*A Brief Overview of the Sects*
The first sects to appear in Islam, in the first century hijrah were the *Sab'iyyah*, and they were responsible for the emergence of the *Khawarij, the *Rafidah*, then later in the first century came the *Qadariyyah* and towards its end the *Murji'ah.*
In the second century came the tribulation of ilm al-kalam which was borrowed from the Hellenized Jews, Christians and Sabeans and this was the foundation of the rejection of the attributes and distortion of the texts in the name of ta'wil. The sects to appear were the *Jahmiyyah* and the *Mu'tazilah* and a group of the Rafidah, the *Hishamiyyah*, adopted this.
Then in the third century there appeared other kalaam groups, the *Kullabiyyah* who tried to take a middle path between Ahl al-Sunnah and the Mu'tazilah, and the *Hanafi Karraamiyyah* were also a kalam group. These kalam groups, between them, fell into ta'teel and tajseem, whilst sharing the same underlying foundations which came from the Hellenized Jews, Christians and Sabeans and which was referred to in this ummah as ilm al-kalaam. In addition to this, some of them also carried the major innovations of the first century (such as al-Qadr and al-Irjaa).
Then in the fourth century appeared the *Ash'ariyyah*, who initially, were founded upon the school of the Kullaabiyyah but then drifted towards the doctrines of the Mu'tazilah and Jahmiyyah in the attributes. In response to the Ahl al-Kalam, there appeared the *Mutafalsifah* (al-Farabi, Ibn Sina), those who were upon the views of the Greek Philosophers and were trying to merge their own beliefs with the revealed texts.
At the same time (fourth century), the esoteric gnostic movements began to operate secretively, trying to merge the Shariah with Greek philosophy, represented in the *Baatiniyyah*, they brought grave worship and illuminism (higher truth and knowledge through spiritual exercise) into the Ummah and wore the gown of Shi'ism.
The *Maturidiyyah* are also another kalam group with its origins in the early fourth century hijrah, but who did not really become known as a group until the sixth and seventh centuries.
*Sufism*, whilst starting as an exaggeration in piety and fear amongst some of the Tabi'in in Basrah in the early first century hijrah, eventually morphed into a combination of kalam, philosophy, saint-worship and gnostic illuminism.
*_All of these sects are the route through which Islam itself is ideologically attacked by the external enemy. So it is upon the right-minded Muslim to know of them, and the opposition of their doctrines to the belief of the Companions and the Salaf, so that is firmly-grounded upon the straight path and not diseased by any of these sects and their innovations._*
http://www.bidah.com/categories/pi-sects.cfm
The first sects to appear in Islam, in the first century hijrah were the *Sab'iyyah*, and they were responsible for the emergence of the *Khawarij, the *Rafidah*, then later in the first century came the *Qadariyyah* and towards its end the *Murji'ah.*
In the second century came the tribulation of ilm al-kalam which was borrowed from the Hellenized Jews, Christians and Sabeans and this was the foundation of the rejection of the attributes and distortion of the texts in the name of ta'wil. The sects to appear were the *Jahmiyyah* and the *Mu'tazilah* and a group of the Rafidah, the *Hishamiyyah*, adopted this.
Then in the third century there appeared other kalaam groups, the *Kullabiyyah* who tried to take a middle path between Ahl al-Sunnah and the Mu'tazilah, and the *Hanafi Karraamiyyah* were also a kalam group. These kalam groups, between them, fell into ta'teel and tajseem, whilst sharing the same underlying foundations which came from the Hellenized Jews, Christians and Sabeans and which was referred to in this ummah as ilm al-kalaam. In addition to this, some of them also carried the major innovations of the first century (such as al-Qadr and al-Irjaa).
Then in the fourth century appeared the *Ash'ariyyah*, who initially, were founded upon the school of the Kullaabiyyah but then drifted towards the doctrines of the Mu'tazilah and Jahmiyyah in the attributes. In response to the Ahl al-Kalam, there appeared the *Mutafalsifah* (al-Farabi, Ibn Sina), those who were upon the views of the Greek Philosophers and were trying to merge their own beliefs with the revealed texts.
At the same time (fourth century), the esoteric gnostic movements began to operate secretively, trying to merge the Shariah with Greek philosophy, represented in the *Baatiniyyah*, they brought grave worship and illuminism (higher truth and knowledge through spiritual exercise) into the Ummah and wore the gown of Shi'ism.
