التوحيد at-Tawhid

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سليمان بن سحمان
Sulaymn bin Sahmn (1349H)

الصواعق المرسلة الشهابية على الشبه الداحضة الشامية
As-Sawiqul Mursilatish Shuhbiyyah alash Shubahid Dhadhatish Shmiyyah

الضياء الشارق في رد شبهات الماذق المارق
Adh-Dhiyush Shriq f Raddi Shubuhtil Mdhiqil Mriq

تنبيه ذوي الألباب السليمة عن والوقوع في الإلفاظ المبتدعة الوخيمة
Tanbh Dhawil Albbis Salmah an wal Waq fil Alfdhil Mubtadiatil Wakhamiyyah

كشف الأوهام والإلتباس عن تشبيه بعض الأغبياء من الناس
Kashful Awhm wal Iltibs an Tashbh Badhil Aghbiy minan Ns

كشف الشبهتين
Kashfush Shubhatayn

كشف غياهب الظلام عن أوهام جلاء الأوهام
Kashfu Ghayhabidh Dhalm an Awhm Jalal Awhm

مسائل هامة
Masil Hmmah

منهاج أهل الحق والاتباع في مخالفة أهل الجهل والابتداع
Minhju Ahlil Haqqi wal Ittib f Mukhlafati Ahlil Jahli wal Ibtid

تميز الصدق من المين في محاورة الرجلين
Tamayyuzis Sidqi minal Mayni f Mahwaratir Rajulayn

فتييان تتعلقان بتكفير الجهمية
Fityni Tataallaqni bi Takfril Jahmiyyah

إقامة الحجة والدليل وإيضاح المحجة والسبيل
Iqmatul Hujjah wad Dall wa ydhil Mahajjah was Sabl
2
Books / A REFUTATION OF IMITATING THE POLYTHEISTS, ADH-DHAHAB
« Last post by Asad'us Sunnah on 19.03.2019, 12:22:18 AM »
3
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

Quote from: Question 26/06/2008, 03:52:45 AM
How should we understand Muhammad bin Abdilwahhab refraining from making Takfir on the worshipers of Kuwwazs tomb and that of Abdu'l-Qadir?

Click on the link for the response.
4
Aqdat'us Salaf'is Slihn / Re: USLUS SUNNAH, AL-HUMAYD
« Last post by Asad'us Sunnah on 18.03.2019, 02:44:04 AM »

Uslus Sunnah (The Foundations of the Sunnah)

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

Bishr bin Ms narrated to us [saying]: al-Humayd narrated to us, saying:

mn (Belief) in al-Qadar (the Divine Decree)

1- The Sunnah, in our view is: that a man must believe in al-Qadar, its good and bad, its sweetness and bitterness, and to know that what befalls him would not have missed him, and that what missed him would not have touched him. And that all of this is a decree from Allh Azza wa Jalla.

mn is Speech and Action, it Increases and Decreases

2- And that mn is speech and action, it increases and decreases. And speech does not benefit without action, nor do action or speech benefit without (proper) Niyyah (intention), nor do speech, action, or intention benefit except with the Sunnah.

Praising the Sahbah (Ridhwnallhi Alayhim)

3- Invoking mercy upon all of the companions of Muhammad (Sallallhu Alayhi wa Sallam), for Allh Azza wa Jalla said,

وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ
And those who come after them say O our Rabb! Forgive our brethren they were our predecessors in faith. (al-Hashr 49/10).

Thus, one will not believe except by seeking forgiveness for them. Whoever insults or belittles them or even a single one of them is not upon the Sunnah. And he has no right in the Fay (spoils). More than one informed us about this from Mlik bin Anas that he said,

قسم الله - تعالى - الفئ فقال : ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ﴾ - ثم قال - : ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا﴾ الآية [الحشر:  ۸-۱۰]، فمن لم يقل هذا لهم فليس ممن جعل له الفئ

Allh Tal divided the Fay, so He said in the yah the poor emigrants, those who were driven out of their homes then He said, and those who come after them say oh our Lord forgive us and our brethren. (al-Hashr 49/8-10). And whoever does not say this concerning them then he is not from those for whom there is Fay.

