliḥ' (p.254).
Those who think that Allāh’s favour upon them lies in the material benefits conferred upon them such as food, drink, abodes, possessions, then they have little understanding and this is a sign of near punishment. Rather, the favour of Allāh lies in īmān, taqwā and righteous actions and guidance to the correct path, away from desires and doubts.
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Abū al-Dardā (رضي الله عنه) used to say:
من لم ير لله عليه نعمة إلا في الأكل والشرب، فقد قل تفهمه وحضر عذابه
Whoever did not see the favour of Allah upon him except in food and drink, then his understanding is little and his punishment has drawn near. Al-Zuhd of Abū Dāwūd (221).
The action Abu al-Dardā did most was thinking, consideration (iʿtibār) and reflection (al-tafakkur).(Istinshāq Nasīm al-Uns of Ibn Rajab, 49). Through ‘Min Akhbār al-Salaf al-Ṣāliḥ' (p.254).
Those who think that Allāh’s favour upon them lies in the material benefits conferred upon them such as food, drink, abodes, possessions, then they have little understanding and this is a sign of near punishment. Rather, the favour of Allāh lies in īmān, taqwā and righteous actions and guidance to the correct path, away from desires and doubts.
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Forwarded from Abu Iyaad SP
What is Knowledge?
Imām Malik (رحمه الله) said:
لـــيس العلـــم بكثـــرة الروايـــة، وإنما هو نور يضعه اﷲ في القلب
“Knowledge is not through lots of narrating, but it is light that Allāh places in the heart.” Ṣifat al-Ṣafwah (2/504)
Imām al-Shāfiʿī (رحمه الله) said:
العلــــم مــــا نفــــع، لــــيس العلــــم مــــا حفظ
"Knowledge is what benefits, knowledge is not what is memorised." Al-Siyar, (Tahdhīb, 2/583).
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Imām Malik (رحمه الله) said:
لـــيس العلـــم بكثـــرة الروايـــة، وإنما هو نور يضعه اﷲ في القلب
“Knowledge is not through lots of narrating, but it is light that Allāh places in the heart.” Ṣifat al-Ṣafwah (2/504)
Imām al-Shāfiʿī (رحمه الله) said:
العلــــم مــــا نفــــع، لــــيس العلــــم مــــا حفظ
"Knowledge is what benefits, knowledge is not what is memorised." Al-Siyar, (Tahdhīb, 2/583).
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Forwarded from Abu Iyaad SP
Fools Do Not Recognise the Truth
Mālik bin Dīnar (رحمه الله) said:
يــا هــؤلاء إن الكلــب إذا طــرح إليــه الذهب والفضة لم يعرفهما، وإذا طـرح إليـه العظـم أكـب عليـه، كـذلك سفهاؤكم لا يعرفون الحق
“O you [people], verily when gold and silver are thrown to a dog, he does not know what they are, but when a bone is thrown at him, he pounces upon it. Such are the fools [among you], they do not know the truth.” Al-Hilyah (Tahdhīb, 1/419).
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Mālik bin Dīnar (رحمه الله) said:
يــا هــؤلاء إن الكلــب إذا طــرح إليــه الذهب والفضة لم يعرفهما، وإذا طـرح إليـه العظـم أكـب عليـه، كـذلك سفهاؤكم لا يعرفون الحق
“O you [people], verily when gold and silver are thrown to a dog, he does not know what they are, but when a bone is thrown at him, he pounces upon it. Such are the fools [among you], they do not know the truth.” Al-Hilyah (Tahdhīb, 1/419).
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Forwarded from Abu Iyaad SP
The Salaf, the Stomach and Food (1)
Yūsuf bin Asbāṭ (رحمه الله) said: “Hunger softens the heart” Mawsūʿat Ibn Abī Dunyā (4/95)
Aʿmash (رحمه الله) said: “Have you seen this stomach? If you demean it, it will honour you, and if you honour it, it will demean you.” Mawsūʿat Ibn Abī Dunyā (4/95)
Mālik bin Dīnār (رحمه الله) said: “Whoever masters his stomach, will master all the righteous actions.” Mawsūʿat Ibn Abī Dunyā (4/96).
Hussain bin ʿAbd al-Raḥmān (رحمه الله) said: “Plentiful food makes the heart die, just as plentiful water makes plants die.” Mawsūʿat Ibn Abī Dunyā (4/96).
ʿAbd al-ʿAzīz bin Abī Rawād (رحمه الله) said: “It used to be said: ‘Little food aids in hastiness towards good deeds’.” Mawsūʿat Ibn Abī Dunyā (4/97).
