Monthly Archives: September 2015
Questioner: Someone who loves a person for the sake of Allaah, must he say, “I love you for the sake of Allaah,” to him?
Al-Albaani: Yes, but loving [someone] for the sake of Allaah has a huge price, only very few people pay it. Do you know what the price [to be paid] for loving someone for Allaah’s sake is? Do any of you know the price?
Let whoever knows give us the answer.
Someone present: Allaah’s Messenger ﷺ said, “There are seven whom Allaah will shade with His shade on the day when there will be no shade except His …” one of the categories mentioned are two men who love each other for Allaah’s sake, who get together for that reason and part for it too.
Al-Albaani: This is correct in and of itself but it is not the answer to the question, it’s an approximate definition of loving for the sake of Allaah but not a conclusive one.
My question was what is the price that two people who love each other for the sake of Allaah must give one another? And I’m not referring to the reward in the Hereafter. What I’m getting at from the question is what is the practical proof that two people love each other for the sake of Allaah? Because two people may love each other but their love is nominal, not real.
So what is the proof of true love?
Someone present: “That he loves for his brother what he loves for himself.”
Al-Albaani: This is the characteristic of love or [at the very least] one of the characteristics of love …
Someone else: Allaah said, “Say: ‘If you love Allaah, then follow me and He will love you.’” [Aali-’Imraan 3:31]
Al-Albaani: This is the correct answer to another question.
Someone present: Maybe the answer can be found in the authentic hadith, “There are three things if found in a person, he will experience the sweetness of faith …” one of which is two people who love each other for Allaah’s sake.
Al-Albaani: This is the effect of loving someone for the sake of Allaah, [that you find] a [certain] sweetness in your heart.
Someone present: The Most High said, “By Time! Indeed, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [SurahAsr 103]
Al-Albaani: Well done. That is the answer.
And an explanation of that is that if I really love you for the sake of Allaah I would persist in advising you, and you would do the same. Persevering in advising one another is very rare between those who claim to love each other, this love might have some sincerity in it, but it is not complete, because we try to make an allowance for the other, afraid that the other person will become angry, that he will flee … and so on.
It is in light of this that [you can see that] the cost of loving someone for the sake of Allaah is that each person shows sincerity towards the other by advising him, always and forever telling him to do good and preventing him from bad—he is more constant in advising him than that person’s own shadow is close—for this reason it has been authentically reported that when parting from one another, one of the habits of the Companions was that one of them would read to the other, “By Time! Indeed, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [Surah Asr 103]
Al-Haawi min Fataawaa al-Albaani, pp. 165-166.
The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.
The Fourth Advice: Do not take Knowledge except from one who is known to be upon the Sunnah
Imaam Muhammad bin Sireen (rahimahullaah) said:
“Verily, this knowledge is Religion. So look into (i.e. investigate) whom you take your Religion from.”
And he said: “They (the Sahaabah) did not used to ask concerning the isnaad (chain of narration), but when the fitnah occurred, they began saying: ‘Name your men for us.’ So the People of the Sunnah would be looked to and so their hadeeth would be accepted. And the People of Innovation would be looked to and so their hadeeth would not be accepted.” 
So when one of these repentant individuals neglects these principles and guidelines, he becomes an open target for these misconceptions and he becomes a play object for many of those who (falsely) ascribe themselves to knowledge and Salafiyyah. So all it takes is for a person to claim knowledge or manifest his connection to the scholars from Ahlus-Sunnah, and you will find the repentant youth flocking around him, without thoroughly examining the reality of his condition and without looking into his history (i.e. background). But When he sees that his followers have become many and those who love him have become engrossed with him, he begins to reveal what he was concealing and what (way) he really inclined to. So now you see him calling to (holding) leadership in the field of Da’wah and pitching a tent for gathering everyone (i.e. regardless of beliefs). Or you see him doing other things that are in opposition to the principles of Ahlus-Sunnah wal Jamaa’ah.
This is the point where the repentant individuals begin to become confused and divided into two or even three categories – those who agree, those who are against and those who are neutral. This confusion only comes about due to two things:
First: The repentant individual’s lack of devoting attention to beneficial knowledge, especially knowledge of the Fundamentals of Ahlus-Sunnah wal Jamaa’ah, since Knowledge protects the one who has it from deviations.
