imam ibn taymiyyah

Reading the Qur’an with contemplation over its meanings is one of the most effective means of preventing oneself from sins or at least some of them .
—  Imam Ibn Taymiyyah | Majmou` al-fatâwâ
Levels of remembering Allaah.
  • The greatest level is remembering Allaah in one’s heart and verbally.
  • Then remembering Allaah in one’s heart.
  • Then remembering Allaah verbally.

Source: Kitab al-Istiqaamah by Imam Ibn Taymiyyah (v. 2, p. 17)

ʺAvoiding the temptation to sin and being patient upon that is greater than being patient whilst being afflicted with trials.ʺ

Imam Ibn Taymiyyah (rahimahullah)

Brotherly advice to new Muslims and those returning to the deen, from another revert pt.1

بسم الله الرحمن الرحيم

I wanted to give some advice to my brothers and sisters who maybe new to the religion or have returned to the religion after a period of ignorance or ambiguity concerning their faith. I wanted to write this out because much of the time what I post on my blog is for those who already have some footing in the religion and understand the basics or are in the process of learning their deen(religion). I recognize that this may confuse some newer Muslims who don’t know as much and may not have many reliable people around them to give them advice and take them by the hand and guide them to that which will be easy for them. 

So I firstly relay may well wishes and the greeting of one Muslim to another, which is a right they(the Muslims) have upon one another, Assalaamu Alaykum wa rahmatuAllahi wa barakaatuh. I pray that you, whoever reads this, are in the best state of health and imaan(faith). I ask Allah, lord of the noble throne, he who is the possessor of the keys of success in this life and the hereafter, to bless you wherever you are and make you firm upon his deen.  I am your brother Dawud ibn Eesa ibn Willie Mcintosh. I, like many of you, was born to a Christian family in the state of Georgia, U.S. in a small city outside of Atlanta. As a revert who spent number of years of his youth in kufr(disbelief), and another in confusion, I know very well the pitfalls that befell me when I sought to finally understand this religion and I hope that the follow advice will help you. 

1. I advise you to make the commitment to stop arguing and debating. One of the things that prevented me from pursuing much good in this religion(eg memorizing the Quran, learning Arabic, Aqeedah(creed), etc.) was this feeling that I, and I alone, had to defeat Muslims and non-Muslims in a debate. I was affected highly by the lectures of Zaakir Naik(May Allah guide him) and more seriously, Ahmad Deedat(May Allah forgive him) who debated every Christian they saw using the bible itself. There was a time when I knew the so-called ‘gospels’ of Matthew, Mark, Luke, and John better than I knew suratul Faatiha. I know for some this doesn’t seem like a big deal but you must understand that it was this obsession with debating that lead many astray including myself. 

When you are busy debating as opposed to learning you will fall into severe mistakes. One such instance I will narrate to you, May Allah make you upright, is that I used to argue with Christians on the old myspace religion forums using arguments that directly contradicted the fundamental beliefs of Islaam. The argument I often used was:

“The bible says God talks! How does he speak?? If he speaks he must have lungs, teeth, and a tongue along with other internal organs to carry out such an action”.

If you do not see why this is wrong then you are where I was five years ago. I denied(may Allah forgive me) the attribute of speech from Allah using a misguided notion that if an attribute, BY NAME is shared by the creation then it is impossible for the creator to have that attribute. I LIMITED the might of Allah due to my own misguided thought process that I had heard from speakers like the two I have already mentioned to you. How is this wrong? Allah says in the greatest ayah in the Quran, Ayatul Kusri(Al Baqarah(2):255):

اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ

Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists..

