Fearing Hypocrisy is Among the Signs of Strong Eemaan

Imaam Ibn Qayyim al-Jawziyyah stated:

The entire content of the Qur’aan was almost about their affair because of their abundance on the surface of the earth and in the hollow of graves. The regions of the earth will not be devoid of them so that the believers will not feel desolated on the roads, have their means of livelihood disrupted and snatched away by monsters and wild animal in the filly. Hudhayfah (may Allah be pleased with him) heard a man saying: “O Allah, destroy the hypocrites.” So he said: “O nephew! If the hypocrites were to be destroyed, you will feel desolated on the roads due to the fewness of the passers-by.”

By Allah, the fear of hypocrisy cut off the hearts of the first forerunners [in faith] on account of their knowledge of its subtleness, its gravity and details. They used to have evil thoughts about themselves for fear of being one of the hypocrites. ‘Umar bin Khattaab once said to Hudhayfah (may Allah be pleased with them both): “O Hudhayfah, I implore you by Allah, did the Messenger of Allah mention me among them (the hypocrites)?” He replied, “No, and I will never purify anyone after you.” Ibn Abee Mulaykah said: “I met thirty Companions of the Prophet; they would all fear that they might be guilty of hypocrisy, and not one of them said his Eemaan was like that of Jibreel and Meekaa’eel.” Al-Bukhaaree recorded it.[1]

It is related that al-Hasan al-Basree said: “No one feels safe from it but a hypocrite and no one fears it but the believer.” It was reported from one of the companions of the Prophet (sallallahu alayhi wasallam) that he used to say in his supplication: “O Allah, I seek refuge with You from the Khushoo’ (concentration and humility) of hypocrisy.” He was asked, “What is the Khushoo’ of hypocrisy?” He answered, “This is when the body is seen having Khushoo while the heart is devoid of it!”

By Allah, the hearts of those people were filled with Eemaan and certainty, their fear of hypocrisy was great, and their concern for it was heavy. As for others, many of them, their Eemaan does not exceed their throats but they claim that their Eemaan is like that of angel Jibreel and Meekaa’eel!

Source: Madaarij as-Saalikeen bayna Manaazil (Iyyaaka Na’bud wa Iyyaaka Nasta‘een)by Ibn Qayyim al-Jawziyyah

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[1] Reported by al-Bukhaaree

What Makes Children Become Dutiful To Their Fathers

Imaam Ibn Qayyim said: 

Some of the people of knowledge have stated that Allah – exalted be He - will question the father concerning his child on the Day of Resurrection before He will question the son concerning his father. Just as the father has a right upon his son, the son also has a right upon his father as stated by Allah the Most High:  “And We have enjoyed on man to be good and dutiful to his parents.” [Soorah al-Ankaboot: 8]

Allah also said: “O you who believe! Ward off yourselves and your families against a fire whose fuel is men and stones.” [Soorah at-Tahreem: 6]

Alee bin Abee Taalib said [that it means]: “Teach them and discipline them.”

Allah said: “Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans.” [Soorah an-Nisaa’: 36]

The Prophet (peace and blessings of Allah be upon him) said: “Be just among your children.”[1]

So the advice of Allah to the fathers regarding their children preceded His advice to children regarding their fathers. Allah the most High said: “And kill not your children for fear of poverty.” [Soorah Al-Israa’: 31].

Whoever is careless about teaching his child what will be beneficial to him and neglected him, such a person has indeed done a great harm to the child. The corruption of most children came from the fathers, their carelessness and abandonment of teaching them the obligations and recommendations of the religion. So, they wasted them while at their tender age and as such, the children may not benefit themselves or their fathers in their old age. One of the fathers reproached his son for being undutiful to him and the son replied saying: “Dear father, you were undutiful to me while I was young, so I will be undutiful to you in your old age; you wasted me while I was a child, so I will waste you in your old age.”

Source: Tuhfah al-Mawdood bi Ahkaam al-Mawlood, p.200-201 by Ibn Qayyim al-Jawziyyah

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[1] Recorded by Aboo Daawood (3544)

The Sunnah and Innovation cannot Co-exist

Shaykh Saalih bin Fawzaan stated:

 It has been narrated from the righteous predecessors that: “People never introduce an innovation (into the religion) except that they lose the like of it from the Sunnah”

This is because the Sunnah and innovation cannot co-exist except that one of them will eliminate the other. Therefore, a person cannot be an innovator and Sunni (at the same time); rather he is either an innovator or a Sunni (one upon the Sunnah). Both attributes cannot co-exist in him; one of them must eliminate the other. This is one of the dangers of innovation.