ʿAmr bin Qays (رحمه الله) said: “Beware of gluttony for it hardens the heart.” Jāmiʿ al-ʿUlūm wal-Hikam (p. 553).
Al-Shāfiʿī (رحمه الله) said: “I have not eaten to my fill in over sixteen years except once, whereupon I used my hands to induce vomiting. This is because satiation (eating to the fill) burdens the body, hardens the heart, puts an end to intelligence, brings about sleep and weakens from worship.” Al-Siyar (Tahdhīb, 1/848).
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Yūsuf bin Asbāṭ (رحمه الله) said: “Hunger softens the heart” Mawsūʿat Ibn Abī Dunyā (4/95)
Aʿmash (رحمه الله) said: “Have you seen this stomach? If you demean it, it will honour you, and if you honour it, it will demean you.” Mawsūʿat Ibn Abī Dunyā (4/95)
Mālik bin Dīnār (رحمه الله) said: “Whoever masters his stomach, will master all the righteous actions.” Mawsūʿat Ibn Abī Dunyā (4/96).
Hussain bin ʿAbd al-Raḥmān (رحمه الله) said: “Plentiful food makes the heart die, just as plentiful water makes plants die.” Mawsūʿat Ibn Abī Dunyā (4/96).
ʿAbd al-ʿAzīz bin Abī Rawād (رحمه الله) said: “It used to be said: ‘Little food aids in hastiness towards good deeds’.” Mawsūʿat Ibn Abī Dunyā (4/97).
ʿAmr bin Qays (رحمه الله) said: “Beware of gluttony for it hardens the heart.” Jāmiʿ al-ʿUlūm wal-Hikam (p. 553).
Al-Shāfiʿī (رحمه الله) said: “I have not eaten to my fill in over sixteen years except once, whereupon I used my hands to induce vomiting. This is because satiation (eating to the fill) burdens the body, hardens the heart, puts an end to intelligence, brings about sleep and weakens from worship.” Al-Siyar (Tahdhīb, 1/848).
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Forwarded from Abu Iyaad SP
The Pillars of Gratitude
Shaykh ʿUbayd al-Jābirī (حفظه الله) said:
“The pillars of gratitude—those which if a person combines togetherr he becomes truly grateful to Allāh—are three:
a) Affirmation of the favour inwardly, with certainty that it is from Allāh, that if He wills, He can remove it or make it remain.
b) Informing about the favour openly, when there is a need to do that.
c) Making use of this favour in what pleases the one who bestowed it, which is Allāh.
Al-Fawāʾid al-Majmūʿah (p. 258).
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Shaykh ʿUbayd al-Jābirī (حفظه الله) said:
“The pillars of gratitude—those which if a person combines togetherr he becomes truly grateful to Allāh—are three:
a) Affirmation of the favour inwardly, with certainty that it is from Allāh, that if He wills, He can remove it or make it remain.
b) Informing about the favour openly, when there is a need to do that.
c) Making use of this favour in what pleases the one who bestowed it, which is Allāh.
Al-Fawāʾid al-Majmūʿah (p. 258).
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Forwarded from Abu Iyaad SP
Preserve your limbs from sins in your youth, Allāh will preserve them for you in old age
Ibn Rajab mentioned:
كان أبـو الطيـب الطـبري رحمـه اﷲ قـد جـاوز المائـة سـنة وهـو ممتـــع بعقلـــه وقوتـــه، فوثـــب يومـــا مـــن ســـفينة كـــان فيهـــا إلى الأرض وثبـــة ً َّشـــــديدة، فعوتـــــب علـــــى ذلـــــك، فقـــــال :هـــــذه جـــــوارح حفظناهـــــا عـــــن المعاصــي في الــصغر، فحفظهــا اﷲ علينــا في الكــبر
Abu Ṭayyib al-Ṭabarī (d. 450H) had reached over a hundred years in age and enjoyed (the soundness) of his intellect and (physical) strength. One day he leaped from a ship he was upon to the ground with a tremendous leap and he was rebuked for it (by others), so he said in response: “We preserved these limbs from sins while in young age and Allāh has preserved them for us in old age.” Al-Jāmiʾ al-Munktakhab (p. 131).
Al-Ẓahabī said of him: “The Imām, ʿAllāmah, Shaykh of Islām, al-Qāḍī Abū al-Ṭayyib… the faqīh of Baghdād…” Al-Khaṭīb said of him: “Our Shaykh, Abū al-Ṭayyib was pious, intelligent, knowledgeable of the foundations and branches (of the religion), a verifier, of good manners and sound doctrine…”
He had travelled to meet Abū Bakr al-Ismāʾīlī at Jurjān, but he only a reached a day before Abu Bakr passed away and did not manage to meet him. His intellect and comprehension did not alter in old age.
