The Pious, By Ibn Al-Jawzee

Posted in Miscellaneous with tags , , , , , , on February 10, 2016 by TheAuthenticBase

They are the ones who, as soon as they reflected upon creation they understood the purpose of their life and therefore they packed their belongings prior to their departure and prepared themselves to embark the journey. While people indulge in the mire of earning wealth, the pious are reposing in the shades of content. While those whose hearts and souls are infected with the sickness of desires seek help in hospitals of trials, the pious enjoy their stay in the castles of safety…

What they were deprived from never caused them any harm, and they are well-pleased with what they will be granted afterwards. They easily endure the exhaustion of the long journey for they know the high status of their final destination.

They have tasted the bitterness of trials in this life, so their safety is assured in the next life. May glad tidings be for them on the Day on which it will be said to them, “This is your Day which you have been promised.” [21:109]

[“Kitaab Al-Lataa’if Fil-Waa’iz”, by Ibn Al-Jawzee, pp. 105-6]

Ibn Taymiyyah’s View On Mursal Reports

Posted in Hadith Studies with tags , , , , , , on February 1, 2016 by TheAuthenticBase

Ibn Taymiyyah said:

“The scholars have differed whether to accept or reject the mursal reports. The most correct opinion is that some of them are acceptable, others are rejected, and others are mawqoof…

A mursal report that conflicts with the reports of trustworthy narrators is rejected. And if a mursal report is narrated by two narrators whose shaykhs are different, this confirms its truth, because one would not usually expect them to make identical errors.”

[From an unprinted manuscript by Al-Haafidh Ibn ‘Abdul-Haadee in Al-Maktabat Az-Zahiriyyah in Damascus]

See this post for more quotes regarding the Mursal narrations.

Good Bid’ah, By Ibn Hajar Al-Haythami

Posted in Biddah / Innovation, Ramadhaan with tags , , , , , , , on January 20, 2016 by TheAuthenticBase

Ibn Hajar Al-Haythami said:

“In ‘Umar’s saying regarding the tarawee prayers, ‘This is a good bid’ah,‘ he meant the linguistic meaning of bid’ah, which is to do something that was not being done, similar to what Allaah says:

I did not bring a bid’ah (something new) among the messengers.” [46:9].

This does not indicate a bid’ah in the shar’ee sense, because a bid’ah would be an act of misguidance, as was indicated by the Messenger (saw).

Scholars who classify the bid’ahs into good and bad only intend the linguistic meaning of bid’ahs; and those who say that every bid’ah is a misguidance mean the bid’ah in the Shar’ee sense.”

[Al-Ibdaa’ Fee Madaarr Il-Ibtidaa’]

Preoccupying Oneself With The Books Of The Scholars Over The Book Of Allaah

Posted in Inspirational Stories, Qur'an with tags , , , , on January 10, 2016 by TheAuthenticBase

A man once went to ‘Umar Ibn Al-Khattaab and said, “O Leader of the Believers, when we conquered Al-Madaain, we found a book that contained in it beautiful speech.

‘Umar asked him, “Was that speech from the Book of Allaah?

The man replied, “No.”

Then ‘Umar asked someone to hand him a stick, after which he proceeded to beat the man, and all the while he (ra) was reciting the saying of Allaah: “Alif-Laam-Ra. These are the Verses of the Clear Book. Verily, We have sent it down as an Arabic Qur’an in order that you may understand. We relate unto you (Muhammad) the best of stories through Our Revelations unto you, of this Qur’an. And before this (i.e. before the coming of Divine Inspiration to you), you were among those who knew nothing about it (the Qur’an).” [12:1-3]

‘Umar then said, “Verily, what destroyed those who came before you was the fact that they took themselves to the books of their scholars and priests, while they abandoned the Torah and the Injeel (Gospel). And they continued to do that until the Torah and the Injeel became obliterated, and the knowledge that they contained went away.

