Abu Iyaad SP

2021-12-25 00:50:16 Among the Believers is He Who Listens to the Hypocrites and Obeys Them

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

في المؤمنين من يسمع كلام المنافقين ويطيعهم ؛ وإن لم يكن منافقاً ، كما قال تعالى ( وفيكم سماعون لهم )

“Among the Believers is he who listens to the speech of the Hypocrites and obeys them, even though he is not a hypocrite (himself), as the Exalted said: ‘And among you are those who listen to them’.” Majmūʿ al-Fatāwā (3/216).

Hypocrites are present in every age and era and there are found among the people of īmān those who listen to them, showing the insidious nature of hypocrisy. However, the hypocrites also have recognizable traits and qualities which are outlined in the Qurʾān and the Sunnah. From them is their hatred of the people of īmān, loving that harm comes to them, their hatred of the symbols of of Islām such as the major affairs of worship, and hatred of its laws, its ḥudūd, resentful that Islām restrains desires and corruption through what it enjoins of worship and taqwā and so on. They desire to undermine that through stealth and intrigue, may Allāh protect the Muslims from their evil.

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2021-12-25 00:34:26 The Prayer Contains Two Mighty Benefits One of Which is Greater Than the Other

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said, as related by Ibn al-Qayyim:

في الصلاة فائدتان عظيمتان ؛ إحداهما : نهيها عن الفحشاء والمنكر والثانية : اشتمالها على ذكر الله وتضمنها له ولَمَا تضمنته من ذكر الله أعظم من نهيها عن الفحشاء والمنكر

“In the prayer are two mighty benefits. The first of them is its prevention of shameful and evil deeds. And the second is what it contains and comprises of remembrance. And what it comprises of Allāh’s remembrance is greater than its prevention of shameful and evil deeds.” Madārij al-Sālikīn (2/398).

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2021-12-18 14:02:01 Allāh is Not Asked About What He Does

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

هو [ سبحانه ] لا يُسأل عما يفعل ؛ لكمال حكمته ورحمته وعدْله ، لا لمجرد قهره وقدرته

“He [Allāh, the Sublime] is not asked about what He does, due to the perfection of His wisdom, mercy and justice, [His actions] not being mere [manifestations of] His compelling force and power [alone].” Majmūʿ al-Fatāwā (8/511).

To illustrate the above, it is known that when certain evils take place in a society (such as open lewdness, immorality, cheating in weights and measures and so on), the whole society may be punished, not just those who do wrong (see, Qurʾān 8:25, “And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular.”). This may appear to be unjust and unwarranted, however, there is wisdom, mercy and justice in this.

For example:

a) The people who were not committing those majors sins might have become indifferent to them and no longer dislike them in their hearts, or they had ability to end them, but did not do so, allowing corruption to continue. So it is from justice that they taste something of the punishment.

b) It is a means of them being put to trial withh such trials that make them return to Allāh, both those that did the evils and those that did not, and Allāh draws all of them closer to Himself since it is known that the hearts seek Allāh in times of difficulty and hardship, in poverty and affliction. So this is mercy and wisdom.

c) It is an expiation of their sins, so that they reach the grave or the Day of Judgement with decreased burdens, so this is mercy.

d) And more…

Thus, the actions of Allāh comprise perfect justice, mercy and wisdom that we may not always be able to fathom and grasp.

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15 Jumādā al-Thānī 1443 / 18 December 2021 Open / Comment

2021-12-15 21:50:21 Atheism is Feared for the Youth More than Idolatry

Shaykh Muḥammad bin Ibrāhīm (رحمه الله) said:

دعاة الإلحاد الآن يخاف على الشباب منهم أكثر مما يخاف من دعاة الوثنية فإنهم بثوه بأساليب عديدة في الناس فكان ضررهم أكثر والصولات والجوالات الآن معهم.

“The callers to atheism now, the youth are feared for from them more so than is feared from the callers to idolatry. For they have spread it among the people through numerous means, so their harm is greater. The deeds of battle, now, are against them.” Fatāwā wa Rasāʾil (1/31).

The Shaykh passed away in 1969.

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2021-12-15 19:01:08 Knowledge, Faith and Qurʾān Combined Prevent Apostasy

Shaykh al-Islām Ibn Taymiyyah said:

من أوتي العلم مع الإيمان فهذا لا يرفع من صدره ، ومثل هذا لا يرتد عن الإسلام قط ؛ بخلاف مجرد القرآن أو مجرد الإيمان — أكثر ما نجد: الردة فيمن عنده قرآن بلا علم وإيمان ، أو من عنده إيمان بلا علم وقرآن

“Whoever is given knowledge along with īmān, then this is not raised from his chest. The likes of this one does not apostatize from Islām ever. As opposed to [having] only the Qurʾān or only īmān. What we find mostly is that apostasy occurs in the one who has the Qurʾān without knowledge and īmān or the one who has īmān without knowledge and Qurʾān.” Majmūʿ al-Fatāwā (18/305).

