The Worship of The Scholars

Ibn Al Jawziyyah said:

Whoever does not read the stories of the Salaf and the path that they tread, he can never tread that path. It is befitting for a person to know and understand that the nature of an individual (character) is a thief. If a person leaves his nature with the people of his time, his nature will steal from theirs and he will become similar to them. But if he reads into the lives of the Salaf his nature will join theirs and he will learn from their character....(Telblees Iblees)

The following are just a few examples from the past and present day scholars informing of their love of knowledge and their preference of it over relaxation.

First:

It was reported by Ibn al Qayyim in his book: "Rawdatul Muhibeen", I was informed by my Sheikh (Ibn Taymiyyah), he said: When I became sick the doctor said to me: Verily your research and Islamic lecturing increases your illness. I (Ibn Taymiyyah) replied: I can not stop, and I will debate you in your knowledge! If a person becomes happy and joyful doesn't this strengthen their soul or spirit, and as a result wards off illness? The doctor responded: Of course. So I (Ibn Taymiyyah) said: Verily my spirit is pleased with knowledge and it strengthens my nature and due to that I find relaxation. The doctor responded: This is something our knowledge doesn't apply to.

Second:

It was reported by Sheikh Muhammed bin Hadee to some of his visitors that he was told a story by Ahmed Al Hakimy, the brother of Sheikh Hafith Al Hakimy:

One year while Sheikh Hafith Al Hakimy was on Hajj or during Ramadan in Mecca, he was looking for the book titled: "Creation of The Servant's Action" by Imam Al Bukhari. While in Mecca he was informed that someone had arrived from India with a copy of the book and that he had given it to the library there in The Haram. Sheikh Hafith visited the library and requested to borrow the book under the condition that he would not leave the Haram and that he would return the book the following day after the rising of the sun. He took the book and requested for someone to bring him paper and a pen. He sat and made his own copy of the book. Then he continued to memorize the book until Fajr. After Fajr he rested for a short period of time and then woke up. Upon waking, he returned the original book to the library and said: Here is your original, and here is an extra copy (the copy he himself wrote) and the book is in my head (memorized).

May Allah grant Sheikh Hafith Al Hakimy ease in his grave and raise him with the righteous ameen.

It was also mentioned by Sheikh Ahmed An Najmee the following:

We (as young boys) were instructed by our teacher Sheikh Abdullah Al Qara'wee to memorize the Quran in preparation for the month of Ramadan. We would memorize during the day, and toward the end of the day we gathered to test one another in memorization. I (Ahmed An Najmee) memorized a hizb for that day. Surprisingly, Hafith Al Hakimy memorized a full Juz! We continued for a full month, and everyday Hafith would memorize a full Juz completing the entire Quran in one month!

Third:

It was reported by Sheikh Abdul Kareem Al Kudair:

I was informed by one of the widows of Sheikh Abdul Azeez bin Baz that one day he returned home from the hospital, and upon entering the house she noticed that he was very tired and exhausted. After falling to sleep, she changed his alarm clock from the normal set time for night prayer, to a later time. The Sheikh woke at his normal time without the clock and inquired why the clock did not work. His wife informed that she had changed the time in order for him to relax. He admonished her and said: Relaxation is in Paradise!

(Lecture titled:"Radiant Pages From The (examples) of The Worship of The Scholars")


Translated By Our Brother: Mustafa George

Ibn al-Qayyim said:

"Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah - the Mighty and Majestic - and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this - and you must be tested with this - deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination."

['al-Wabil as-Sayyib'; p. 45]

Teaching a Sunnah is more superior than two hundred years of Worship

Bismillaah al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah

Amma ba'd

Teaching a Sunnah is more superior than two hundred years of Worship


(Aboo 'Uthmaan said),

quote:

"I found in the book of the Shaikh, the Imaam, my grandfather, aboo 'Abdullaah Muhammad ibn 'Adee Hamdawaih as-Saaboonee (rahimahullaah ta'aala), Abul-'Abbaas, al-Hasan ibn Sufyaan an-Nasawee informed us that al-'Abbaas ibn Sabeeh narrated to them (saying): 'Abdul-Jabbaar ibn Taahir narrated to us (saying): Ma'mar ibn Raashid narrated to me (saying): I heard Ibn Shihaab az-Zuhree saying, quote: "Teaching a sunnah is more superior than two hundred years of worship."

- Usool-u-Sunnah by Imam Ahmad ibn Hanbal (rahimahullaah), Chapter Six: The Distinguishing Signs of Ahlus-Sunnah


Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.