[Manaaqib ‘Umar, by Ibn Al-Jawzee, p. 23]

Ruling With Justice, By Ibn Taymiyyah

Posted in Miscellaneous with tags , , , , , , on January 1, 2016 by TheAuthenticBase

Ibn Taymiyyah said:

“Verily, Allaah (swt) helps a just country, even if its people are disbelievers; and He (swt) does not help a wrongdoing oppressive country, even if its people are Muslims. It is through justice that men become upright, and it is through justice that wealth becomes abundant.”

[As-Siyaasah Ash-Shar’eeyah, p. 10]

‘Alee’s Advice To His Governors

Posted in Miscellaneous with tags , , , , , , , , on December 20, 2015 by TheAuthenticBase

‘Alee Ibn Abee Taalib said:

“The ruin of society results from the poverty of its people; and the poverty of the people results from the greed of governors and their focus on collecting taxes.” [Al-Wilaayah ‘Alaa Al-Buldaan, 2/153]

‘Alee Ibn Abee Taalib said to Qays Ibn Sa’d when he sent him to Egypt as the new governor:

“Take troops with you until you get there, because that will be more frightening to your enemies and more encouraging to your followers.” [Al-Kamil Fit-Taareekh, 2/354]

‘Alee Ibn Abee Taalib said to one of his governors:

“The closest of your troop commanders should be those who would offer the most help and support to the people under them. Be generous with them from your resources so that they will have enough for themselves and their families (i.e, pay the mujahideen), and so that they will all focus equally on jihaad against the enemy, for your compassion towards them will make their hearts inclined towards you.” [Nahj Al-Balaaghah, p. 613]

‘Alee Ibn Abee Taalib said:

“Do not try to strengthen your authority by shedding blood that is protected by divine law, for that is going to shake and weaken it; (and) it will cause its decline and loss.” [Sharh Nahj Al-Balaaghah, p. 627]

‘Alee Ibn Abee Taalib said:

“Remember that there is nothing that the leader can do to make the people under him think more positively of him better than treating them kindly, reducing the burden on them. Doing this will create an atmosphere of mutual trust and positive thinking, because mutual trust will prevent a lot of trouble. The one who is more deserving of your trust is the one who tries his best to help you. This is disciplining with reward and punishment.”

‘Alee Ibn Abee Taalib said to one of his governors:

“Check on those people who cannot meet you, people who are looked down on by others and to whom people show disrespect; allocate to these people a man whom you trust is pious and humble, and let him tell you about their needs.” [Nahj Al-Balaaghah, p. 621]

‘Alee Ibn Abee Taalib said:

“The governors’ creating a barrier between themselves and the people represents a kind of hardship and lack of knowledge of what is happening. Keeping away from them creates a barrier that may make them (the governors)  have no idea of what they (the masses) are deprived of. A prominent man may become insignificant in their eyes, and an insignificant man may become prominent; what is bad may become good and vice versa; and the truth will be mixed with falsehood.” [Nahj Al-Balaaghah, p. 624]

‘Alee Ibn Abee Taalib wrote a letter to his cousin Qatham Ibn Al-‘Abbaas saying:

“There should not be any envoy between you and the people except your tongue, and no gatekeeper except your face.” [Nahj Al-Balaaghah, p. 647]

‘Alee Ibn Abee Taalib advised his governors to provide a secure environment that enables people under him to discuss their problems in a safe atmosphere and without any fear. He said concerning this:

“Allocate some of your time for those who need something from you, and sit with them in a public gathering. Show humility towards Allaah Who created you, and keep away from that gathering your soldiers, helpers, bodyguards and police, so that they may be able to speak to you without stumbling over their words.” [Nahj Al-Balaaghah, p. 622]

‘Alee Ibn Abee Taalib said to one of his governors:

“Your position is not a reward, rather it is a trust placed on your shoulders, and you are responsible to those above you.” [Nahj Al-Balaaghah, p. 525]

‘Alee Ibn Abee Taalib said:

“Discuss a great deal with the scholars, and talk with the wise people so as to establish that which serves  the interest of your province and that which serves the interest of the people.” [Nahj Al-Balaaghah, p. 610]

‘Alee Ibn Abee Taalib wrote to his governor Qaradhah Ibn Ka’b Al-Ansaare saying:

“Some of the dhimmis and manual workers mentioned a river in their land that disappeared and was buried. They have the right that the Muslims should develop it, so get together and see what you can do, then develop it and restore the river, for by Allaah, developing the lands around the river is dearer to me than if they were to leave and fall short in their duties that could serve the best interests of the land.” [Tareekh Al-Ya’qoobee, 2/203]

‘Alee Ibn Abee Taalib said to one of his governors:

“Look at the affairs of your workers, and employ them on a probationary basis. Do not appoint them on the basis of favouritism and preferences, because that will lead to injustice Seek those who have experience and are modest, people from righteous families who have seniority in Islaam, as they are nobler in character and better in background, have less worldly ambitions and are more farsighted. Then be generous in giving them salaries, for that will help them to take care of themselves and make them have no need of what they are handling, and leave them with no excuse to disobey you or betray you. Check in their work, and send spies from among the trustworthy and loyal people to spy on them, for your checking on them secretly would motivate them to be sincere and kind to the people. If one of them makes a treacherous move, you will get news of him through your spies, and that will be proof enough for you; then you will be able to punish him physically and hold him responsible for his mistakes in his work, and to bring humiliation upon him, and label him as a betrayer, putting around his neck a necklace of shame.” [Sharh Nahj Al-Balaaghah, p. 616]

He also said regarding this:

“Look at the situation of your workers, and appoint them after you test them. Do not appoint them on the basis of favouritism or for personal reasons. It is essential to carry our preliminary tests on a person whom you plan to employ for some job. The leader has to keep away from personal reasons when employing or promoting people to high positions.” [Nahj Al-Balaaghah, p. 618]

‘Alee Ibn Abee Taalib sent a letter to Al-Ashtar An-Nakha’i, his governor in Egypt, in which he said:

“Then select to judge between people one whom you think is the best of your people, one who is unflappable, who does not get offended by opponents, who does not get carried away if he makes  mistake, who will not refrain from turning towards the truth when he recognises it, who does not have greed and ambitions, who is not content with one explanation only before listening to all others, who takes his time and does not rush into passing judgement on ambiguous issues, who relies most on evidence, who does not get annoyed with people referring to him and coming back to him, who is most patient in studying and examining the case until it becomes clear, who is the most decisive once the verdict become clear in his mind, who does not become too proud if h is praised and is not tempted easily. Such men are few. Then check regularly on the way he handles cases, and be generous towards him so that he will not be in  state of poverty or need, and thus he will not need people. Show great respect to him, so that no one could hope to get his way with him of people who are close to you, and so that he can feel safe and secure with you from the aggression of people close to you.” [Nidhaam Al-Hukm by Al-Qaasimee, 2/103]

Do Ends Justify The Means?

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

Sayyid Qutb said:

“Islaam wants humanity to rise above worldly temptations and to be sublime. Hence, it does not allow treachery for the sake of achieving a cheap victory at a time when it strives for the noblest of causes and aims. People who have honourable aims cannot utilize dishonourable means.

Islaam finds treachery repugnant and looks at traitors who violate their treaties with contempt. Therefore, it does not accept that Muslims violate their covenants for the achievement of any objective, noble as it may be. The human soul is a complete whole. When it allows itself to resort to disgraceful means it cannot maintain its noble aims.

He is not a Muslim who claims that the ends justify the means. Such a principle is alien to Islamic thinking and cannot fit with Islamic sensitivities. Within the human self there can be no gulf to separate the ends from the means.

Reaching a clean shore does not tempt a Muslim to walk through a muddy pool, because the shore will not remain clean after dirty feet have walked there.”

[Fee Zhilaal Al-Quraan [English trans.], 7/183-4]

This also clearly refutes those who say that Sayyid Qutb held such an opinion.