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Ibn Rajab mentioned:
كان أبـو الطيـب الطـبري رحمـه اﷲ قـد جـاوز المائـة سـنة وهـو ممتـــع بعقلـــه وقوتـــه، فوثـــب يومـــا مـــن ســـفينة كـــان فيهـــا إلى الأرض وثبـــة ً َّشـــــديدة، فعوتـــــب علـــــى ذلـــــك، فقـــــال :هـــــذه جـــــوارح حفظناهـــــا عـــــن المعاصــي في الــصغر، فحفظهــا اﷲ علينــا في الكــبر
Abu Ṭayyib al-Ṭabarī (d. 450H) had reached over a hundred years in age and enjoyed (the soundness) of his intellect and (physical) strength. One day he leaped from a ship he was upon to the ground with a tremendous leap and he was rebuked for it (by others), so he said in response: “We preserved these limbs from sins while in young age and Allāh has preserved them for us in old age.” Al-Jāmiʾ al-Munktakhab (p. 131).
Al-Ẓahabī said of him: “The Imām, ʿAllāmah, Shaykh of Islām, al-Qāḍī Abū al-Ṭayyib… the faqīh of Baghdād…” Al-Khaṭīb said of him: “Our Shaykh, Abū al-Ṭayyib was pious, intelligent, knowledgeable of the foundations and branches (of the religion), a verifier, of good manners and sound doctrine…”
He had travelled to meet Abū Bakr al-Ismāʾīlī at Jurjān, but he only a reached a day before Abu Bakr passed away and did not manage to meet him. His intellect and comprehension did not alter in old age.
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Forwarded from Abu Iyaad SP
On Moderation in All Things
Muʿāwiyah (رضي الله عنه) said: “I have not seen squandering (going to excess) except that by its side is a right being neglected.” Mawsūʿat Ibn Abī al-Dunyā (7/479).
Sulaymān bin Dāwūd said: “We have experienced all of life (subsistence) and we have found that [taking] the least amount of it suffices [one’s needs].” Mawsūʿat Ibn Abī al-Dunyā (7/477).
Muḥammad bin Sīrīn said: “Good regulation [of one’s affairs and conduct] is the key to guidance and the door of safety is in moderation.” Mawsūʿat Ibn Abī al-Dunyā (7/447).
Muḥammad bin Sīrīn said: “Moderation in everything is good, even in walking and sitting.” Mawsūʿat Ibn Abī al-Dunyā (7/448).
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Muʿāwiyah (رضي الله عنه) said: “I have not seen squandering (going to excess) except that by its side is a right being neglected.” Mawsūʿat Ibn Abī al-Dunyā (7/479).
Sulaymān bin Dāwūd said: “We have experienced all of life (subsistence) and we have found that [taking] the least amount of it suffices [one’s needs].” Mawsūʿat Ibn Abī al-Dunyā (7/477).
Muḥammad bin Sīrīn said: “Good regulation [of one’s affairs and conduct] is the key to guidance and the door of safety is in moderation.” Mawsūʿat Ibn Abī al-Dunyā (7/447).
Muḥammad bin Sīrīn said: “Moderation in everything is good, even in walking and sitting.” Mawsūʿat Ibn Abī al-Dunyā (7/448).
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Forwarded from Abu Iyaad SP
Who Am I and What Am I?
Al-Ẓahabī mentions in al-Siyar:
وقـال خراسـاني لأحمـد بـن حنبـل رحمـه اﷲ :الحمـد ﷲ الــذي ُرأيتـــــــك، قـــــــالَ ُ :اقعـــــــد، أي شـــــــيء ذا؟ مـــــــن أنـــــــا؟
A Khurasānī said to Imām Aḥmad bin Ḥanbal (رحمه الله): “All praise is due to Allāh that I saw you.” He said: “Sit down [be silent]. What thing is that? Who am I?” Al-Siyar (Tahdhīb, 2/930).
وعــن رجــل قــال :رأيـــت أثــر الغــم في وجــه أبي عبـــد اﷲ ُ وقـد أثــنى عليــه شـخص، وقيــل لــه جــزاك اﷲ عـن الإســلام خــيرا، قــالً بــل جــزى اﷲ الإســلام عــَني خــيراً .مــن أنــا ومــا أنــا؟َ
And from a man who said: I saw the effect of grief on the face of Abū Abd Allāh (Imām Aḥmad) after someone had praised him, and it was said to him: “May Allāh bless (reward) you for [your aid of] Islām.” He said: “Rather, may Allāh bless Islām for [its aid to] me. Who am I and what am I?” Al-Siyar (Tahdhīb, 2/930).
