#ahle sunnah

[al-jadwal]

Who Are Ahl al-Sunnah?

And Ibn Ḥazm said in al-Faṣl 2/113: وقال ابن حزم في الفصل (ج2: ص113): “And Ahl al-Sunnah, those whom we will mention, are the people of Truth, وأهل السنة الذين نذكرهم أهل الحق، and those who oppose them are the people of innovation, ومن عداهم فأهل البدعة، [and so Ahl al-Sunnah] are: The Ṣaḥābah (ie: Companions), and everyone who walked their path among al-tābiʿīn (ie: students of the Companions), فإنهم الصحابة وكل من سلك نهجهم من خيار التابعين، Thereafter the Aṣḥāb al-Ḥadīth, ثم أصحاب الحديث، as well as those who followed them among al-fuqahāʾ, generation after generation until our time today, ومن تبعهم من الفقهاء جيلاً فجيلاً إلى يومنا هذا، along with al-ʿawām (ie: the common Muslims) who emulated them in the east of the earth and the west.” ومن اقتدى بهم من العوام في شرق الأرض وغربها -انتهى. ʿUbayd Allah al-Mubārakfūrī, Muraʿāh al-Mafātīḥ Sharḥ Mishkāh al-Maṣābiḥ 1/276 عبيد الله الرحماني المباركفوري، مرعاة المفاتيح شرح مشكاة المصابيح ١/٢٧٦ https://shamela.ws/book/8862/292 Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com

[ynx1]

‎Imam Ahmed رحمه الله said,

‎“Whatever you fool around with, don’t fool around with your dīn (religion).”

‎[Al-Lālakāʾī, Sharḥ ʾUṣūl ʾIʿtiqād Ahl Al-Sunnah 1:163]

[communist-ojou-sama]

You may think that the highest allegiance and role-model of the Salafi sectarian is the salaf and the Sunnah but that's a common misconception.

The allegiance of the sectarian Salafi is first and foremost to the murderers of Imam Husayn (a) and the murderers of the Ahl al-Bayt more broadly.

Precisely as is implied by their crypto-Zionism what they stand for first and foremost is the betrayal of humanity, the betrayal of Islam, and the worship of the self.

[abdullahblogsposts]

Imām Ahmad ibn Hanbal, the father of Ahl As-Sunnah wa Al-Jamā'ah (رحمه الله) said: "I am amazed at those people who know that a sanad is authentic and yet, in spite of this, they follow the opinion of Sufyān, for Allāh Subhānahu wa Ta'āla said: “So let those beware who dissent from his [i.e. the Prophet ﷺ] order, lest fitnah strike them or a painful punishment.” [24:63]

Do you know what Al-Fitnah is? Al-Fitnah is shirk. Maybe the rejection of some of the Prophet's ﷺ words would cause one to doubt and deviate in his heart and thereby be destroyed.”

قال الإمام أحمد رحمه الله: أتدري ما الفتنة؟ الفتنة الشرك. لعله إذا رد بعض قوله - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم - أن يقع فى قلبه شيء من الزيغ فيهلك.

Source: Fath Al-Majīd Sharh Kitāb At-Tawhīd page 459

[hadeth]

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ الإِيمَانُ بِضْعٌ وَسَبْعُونَ أَوْ بِضْعٌ وَسِتُّونَ شُعْبَةً فَأَفْضَلُهَا قَوْلُ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَدْنَاهَا إِمَاطَةُ الأَذَى عَنِ الطَّرِيقِ وَالْحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ ‏"‏ ‏.‏ صحيح مسلم والبخاري حديث ٣٥ - ٩

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: "Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith." Sahih Muslim 35b In-book reference : Book 1, Hadith 60 // Sahih al-Bukhari 9 In-book reference : Book 2, Hadith 2

قال الحافظ ابن حجر رحمه الله تعالى:

" في رواية مسلم من الزيادة: ( أعلاها لا إله إلا الله وأدناها إماطة الأذى عن الطريق )، وفي هذا إشارة إلى أن مراتبها متفاوتة " انتهى. "فتح الباري" (1 / 53).

وكونها معدودة في الإيمان : لا يلزم منها أنها واجبة كلها؛ لأن لفظ "الإيمان" إذا أطلق يدخل فيه كل أعمال البر والخير الواجبة والمستحبة.