This reported wisdom is confirmed through experience; its proof is that you find the followers of innovations despising authentic ahadith and the Sunan (ways of guidance of Allah’s messenger). The worst enemy to them and the most detestable of what they hear is to say: ‘So and so hadeeth forbids or prohibits this”.

They do not want to hear the ahadith or Sunan that oppose what they are upon. This is a sign that the Sunnah and innovation cannot coexist. As for the person upon the Sunnah, if he hears a hadeeth from the Messenger of Allaah (sallallahu alayhi wasallam), he feels happy with that and adds good to (his) good, and more knowledge to (his) knowledge.

The one upon the Sunnah is happy with the hadeeth of the Messenger of Allaah (sallallahu alayhi wasallam) whereas the follower of innovation flees from them. This is something clear regarding the innovators; they wage war against the Sunan because it suppresses what they possess of innovations. This contains discouragement from innovations; that innovations wipe out the Sunan and as well, remove the love of the Sunan from the hearts.

Source: A Gift to the Reader in Annotation of Sharh as-Sunnah, vol. 1, p. 76-79 by Dr, Saalih bin Fawzaan bin Abdullah al-Fawzaan.

Muslims Are Divided Into Two Groups

Shaykh Saalih bin Abdul-‘Azeez bin Muhammad Aal-Shaykh stated:

“Muslims are of two groups: Salafis and Khalafis. As for the Salafis, they are the followers of the Salafus-Saalih (first three generations of Muslims); while the Khalafis are the followers of the understanding of the Khalaf and they are called innovators. This is because everyone who is not pleased with the way of the Salafus-Saalih in knowledge and action, and understanding and fiqh then he is a khalafi, an innovator… As such, it should be said to everyone who does an action which is not upon the way of the Salaf and their understanding of the texts of the Book and Sunnah: you are a liar, an innovator, a follower of other than the way of the Believers.”

Source:  Refer to Haadhihi Mafaaheemunaa, p. 215-218 by Shaykh Saalih bin Abdul-Azeez bin Muhammad Aal-Shaykh

Levels of People in Understanding the Qur’aan and Sunnah

Shaykh Muhammad ‘Eed al-Abbaasee said,

 “… However, people are of differing types with regards to understanding and comprehension. So from them is the unlearned one who does not understand the meanings of the Glorious Qur’aan and the noble hadeeth, nor does he have the ability to deduce (rulings) from them, nor can he comprehend what is sought from them. Among them is the scholar who has understanding of the verses and the ahaadeeth and is aware of what rulings can be derived from them: he has the ability to deal with the apparent differences between them and he understands the Arabic language and its ways. And from them are those that are (at a level) between these two. They are not ignorant. But they do not have the knowledge to derive rulings, nor do they have the ability to understand what is being indicated to by the text; rather, they have some knowledge, awareness, understanding and contemplation. However, they do not reach the level of the scholar and the one who has penetrating insight into the Book and the Sunnah. So these are the levels of the people; and between them there are many varying grades.

The scholars call the first type of people muqallid, the second type are technically referred to as mujtahid, and the third type are technically referred to as muttabi’. The obligation upon the people of the first type is to perform taqleed of any scholar of the Book and the Sunnah who is reliable in his knowledge and religion. The obligation upon the second type of people is to perform ijtihaad in understanding what is indicated by (the text of) the Book and Sunnah, and then to follow it and to direct the people upon it. The obligation upon the third type is to follow (ittibaa’) those Sharee’ah evidences that they are aware of from the scholars. So whoever has the ability to perform ijtihaad, then taqleed and ittibaa’ of others is not lawful to him except in cases of necessity…whoever has the ability to perform ittibaa’ then taqleed and ijtihaad are not lawful to him. Whoever does not have the ability to perform ijtihaad nor ittibaa’ then taqleed is obligatory upon him. The proof of this is that the basic rule upon everyone is to follow (ittibaa’) the Book and the Sunnah if they have the ability, just as Allaah, the most perfect, said. “Follow what has been sent down from your Lord, and do not make ittibaa’ of friends and protectors other than Him.” [Sooratul-A’raaf 7:3].

“Take what the messenger gives you, and abstain from that which he prohibits you.” [Sooratul-Hashr 59:7].

So if a Muslim does not have the ability to understand the Book and the Sunnah, nor to deduce rulings from them, then he descends to the level of ittibaa’. If he does not have the ability to do this, then he descends to the lowest level, which is taqleed; and this is when he enters into Allaah the Exalter’s saying: “Ask the people of knowledge if you do not know.” [Sooratun-Nahl 16:43].

Source: Bid’ah at-Ta’assubul-Madhhabee, p. 14-15 by Muhammad ‘Eed al-Abbaasee, A Return to the Sunnah, p. 66-67 compiled by Maaz Qureshi