Dought & clear, - Islamic ‘aqeedah is a practical method; and important books on ‘aqeedah.

Share

Is Islamic ‘aqeedah a theoretial method or a practical method? What books can we read to learn about ‘aqeedah? How can we apply ‘aqeedah in real life? What are the ways of learning ‘aqeedah? Is doing one Islamic thing and not another (such as praying but not giving zakaah or not lowering the gaze etc) regarded as a fault in one’s ‘aqeedah? Do the Muslims nowadays need someone to teach them ‘aqeedah?
I hope you can offer some information to one who wants to learn true ‘aqeedah according to the method of the Sahaabah (may Allaah be pleased with them).
Praise be to Allaah.
Firstly:
Islamic ‘aqeedah is not a theoretical and philosophical method; action is an essential part of this ‘aqeedah. Hence the Ahl al-Sunnah are agreed that eeman (faith) consists of both words and deeds, or speaking with the tongue, believing in the heart and acting with the physical faculties.
Whoever believes in Allaah as his Lord and God, will worship Him and obey Him by praying, giving zakaah and so on.
Whoever believes in the Last Day and its reckoning and reward or punishment, will be motivated thereby to do that which Allaah has commanded and abstain from that which He has forbidden.
Whoever believes that Muhammad(peace and blessings of Allaah be upon him) is the Messenger of Allaah will therefore obey him, follow his Sunnah and propagate his religion.
Thus the principles in which a person believes are translated into actions and words and efforts. The stronger that faith grows in his heart, the more its effects will be seen outwardly.
Hence the Prophet(peace and blessings of Allaah be upon him) said: “In the body there is a piece of flesh which, if it is sound, the entire body will be sound, and if it is corrupt, the entire body will be corrupt. It is the heart.” Narrated by al-Bukhaari, 52; Muslim, 1599.
Al-Hasan al-Basri (may Allaah have mercy on him) said: “Faith is not the matter of wishes or outward appearances, rather it is that which settles in the heart and is confirmed by one's actions.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “If the heart is sound in terms of faith, knowledge and feelings, then this will inevitably lead to the soundness of physical actions, such as verbal statements and deeds. As the leading scholars of hadeeth said: Words and deeds, both inward and outward. What is outward must follow what is inward, so if what is inward is sound then what is outward will also be sound, and if it (the former) is corrupt, (the latter) will also be corrupt. Hence one of the Sahaabah said concerning the one who prayed carelessly: If his heart had been humble and focused, his body would have been humble and focused.
Majmoo’ al-Fataawa, 7/187
Secondly:
With regard to books which one may read about ‘aqeedah, there are many, the greatest of which are the Book of Allaah and the Sunnah of His Messenger(peace and blessings of Allaah be upon him), in which there is protection and salvation for those who adhere closely to them. The scholars were concerned with explaining and propagating sound ‘aqeedah, and they wrote innumerable books on this topic. Among the most famous of these books are the following:
Al-Sunnahby ‘Abd-Allaah ibn Ahmad ibn Hanbal
Al-Tawheedby Ibn Khuzaymah
Sharh Usool I’tiqaad Ahl al-Sunnahby al-Laalkaa’i
‘Aqeedat al-Salaf wa Ashaab al-Hadeethby al-Sabooni
al-‘Aqeedah al-Waasitiyyahby Ibn Taymiyah [available in English translation]
al-‘Aqeedah al-Tahhaawiyyah wa Sharhuhaby Ibn Abi’l-‘Izz al-Hanafi
Lawaami’ al-Anwaar al-Bahiyyahby al-Safaareeni
Ma’aarij al-Quboolby Haafiz Hakami
Al-Irshaad ila Saheeh al-I’tiqaadby Shaykh Saalih al-Fawzaan – this is an easy and useful book.
Thirdly:
With regard to applying this ‘aqeedah in real life, this is done by learning it, propagating it, calling others to it, and refuting those who go against it with wisdom and beautiful preaching. This is how ‘aqeedah is spread and its effects made manifest so that all people may benefit from it.
Fourthly:
The way in which ‘aqeedah may be learned is to learn it directly from those who believe in it and act accordingly. This is the soundest and best way for those who are able to do it. For those who are far away from scholars, they should refer to their commentaries, writings and tapes, as well as asking about confusing matters and anything they do not understand.
Fifthly:
If a person follows some of the teachings of Islam and neglects others, by failing to do some of the obligatory duties or by committing some of the acts that are forbidden, this is a shortcoming in his faith and a weakness in his belief and his love for his Lord and His religion. This is undoubtedly a fault in his ‘aqeedah.
Hence one of the basic principles of Ahl al-Sunnah wa’l-Jamaa’ah is that faith increases by doing acts of worship and decreases by doing acts of sin. These shortcomings and faults may erase faith altogether, so that the person becomes an apostate from Islam, such as if he stops praying. See question no. 5208and 2182.
With regard to sins that do not reach the level of kufr, such as withholding obligatory zakaah or looking at haraam things and so on, these are things which cause faith to decrease.
Sixthly:
The Muslims need people to explain pure, correct ‘aqeedah to them, that is based on the Qur’aan and Sunnah according to the understanding of the righteous salaf. That is because of the widespread existence of ignorance, innovations (bid’ah), myths and deviant schools of thought.
Every Muslim must be sincere towards himself first of all, by learning correct aqeedah from trustworthy sources, then by propagating it and teaching it to the people, by means of lessons and lectures, books, publications and magazines, thus fulfilling the duty to convey the message as Allaah says (interpretation of the meaning):
“(And remember) when Allaah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad and the religious knowledge) known and clear to mankind, and not to hide it”
[Aal ‘Imraan 3:187]
“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful”
[Aal ‘Imraan 3:104]
“Say (O Muhammad): ‘This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah, i.e. to the Oneness of Allaah — Islamic Monotheism with sure knowledge). And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikoon (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)’”
[Yoosuf 12:108]
And Allaah knows best.