Khalf bin Tamīm said:
سمعـــت ســفيان الثـــوري رحمـــه اﷲ بمكــة – وقــد كثــر النــاس عليــه – فــسمعته يقــول :ضــاعت الأمــة حــين احتيج إلي .
“I heard Sufyān al-Thawrī (رحمه الله) in Makkah—whilst many people had gathered around him—I heard him saying: “The ummah has gone to waste when I am needed [by them].” Al-Ḥilyah (Tahdhīb, 2/363).
Sufyān bin ʿUyainah (رحمه الله) said:
إني لأغــضب علــى نفــسي إذا رأيــــتكم تـــــأتوني، أقــــول :لم يـــــأتني هـــــؤلاء إلا مــــن خـــــير يظنـــــون بي .
“Verily, I become angry when I see you [people] come to me. I say: These [people] did not come to me except due to goodness they presume about me.” Al-Ḥilyah (Tahdhīb, 2/434).
NOTE: There are to be found youth who excel in memorisation of the Qurʾān and in the Arabic language and what is similar on account of cultural habits and background. While these are praiseworthey affairs, some of them are put to trial with self-amazement, being deceived with their abilities, while having paucity of understanding. They consider that Islām and the da`wah is in need of them, having grandiose visions in which they have mentally placed themselves, while they look down upon others and those who precede them.
Indeed, before the Qurʾān was revealed, the trait of trustworthiness, truthfulness (amānah, sidq) and the likes were present in people, such that the Qurʾān entered into healthy, wholesome receptacles and thus goodness was mixed and layered with goodness, producing yet more immense goodness. But today, due to the spread and preponderance of general evil, the receptacles are poisoned with the diseases of amazement, ego, vanity, seeking recognition and the likes, and of inclination to the world. When revealed knowledge is mixed and layered on top of these affairs, it leads to trials and tribulations upon these types of souls and upon those whom they draw to themselves.
Whoever sought knowledge to be an ʿabd of Allāh, then it will be in his favour and raise him and whoever sought knowledge to be an ʿabd of his ambitions and desires, then it will be against him and will debase and expose him. We ask Allāh for safety.
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Al-Ẓahabī mentions in al-Siyar:
وقـال خراسـاني لأحمـد بـن حنبـل رحمـه اﷲ :الحمـد ﷲ الــذي ُرأيتـــــــك، قـــــــالَ ُ :اقعـــــــد، أي شـــــــيء ذا؟ مـــــــن أنـــــــا؟
A Khurasānī said to Imām Aḥmad bin Ḥanbal (رحمه الله): “All praise is due to Allāh that I saw you.” He said: “Sit down [be silent]. What thing is that? Who am I?” Al-Siyar (Tahdhīb, 2/930).
وعــن رجــل قــال :رأيـــت أثــر الغــم في وجــه أبي عبـــد اﷲ ُ وقـد أثــنى عليــه شـخص، وقيــل لــه جــزاك اﷲ عـن الإســلام خــيرا، قــالً بــل جــزى اﷲ الإســلام عــَني خــيراً .مــن أنــا ومــا أنــا؟َ
And from a man who said: I saw the effect of grief on the face of Abū Abd Allāh (Imām Aḥmad) after someone had praised him, and it was said to him: “May Allāh bless (reward) you for [your aid of] Islām.” He said: “Rather, may Allāh bless Islām for [its aid to] me. Who am I and what am I?” Al-Siyar (Tahdhīb, 2/930).
Khalf bin Tamīm said:
سمعـــت ســفيان الثـــوري رحمـــه اﷲ بمكــة – وقــد كثــر النــاس عليــه – فــسمعته يقــول :ضــاعت الأمــة حــين احتيج إلي .
“I heard Sufyān al-Thawrī (رحمه الله) in Makkah—whilst many people had gathered around him—I heard him saying: “The ummah has gone to waste when I am needed [by them].” Al-Ḥilyah (Tahdhīb, 2/363).
Sufyān bin ʿUyainah (رحمه الله) said:
إني لأغــضب علــى نفــسي إذا رأيــــتكم تـــــأتوني، أقــــول :لم يـــــأتني هـــــؤلاء إلا مــــن خـــــير يظنـــــون بي .
“Verily, I become angry when I see you [people] come to me. I say: These [people] did not come to me except due to goodness they presume about me.” Al-Ḥilyah (Tahdhīb, 2/434).
NOTE: There are to be found youth who excel in memorisation of the Qurʾān and in the Arabic language and what is similar on account of cultural habits and background. While these are praiseworthey affairs, some of them are put to trial with self-amazement, being deceived with their abilities, while having paucity of understanding. They consider that Islām and the da`wah is in need of them, having grandiose visions in which they have mentally placed themselves, while they look down upon others and those who precede them.
