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Q: What would it mean to you if a Chinese Prophet comes and says that the evidence of his Prophethood is a miraculous book in the Chinese language, and challenges you to bring a book like it?!

A:

If you looked at his life and saw that he is a truthful, honest, and pious man, who was never accused of lying or immorality, and reached the highest levels of worship and asceticism in this Life. Thereafter you looked at the meanings in that book which he says was revealed to him by God, and saw that it is a book calling to virtuous manners, wisdom in legislation, and purity in Belief, in line with the true Fitrah and the rational mind, then [you saw that] he spoke about matters of the unseen which occurred [as he said]. You then saw that he challenged his Chinese nation, who were plenty in number and held animosity towards him, to bring a Book like the one he brought, yet they remained incapable of doing so, and chose instead to fight him and wage wars against him. You also found that with all that, his followers remained increasing in number as the time passed, and not decreasing, and that the proofs he brought are continuous, the evidence of his Truthfulness remain, and the miraculous nature of his challenge and the inability of [his people to meet that challenge] are still established, then he is undoubtedly a Prophet, for the Truthful does not lie, and the delusional does not remain in that state of delusion, and Allah does not support with the unseen and with miracles except whom He entrusted with His Revelation, otherwise he would be luring the people.

And the Prophethood of a Prophet could not be established by clearer than this, otherwise, there wouldn’t have been Prophethood, and Allah would have left the people in vain and with no purpose. Therefore, all what preceded should be considered, since there is no other way to realize the truthfulness of he who is transmitting Revelation from Allah, with whatever tongue [that revelation] was done in, for whoever is transmitting revelation ought to do it in the tongue in which he speaks. Now asking about a specific language rather than another is merely futile argumentation, since there is no substitute to this in this worldly life (i.e. for Allah to send a truthful Messenger with a Message which he transmits to the people with the tongue in which he speaks), unless Allah chooses to reveal Himself to His creation, and that is contrary to the wisdom behind the test for which Allah created Man, which is meant to reveal the evil doers from the doers of good, and consequentially would result in the reward or punishment [of the Hereafter].

Reference:

http://ask.fm/BasionyAmr/answers/141371314343

 

ماذا يعني لك أن يأتي نبي صيني يقول: أنّ دليل صدقه هو كتاب معجز باللغة الصينية ويتحدّاك أن تأتي بمثله ؟!.

إذا نظرت في سيرته ووجدته صادقا تقيا ورعا، لم يرم بكذب ولا فجور، وهو إلى الغاية في العبادة والزهد في الدنيا، ثم نظرت في معاني كتابه الذي يقول إن الله أوحى به إليه فوجدت فيه الفضائل الأخلاقية والحكمة التشريعية والاعتقاد الصافي الموافق للفطر والعقول، ثم قد أخبر بالغيب الواقع، ثم وجدته تحدى أمته الصينية كثيرة العدد متوافرة العداوة على أن يأتوا بمثل كتابه، فلم يقدروا، واستعاضوا عن ذلك بقتاله وحربه، ثم تابعه فئام عظيمة من الناس، دهرا طويلا يزيدون لا ينقصون، وبرهانه مستمر ودلائل صدقه قائمة ولا زال إعجازه وتعجيزه مستمرا = فلابد أنه نبي إذن، فإن الصادق لا يكذب، والمتوهم لا يستمر وهمه، والله لا يؤيد بالغيوب والمعجزات إلا من أمنه على وحيه وإلا أغرى بالناس. ولا يمكن الاستدلال على نبوة نبي بأبلغ من ذلك، وإلا لم تكن نبوات، وكان الله ترك الناس سدى وعبثا، ولكان أجدى ألا يكون الله موجودا إذ لا يصح أن يكون على هذه الصفة من العبث والإهمال والظلم، ولكن الله قطعا موجود، فيجب أن يصح كل ما سبق لأنه لا سبيل غيره لمعرفة صدق من يبلغ عن الله، بأي لسان كان، فلابد للمبلغ من لسان يتكلم به، والسؤال عن لسان دون لسان معاياة ومكابرة لأنه لا بديل لذلك في دنيا الناس، إلا مشافهة الله للخلق بربوبيته، وهذا خلاف حكمة الابتلاء الذي يترتب عليه ظهور المفسد من المصلح وترتب النعيم والعذاب.

 

Amr Basyouni

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(Part 2)

Erecting the Catapults for Destroying the Story of the High-Flyers

Nasb al-Majānīq li-Nasf Qissat al-Gharānīq

نصب المجانيق لنسف قصة الغرانيق

by Sh. Muhammad Nasir-ud-Dīn al–Albani

Before getting into the narrations:

Now before I bring forth all the narrations regarding this story, I see that it is important to highlight a matter so that the benefit from this Treatise would be thorough.