Did you not see how knowledge protected Abu Bakrah (rady Alllaahu ‘anhu) in the Campaign of the Camel (Jamal), when the people put the Mother of the Believers, ‘Aa’ishah (rady Allaahu ‘anhaa) forth (for the campaign). So what protected Abu Bakrah (rady Allaahu anhu) was a hadeeth he heard from Allaah’s Messenger, who said when news reached him of the death of Kisraa and the appointment of his daughter (as the leader): “A people that leave their affairs to be governed by a woman will never prosper.”
So When the fitnah occurred, Abu Bakrah remembered this hadeeth and it protected him from that, such that he said: “Allaah protected me with something that I heard from the Messenger of Allaah When Kisraa died. He (sallAllaahu ‘alayhi wa sallam) said: Who did they put to succeed her?’ They said: ‘Her daughter.’ So he (sall Allaahu alayhi wa sallam) said: ‘A people that leave their affairs to be governed by a woman Will never prosper.’ So when ‘Aa’ishah approached, i.e. Basrah, I remembered the statement of Allaah’s Messenger and so Allaah protected me by it.” 
Second: A lack or returning to the People Of Knowledge, Since the most deserving to be asked are the People of Knowledge and their students from Ahlus-Sunnah wal- Jamaa’ah, those who have knowledge of this individual whom the people seek to study under. so this person Should be enquired into:
Is he from the Salafee students of knowledge or not?
And did he undergo valid educational studies, Such that he has the right to be sought knowledge from or no?
SO if the answer is in the negative, then the issue comes to an end, all praise be to Allaah. And if the answer is positive, then he can be Studied under and benefited from, but without going to extremes in that matter. Rather, he should be given his due place and status.
This is an important point, which is: Differentiating between the enlightened Scholars, those Who are referred to in issues related to knowledge and current events, such as the two Imaams, Muhammad Naasir-ud-Deen Al-Albaanee and ‘AbduI-‘Azeez bin ‘Abdillaah bin Baaz (rahimahumaAllaa) and those enlightened scholars Who remained after them, such as the Mashaayikh, Muhammad bin Saalih Al-‘Uthaymeen, Saalih bin Fawzaan Al-Fawzaan, Rabee’ bin Haadee Al-Madkhalee, our Shaikh, Muqbil bin Haadee Al-Waadi’ee and others who are at their level amongst the people Of knowledge and fatwaa from AhlusSunnah waI-Jamaa’ah. So these individuals have their own level and position…
And between the prominent students of knowledge, whose knowIedge is known and whose following of the Sunnah is apparent by way of their books and the commendations of the scholars for them. SO these individuals also have their own level and position…
And between those who are less than them, from the students of knowledge, Whose Salafiyyah is Known and Whose ability to teach is recognized.
 These last two narrations were reported by Imaam Muslim in his Introduction to his Saheeh
 Translator’s Note: The Campaign of the Camel occurred after the murder of Uthmaan, radyAlllaahu ‘anhu. when there was much turmoil amongst the Muslims. ‘Alee bin Abee Taalib radullaahu ‘anhu was given the bav’ah (oath of allegiance) as the succeeding Khaleefih and he decided to wait for the turmoil to simmer down before seeking revenge from the assassin of ‘Uthmaan. So the Muslims Were divided into those who were With him on this decision and those Who wanted justice for his murder right away. A group was formed to go and voice their case to ‘Alee and they rallied several of the Sahaabah including ‘Aa‘isha radhi Allaahu ‘anhaa‘ So she participated in the campaign riding on a camel (hence the name Jamal). When the parties at Basrah, a peaceful agreement was decided, yet due to some misunderstanding and confusion battle broke out and many lives were lost. And Allaah knows best.
 Reported by Al-Bukhaaree (7099), An-Nasaa‘ee (5403) and At-Tirmidhee (2365), and the wording mentioned here belongs to him.
Read the full e-Book: Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee
Are the words Tawheed and ‘Aqeedah and the categories of Tawheed present in the Qur’an? by Sheikh Al Fawzaan
“May Allah be good to you, Your Eminence! And this questioner asks: “What is the ruling on the one who opposes the categorization of Tawheed into three categories; Tawheed-ur-Rububiyyah (Tawheed of Allah’s Lordship), Tawheed-ul-Uluhiyyah (Tawheed of worship) and Taweed-ul-Asmaa wa-s-Sifaat (Tawheed of Allah’s perfect names and attributes), and says that this is from the newly introduced matters which were not present at the time of the Prophet, may the peace and blessings be upon him?”
