O Bearers Of Knowledge…

Posted in Knowledge on November 20, 2015 by TheAuthenticBase

‘Alee Ibn Abee Taalib said:

“O bearers of knowledge, act upon it, for the knowledgeable one is the one who acts on what he knows an whose actions and knowledge are in harmony.

There will be people who acquire knowledge, but it does not go any deeper than their collar bones; how they are inwardly will be contrary to how they appear to be, and their actions will differ from their knowledge.

They will lead study circles and compete with one another to the extent that one will get angry with a person in his circle if he leaves him to go and sit with someone else. Those people’s actions do not ascend from their gatherings to Allaah (swt).”

[Sunan Ad-Daarimee, 1/106]

The Difference Between Show-Off & Self-Admiration, By Ibn Taymiyyah

Posted in Miscellaneous with tags , , , , , , , on November 10, 2015 by TheAuthenticBase

Ibn Taymiyyah said when differentiating between self-admiration and show-off:

“Self-admiration is akin to showing off, but showing off is a kind of including people as a motive for one’s efforts, whereas self-admiration is including oneself with Allaah (swt) (in the sense that one remembers one’s talent but forgets that they all come from Allaah and by His help).

So the show-off is not fulfilling the words, “You (alone) we worship“, [1:5] and the one who admires himself is not fulfilling the words, “and You (alone) we ask for help,” [1:5] because the one who fulfils the words “You (lone) we worship” will avoid showing off, and the one who fulfils the words “and You (alone) we ask for help” will avoid self-admiration.”

[Majmoo’ Al-Fataawaa, 10/277]

Abu Muslim Al-Khawlaani, The One Unharmed By Fire

Posted in Inspirational Stories with tags , , , , on November 1, 2015 by TheAuthenticBase

Adh-Dhahabi related that when Al-Aswad Al-Ansi openly claimed to be a Prophet, Abu Muslim Al-Khawlaani spoke out against him. Al-Aswad ordered his men to capture Abu Muslim, and to prepare a huge fire for him. When that huge fire was ignited in a pit, Al-Aswad threw Abu Muslim inside.

Miraculously, however, the fire did not harm Abu Muslim in the least, which was reminiscent of how Prophet Ibraheem (as) was not harmed by a fire into which he had been thrown.

At any rate, Al-Aswad said, “If you do not banish Abu Muslim from this land, he will turn your followers against you.”

Realising that his advisors were right and that he would not be able to harm Abu Muslim physically, Al-Aswad ordered Abu Muslim to travel away from the region immediately.

Wanting the company of the righteous people, Abu Muslim Al-Khawlaani was probably more than happy to comply, and so he headed towards the city of the Messenger of Allaah (saw), Al-Madeenah Al-Munawwarah. Upon arriving in Madeenah, Abu Muslim made his camel kneel down on the ground, after which he proceeded to enter the Prophet’s Masjid.

‘Umar, who at the time was inside the Masjid, stood up to meet the stranger who had just entered and asked, “Where are you from?”

“From Yemen,” replied Abu Muslim.

“And what do you know about the man that the “Liar” tried to burn with fire?” asked ‘Umar.

That is ‘Abdullaah Ibn Thuwab, ” replied Abu Muslim.

Looking keenly at Abu Muslim, ‘Umar had a string feeling about him, as if he knew something about the character of the stranger, even though he had never previously seen him. So ‘Umar asked him, “I ask you by Allaah, are you him?”

“Yes,” replied Abu Musim.

‘Umar said, “All praise is for Allaah, Who has not caused me to die before showing me the person from the nation of Muhammad for whom was done the same that was done for Ibraheem Al-Khaleel.”

[Siyaar A’laam An-Nubulaa 4/8]

The Eloquent Speech Of The Prophet (saw) Are Known To The Scholars

Posted in Hadith Studies with tags , , , , , , on October 20, 2015 by TheAuthenticBase

From the signs in the text of a narration that point to its fabrication is when the matn (text) is of a stilted or awkward speech, lacking the Arabic eloquence.

The scholar who is familiar with the intricate details of the Arabic language knows when a given word or phrase is stiff or stilted (artificial, unnatural) and concludes that it is impossible to have emanated from one who is eloquent and well spoken – how then could such words have emanated from the most eloquent person to have ever spoken Arabic, Muhammad (saw)?

Al-Haafidh Ibn Hajr pointed out that this is sign is valid when exact words of the Prophet (saw) are being quoted.

Ibn Daqeed Al-‘Eed said:

“Scholars often rule a narration to be fabricated based on this principle – based on the wording of the narration. Because of their extensive research in hadeeth literature, they have developed string mental and spiritual faculties, through which they are able to differentiate between what the prophet (saw) might have uttered and what the Prophet (saw) could not have uttered.”