The Qurn is the Speech of Allh Tal

4- The Qurn is the Speech of Allh. I heard Sufyn (bin Uyaynah) saying,

القرآن كلام الله، ومن قال مخلوق فهو مبتدع، لم نسمع أحدا يقول هذا

The Qurn is the Speech of Allh, and whoever says it is created is a Mubtadi (an innovator). And we have not heard anyone saying this.

The View of Sufyn regarding mn

I also heard Sufyn saying,

الإيمان قول وعمل ويزيد وينقص

mn is speech and action, it increases and decreases.

So his brother Ibrhm bin Uyaynah said to him, O Ab Muhammad! Do not say that it decreases. So he got mad and said,


اسكت يا صبي، بل حتى لا يبقى منه شيء

Be quiet o lad! Rather it decreases until there is nothing left of it.

The Muminn (Believers) seeing their Rabb on Yawmul Qiymah (the Day of Judgement)

5- And affirmation of ar-Ruyah (seeing Allh) after death.

Affirming the Sift (Attributes)

6- And (affirming) what the Qurn and the Hadth stated such as,

وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ
The Jews say Allhs Hand is tied up. (al-Midah 5/64)

And such as:

وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ
And the heavens will be rolled up in His Right Hand. (az-Zumar 39/67)

And what is similar to this from the Qurn and the Hadth. We do not add to it nor explain it. We stop where the Qurn and Sunnah stop, and we say:

الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى
The Most Merciful rose over the Throne. (Ta-Ha 20/5)

And whoever claims other than this is a denier (of Allhs Sift [Attributes]) and a Jahm.

The difference between Ahlus Sunnah and the Khawrij

7- And that we do not say as the Khawrij do, Whoever commits a major sin has committed disbelief. And we do not make Takfr (declare a person a Kfir) because of a sin that they commit. Kufr is only in abandoning the five which Raslullh (Sallallhu Alayhi wa Sallam) said regarding,

بني الإسلام على خمس: شهادة أن لا إله إلا الله وأن محمد رسول الله [صلى الله عليه وسلم]، وإقام الصلاة، وإيتاء الزكاة، وصوم رمضان، وحج البيت
Islm is built upon five: Bearing witness that there is no deity -worthy of worship- except Allh and Muhammad is Allhs Messenger [Sallallhu Alayhi wa Sallam], to establish the Salh (prayer), to give the Zakh, to fast in Ramadhn, and to make Hajj to the house (Kabah).

When is the Hujjah (proof) established on the one who leaves the pillars of Islm, or some of them?

* As for three of them, then do not dispute with the one who abandons them: The one who does not give the testimony of faith; does not pray; and does not fast; for none of these are delayed from its time nor does it suffice one to make them up after deliberately neglecting to perform them at their time.

* As for Zakh, whenever he gives it, it suffices him, while he is sinful in withholding it.

* And as for Hajj, then for whoever it is obligatory and he is capable of performing it, then it becomes obligatory for him, but it is not obligatory for him in that very year such that he has no other choice. Whenever he performs it, then he has fulfilled it, and he is not sinful in delaying it as he would be in delaying Zakh for Zakh is the right of the poor Muslims which he has withheld from them, so he is sinful until it reaches them. As for Hajj: it is between him and his Rabb, it is fulfilled whenever he performs it. If he dies while he is able to perform it without having performed Hajj, he asks to be returned to the Duny to perform Hajj, and it is obligatory on his family to perform Hajj on his behalf, and we hope that would fulfill it on his behalf, just as if he had a debt and it was repaid on his behalf after he died.