Indeed, before the Qurʾān was revealed, the trait of trustworthiness, truthfulness (amānah, sidq) and the likes were present in people, such that the Qurʾān entered into healthy, wholesome receptacles and thus goodness was mixed and layered with goodness, producing yet more immense goodness. But today, due to the spread and preponderance of general evil, the receptacles are poisoned with the diseases of amazement, ego, vanity, seeking recognition and the likes, and of inclination to the world. When revealed knowledge is mixed and layered on top of these affairs, it leads to trials and tribulations upon these types of souls and upon those whom they draw to themselves.
Whoever sought knowledge to be an ʿabd of Allāh, then it will be in his favour and raise him and whoever sought knowledge to be an ʿabd of his ambitions and desires, then it will be against him and will debase and expose him. We ask Allāh for safety.
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Forwarded from Abu Iyaad SP
Transgression and Corruption in the Three Human Strengths
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
قوى الإنسان ثلاث : قوة العقل ، وقوة الغضب ، وقوة الشهوة ...فالكفر اعتداء وفساد في القوة العقلية الإنسانية ، وقتل النفس اعتداء وفساد في القوة الغضبية ، والزنا اعتداء وفساد في القوة الشهوانية
“The strengths of man are three: The strength of intellect, the strength of anger and the strength of (carnal) desire … Disbelief is transgression and corruption of the human intellectual strength, and killing a soul is transgression of the strength of anger and fornication is transgression and corruption of the carnal strength.” Majmūʿ al-Fatāwā (15/428,430).
Shaykh al-Islām is referring to the statement of Allāh in Sūrah al-Furqān (25:68) that describes His servants who do not invoke another deity alongside Allāh, do not kill a soul except by right and do not commit unlawful sexual intercourse.
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Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
قوى الإنسان ثلاث : قوة العقل ، وقوة الغضب ، وقوة الشهوة ...فالكفر اعتداء وفساد في القوة العقلية الإنسانية ، وقتل النفس اعتداء وفساد في القوة الغضبية ، والزنا اعتداء وفساد في القوة الشهوانية
“The strengths of man are three: The strength of intellect, the strength of anger and the strength of (carnal) desire … Disbelief is transgression and corruption of the human intellectual strength, and killing a soul is transgression of the strength of anger and fornication is transgression and corruption of the carnal strength.” Majmūʿ al-Fatāwā (15/428,430).
Shaykh al-Islām is referring to the statement of Allāh in Sūrah al-Furqān (25:68) that describes His servants who do not invoke another deity alongside Allāh, do not kill a soul except by right and do not commit unlawful sexual intercourse.
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Forwarded from Abu Iyaad SP
Transgression and Corruption in the Three Human Strengths
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
قوى الإنسان ثلاث : قوة العقل ، وقوة الغضب ، وقوة الشهوة ...فالكفر اعتداء وفساد في القوة العقلية الإنسانية ، وقتل النفس اعتداء وفساد في القوة الغضبية ، والزنا اعتداء وفساد في القوة الشهوانية
“The strengths of man are three: The strength of intellect, the strength of anger and the strength of (carnal) desire … Disbelief is transgression and corruption of the human intellectual strength, and killing a soul is transgression of the strength of anger and fornication is transgression and corruption of the carnal strength.” Majmūʿ al-Fatāwā (15/428,430).
Shaykh al-Islām is referring to the statement of Allāh in Sūrah al-Furqān (25:68) that describes His servants who do not invoke another deity alongside Allāh, do not kill a soul except by right and do not commit unlawful sexual intercourse.
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Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
قوى الإنسان ثلاث : قوة العقل ، وقوة الغضب ، وقوة الشهوة ...فالكفر اعتداء وفساد في القوة العقلية الإنسانية ، وقتل النفس اعتداء وفساد في القوة الغضبية ، والزنا اعتداء وفساد في القوة الشهوانية
“The strengths of man are three: The strength of intellect, the strength of anger and the strength of (carnal) desire … Disbelief is transgression and corruption of the human intellectual strength, and killing a soul is transgression of the strength of anger and fornication is transgression and corruption of the carnal strength.” Majmūʿ al-Fatāwā (15/428,430).
Shaykh al-Islām is referring to the statement of Allāh in Sūrah al-Furqān (25:68) that describes His servants who do not invoke another deity alongside Allāh, do not kill a soul except by right and do not commit unlawful sexual intercourse.