قال شيخ الإسلام ابن تيمية رحمه الله تعالى: " فلفظ " الإيمان " إذا أطلق في القرآن والسنة يراد به ما يراد بلفظ " البر " وبلفظ " التقوى " وبلفظ " الدين " كما تقدم؛ فإن النبي صلى الله عليه وسلم بيّن أن: ( الْإِيمَانُ بِضْعٌ وَسَبْعُونَ شُعْبَةً، فَأَفْضَلُهَا قَوْلُ لَا إِلَهَ إِلَّا اللهُ، وَأَدْنَاهَا إِمَاطَةُ الْأَذَى عَنِ الطَّرِيقِ ) ؛ فكان كل ما يحبه الله يدخل في اسم الإيمان " انتهى. "مجموع الفتاوى" (7 / 179).

وقد سمى الله تعالى من الإيمان الصلاة.

قال الله تعالى:  وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ   البقرة/143

قال شيخ الإسلام ابن تيمية رحمه الله تعالى: " - الإيمان - مركّب من أصل لا يتم بدونه، ومن واجب ينقص بفواته نقصا يستحق صاحبه العقوبة، ومن مستحب يفوت بفواته علو الدرجة، فالناس فيه : ظالم لنفسه، ومقتصد، وسابق " انتهى. "مجموع الفتاوى" (7 / 637).

ثم الوحي لم ينص على أسماء كل هذه الشعب، وفي هذا حث على الاجتهاد في الطاعات عموما، بالالتزام بالواجبات، والاجتهاد والمسابقة في فعل المستحبات. الاسلام سؤال وجواب

يتعلق بهذا الحديث فوائد:

الفائدة الأولى: الإيمان قولٌ باللسان، ومنه: قول: (لا إله إلا الله)، وتصديق بالقلب، ومِن عمل القلب: الحياء، وعمل بالجوارح الظاهرة، ومنه: إماطة الأذى عن الطريق، والإيمان يزيد بالطاعة، وينقص بالمعصية؛ هذا هو مذهب أهل السنة والجماعة، فلا يكفي في الإيمان مجرد تصديق القلب، كما يقوله بعض أهل البدع؛ كالكرَّامية، ولا مجرد قول اللسان وتصديق القلب، كما يقوله بعض أهل البدع؛ كالمرجئة، ولا مجرد عمل الجوارح مع فساد الباطن، كما هو حال المنافقين، بل لا بد من اجتماع هذه الثلاثة.

الفائدة الثانية: من سَعة فضل الله تعالى أن جعل الإيمان شُعَبًا وخصالًا متعددة، كلما عمل المسلم بشعبة منها زاد إيمانه وعظم أجره، وقد نوَّع الشرع بين هذه الشُّعب في الحُكم، كما نوَّع بينها في المرتبة، فمنها ما لا يصح الإيمان إلا به، مثل: قول: (لا إله إلا الله)، ومنها ما هو واجبٌ، مثل: بر الوالدين، ومنها ما هو من مكارم الأخلاق، مثل: الحياء، ومنها ما هو من الآداب الشرعية، مثل: إماطة الأذى عن الطريق.

الفائدة الثالثة: جعل الإسلام من أعمال الإيمان: تنظيم حياة المسلم الاعتقادية، والاجتماعية، والمالية، وغيرها، وهذا يدفع ال��ؤمن للعمل؛ لأنه يرجو بذلك وجه الله تعالى وثوابه؛ إذ كل عمل صالح يعمله المؤمن وهو يبتغي به وجه الله تعالى، ويوافق فيه شريعة محمد صلى الله عليه وسلم فهو عملٌ يثاب عليه، سواء أكان عبادة محضة، أم شأنًا من شؤون الحياة الدنيا، وكثير من الناس يحرم ثوابَ كثيرٍ مِن عمله بسبب تقصيره في النية الصالحة، أو عدم موافقته لشريعة محمد صلى الله عليه وسلم، قال الإمام عبدالله بن المبارك رحمه الله تعالى: خَصلتان حُرمهما الناس: الحسبة في الكسب، والحسبة في النفقة[2].

فوائد من حديث: الإيمان بضع وسبعون أو بضع وستون شعبة

Faith is words, deeds and beliefs

Ahl As-Sunnah unanimously agreed that faith  is words and deeds, or verbal affirmation, belief in the heart and physical actions.

