The Second Lofty Advice for the Father, the Illustrious Scholar, Shaikh Rabee’ – Part One


The Second Lofty Advice for the Father, the Illustrious Scholar, Shaikh Rabee’ – Part One

by the Trustworthy Adviser, al-Allaamah ash-shaikh Yahyaa al Hajooree

http://aloloomenglish.net/vb/attachment.php?attachmentid=113&d=1363992387

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The pillars of Kufr (i.e. disbelief and disobedience) are Four


Shaykh Islaam ibn Qayyim al-Jawziyyah
Reference: Fawaa ‘idul Fawaa ‘id of Ibnul-Qayyim – pg 288.
Category: Creed

“The pillars of Kufr (i.e. disbelief and disobedience) are Four:

1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.

Hence, if the pillar of arrogance is removed then it becomes easy to submit, and if the pillar of jealousy is removed then it becomes easy for him to accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent characteristic derives from these four. And when these characteristics settle in his heart they will cause him to see falsehood as truth and to see truth as falsehood. To see Ma`roof (i.e. good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the hereafter further from him.

Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these four characteristics.

If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that they were punished. However, the severity of the punishment was dependant on the degree and extent of these pillars with those nations. So, whoever adorns himself with these pillars then he subjects himself to all types of evil consequences, in the life of this world and in the hereafter. And whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e. sincerity), Tawbah (i.e. repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.

These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord with all of His lofty characteristics and was truly aware of his own short-comings and deficiencies, he would not have a reason to be arrogant nor seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality, jealousy is a type of enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing and he ardently desires that this blessing be taken away from him. So he actually oppose and contests the decree of Allah and he deems the blessing of Allah to this slave to be unjust and dislikes for him what Allah loves for him. And it was because of this characteristic that Iblis became the enemy of Allah, i.e. his arrogance and jealousy.

Hence, to replace these two hideous and evil characteristics with sound knowledge of Allah and His uniqueness and being pleased with Him as your Lord and turning towards Him for assistance in all of his affairs, and replacing anger with true knowledge of himself and his value, and the fact that he does not have the right to get angry and seek retribution for himself, because in this is giving precedence to himself over the pleasure of his Lord and expressing anger towards his Lord, who originated him.

And the greatest thing which would assist him in ridding himself of this characteristic is to condition himself to get angry for the pleasure of Allah and to be pleased for the pleasure of Allah. And every time he gets angry or is pleased for the pleasure of Allah then anger and pleasure for other than Him will be obliterated, and the opposite is the same.

However, the cure for his lowly desires is sound knowledge and understanding that his obedience to his lowly desires is the greatest reason or hindrance for him attaining satisfaction, and his abstaining from these lowly desires is the greatest reason and means by which he can attain satisfaction. So every time he sets out to attain satisfaction by following his lowly desires he actually pushes himself further away from achieving this satisfaction, and the more he avoids his lowly desires, the closer he is to attaining the satisfaction he is looking for in the most complete manner.

So Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.

And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.

And Kibr (i.e. arrogance) is like arguing with a king about his possession, either he will kill you because of this, or just deprive you of it.

And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.

The one who can control his lowly desires and his anger will remove the Shaytan from his midst. And the he whose lowly desires and anger overtakes him deprives himself from the shade and protection of Allah.

Translator: Shadeed Muhammad, Abu Az-Zubayr

http://rawdah.org/2011/04/14/the-pillars-of-kufr-are-four/

Explanation of the hadeeth “Ad-Deen An-Nasihah”


Explanation of the hadeeth “Ad-Deen An-Nasihah”
by Shaykh Abdullaah al-Ghudyaan,
on Saturday, June 4th, 2005
http://www.albaseerah.org/forum/showthread.php?t=594

The Shaykh hafidhahullaah, he began by thanking Allaah and praising Him and sending the peace and the prayer upon His Prophet, sallallaahu ‘alayhi wa ‘ala aalihi wa sallam. And then he said the Prophet, sallallaahu ‘alayhi wa ‘ala aalihi wa sallam, said “Ad-Deenu naseehah” i.e. the Deen is sincere advice. Deen is sincere advice. Deen is sincere advice. So we said “To who yaa Rasoolullah?” He said “To Allaah and His Book, and His Messenger, and the heads of the ummah, (the leaders of the nation) and its masses.” [1]

So he, ‘alaihis salaatu was salaam, he says to us that naseehah (advice) is to Allaah subhaanahu wa ta’aala, and that is that the advice to Allaah subhaanahu wa ta’aala is that you have eemaan in Allaah and that you worship Allaah subhaanahu wa ta’aala without taking any partners or equals to Him i.e. He has no equals. You worship Him alone, and in tawheed ar-Rooboobiyah (in His Lordship). There is none equal or similar to Him in His Lordship, His Names and Attributes or His worship.