The *Maturidiyyah* are also another kalam group with its origins in the early fourth century hijrah, but who did not really become known as a group until the sixth and seventh centuries.
*Sufism*, whilst starting as an exaggeration in piety and fear amongst some of the Tabi'in in Basrah in the early first century hijrah, eventually morphed into a combination of kalam, philosophy, saint-worship and gnostic illuminism.
*_All of these sects are the route through which Islam itself is ideologically attacked by the external enemy. So it is upon the right-minded Muslim to know of them, and the opposition of their doctrines to the belief of the Companions and the Salaf, so that is firmly-grounded upon the straight path and not diseased by any of these sects and their innovations._*
http://www.bidah.com/categories/pi-sects.cfm
Ibn Al-Jawzee
"The loss of opportunity in itself is a sufficient cause of regret."
[Kitaab al-lataa'if fil-waa'iz, p.69]
"The loss of opportunity in itself is a sufficient cause of regret."
[Kitaab al-lataa'if fil-waa'iz, p.69]
Ibn al-Qayyim said: “Jihaad is of four stages:
1- jihaad al-nafs (striving against the self),
2- jihaad al-shayaateen (striving against the shayaateen or devils),
3- jihaad al-kuffaar (striving against the disbelievers) and
4- jihaad al-munaafiqeen (striving against the hypocrites).
Jihaad al-nafs means striving to make oneself learn true guidance, and to follow it after coming to know it, calling others to it, and bearing with patience the difficulties of calling others to Allaah.
Jihaad al-Shaytaan means striving against him and warding off the doubts and desires that he throws at a person, and the doubts that undermine faith, and striving against the corrupt desires that he tries to inspire in a person.
Jihaad against the kuffaar and munaafiqeen is done in the heart and on the tongue, with one’s wealth and oneself. Jihaad against the kuffaar mostly takes the form of physical action, and jihaad against the munaafiqeen mostly takes the form of words… The most perfect of people are those who have completed all the stages of jihaad. People vary in their status before Allaah according to their status in jihaad.”
(Zaad al-Ma’aad 3/9-12)
1- jihaad al-nafs (striving against the self),
2- jihaad al-shayaateen (striving against the shayaateen or devils),
3- jihaad al-kuffaar (striving against the disbelievers) and
4- jihaad al-munaafiqeen (striving against the hypocrites).
Jihaad al-nafs means striving to make oneself learn true guidance, and to follow it after coming to know it, calling others to it, and bearing with patience the difficulties of calling others to Allaah.
Jihaad al-Shaytaan means striving against him and warding off the doubts and desires that he throws at a person, and the doubts that undermine faith, and striving against the corrupt desires that he tries to inspire in a person.
Jihaad against the kuffaar and munaafiqeen is done in the heart and on the tongue, with one’s wealth and oneself. Jihaad against the kuffaar mostly takes the form of physical action, and jihaad against the munaafiqeen mostly takes the form of words… The most perfect of people are those who have completed all the stages of jihaad. People vary in their status before Allaah according to their status in jihaad.”
(Zaad al-Ma’aad 3/9-12)
Preventing people from the truth!
Ibn Uthaymeen
“The greatest of sins is that a person blocks & prevents (the people) from the truth. So anyone who blocks (the people) from good is a person who turns away (the people) from the Path of Allaah.
[Tafseer Soorah al-Baqarah, 3/57]
Ibn Uthaymeen
“The greatest of sins is that a person blocks & prevents (the people) from the truth. So anyone who blocks (the people) from good is a person who turns away (the people) from the Path of Allaah.
[Tafseer Soorah al-Baqarah, 3/57]
Prophet ﷺ said: "Whoever recited the Qur'ān, studied if, and acted according to what it contains; on the Day of Judgment his parents will be dressed with a crown of light, it's brightness is like that of the sun, and his parents will be adorned with two bracelets, of which the whole world is not equivalent to them."
So they will ask: "Why are we being adorned with these?"
It will be said: "This is because of your child reciting, teaching and acting upon the Qur'ān."
● [ترغيب و ترهيب للحاكم]
So they will ask: "Why are we being adorned with these?"
It will be said: "This is because of your child reciting, teaching and acting upon the Qur'ān."