- PUBLISHER - "NajimudeeN_M-INDIA"

Dought & clear, - Seeking barakah (blessing) from water in which there is said to be a hair of the Prophet (peace and blessings of Allaah be upon him).

Share

I have attended a lecture in Jordan. It was about the supporting Islam and masjid Al-Aqsa. During the lecture, they brought water and said that a hair of the prophet (PBUH) is in this water. This hair exists in masjid Al-jazzar located in Akka, Palestine. They put the water into a small pot and mixed it with a large tank of water, so that it is enough for all women. I took some water like all women. The question is: is it permissible to seek barakah in such water, for purpose of cure? I still did not use this water.
Praise be to Allaah.
The scholars are unanimously agreed that it is permissible to seek barakah from the relics of the Messenger(peace and blessings of Allaah be upon him), such as his hair, sweat and other things, because there is evidence to that effect. It was narrated that Anas ibn Maalik said: When the Messenger of Allaah(peace and blessings of Allaah be upon him) stoned the Jamrah and offered his sacrifice and shaved his head, he showed his right side to the barber and he shaved it, then he called Abu Talhah al-Ansaari and gave it to him. Then he showed him the left side and said: “Shave it.” So he shaved it, and he gave it to Abu Talhah and said: “Share it out among the people.” Narrated by Muslim (1305).
And it was narrated from Anas that Umm Sulaym used to put out a mat of leather for the Prophet(peace and blessings of Allaah be upon him) and he would take a nap in her house. When the Prophet(peace and blessings of Allaah be upon him) fell asleep, she took some of his sweat and hair and kept it in a bottle, then she put it in somesukk(perfume made of musk). He [Thumaamah ibn ‘Abd-Allaah ibn Anas] said: When Anas ibn Maalik was dying, he left instructions that some of thesukkshould be put in his hunoot (perfumes used in preparation of dead for burial). Narrated by al-Bukhaari (6281).
This and other reports indicate that Allaah created barakah in the person of the Prophet(peace and blessings of Allaah be upon him) and whatever separated from it of hair, sweat and so on, from which barakah may be sought and one may hope for benefit therefrom in this world and the in the Hereafter. The One Who bestows this goodness is Allaah, may He be blessed and exalted.
But the claim nowadays that this is one of the hairs or relics of the Prophet(peace and blessings of Allaah be upon him) is a claim for which there is no proof. Most of the claims that are made to that effect are lies and myths, such as their saying that this is a hair of the Prophet(peace and blessings of Allaah be upon him) because if it is placed in the sun it has no shadow. No attention should be paid to such words.
Shaykh al-Albaani (may Allaah have mercy on him) said: We know that his relics – such as his garments, hair and so on – have been lost, and it is not possible for anyone to prove that any of them exist for certain.Al-Tawassul, p. 147.
Based on this, it is not permissible to seek barakah from the water you asked about, unless it is known for certain that what was placed in it is a hair of the Prophet(peace and blessings of Allaah be upon him), but there is no way to prove that. We should beware of charlatans and liars and propagators of bid’ah, and we should acquire knowledge from people who are known to have knowledge of the Sunnah and who are defenders of the Sunnah and who strive hard to spread the Sunnah. It is amazing how a gathering to support the religion could turn into encouraging people to believe in unproven matters. It would have been better for the lecturer to call people to learn and adhere to the Sunnah, because that is one of the means of success.
May Allaah enable us and you to follow the Sunnah properly.
And Allaah knows best.

