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Wednesday, 19 June 2013  
10. Sha^aban 1434

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Dear brothers and sisters in Islam, Know, may Allah have mercy on you, that the high status of knowledge has been established very strongly in Islam through explicit texts in the Qur'an and the Hadith as well as in the writings of the scholars of Islam. Allah said in Surat Al-Mujadalah, Ayah 11 يَرْفَعِ اللهُ الَّذِينَ ءامَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ Which means:[ Allah raises the ranks of those among you who believe and those who were granted the knowledge]. Also, Allah said in Surat Az-Zumar, Ayah 9: قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ Which means:[ Those who know are not equal to those who do not know.] Also In Surat Fatir, Ayah 28, Allah said: إِنَّمَا يَخْشَى اللهَ مِنْ عِبَادِهِ الْعُلَمَاءُ Which means: [Those who have the knowledge fear Allah the most.] The Prophet, who is the best of the creation, in his hadith related by at-Tirmidhiyy, said: فَضْلُ العالِمِ على العابدِ كفَضْلِي على أدناكُم Which means:[ The merit of the true scholar over the true worshipper is like the difference in merit between my status and the status of the lowest Muslim. ] The difference in merit between the Prophet and the lowest Muslim is extremely great and likewise is the difference between the true scholar and the true worshipper--i.e. the scholar who satisfied the conditions of being a scholar, and the worshipper who satisfied the conditions and integrals of worshipping. Moreover, Allah revealed to Prophet Muhammad, sallallahu ^alayhi wa sallam, to praise the status of knowledge, its teachers and its students. Ibn Majah related that the Prophet said: [ O Aba Dharr, if you go and learn one verse of the Qur'an it will be more rewardable for you than praying one hundred rak^ahs of the optional prayers; and if you go and learn a chapter of the knowledge, it is more rewardable for you than praying one thousand rak^ahs of the optional prayers. ] Imam ^Aliyy Ibn Abi Talib, the fourth caliph, said: "Knowledge is better than money because knowledge protects you whereas you protect money." Knowledge rules over things, whereas money is ruled over. Money diminishes as you spend it, whereas spending the knowledge by teaching it to others increases your reward. Islamically, the issue of knowledge is held in high regard. This knowledge is not any knowledge per se, but rather, the knowledge of the Religion of Islam. Allah said in the Qur'an in Surat at-Tahrim, Ayah 6: يَا أَيُّهَا الَّذِينَ ءامَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ Which means:[ O believers, protect yourselves and your families from Hellfire which is fueled by people and stones.] Imam ^Ata' Ibn Abi Rabah who was among the followers of the Companions, interpreted that verse of the Qur'an. He said: "One protects himself and his family from the torture of Hellfire by learning how to pray, fast, sell, buy, marry, and divorce. " In what was related by Imam Muslim, Imam Ibn Sirin said: إنَّ هذا العلمَ دينٌ فانظروا عمّن تأخذُونَ دينَكُم Which means: "This knowledge is part of the Religion, so look thoroughly at whomever you take your religion from." One should stop for a moment and remind himself of far simpler matters. If one was seeking a particular university, one would spend a great deal of time looking into and checking the different levels of universities to determine which was better. If one needed a treatment from a doctor, one would usually look for a recognized specialist; if one wanted a house to be built, one would search for the best qualified in that field. Most definitely the knowledge of the Religion is a far higher priority, and one needs to look thoroughly at whom he will take that knowledge from. Dear brothers in Islam, Learning the Obligatory Knowledge of the Religion makes one able to discriminate between what is lawful (halal) and what is unlawful (haram), what is valid and what is invalid, what is acceptable and what is rejected, in addition to what is classified under the Religion as good or bad. With the knowledge of the religion, one knows how to speak, what to speak and for what reason one is speaking. One would also remain silent while knowing the reason behind remaining silent. With the knowledge of the religion, one knows how to buy and sell and how to conduct a marriage contract. With the knowledge of the religion, one knows how to be obedient to his parents and how to treat his relatives and neighbours kindly. Based on the aforementioned, our advice to you is to commit yourselves to the sessions and circles of the Islamic Knowledge. Listen, learn, comprehend, and ensure that the notes are accurate. In addition, try to pass on this knowledge to others exactly as was taken without any addition or omission. We ask Allah, the Exalted, to grant us the knowledge that is beneficial for us and to increase our knowledge. Amin.
2013-06-19 23:32:31
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"Prophet Muhammad was not the..." on their own status.
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Duaa to relief distress
2013-06-19 13:34:06
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Know that If someone drinks alcohol, he is still obligated to pray and fast Ramadan, however he will not have reward because he is consuming Haram. It's ignorance to claim that he is not allowed to pray or fast, because that would be asking him to commit more sins. Prayer will eventually aid the person to stop other sins.
2013-06-19 06:45:21
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Who is the first prophet and who is the last one? من هو اول نبي ومن آخرهم
2013-06-19 00:25:10
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"FB swapped the sentences...." on their own link.
2013-06-18 17:33:10
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Ibn Taymiyah's Saying of Hawadith with No Beginning Existing Eternally with Allah (II)
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Islamic Studies - Extremist Sects
 Ibn Taymiyah's Saying of Hawadith with No Beginning Existing Eternally with Allah