I say:

This story was mentioned by the scholars of Tafseer, [when commenting on what] Allah [Glorified is He] said: {And We did not send before you any messenger or prophet except that when he Tamanaa (i.e. recited), Satan threw fee Umneyatuh (i.e. in his recitation). But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise [52]. [That is] so He may make what Satan throws in a trial for those within whose hearts is disease and those hard of heart. And indeed, the wrongdoers are in extreme dissension [53]. And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path [54]} [Al-Hajj 22:52-54].

[Now, the scholars of Tafseer] differed in regards to the meaning of the words: (Tamanaa) and (Umneyatuh), and the best thing that was said about them was that (Tamanaa) comes from (Al-Umniyah) and refers to Al-Tilawa i.e. Recitation.

This can be seen in the words of the poet, who said regarding the death of ‘Uthman [May Allah be pleased with him]:

تمنى كتاب الله أول ليلة * وآخرها لاقى حمام المقادر

Tamana Kitab Allah Awala Laylatin * wa Akhiraha Laqa Himam Al-Maqadir

He recited the Book of Allah in the beginning of the Night *

And by its end he had faced his predestined death.

And upon this view are the Majority of the scholars of Tafseer, and the scholars of proper examination. Additionally, Ibn Katheer attributed it to the majority of the scholars of Tafseer, while Ibn Al-Qayim in [his book] “Ighathat Al-Lahfaan” (1/93) attributed it to the [scholars of the Salaf] altogether.

He said:

“And the Salaf altogether are in agreement that the meaning is: Except that when he recites, the devil throws fee (during/amongst) his Tilawa (recitation).”

Al-Qurtubi clarified this in his Tafseer (12/83) when he said:

“Sulaiman b. Harb said: That (fee) means: at/during/amongst, thus the devil threw [these words] in the hearts of the disbelievers during the Prophet’s recitation, as Allah the Exalted said: {wa Labithta feena i.e. and you remained amongst us for years of your life} [Al-Shu’ara 26:18], and that is the meaning that Ibn ‘Atiyah narrates from his father, from the scholars of the East, and it was highlighted by Al-Qadi Abu Bakr ibn Al-‘Arabi.”

I say: And the words of Ibn Al-‘Arabi will come later on, by the Will of Allah.

Now, what we have mentioned regarding the meaning of the verse is also what was chosen by Al-Imam Ibn Jarir [Al-Tabari] where he said after [transmitting] what was narrated from a group of the Salaf (17/121):

“And this view is more resembling to the [true] interpretation of the verse, as it is what is evident in His Words: {But Allah abolishes that which Satan throws in; then Allah makes precise His verses} [Al-Hajj: 52], where the verses which Allah says that He makes precise are undoubtedly the verses of His revelations, thus it would be known through this that what Satan threw in is what Allah (Exalted is He) said that he abolishes from it and made it void, then made His verses precise through the abolishment of these from it”.

So contemplate upon the verses [and what Allah is saying]:

(And We did not send before you any messenger or prophet except that when he recites the Book of Allah and reads, or narrates and speaks, Satan throws during/amongst the Book of Allah that [the Prophet] recited and read, or in his narration which he narrated and spoke, so Allah abolishes that which Satan threw in, with His Words (Exalted is He): So Allah would remove that which Satan threw in and would abolish it.)

That is the meaning intended from that noble verse and it is, as you can see, containing nothing except that the devil would throw in [words] during the recitation of the Prophet [Blessings of Allah and Peace upon him], which would be a trial for those within whose hearts is a disease.

Yet, the enemies of this religion who sit on every path, threatening and averting from the way of Allah, would not be pleased except by inserting into [this Religion] that which is not from it, or that which was not said by the Prophet. So they would bring forth what you will see from narrations, which are not suited for the status of Prophethood or the Message [he carries].

That is their pattern from long ago, just as they did with other verses that were mentioned about other than [the Messenger of Allah (Blessings of Allah and Peace upon him)] from among the other Prophets, such as Dawud, Sulaiman, and Yusuf [Blessings and Peace be upon them] where they narrate in the interpretation [of these other verses] from the Israelites narrations that which attributing to a normal Muslim would not be acceptable, how then [can it be accepted about] a noble Prophet.

[These narrations can be found and are clarified] in their appropriate location in the books of Tafseer and [books about the] Prophet’s stories.