“I told you already that these people are trying to eradicate the (correct) creed. Sometimes they say that the word ‘Aqeedah (creed) does not occur in the Qur’an and in the Sunnah nor the word Tawheed. And sometimes they say that the categorization of Tawheed into three categories is an innovation. What they want is to cause confusion in this issue. The word ‘Aqeedah is present in the Qur’an and it is present in the Sunnah. Hence the word is extracted from the Qur’an and the Sunnah. The word ‘Aqeedah and the word Tawheed are present and even if not in wording then still in meaning. And as for the categories of Tawheed then they are present in the Qur’an because all of the Qur’an is about Tawheed as Ibn-ul-Qayyim, may Allah have mercy upon him, mentioned. That (from the Qur’an) which talks about the Rububiyyah (Lordship) of Allah, His Dominion, Power and Will, then that is regarding Tawheed-ur-Rububiyyah. That which talks about the Names of Allah and His Attributes, then that is regarding Tawheed-ul-Asmaa wa-s-Sifaat. And that which talks about the worship of Allah alone and nobody else and leaving off the worship of other than Him, then that is Tawheed-ul-Uluhiyyah. All of them are present in the Qur’an and in the beginning of Surah Al-Fatihah. The three categories of Tawheed are in the beginning of Al-Fatihah.
“All the praises and thanks be to Allah, the Lord (Rabb) of the ‘Alamin (mankind, jinns and all that exists)” That is Tawheed-ur-Rububiyyah “the Lord (Rabb) of the ‘Alamin”.
“The Most Beneficent, the Most Merciful. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)” That is Tawheed-ul-Asmaa wa-s-Sifaat.
“You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” That is which Tawheed? Tawheed-ul-Uluhiyyah.
(And) In the final Surah of the Quran, in Surah An-Nas:
“Say: “I seek refuge with (Allah) the Lord (Rabb) of mankind” (that is) Tawheed-ur-Rububiyyah.
“The King of mankind, The Ilah (the only one true deity deserving of worship) of mankind”, “The Ilah of mankind” is which Tawheed? Tawheed-ul-Uluhiyyah.
“The King (Malik) of mankind” is what? (Tawheed) Al-Asmaa wa-s-Sifaat.
But as for these people then they are either ignorant and foolish who don’t understand anything and want to deny that which they don’t understand or that they are people who mislead others and who want to eradicate the (correct) creed, and that is what is mostly the case when it comes to them.”
 Tawheed-ur-Rububiyyah is to believe and affirm that Allah alone is the Creator, Sustainer and Owner, the Rabb, of everything.
 Tawheed-ul-Uluhiyyah or also Tawheed-ul-‘Ibadah is to do all worship, such as du’a, prostration, bowing, making sacrifices, making vows,etc., purely for Allah alone and for nobody else.
 Tawheed-ul-Asmaa wa-s-Sifaat is to affirm and believe in Allah’s perfect names and attributes.
 Imam Al-Baghawi, may Allah have mercy upon him, mentions in his tafsir of Surah Al-Baqarah Ayah 21 the statement of Ibn Abbas, may Allah be pleased with both, where he says that: “The meaning of all statements in the Qur’an in the reference to ‘Ibadah is Tawheed.”
Shaykh Saalih bin Fawzaan Al-Fawzaan, may Allah preserve him
Translated by Salafi-Dawah.com.
Use the player below or download the MP3 here.
The Messenger of Allah (صلى الله عليه و سلم) said:
“A man will be resurrected on the Day of Judgement, and will be shown his deeds which will be written on scrolls and each scroll, which will stretch as far as the eye can see, will be filled with bad deeds. These scrolls will be placed on one side of the scale, then a card, with “None has the Right to be Worshiped but Allah (سبحانه وتعالى) Alone” written on it will be placed on the opposite side of the scale. A statement which this man made from his heart with sincerity, conviction and faith, and so this statement will outweigh and surpass all of the scrolls.”
Saheeh – Narrated by At-Tirmidhi (2639) and Ibn Majaah (4300) on the authority of ‘Abdullah bin ‘Amr bin al-Aas. Saheeh and it was authenticated by al-Albanee in Saheeh Sunan at-Tirmidhi, (2127). Translation taken from “The Explanation of the 6 Fundamental Principles of al-Imaam Muhammad ibn ‘Abd al-Wahhab” by DuSunnah Publication.