Meaning: 200 years of individual worship, like optional fasting and praying, since those deeds are for the one who performs them, and the reward for them would not increase over time, in contrast to someone who teaches a sunnah. Teaching a sunnah is also a kind of worship, yet its reward is multiplied over time based on the number of people who practice what they learn, call to it, and teach it to others.

So there is no specification of a reward of 200 here by Imaam az-Zuhree, rather he was giving an extreme example of the difference between two kinds of worship: one kind thats benefit is restricted to the one who performs it, and the other that has ongoing reward piling up based on the actions of the people who learned from the teacher, and those who learned from their students, and so on.

The Prophet (may Allaah raise his rank and grant him peace) said, what means, "Whoever invites to goodness will have a reward like all those who follow him in that, without their rewards decreasing in the least..." (Muslim)

The Importance Of Good Manners

The Importance Of Good Manners

Question: We find some of the Salafis harsh in their speech and in
their da`wah and with their families; And if they see a man who is not
from amongst them, they grimace at him, which is contrary to what we
find from the Ikhwaan al-Muslimeen; Good manners is what is lacking in
us, so we need sincere advice from you, and may Allaah reward you with
good.

Response: This is an important matter and that is to advise one
another about good manners. Allaah (Subhaanahu wa Ta`aala) says
regarding the Prophet (sal-Allaahu `alayhe wa sallam):

{And verily, you are on an exalted (standard of) character}, Soorah
al-Qalam, Aayah 4 And

He (Subhaanahu wa Ta`aala) says:

{And by the Mercy of Allaah, you dealt with them gently. And had you
been severe and harsh-hearted, they would have broken away from about
you; so pass over (their faults), and ask (Allaah`s) forgiveness for
them; and consult them in the affairs}, Soorah Aal `Imraan, Aayah 109

And this (harsh) Salafi was probably a beginner in seeking knowledge,
as the norm with beginners is that they are a little zealous and harsh
- whether he is a Salafi or Ikhwaani or other than that. And this is
what we and others have experienced. Otherwise, and all Praise is due
to Allaah (alone), our brothers freely mix with their brothers in
al-Hudaydah, Taa`iz, Aden and Hadramout, and the people receive them
and welcome them with love and respect, and this is evidence that they
are exposed to good and honourable manners, and Allaahul-Musta`aan
(Allaah is the One from whom Assistance is sought).

Shaykh Muqbil ibn Haadee

Ghaaratul-Ashritah `alaa Ahlil-Jahli was-Safsatah - Volume 1, Page 98

Layali Lubnan

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Ingredients

� 2� cups water or 625 ml

� 1 tin NESTLɮ Sweetened Condensed Milk or 397 g

� � cup fine semolina or 80 g

� 2 eggs

� 1 tablespoon rose water

� 1 tablespoon blossom water

� 1 cup liquid cream or 250 ml, whipped

� 3 tablespoons pistachio nuts, chopped

� 3 tablespoons flaked almonds, toasted

Preparation

In a medium saucepan, place water andNESTLɮ Sweetened Condensed Milk . Stir occasionally to boil.

In a separate bowl, beat semolina and eggs together. Add this mixture to the simmering milk, stirring vigorously for 3 minutes or until it thickens.

Remove the saucepan from the heat; add rose water and orange blossom water. Stir and pour over individual bowls or a large serving plate. Set aside until it cools.

Decorate with the whipped cream all over the top then sprinkle with pistachio and the toasted almond flakes.

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Ingredients

� 5 tablespoons vegetable oil

� 3 medium onions or 375 g, sliced

� 1 whole chicken or 1 kg, cut into 8 pieces

� 8 small potatoes or 800 g, peeled

� � teaspoon ground black pepper

� � teaspoon ground cumin

� � teaspoon ground cinnamon

� � teaspoon ground cardamom

� 2 cubes MAGGI� Chicken Bouillon

� 13 cups water or 3� liters

� Pinch of salt, to taste

� 4 cups basmati rice or 800 g, washed and drained

� Pinch of saffron filaments, soaked in � cup or 60ml boiling water

Preparation

In a large pot heat oil (reserve 1 tablespoon) and cook onions for 3-4 minutes or until they become tender. Add chicken pieces and peeled potatoes, stir for another 6-8 minutes or until chicken changes in color.

Add spices and MAGGI� Chicken Bouillon cubes, stir then add 1 cup water (reserve 12 cups water). Simmer covered over low heat with occasional stirring for 30 minutes or until chicken and potatoes are cooked then set aside.

Meanwhile, add remaining water and salt in another large pot. Bring to boil then add the rice and cook over medium heat for 8-10 minutes or until the rice is � way cooked. Remove the rice and drain.