Allah, the most high, says he is the living, what we interpret as the ever-living. Meaning he will not die. However if we take this term living, does that mean his living is like our living? The logical person says no, for not only can we die but we can also say that if we do not eat, or sleep, we will die. Allah is not in need of any of that, so do we then negate this ayah or change it’s meaning? Of course not! So this is where the problem comes in debating and trying to debate as opposed to, which leads to my next point:

2. Seeking and giving knowledge of the deen, specifically your aqeedah(creed) priority. Debating and arguing while having zero knowledge of your deen is dangerous. As I mentioned above about my own story, I made many mistakes that could fall under kufr(disblief) at most and innovation(bidd’ah) at least.  It is what leads people astray more often than not. You must give your time to understanding this religion. How to understand it, how you worship Allah and what negates that(and takes one out of Islaam). The establishment of proper aqeedah is why the messengers were sent:

رُسُلاً مُّبَشِّرِينَ ومُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ

Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All�Powerful, All�Wise. [An-Nisaa(4):165]

and their message was one and that was to worship Allah, the most high, alone as he says:

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا

And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents..[Al Israa(17):23]

The Quran from it’s first to it’s last encompasses the belief system that every Muslim MUST believe in and act upon. It is important that you understand these issues becaus it is the basis of our religion and for 13 years in mekkah aqeedah was the main thing that the Messenger taught before anything else of the legislation(eg fasting, zakat, etc.) was made obligatory. This alone shows you the importance of learning your aqeedah. Likewise it comes in the authentic narration of ibn Abbas رضي الله عنهما:

لَمَّا بَعَثَ النَّبِيُّ صلى الله عليه وسلم مُعَاذًا نَحْوَ الْيَمَنِ قَالَ لَهُ ‏ “‏ إِنَّكَ تَقْدَمُ عَلَى قَوْمٍ مِنْ أَهْلِ الْكِتَابِ فَلْيَكُنْ أَوَّلَ مَا تَدْعُوهُمْ إِلَى أَنْ يُوَحِّدُوا اللَّهَ تَعَالَى فَإِذَا عَرَفُوا ذَلِكَ فَأَخْبِرْهُمْ أَنَّ اللَّهَ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي يَوْمِهِمْ وَلَيْلَتِهِمْ، فَإِذَا صَلُّوا فَأَخْبِرْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ زَكَاةً فِي أَمْوَالِهِمْ تُؤْخَذُ مِنْ غَنِيِّهِمْ فَتُرَدُّ عَلَى فَقِيرِهِمْ، فَإِذَا أَقَرُّوا بِذَلِكَ فَخُذْ مِنْهُمْ وَتَوَقَّ كَرَائِمَ أَمْوَالِ النَّاسِ ‏"‏‏.

When the Prophet (ﷺ) sent Mu`adh to Yemen, he said to him, "You are going to a nation from the people of the Scripture, so let the first thing to which you will invite them, be the Tauhid of Allah. If they learn that, tell them that Allah has enjoined on them, five prayers to be offered in one day and one night. And if they pray, tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor. And if they agree to that, then take from them Zakat but avoid the best property of the people.” [Saheeh al Bukhari no. 7372]

So I urge you, May Allah have mercy on you, to learn this extremely important aspect of your religion for it is the base upon which the rest of the religion is built upon. No doubt you will see much differing and arguing between Muslims. There will be sects, cults, and groups trying to call you to their way and their path so I advise you:

3. Follow the Sunnah of the Prophet صلى الله عليه وسلم and stick close to what his  companions and their students were upon. To summarize this point I quote the Scholar of Islaam, accepted by the greatest scholars of Islaam as trustworthy, Imam Abul Abbas Ahmad ibn Taymiyyah in his treatise “Introduction of the principles of tafseer” pg.11 Maktabah al Asriyyah 2009 print]:

“It is obligatory to know that the Prophet صلى الله عليه وسلم explained and clarified the meanings of the Quran and it’s wordings to his companions as Allah says:

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Quran), that you may explain clearly to men what is sent down to them, and that they may give thought. [An Nahl(16):44]

And Abdur Rahman As Sulamee(May Allah have mercy on him) said: 

“Those who narrated to us used to recite the Quran like Uthmaan ibn Afaan, and Abdullah ibn Mas’ood, and other than them(from the companions). When they would learn from the Prophet 10 verses(of Quran) They did not continue until they learned what was in those verses from knowledge and actions. They would say: We learned the Quran, knowledge, and action together”.[End of Ibn Taymiyyah’s speech]

