Archive for qayyim

The Obligation Of Attending The Congregational Prayer In The Mosque

Posted in Ibaadah - Salaah with tags , , , , on December 20, 2016 by TheAuthenticBase

Ibn Al-Qayyim said:

“Reflecting on the Sunnah deeply, one could realise that it is an obligation on a Muslim man to perform the congregational Salāh in the mosque unless there is an incidental cause that deters one from doing so. Both abandoning the mosque and the congregational Salāh – with no Islāmic reason – have the same ruling and hence the meanings in the ahādīth could be easily joined.

When the Prophet (saw) died and the bad news reached the people of Makkah, Suhayl Ibn ‘Amr delivered a speech and gave safety to Attāb Ibn Usayd, who was the Prophet’s deputy in Makkah and who concealed himself from the people of Makkah out of fear.

The people of Makkah remained on their Islām. Then Attāb delivered his speech saying, “O people of Makkah, by Allāh whoever abandons attending the mosque and doing Salāh with the congregation, I will cut off his head.
The Prophet’s companions admired Attāb’s words which raised his rank in their eyes.”

[As-Salāh Wa Hukmu Tārīkhuhā, p.137]

The Superiority Of The Understanding Of The Companions, By Ibn Al-Qayyim

Posted in Knowledge, Methodology Of The Salaf, Miscellaneous with tags , , , , , , , , on February 20, 2016 by TheAuthenticBase

Ibn Al-Qayyim said:

“If we compare our understanding to theirs (the companions), there is no doubt that they were more sincere at heart, had deeper knowledge, were more straightforward and were more likely to understand the text correctly than we can do, because Allaah (swt) blessed them with smarter minds, more eloquence, deeper knowledge, a more straightforward approach to the text, proper and quick understanding, little or no impact from other influences, good intentions and fear of the Lord.

The Arabic language came naturally to them, and the correct meanings and concepts were instilled in their hearts and minds. They had no need to examine the chains of narrations and background of the narrators to see if there were any faults in the hadeeth or to assess the quality of the narrators or to examine the fundamentals of the branches of knowledge and the different views of the experts on the principles of Islamic law. They had no need of all of that. For them there were only two steps to follow: (a) Allaah (swt) said such and such, and His Messenger said such and such. (b) What it means is such and such.

They were the most capable of people to go through these two steps easily, and they were the most qualified because all of their energy, knowledge and quality was focused on these two things only.

In comparison, the energies and focus of the later scholars were scattered. Studying the Arabic language and matters connected to it took up a great deal of their intellectual efforts. Understanding the fundamentals of different branches of knowledge took up further efforts, and knowledge of the chains of narration and the backgrounds of the narrators took up even more, as did their focus on examining the books of the shaykhs from whom they were learning, of whom there were many, and what the meant (in their books and in what they said), and so on.

When they reached the point, after all this effort, of seeing to understand the texts with hearts and minds that were exhausted from examining everything that came before they were in a position to examine the text, and after that they had expended their energy in studying things other than the text, then they would understand the text and what it meant with whatever was left of their energy.”

[I’laam Al-Muwaqqi’een, 4/149]

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]

Burning The Books Of Innovations, By Ibn Al-Qayyim

Posted in Biddah / Innovation with tags , , , , , on February 20, 2015 by TheAuthenticBase

Ibn Al-Qayyim said:

Chapter: Likewise There Is No Insurance To Be Paid For Burning And Destroying Deviant Books.

Al-Marwazee said, ‘I once said to Ahmad, ‘I borrowed a book that has evil and wicked things in it. Do you think I should tear it apart and burn it?’ He said, ‘Yes.’ So I burned it.’

The Prophet (saw) once saw a book in the hand of ‘Umar (ra) that he had transcribed from the Torah and which caused him to be fascinated at how much it conformed to the Quraan. So the face of the Messenger of Allaah became very angry to the point that’Umar went over to the fire and threw it in.

So how would it be if the Messenger of Allaah (saw) saw what was written after him from the books that oppose and contradict what is in the Quraan and the sunnah?! And we ask Allaah to aid us.

