Abu Iyaad SP

2022-07-14 12:41:01 The First Obligation

Ibn Taymiyyah (رحمه الله) said: “The Salaf and the leading scholars are agreed that the first of which the servants are commanded with are the Shahādatān, and that whoever does that before maturity is not commanded to renew them following maturity.” Darʾ al-Taʿāruḍ (8/11)

Ibn al-Qayyim (رحمه الله) said: “Tawḥīd is the first of that by which Islām is entered into and the last of that by which the world is departed from.” Zād al-Maʿād (2/22).

Ibn Kathīr (رحمه الله) said: “The first obligation upon the servants is to know that there is none worthy of worship but Allāh alone, without any partners.” Tafsīr al-Qurʾān al-Aẓīm (5/277).

Shaykh al-Fawzān (حفظه الله) said: “The first obligation upon the servants is the worship of Allāh. As for knowing him, then they know him through the fiṭrah, the intellects, creational evidences and Qurʾānic evidences.” Sharḥ al-Durrah al-Maḍiyyah (p. 73).

This is in opposition to the people of kalām who claim that the first obligation is “investigation” (into Allāh’s existence by proving the origin of the universe), and some of them even say it is “doubt” which is then to be removed through rational evidences and through which faith is attained. This is false because Allāh’s existence is fiṭriyy (innate, intuitive) and ḍarūriyy (necessary). Further, proving the origin of the universe is not a condition for proving the existence of a Creator, since His existence can be established through other ways.

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2022-02-16 20:51:31 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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2022-02-07 19:08:56 Allāh Creates and Commands for Wisdoms that Return to Himself and to His Servants

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:

“That which the majority of the Muslims are upon from the Salaf and the Khalaf is that Allāh the Exalted creates for a wisdom and commands for a wisdom, and this is the view {madhhab) of the leading scholars in jurisprudence and knowledge.” Majmūʿ al-Fatāwā (8/377)

Ibn al-Qayyim (رحمه الله) said:

“He the Sublime is Wise (Ḥakīm), He does not do anything in vain, nor without meaning, benefit and wisdom which is the desired goal behind the act. Rather, His the Sublime’s actions emanate from far-reaching wisdom for which He acted just as they arise on account of reasons (asbāb) for which He acted.” Shifāʾ al-ʿAlīl (p. 400)

Allāh is al-Hakīm (the All-Wise) in His creation and command, all of Allāh’s actions and His commands (in His legislations) arise from far-reaching wisdoms which return:

a) to Himself, such as aiding the believers because of His love for them and prohibiting shameful deeds because of His ghayrah, His dislike of them, and

b) to His servants, such as aiding them, and such as making lawful for them the good and wholesome and prohibiting the unwholesome and filthy.

None of this implies that He is somehow in need of goals and objectives as claimed by those who say that Allāh’s actions arise through pure will (mashīʾah) alone, devoid of wisdom, mercy and the likes.

They claim Allāh does not have objectives and goals prior to His acts (as it implies He is in need). This means He did not create Jinn and Men for any purpose or wisdom and He did not legislate and command for any purpose or wisdom.

Since they denied wisdom in Allāh’s actions and returned the affair back to pure will, they said Allāh can enter the righteous into Hellfire and the disbelievers into Paradise because the affair is one of pure will, devoid of wisdom, thus all things become possible. However, Allāh’s will is tied to His wisdom and His justice and He only wills and does that which is wise and just.

The negation of wisdom in Allāh’s actions leads to misguided statements and great corruption in belief.

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2022-02-03 18:38:53 The Three Groups/Levels of the Jahmiyyah

Shaykh Rabīʿ bin Hādī (حفظه الله) said:

"For this reason, you see Shaykh al-Islām Ibn Taymiyyah (رحمه الله) categorising the Jahmiyyah into three groups:

The first group: The original Jahmites, those who followed the path of al-Jahm [bin Ṣafwān] in everything.

The second group: The Muʿtazilah who agreed with the Jahmiyyah in negating the Attributes while affirming the Names [as labels] only, without them indicating [their individual] meanings. They followed them [the Jahmiyyah] in many heresies.

