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Five False principles of the Mu’tazilah, the deviant group

Shaykh Saalih Fawzaan:

Five principles of the Mu’tazilah, the deviant group.

1) Tawheed (literally Divine Unity)

They say that this means: denying the Attributes of Allaah. And the Mu’tazilah hold that the person who affirms the Attributes of Allaah is a person of shirk. They believe that affirming many Attributes for Allaah would necessitate affirming many different gods.

2) Adl (literally ‘justice’)

They misinterpret this to mean: denying Qadr (the Pre-decree).

They say that affirming the Pre-decree – that Allaah has knowledge of and has already written down everything which is to happen – is tyranny and oppression upon His Servants and it is obligatory upon Allaah to be just.

3) Enjoining the good and forbidding the evil

What these misguided people intend by this is: rebelling against the Muslim rulers who have fallen into sins less than shirk. And this idea of rebellion is evil itself, and is not from good whatsoever.

4) The status in this world of the person who commits a major sin

The fourth principle is that of: al manzil baynal manzilatayn – the station between the two stations. This refers to their mistaken judgement upon the major sinner that he/she has justify Islaam, but whilst still in this life, the person has not actually entered kufr (disbelief). So the person is on a station between the two stations of kufr and eemaan.

In comparison, the Khawaarij pass the judgement of kufr upon such a person in this life.

5) The fate in the hereafter of the major sinner

The fifth principle is: infaadh ul wa’eed (enforcing the textual threats). This refers to their belief that whoever dies upon a major sin less than shirk will remain in the Hellfire forever. And in this aspect of ‘aqeedah, they are in agreement with the Khawaarij who also say that the major sinner will be in the Hellfire forever in the Hereafter.

And these are the five fundamental principles of the Mu’tazilah.

Source for above : Questions on Al-‘Aqeedah At-Tahaawiyyah. Using the explanation by Shaykh Saalih Al-Fawzaan This Q & A is checked by Abu Talhah (rahimahullaah). 159 Pages PDF Document

The above short clip has been extracted from the below lecture: We do not hold rebelling against our rulers and those in authority over our affairs – Aqeedah Tahawiyyah – Dawud Burbank [Audio|En]

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VERY IMPORTANT by Moosa Richardson

As-Salaamu 'alaykum wa rahmatullaah

There exists the practice among some of the brothers when they write articles or place footnotes to translations, that they use the footnotes of others or their references, without mentioning that they took this footnote from them, or summarized it.

I mean by this, to give a practical example, lets say you am writing an article about the importance of sticking to the ulamaa', so you find a beautiful and highly relevant hadeeth from an article at spubs.com. So you put the quote in your article and use the reference provided by spubs, like "Al-Mu'jam Al-Kabeer of At-Tabaraanee, 12/203" for example.

Some of the dangers of this practice can be outlined as follows:

1) You have conveyed knowledge improperly, without mentioning your sources.
2) You have stolen the research of others.
3) You have violated the trust of conveying knowledge.
4) You have made people think that you are more knowledgable or more capable of research than you really are.
5) You may be using the internet to build an identity for yourself, a researcher, something that you are far from (and this has been seen many times).

Shaykh Rabee' was asked about this practice and he said it is "SARIQAH, SARIQAH!" (Theft, theft!) He said it is a case of a person taking credit for something he did not do.

Dear brother, do not count the number of times you have seen this practice, and thus misguide yourself into thinking that there is nothing really wrong with it!

Rather, increase your humbleness, mention your sources, make things clear, and do not allow a chance for people to credit you with something you did not do.

It was related that the Shaykh Al-Albaanee rahimahullaah had a dawwaar (a rotating bookshelf) that he used to keep on his desk. The shaykh actually built it himself. So one of his students remarked at what a smart invention it was. So the shaykh told him that it was not his idea originally, rather he got it from Shaykh Ahmad Shaakir and just made a bigger version.

Look how our shaykh did not want anyone to think that he came up with a simple idea that was really not his. Look at the purity of the soul in such an action, look at the clarity!

So all that is upon us is to mention our sources fully. If we are translating someone's notes on takhreej of a hadeeth, we just say after mentioning it, "This is Fulaan's takhreej of the hadeeth from the Book "Kathaa", p.xx"

By doing this, we take the way of clarity, and free ourselves from having the aforementioned problems.

Let us mutually advise each other to abandon this bad practice without blaming anyone individually for falling into it due to heedlessness or ignorance, since it is very widespread and perhaps no one has cautioned against it yet.