Ash-Shafi`i (may Allah have mercy on him) said: The consensus of the Companions and Tabi`in (the generation who came after the companions), those who came after them and those whom we met, was: Faith is words, deeds and intentions, and one of the three is not sufficient without the others.” (Usul I‘tiqad Ahl As-Sunnah by Al-Lalka’i (5/956, no. 1593); Majmu‘ Al-Fatawa by Ibn Taymiyah, 7/209)

for the full Explanation visit Islam Q&A for more translation of this Hadith Explanation: Español - Français - Türkçe - اردو - 中文 - Portuguese - Indonesian - Uygur - Indian : https://islamqa.info/en/answers/358160/is-faith-just-verbal

Hadith Translation/ Explanation : English Urdu Spanish Indonesian Bengali French Turkish Russian Bosnian Indian Chinese Persian Vietnamese Tagalog Hausa : https://hadeethenc.com/en/browse/hadith/3276

[ilmtest]

The "Wahhabi" Creed

In the Name of Allah the Most Gracious Most Merciful بسم الله الرحمن الرحيم From Muḥammad b. ʿAbd al-Wahhāb to whoever he may reach from the Muslims. من محمد بن عبد الوهاب، إلى من يصل إليه من المسلمين، Salāmu ʿalaykum wa raḥmatullāhi wabarakātuhu, سلام عليكم ورحمة الله وبركاته. As for what follows, then I inform you and all praise is due to Allah, وبعد، أخبركم أني - ولله الحمد - My ʿaqīdah (ie: creed) and the religion that I follow is the creed of Ahl al-Sunnah wa ʿl-Jamāʿah, which is adhered to by the Imāms of the Muslims, عقيدتي وديني الذي أدين الله به مذهب أهل السنة والجماعة الذي عليه أئمة المسلمين، such as the four Imāms and their followers until the Day of Judgment. مثل الأئمة الأربعة وأتباعهم إلى يوم القيامة؛ Muḥammad b. ʿAbd al-Wahhāb, al-Rasāʿil al-Shakhṣīyyah 1/150 محمد بن عبد الوهاب، الرسائل الشخصية ١/١٥٠ https://shamela.ws/book/7629/110 @ilmtest [https://t.me/ilmtest]

[remindersforthemumineen]

Let us never forget, in dua we raise,

For the scholars like Naasir al-Fahd, in trials they gaze.

For brothers and sisters in camps far and wide,

In Syria, with steadfast hearts they abide.

For Ahl as-Sunnah in Iran who fight each day,

Facing the noose, yet in faith they stay.

For the noble Muslims in Iraq's prison's hold,

Their silent struggles tell stories untold.

And for the children of Palestine, pure and brave,

Their voices rise to Allah, for Jannah they crave.

Though their feet tread earth, in hardship and pain,

In gardens of Paradise, they shall remain.

لا ينبغي أن ننسى، في دعائنا نرفع،

للعلماء مثل ناصر الفهد، صامدين في الكفاح.

لإخواننا وأخواتنا في المخيمات،

في سوريا، ثابتون رغم المعانات.

لأهل السنة في إيران، يواجهون الأهوال،

يعيشون في إيمان، رغم كل المحن والآلام.

للمسلمين النبلاء في سجون العرا��،

قصصهم الصامتة تروي آلامًا بلا انقطاع.

ولأطفال فلسطين، الأبرار والشجعان،

أصواتهم ترتفع إلى الله، يتوقون للجنان.

ورغم أقدامهم التي تسير على الأرض في عذاب،

في جنات الفردوس، سيعيشون بلا حساب.

[questionsonislam]

Will you mention the basic principles of Ahl as-Sunnah? What are the criteria for a Muslim to be Ahl as-Sunnah? How do we know that a person has left the Ahl as-Sunnah?

Ahl as-Sunnah is a term that means “those who adopt the path followed by the Prophet (pbuh) and his Companions related to the fundamental issues of the religion”.

Ahl al-Bid’ah is a phrase meaning “groups that emerged after the Age of Bliss and that adopted certain faiths and deeds that are not based on any religious evidence”.

It is possible to summarize the basic features of Ahl al-Bid’ah in four points.

1. Not being familiar with the spirit of the nass (verses of the Quran and sound hadiths) and the basic orientations of Islam, or being under the influence of foreign cultures and interpreting nass based on distant interpretations.