The third group: The Ashāʿirah who followed the Jahmiyyah and the Muʿtazilah in negating many of the attributes and speaking of allegories and figurative interpretations.

These foundations which these [groups] depended upon were described by Shaykh al-Islām Ibn al-Qayyim as false deities (طواغيت) as occurs in his book “al-Ṣawāʿiq al-Mursalah ʿalā al-Jahmiyyah wal-Muʿaṭṭilah” which comprises a refutation of the people upon these corrupt foundations.

Ibn Taymiyyah said: ‘All of them are misguided and disbelievers in the Messengers' and then he made an exception for the Ashāʿirah who speak with what is in the book ‘al-Ibānah’ of Abū al-Ḥasan al-Ashʿarī…'” End of the quote.

Sharḥ Kitāb al-Fitan Min Ṣaḥiḥ al-Bukhārī (al-Mīrāth, 1440H) pp. 58-59 and al-Fatāwā al-Kubrā of Ibn Taymiyyah, 6/370-372.

Note: The Jahmiyyah introduced “speculative theology” (ʿilm al-kalām) into the Muslim ummah wherein they began to speak about Allāh, His Names, His Attributes and His Actions upon the intellectual waste, refuse and leftovers of past nations who had deviated from what was brought by the sent Messengers and revealed Books. Despite the severe rejection of the Salaf against them, and them being only a lowly minority in the early first century hijrah, their innovations are present to this day, widespread in the ummah, just as we see with the doctrines of the Khārijites, the Rāfiḍah and others with millions upon millions holding onto them. These innovations brought major trials and worldly calamities of various types upon the Muslim nation including the onslaught of the Mongols and the Crusaders, and these are from the evil effects of innovations in creed.

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2022-01-24 21:22:38 The Believer Loves the Word of Truth, Be it For Him or Against Him and He is Angered by the Word of Falsehood, Be it for Him or Against Him

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:

والمؤمن ترضيه كلمة الحق له وعليه ، وتغضبه كلمة الباطل له وعليه ، لأن الله تعالى يحب الحق والصدق والعدل ، ويبغض الكذب والظلم

“And the believer is pleased by the word of truth, be it for him or against him, and he is angered by the word of falsehood, be it for him or against him, [being pleased and angered therein] because Allāh the Exalted loves truth, truthfulness and justice and hates lying and oppression.” Majmūʿ al-Fatāwā (10/600)

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2022-01-24 21:10:52 Singing is the Incantation of Fornication

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:

فالغناء رقية الزنا ، وهو من أعظم الأسباب لوقوع الفواحش ، ويكون الرجل والصبي والمرأة في غاية العفة والحرية حتى يحضره ، فتنحل نفسه وتسهل عليه الفاحشة ويميل لها فاعلاً أو مفعولاً به أو كلاهما كما يحصل بين شاربي الخمر وأكثر.

“For singing is the incantation of fornication. It is from the greatest of means for the occurrence of shameful deeds. A man, child and woman are in [a state] of utmost chastity and freedom (from succumbing to desires) until they are in its presence. His soul is weakened [by it] and the shameful deed is made easy for him, he inclines to it, being either the doer or the one to whom it is done or both, similar to how it happens to the drinkers of intoxicants, or even more so.” Majmūʿ al-Fatāwā (10/417-418)

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2022-01-23 14:35:11 The Care and Proficiency of Abu Bakr (رضي الله عنه) in Knowledge and Jurisprudence

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:

أما الصديق فإنه مع قيامه بأمور من العلم والفقه عجز عنها غيره – حتى بينها لهم – لم يحفظ له قول مخالف نصاً ، وهذا يدل على غاية البراعة ، وأما غيره فحفظت له أقوال كثيرة خالفت النص لكون تلك النصوص لم تبلغهـم

“As for [Abu Bakr] al-Ṣiddīq, alongside his engagement in affairs of knowledge and jurisprudence that others were incapable of—until he had to explain [these affairs] to them—no saying of his is preserved which opposes a text, and this indicates extreme proficiency. As for others, many statements are preserved from them which oppose the text because those texts did not reach them.” Majmūʿ al-Fatāwā (4/403).

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2022-01-21 23:03:01 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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2022-01-21 22:12:09 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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2022-01-21 20:43:41 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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