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My main aim in my life is to be obedient to my lords commandments to follow the teachings of the prophet Muhammad and the pious who follow the sunnah. To be kind and considerate to my parents to offer help to anyone who asks me if i am abel. To give dawah with full understanding of it and with knowledge tolove for my neighbours,sisters,brothers what i would love for myself
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pious people,cats,giving charity my sister lykke and all my other sisters in islam.Reading and increasing my knowledge of the deen
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Disobedience to Allah insults about islam swearing and being rude and agressive towards people
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any lectures by sheikh al-albannie andothers khalid yasin sheikh feiz ,uttyameen,dr zaik naik,salim al-amry,sadise,hassien ye
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Qur'an,and the sunnah and other islamic books
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Allaah says in the Qur'aan:
'The Believers are but a single brotherhood . . .'
[Qur'an 49:10]
"There are three things that whoever attains them will find
the sweetness of faith: if Allah (subhaanahu wa Ta'alaa) and His Messenger are
dearer to him than anyone or anything else; if he loves a person
solely for the sake of Allah (subhaanahu wa Ta'alaa); and if he would hate to
return to kufr after Allah (subhaanahu wa Ta'alaa) has rescued him from it,
as much as he would hate to be thrown into the Fire."
[Bukhari and Muslim. See Sharh al-Sunnah, 1/49, Kitab al-iman,
bab halawat al-iman]
"A man went to visit a brother of his in another village. Allah
(subhaanahu wa Ta'alaa) sent an angel to wait for him on the road.
When the man came along, the angel asked him, `Where are you headed?'
He said, `I am going to visit a brother of mine who lives in this village.'
The angel asked, `Have you done him any favour (for which you are now
seeking repayment)?' He said, `No, I just love him for the sake of Allah
(SWT).' The angel told him, `I am a messenger to you from Allah (SWT),
sent to tell you that He loves you as you love your brother for His
sake.'"
[Sahih Muslim, 16/124, Kitab al-birr wa'l-silah wa'l-adab,
bab fadl al-hubb fi-Allah]
"Believers are like a structure, parts of which support other parts."
[Bukhari and Muslim. See Sharh al-Sunnah, 13/47, Kitab al-birr
wa'l-silah, bab ta'awun al-mu'minin wa tarahumuhum]
"The believers, in their mutual friendship, mercy and affection,
are like one body: if any part of it complains, the rest of the body
will also stay awake in pain."
[Ibid]
"No two people who love one another for the sake of Allah (subhaanahu
wa Ta'alaa), or for the sake of Islam, will let the first minor offence
of either of them come between them."
[Reported by Bukhari in
al-Adab al-Mufrad, 1/493, Bab hijrah al-Muslim]
"Do not break off ties with one another, do not turn away from one
another, do not hate one another, do not envy one another.
Be brothers, as Allah (SWT) has commanded you."
[Sahih Muslim, 16/120, Kitab al-birr wa'l-silah wa'l-adab, bab tahrim al-zann
wa'l-tajassus wa'l-tanafus]
"Do not envy one another, do not outbid one another (in order to inflate
prices), do not hate one another, do not turn away from one another,
and do not enter into a transaction when others have already entered
into it. O servants of Allah (SWT), be brothers. A Muslim is the brother
of a Muslim. He does not oppress him, humiliate him or look down upon him.
Taqwa is here" - and so saying, he pointed to his chest three times.
"It is evil enough for a man to look down upon his Muslim brother.
The whole of a Muslim's being is sacred to another Muslim - his blood,
his wealth and his honour are inviolable."
[Sahih Muslim, 16/120,
Kitab al-birr wa'l-silah wa'l-adab, bab tahrim zulm al-Muslim
wa khadhaluhu wa ihtiqarahu]
"Your smiling at your brother is an act of charity (sadaqah)."
[Reported by Tirmidhi, 3/228, Abwab al-birr, 36. He said it
is hasan gharib]
"The believer is the mirror of his brother. If he sees any fault in him,
he corrects it."
[Reported by Bukhari in al-Adab al-Mufrad, 1/333,
Bab al-Muslim mir'ah akhihi]
Anas (RAA) said that a man was with the Prophet (sallallaahu alayhi wa
sallam), when another man passed by. The first man said,
"O Messenger of Allah, indeed I truly love this man." The Prophet
(sallallaahu 'alayhi wa sallam)) asked him, "Have you let him know that?"
He said, "No." The Prophet (sallallaahu alayhi wa sallam) said, "Tell him."
He caught up with him and told him, "Truly I love you for the sake of Allah
(subnaahahu wa Ta'alaa)," and the man said, "May Allah (subhaanahu wa Ta'alaa)
love you who loves me for His sake."