In addition, it is also considered within this feature to be stuck with the outward meaning of some verses and hence hadiths, without considering the Quran’s unique style and logic, and the features of the Arabic language, and to make the preconceived and subjective views dominant in the interpretation of the nass.

Ghazzali, who aimed to draw these two extreme views, which can be summarized as “blind allegiance to nass or mind” to the moderate line, wrote the book named “al-Iqtisad fil-Itiqad “.

2. Not having good intentions about the Companions, who constituted the first generation of Islam in terms of both belief and practice, and who passed the last divine religion on to the next generations in terms of thought and action, and not valuing their narrations, understanding and practices, especially concerning religion.

3. Assuming a negative attitude against the verbal and actual sunnah of the Prophet (pbuh). Those who reject some hadiths that they cannot reconcile with their own views though they are compatible with the general character of the Quran and the basic orientations of Islam on the grounds that they are not mutawatir, and those who fabricate hadiths to support their madhhab views or those who narrate such hadiths are also included in this group.

4. Breaking away from the religious understanding of the majority (jama’ah, jumhur al-muslimin) that formed beginning from the Companions, accusing the opposing groups of unbelief with minority psychology, and regarding the basic decrees of the religion as debatable.

If the basic principles of Ahl as-Sunnah are known, it will be easier to understand on what issues those who do not comply with it differ from the Ahl as-Sunnah.

The basic views of Ahl as-Sunnah and the indications showing that a person is not from Ahl al-Bid’ah can be briefly summarized as follows:

1. Allah exists and is one.

2. There are angels.

3. The (divine) books are true.

4. The Quran is the word of Allah; the Quran is a miracle.

5. Prophets are messengers of Allah; prophethood is true.

6. Muhammad (pbuh) is the messenger of Allah. Muhammad is the last prophet.

7. Resurrection is true. There is resurrection after death.

8. Paradise and Hell have been created and are eternal.

9. Qadar (destiny) exists.

10. It is Allah who creates good and evil.

11. Allah knows the future.

12. Hadith-sunnah is a source of the religion. Hadith-sunnah is Allah’s approval.

13. Companions are the most virtuous people after the prophets.

14. There madhhabs and they are true.

15. A person who commits a major sin does not become an unbeliever.

16. He who dies as a believer will not remain in Hell forever.

17. There are miracles and they are true.

18. There are karamahs and they are true.

19. Ru’yah (Seeing Allah) is true and it will happen.

20. There is intercession and it is true.

21. Paradise is grace and Hell is justice.

22. There is life in the grave and it is true.

23. The miracle of Miraj (ascension) is true.

24. There are signs of Doomsday.

25. The prayer of the living for the dead is true.

26. Wiping over khuffs is true.

27. A person who says I am a Muslim cannot be called an unbeliever.

28. Muta marriage is haram.

29. Allah is free from space and time.

30. Only Allah knows ghayb (the unseen/unknown), and if He wishes, He can inform His prophets and saints about it.

31. The spirit does not die. The spirits of the dead unbelievers and Muslims hear.

32. Visiting graves is permissible.

33. Tawassul is permissible.

[reverthelp]

Al-Lalaka’i reported: Abu Darda, may Allah be pleased with him, said, “The pinnacle of faith is in four things: patience with the judgment of Allah, pleasure with the decree of Allah, sincerity and trust in Allah, and surrender to the Lord.”

Sharḥ Uṣūl I’tiqād Ahl al-Sunnah wal-Jamā’ah 1697

[tarragonblack1235813213455]

THEOLOGY

ABRAHAMIC RELIGIONS ->

THE THREE MAJOR ABRAHAMIC RELIGIONS are, in order of appearance, JUDAISM, CHRISTIANITY, and ISLAM, but there are other MINOR RELIGIONS.

■JUDAISM is an Abrahamic monotheistic religion based on the covenant shared between God and Abraham.

The holy scriptures of JUDAISM are called the TANAKH, after the first letters of its three parts in the Jewish tradition. T: TORAH, the Teaching of Moses, the first five books. N: NEVI'IM, the books of the prophets. KH: KETUVIM, for the Writings, which include the psalms and literature for the wise.

ORTHODOX JUDAISM is the belief in a strict interpretation of Jewish law, which should be grounded in the Torah. As such, the revelation given to Moses from God on Mount Sinai is made glorious and just.