End of the Rislah and all praise is due to Allh, the Lord of the Universes
5
Books / USLUS SUNNAH, AL-HUMAYD
« Last post by Asad'us Sunnah on 17.03.2019, 09:41:31 PM »
6
Siyar - Tarikh / Re: ABRIDGED THE PROPHETS OF ALLH IBNU KATHR
« Last post by Asad'us Sunnah on 17.03.2019, 01:41:45 AM »
4- Prophet Hud (alayhi salam)

The people of 'Ad lived many years in the windswept hills of an area between Yemen and Oman. They were physically well built and renowned for their craftsmanship especially in the construction of tall buildings with lofty towers. They were outstanding among all the nations in power and wealth, which, unfortunately, made them arrogant and boastful. Their political power was held in the hand of unjust rulers, against whom no one dared to raise a voice.

They were not ignorant of the existence of Allah, nor did they refuse to worship Him. What they did refuse was to worship Allah alone. They worshiped other gods, also, including idols. This is one sin Allah does not forgive.

Allah wanted to guide and discipline these people so He sent a prophet from among them. This prophet was Hud (Peace be Upon Him), a noble man who handled this task with great resoluteness and tolerance.

Ibn Jarir reported that he was Hud Ibn Shalikh, Ibn Arfakhshand, Ibn Sam, Ibn Noah (Peace be Upon Him). He also reported that Prophet Hud (Peace be Upon Him) was from a tribe called Ad Ibn Us Ibn Sam Ibn Noah, who were Arabs living in Al Ahqaf in Yemen between Oman and Hadramaut, on a land called Ashar stretching out into the sea. The name of their valley was Mughiith

Some traditions claimed that Hud (Peace be Upon Him) was the first person who spoke Arabic while others claimed that Noah (Peace be Upon Him) was the first. It was also said that Adam was the first.

Hud (Peace be Upon Him) condemned idol worship and admonished his people. "My people, what is the benefit of these stones that you carve with your own hands and worship? In reality it is an insult to the intellect. There is only One Deity worthy of worship and that is Allah. Worship of Him and Him alone, is compulsory on you.

He created you, He provides for you and He is the One Who will cause you to die. He gave you wonderful physiques and blessed you in many ways. So believe in Him and do not be blind to His favors, or the same fate that destroyed Noah's people will overtake you."

With such reasoning Hud hoped to instill faith in them, but they refused to accept his message. His people asked him: "Do you desire to be our master with your call? What payment do you want?"

Hud tried to make them understand that he would receive his payment (reward) from Allah; he did not demand anything from them except that they let the light of truth touch their minds and hearts.

Allah the Almighty states: And to Ad people We sent their brother Hud. He said: "O my people! Worship Allah! You have no other Ilah (god) but Him; Certainly, you do nothing but invent (lies)! O my people I ask of you no reward for it (the Message). My reward is only from Him Who created me. Will you not then understand? And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimeen (criminals, disbelievers in the Oneness of Allah)."

They said: "O Hud! No evidence have you brought us and we shall not leave our gods for your mere saying! We are not believers in you. All that we say is that some of our gods (false deities) have seized you with evil (madness)."

He said: "I call Allah to witness and bear you witness that I am free from that which you ascribe as partners in worship, and with Him (Allah). So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving (living) creature but He has grasp of its forelock. Verily, my Lord is on the Straight Path (the truth). So if you turn away, still I have conveyed the Message with which I was sent to you. My Lord will make another people succeed you, and you will not harm Him in the least. Surely, my Lord is Guardian over all things." (Ch 11:50-57 Quran)

Hud tried to speak to them and to explain about Allah's blessings: how Allah the Almighty had made them Noah's successors, how He had given them strength and power, and how He sent them rain to revive the soil.

Hud's people looked about them and found they were the strongest on earth, so they become prouder and more obstinate. Thus they argued a lot with Hud. They asked "O Hud! Do you say that later we die and turn into dust, we will be resurrected?" He replied, "Yes, you will come back on the Day of Judgment and each of you will be asked about what you did."