And this is as Allaah subhaanahu wa ta’aala said:
???? ???????? ???? ????????
{…Do you know of any who is similar to Him?}[Maryam (19): 65]

And He subhaanahu wa ta’aala said:
?????? ?????????? ?????? ?????? ?????????? ?????????
{… There is nothing like Him, and He is the All-Hearer, the All-Seer.} [Ash-shuraa (42): 11]

That is, that you worship Allaah subhaanahu wa ta’aala as He should be worshipped alone and none other than Him and that you believe in Him in these ways and in these three types of tawheed.

And the second thing is that you have naseehah to the Book of Allaah subhaanahu wa ta’aala. The advice to the Book of Allaah subhaanahu wa ta’aala is that you believe in it, that you believe what has come in it, and that it is the Word of Allaah brought down to us, revealed to us and it is not created.

And that he learns the Book of Allaah and that he understands the Book of Allaah, he acts upon the Book of Allaah, and he calls to the Book of Allaah. And the way in doing this (i.e. having naseehah and learning the Book of Allaah) is in 8 ways:
That you bring together and you seclude the aayaat that are upon one single subject in each surah (or whatever you are learning). For instance in Suratul Baqaarah there are 40 duroos (lessons) i.e. 40 different duroos in that one surah. So you take from that surah one dars (lesson) and you learn it.
And then you learn the meaning of each of the words in the aayaat.
And then you look at why the aayaat were revealed i.e. the reason why the aayaat were revealed.
You look into the legislation that is revealed in the ayah and whether the ayah has been abrogated or not.
Then you look into the meaning of the complete sentence, and this is known by the various signs found in the verses of the Qur’aan. There are things called wuqoof where you have to stop and these have signs in them. And some of the signs that are put in the books are:
the (letter ?) meem over the sentence and this means it is waajib for you to stop at that ayah. And this is one sentence.
Or you will find a “la” laam alif (??) and this means it is muharram, you do not stop at that ayah. You keep going.
And then you have saad laam. And this is for the makrooh i.e. it is better to keep going, but it is permissible to stop, so since it is makrooh, it will be better to keep going.
And then you have mandoob and that’s qaaf laam i.e. that you are able to do whatever you want but it is better to stop.
And than you have in some aayaat three dots in a triangle form, and this is, you’ll find it, there’s going to be two words, each word is going to have these three dots over it and you are able to stop at either one of those but not both. So you stop at one of those.
And then you have t.aa ( ? )[2] or jeem ( ? )and this means you can keep going if you would like.
You find out what the general meaning of the ayah is.
You find if there is a different meaning in it or if it can mean more than one thing or if the meaning is hidden to the people.
You find out the rules of the whole ayah.

So number one again is that you bring together between the aayaat of the surah (or whatever it is you’re learning), you bring together each dars in them. So in Suratul Baqaarah there are 40 duroos but you bring together only one of the duroos that are in there and you start to memorize and learn it.

And then you learn the wording. You start to learn the wording of each one (ayah).

And then you learn the reason that they have been revealed.

And then you learn what has been abrogated from what hasn’t been abrogated.

And then you learn, this is all within one dars, and then you learn the meaning of all the sentences, and the sentences again are known by the signs of wuqoof (the signs where you have to stop). And some signs are waajib, makrooh, muharram, mandoob, and you have the option to stop or not in others. And the Shaykh hafidhahullaah gave the signs previously.

And six is that you learn the general meaning of the ayah.

And seven is that you learn if there is any hidden meaning in the ayah or a meaning that is not apparent to the people i.e. the mushkil, where there might be some controversy in it.

And then you learn the rulings of the complete ayah, the rulings that are in it.

And then you begin with the memorization of these aayaat. And you repeat it to yourself no less than 50 times. Some of the books concerning the duroos that you can go back to are Ibn Katheer and the likes of him because they have brought the duroos together in their books.

And you will find in some of the masaahif that have been printed (in such places as Turkey and other than it) they print on the side of the mushaf ‘ayn ( ? ). They have the letter ‘ayn. This means this is the beginning of one dars and the end of another dars.

And not all of the books I picked up ……….[3] Then you have an-naasikh wal-mansookh and if you want to learn an-naasikh wal-mansookh then there’s a book called an-Naasikh wal-Mansookh.

And then you have books concerning the meaning of the whole ayah or the general meaning of the ayah. And this is a book such as Tafseer as-Sa’dee, rahimahullaah. You could go back to his tafseer.