CONSERVATIVE JUDAISM is the belief in marriage and membership as a Jew. Other characteristics will include support of the Zionist movement and the rejection of the immutability of the "Torah" and the "Talmud" while still having faith in the eternal truth upon which it is based.

REFORM JUDAISM is the belief of the renewal in our living Covenant with God, the people of Israel, humankind, and the earth by acknowledging the holiness present throughout creation – in ourself, in each other, and in the world at large – through practice that will include reflection, study, worship, ritual, and much more.

■CHRISTIANITY is an Abrahamic monotheistic religion centered around the birth, life, death and resurrection of Jesus Christ.

THE BIBLE is the holy scripture of the Christian religion, purporting to tell the history of the Earth from its earliest creation to the spread of Christianity in the first century A.D. Both the Old Testament and the New Testament have undergone changes over the centuries.

□ROMAN CATHOLICISM

Roman catholicism is a branch of Christianity which has its belief about the sacraments, the role of the Bible and tradition, the importance of the Virgin Mary and the saints, and the papacy.

HISTORY OF THE REFORMATION

THE REFORMATION was a reform movement in religious belief that swept through Europe in the 16th century. It caused the creation of a branch of Christianity called PROTESTANTISM, a name used collectively to refer to the many religious groups that separated from the Roman Catholic Church due to their difference in doctrine.

□PROTESTANTISM

Protestantism is a branch of Christianity which will deny the universal authority of the Pope and affirm all of the Reformation principles of justification by faith alone, the priesthood available to any practitioner, and the Bible as the only source of revealed truth.

□QUAKERISM

Quakerism is a branch of Protestantism

Follow your "inner light"

The Bible

Equality for all

God is accessible to everyone

No clergy

No religious ceremonies

No sacraments

LOCATION -> England

WHEN -> 17th Century

Adventism

Anglicanism

Anabaptism

Baptism

Irvingianism

Lutheranism

Methodism

Moravianism

Pentecostalism

Waldensianism

■ISLAM is an Abrahamic monotheistic religion that was revealed to Muhammad, a prophet of Allah, and written down in the Qur'an years later by his followers.

SUNNI

Muhammad did not specifically appoint a successor to lead the Ummah before his death. This sect did, however, approve of the private election of the first companion, Abū Bakr. In addition to the previous mentioned, Umar ibn al-Khaṭṭāb, ʿUthmān ibn ʿAffān, and ʿAlī ibn Abī Ṭālib are also accepted as al-Khulafāʾ ur-Rāshidūn. After this, they believe that Muhammad intended that the Muslim community choose a successor, or caliph, by consensus. A practitioner of this sect will base their religion on the Quran and the Sunnah as understood by the majority of the community under the structure of the four schools of thought. These are HANAFI, MALIKI, SHAFI'I and the HANBALI.

SHI'A

Muhammad's family, the Ahl al-Bayt, including all of his descendants, have distinguished spiritual and political authority over the community. It is believed that Alī ibn Abī Ṭālib was the first of these descendants and the rightful successor to Muhammad. As a result, it was rejected that the first three Rāshidūn caliphs have legitimacy.

------------------------------------------

ETHICAL RELIGIONS ->

THE THREE MAJOR ETHICAL RELIGIONS are BUDDHISM, TAOISM, AND CONFUCIANISM.

■BUDDHISM is an ethical religion that was revealed by Siddhartha Gautama for anyone to gain spiritual enlightenment if that person followed the eight-folded path along with a personal commitment to any noble truth given to him/her through the journey of life in order to reach nirvana.

■TAOISM

■CONFUCIANISM

[aysufs]

Al-Barbahārī رحمه الله said:

“The foundation upon which the Jamaa'ah is built

is the Companions of Muhammad May Allaah's Mercy be upon them all.

They are Ahl us-Sunnah wal-Jamaa'ah,

so whoever does not take from them has gone astray and innovated!”

[Sharh As-Sunnah: 83]

[gharibuponhaqq]

The Hypocrisy of Rabiʿ al-Madkhalī on the khawārij - And his murjiʾī beliefs

"A council under Islamic law, with no creed, no methodology—nothing at all, as is the current reality, except in these lands. All the rulers of the Islamic lands now are either Rafidhis, Batiniyyah, or secularists. None of them hold the creed or implement Shariah."

Subḥānallāh, the truth delivered by a liar's lips. Contrary to the beliefs of his students, and those who support him, he'd be labeled a khārijī and takfired.