So beware, O Muslim, of being deceived by any of that, lest you be from among those who perish, and “Leave that which you are in doubt of, for that which does not make you doubt” as was said by your Prophet (Blessings of Allah and Peace upon him), {And indeed Allah is the Guide of those who have believed to a straight path} [Al-Hajj 22:54].

 

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Erecting the Catapults for Destroying the Story of the High-Flyers

Nasb al-Majānīq li-Nasf Qissat al-Gharānīq

نصب المجانيق لنسف قصة الغرانيق

by Sh. Muhammad Nasir-ud-Dīn al–Albani

Introduction:

In the Name of Allâh, the Most Beneficent, the Most Merciful.

All praise is [due] to Allah, who has chosen our Prophet above all people. He safeguarded him from the Devil, [in such a way that prevented the devil] from inspiring to him any evil. He – the all Mighty – said, while addressing the cursed Satan: {Indeed, My servants – no authority will you have over them, except those who follow you of the deviators} [Al-Hijr 15:42].

Rather, Allah the Exalted has given his messenger authority over his Qareen [1] from amongst the jinn, so how then would a more distant [jinn or evil spirits] affect him [in any way]?

This was made clear by the words of our noble Messenger: “There is none amongst you with whom is not an attache from amongst the jinn (devil)”. They (the Companions) said: Allah’s Messenger, with you too? Thereupon he said: “Yes, but Allah helps me against him and so I am safe from his hand and he does not command me but for good[2] [3].

And May the Peace and Blessings of Allah be upon Muhammad who Allah -the Exalted- enabled him to overpower Ibless (Satan), until he was about to strangle him and was about to fasten him to one of the pillars of the mosque of Medina[4], and [may the peace and blessings of Allah be] upon his household, companions, and those who follow in his guidance until the Day of Judgment.

After which,

Some of the teachers from among my dear brothers from Pakistan wrote to me on 14/7/1952 CE, asking me of my view on the narration of the Gharaniq, which [the grading of] was differed on by two great scholars of hadith, and they are: Ibn Katheer Al-Dimashqi and Ibn Hajar Al-Misri. The tradition was rejected by the first, and strengthened by the second.

The [brother] requested me not to hold back the answer. I stayed for a few months waiting for an opportunity where I can fulfill his request.

After that, I met one of my beloved brothers after Eid Al-Adha prayers of that year (1371 H), and he also asked me about the narration of the Gharaniq, so I answered him that it is not authentic, rather it is false and fabricated. So he told me that a young man, whose heart has been diseased, used it to claim that the Prophet [Peace be Upon him] – and truly he is free from all such falsehood – used to speak with that which pleases the polytheists [of Mecca] so that he may attract them to himself, since he wasn’t, as [that man] falsely claims, a truthful Prophet and was just pretending to be [a Prophet] so that he may take up [positions of] leadership over his people, as some of the atheists of the past and present ramble about.

So this motivated me to take the opportunity of the aforementioned Eid, and I started [relying on Allah] to gather all the different chains of this story from the books of Tafseer and Hadith, and then showed the defects [they have] in both the chains and the Text.

After that I mentioned the words of Al-Hafiz Ibn Hajar in strengthening it, and followed it with points that would show the weakness of what he mentioned.

After which I mentioned some of the words of some great scholars who have a strong critical skills in both the fundamentals and the branches that supports what we concluded from the falseness of this story, its voidness, and the obligation of rejecting it and not accepting it, thereby fulfilling what Allah ordered us to do when he said: {In order that you may believe in Allah and His Messenger (SAW), and that you assist and honor him (i.e. the Prophet), and (that you) glorify (Allah’s) praises morning and afternoon} [Al-Fath 48:9].

So it came as a Treatise, unique in its subject, powerful in its content. It removes the confusion of the believing brother, and destroys the doubts of the stubborn heretics, and I named it:

The Erection of the Catapults for the Destruction of the Story of the Gharaniq (High Flyers)

I ask Allah the Exalted to make it sincere and solely for His sake, and to accept it from me as my way of defending His Messenger. I ask Allah to keep its reward for me, for the day when we will be most needy of [our Messenger’s] intercession, {The Day whereon neither wealth nor sons will avail, Except him who brings to Allâh a clean heart} [Ash-Shuara 26:88-89].

Verily, Allah is the All-Hearer All-Knower, the Most Subtle, Kind, Courteous, Generous, and the Most Merciful.

Damascus: 2/1/1372 H[5],

Muhammad Nasir Al-din Al-Albani


[1] Qareen is the jinn allotted to the son of Adam to be his constant companion in attempt to misguide him.

[2] Narrated by Ahmad (# 3647, 3778, 3801, 4393) and Muslim (8/138) from the way of Ibn Mas’ud.

