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Posted By Topic: Gems from 'al-Qawl-ul- Mufeed Fee Adillatit Tawheed' [Beneficial Speech in Establishing the Evidences of Tawheed]

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25-02-2009 @ 7:35 AM    Notify Admin about this post
ibn Ahmad Maher ibn Ahmad (U.S.A.)
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Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma ba'd

Some Gems from 'al-Qawl-ul- Mufeed Fee Adillatit Tawheed' [Beneficial Speech in Establishing the Evidences of Tawheed]  

1- The definition of La illaaha il Allaah is La ma'bud bi Haqqin ilAllaah wa ghairullaahi in 'ibuda fa fi baatil (There is no deity worthy of worship in truth except for Allaah, and whatever else is worshipped besides Allaah is worshipped in falsehood).

2- [From class 21; A Summary of Ash-Shirk, A Summary of Al-Kufr, The Kuffaar Are of Two Types]: The shaikh said: "Ar-riyaa` (showing off) can be from ash-Shirk al-Akbar if a person performs an action only for the people. And it can be from ash-Shirk al-Asghar if a person starts with the right intention, but then ar-riyaa` overcomes him."  

3- [From Class 46; Calling to Allaah]: The shaikh said: "Every person who has innovated in this Religion has with him a certain share of Shirk." Below are his reasons, as he begins by quoting Ibn Taymiyyah.

Shaykhul-Islaam Ibn Taymiyyah (rahimahullaahu ta'aalaa) said in his valuable book Iqtidaa` as-Siraatul-Mustaqeem page 453:

"Whoever calls to other than Allaah has associated (Ashrak), and whoever calls without His Permission has innovated (Ibtida'), and Shirk is Bid'ah, and the Mubtadi' (innovator) leads himself to Shirk, and you will not find an innovator except that you find in him a certain type and category of Shirk..."    

I [Shaikh Muhammad ibn Abdul-Wahhab al-Wasabee] say: "So let the Muslim take great care and caution that he may call the people to Hizbiyyah (partisanship) or to innovation (Bid'ah). And it is upon him to call the people to their Creator (subhaanahu wa ta'aalaa) with what He has Legislated, and not with innovations (Bid'ah) and desires (Ahwaa`).  

And the statement of Shaykhul-Islaam Ibn Taymiyyah is taken from the statement of Allaah (subhaanahu wa ta'aalaa):  

Or have they partners with Allaah (false gods), who have instituted for them a religion which Allaah has not allowed. (Ash-Shooraa 42:21)

And Imaam ash-Shaatibee has mentioned in his great book al-I'tisaam, a book which deals specifically with the science of innovation and the different principles of innovation, that every person who has innovated in this Religion has with him a certain share of Shirk, whether that be major (Shirk Akbar) or minor (Shirk Asghar)."

4- [From Class 46; Calling to Allaah]: The shaikh said: "...the Prophet (salallaahu 'alayhi wa sallam) informed 'Alee ibn Abee Taalib that if Allaah were to guide one man by him, then this is better for him than these red camels. And this is due to the fact that the actions and deeds of the person who embraces al-Islaam through you, then you get the reward of all of the good deeds and actions performed by that new Muslim, from the Salaah and the Zakaat and seeking knowledge and all other righteous deeds. So the first person who called him to al-Islaam and was a reason for him entering into the fold of al-Islaam gets a portion of the reward for the new Muslims righteous deeds, without decreasing any of the reward of the person who newly accepted al-Islaam and actually performed the deeds. So without doubt, the person who has the greatest reward from this Ummah is the Prophet (salallaahu 'alaihiwasallam), and this is because the reason for the whole Ummah embracing al-Islaam goes back to the Prophet (salallaahu 'alaihiwasallam)."  

5- [From Class 15; Ihsaan is a Separate Pillar]: There are three categories of a neighbor:

a. A relative and Muslim: This neighbor has three rights, the right of Islaam, the right of kin, and the right of being a neighbor.  

b. A Muslim: This neighbor has two rights, the right of Islaam and the right of being a neighbor.  

c. A Non-Muslim: This neighbor has one right, the right of being a neighbor. And he has the right of your naseehah, and your sincere want for him to embrace Islaam. The neighbor who is a disbeliever has the right to be called to Islaam, and to be taught Islaam, and for Islaam to be explained to him.