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Forwarded from Abu Iyaad SP
Knowledge, Faith and Qurʾān Combined Prevent Apostasy
Shaykh al-Islām Ibn Taymiyyah said:
من أوتي العلم مع الإيمان فهذا لا يرفع من صدره ، ومثل هذا لا يرتد عن الإسلام قط ؛ بخلاف مجرد القرآن أو مجرد الإيمان — أكثر ما نجد: الردة فيمن عنده قرآن بلا علم وإيمان ، أو من عنده إيمان بلا علم وقرآن
“Whoever is given knowledge along with īmān, then this is not raised from his chest. The likes of this one does not apostatize from Islām ever. As opposed to [having] only the Qurʾān or only īmān. What we find mostly is that apostasy occurs in the one who has the Qurʾān without knowledge and īmān or the one who has īmān without knowledge and Qurʾān.” Majmūʿ al-Fatāwā (18/305).
What Ibn Taymiyyah is pointing out here is that having īmān alongside knowledge, each of them cementing the other, then apostasy does not occur in the likes of such people who have this. But as for those who have just raw īmān that is not in the presence of knowledge, and something of the Qurʾān or those who have Qurʾān memorisation and recitation but lack knowledge and īmān, then such are the ones that are mostly prone to apostasy.
Thus a person combines between knowledge, which is knowledge of Allāh’s observed signs and His recited signs (Qurʾān), inclusive of what He legislated, and faith (īmān). So his īmān is anchored and weighed down with knowledge and with the Qurʾān, and similarly, what he has memorised of the Qurʾān is not just mere memorisation anad recitation, but it is anchored and weighed down with understanding, witih knowledge and with sincere faith in it.
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Shaykh al-Islām Ibn Taymiyyah said:
من أوتي العلم مع الإيمان فهذا لا يرفع من صدره ، ومثل هذا لا يرتد عن الإسلام قط ؛ بخلاف مجرد القرآن أو مجرد الإيمان — أكثر ما نجد: الردة فيمن عنده قرآن بلا علم وإيمان ، أو من عنده إيمان بلا علم وقرآن
“Whoever is given knowledge along with īmān, then this is not raised from his chest. The likes of this one does not apostatize from Islām ever. As opposed to [having] only the Qurʾān or only īmān. What we find mostly is that apostasy occurs in the one who has the Qurʾān without knowledge and īmān or the one who has īmān without knowledge and Qurʾān.” Majmūʿ al-Fatāwā (18/305).
What Ibn Taymiyyah is pointing out here is that having īmān alongside knowledge, each of them cementing the other, then apostasy does not occur in the likes of such people who have this. But as for those who have just raw īmān that is not in the presence of knowledge, and something of the Qurʾān or those who have Qurʾān memorisation and recitation but lack knowledge and īmān, then such are the ones that are mostly prone to apostasy.
Thus a person combines between knowledge, which is knowledge of Allāh’s observed signs and His recited signs (Qurʾān), inclusive of what He legislated, and faith (īmān). So his īmān is anchored and weighed down with knowledge and with the Qurʾān, and similarly, what he has memorised of the Qurʾān is not just mere memorisation anad recitation, but it is anchored and weighed down with understanding, witih knowledge and with sincere faith in it.
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Forwarded from Abu Iyaad SP
Atheism is Feared for the Youth More than Idolatry
Shaykh Muḥammad bin Ibrāhīm (رحمه الله) said:
دعاة الإلحاد الآن يخاف على الشباب منهم أكثر مما يخاف من دعاة الوثنية فإنهم بثوه بأساليب عديدة في الناس فكان ضررهم أكثر والصولات والجوالات الآن معهم.
“The callers to atheism now, the youth are feared for from them more so than is feared from the callers to idolatry. For they have spread it among the people through numerous means, so their harm is greater. The deeds of battle, now, are against them.” Fatāwā wa Rasāʾil (1/31).
The Shaykh passed away in 1969.
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Shaykh Muḥammad bin Ibrāhīm (رحمه الله) said:
دعاة الإلحاد الآن يخاف على الشباب منهم أكثر مما يخاف من دعاة الوثنية فإنهم بثوه بأساليب عديدة في الناس فكان ضررهم أكثر والصولات والجوالات الآن معهم.
“The callers to atheism now, the youth are feared for from them more so than is feared from the callers to idolatry. For they have spread it among the people through numerous means, so their harm is greater. The deeds of battle, now, are against them.” Fatāwā wa Rasāʾil (1/31).
The Shaykh passed away in 1969.
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Forwarded from Abu Iyaad SP
The Prayer Contains Two Mighty Benefits One of Which is Greater Than the Other
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said, as related by Ibn al-Qayyim:
في الصلاة فائدتان عظيمتان ؛ إحداهما : نهيها عن الفحشاء والمنكر والثانية : اشتمالها على ذكر الله وتضمنها له ولَمَا تضمنته من ذكر الله أعظم من نهيها عن الفحشاء والمنكر
“In the prayer are two mighty benefits. The first of them is its prevention of shameful and evil deeds. And the second is what it contains and comprises of remembrance. And what it comprises of Allāh’s remembrance is greater than its prevention of shameful and evil deeds.” Madārij al-Sālikīn (2/398).