The Prophet (saw) commanded everyone that recorded anything from him apart from the Quraan to erase what they had written down. However, afterward, he allowed his sunnah to be written, but did not grant permission for anything besides that.

Therefore, all those books which contain opposition to the sunnah in them, have no permission to be written. Rather, they only have permission to be erased and destroyed, for there is not anything more harmful to the ummah than these books. The Companions burned all the copies of the mus-haf that contradicted the mus-haf of ‘Uthmaan out of fear that differing would spread amongst the ummah. So how would it be if they were to see the books of today that cause disunity and division amongst the ummah…?!”

Ibn Al-Qayyim then goes on to mention:

“The objective is for these books, which contain lies and innovations, to be annihilated and destroyed. Destroying these books takes a greater precedence than destroying musical instruments ad alcoholic containers, since their harm is much greater than the harm caused by these things (musical instruments etc.). And there is no insurance to be paid for their loss, just as there is no insurance to be paid for breaking the vessels in which alcohol is drunk out of.”

[At-Turuq Al-Hukmiyyah, p.282]

Definition Of Taqleed, By Ibn Al-Qayyim & Ibn Al-Jawzee

Posted in Miscellaneous with tags , , , , , , on July 1, 2014 by TheAuthenticBase

Ibn Al-Qayyim said: “Knowledge is the realisation of the guidance with its proofs – that and bind following are not equal.” [Nooniyyah]

Ibn Al-Jawzee said: “Taqleed suspends the use of the intellect, whereas the intellect is created for thinking and reasoning. It is stupidity when a man is given light to show hi the way, (yet) he extinguishes it and walks in darkness.” [Tablees Iblees]

The Wisdom Behind I’tikaaf, By Ibn Al-Qayyim

Posted in Ramadhaan with tags , , , , on June 1, 2014 by TheAuthenticBase

Ibn Al-Qayyim said:

“Its purpose and spirit is for the heart to turn fully and solely towards Allaah (swt), living in privacy with Him, ceasing to be involved with the created things, and getting involved with Him alone instead. With this, His remembrance, love and devotion replace the worries and thoughts of the heart, overtaking their place in it, and becoming its only concern.

Then the thoughts become busy with remembering Him and brings one closer to Him. One’s pleasure is then attained by His company rather than that of the creatures, thereby preparing himself for the day of solitude in the graves, when he will have no company or delight except Him. This is the greatest purpose of i’tikaaf.”

[Zaad Al-Ma’aad, 2/86-87]

Knowledge Based Jihaad, By Ibn Al-Qayyim

Posted in 'Aqeedah, Biddah / Innovation, Knowledge, Methodology Of The Salaf with tags , , , , , , on February 10, 2014 by TheAuthenticBase

While speaking about some of the people of Rhetoric (Ahlul Kalaam) who deny Allaah’s Attributes, Ibn Al-Qayyim said:

“How great a trial against Eemaan was this and its likes! And how great a crime this is against the sunnah and the Quraan! And how beloved to The Most Merciful in making jihaad against it with the heart, hand and tongue! And how heavy is the reward of that jihaad upon the scales.

Jihaad by way of knowledge-based arguments and the tongue takes precedence over jihaad by way of the sword and spears. This is why in the soorahs revealed in makkah, Allaah ordered this type of jihaad to be carried out in the form of warning and admonishing, such that there was no mention of jihaad by the hand. Allaah says:

So do not obey the disbelievers, and wage jihaad with the utmost strength against them with it (the Quraan).” [25:52]

So jihaad by way of knowledge and arguments is the jihaad of His Prophets, Messengers and the elite few amongst His servants particularized with guidance, success and bounty. And whoever dies without having fought or without having spoken to himself about fighting, he dies upon a branch of hypocrisy.”

[See the explanation of “Al-Qaseedah An-Nooniyyah” by Sh. Muhammad Khaleel Harraas, 1/8]

When Allaah Wills Good For His Slave, By Ibn Al-Qayyim

Posted in Miscellaneous with tags , , , , , , , , on October 18, 2013 by TheAuthenticBase

Ibn Al-Qayyim said:

“When Allaah (swt) wills good for His save, He causes him to forget his acts of obedience and erases them from his mind and from his lips (so that he does not speak about them).