Whenever 'Abdullaah ibn 'Amr Al-'Aas used to slaughter and eat meat, he would ask about his Jewish neighbor, and would order for some of the meat to be sent to his Jewish neighbour. And he said, "Verily I heard the Prophet (salallaahu 'alayhi wa sallam) say, 'Jibreel kept giving me testimony concerning the neighbour until I believed that he would inherit from me.'" (Bukhaari and Muslim, also from the narration of 'Aa`isha and Ibn 'Umar).

6- [From Class 47; The People have a Choice and are Under Dominion; Ahlus-Sunnah wal-Jamaa'ah are the Best from Amongst the Various Innovated Sects of this Nation, Just like this Nation is the Best from Amongst all of the Nations; The Conclusion] The shaikh was asked: Who was the first who coined the term "Ahlus-Sunnah wal-Jamaa'ah?"

Shaikh's Answer:
This goes back to some of the Sahaabah (radiyAllaahu 'anhum). Allaah (subhaanahu wa ta'aalaa) said in His Book:

On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black; as for those whose faces will become black (to them will be said): "Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith." (Aali 'Imraan 3:106)  

Imaam Ibn Katheer (rahimahullaah) said in the Tafseer of this Aayah: Ibn 'Abbaas (radiyAllaahu 'anhu) said: "Taswaddu Wujooh: Ahlul-Bid'ah wa Tabyaddu Wujooh: Ahlus-Sunnati wal-Jamaa'ah [Allaah ('azza wa jall) will make the faces of Ahlus-Sunnah wal-Jamaa'ah white and He will make the faces of Ahlul-Bid'ah black]."  

So in this clear statement from this Sahaabee Ibn 'Abbaas (radiyAllaahu 'anhu), we find mention of the phrase "Ahlus-Sunnah wal-Jamaa'ah." So this phrase is not an innovation, rather it comes right from time of the Sahaabah (radiyAllaahu 'anhum) and those who followed them in righteousness.

7- [Class 22; Question and Answer Session]: Someone asked the shaikh: The one who apostates from al-Islaam is ordered to be killed. So how do we understand this in light of the verse of the Qur'an where Allaah (subhaana wa ta'laa) says: There is no compulsion in religion. (Al-Baqarah 2:256)?

The shaikh said: With relation to the murtad (apostate from deen of al-Islaam), then first of all, his repentance is to be sought. And if he repents, then the sword if lifted from him. And if he does not repent, then he is killed as an apostate [by a Muslim ruler in a Muslim state]. And the meaning of the aayah 2:256 is that Allaah (subhaana wa ta'laa) has sent to the people Messengers and Prophets, who have made clear to the people their deen, with clear proofs, examples, and miracles. And they have left no doubt in the minds of the people of the truth of al-Islaam. And when a person enters into al-Islaam, it is not due to compulsion and being forced, but rather it is due to the clear proofs that Allaah (subhaana wa ta'laa) has conveyed to the people (through the Messengers) concerning the truth of the deen of al-Islaam.

And whenever the Prophet (salallaahu 'alayhi wa sallam) used to send out an army to fight in the path of Allaah (subhaana wa ta'laa), the Prophet would say to the leader of the army, "Call them to three things, the first being al-Islaam, and if they do not accept al-Islaam, then the jizyah, and if they do not accept the jizyah, then the sword." (Muslim)

So if they enter into al-Islaam, then they have protected their blood, and their wealth, and their property, and it is upon them what is upon the believers. And if they pay the jizyah, then their blood is still saved. But if they refuse al-Islaam and also the jizyah, then we resort to the third alternative, which is fighting. And Shaykh Ahmed mentioned that the harm of the murtad (apostate) is much greater than the kaafir who has been brought up in disbelief. This is because the murtad, who while being a Muslim knows the reality and truth of al-Islaam, and then turns back on his heels and becomes a kaafir, then his harm to the Muslim Ummah is greater than the kuffaar who have not made apostation after knowing the truth. And it is important to note that this apostate entered into al-Islaam without being forced and without any compulsion.

So there is no contradiction, inshaaAllaah, between this verse (2:256), and the statement of the Prophet (salallaahu 'alayhi wa sallam), "Whoever changes his Religion, then kill him."  ... [There's much more on this topic.]


Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk  

If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.

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