It is something that must be corrected, as it is something "worse than tadlees" as Shaykh Rabee' described it.

I pray that Allaah benefits you with this, and Allaah knows best.

Moosaa Richardson
http://www.salafitalk.net/st/viewmessages.cfm…

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Deviating From The Evidences Of The Qur’aan And The Sunnah

The Imam Ibn al-Qayyim [رحمه الله] said:

«ومن فارق الدليل، فقد ضل عن سواء السبيل. ولا دليل إلى الله والجنة سوى الكتاب والسنة. وكل طريق لم يصحبها دليل القرآن والسنة فهي من طرق الجحيم، والشيطان الرجيم.»

❝Whoever deviates from the evidences, then he has strayed away from the correct path. There is no evidence which leads to Allaah and Paradise other than the Book and the Sunnah. Every path which is not accompanied with the evidences from the Qur’aan and the Sunnah then it is from the path of the Hell fire and the accursed Shaytaan.❞

[Madarij As-Salikeen, (2/439) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]

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IF A CALAMITY BEFALLS YOU

If a calamity befalls you, look towards Allāh's favor upon you. If Allāh tests you with a sickness in your body, then surely, despite your illness, He has blessed you in your body in many other ways. Thus, the One who tested you is the One who has also favored you with countless blessings. This will assist the Muslim in being patient with calamities that befall him. If a calamity befalls him and he is patient, he will attain a tremendous position.

Book: Explanation of the Concise Advices of Shaykh-ul-Islām Ibn Taymiyyah
By Shaykh Sulaymān ar-Ruhaylī
Translated by Rasheed Barbee
Authentic Statements Publications| P. 83

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When Does a Slave Know that a Trial is a Test or a Punishment? – Imam Ibn Baz
Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz. Translated by Abbas Abu Yahya [Taken from : binbaz.org.sa via Sahab.net]

Question:

If a person is put to trial with a sickness or an evil affliction physically or with his wealth, how does he know that this trial is a test or Anger from Allaah?

Answer:

Allaah Azza Wa Jal tests His slaves in prosperity and adversity, in hardship and ease. He sometimes tests them with these things to raise their grade and to enhance the status of those people and to double their good deeds. Like what Allaah did for the Prophets and Messengers – alayhim as-Salaat wa as-Salaam, as well as the righteous people from the worshippers of Allaah.

Like the Prophet – sallAllaahu alayhi wa sallam – said: the most severely of the people to be trialed are the Prophets, then those who are next in grade, then the next.

Sometimes Allaah does this due to the sins and transgression of the people, so that the punishment can be hurried.

Like Allaah Subhanahu said:

>

So, what is general for humans is that they are deficient, and they do not observe all the obligatory duties. Therefore, what afflicts them is due to their sins and shortcomings with regard to Allaah’s commands.

For this reason, if someone from the righteous slaves of Allaah is afflicted with some disease or something similar, then this is from the type of trials for the Prophets and Messengers, raising of their grades and increase of reward, to be an example for others, in having patience and contentment.

So briefly, it could be a test to raise grades and to make the reward greater, like Allaah does for some of the righteous people. It could be expiation for evil deeds, as is mentioned in the saying of Allaah Ta’ala:

>

Also the saying of the Prophet – sallAllaahu alayhi wa sallam –: A Muslim is not afflicted with distress, nor sorrow, nor disease nor hardship, nor sadness nor any harm except that Allaah expiates from his sins even by a thorn that pricks him.

The saying of the Prophet – sallAllaahu alayhi wa sallam – whom so ever Allaah intends good for, Allaah compels him with a trial. It could be that this is a punishment which has been hastened due to transgression by the slave and him not having hastened in repenting as is mentioned in the hadeeth of the Messenger – sallAllaahu alayhi wa sallam – that he said:

‘If Allaah intends good for His slave then He hastens his punishment in this world, and if Allaah prescribes evil for His slave, then Allaah holds back his sins until He recompenses them for him on the Day of Judgment.’

[ Narrated by Tirmidhi & he declared it hasan]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his Companions and all those who follow his guidance.

Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners. If you find any copyright violations please inform the same.I ask you to fear Allah before you spread the rumours and false information]

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The questioner asks:

“Question: A man became impure after intimate relations (junub), so he performed tayyammum (ritual purification with dust when water isn’t available) and then found cold water… He is able to make Wudhu with it, but not able to perform Ghusl (Full Purification with a Bath) due to the coldness, what is the ruling on that? And, he he has no way of heating the water?

https://salaficentre.com/2018/12/making-tayammum-when-there-is-very-cold-water-shaykh-zayd-ibn-haadee-al-madkhalee/

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Shaykh Ṣāliḥ al-Fawzān (حفظه الله) was asked the following: “Is it correct that the souls meet after death? And is there a sign that they are in Jannah or the Fire?”1

The Shaykh (حفظه الله) responded by saying:

Yes, the souls meet. That is like in the case when He said:

اللَّـهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا
‘It is Allāh who takes away the souls at the time of their death...’
[Sūrah al-Zumar, 39:42]

This is the major death,

وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا
‘...and those that die not, during their dreams.’
[Sūrah al-Zumar, 39:42]

Meaning, He takes away the soul that did not die during their dreams. Meaning, while it sleeps. Hence, sleep is [a type of] death; however, it is the minor death. Allāh said:

وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ
‘It is He, Who takes your souls by night [when you are asleep], and has knowledge of all that you have done by day.’
[Sūrah al-Anʿām, 6:60]

The souls of the living, when they are in a state of slumber, meet with the souls of the deceased who are in their graves, and because of this they see each other, and so the living see the dead.

Furthermore, there occurs between the living and the dead an exchange of some information, and they question each other [about things] between themselves. Then Allāh snatches or holds on to the souls that death was written for, and He releases the others who are not dead. He releases them when they awake from their slumber for an unknown time which is the age that Allāh has written for them.

This is from the strangest of Allāh's abilities—that the souls of the living meet with the souls of the deceased and because of this, an exchange of information takes place between them. [Furthermore] the deceased request from the living [various] things; either [they request from them] the repaying of debts, or they inform them about things which they [eventually] find to be true as they [correctly] informed them.

Endnotes:

[1]: Source: الارواح تتلاقى بعد الموت

Translated by Musa Shaleem Mohammed

https://www.troid.org/authors/scholars-the-major-scholars/84-salih-ibn-fawzan-al-fawzan/2269-when-the-souls-of-the-living-meet-with-the-souls-of-the-deceased

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Ibnul Qayyim said the heart of the person who is alive is filled with the remembrance of Allah while the heart of the person who is dead (even though he is physically alive) is devoid of the remembrance of Allah
Shaykh Abdulrazzāq Al-Abbād mentions what the scholars have said of the benefits of remembrance:
- Ibnul Qayyim said in his book “Al-Wābil al-Sayyib” that “in the remembrance of Allāh, there are more than a hundred benefits”. Then he lists them.
- One of them is that the Shaitaan (the devil) is expelled, kept away and destroyed by the remembrance of Allāh. Allāh says in the Qur’an in verse “”. This shows us that the one who abandons the remembrance of Allāh will have the devil as his companion. There are also narrations which mention this.
The above is an important point because people mention the issue of black magic and the evil eye however they do not even remember Allāh themselves and so they have left themselves open. Shaykh Al-Uthaymeen says that some people are so obsessed in this issue that they associate a cold with black magic. The point is that one of the best ways of keeping yourself safe and having a defence from the devil and Jinns is the remembrance of Allāh. The Prophet (صلى الله عليه وسلم) used to seek forgives from Allāh more than 70 times a day, how many of us do this today?.
- Remembrance of Allāh expels the shaitaan and negligence brings the devil closer.
- Another benefit mentioned is that the one who remembers Allāh often then Allāh will place in his heart happiness, comfort and tranquillity. In contrast, the one who is negligent in this regard will have gloominess and anxiety (how many rich and famous people are unhappy in their life and depend on alcohol and drugs?).
- Allāh says in the Qur’an: “Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.”[Sura Ar-Ra’d, Ayah 28]
- Shaykh Muqbil said if he was worried about something would read books of Hadith and that listening to the words of the Messenger of Allāh (صلى الله عليه وسلم) would give him comfort
The Prophet (صلى الله عليه وسلم) would say to Bilal “O Bilal, call iqaamah for the prayer, gives us comfort by it (i.e. Prayer)” [Abu Dawud]. This shows us prayer is a source of comfort
- Remembrance of Allāh is the Life source of the heart. A heart without the remembrance of Allāh will slowly die and become corrupt
Ibnul-Qayyim said the remembrance of Allāh is to the heart as water is a fish
Allāh says: “Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” [Surah Baqarah v. 152]
- The remembrance of Allāh wipes away sins and saves a person from the punishment of Allāh.
In his Musnad, Imam Ahmed mentions the hadith of Muādh Ibn Jabal said the messenger of Allāh (صلى الله عليه وسلم) said “A person does not do any action that will give him more salvation from the punishment of Allāh than the remembrance of Allāh”
Q&A:
# If one stops praying but remembers Allāh, what is his condition then?
# What if a husband doesn’t pray but his wife does pray does she have to divorce him? If one dies can the other pray the funeral prayer for the other?
# Wiping the face after making duā, is it sunnah or not? = this act is only mentioned in weak narrations (none of them are authentic). However, there are many of these weak narrations that mention it. Some scholars say therefore that because there are so many of them the act is hasan (good). However, many scholars say no. It is a difference of opinion.
What is the book used in these lessons? = this course is a compilation of the works of different scholars. We will do sections of different books insha Allāh.