Whilst I do dislike Fawzān a bit, he has exposed the statements of his (“shaykh” madkhalī's) murjiʾah-like beliefs being exposed by Fawzān;

Questioner; Shaykh, may Allah forgive you. Shaykh, this statement has confused us. I don't know if it aligns with the creed of Ahl al-Sunnah, Shaykh. I say, may Allah reward you, I don't know if it aligns with the creed of Ahl al-Sunnah or if it opposes it. He says that faith is the foundation and deeds are a branch—a complement.

Fawzan; No, no, this is false. It contradicts the way of Ahl al-Sunnah. This is the Murji'ah school of thought

Questioner; He says: 'I quoted nine texts from Ibn Taymiyyah, and also from Ibn al-Qayyim, Ibn Rajab, and a number of the prominent scholars of the Najdi Da'wah, all of whom explicitly state that faith is the foundation and deeds are a branch. Some of them sometimes say it's a branch, and sometimes say otherwise

Fawzan; He is a liar.

Questioner; And one last statement, they falsely claimed against the Salaf that they made a type of action a pillar in the definition of faith.

Fawzan; Who is this?

Questioner; This man, his name is Rabi' al-Madkhali.

[ibn-agim]

'Abdur Raḥmān bin Ḥasan An Najdī (رحمه الله) said,

وأجمع العلماء سلفا وخلفا، من الصحابة والتابعين، والأئمة، وجميع أهل السنة

"and Ijma' (Consensus) of the scholars from the Salaf and Khalaf, the Ṣaḥābah, At Tābi'īn and Imāms, and all of Ahl As Sunnah

أن المرء لا يكون مسلما إلا بالتجرد من الشرك الأكبر

[that] a person cannot be a Muslim except by freeing himself from Ash Shirk Al Akbar (Major Shirk),

والبراءة منه وممن فعله

and making Bara'ah (disavowal) from it and those who commit it."

[الدرر السنية في الأجوبة النجدية]

[ilmtest]

Our Creed

Then the Shaykh (Ibn Taymiyyah) may Allah have mercy on him said: Whereas the Ahl al-Sunnah wa ʿl-Jamāʿah follow the Book and the Sunnah, ثم قال الشيخ - رحمه الله: وأهل السنة والجماعة يتبعون الك��اب والسنة they obey Allah and His Messenger. ويطيعون الله ورسوله Thus, they follow al-ḥaq (ie: the truth) and show mercy towards al-khalq (ie: the creation). فيتبعون الحق ويرحمون الخلق. And the first bidaʿh (ie: innovation) to have appeared in al-Islām is the innovation of al-Khawārij wa ʿl-Shīʿah. وأول بدعة حدثت في الإسلام بدعة الخوارج والشيعة Ṣāliḥ b. Fawzān al-Fawzān, Aḍwāʾ min Fatāwá Shaykh al-Islām Ibn Taymiyyah 1/125 صالح الفوزان، أضواء من فتاوى شيخ الإسلام ابن تيمية ١/١٢٥ https://t.me/Goldenshamela/80 @ilmtest [https://t.me/ilmtest]

[milatibrahiim]

subhan allah, it really effects me when I see Muslimeen that teach you that it’s ok to be jahil while you’re young

Just because you’re young it absolutely does not give you the green card to dress, speak and walk in any other way than that which pleases Allah سبحانه وتعالى!

We’re so washed away with the society of the Kuffar to the extreme where if we don’t participate with their shirk and way of living the Muslimeen start to question us

𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 صلي الله على وسلام 𝐒𝐚𝐢𝐝:

"You will follow the ways of those nations who were before you, span by span and cubit by cubit ( inch by inch ) so much so that even if they entered a hole of a mastigure, you would follow them." We said, "O Allah's Messenger ﷺ ! Do you mean the Jews and the Christians?" He said, "Whom else?"

[ 𝐒𝐚𝐡𝐢𝐡 𝐀𝐥-𝐁𝐮𝐤𝐡𝐚𝐫𝐢 | 𝟕𝟑𝟐𝟎 ]

𝐍𝐚𝐫𝐫𝐚𝐭𝐞𝐝 𝐀𝐛𝐝𝐮𝐥 𝐑𝐚𝐡𝐦𝐚𝐧 𝐈𝐛𝐧 𝐒𝐚𝐧𝐧𝐚

𝐓𝐡𝐞 𝐇𝐞 𝐇𝐞𝐚𝐫𝐝 𝐓𝐡𝐞 𝐏𝐫𝐨𝐩𝐡𝐞𝐭 صلى الله علي وسلام 𝐬𝐚𝐢𝐝:

“ Islam began as something strange and will go back to being strange, so glad tidings to the strangers.”