I ask you, May Allah grant you success, to ponder the meaning of all of this. Indeed Allah revealed the Quran to his messenger who then explained it to his companions. That is, he explained how to understand and implement these verses of the Quran. They did not learn any ayah expect that he(the prophet) explained it to them and gave them the knowledge to carry forward into the world. So who would have more knowledge of this religion than the companions? No one. I stress this because it is important that you understand that this is how we understand this religion. This is mandatory upon all Muslims. In a time of differing and confusion this is the manhaj(methodology) we stick by to stay out of confusion as we find in the hadeeth of the noble companion Al Irbaad ibn Saariyyah:

“وَعَظَنَا رَسُولُ اللَّهِ صلى الله عليه و سلم مَوْعِظَةً وَجِلَتْ مِنْهَا الْقُلُوبُ، وَذَرَفَتْ مِنْهَا الْعُيُونُ، فَقُلْنَا: يَا رَسُولَ اللَّهِ! كَأَنَّهَا مَوْعِظَةُ مُوَدِّعٍ فَأَوْصِنَا، قَالَ: أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ تَأَمَّرَ عَلَيْكُمْ عَبْدٌ، فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ؛ فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ”

The Messenger of Allah (peace and blessings of Allah be upon him) gave us a sermon by which our hearts were filled with fear and tears came to our eyes. So we said, “O Messenger of Allah! It is as though this is a farewell sermon, so counsel us.” He (peace and blessings of Allah be upon him) said, “I counsel you to have taqwa (fear) of Allah, and to listen and obey [your leader], even if a slave were to become your ameer. Verily he among you who lives long will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth]. Beware of newly invented matters [in the religion], for verily every bidah (innovation) is misguidance.” [At Tirmidhi recorded it no.266]

This is the path of the believers. We follow those who came before us and it is important you to stick to this methodology closely as it will save you from any corruption or trial that may come to your door. Indeed this religion is perfect but the Muslims are not and you will see innovated groups, and sects come and call you to their way but as we have mentioned earlier, we stick to the sunnah of Muhammad عليه سلام and his companions as he commanded us to. This is our path to salvation. There is no success outside of this path because it is how you worship Allah, how you enjoin the good and forbid the evil, etc. It is the base of how you inact all that you learn from the Quran. 

For now I will end this part of my advice here. I advise reading some of the following books:

Usool ath thalaatha(The three fundamental principles) 

Qawa’id al Arba(The four principles of shirk(associating partners with Allah)) 

Kitaab at Tawheed(The book of Monotheism)

Kashf As Shubuhaat(Removing the doubts) all of the above by Ibn Abdul Wahhab.

Aqeedatul Waasitiyyah by Ibn Taymiyyah

The books I have recommended all deal with creed and methodology. They are small texts but extremely heavy as it relates to their benefits and the clarity they will bring to your life. I want to also stress something that I will always stress and that is that this will take time. 

You are a human being. You are weak and you WILL make mistakes. Do not think that I am saying you must become perfect overnight but what I am hoping and advising is that you take your time and go step by step. This is why I am writing these advices because I know how easy it is to get overwhelmed by the wealth of information that is out there. I know some of you are not around many Muslims or if you are you may still feel out of place, but I urge you to connect yourself towards your lord and take your time. 

Learn this religion, starting with your aqeedah, step by step. Make use of materials made accessible by the students of the scholars of this religion in your land such as our brothers and sisters at in Canada, Masjid Al Awwal in Pittsburgh, and others in the US, and Salafipublications and those working with them in the UK. I hope to list more communities along with students of knowledge and scholars to benefit from but more of that will be detailed in another part of this advice. 

Anything that I have said which is correct is from Allah and his expansive mercy and anything I have said wrong is from me and shaytaan and Allah and his messenger are free from it.

May Allah grant you, and I success and forgive us and all the Muslims in every place.

-Your brother in Islaam, 

      Dawud Abdul Hameed ibn Isaa Mcintosh.

Ensure that all of his obligations are complete, including the five daily prayers, both inwardly and outwardly, for prayer is the pillar of Deen
—  Imam Ibn Taymiyyah | ‘Mukhtasar Al-Fataawal Misriyya’
I can't believe I did this.