[3] Al-Nawawi (may Allah have mercy on him) said: “Fa aslamu (and I am safe from him) or fa aslama (and he became Muslim). These are two well-known versions. One means ‘and I am safe from his evil and his temptation.’ The other means that ‘the qareen became Muslim and became a believer, so he does not tell me to do anything but good’. There was some scholarly dispute as to the form of the word. Al-Khattaabi said that the word was Fa aslamu (and I am safe from him); al-Qaadi ‘Iyaad said that it was fa aslama (and he became Muslim), which is more correct, because the hadeeth says, ‘so he only enjoins me to do that which is good’. They also disputed as to the meaning of the word fa aslama. Some said that it meant that he (the qareen) submitted and surrendered, as it was narrated elsewhere than in Saheeh Muslim, fa astaslama [he gave up and surrendered]. It was also suggested that it means that he became a Muslim and a believer. The latter is the apparent meaning. Al-Qaadi said: Note that the ummah is unanimously agreed that the Prophet (peace and blessings of Allaah be upon him) was protected from the Shaytaan physically, mentally and with regard what he said (Read more: islamqa).

[4] This was narrated in Sahih Al-Bukhari (3/62) with the explanation of Ibn Hajar, and in Muslim (2/72), and others.

[5] Around 22nd of September 1952

Fire_Catapult

Firing catapults

* images obtained from online sources *

Imam Ibn Juzayy al-Kalbi (may Allah have mercy on him) said in his Tafseer, under the verse:

{But the chiefs of those who disbelieved among his people said: "He is no more than a human being like you, he seeks to make himself superior to you. Had Allah willed, He surely could have sent down angels; never did we hear such a thing among our fathers of old} Al-Moeminun 23:24

Ibn Juzayy said: {He is no more than a human} They thought it far fetched that Prophethood could be in a human, so how astonishing of them that they believed that divinity could be in a stone!

Reference:

[1] Al-Tasheel Li Uloom al-Tanzeel Chapter 24, 1/1170

[2] Benefited from: https://www.facebook.com/ALBaQeLLany/posts/994195667341599

[3] More on the author (Arabic): http://www.ahlalhdeeth.com/vb/showthread.php?t=125015

Idols

فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَذَا فِي آبَائِنَا الْأَوَّلِينَ (24)

قال ابن جزي رحمه الله:{ مَا هذا إِلاَّ بَشَرٌ } استبعدوا أن تكون النبوّة لبشر؛ فيا عجباً منهم إذ أثبتوا الربوبية لحجر!ـ

 

Imam Muhammad ibn Wadaah [1] (may Allah shower him with Mercy) narrated in his book Al-Bida’ (1/87) that, Abu Ubaida ibn Huzaifa said:

حَدَّثَنا أَسَدٌ قالَ: حَدَّثَنا المُبَارَكُ بنُ فَضَالَةَ عَنْ يُونُسَ بنِ عُبَيْدٍ عنِ ابنِ سِيرينَ قالَ: أَخْبَرني أَبُو عُبَيْدَةَ بنُ حُذَيْفَةَ قالَ:ـ

جاءَ رَجُلٌ إلى حُذَيْفَةَ بنِ اليَمانِ وأبو موسى الأشعري قاعدٌ فقالَ: أَرَأَيْتَ رَجُلاً ضَرَبَ بِسَيْفِهِ غَضَباً لله حتى قُتِلَ، أينَ هو، أفي الجَنَّةِ أَمْ في النَّارِ؟ فقالَ أبو موسى: في الجنَّةِ، فقالَ حذيفة: اسْتَفْهِمِ الرَّجُلَ وَأَفْهِمْهُ ما تَقُولُ؟ قالَ أبو موسى: سُبْحَانَ الله! كيفَ قلتَ؟ قالَ: قُلتُ: رَجُلٌ ضَرَبَ بِسَيْفِهِ غَضَباً لله حتى قُتِلَ، أفي الجَنَّةِ أم في النَّارِ؟ فقالَ أبو موسى: في الجَنَّةِ. قالَ حُذَيْفَةُ: اسْتَفْهِمِ الرَّجُلَ وَأَفْهِمْهُ ما تَقُولُ. حتى فَعَلَ ذلِكَ ثَلاثَ مَرَّاتٍ، فَلَمَّا كَانَ في الثَّالِثَةِ قالَ: والله لا أَسْتَفْهِمهُ. فَدَعا بِهِ حُذَيفَةُ فَقَالَ: رُوَيْدَكَ إنَّ صَاحِبَكَ لو ضَرَبَ بِسَيْفِهِ حتى يَنْقَطِعَ فَأَصَابَ الحَقَّ حتى يُقتلَ عليه فهو في الجَنَّةِ، وإنْ لَمْ يُصِبِ الحَقَّ ولم يُوْفِّقْهُ الله للحَقِّ فهو في النَّارِ. ثُمَّ قالَ: والَّذي نَفْسِي بيده لَيَدْخُلَنَّ النَّارَ في مِثْلِ الّذي سألتَ عنهُ أكثرُ من كذا وكذا