● [ترغيب و ترهيب للحاكم]
Remembrance of Allah In The Morning and The Evening
➖➖➖➖➖➖➖➖➖➖
وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا
And He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude. [25:62]
The night and the day differ- this one is white and that one is black. So one takes admonition and contemplates on the difference between them and thanks Allaah for them. [Ref 1]
Whoever has missed the remembrance of Allaah in the morning, then indeed the evening has arrived so that he can do so. [Ref 2]
[Ref 1: Source: A paraphrased excerpt from ‘Zaadul Maseer’ by Imaam Ibn Al-Jawzi (rahimahullaah). Publisher: Daar Ibn Hazm 1st edition 1423AH (Year 2002)]
[Ref 2: Source: A paraphrased excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam Sadi (rahimahullaah). Publisher: Daar ibn Hazm 1st ed 1424AH (Year 2003)]
📗http://bit.ly/2o1mzXu ➖➖➖➖➖➖➖➖➖➖
➖➖➖➖➖➖➖➖➖➖
وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا
And He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude. [25:62]
The night and the day differ- this one is white and that one is black. So one takes admonition and contemplates on the difference between them and thanks Allaah for them. [Ref 1]
Whoever has missed the remembrance of Allaah in the morning, then indeed the evening has arrived so that he can do so. [Ref 2]
[Ref 1: Source: A paraphrased excerpt from ‘Zaadul Maseer’ by Imaam Ibn Al-Jawzi (rahimahullaah). Publisher: Daar Ibn Hazm 1st edition 1423AH (Year 2002)]
[Ref 2: Source: A paraphrased excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam Sadi (rahimahullaah). Publisher: Daar ibn Hazm 1st ed 1424AH (Year 2003)]
📗http://bit.ly/2o1mzXu ➖➖➖➖➖➖➖➖➖➖
Salaficentre.com
Remembrance of Allah In The Morning and The Evening
Allaah (The Most High) said: وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا And He it is Who has put the night and the day in succession,…
The Difference Between a Believer and a Wicked Person
🌐 https://mobile.twitter.com/TawheedMasjid/status/932118633383448581
🌐 https://mobile.twitter.com/TawheedMasjid/status/932118633383448581
The use of smileys in text messages, emails, is this allowed?
Mūsá Richardson - May Allāh preserve him responds:
As for the use of smileys, then I'm afraid that smileys, I won't say it with certainty, but I'm afraid that smileys are very close to if not included in the issue of image making as there are generally the drawings of what resemble human faces and that is the part of the picture that you would remove! The head! If there was an image so it is the essential part of the image so let us not say, "well it's too small and it's tiny", let us remind ourselves with the seriousness of this matter, that the Messenger ﷺ spoke about image making in so many aḥādīth that nearly 20 in number! As he has not spoken about other prohibited matters and you've seen the wordings of those texts today, so at least without saying it's ḥarām without being absolutely certain about it can we stay away from it? Fearing that, that could be ḥarām? At the least? Or if a person said, "that's just a face! How can that be permissible?" I would have to agree!
And so without giving a fatāwa on that issue then I would say I admonish you, advise you and remind you to stay away from issues that could be an image. And that's the least of the situation.
🌐https://www.troid.org/media/kunena/attachments/5639/Videography-MoosaaRichardson.pdf
Mūsá Richardson - May Allāh preserve him responds:
As for the use of smileys, then I'm afraid that smileys, I won't say it with certainty, but I'm afraid that smileys are very close to if not included in the issue of image making as there are generally the drawings of what resemble human faces and that is the part of the picture that you would remove! The head! If there was an image so it is the essential part of the image so let us not say, "well it's too small and it's tiny", let us remind ourselves with the seriousness of this matter, that the Messenger ﷺ spoke about image making in so many aḥādīth that nearly 20 in number! As he has not spoken about other prohibited matters and you've seen the wordings of those texts today, so at least without saying it's ḥarām without being absolutely certain about it can we stay away from it? Fearing that, that could be ḥarām? At the least? Or if a person said, "that's just a face! How can that be permissible?" I would have to agree!
And so without giving a fatāwa on that issue then I would say I admonish you, advise you and remind you to stay away from issues that could be an image. And that's the least of the situation.
🌐https://www.troid.org/media/kunena/attachments/5639/Videography-MoosaaRichardson.pdf
🔸 Some of the effects of jealousy, desires of the self and wanting to be above others.