- PUBLISHER - "NajimudeeN_M-INDIA"

Women site, - Grave Consequences of Bad Manners

Share

The Prophet, sallallaahu ‘alayhi wa sallam, guided his Ummah )nation( to everything good and warned them against everything evil, and bad morals are among the things which the Prophet, sallallaahu ‘alayhi wa sallam, warned against. They are detestable and indicate an unrighteous demeanor that usually arises from unsoundness of the heart.
Pillars of Bad Morals
Ibn-ul-Qayyim, may Allaah have mercy upon him, said,
Bad manners are established and constructed upon four pillars: ignorance, injustice, desires and anger.
Ignorance makes a person see beauty in an ugly image and ugliness in a beautiful image, and the perfect thing as deficient and the deficient as perfect.
Injustice motivates one to put things in an inappropriate place, and, therefore, he gets angry when he should be pleased and satisfied when he should be angry. He also becomes rash when he should be deliberate, stingy when he should be charitable, and generous when he should be miserly. He retreats when he should be courageous, and advances when he should retreat.
He becomes lenient when he should be tough and severe when he should be lenient, humble when he should be proud and arrogant when he should be humble.
Desires urge one to be miserly, stingy, unchaste, greedy, gluttonous, and lowly… to the end of all evil attributes.
Anger drives one to be ostentatious, spiteful, envious, aggressive and foolish.
Any two of these evil morals form other bad morals. The fundamental causes behind these four bad morals are two: excessive weakness and excessive power.
Excessive weakness leads to humiliation, miserliness, meanness, ignobility, baseness, stinginess and fanaticism on trivialities.
Excessive power leads to injustice, anger, stiffness, foulness and indiscretion.
When two bad morals mingle, many more evil morals ensue. The human soul may be weak and strong at the same time, and the person hence becomes the haughtiest when he is powerful and the most humiliated when he is subdued. He is aggressive and tyrannical, but, when subdued, may become weaker than a woman. He is gutless in the face of the powerful, and audacious towards the weak.
Consequently, bad morals generate more bad morals, and good morals generate more good morals.
Could Good Morals Turn into Bad Ones?
Bearing in mind that bad morals could turn into good ones by following the Sharee‘ah and training the self upon good manners, we now wish to ask whether it is possible that good morals turn into bad ones?
To answer this question, we will mention a digest of what Al-Maawardi, may Allaah have mercy upon him, said. He mentioned that good morals and leniency may turn into rough demeanors and obscenity due to accidental causes that render gentleness into harshness, leniency into roughness and cheerfulness into scowling. Here are some causes for this.
1- One's position of presidency or administration may alter his morals and incite him to keep away from his old friends. This usually comes from ignobility.
2- Removal from office, which may develop bad morals and hopelessness owing to extreme sorrow or lack of patience.
3- Wealth: when a person feels that he is rich, his morals may change and he may become haughty.
4- Becoming poor may change one's morals, either because he fears being described as needy or because he feels sorrow over lost richness.
5- Concerns can also distract one's mind and cause anxieties, and consequently, one could no longer endure. It is said that concerns are like poison and that sadness is like a disease concealed in the heart of the depressed.
6- Diseases also change one’s character just as they affect his body, so neither do morals become moderated and nor can a person bear such diseases.
7- Aging, as it affects the organs and also affects man's morals. Just as it weakens the body beyond tolerating physical weight, old age also weakens the soul beyond bearing what it used to bear of opposing desires, anger and the like.
These were seven causes that may result in bad manners.