[Reported with a sahih isnad by Abu
Dawud, 4/452, Kitab al-adab, bab akhbar al-rajul bi mahabbatihi ilayh]
Increasing the Love of Allah (SWT)
(1) Recognizing the bounties Allah has bestowed upon His slaves. These bounties [are so many that they] cannot be counted or enumerated. [Allah says:] "If you count the blessings of Allah, never will you be able to count them." [14:34]
Hearts naturally have love for those who do good to them. Love for a blessing is from the general aspects of thanking the one who has bestowed a bounty. It is said that thanks is with the heart, tongue and limbs.
(2) Another cause is to have knowledge of Allah by His Names, Attributes and Actions. The one who knows Allah, loves Him. Whoever loves Him, obeys Him. Whoever obeys Allah is honored by Him. Whoever Allah honors, He will have him live close to Him. Whoever lives close to Him, has attained the glad tidings.
(3) One of the great causes [that leads to having love of Allah] is the specific knowledge that comes about through pondering over the creation of the heavens and the earth and what Allah has created. In the Qur'an, there is much mention of the signs of Allah that indicate His Greatness, Power, Majesty, Perfection, Eminence, Compassion, Mercy, Strength, Subjugation and other of His beautiful Names and exalted Attributes. Whenever one's knowledge of Allah is strengthened, one's love for Him is also strengthened and one's love for obeying Him is also strengthened. He will then experience the pleasure of worship, whether it be in prayer, remembrance or other forms of worship.
(4) Another cause that will bring about love for Allah is to act towards Allah with sincerity and purity while going against one's desires. This is a cause for Allah to bless a slave and when He blesses the slave, the slave loves Him.
(5) One of the greatest causes that bring about one's love for Allah is increasing one's remembrance of Allah. Whenever a person loves something, he remembers it more often. And it is through the remembrance of Allah that the hearts find tranquillity. In fact, one of the signs of having love for Allah is the constant remembrance of Allah by one's heart and tongue.
(6) One of the causes that brings about Allah's love for His slave is reciting the Qur'an often and pondering over its meaning, in particular those verses that contain Allah's Names, Attributes and Actions. Having fondness for that action will lead the slave to love Allah and Allah to love Him.
(7) Another of the causes of love for Allah is remembering what has been mentioned in the Qur'an and Sunnah concerning the believers seeing their Lord in the Hereafter and visiting them and gathering together on the Day of Abundance. That will definitely bring about in a person love for Allah.
Al-'Ibaadah which we are commanded to perform includes the meaning of humility and love, it contains extreme humility before Allah (SWT) together with the extreme love for Him (AWJ). The uppermost level of love is the extreme adoration (Tatayum) and its lowermost level is the interest, because the heart is first interested in the beloved. After the interest comes the affection, then the love, and finally the extreme adoration. In Arabic "Taym-u-Allah" (the adorer of Allah) is used to mean "Abd-u-Allah" (the worshiper of Allah) because the adorer is the one who yields completely to his lover.
One who submits to someone with hatred is not worshiping him. And one who loves someone without submitting to him is likewise not worshiping him; this is like a man who loves his son and friends. Therefore, neither love nor submission alone are sufficient in worshiping Allah (SWT). Allah (AWJ) must be loved most by Al-'Abd and He (SWT) must be the greatest of all in his sight. Nothing deserves complete love and submission except Allah (AWJ). It is a futile love when anything has been loved for other than the sake of Allah (SWT). And whatever has been highly regarded without it being by the Command of Allah, its glorification is rejected.
The love for Allah (SWT) and Ar-Rasool (SAAWS) should override any other love.
Allah (SWT) said:
"Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and Fighting in His Cause; then wait until Allah brings about His Decision (torment). And Allah guides not the rebellious folk." [At-Tawbah:24]
Thus, the essence of love should be due to Allah and His Messenger, so too with the obedience. For the obedience is due to Allah (AWJ) and His Messenger, and pleasing is due to Allah and His Messenger,
"But it is more fitting that they should please Allah and His Messenger (Muhammad SAAWS) if they are (true) believers." [At-Tawbah:62]
:TheSayings of the Four Imams on Taqlid
Author: Imam al-Albani
Source: The Prophet's Prayer Described
Abu Haneefah (rahimahullaah)
The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:
1. "When a hadeeth is found to be saheeh, then that is my madhhab."[20]
2. "It is not permitted[21] for anyone to accept our views if they do not know from where we got them."[22]
In one narration, "It is prohibited[23] for someone who does not know my evidence to give verdicts[24] on the basis of my words."
Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day."
In another narration, "Woe to you, O Ya'qub[25]! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow."[26]
3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu `alaihi wa sallam), then ignore my saying."[27]
Maalik ibn Anas (rahimahullaah)
As for Imaam Maalik ibn Anas, he said:
1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it."[28]
2. "Everyone after the Prophet (sallallaahu `alaihi wa sallam) will have his sayings accepted and rejected - not so the Prophet (sallallaahu `alaihi wa sallam)."[29]
3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said, `The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, `We know of a sunnah about that.' He said, `What is that ?' I said, `Laith ibn Sa'd, Ibn Lahee'ah and `Amr ibn al-Haarith narrated to us from Yazeed ibn `Amr al-Ma'aafiri from Abu `Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who said, `I saw the Messenger of Allaah (sallallaahu `alaihi wa sallam) rubbing between his toes with his little finger.' He said, `This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes."[30]
Shaafi'i (rahimahullaah)
As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful[31], and his followers were the best in sticking to them:
1. "The sunnahs of the Messenger of Allaah (sallallaahu `alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sallallaahu `alaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu `alaihi wa sallam) has said, and it is my view."[32]
2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is made clear to someone, it is not permitted[33] for him to leave it for the saying of anyone else."[34]
3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam), and leave what I have said."
In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying."[35]
4. "When a hadeeth is found to be saheeh, then that is my madhhab."[36]
5. "You[37] are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh."[38]
6. "In every issue where the people of narration find a report from the Messenger of Allaah (sallallaahu `alaihi wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death."[39]
7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sallallaahu `alaihi wa sallam), then know that my intelligence has departed."[40]
8. "For everything I say, if there is something authentic from the Prophet (sallallaahu `alaihi wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu `alaihi wa sallam) comes first, so do not follow my opinion."[41]
9. "Every statement on the authority of the Prophet (sallallaahu `alaihi wa sallam) is also my view, even if you do not hear it from me."[42]
The Methodology of the Salaf Concerning Ijtihad and Taqlid
The Sayings of the Four Imams on Taqlid
Author: Imam al-Albani
Source: The Prophet's Prayer Described
Ahmad ibn Hanbal (rahimahullaah)
Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written."[43] Because of this he said:
1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took."[44]
In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice."
Once he said: "Following[45] means that a man follows what comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions; after the Successors, he has a choice."[46]
2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu `alaihi wa sallam) and his Companions)."[47]
3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is on the brink of destruction."[48]
FOOT NOTES
20 Ibn `Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4 from the Compilation of the Essays of Ibn `Aabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-Himam (p. 62) & others. Ibn `Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows:
"When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower's being a Hanafi, for it is authentically reported that Abu Haneefah said, `When a hadeeth is found to be saheeh, then that is my madhhab', and this has been related by Imaam Ibn `Abdul Barr from Abu Haneefah and from other imaams."
This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam Shaafi'i has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all.
21Ar.: halaal
22 Ibn `Abdul Barr in Al-Intiqaa' fi Fadaa'il ath-Thalaathah al- A'immah al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al- Mooqi'een (2/309), Ibn `Aabideen in his Footnotes on Al-Bahr ar-Raa'iq (6/293) and in Rasm al-Mufti (pp. 29,32) & Sha'raani in Al-Meezaan (1/55) with the second narration. The last narration was collected by `Abbaas ad-Dawri in At- Taareekh by Ibn Ma'een (6/77/1) with a saheeh sanad on the authority of Zafar, the student of Imaam Abu Haneefah. Similar narrations exist on the authority of Abu Haneefah's companions Zafar, Abu Yoosuf and `Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam al-Mooqi'een (2/344). The addition to the second narration is referenced by the editor of Eeqaaz (p. 65) to Ibn `Abdul Barr, Ibn al-Qayyim and others.
If this is what they say of someone who does not know their evidence, what would be their response to one who knows that the evidence contradicts their saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on this saying, for it alone is enough to smash blind following of opinion; that is why one of the muqallid shaikhs, when I criticised his giving a verdict using Abu Haneefah's words without knowing the evidence, refused to believe that it was a saying of Abu Haneefah!
23 Ar.:haraam
24 Ar.: fatwaa
25 i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah). 26 This was because the Imaam would often base his view on Qiyaas (Analogy), after which a more potent analogy would occur to him, or a hadeeth of the Prophet (sallallaahu `alaihi wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raani's words in Al-Meezaan (1/62) are summarised as:
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hopefully we can learn from each other, do keep in touch InshaAllah, hope 2 hear from u soon, take care, wsalam
take care wslam