A man came to Huzaifa ibn Al-Yaman (may Allah be pleased with him), while Abu Musa Al-Ash’ari (may Allah be pleased with him) was sitting, and said:

What do you say of a man who fought [vigorously] with his sword, angered for Allah’s [sake], until he was killed, where would he be: in Heavens or in Hell?

So Abu Musa said: In Heaven.

So Huzaifa said: Inquire more from the man [about what he is asking] and then explain to him more what you are saying!

So Abu Musa said: Subhan Allah! What was that you asked?

So the man said: I said: A man fought [vigorously] with his sword, angered for [the sake of] Allah until he was killed, is he in Heaven or in Hell?

So Abu Musa said: In Heaven.

So Huzaifa said: Inquire more from the man [about what he is asking] and then explain to him more what you are saying!

This repeated for three times.

At the third time, he (i.e. Abu Musa) said: By Allah, I will not ask him [to clarify]anymore.

So Huzaifa called for the man, and said:

رُوَيْدَكَ إنَّ صَاحِبَكَ لو ضَرَبَ بِسَيْفِهِ حتى يَنْقَطِعَ فَأَصَابَ الحَقَّ حتى يُقتلَ عليه فهو في الجَنَّةِ، وإنْ لَمْ يُصِبِ الحَقَّ ولم يُوْفِّقْْهُ الله للحَقِّ فهو في النَّارِ. ثُمَّ قالَ: والَّذي نَفْسِي بيده لَيَدْخُلَنَّ النَّارَ في مِثْلِ الّذي سألتَ عنهُ أكثرُ من كذا وكذا

“Slow down, for if your companion fought with his sword until he [is killed], and was in line with the Truth until he dies upon it then he is in Heaven.

But if he was not on the path of the Truth [rather was on the path of Falsehood], and Allah did not aid him to the Truth [until he dies], then he is in Hell!”

Then he said:

“By the One in whose Hand is my soul! There will enter Hell, from the likes of that which you have asked about, more than such-and-such (signifying a huge number)” [2].

Reference:

[1] He is Al-Imam al-Haafiz, Abu Abdillah, Muhammad ibn Wadaah al-Marawani. The Muhaddith of Andalus, along with Baqi ibn Makhlad (may Allah have mercy on them both). He died in the year of 286 or 287 of Hijra.

Imam Al-Dhahabi said in the Siyar: “Through Baqi ibn Makhlad and Muhammad ibn Wadaah Andalusia was turned into a land of Hadith”.

[2] And from the examples of these are the Khawarij, who the Messenger of Allah foretold about, who fought vigorously for their Falsehood against Ali (may Allah be well pleased with him), claiming and believing that it was for Allah’s sake. The Messenger of Allah said of them, as was reported by Imam Abu Dawud:

“They are worst of the people and creation. Glad tidings is to the one who kills them or is killed by them. They call to the book of Allah, but they have nothing to do with it. He who fights against them will be nearer to Allah than them.”

May Allah protect us from such Falsehood, and keep us from among those whom He has guided to His straight path and kept steadfast upon that path until we meet Him while upon it.

Blood Sword

A very emotional and inspirational clip of a Christian accepting Islam with Sh. Jaber Abdulhameed (May Allah Reward him).

The Shaikh (May Allah protect him and preserve him) is active in calling Christians to Islam, and many have accepted Islam through him by the grace of Allah. He gives a reminder of the importance of being callers to Allah.

The Shaikh also has one of the most touching recitations, which can be heard in this clip.

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May Allah reward everyone who contributed to this video with the best of this life and the hereafter, ameen.

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L.L.

Imam al-Nawawi (May Allah shower him with Mercy) said: «Oh Allah, set for your religion a man who breaks the Decorated Column [1], and destroys the Tomb which is in Jayroun [2]»

That was later fulfilled by the hands of Shaykh al-Islam Ibn Taymiyah (May Allah shower him with Mercy).

Ibrahim ibn Ahmad al-Giyyani, the servant of Shaykh al-Islam, said:

“And it reached the Shaykh that all what was mentioned from innovations took place by the people at the (Decorated Column) located inside (al-Bab al-Sagheer) at (Darb al-Nafidaneen). So he prepared himself and stood, performed Istikhara to Allah about going out and breaking it.