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Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said, as related by Ibn al-Qayyim:
في الصلاة فائدتان عظيمتان ؛ إحداهما : نهيها عن الفحشاء والمنكر والثانية : اشتمالها على ذكر الله وتضمنها له ولَمَا تضمنته من ذكر الله أعظم من نهيها عن الفحشاء والمنكر
“In the prayer are two mighty benefits. The first of them is its prevention of shameful and evil deeds. And the second is what it contains and comprises of remembrance. And what it comprises of Allāh’s remembrance is greater than its prevention of shameful and evil deeds.” Madārij al-Sālikīn (2/398).
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Forwarded from Abu Iyaad SP
Among the Believers is He Who Listens to the Hypocrites and Obeys Them
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
في المؤمنين من يسمع كلام المنافقين ويطيعهم ؛ وإن لم يكن منافقاً ، كما قال تعالى ( وفيكم سماعون لهم )
“Among the Believers is he who listens to the speech of the Hypocrites and obeys them, even though he is not a hypocrite (himself), as the Exalted said: ‘And among you are those who listen to them’.” Majmūʿ al-Fatāwā (3/216).
Hypocrites are present in every age and era and there are found among the people of īmān those who listen to them, showing the insidious nature of hypocrisy. However, the hypocrites also have recognizable traits and qualities which are outlined in the Qurʾān and the Sunnah. From them is their hatred of the people of īmān, loving that harm comes to them, their hatred of the symbols of of Islām such as the major affairs of worship, and hatred of its laws, its ḥudūd, resentful that Islām restrains desires and corruption through what it enjoins of worship and taqwā and so on. They desire to undermine that through stealth and intrigue, may Allāh protect the Muslims from their evil.
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Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
في المؤمنين من يسمع كلام المنافقين ويطيعهم ؛ وإن لم يكن منافقاً ، كما قال تعالى ( وفيكم سماعون لهم )
“Among the Believers is he who listens to the speech of the Hypocrites and obeys them, even though he is not a hypocrite (himself), as the Exalted said: ‘And among you are those who listen to them’.” Majmūʿ al-Fatāwā (3/216).
Hypocrites are present in every age and era and there are found among the people of īmān those who listen to them, showing the insidious nature of hypocrisy. However, the hypocrites also have recognizable traits and qualities which are outlined in the Qurʾān and the Sunnah. From them is their hatred of the people of īmān, loving that harm comes to them, their hatred of the symbols of of Islām such as the major affairs of worship, and hatred of its laws, its ḥudūd, resentful that Islām restrains desires and corruption through what it enjoins of worship and taqwā and so on. They desire to undermine that through stealth and intrigue, may Allāh protect the Muslims from their evil.
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Forwarded from Abu Iyaad SP
Asking of the Creation Comprises All Three Types of Oppression
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
سؤال المخلوقين فيه ثلاث مفاسد : مفسدة الافتقار إلى غير الله وهي نوع من الشرك ، ومفسدة إيذاء المسؤول وهي نوع من ظلم الخلق ، وفيه ذل لغير الله وهو ظلم للنفس ، فهو مشتمل على أنواع الظلم الثلاثة
“Asking of the creation has three evil. The evil of being in want of other than Allāh and this is a type of shirk. The evil of harming the one being asked and this is a type of oppression against the creation. And within it is (display of) lowliness to other than Allāh, and it is oppression of the self. Thus, it comprises the three types of oppression.” Majmūʿ al-Fatāwā (1/190)
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Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
سؤال المخلوقين فيه ثلاث مفاسد : مفسدة الافتقار إلى غير الله وهي نوع من الشرك ، ومفسدة إيذاء المسؤول وهي نوع من ظلم الخلق ، وفيه ذل لغير الله وهو ظلم للنفس ، فهو مشتمل على أنواع الظلم الثلاثة
“Asking of the creation has three evil. The evil of being in want of other than Allāh and this is a type of shirk. The evil of harming the one being asked and this is a type of oppression against the creation. And within it is (display of) lowliness to other than Allāh, and it is oppression of the self. Thus, it comprises the three types of oppression.” Majmūʿ al-Fatāwā (1/190)
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Forwarded from Abu Iyaad SP
Asking the Creation for Fulfillment of Needs Has Not Been Commanded as Opposed to Asking for Knowledge
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
سؤال المخلوق المخلوق أن يقضي حاجة نفسه أو يدعو له فلم يؤمر به بخلاف سؤال العلم.