Also, hatred is a particular cause of a specific bad manner. A person avoids the one whom he hates and would treat him in a particularly bad way. If the bad manner is caused by something, it ends only when its cause comes to an end.
Scholars and the Righteous Predecessors Warn Against Bad Morals
Al-Fudhayl ibn ‘Iyaadh, may Allaah have mercy upon him, said, “Do not socialize with a person who has bad morals, for he calls to nothing except evil.”
He also said, “Accompanying a good-mannered man with no religious practice is better for me than accompanying a worshipper who is bad-mannered.”
Al-Hasan, may Allaah have mercy upon him, said, “The ill-mannered person is a self-tormentor.”
Yahya ibn Mu‘aath, may Allaah have mercy upon him, said, “Being bad mannered is an evil deed with which a lot of good deeds would ]nevertheless[ not be beneficial. Having good manners is a good deed with which a lot of evil deeds would not be harmful.”
Imam Al-Ghazaali, may Allaah have mercy upon him, said, “Bad morals are deadly poisons, massive destruction, disgraceful ignominy, flagrant vices and wicked attributes that keep one away from Allaah The Almighty. Bad manners cause one to sink into the company of the devils and lead to the kindled fire of Allaah which leaps up over the hearts.”
He also said, “Wicked morals are the diseases of hearts and illnesses of the inner-selves; they would make man miss the everlasting life.”
He also added,
A Muslim ought tosocialize with others. However, he should warn himself of and keep away from any bad manner existing among them. A believer is the mirror of his fellow believer and he sees his own defects through the defects of others. He also recognizes that dispositions are close to one another in following desires. If a peer has a certain attribute, his counterparts inevitably have the origin of this attribute, something greater, or at least something of it. So a person should examine and purify himself from any moral defect. This would indeed be an excellent means of self-discipline.
He also said, “Good manners represent faith and bad manners represent hypocrisy.”
Ramifications of Bad Manners
Ill-mannered persons are spoken of badly and they are detested in the sight of Allaah and in the sight of His Prophet, sallallaahu ‘alayhi wa sallam. Also, all people, irrespective of their attitudes, dislike them.
It was narrated on the authority of Jaabir ibn ‘Abdullaah, may Allaah be pleased with him, that the Prophet, sallallaahu ‘alayhi wa sallam, said:“And the most detested to me and farthest from me in the Hereafter will be those of the worst manners.”]Ahmad, Al-Albaani - Hasan[
The ill-mannered person is the one whom people dispraise a lot and which he himself hears. It was narrated on the authority of Ibn ‘Abbaas, may Allaah be pleased with them, that the Prophet, sallallaahu ‘alayhi wa sallam, said:“The people of Paradise are those whom Allaah The Almighty fills their ears with people's praise while they hear it, and the people of Hell are those whom Allaah The Almighty fills their ears with people's dispraise while they hear it.”]Ibn Maajah, Al-Albaani - Saheeh[
Ill-mannered people cause troubles, grief, distress and poverty to themselves as well as suffering to others.
Abu Haazim Salamah ibn Dinaar, may Allaah have mercy upon him, said, “Wretchedness due to ill manners afflicts the ill-mannered person himself the most, then his wife, and then his children. When he enters his house while his children are happy, they would rush away out of fear at the sound of his voice. His riding animal would even swerve from his way because of the stones that he hurls at it. His dog would bounce against the wall upon seeing him and even his cat would escape from him.”
Dear Muslim, monitor yourself and let no bad manner penetrate your heart. Treat yourself from the very outset, and the matter will be easy; when the disease deepens, it may lead one to destruction. May Allaah The Almighty help all of us avoid bad manners.

- PUBLISHER - "NajimudeeN_M-INDIA"