His brother, the Shaykh, the Imam, the example, Sharafudin Abdullah ibn Taymiya, narrated to me and said: So we went out to break it, and the people heard that the Shaykh is coming out to break the Decorated Column, so many of them gathered with us.

He said: As we headed towards it, it was spread across the Lands that Ibn Taymiyah is headed to break the Decorated Column. The devil spread his screams across the Land, and the people’s uproar spread with different sayings, where one would say: «The spring of ‘Ayn Fījah would go dry! », and another would say: «Rain will stop falling, and trees will stop bearing fruits», and another says: «Ibn Taymiyah will never succeed after that», and others said different things.

Shaykh Sharafudin said: By the time we arrived to it, most of the people had distant themselves from us, lest they suffer a scourge or a tribulation, or that they would lose because of this some of the goods they have.

He said: So we stepped towards it, and announced to the Quarrymen: «Do away with this Idol»

However, none of them dared to step towards it.

He said: So the Shaykh and I took the axes from them, and started hitting at it, and saying: {"Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart."} [Al-Israa 17:81].

[Seeing this,] the people followed suit and started to hit it with us until we broke it. We found behind it two idols made of stone, carved and pictured, the length of each was about an inch and a half.

Shaykh Sharafudin said: al-Shaykh al-Nawawi had said: «Oh Allah, set for your religion a man who breaks the Decorated Column, and destroys that Tomb which is in Jayroun». So this is one of the Karamahs of al-Shaykh Muhidin (i.e. al-Nawawi). And thus we broke it and all praise is due to Allah, and people were not affected after that except with all goodness, and Praise be to Allah alone”. [3]

Reference:

[1] Ibn Katheer (May Allah have mercy on him) said: (And in this particular month, al-Shaykh Taqi Al-Din Ibn Taymiyah went to the Naarinj Masjid and ordered his companions, and with them were the quarrymen, to cut down a rock located in the Qalot River, which used to be visited and vows were dedicated to it. He relieved the Muslims from it and from the Shirk that was committed through it, and removed from the Muslims a great source of doubt and danger. And because of this action and its likes, they envied him and demonstrated animosity towards him). Al-Bidaya wa Al-Nihaya 14/36.

[2] Ibn Katheer (May Allah have mercy on him) said: (And it is a gate on the eastern side of the mosque of Damascus. Never was a Gate wider nor taller ever seen … from the wonders of the world. The Arabs made mention of it in their poetries, and it is attributed to King known as Jeyroun ibn Saad. It was built before the time of Ibrahim peace be upon him). Al-Bidaya wa Al-Nihaya 14/253.

[3] Taken from a Treatise published by Shaykh Muhib al-Din al-Khateeb

[4] Benefitted from Sh. Abdurahman Al-Faqeeh (May Allah preserve him and reward him immensely):

http://www.ahlalhdeeth.com/vb/showthread.php?t=277540

https://www.facebook.com/mmahlalhdeeth/posts/1395561057350102

[5] The Arabic Text:

تحققت دعوة الإمام النووي على يد شيخ الإسلام ابن تيمية

قال الشيخ النووي: «اللهم أقم لدينك رجلاً يكسر العمود المخلّق(1)، ويخرب القبر الذي فيه جيرون(2)»ـ
فكان ذلك على يد شيخ الإسلام ابن تيمية رحمه الله

قال خادم شيخ الاسلام: إبراهيم بن أحمد الغياني:ـ

فبلغ الشيخَ أن جميع ما ذكر من البدع يتعمدها الناس عند العمود المُخَلَّق الذي داخل (الباب الصغير) الذي عند (درب النافدانين). فشدَّ عليه وقام، واستخار الله في الخروج إلى كسره، فحدَّثني أخوه الشيخ الإمام القدوة شرف الدين عبدالله ابن تيمية قال: فخرجنا لكسره، فسمع الناسُ أن الشيخ يخرج لكسر العمود المخلّق، فاجتمع معنا خلق كثير. قال: فلما خرجنا نحوه، وشاع في البلدان: ابنُ تيمية طالعٌ ليكسر العمود المُخَلَّق، صاح الشيطانُ في البلد، وضجّت الناس بأقوال مختلفة، هذا يقول: «مابقيت عين الفيجة تطلع»، وهذا يقول: «ماينزل المطر، ولا يثمر شجر»، وهذا يقول: «ما بقي ابن تيمية يفلح بعد أن تعرَّض لهذا»، وكل من يقول شيئًا غير هذا.ـ