What Ibn Taymiyyah is pointing out here is that having īmān alongside knowledge, each of them cementing the other, then apostasy does not occur in the likes of such people who have this. But as for those who have just raw īmān that is not in the presence of knowledge, and something of the Qurʾān or those who have Qurʾān memorisation and recitation but lack knowledge and īmān, then such are the ones that are mostly prone to apostasy.

Thus a person combines between knowledge, which is knowledge of Allāh’s observed signs and His recited signs (Qurʾān), inclusive of what He legislated, and faith (īmān). So his īmān is anchored and weighed down with knowledge and with the Qurʾān, and similarly, what he has memorised of the Qurʾān is not just mere memorisation and recitation, but it is anchored and weighed down with understanding, with knowledge and with sincere faith in it.

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2021-12-14 20:01:05 How Does Waswasah (Whispering) Occur in a Person

Shaykh al-Islām Ibn Taymiyyah said:

الوسوسة إنما تحصل للعبد من جهل بالشرع أو خبل بالعقل

“Whispering (waswasah) occurs to a person due to ignorance of the legislation and confusion of the mind, intellect.” Majmūʿ al-Fatāwā (18/263).

The context of this statement is a discussion of the intention and its place being in the heart, and all that is required is simply to have knowledge of a thing and to intend it in the heart.

Ibn Taymiyyah said a page earlier:

“Intention follows knowledge, so whoever knows what he wants to do, then it is inevitable that he will intend it by necessity, such as the one in front of whom food is placed to eat, so if he knows he wants to eat, then necessarily, he will intend it. And likewise with riding and other than it. Rather, if the servants were required to do an action without intention, they would not be able to. Every person, when he desires to do an action, legislated or otherwise, his knowledge (about it) races to to the heart, and that is the intention.”

In other words, the issue of the intention (niyyah) is a very simple and easy affair for performing actions, legislated or otherwise, it does not need to become burdensome and that is why some of the scholars said the above statement.

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2021-12-11 22:02:46 Transgression and Corruption in the Three Human Strengths

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

قوى الإنسان ثلاث : قوة العقل ، وقوة الغضب ، وقوة الشهوة ...فالكفر اعتداء وفساد في القوة العقلية الإنسانية ، وقتل النفس اعتداء وفساد في القوة الغضبية ، والزنا اعتداء وفساد في القوة الشهوانية

“The strengths of man are three: The strength of intellect, the strength of anger and the strength of (carnal) desire … Disbelief is transgression and corruption of the human intellectual strength, and killing a soul is transgression of the strength of anger and fornication is transgression and corruption of the carnal strength.” Majmūʿ al-Fatāwā (15/428,430).

Shaykh al-Islām is referring to the statement of Allāh in Sūrah al-Furqān (25:68) that describes His servants who do not invoke another deity alongside Allāh, do not kill a soul except by right and do not commit unlawful sexual intercourse.

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2021-11-29 17:10:42 The Variation [in Excellence] Among Men is Greater than the Variation Between the Angels

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

إذا كان الواحد منهم [ بنو آدم ] أفضل من الملائكة ، والواحد منهم شر من البهائم ؛ كان التفاضل الذي فيهم أعظم من تفاضل الملائكة ، وأصل تفاضلهم إنما هو بمعرفة الله ومحبته

“When one among them [from Banī Ādam] can be superior [in excellence] than the Angels and one among them can be more evil [lowly] than the animals, then the variation [in excellence] that is between them is greater than the variation [in excellence] between the Angels. And the foundation of this variation [in excellence] is knowledge of Allāh and love of Him.” Majmūʿ al-Fatāwā (7/569).

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2021-11-26 19:11:19 The Signs of Allāh Necessitate Establishment of Proof, Not Guidance

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

الآيات لا تستلزم الهدى بل تستلزم إقامة الحجة وتوجب عذاب الاستئصال لمن كذب بها

“The signs [of Allāh, [observed and recited] do not [in themselves] necessitate guidance. Rather, they only necessitate establishment of the proof, and they make the punishment of extermination incumbent for the one who rejects them.” Al-Jawāb al-Ṣaḥīḥ (6/431).

Note: Among past nations, many signs were shown, but the hearts of the Kuffār were sealed and they were destroyed. When the Pagan Arabs would swear that they would believe if shown signs, the requested signs were withheld due to absence of wisdom in showing them, or due to presence of harm. Allāh did not show them these signs because rejection of them would make destruction incumbent upon them. Thus, it is from His mercy and wisdom that He does not show such signs to people, as He is more knowledgeable of them, and knows that they would still reject those signs, as if they had not already seen enough signs already, sufficient for proof to be established.

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2021-11-26 18:53:19 Ignorance and Contradiction Lies in Turning Away from Salafiyyah

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

كل من أعرض عن الطريقة السلفية الشرعية الإلهية فإنه لا بد أن يضل ويتناقض ويبقى في الجهل المركب أو البسيط

“Every one who turned away from the Divine legislated Salafi way then he will necessarily go astray, fall into contradiction and remain in ignorance, [whether] compound or simple.” Darʾ al-Taʿāruḍ (3/80).

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