Al-Bilqeenee said:

“If one serves under a master for a number of years, he knows what he loves and what he hates, so if a third party were to claim that the master hated something, while the servant knew for a fact that he loved that things, he would, immediately upon hearing the claim, reject it as a lie.”

For example scholars of this field are known to have statements like “There is darkness upon this hadeeth,” or “Its text is dark,” or “The heart denies it,” or “The soul does not find peace in it.”

Ar-Rabee’ Ibn Khuthaym said:

“Among hadeeths, there is the hadeeth that has the illumination of the day, by which you know it (to be true). And among hadeeths there is the hadeeth that has the darkness of the night, by which you know it (to be false).”

Ibn Al-Jawzee said:

“The skin of the student of knowledge quivers upon hearing the munkar hadeeth (that which is unauthentic as well as contradicting the authentic). And most of the time his heart has an aversion to it.”

[The Sunnah And Its Role In Islamic Legislation” p. 139]

Quotes From Sayyid Qutb

Posted in Miscellaneous with tags , , , , , , , , on October 10, 2015 by TheAuthenticBase

Disclaimer: This blog is for information purposes only. The views expressed in these articles may not necessarily be those shared by the blog owner.

Sayyid Qutb said:

“Legislation is a most fundamental attribute of Godhead (Lordship). Any human being who claims the right to decree laws of his own for a community of people actually and practically claim Godhead (Lordship), even though he may not put such a claim in words. Anyone who recognises such an authority as belonging to a human being admits that Godhead (Lordship) belongs to that human being, whether he calls it as such or not.” [Fee Zhilaal Al-Quraan [English trans.], 7/24]

Sayyid Qutb said:

“A heart that does not turn in its totality to Allaah, fearing to incur His anger and seeking to earn his pleasure, will never be able to get rid of the temptation of worldly comforts and riches.” [Fee Zhilaal Al-Quraan [English trans.], 7/74]

Sayyid Qutb said:

“It is not possible for any person to have true faith in Allaah as the only Lord in the universe and yet rely on someone other than Him. Those who find themselves relying on someone other than Allaah must for of all search in their own hearts to discover whether they truly believe in Allaah.” [Fee Zhilaal Al-Quraan [English trans.], 7/78]

Sayyid Qutb said:

“Whenever a Muslim community takes active steps to establish the principle of tawheed (Allaah’s oneness) and to implement His message, it will be granted victory against any enemy that opposes it in defiance of Allaah and His Messenger.” [Fee Zhilaal Al-Quraan [English trans.], 7/95]

Sayyid Qutb said:

“He makes you a means to accomplish His purpose when He is certain that you are dedicated to His cause.” [Fee Zhilaal Al-Quraan [English trans.], 7/102]

Sayyid Qutb said:

“To abandon the duties Allaah has assigned to the Muslim community is betrayal of Allaah and His Messenger.” [Fee Zhilaal Al-Quraan [English trans.], 7/113]

Sayyid Qutb said:

“When Islaam makes it declaration for the liberation of mankind on earth, so that they may only serve God alone, those who usurp God’s authority try to silence it. They will never tolerate it or leave it in peace. Islaam will not sit idle either. It will move to deprive them of their power so that people can be freed of their shackles. This is the permanent state of affairs which necessitates the continuity of jihaad until all submission is made to God alone.” [Fee Zhilaal Al-Quraan [English trans.], 7/15]

Sayyid Qutb said:

“We must not be intimidated by the Orientalists’ attacks on the concept of Islamic jihaad, or allow the pressure of world political powers to weigh heavily on us, so as to seek justification for jihaad that do not fit with the nature of Islaam.” [Fee Zhilaal Al-Quraan [English trans.], 7/21]

Sayyid Qutb said:

“Islaam means submission to Allaah. This is not merely a verbal statement, but a complete code of living that must be implemented, even though such an implementation faces numerous obstacles and difficulties.” [Fee Zhilaal Al-Quraan [English trans.], 7/114]

Sayyid Qutb said:

“The truth itself may not be lost to human nature because Allaah has made this nature responsive to the truth. But people’s desires may force a separation between the truth and human nature. It is such desires that cloud people’s vision and cause them to lose their way. People’s desires are not overcome by argument, but by a sense of fearing Allaah.” [Fee Zhilaal Al-Quraan [English trans.], 7/116]

Sayyid Qutb said:

“Unlike what some kind and sincere people who wish to be Muslims may think, Islaam is not confined to this (mere beliefs and worship rituals). Islaam is a positive movement that accompanies this declaration. It requires its followers to dissociate themselves from jaahiliyyah society, its conceptual beliefs, values, leadership, laws and authority. It also requires its followers to acknowledge loyalty only to the Muslim leadership which wants to bring Islaam into practice.” [Fee Zhilaal Al-Quraan [English trans.], 7/125]