A peal of laughter was heard after the last statement. "How strange Hud's claims are!" The disbelievers muttered among themselves. They believed that when man dies his body decays and turns into dust, which is swept away by the wind. How could that return to its original state? Then what is the significance of the Day of Judgment? Why does the dead return to life?

All these questions were patiently received by Hud. He then addressed his people concerning the Day of Judgment. he explained that belief in the Day of Judgment is essential to Allah's justice, teaching them the same thing that every prophet taught about it.

Hud explained that justice demands that there be a Day of Judgment because good is not always victorious in life. Sometimes evil overpowers good. Will such crimes go unpunished? If we suppose there is no Day of Judgment, then a great injustice will have prevailed, but Allah has forbidden injustice to be incurred by Himself or His subjects. Therefore, the existence of the Day of Judgment, a day of accounting for our deeds and being rewarded or punished for them, reveals the extend of Allah's justice. Hud spoke to them about all of these things. They listened but disbelieved him.

Allah recounts his people's attitude towards the Day of Judgment: "The chiefs of his people, whom disbelieved and denied the meeting in the Hereafter, and to who We had given the luxuries and comforts of this life, said: "He is no more than a human being like you, he eats of that which you eat, and drinks of what you drink. If you were to obey a human being like yourselves then verily! You indeed would be losers. Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected)? Far, very far, is that which you are promised. There is nothing but our life of this world! We die and we live! We are not going to be resurrected! He is only a man who has invented a lie against Allah, but we are not going to believe in him." (Ch 23:33-38 Quran)

the chiefs of Hud's people asked: "Is it not strange that Allah's chooses one of us to reveal His message to?"

Hud replied: "What is strange in that? Allah wants to guide you to the right way of life, so He sent me to warn you. Noah's flood and his story are not far away from you, so do not forget what happened. All the disbelievers were destroyed, no matter how strong they were."

"Who is going to destroy us Hud?" the chiefs asked.

"Allah." replied Hud.

The disbelievers among his people answered: "We will be saved by our gods."

Hud clarified to them that the gods they worshiped would be the reason for their destruction, that it is Allah alone Who saves people, and that no other power on earth can benefit or harm anyone.

The conflict between Hud and his people continued. The years passed, and they became prouder and more obstinate, and more tyrannical and more defiant of their prophet's message.

Furthermore, they started to accuse Hud (Peace be Upon Him) of being a crazy lunatic. One day they told him: "We now understand the secret of your madness you insulted our gods and they harmed you; that is why you have become insane."

Almighty Allah repeated their words in the Quran: "O my Hud! No evidence have you brought us, and we shall not leave our gods for your mere saying! And we are not believers in you. All that we say is that some of our gods (false deities) have seized you with evil (madness)." (Ch 11:53-54 Quran)

Hud had to return their challenge. He had no other way but to turn to Allah alone, no other alternative but to give them a threatening ultimatum. he declared to them: "I call Allah to witness and bear you witness that I am free from that which you ascribe as pin worship with Him (Allah). So plot against me, all of you and give me no respite. I put my trust in Allah, my Lord your Lord! There is not a moving (living) creature but He has grasp of its forelock. Verily, my Lord is on the Straight Path (the truth). So if you turn away, still I have conveyed the message with which it was sent to you. My Lord will make another people succeed you, and you will not harm Him." (Ch 11:54-57 Quran)

Thus Hud renounced them and their gods and affirmed his dependence on Allah Who had created him. Hud realized that punishment would be incurred on the disbelievers among his people. It is one of the laws of life. Allah punishes the disbelievers, no matter how rich, tyrannical or great they are.

Hud and his people waited for Allah's promise. A drought spread throughout the land, for the sky no longer sent its rain. the sun scorched the desert sands, looking like a disk of fire which settled on people's heads.

Hud's people hastened to him asking: "What is that drought Hud?"

Hud answered: "Allah is angry with you. If you believe in Him, He will accept you and the rain will fall and you will become stronger than you are."