قال الشيخ شرف الدين: فما وصلنا إلى عنده إلا وقد رجع عنا غالب الناس، خشية أن ينالهم منه في أنفسهم آفة من الآفات، أو ينقطع بسبب كسره بعض الخيرات

قال: فتقدَّمنا إليه، وصِحنا على الحجَّارين: «دونكم هذا الصنم»ـ

فما جَسَر أحد منهم يتقدم إليه. قال: فأخذت أنا والشيخ المعاول منهم، وضربنا فيه، وقلنا: {جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا} [الإسراء: 81]. إن أصاب أحدًا منه شيء نكون نحن فداه. وتابعنا الناسُ فيه بالضرب حتّى كسرناه، فوجدنا خلفه صنمين حجارة مجسَّدة مصوَّرة، طول كل صنم نحو شبر ونصف

وقال الشيخ شرف الدين: قال الشيخ النووي: «اللهم أقم لدينك رجلاً يكسر العمود المخلّق، ويخرب القبر الذي فيه جيرون» فهذا من كرامات الشيخ محي الدين (أي النووي). فكسرناه ولله الحمد، وما أصاب الناس من ذلك إِلا الخير. والحمد لله وحده.انتهى من رسالة نشرها محب الدين الخطيب
_________________________
ـ(1) قال ابن كثير رحمه الله: (وفي هذا الشهر بعينه راح الشيخ تقي الدين ابن تيمية إلى المسجد النارنج وأمر أصحابه ومعهم حجارون يقطع صخرة كانت بنهر قلوط تزار وينذر لها فقطعها وأراح المسلمين منها ومن الشرك بها، فأزاح عن المسلمين شبهة كان شرها عظيماً. وبهذا وأمثاله حسدوه وأبرزوا له العداوة) . البداية والنهاية 14/36

ـ(2) قال ابن كثير رحمه الله: (وهو باب شرقي جامع دمشق لم ير باب أوسع ولا أعلى منه.. من عجائب الدنيا، وقد ذكرته العرب في أشعارها، وهو منسوب إلى ملك يقال له جيرون بن سعد. كان بناؤه قبل الخليل عليه السلام) . البداية والنهاية 14/253

 

Supplication

Shaykh Al-Islam Ibn Taymiyah (May Allah have Mercy on him) said in ‘Al-Furqan bayn Awliya Al-Rahman wa Awliya Al-Shaytaan’ [1]:

The word Shar’ or Sharee’ah (law) when used to mean the Qur’an and the Sunnah, no ally of Allah nor anyone else has any right to go against it or beyond it. Whoever thinks that any ally of Allah has a route to Allah other than the following of Prophet Muhammad (Peace and Blessing of Allah upon him) internally and externally and therefore does not follow him internally and externally is a Kaafir (disbeliever).

Whoever uses the story of Musa and Al-Khidhr [2] as a basis for this proposition [3] is mistaken for two reasons:

1) One of them is, that Musa had not been sent to Al-Khidhr, and it was not obligatory upon Al-Khidhr to follow Musa. Rather, Musa was sent to the Children of Israel specifically, whereas Muhammad (Peace and Blessing of Allah upon him) was sent with a general message for the two free-willed, the Humans and the Jinns. Even if those greater in stature than Al-Khidhr had met Prophet Muhammad, such as Ibrahim, Musa, or ‘Isa, it would have been obligatory upon them to follow him, so what about Al-Khidhr, whether we say that he was a prophet or [a non-prophet] ally of Allah? This is why Al-Khidhr said to Musa: "I have knowledge of the knowledge of Allah which He has taught me and which you do not know, and you have knowledge of the knowledge of Allah which He has taught you and which I do not know" [4]. And so it is not up to anyone, from among the Humans or the Jinns, to make such a statement once the Message of Prophet Muhammad has reached them.

2) The second is that, the three acts of Al-Khidhr reported in the Qur’an contain no violation of the Laws of Musa, although Musa did not understand at first the reasons which made them lawful. When he later clarified them to him, he agreed with him on what he did.

The puncturing of the boat and then patching it later was done for the benefit of its owners out of fear of that oppressor who wished to confiscate it [had it remained in mint condition], thus this was done as a favor to them, and is thus permissible.

The killing of al-Saa’il (i.e. attackers and transgressors) is allowed even if they are young, and if someone causing his parents to apostate cannot be prevented except through his death, it would be permissible to kill him. Ibn Abbas (May Allah be pleased with him) said to Najdah Al-Haruuri [5] when he was asked about the killing of young boys:

"If you know about them what Al-Khidhr knew about the boy in the story, then kill them, otherwise do not kill them". Narrated by Al-Bukhari [6]

As for the good deeds done to the orphans [7] without anything in return, and being patient over hunger, then these are from the good virtuous acts in which there was no violation of the law of Allah.