Sayyid Qutb said:

“We acknowledge allegiance only to an Islamic leadership that strives to re-establish Islaam in practical life, dissociating ourselves from all other types of society and leadership.” [Fee Zhilaal Al-Quraan [English trans.], 7/143]

Sayyid Qutb said:

“Those who think that this religion will confine itself to preaching and to the explanation of its message when the forces of evil try to put every type of impediment in its way have little understanding of its true nature.” [Fee Zhilaal Al-Quraan [English trans.], 7/182]

Sayyid Qutb said:

“We must guard against adopting a defeatist attitude which puts Islam on the defensive when it is a faith that is meant to govern and regulate people’s lives.” [Fee Zhilaal Al-Quraan [English trans.], 7/193]

Sayyid Qutb said:

“All efforts should first be directed to establish the hard core of true believers, who withstand trials and cannot be shaken. They need further education in the faith so as to grow in strength and awareness. Extreme caution should be exercised in order to guard against horizontal expansion before this hard core comes into being; solidly committed and having profound insight.” [Fee Zilaal Al-Quraan, 8/19]

Sayyid Qutb said:

“The Islamic approach does not resort to the use of verbal arguments when confronting material power. Nor does it ever resort to compulsion and coercion in order to force its beliefs on people. Both are equally alien to the Islamic approach as it seeks to liberate people from subjugation so that they may serve God alone.” [Fee Zilaal Al-Quraan, 8/23]

Sayyid Qutb said:

“Its (Jihaad’s) aim is to destroy tyrannical forces and regimes which force people to submit to a rule different from that of God, and apply a law other than His own.” [Fee Zilaal Al-Quraan, 8/26]

Sayyid Qutb said:

“Its (Islaam’s) advocates must not be ashamed of declaring that their ultimate goal is to destroy all forces that stand in its way of liberating mankind from any shackle that prevents the free choice of adopting Islaam.” [Fee Zilaal Al-Quraan, 8/28]

Sayyid Qutb said:

“There can be no permanent peaceful coexistence between a community implementing God’s law and other communities.” [Fee Zilaal Al-Quraan, 8/44]

Sayyid Qutb said:

“Jaahiliyyah, which is the name Islaam gives to any society that rejects God’s law, does not like to see Islaam establishing its solid presence when it contradicts the very basis of its existence and every detail of the programmes of such societies.” [Fee Zilaal Al-Quraan, 8/51]

The Stages Of The Prophet’s Da’wah, By Ibn Al-Qayyim

Posted in Miscellaneous with tags , , , , , , , , , , on October 1, 2015 by TheAuthenticBase

Ibn Al-Qayyim said:

“The first revelation given to the Prophet (saw) by his Lord (swt) was his order to him: “Read in the name of your Lord who created, created man out of an alaq.” [96:1-2] This was the start of his Prophethood. The instruction to him was to read within himself. At the point, He did not order him to convey anything to anyone. He subsequently revealed to him: “O you who are enfolded, arise and warn.” [74: 1-2] This means that God made him a prophet by telling him to read, and He gave him his mission by saying: “O you who are enfolded,arise and warn.” [74: 1-2] God then ordered him to warn his immediate clan. Subsequently, he gave the same warning to his own people, then to the surrounding Arabian tribes, then all Arabs, then mankind generally.

For more than a decade after the start of his Prophethood, Muhammad (saw) continued to advocate the faith without resorting to fighting or the imposition of any loyalty tax (i.e. jizyah). Throughout this period he was ordered to stay his hand, forbear patiently and overlook all oppositions. Later, God gave him permission to migrate (from Makkah to Madeenah) and permitted him to fight. He (swt) then instructed him to fight those who wage war against him and to maintain peace with those who refrain from fighting him. At a later stage, God ordered him to fight the idolaters until all submission is made to God alone.

After the order was given to the Prophet to strive and fight for God’s cause, unbelievers were in three categories with regard to their relations with him: [1] those with whom he was in peace and truce, [2] combatants fighting him, [3] and those under his protection (Ahlul-Dhimmah). God ordered him to honour his treaties with those whom he had a pace treaty, as long as they honoured their commitments. If he feared treachery on their part, he was to revoke the treaty but would not fight them until he had informed them of the termination of their peace treaty. On the other hand, he was to fight those who violated their treaties with him.

When Soorah 9, At-Tawbah, was revealed, it outlined the policy towards all these three categories. The Prophet (saw) is ordered there to fight his enemies from among the people of earlier faiths until they either submit to his authority, paying the loyalty tax, jizyah, or embrace Islaam. He is also ordered in the same Soorah to strive hard against the kuffaar with arm, and against the hypocrites with arguments and proof.