✏️Ibn Taimiyah رحمه الله stated in Majmoo’ al Fataawa, pg. 191, v.7:
‘Verily an individual may know that the truth is with another person, yet despite knowing this, he rejects it due to:
1. Having jealousy of the other person.
2. Or Seeking to be above the other person.
3. Or due to desires of his soul.
And these desires of the soul cause him to:
1. Violate the rights of this individual.
2. Reject what he says utilizing all means.
All the while knowing in his heart that the truth is with the other person.
https://twitter.com/aljuned77/status/1033552895738818560?s=19
✏️Ibn Taimiyah رحمه الله stated in Majmoo’ al Fataawa, pg. 191, v.7:
‘Verily an individual may know that the truth is with another person, yet despite knowing this, he rejects it due to:
1. Having jealousy of the other person.
2. Or Seeking to be above the other person.
3. Or due to desires of his soul.
And these desires of the soul cause him to:
1. Violate the rights of this individual.
2. Reject what he says utilizing all means.
All the while knowing in his heart that the truth is with the other person.
https://twitter.com/aljuned77/status/1033552895738818560?s=19
Twitter
عبد القادر الجنيد
🔶بعض آثار الحسد،وهوى النفس،وطلب العلو على الغير! ✏️قال ابن تيمية في"م.ف"(٧/ ١٩١): "فإن الإنسان قد يعرف أن الحق مع غيره،ومع هذا يجحد ذلك: ١-لحسده إياه ٢-أولطلب علوه عليه ٣-أولهوى النفس ويحمله ذلك الهوى على: ١-أن يعتدي عليه ٢-ويرد مايقول بكل طريق وهو في قلبه…
*Umar on Trustworthiness*
It is reported that ʿUmar b. Al-Khaṭṭāb – Allāh be pleased with him – said:
Do not expose yourself to what does not concern you, stay away from your enemy, beware of [taking as] your friend anyone except the trustworthy amongst people – and there is no one who is trustworthy except one who fears Allāh; and do not accompany the sinner in case you learn his sinfulness, and do not let him know your secrets, and consult those who fear Allāh for your affairs.
Ibn Abī Shaybah, Al-Muṣannaf 34476.
https://www.sayingsofthesalaf.net/umar-on-trustworthiness/
It is reported that ʿUmar b. Al-Khaṭṭāb – Allāh be pleased with him – said:
Do not expose yourself to what does not concern you, stay away from your enemy, beware of [taking as] your friend anyone except the trustworthy amongst people – and there is no one who is trustworthy except one who fears Allāh; and do not accompany the sinner in case you learn his sinfulness, and do not let him know your secrets, and consult those who fear Allāh for your affairs.
Ibn Abī Shaybah, Al-Muṣannaf 34476.
https://www.sayingsofthesalaf.net/umar-on-trustworthiness/
Sayings of the Salaf
Umar on Trustworthiness - Sayings of the Salaf
06/05/2018 - Advice from Umar on what it means to be trustworthy, and avoiding anyone else.
Forwarded from Salaf as-Saalih
Trials Distinguish The Truthful Ones From The Liars - By Shaikh Fawzaan
🌐 https://salaficentre.com/2017/02/trials-distinguish-truthful-ones-liars-shaikh-fawzaan/
📷 https://telegram.me/salafassaali
🌐 https://salaficentre.com/2017/02/trials-distinguish-truthful-ones-liars-shaikh-fawzaan/
📷 https://telegram.me/salafassaali
👤 Abi Rumaysa hafidhahullah's tweets
Blind followers of personalities get confused and ask,"You used to listen to so and so, what happened?" A sign they haven't learned the Salafi usul of al Walā wa al Barā for the sake of Allāh.A person may have once been clear, but if they become unclear, we stick to what's clear!
https://twitter.com/AbiRumaysa/status/1011435556679667712?s=09
Sh Sālih al-Fawzān:
How many claim Salafiyyah and claim to be upon the path of the Salaf, but they are in opposition to it (either due to ignorance or by following their desires)?!
https://twitter.com/AbiRumaysa/status/1012829495223611397?s=09
1) Al-Fudhayl ibn 'Iyyād: 'If you want to befriend a person, make them angry and if he reacts in a manner that pleases you, befriend him.'
Today, this advice is risky because relationships are no longer pure as was the case in the time of Salaf of this Ummah whose concern was...
https://twitter.com/AbiRumaysa/status/1016020622516764672?s=09
2) only the Hereafter. They built relationships solely on the basis of Dīn and not this dunyā. Today, the love of dunyā has overpowered the hearts, so test the person who wears the garments of Dīn and you will realise his reality.