But if he commits a sin, He makes him think about his sin all the time and forget his good deeds, so that he focuses constantly on his sin, when he stands up or sits down, when he comes an goes. This is the essence of mercy concerning him.”

[Madaarij As-Saalikeen, 1/177]

The Cure For Self-Admiration, By Ibn Al-Qayyim

Posted in Miscellaneous with tags , , , , , on October 10, 2013 by TheAuthenticBase

Ibn Al-Qayyim said:

“It should be noted that when a person says or does something, seeking the pleasure of Allah (swt), realising the blessings that Allaah (swt) has bestowed by enabling him to do or say it and knowing that Allaah (swt) helped him with regard to that, and he is doing it by the help of Allaah (swt) and not by his own power, knowledge, thought and strength – rather it is Allaah (swt) Who created for him his tongue, heart, eyes and ears – therefore He is the One Who blessed him with what he said or did.

When that becomes well entrenched in his mind, then self-admiration will not develop in him, because self-admiration results from focusing on one’s own self and not realising the blessing and help of one’s Lord.”

[Al-Faraa’id, p.144]

Why Worshipping Allaah At Graves Is Haraam

Posted in Tawheed/Shirk with tags , , , , , , , , on March 9, 2013 by TheAuthenticBase

He (saw) warned against performing any form of worship near graves when he (saw) said, “Do not take graves as places of worship, for I forbid you from doing that.” [Saheeh Muslim] and “The most evil of people are those upon whom the Hour will come when they are still alive and those who take graves as places of worship.” [Bukhaaree & Ahmad]

So any act of worship is forbidden to be done near graves, even though it is directed towards Allaah (swt) (1).

The wisdom behind this is to close the door to shirk. It would have been easy for Shaytaan to fool those who worship near graves, into worshipping the dead buried in those graves – just as he deceived the people of Nooh into committing shirk by first convincing them to erect idols near their places of worship and then eventually causing the later generations to worship those idols.

Ibn Al-Qayyim said:

“There are several ways in which Shaytaan fooled the Mushrikeen onto idol worship. He played with every nation in accordance with their mind set and way of thinking.

He invited some people to idol worship through honouring the dead (2). These people sculptured idols in the shape of the righteous as had occurred with the people of Nooh.

This is why Allaah’s Messenger (saw) has cursed those who make masjids on graves and he forbade salaah at graves.”

[Igaathat Al-Afhaan, 2/222-223]

Footnotes:

(1) So imagine the seriousness of the evil deed if the act of worship was directed to the person in the grave!

(2) See this post: The Origin Of Shirk: Venerating Graves

The Inheritance Of The Prophets, By Ibn Al-Qayyim

Posted in Knowledge with tags , , , , , , , , on February 3, 2013 by TheAuthenticBase

The Prophet (saw) said:

“… Indeed the scholars are the inheritors of the prophets, for the prophets do not leave behind a deenaar or a dirham for inheritance, but rather they leave behind knowledge. So whoever takes hold of it has acquired a large share (of inheritance).” [Ahmad, Aboo Daawood and others]

Ibn Al-Qayyim said concerning this hadeeth:

“This is from the greatest virtues of the scholars, since the Prophets are the best of Allaah’s creation. So this means that their inheritors are the best of creation after them. (This is proven by the fact that) everyone that leaves behind inheritance has his property transfered over to his heirs, since they are the ones who will take his place after him. There is no one that will take the place of the messengers, in spreading what they were sent with after them, except the scholars. Therefore they are the ones who have the most right to receive their inheritance.

This indicates that the scholars are the closest people to the prophets, since inheritance is only passed down to those closest to the one leaving behind inheritance. So just as this is established when talking about monetary inheritance, likewise it applies to the prophetic inheritance…

[Additional benefit From The Hadeeth]

This hadeeth also contains guidance for the Ummah to obey them, respect them, have esteem for them, and honor them, since they are inheritors and successors of those who possess these rights over the Ummah (i.e. the prophets).

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