They mocked him and became more obstinate, sarcastic and preserve in their unbelief. The drought increased, the trees turned yellow, and plants died.

A day came when they found the sky full of clouds. Hud's people were glad as they came out of their tents crying: "A cloud, which will give us rain!"

The weather changed suddenly from burning dry and hot to stinging cold with wind that shook everything; trees, plants, tents, men and women. The wind increased day after day and night after night.

Hud's people started to flee. They ran to their tents to hide but the gale became stronger, ripping their tents from their stakes. They hid under cloth covers but the gale became stronger and still and tore away the covers. It slashed clothing and skin. It penetrated the apertures of the body and destroyed it. It hardly touched anything before it was destroyed or killed, its core sucked out to decompose and rot. The storm raged for 8 days and 7 nights.

Almighty Allah recounts: Then when they saw it as a dense cloud coming towards their valleys, they said: "This is a cloud bringing us rain!" Nay but it is that torment which you were asking to be hastened! a wind wherein is a painful torment! Destroying everything by the command of its Lord! (Ch 46:24-25 Quran)

Allah the Exalted described it thus: And as for Ad, they were destroyed for a furious violent wind which Allah imposed on them for 7 nights and 8 days in succession, so that you could see men lying overthrown (destroyed) as if they were hollow trunks of palm trees! (Ch 69:6-7 Quran)

That violent gale did not stop until the entire region was reduced to ruins and its wicked people destroyed, swallowed by the sands of the desert. Only Hud and his followers remained unharmed. They migrated to Hadramaut and lived there in peace, worshiping Allah, their true Lord.
7


أُصُولُ السُّنَّةِ
لِلْحُمَيْدِيِّ (٢١٩ه)
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

حدثنا بشر بن موسى [قال]: حدثنا الحميدي قال:

[الإيمان بالقدر]

۱- السنة عندنا : أن يؤمن الرجل بالقدر خيره وشره، حلوه ومره، وأن يعلم أن ما أصابه لم يكن ليخطئه وأن ما أخطأه لم يكن ليصيبه، وأن ذلك كله قضاء من الله - عز وجل -.

[الإيمان: قول وعمل يزيد وينقص]

۲- وأن الإيمان قول وعمل، يزيد وينقص، ولا ينفع قول إلا بعمل، ولا عمل قول إلا بنية، ولا قول وعمل ونية إلا بسنة .

[الثناء على الصحابة رضوان الله عليهم]

۳- والترحم على أصحاب محمد صلى الله عليه وسلم كلهم؛ فإن الله - عز وجل - قال ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ﴾ [الحشر: ۱۰] فلن يؤمن إلا بالإستغفار لهم، فمن سبهم أو تنقصهم أو أحداً منهم فليس على السنة، وليس له في الفئ حق، أخبرنا بذلك غير واحد عن مالك بن أنس أنه قال:  "قسم الله - تعالى - الفئ فقال : ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ﴾ - ثم قال - : ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا﴾ الآية [الحشر:  ۸-۱۰]، فمن لم يقل هذا لهم فليس ممن جعل له الفئ ".

[القرآن كلام الله تعالى]

٤- والقرآن: كلام الله، سمعت سفيان يقول: "القرآن كلام الله، ومن قال مخلوق فهو مبتدع، لم نسمع أحدا يقول هذا ".

[قول سفيان في الإيمان]

   * وسمعت سفيان يقول: "الإيمان قول وعمل ويزيد وينقص ".

    فقال له أخوه إبراهيم بن عيينة: "يا أبا محمد؛ لا تقول ينقص". فغضب وقال: "اسكت يا صبي، بل حتى لا يبقى منه شيء".


[رؤية المؤمنين ربهم يوم القيامة]

٥- والإقرار بالرؤية بعد الموت.