It was said, “who are the strangers.?” 𝐇𝐞 صلى الله على وسلام 𝐬𝐚𝐢𝐝:

“They are those who reform the people when they have become corrupt. By Allah, in whose hand is my soul, faith shall drift to Medina like the drift of torment. By Allah whose hand is my soul, Islam shall creep between these two massajid just as a snake creeps back into its hole.”

[ 𝐀𝐥-𝐓𝐚𝐛𝐚𝐫𝐚𝐧𝐢 | 𝐀𝐥-𝐌𝐮'𝐣𝐚𝐦 𝐀𝐥-𝐊𝐚𝐛𝐞𝐞𝐫 ]

𝐈𝐛𝐧 𝐀𝐥-𝐐𝐚𝐲𝐲𝐢𝐦 رحمه الله 𝐬𝐚𝐢𝐝:

The people of Islam are strangers amongst the people, and the believers [Mu'minun] are strangers amongst the people of Islam, and the people of knowledge are strangers amongst the believers, and the people of Sunna [Ahl-us-Sunnah], those who make distinction between it [Sunnah] and desires and innovations, they are the strangers, and those who invite to it [Sunnah], those who are patient in the face of the harms of the opposers [to the Sunnah], they are severest of them all with regards to their strangeness, but they truly are the people of Allah.

Therefore, there is no strangeness upon them. Rather, their strangeness is in comparison to the majority, about whom Allah The Almighty and The Majestic says:

“And if you were to obey most of those on earth they would misguide you from Allahs path. “

Thus, they ( the majority ) are the ones ( in reality ) strange from Allah and His Messenger, and their strangeness is a depressing strangeness.

[ 𝐌𝐚𝐝𝐚𝐫𝐢𝐣 𝐀𝐥-𝐒𝐚𝐥𝐢𝐤𝐞𝐞𝐧 | 𝟑/𝟏𝟗𝟓 ]

[questionsonislam]

Are Shiites People of Paradise? How can their dislike of the first three caliphs be interpreted? The Shiites fulfill all the deeds of worship and all the Islamic requirements prescribed in Islam. However, they dislike Abu Bakr (ra), Umar (ra) and Uthman (ra). Are the Shiites not true believers then? Is it not possible for them go to Paradise? Is loving the first three caliphs in Islam a prerequisite for Paradise?

It is haram to speak ill of the Companions of the Prophet (pbuh). A person who speaks like that is called Ahl al-bid’ah. It is very dangerous, especially from a religious point of view, to underestimate and insult the first four caliphs. Such people are not called unbelievers but they are not Ahl as-Sunnah.

The following is stated in a hadith included in the Sunan of Daraqutni, reported from Ibn Masud:

“Allah Almighty chose Companions for me. He made them my friends, sons-in-law, father-in-law and my ansar (helpers). Soon some people will come and will disparage them and cause them to be insulted and degraded. If you reach them (their time), do not marry your sons and daughters off with them; do not eat and drink with them; do not perform prayers with them; and do not perform their janazah prayers (when they die).” (1)

The Messenger of Allah (pbuh) touches on several points in the hadith above:

a. As Allah chose him as the last prophet, He also chose for him the Companions who were worthy of him and suitable for his greatness. He prepared them. The word khayr (khiyara) means it became good, it was useful for him in that respect. Ikhtiyar means intiqa and istifa. It means choosing one thing over another. Ikhtiyar includes choosing the good, the better and the best; and it includes selection and preference. There is a preference for one over the other. From this point of view, the Companions (ra) were chosen by Allah and were considered companions and friends worthy of the Messenger of Allah.

b. Allah made them the Companions of the Messenger of Allah (pbuh); in addition, He chose from among them sons-in-law and fathers-in-law for the last Prophet who was the greatest in terms of virtue. Although the term “sihr” is used for the son-in-law who becomes a relative through marriage, (2) the term “ashar” is used for the close relatives of both the wife and the husband. (3) According to this hadith, just like the companions of the Messenger of Allah (pbuh), his ashar, sons-in-law and fathers-in-law were also chosen by Allah as worthy of and suitable for him. In that case, Uthman (ra), who married his two daughters one after the other and received the title of “Dhunnurayn”, was chosen by Allah and became his son-in-law; that is, Allah chose and favored him among the Muslims as the son-in-law of the Messenger of Allah (pbuh); similarly, He also chose and favored his uncle’s son, Ali (ra), as the husband of his youngest daughter, Fatima (ra).