A further order to the prophet (saw) in Soorah 9 was to terminate all treaties with unbelievers, classifying such people into three groups:

– The first group he was ordered to fight, because these were the ones who violated their treaties with him and who were untrue to their commitments. He fought them and was victorious.

– The second group consisted of those with whom he had a pace treaty which they had honoured fully, and the treaty was to run for a specific term. They had given no support to any person or group who opposed the Prophet. With these he was to honour the peace treaty until it had run its course.

– The third group included those with whom he Prophet had no treaty and no previous fighting engagements, as well as those who had an open-ended agreement. The Prophet (saw) was instructed to give these groups four months’ notice, after which he was to fight them. The Prophet acted on these instructions, fought those who violated their treaties, and gave four months’ notice to those who had no treaty or had one without a specific term. Those who honoured their treaties were to have it honoured by the Prophet until the end of its term. All these embraced Islaam before thee end of their term. As for those who pledged loyalty to him, they were to pay the loyalty tax, jizyah.

Thus, after the revelation of Soorah 9, the unbelievers were in three different categories with regard to the Prophet’s relations with them: (1) combatants, or (2) bound by a specified-term treaty, or (3) loyal. The second category embraced Islaam shortly thereafter, leaving the other two groups: combatants who feared him, and those who were loyal. Thus all mankind were divided into three classes: (1) Muslims who believed in the Prophet’s message; (2) those at peace with him who enjoyed security; and (3) those who were hostile and feared him.

As for the hypocrites, he was instructed to accept from them what they professed, leaving the final verdict on them to God. He was to strive against them with informed argument. he was further instructed to turn away from them and to be hard so that he would deliver his message to them in a way that they could not refute. He was forbidden to pray for them when they died, or to visit their graves. He was informed that if he were to pray for them to be forgiven, God would not forgive them.

Such was the prophet’s policy towards his opponents, both unbelievers and hypocrites.

[Zaad Al-Ma’aad, 3/158-161]

Blessed Mothers

Posted in Inspirational Stories, Parenting, Sisters Base with tags , , , , , , on September 20, 2015 by TheAuthenticBase

Umm Salamah:

During the battle of the Camel, the Mother of the Believers Umm Salamah (ra) sent her son ‘Umar Ibn Abi Salamah to ‘Ali with the message: “By Allaah, he is dearer to me than my own self; he will go out with you to fight alongside you.” He went out with ‘Ali (ra) and remained with him. [Ansaab Al-Ashraf, 4/224]

Mu’aathah, the wife of Silah:

Silah Ibn Aktam told his son: “O my son, go ahead and fight!” His son went ahead and was killed. Later on Silah himself was killed. When Mu’aathah the wife of Silah received the news of the death of both her husband and son, she told the woman who came to give their condolences: “If you are coming to congratulate me then welcome. If you are here to give me condolences then you must leave!” [Siyar A’laam An-Nubula, quoting from “Mashari Al-Ashwaq Ilaa Masari Al-Ushaaq” by Ibn Nuhaas]

Al-Khansa’ Bint ‘Amr:

The Battle Of Qaadisiyyah (14H) which occurred during ‘Umar Ibn Al-Khattaabs reign lasted for four days. On the second day of the battle, Al-Khansa’ Bint ‘Amr urged her sons to fight. In the Muslim women’s camp in Al-‘Udayb, Al-Khansa’ Bint ‘Amr – the poetess of Banoo Sulaym whose career straddled the jaahiliyah and Islaam – sat with her four grown sons, urging them to fight. She said, “You became muslim willingly and migrated by choice. You know what Allaah has promised of great reward to the Muslims who fight the kaafirs, and you know that the realm which abides is better than the realm which will pass away. Allaah says, ‘O you who believe! Endure and be more patient [than your enemy], and guard your territory [by stationing army units permanently at the places from where the enemy can attack you], and fear Allaah so that you may be successful.‘ [3:200] If you wake up safe and sound tomorrow, inshaaAllah, then go and fight your enemy, seeking Allaah’s support against His enemies. When you the fighting grow tense, then go forth. If you do that, you will gain booty and honour in the Hereafter.”

Umm Haarithah:

Haarithah was killed during the battle of Badr by a stray arrow. Anas narrated that the mother of Harithaah came to the Messenger of Allaah and asked him, “O Messenger of Allaah, won’t you tell me about my son Haarithah? If he is in Paradise I would be patient. If he is not I would cry for him.” The Messenger of Allaah said, “Have you lost your mind?! It is not one Paradise but many, and your son is in the highest one: Al-Firdous!” [Bukhaaree]