This issue is one of the ugliest issues in belief by which Ibn Taymiyah dissented from the sound mind and the explicit tradition and Ijma^ of the Muslims. He mentioned this belief in five of his books: "Minhaj-us-Sunnat-in-Nabawiyyah", "Muwafaqatu Sarih-il-Ma^qul li Sahih-il-Manqul", "Sharh Hadith-in-Nuzul", "Sharh Hadith ^Imran Ibn Husayn", and "Naqdu Maratib-il-^Ijma^".

Ibn Taymiyah's statement in "Minhaj-us-Sunnat-in-Nabawiyyah", Volume I, page 24 is: If you say to us: You said of the occurrence of the hawadith in Allah, we say to you: Yes, and this saying of ours is what the Shar^ and mind showed.

He replied to Ibn Hazm for reporting the Ijma^ that Allah existed eternally and no thing existed with Him, and that the disagreer with this is a kafir.  After these words, Ibn Taymiyah said: What is stranger than that is his (Ibn Hazm's) reporting the Ijma^ upon the kufr of whoever contended with the belief that Allah existed eternally by Himself and no thing existed with Him.

Ibn Taymiyah's statement in "Sharh Hadith ^Imran Ibn Husayn", page 193,: If the kind of the creations is assumed to be eternal with Allah, this companionship is not negated by the Shar^ or the mind, but it is of His perfection.  Allah, ta^ala, said that the One Who creates is not equal to whoever does not create.  Then Ibn Taymiyah said: The creation existed eternally with Him.  Then he said: but many people confuse the self with the kind.

His statement in "Muwafaqatu Sarih-il-Ma^qul li Sahih-il-Manqul", page 291 is: We said: we do not accept.  However, the daily hadith is preceded by hawadith without a beginning.

In the manuscript of "Tashnif-ul-Masami^", page 342, Muhaddith, Usuliyy Badr-ud-Din az-Zarkashiyy reported the agreement of the Muslims upon the kufr of whoever says that the kind of the world is eternal. After mentioning that the philosophers said the world is eternal by matter and shape, and that some said it is eternal by matter but its shape is muhdath (has a beginning), he said: and the Muslims charged them (the philosophers) with deviation and kufr. Before that Hafiz Ibn Daqiq al-^Id, Qadi ^Iyad, and Hafiz Ibn Hajar said the like in "Sharh al-Bukhariyy".  Hafiz as-Subkiyy confirmed this belief about Ibn Taymiyah in his treatise "ad-Durrat-ul-Mudiyyah" and as said previously, Abu Sa^id al-^Ala'iyy did too. This belief was reported also by al-Jalal-ud-Dawwaniyy in "Sharh-ul-^Adudiyyah". He said: I saw in a writing of Abul-^Abbas Ibn Taymiyah the saying that the kind of al-^Arsh is eternal.

The Hanafiyy ^Allamah (very knowledgeable Islamic scholar) al-Bayyadiyy mentioned in his book "Isharat-ul-Maram", page 197, after mentioning the proofs about the beginning of the world: Hence, what Ibn Taymiyah thought of al-^Arsh being eternal, as reported in "Sharh-ul-^Adudiyyah", is invalidated.

In his poem, which is famous even among the defenders of Ibn Taymiyah, and which contained refuting al-Hilliyy then Ibn Taymiyah, among of what as-Subkiyy said: Ibn Taymiyah has a refutation to what one of the rawafid (some deviant groups) said that was complete. However, he mixed the truth with the hashw [The hashw is done by a group called al-Hashwiyyah.  It is a vile group with ignorant members attributing themselves to Imam Ahmad Ibn Hanbal, who is clear of them. They reported words about him which they misunderstood.  Then, they continued with their bad belief claiming to cling to the Hadith. The best of the muhaddithun (pl. of muhaddith) in his time, Ibn ^Asakir used to refrain from teaching them the Hadith and prevent them from attending his circle in Damascus.  This group did not have a head or someone to carry its invalid belief, except some scattered efforts which were foiled by the Muslims.  Then, around the end of the 700th Hijriyyah year, Ibn Taymiyah advocated the invalid beliefs and ideas of this group.] whenever he could. He says that there are hawadith with no beginning that occur in Allah. Praise to Allah; He is clear of what he (Ibn Taymiyah) thinks about Him.
 


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