“A person asking another person to fulfill a need of his or to make duʾā for him, this has not been commanded (in the legislation) as opposed to asking for knowledge.” Majmūʿ al-Fatāwā (1/185)
This and the prior statement of Ibn Taymiyyah is in relation to asking for the fulfillment of one’s needs in worldly, material affairs from others. It indicates the importance of being diligent, hard-working and self-reliant after one’s reliance upon Allāh, seeking His aid and assistance, displaying want only of Him and His bounty, and not displaying want and need of others in one's material needs as that is lowering oneself.
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Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
سؤال المخلوق المخلوق أن يقضي حاجة نفسه أو يدعو له فلم يؤمر به بخلاف سؤال العلم.
“A person asking another person to fulfill a need of his or to make duʾā for him, this has not been commanded (in the legislation) as opposed to asking for knowledge.” Majmūʿ al-Fatāwā (1/185)
This and the prior statement of Ibn Taymiyyah is in relation to asking for the fulfillment of one’s needs in worldly, material affairs from others. It indicates the importance of being diligent, hard-working and self-reliant after one’s reliance upon Allāh, seeking His aid and assistance, displaying want only of Him and His bounty, and not displaying want and need of others in one's material needs as that is lowering oneself.
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Forwarded from Abu Iyaad SP
How Do You Attain Certainty (Yaqīn)
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
وأما كيف يحصل اليقين فبثلاثة أشياء : أحدها : تدبر القرآن .والثاني : تدبر الآيات التي يحدثها الله في الأنفس والآيات التي تبين أنه حق .الثالث : العمل بموجب العلم .
“As for how certainty is acquired, then it is through three things: The first of them is contemplation over the Qurʾān. The second is contemplation over the signs Allāh places in the souls and the signs that make clear that it (the Qurʾān) is the truth. The third is acting upon the requirement of knowledge.” Majmūʿ al-Fatāwā (3/330)
(1). Contemplation over the Qurʾān
https://www.thenoblequran.com/q/#/verse/38/29
https://www.thenoblequran.com/q/#/verse/47/24
(2). Signs in the horizons and in the souls
https://www.thenoblequran.com/q/#/verse/41/53
https://www.thenoblequran.com/q/#/verse/51/21
(3). Acting upon what knowledge requires
https://www.thenoblequran.com/q/#/verse/2/44
https://www.thenoblequran.com/q/#/verse/61/2
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Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:
وأما كيف يحصل اليقين فبثلاثة أشياء : أحدها : تدبر القرآن .والثاني : تدبر الآيات التي يحدثها الله في الأنفس والآيات التي تبين أنه حق .الثالث : العمل بموجب العلم .
“As for how certainty is acquired, then it is through three things: The first of them is contemplation over the Qurʾān. The second is contemplation over the signs Allāh places in the souls and the signs that make clear that it (the Qurʾān) is the truth. The third is acting upon the requirement of knowledge.” Majmūʿ al-Fatāwā (3/330)
(1). Contemplation over the Qurʾān
https://www.thenoblequran.com/q/#/verse/38/29
https://www.thenoblequran.com/q/#/verse/47/24
(2). Signs in the horizons and in the souls
https://www.thenoblequran.com/q/#/verse/41/53
https://www.thenoblequran.com/q/#/verse/51/21
(3). Acting upon what knowledge requires
https://www.thenoblequran.com/q/#/verse/2/44
https://www.thenoblequran.com/q/#/verse/61/2
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Forwarded from Abu Iyaad SP
What the is Ma'rifah (Knowledge) by Which One Knows His Lord?
Shaykh Muḥammad Amān al-Jāmī (رحمه الله) was asked: What is the meaning of the statement of the one who said: ‘How have you come to know your Lord?’ What is intended by this acquaintance (maʿrifah)?
Read article/pdf here:
http://www.madeenah.org/md/dld.cfm?a=nxjybf
Summary: Basic knowledge is attained through fitrah (innate, original disposition) and 'aql (reason) but it is completed and perfected through revelation, by which the proof is also established.
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Shaykh Muḥammad Amān al-Jāmī (رحمه الله) was asked: What is the meaning of the statement of the one who said: ‘How have you come to know your Lord?’ What is intended by this acquaintance (maʿrifah)?
Read article/pdf here:
http://www.madeenah.org/md/dld.cfm?a=nxjybf
Summary: Basic knowledge is attained through fitrah (innate, original disposition) and 'aql (reason) but it is completed and perfected through revelation, by which the proof is also established.
@AbuIyaadSP
https://t.me/abuiyaadsp