Authentic Adhkār Lesson 1: Introduction to the Importance of Remembrance and its Virtues
https://soundcloud.com/alhudabolton/lesson-1-introduction-to-the-importance-of-remembrance-and-its-virtues?in=alhudabolton/sets/authentic-adhk-r-from-the

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Jo

Some Benefits of the Congregational Prayer:

1. It fosters unity amongst the Muslims.
2. Shaytan is more distant from a congregation.
3. The prayer can be learned by practice.
4. The Muslims stay informed about each other’s conditions.
5. The reward is 27 times greater.

https://mobile.twitter.com/thefiqhcorner/status/1080475394103484417?s=03

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Ibn al-Jawzi [رحمه الله] said:

«أن من لم يحكم بما أنزل الله جاحداً له، فهو كافر، ومن لم يحكم به ميلاً إلى الهوى من غير جحود؛فهو ظالم فاسق»

❝That whoever did not judge with what Allaah has revealed obstinately rejecting it then he is a Kafir and the one who did not judge with what Allaah has revealed inclining to following desires without obstinately rejecting it then he is an evil oppressive person.❞

[Zaad al-Maseer, (2/366) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]

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The Believer exiting from Eemaan

137.And the servant does not exit from Eemaan except by denying that which entered him into it.

Commentary from Shaykh Ibn Baz : (from alifta)

This restriction should be considered. A disbeliever embraces Islam on the pronunciation of the Two Shahadahs (Testimonies of Faith) if he has not already pronounced them. If he has already pronounced them, he re-embraces Islam by Tawbah (repentance to Allah) for the cause for his disbelief. He may get out of the fold of Islam for many reasons other than ingratitude, as indicated by scholars in the Chapter on the Ruling on the Murtad (Apostate). Such causes include blasphemy against Islam or the Prophet, peace be upon him, or making a mockery of Allah, His Messenger, Book, or anything of His Shar (Law) for Allah, Exalted be He, says: “Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’ Make no excuse; you have disbelieved after you had believed.“

One of the causes for disbelief is idolatry, supplicating to the dead, making Istighathah (beseeching for help) to them and the like, for this contradicts the testimony of “There is none worthy of Worship except Allah,” which indicates that worship is an exclusive right of Allah Alone.

Other causes for disbelief are making Dua’ (supplication), Istighathah, Ruku (bowing), Sujud (Prostration), slaughtering, making a vow, and the like to something other than Allah. He who does any of these things to something other than Allah, including idols, angels, Jinn (creatures created from fire), the dead, and other creatures, commits Shirk (associating others with Allah in His Divinity or worship) and does not act upon the testimony of “There is none worthy of Worship except Allah”.

All such acts bring one out of the fold of Islam, according to the Ijma (consensus of scholars) of the scholars. These are not merely acts of ingratitude. The evidence for this is derived from the Book of Allah and the Sunnah of the Prophet. There are many other acts that cause a Muslim to be declared a disbeliever and they are not then merely acts of ingratitude. Such acts are cited by the scholars in the Chapter on the Ruling on the Murtad. So you can refer to them. May Allah grant us success.

At-Taleeqaat Al-Mukhtasarah alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

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ADVICE IF YOU FIND IT DIFFICULT TO MEMORISE THE QURAN – SHAYKH FAWZAAN



“Every time I want to memorise the Qur’an, it’s memorisation has become difficult upon me. So is my heart considered to have turned away from the recitation of the Qur’an?