[إثبات الصفات]

٦- وما نطق به القرآن والحديث مثل: ﴿وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ﴾ [المائدة ٦٤]، ومثل: ﴿وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ [الزمر :٦٧] وما أشبه هذا من القرآن والحديث، لا نزيد فيه ولا نفسره. نقف على ما وقف عليه القرآن والسنة، ونقول: ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾ [طه :٥]، ومن زعم غير هذا فهو معطل جهمي .

[الفرق بين أهل السنة والخوارج]

٧- وأن لا نقول كما قالت الخوراج: "من أصاب كبيرة فقد كفر". ولا تكفير بشيء من الذنوب، وإنما الكفر في ترك الخمس التي قال رسول الله صلى الله عليه وسلم: "بني الإسلام على خمس: شهادة أن لا إله إلا الله وأن محمد رسول الله [صلى الله عليه وسلم]، وإقام الصلاة، وإيتاء الزكاة، وصوم رمضان، وحج البيت ".

[متى تقوم الحجة على تارك إركان الإسلام أو بعضها؟]

* فأما ثلاث منها فلا يناظر تاركه: من لم يتشهد، ولم يصل، ولم يصم؛ لأنه لا يؤخر شيء من هذا عن وقته، ولا يجزىء من قضاه بعد تفريطه فيه عامداً عن وقته .

* فأما الزكاة فمتى ما أداها أجزأت عنه وكان آثماً في الحبس .

 * وأما الحج فمن وجب عليه، ووجد السبيل إليه وجب عليه، ولا يجب عليه في عامه ذلك حتى لا يكون له منه بد، متى أداه كان مؤدياً ولم يكن آثماً في تأخيره إذا أداه، كما كان آثماً في الزكاة؛ لأن الزكاة حق لمسلمين مساكين حبسه عليهم فكان آثماً حتى وصل إليهم، وأما الحج فكان فيما بينه وبين ربه إذا أداه فقد أدى، وإن هو مات وهو واجد مستطيع ولم يحج سأل الرجعة إلى الدنيا أن يحج، ويجب لأهله أن يحجوا عنه، ونرجو أن يكون ذلك مؤدياً عنه كما لو كان عليه دين فقضي عنه بعد موته .


[تمت الرسالة والحمد لله رب العالمين.]
8
Aqdat'us Salaf'is Slihn / USLUS SUNNAH, AL-HUMAYD
« Last post by Asad'us Sunnah on 16.03.2019, 04:31:28 AM »


Uslus Sunnah (The Foundations of the Sunnah)

al-Humayd (d.219H)


بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

Imm Ab Bakr Abdullh Ibnuz Zubayr al-Humayd (d219H)

He is Abdullh Ibnuz Zubayr bin s bin Ubaydullh bin Usmah, Ab Bakr, al-Qurash al-Asad al-Humayd al-Makk, Shaykh of the Harm, and the author of al-Musnad.

He narrated hadth from al-Fudhayl Ibnul Iydh and Sufyn bin Uyaynah -and he did so with frequency and he excelled- and Wak and ash-Shfi, and others.

Imm al-Bukhr narrated the first Hadth in his Sahh from him. His students also include adh-Dhuhl, Ab Zurah ar-Rz, Ab Htim ar-Rz, Ab Bakr Muhammad bin Idrs al-Makk, his scribe, and many besides them.


قال أَحْمَد بْن حَنْبَل: الحميدي عندنا إمام.

Imm Ahmad bin Hanbal said: al-Humayd -according to us- is an Imm. (Tahdhbul Kaml f Asmir Rijl 14/513)

وَقَال أَبُو حاتم: أثبت النَّاس فِي ابْن عُيَيْنَة الحميدي، وهُوَ رئيس أَصْحَاب ابْن عُيَيْنَة، وهُوَ ثقة إمام.

Ab Htim said: The most reliable of people (in narrating) from Ibnu Uyaynah is al-Humayd. He is the head of his companions (students), and he is a reliable Imm. (Tahdhbul Kaml f Asmir Rijl 14/513)

عَنْ يعقوب بْن سُفْيَان: حَدَّثَنَا الحميدي، ومَا لقيت أنصح للإسلام وأهله منه.