You can also go back to the general meanings or the general rulings of each ayah in Ibn Sa’dee’s book (of Tafseer) rahimahullah; if you want to expand your horizon in that area you can go back to Ibn Katheer and al-Qurtubi rahimahumallaah. And in ahkaam al-Qur’aan, there is a book called Ahkaamul Qur’aan by Ibn al-‘Arabi. And this is the way you can learn the Qur’aan and these are certain books that he hafidhahullaah mentioned in those particular sciences of the Qur’aan.

The Shaykh hafidhahullaah, he continued and he said the third affair is that you have the naseehah to the Messenger of Allaah, sallaahu alayhi wa sallam. He said it is to believe in the Messenger and that you trust everything that he came with and everything that was revealed to him and everything that he said sallaahu alayhi wa sallam. As Allaah subhaanahu wa ta’aala testified to him in the Qur’aan that he does not speak from whims or desires:
????? ??????? ???? ????????
{Nor does he speak of (his own) desire.} [An-Najm (53): 03]

And the Prophet sallalahu alayhi wa ‘ala aalihi wa sallam said in a hadith that “I have been given the Qur’aan and that which is like him, the sunnah.” [4] And he said: “upon you is my Sunnah and the Sunnah of the khulafaa that are guided after me. Bite on it with your molar teeth, and be aware of the newly invented affairs for verily every newly invented affair is a misguidance, and every misguidance is in the Hellfire.” [5]

And then the Shaykh hafidhahullaah went on to speak about the ahadith and how to learn the ahadith. You must learn the ahadith of al-Ahkaam i.e. the ahadith that the rulings have come in, or the ahadith concerning the rulings of Islaam. And there is a book from Shaykhul Islaam Ibn Taymiyyah called Al-Muntaqaa, and in it are five thousand (5,000) ahadith concerning the rulings that have come in his sayings, alaihis salaatu was salaam.

And Ibnul ‘Arabi has said that the ahadith of al-Ahkaam do not exceed five thousand (5,000). And it is upon the individual that he learns them and that he understands them, and that he does them and acts upon them, and that he calls to them.

And there are certain books concerning the ahadith. The reason for the ahadith being revealed, for instance there is a book called at-Ta’reef fi Bayaani Wurood al-Hadeeth the reason that the ahadith has come. And there are other books concerning the abrogated parts of the hadith and what it was abrogated by, a book called al-I’tibaar. And then there are books concerning the mushkil of the hadith that is the uncertainty or things that are not clear in the hadith and this is a book called Mushkil al-Athaar of Tahaawi and one called Ta’weel Mukhtalifil Hadith and this is from Ibn Qutayba. And then you would like to learn the mustalah of the hadith. And the reason for learning the mustalah is that you may differentiate between that which is acceptable from the hadith, from that which is rejected. And then there are the books concerning his guidance alayhi salaatu wa sallam, in his affairs of the dunya, and the best of that is the book Zaad al-Ma’aad fi Hadi Khairil ‘Ibaad by Shaikhul Islaam Ibnul Qayyim.

And so this is the naseehah. This is the advice to the Messenger of Allaah sallalahu alayhi wa ‘ala alihi wa sallam: that you learn his sunnah, you act upon his sunnah, you call to his sunnah. And as the Prophet sallalahu alayhi wa ‘ala alihi wa sallam said concerning the d’awah: “spread whatever you hear from me even if it is one ayah”. [6] “for many a time one to whom the message is transmitted will be more conscious of it than one who is hearing it now.” [7]

And the naseehah to the ummah i.e. the leaders of the Muslimeen; they are from the people of knowledge (the ‘ulemaa) as well as the people that direct the affairs of the Muslimeen concerning the political affairs and running of the state. And the naseehah to them, the advice to them is that you make clear to them that which is true. The haqq (truth) that should be followed. So if one of them is incorrect, then make clear to him that he is incorrect and show him the truth and help him with following that truth.

And the naseehah, the advice to the general folk, the masses of the Muslimeen, is that you try and put forth the effort to bring to them everything that is good in any way possible – in their dunya and in their Deen.

So if a person is upon sinfulness then you show him that he is upon sin, and you bring to him (evidence) from the texts that have come in the Qur’aan and sunnah to (show) him that he is doing something incorrect. And there is no difference between a person that is leaving off a waajib and the one that is doing something haraam. Both need to be told. And that is from the saying of the Prophet, sallalahu alayhi wa sallam, “None of you will believe until he loves for his brother what he loves for himself.”[8]

And the Shaykh hafidhahullaah ended here.