Listen above for the answer from the Noble Shaykh, Saleh al Fawzaan

TEXT ANSWER:

The questioner says: “Every time I want to memorise the Qur’an, it’s memorisation has become difficult upon me. So is my heart considered to have turned away from the recitation of the Qur’an?
“No, I don’t think, if Allaah wills, it has turned away. However you are negligent. the soul loves laziness and it loves idleness. However if you accustom it, it will get used to this and take pleasure from (the Qur’an). At first it will be averse, however if you accustom it, it will take pleasure from (the Qur’an).
And due to this some of the Salaf said: “I endured standing by night for 30 years, and (then) took pleasure in it for 20 years.”
So when his soul was tamed and became accustomed (it took pleasure).
So there is no doubt the soul is averse to obedience, verily the soul commands with evil, except whom your Lord has mercy upon. And due to that the souls are three categories:

1-One that commands evil

2-The self reproaching soul that rebukes the person

3-The tranquil soul, that takes pleasure in obedience, is fond of it and yearns for it.

However don’t lose hope my brother… have strong resolve to memorise the Qur’an – even if you become tired at the beginning. After that you will take pleasure in it by the Permission of Allaah.

https://learnaboutislam.co.uk/advice-if-you-find-it-difficult-to-memorise-the-quran-shaykh-fawzaan/

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Shaykh Muhammad ibn Sālih al Uthaimīyn mentioned :

❝…Thus the angel says ‘Āmīyn’ to your Du'ā when you supplicate for your brother in his absence and says :
'for you is its like!' which indicates the virtue of this practice. Though this relates to the one that does not request from you to make du'ā for him.❞

[Explanation Of Riyādhus Sālihīyn, (4/73) | Translated By Abū Hakīm Bilāl Davis ].

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LEVELS OF DISBELIEF – SHAYKH ṢĀLIḤ AL-FAWZĀN

Shaykh Saalih Al-Fawzaan (hafidahullah) was asked:
Does disbelief have many types and levels, some of them more severe than others? Or is it one level? And if there are levels of disbelief, then which of them constitutes cursing of the religion, or Allah, or the Messenger (sallallaahu alaihi wa sallam), and refuge is sought with Allah from that?
He answered:
Yes, Disbelief, – refuge is sought with Allah – is levels, some of them more severe than others, from them is disbelief which exits from the religion, and from them disbelief which is lesser than that: Lesser disbelief. Cursing of the religion, or cursing Allah, or His Messenger (sallallaahu alaihi wa sallam) this is from major disbelief, that exits from the religion – refuge is sought with Allah -.
As for lesser disbelief, then its example is like his saying (sallallaahu alaihi wa sallam)
“Cursing a Muslim is sin, and killing him is disbelief.” (1)
And his statement (sallallaahu alaihi wa sallam):
“So, do not turn to disbelief after me by striking the necks of one another” (2)
This is from lesser disbelief which doesn’t exit from the religion, so killing a person is a terrible crime, a great sin and a great prohibition, however it does not lead to the level of disbelief which exits from the religion.

Al-Bukhaari 6044, Muslim 64

Al-Bukhaari 121, 1739, Muslim 65, 66

Majmoo’ Fataawa lish Shaykh Saalih Al-Fawzaan (hafidahullah) Vol. 1 Page 14-15
https://salaficentre.com/2017/06/levels-of-disbelief-shaykh-%E1%B9%A3ali%E1%B8%A5-al-fawzan/

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The Wealth of a Muslim is not Permissible to take except for that which he gives willingly

Imaam Barbahaaree rahimahullaah said:

Know, May Allah have mercy upon you! that the wealth of a Muslim is not permissible to take except for that which he gives willingly [1]. If a man has some wealth that was illegally acquired, then he is responsible for it. It is not permissible for anyone to take any thing from him, except with his permission. So perhaps he will repent and wish to restore it to its rightful owner, and you will have taken something unlawful.

NOTES

[1] The Messenger of Allah (sallallaahu alaihi wa sallam) said,

“The wealth of a Muslim is not permissible except what he gives willingly.”

Reported by Ahmad and declared saheeh by Shaikh al-Albaanee (rahimahullaah) in Saheehul-Jaami’ (no.7539) and al-Irwaa’ (no.1459).

Ithaaful-Qaaree bit-Taleeqaat alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah

Translated by Aboo Talhah Daawood Burbank, rahimahullaah

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