————————————–Ibn Taymiyyah (GK)
————–Imam Nawawi———Imam Hanbal———Ibn Qayyim
—————————————-Imam Abu Hanifa
——————–Imam Malik—————————–Imam Ja'far
–Imam Al-Ghazali——————Imam Shafi'i————–Sheikh El Shaarawy
——————————————-Imam Suyuti

Ibn Taymiyyah - Goal keeper; doesn’t allow goals (Bidah) of any kind, the last line of defense against any attack against Islam, a rock of Fiqh.

Imam Nawawi - Centerback; part of a three man defensive line, Imam Nawawi is an authority on the Shafi'i school and considered like the bedrock of the school, so it makes sense he should be a strong center back, providing security and consistency with self-sacrifice for the team.

Imam Hanbal - Centerback; upholder of order and I placed him in the center of a three man defense to coordinate with Ibn Taymiyyah in goal to keep the defense sturdy and ensuring that no attacks on Islam can penetrate the Hanbali connection.

Ibn Qayyim - Centerback; like Ibn Taymiyyah and Imam Hanbal, he is a Hanbali, which means he’s great in defending orthodoxy, but Ibn Qayyim is particularly poetic, which means he adds some finesse to the backline, giving a proper balance.

Imam Abu Hanifa - Center midfielder; think Pirlo here. Imam Abu Hanifa’s great contribution to Fiqh was creating systematic methods to approach Fiqh, and who better to be the team’s quarterback than Imam Abu Hanifa?

Imam Malik - Center midfielder; part of a three man center midfield, Imam Malik is the engine room of the team, as the father of Hadith Science, he provided Fiqh with the Muwatta, which forms the backbone of Fiqh and therefore, it makes sense that Imam Malik would be an all-action midfielder, but capable of going forward offering an element different to others in the team. Provides that link between defense, midfield, and attack.

Imam Ja'far - Center midfielder; the last part of the midfield, not dedicated to systems as much as the other two, Imam Ja'far instead brings brilliance with his game that is characterized by an amazing Fiqh “IQ” that ensures that he can provide support in both attack and defense.

Imam Al-Ghazali - Right winger; inventive and not just able to deconstruct philsophers (opposing wingers) but with a wonderful mixture of Fiqh mastery and intellectual strength, Imam Al-Ghazali has tremendous attacking power but tracks back to help the midfield and defense when needed. A paragon of Shafi'i balance.

Imam Shafi'i - Center attacking midfielder; the most creative player on the pitch, and he has to be. Starting his school in Iraq before going to Egypt, Imam Shafi'i is able to read the game and make adjustments, figuring out how to make sure his team is setup properly to deal with whatever the opposing defense puts up. Discretion is the cornerstone of his Fiqh and that would be his role in this team.

Sheikh El Shaarawy - Left winger; the young gun on the team, but he is a showman and on the wing, some tricks and moves are needed. Sheikh El Shaarawy has that Shafi'i balance to his game, but his strengths are in crowd-pleasing and making opposing defenses think twice about doubting him, a real live-wire on the left.

Imam Suyuti - Striker; he may be a Shafi'i, and while he has shown his ability to be balanced like one, Imam Suyuti is all swagger. And that’s a good thing, strikers have to be confident, believe in themselves, because it could be one moment that changes the game. Not just confident in his Fiqh, but in his ability to take on any challenge, Imam Suyuti is the perfect choice to lead the attacking line.

The noun ‘modesty’ (haya) is derived from ‘life’ (al-hayah), so the heart that is alive- its owner is also alive- and it contains modesty which prevents it from performing evil & despicable actions, because in the modesty of the heart lies its immunity from these types of actions. This is why the Prophet (ﷺ) said

“Modesty is from faith.”

-Amrad Al-Qalub Wa Shafa'uha by Imam Ibn Taymiyyah.

Imam Ibn Taymiyyah [رحمه الله] said:

“Sincere hearts and righteous supplications are the undefeatable army.”

[Majmoo'ah Fatwa, (٦٤٤/٢٨)]

The heart is in need of being nurtured so that it may mature and increase until it becomes complete and correct just as the body is in need of nourishment that is good for it.

 Along with this, there is a need to prevent anything from harming it. 