Reference:

[1] ‘Al-Furqan bayn Awliya Al-Rahman wa Awliya Al-Shaytaan’ by Ibn Taymiyah p. 112-113 (Daar Ibn Rajab) – Quote taken from English translation of book and Edited by Al-Sirat Al-Mustaqeem team, with footnotes added.

[2] The story was mentioned in Surat Al-Kahf (Chapter 18) and in some Prophetic traditions.

[3] This is in reply to the one who claims that one can transgress the bounds of the Sharee’ah of Prophet Muhammad (Peace and Blessings upon him) and still be an ally of Allah, just as Al-Khidhr (Peace be upon him) did actions against Musa’s approval, and Musa (Peace be upon him) was a Prophet at the time, yet Al-Khidhr remained an ally of Allah. Ibn Taymiyah (May Allah shower him Mercy) points out the falseness of such claim.

[4] Authentic Tradition: Narrated by Al-Bukhari (4725, 4726, 4727, 3400, 3401), and Muslim (2380)

[5] He is Najdah ibn ‘Aamir Al-Haruri, one of the heads of the Khawaarij. He had statements which he adopted and followers who have perished. He was mentioned in Saheeh Muslim that he wrote a letter to Ibn Abbas asking him some question including the ruling on killing the Children who oppose them, so Ibn Abbas answered him back.

[6] Authentic Narration: Narrated by Muslim (1812), Abu Dawud (2727), Al-Tirmithi (1556), and Ahmad (1/224, 352).

[7] The re-building of their wall without any charge

 

644164_231473673644539_682480483_n

Imam Ahmad said:

The Prophet (peace and blessings of Allah be upon him) said: Actions are but by intentions.

This implies that: A matter does not turn from [being] a habit into worship except by the Intention [1].

And the Intention is: To gather in yourself and in your heart that whatever you set forth to do from worship or action, that you are not seeking by them except Allah[’s pleasure] alone, not associating in that action anyone with Him.

And Intention and Sincerity are one [2].

Reference:

[1] Ahmad Ibn Hanbal: li ‘Abd al Ghani Ad-Daqr, A’laam Al-Muslimeen Series, p.268, reported from Ibn ‘Asakir

[2] Ahmad ibn Hanbal, p.268

قال الإمام أحمد: يقول صلى الله عليه وسلم: إنما الأعمال بالنيات. أي: إن أمرا ما لا يتحول من العادة إلى العبادة إلا بالنية.

والنية: أن تستحضر في نفسك وقلبك أن ما تقدم عليه من عبادة أو عمل, لا تقصد بهما إلا الله وحده, غير مشرك بالعمل أحدا معه.

والنية والإخلاص واحد.ـ

 

Umar ibn al-Khattab (May Allah be well-pleased with him) advised Sa’d ibn Abi Waqaas (May Allah be well-pleased with him) and said:

“Do not be deceived in regards to Allah that it may be said [of you]: He is the uncle of the Messenger of Allah (Blessings and Peace of Allah upon him) and his companion, for Allah does not erase evil with evil, but erases evil through good.

Indeed there is no relations between Allah and any other except through His obedience. The people altogether, their noble and their lowly, are in front of Allah alike. Allah is their Lord and they His slaves. They surpass one another when it comes to wellbeing, but attain what He has through His obedience.

So see the matters which you have witnessed the Messenger of Allah (Blessings and Peace of Allah upon him) was upon, from the day he was sent to us to the day he parted, and adhere to it, for it is the matter [of success and salvation].

This is my advise to you.

If you choose to leave it and favour other over it, then all your work will be in vain and you will be among the losers”.

Reference:

[1] Al-Bidaya w Al-Nihaya 7/42

قال عمر بن الخطاب لسعد بن أبي وقاص (رضي الله عنهما):ـ

لا يغرنك من الله أن قيل خال رسول الله صلى الله عليه وسلم وصاحبه، فإن الله لا يمحو السيئ بالسيئ، ولكن يمحو السيئ بالحسن، وإن الله ليس بينه وبين أحد نسب إلا بطاعته، فالناس شريفهم ووضيعهم في ذات الله سواء، الله ربهم وهم عباده، يتفاضلون بالعافية ويدركون ما عند الله بالطاعة، فانظر الامر الذي رأيت رسول الله صلى الله عليه وسلم منذ بعث إلى أن فارقنا عليه فألزمه، فإنه الامر

هذه عظتي إياك، إن تركتها ورغبت عنها حبط عملك وكنت من الخاسرين

Umar

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