Place the remaining 1 tablespoon of oil in a bottom of a large pot then add � quantity of the boiled rice and pour over the chicken mixture and cover with the remaining rice.

Sprinkle the saffron water on top. Cover and cook over low heat for 25 minutes or until rice is totally cooked.

Turn the rice over a large serving dish and serve.

Cure For Self Amazement

In The Name Of Allaah The Most Merciful The Bestower Of Mercy

Cure For Self Amazement

Imam Ibnul Qayyim (rahimahullaah) states in Al Fawaa-id that Ibn Sad (rahimahullaah) mentions in At Tabaqaat about Umar Bin Abdul Azeez (rahimahullaah) that:

Whenever he delivered a khutbah on the mimbar, and feared being amazed by himself; he would terminate it (i.e. the khutbah)

And whenever he wrote a letter and feared amazement by way of it; he would tear it.

And he would say: O Allaah! I seek refuge in you from the evil of my nafs.

Source: Al Fawaa-id of Imaam Ibnul Qayyim (rahimahullaah) (page: 225)

Advice to Female Students of Knowledge

Umm Yasir Al Faranseeyah asked Shaikh Muqbil : Is it possible for you Oh Shaikh to give us a program and levels that a sister can use in her house until she could come to a high level of knowledge?

Answer: Yes, what we advice is that she takes knowledge step by step by reading simple books: for verily they help in understanding the big books, and examples of this are Riyaad Us Saaliheen and also Fath Ul Majeed the explanation of Kitaab Ut Tawheed, and Buluugh Ul Maraam by Haafidh Ibn Hajar, and this is if she can understand this. And if she doesn't understand these then there is a small book that I know from our virtuous brother Shaikh Muhammad Ibn Abdul Wahhab Al Yamani Al Wassabi and its name is the beneficial statements from the evidences of Tawheed. And it is a very easy book. And if she is at a higher level than these books that we have mentioned then it is possible that she reads from the Sunnah of Ibn Abee 'Aasim and the Sunnah of Muhammad Ibn Nasr Al Marwazi and As Sunnah by Abdillah Ibn Ahmad. The most important thing is that she manages her time and doesn't overwork herself with many classes... .

Also we advise that she keeps in contact with the virtuous scholars if there are any problems, and also to write the benefits (of what she learns). And Allah is the helper. And if it is easy for a woman and her husband to travel to the institutes of knowledge in Yemen we advise them to do so and Allah is the helper.


http://www.aloloom.net/vb/showthread.php?t=240

Source: http://trinimuslims.org/showthread.php?s=3ca536d833e0db63c693c259b20c20e1&t=6460

The Pillars of Kufr are Four

Shaykhul Islaam Ibn Qayyim al-Jawziyyah
Reference: Fawaa`idul Fawaa`id of Ibnul-Qayyim - Page 288

Translator: Shadeed Muhammad, Abu Az-Zubayr

Source: www.back2thebasics.net

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 dependent 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 thisblessing be taken away from him. So he actually oppose and contests thedecree of Allah and he deems the blessing of Allah to this slave to beunjust and dislikes for him what Allah loves for him. And it wasbecause of this characteristic that Iblis became the enemy of Allah,i.e. his arrogance and jealousy.

Hence, to replace these twohideous and evil characteristics with sound knowledge of Allah and Hisuniqueness and being pleased with Him as your Lord and turning towardsHim for assistance in all of his affairs, and replacing anger with trueknowledge of himself and his value, and the fact that he does not havethe right to get angry and seek retribution for himself, because inthis is giving precedence to himself over the pleasure of his Lord andexpressing anger towards his Lord, who originated him.

And thegreatest thing which would assist him in ridding himself of thischaracteristic is to condition himself to get angry for the pleasure ofAllah and to be pleased for the pleasure of Allah. And every time hegets angry or is pleased for the pleasure of Allah then anger andpleasure for other than Him will be obliterated, and the opposite isthe same.

However, the cure for his lowly desires is soundknowledge and understanding that his obedience to his lowly desires isthe greatest reason or hindrance for him attaining satisfaction, andhis abstaining from these lowly desires is the greatest reason andmeans by which he can attain satisfaction. So every time he sets out toattain satisfaction by following his lowly desires he actually pusheshimself further away from achieving this satisfaction, and the more heavoids his lowly desires, the closer he is to attaining thesatisfaction 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.

AndKibr (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.

Theone who can control his lowly desires and his anger will remove theShaytan from his midst. And the he whose lowly desires and angerovertakes him deprives himself from the shade and protection of Allah.