c. Likewise, the fathers of the wives of the Messenger of Allah, who were honored with Islam, were also chosen by Allah just like the father of his wife Aisha was chosen as a worthy father-in-law by his marriage, and the father of Hafsa, Umar (ra), was chosen by Allah as his father-in-law. If Allah chose and liked his sons-in-law, fathers-in-law and Companions, how can it be possible for us not to like them? Is it possible not to say yes to what Allah chose and not to like and love what He likes and loves?

d. The Messenger of Allah (pbuh) states the following in a hadith:

“Guard me with regard to my companions and my relatives; whoever protects me with regard to them, Allah will protect him in this world and the Hereafter. And whoever does not guard me with regard to them, Allah will turn away from him; and it is near that He will seize him with punishment.” (4)

Thus, he forbids us from criticizing, insulting and speaking against both his relatives and all his Companions. Therefore, it is not permissible to criticize, insult, show enmity and hatred toward his relatives and Companions. This is the only way to preserve the reverence of the Messenger of Allah (pbuh) for his Companions and relatives.

It is not permissible to bear a grudge against, to curse and to insult Abu Bakr (ra), his father-in-law, Umar (ra) and Abu Sufyan (ra); similarly, it is not permissible to curse, insult, to be hostile to and hate his sons-in-law, Uthman (ra) and Ali (ra). Our attitude toward all the Companions should be the same as our attitude toward his relatives:

“Whoever protects the Messenger of Allah with regard to his Companions and relatives, Allah will protect him in this world and the Hereafter.”

Otherwise, He will turn away from him and punish him.

e. It is stated in the hadith that after the time of the Companions, some people who criticize the Companions, who want to defame them, who curse and insult them, who claim that they are not inferior to them in virtue, and who even say that they can surpass them will emerge. (5) Such people will say,

“...We definitely read and understood (the Quran), so who is better than us?” (6)

The Messenger of Allah (pbuh) states the following about these people who will come during the decline period of Islam:

“I wonder if there is anything good in them?” He says to his Companions, “They are the ones who will come out of you (this ummah) and they are the fuel of Hell.” (7)

The same people are mentioned in this hadith too and it is stated that “a group of people who will disparage them (the Companions of the Prophet) and curse them will emerge soon.”

f. In the last part of the hadith, the attitude that the true believers who love the Companions, and the relatives of the Prophet (pbuh) and do not speak ill of them, who love Ansar should adopt toward those who have an attitude against the Companions, the relatives of the Prophet (pbuh) and Ansar, who hate them, who spread their shortcomings, and who do not respect and love them is shown. They are advised not to not marry their sons and daughters off with those who do not love the Companions, Ansar and relatives of the Messenger of Allah, not to be together with them and not to attend their funerals. 7

Footnotes:

(1) Ramuzul-Ahadith, p. 86, no: 1196; Hayatus-Sahaba II, 561; Tafsirul-Quranil-Azim IV, 205, 306, Sharhul-Aqidatit-Tahawiyya, II, 691, 694, 698; Sunanu Ibn Majah; I, 97 (that there will be a time when the last part of the ummah will curse the first part); VIII, 89 (that ignorance will emerge and be dominant at the end of the ummah); we think that is the reason why some people do not like the first members, salaf, of the ummah.

(2) al-Mu’jamul-Wasit p. 527; see also as-Sawaiqul-Muhriqa, p. 170-171; Muhammad Sabban, Is’afur-Raghibin, Egypt, 1375, p. 119; al-Munawi, Abdurra’uf, Faydul-Qadir, I-IV, Mısır, 1958, II, 512.

(3) Faydul-Qadir I, 197, II, 512.

(4) Faydul-Qadir, I, 197, II, 512.

(5) Faydul-Qadir I, 197.

(6) see Ramuzul-Ahadith, p. 366, hadith 4525. (from Tabarani al-Kabir).

(7) Ramuzul-Ahadith, p. 366, hadith 4525.