- Ibn al-Jawzī
https://twitter.com/AbiRumaysa/status/1016022144835248128?s=09
A reminder benefits the believer.
Blind followers of personalities get confused and ask,"You used to listen to so and so, what happened?" A sign they haven't learned the Salafi usul of al Walā wa al Barā for the sake of Allāh.A person may have once been clear, but if they become unclear, we stick to what's clear!
https://twitter.com/AbiRumaysa/status/1011435556679667712?s=09
Sh Sālih al-Fawzān:
How many claim Salafiyyah and claim to be upon the path of the Salaf, but they are in opposition to it (either due to ignorance or by following their desires)?!
https://twitter.com/AbiRumaysa/status/1012829495223611397?s=09
1) Al-Fudhayl ibn 'Iyyād: 'If you want to befriend a person, make them angry and if he reacts in a manner that pleases you, befriend him.'
Today, this advice is risky because relationships are no longer pure as was the case in the time of Salaf of this Ummah whose concern was...
https://twitter.com/AbiRumaysa/status/1016020622516764672?s=09
2) only the Hereafter. They built relationships solely on the basis of Dīn and not this dunyā. Today, the love of dunyā has overpowered the hearts, so test the person who wears the garments of Dīn and you will realise his reality.
- Ibn al-Jawzī
https://twitter.com/AbiRumaysa/status/1016022144835248128?s=09
A reminder benefits the believer.
Twitter
أبو رميصاء
Blind followers of personalities get confused and ask,"You used to listen to so and so, what happened?" A sign they haven't learned the Salafi usul of al Walā wa al Barā for the sake of Allāh.A person may have once been clear, but if they become unclear,…
A tender, merciful heart is the most precious gem hidden inside the human body.
Imran ibn Husayn Rathy Allahu an ha said, "The Prophet Sallallahu alaihi wa sallam said,
'Some people of this Ummah will be swallowed up by the earth, some will be transformed into animals, and some will be bombarded with stones.' One of the Muslims asked, 'When will that be, O Messenger of Allah?' He said, 'When singers and musical instruments will become popular, and much wine will be drunk.' " [Narrated by at-Tirmidhi]
'Some people of this Ummah will be swallowed up by the earth, some will be transformed into animals, and some will be bombarded with stones.' One of the Muslims asked, 'When will that be, O Messenger of Allah?' He said, 'When singers and musical instruments will become popular, and much wine will be drunk.' " [Narrated by at-Tirmidhi]
Use the Text (from the Kitaab and Sunnah - upon the understanding of the Salaf) to interpret the Deen and not your logic:
Narrated `Alee ibn Abu Taalib:
❝If the religion were based on (personal) opinion, it would be more essential to wipe the under part of the shoe than the upper, but I have seen the Messenger of Allaah صلى الله عليه وسلم wiping over the upper part of his shoes (while making Wudhoo).❞
📚 [Sunan Abu Dawood (162, 164) and graded as “Saheeh” by Shaikh al-Albaanee]
Narrated `Alee ibn Abu Taalib:
❝If the religion were based on (personal) opinion, it would be more essential to wipe the under part of the shoe than the upper, but I have seen the Messenger of Allaah صلى الله عليه وسلم wiping over the upper part of his shoes (while making Wudhoo).❞
📚 [Sunan Abu Dawood (162, 164) and graded as “Saheeh” by Shaikh al-Albaanee]
Shaykh Rabee bin Hadee al-Madkhallee:
“Search for the believing companion who aids you in the obedience of Allah, motivates you to do good, warns you from evil and you do not gain from him except good.”
[Al-Majmoo’ al-Raa'iq p.28]
“Search for the believing companion who aids you in the obedience of Allah, motivates you to do good, warns you from evil and you do not gain from him except good.”
[Al-Majmoo’ al-Raa'iq p.28]
Imaam Ahmad, may Allah have mercy on him, was asked about a number of actions.
He responded by saying: “Examine them, and do the one that is the most beneficial for the condition of your heart.”
See “Maxims of Jurisprudence” by Imaam as-S’adee, pg. 90.
He responded by saying: “Examine them, and do the one that is the most beneficial for the condition of your heart.”
See “Maxims of Jurisprudence” by Imaam as-S’adee, pg. 90.