Yaqb bin Sufyn said: Al-Humayd narrated to us, and I did not meet anyone more sincere to Islm and its people than him. (Tahdhbul Kaml f Asmir Rijl 14/514)

Hkim said: When al-Bukhr would find a Hadth with al-Humayd, he would not go beyond it to others.

Harb al-Kirmn, al-Llk, Ibnu Taymiyyah, and others described him as an Imm in the Sunnah.

His writings are: al-Musnad, ar-Raddu Alan Numn, at-Tafsr and ad-Dall.

He died in the year of 219H. May Allh show mercy on his soul.
9
Imn / Mumin - Islm / Muslim - Ihsn / Muhsin / IHSN AND IKHLS
« Last post by Asad'us Sunnah on 15.03.2019, 04:01:00 AM »
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

Ihsn & Ikhls

Shaykhul Islm Ibnu Taymiyyah Modified*

Righteous action is the doing of good (Ihsn, which is a causative construction meaning to make something good), i.e., the doing of righteous deeds, and righteous deeds are those which Allh has ordered us to do. That which Allh has ordered us to do is that which he has put in the law (Sharah), and that is what is in accordance with the Qurn and the Sunnah of His Prophet (Sallallhu Alayhi wa Sallam).

Allh has informed us that whoever purifies his intentions for the sake of Allh, and practices Ihsn in his actions is deserving of reward and in safety from punishment. For this reason, the Imms of the Salaf (the righteous first generations), used to combine these two concepts, as in the statement of al-Fudhayl Ibnul Iydh (Radiyallhu Anh) in relation to the meaning of Allhs statement: That He might test you, which of you are best in action. (al-Mulk 67/2) he said: The most sincere and the most correct. It was said to him: O, father of Al! What is the meaning of the most sincere (of actions) and the most correct? He said: Verily, any action, though it may be correct, which is not done with sincerity, is not accepted; if it is done with sincerity, but is not correct, it is also not accepted, unless and until it is both done with sincerity, and is correct. The sincere action is the one done purely for the sake of Allh, and the correct action is the one which is in accordance with the Sunnah.

It has also been narrated by Ibnu Shhn and al-Llk from Sad Ibnul Jubayr that he said: No statement is accepted without action. And no statement and action is accepted without (pure) intention. And no statement and action and intention are accepted unless it is in accordance with the Sunnah. This statement has also been narrated from Hasan al-Basr who used the word is not valid instead of is not accepted. In this; (there) is a rejection of the position of the sect called the Murjiah, who hold that mere verbal statement (i.e., the profession of faith) is sufficient. Rather, he informs us that statement and action are both necessary, since mn (faith) is: profession and action. Both are necessary, as we have explained at length elsewhere.


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Footnotes:

* Enjoining Right and Forbidding Wrong, Ibn Taymiyya, al-Firdous Publications, pages 64-65.
10
Asking and Seeking Help

Then the Prophet (peace be upon him) said, "If you ask, ask Allah. If you seek help, seek the help of Allah." This saying is derived from Allah's saying,

which means, "You (Alone) we worship, and You (Alone) we ask for help (for each and everything)." (Al-Fatihah: 5)

Asking Allah is to invoke Him and invocation is the essence of worship. An-Nu'man bin Bashir reported that the Prophet (peace be upon him) said, "Invocation is (the essence of) worship. Then, he recited Allah's saying,

which means, "And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)| (and ask Me for anything) I will respond to your (invocation)." (Ghafir: 60)4

Allah also enjoins us to ask Him as He says

which means, "And ask Allah or His Bounty." (An-Nisa': 32)

There are many authentic hadiths that prohibit asking other people. "The Prophet (peace be upon him) made a pledge of allegiance with some of his companions that they should not ask for anything from the people. If their whip or the rope of their camel fell, they would not ask a person to hand it over."5

It is obligatory that one should ask Allah Alone and abandon asking His worshippers. Asking for a thing means that a person is humiliated and that he needs the person who is asked. It means the needy know that the person asked has the ability to remove such and such harm, achieve the aim needed and attain one's interests. Humility and need should be directed to Allah Alone, because this is the essence of worship.

Allah likes to be asked by His worshippers and that they even ask him earnestly and eagerly. Allah is Angry when He is not asked by His worshippers who may ask other creatures just like them. Allah is Omnipotent and He can answer all His worshipper's needs without affecting His Realm. On the contrary, creatures hate to be asked for something because of their poverty, inability and need.

Abu Hurayrah reported that the Prophet (peace be upon him) said, "Our Lord, the Blessed, the Superior, comes down every night to the Heaven nearest us when the last third of the night remains, saying, "Is there anyone to invoke Me, so that I may respond to invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?"6

As for seeking the help of Allah Alone, it is required because a worshipper is unable to attain his interests, protect himself from harm and evil, and there is none but Allah Who can support him in achieving his worldly and religious interests. If Allah supports a worshipper, such worshipper is saved but if Allah abandons him, he is ruined. This is the very meaning of saying, "La Hawla wala Quwwata Illa Billah (There is no might or refuge save in Allah.)"

This great sentence is one of the treasures of Paradise. It means that a worshipper can do nothing except with the help and support of Allah. A worshipper needs the help and support of Allah in performing prescribed deeds, avoiding evil and adhering to patience in case of calamities whether in this world, upon death or what may follow in the grave and the Day of Judgement. Allah Alone can help and support the worshipper in all these cases. When a worshipper seeks the help and support of Allah, Allah will help him. The Prophet (peace be upon him) said, "Be careful in what benefits you, seek the help of Allah and abandon inability."7

If a worshipper abandoned seeking the help and support of Allah, and seeks the help of other creatures, Allah will abandon him to this creature and leave him ruined. Nothing shall ever happen to us except what Allah has ordained for us. The Prophet (peace be upon him) said, "Acknowledge that if the nation gathered in order to benefit you, they will never benefit you except by that which Allah ordained. If they gathered in order to harm you, they will never harm except by that which Allah ordained."

This means that whatever afflicts or benefits a worshipper in this world is ordained by Allah. Nothing will he realize unless it had been recorded in the Book on Decrees, even if all creatures had another opinion.

The Holy Qur'an set out this matter in Allah's saying,

which means, "Say, 'Nothing shall ever happen to us except what Allah has ordained for us." (At-Tawbah: 51)

Allah also says,

which means, "No calamity befalls the earth or to yourselves, but that which is inscribed in the Book on Decrees (At-Lauh Al-Mahfuz) before We bring it into existence." (Al-Hadid: 22)

This part of the hadith is the root of all goodness and other parts may be attributed to it. When a worshipper knows that he will face nothing except that which Allah ordained, be it good, evil or harm, and that all people's efforts to change Allah's decree are of no avail, he will know that Allah Alone is the One Who causes harm and benefit and it is He Who gives and abstains from giving. Thus, the worshipper will direct all his acts of worship to Allah Alone and adhere to His commands. One worships Allah in order to attain his interests and protect him from evil. For this reason, Allah condemned those who worship idols that neither benefit nor harm the idolaters.


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Footnotes:

4- Recorded by Abu Dawud in Kitab As-Salah (Book on Prayer), no. 1479; and by Ibn Majah, no. 3828; and by Imam Ahmad, no. 4/267.

5- Recorded by Imam Muslim in Kitab Az-Zakah (Book on Zakah), no. 108/1043.

6- Recorded by Al-Bukhary in Kitab At-Tahajjud (Book on Tahajjud), no. 1145; also recorded by Muslim in Kitab Salat Al-Musafirin (Book on Traveler's Prayer), no. 168/758.

7- Recorded by Muslim in Kitab Al-Qadar (Book on Predestination), no. 34/2664, on the authority of Abu Hurayrah.
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