 -Amrad Al-Qalub Wa Shafa'uha by Imam Ibn Taymiyyah.

anonymous asked:

Do you know why there no classical female scholars who are heavyweights in the fields of Islamic jurisprudence and exegesis on the level of the scholars you referred to in you post? I know some female scholars have contributed and assisted in these fields in the past but I do wonder why they never founded any of their own schools of thought or pioneered great works that are considered staples in classical Islamic scholarship.

If you are referring to my “Imam Starting XI” that was a joke, and a means to give people an insight into many of those Islamic scholars, i.e. I’m up to my old tricks of tricking people into learning.

As far as the idea that there are “no classical female scholars who are heavyweights” that’s just, incorrect.

Umm Al-Mumineen Aisha is not only a cornerstone of Hadith, but her Fiqh rulings are the backbone of all the four schools, without question.

Hafsah bint Umar did not only narrate many Hadiths herself, but it is her copy of The Qur’an which Caliph Othman used to be the standard and the authoritative and accurate text of The Qur’an.

But I understand your point, people may know Imam Abu Hanifa and Ibn Taymiyyah, and not the next names, but I think that’s more of an issue with regards to what we want to know, rather than whether they were important or not. I’d just like to note a few giants in Islamic scholarship:

Sittina Nafeesa bint Al-Hasan ibn Zayd was the teacher of Hadith for Imam Shafi’i, Al-Yafi’ee says: “It is narrated that when Imam Shafi’i came to Egypt, he called upon her and heard Hadith from her, and when he died, his funeral was carried to her and she prayed over him in her house.”

It is from Sittina Nafeesa that the entire bases for isnad (chains) are rooted, she is a massively important figure, a giant without question.

Karima bint Ahmad al-Marwaziyya is responsible for one of, if not the most, authoritative narrations of Sahih Bukhari. In other words, she preserved the work and maintained it, to the point that scholars came from Toledo and even from different schools (Hanafis and Malikis) to learn from her.

The famous scholar Ibn Hajar’s wife, Anas Khatun was also a very famous scholar in her own right, Ibn Hajar’s teachers, who he mentioned in his work Ad-Durar Al-Karimah, he underlines 170 female scholars, many of them who taught him. He includes scholars like Juwayriyah bint Ahmed, who was a famed traditonalist, and in the words of Ibn Hajar “Some of my own teachers, and many of my contemporaries, attended her discourses.” There is also Aisha bint Abdul-Hadi who was Ibn Hajar’s teacher, who was famous to the point that people traveled simply to “sit at her feet and study the truth of religion” as said by Ibn Al-Imad.

The keepers and authenticators of our most valuable works were women. Whether it was Zaynab bint Abdur-Rahman who taught Imam Malik’s Muwatta, or Imam Suyuti studying under Hajar bint Muhammad to understand Imam Shafi’i Risalah, while Ibn Taymiyyah’s teacher of Hadith was Zaynab bint al-Makki; Imam Ad-Dhahabi had over one hundred female teachers.

One of the major problems we face is that we don’t understand the significance of a teacher. We think “oh they were just teachers,” but to be the student of someone is not how we think of it. We think we exceed our teachers, that we beat them, or something like that. 

Imam Malik was the teacher of Imam Shafi’i, to which Imam Shafi’i describes Malik as a star.

There are absolute giants in our tradition, the problem is no one wants to hear about them, no one wants to study them, and they don’t realize their impact upon our discourse because people are willingly ignorant.

The idea that people just “list female scholars” is a rebuke that misunderstands the true impact of women within the Islamic tradition. It erases them, because the impact of female scholars is at odds with their view of the Islamic tradition.

As far as women not establishing schools, very few people established schools, I mean, there are only four existing Sunni schools today, and the extinct schools that we refer to are very small, Thawri, Zahiri, and Jariri are the only ones that come to mind.

Oh, and I’d like to add: there is a difference between us having their works in our hands today, and whether they made any. Like, there are several gigantic works that we only have in pieces, including works from Imam Shafi'i, let alone others, so I think the issue of existing works also is a product of history: a lot of times stuff just doesn’t survive.

However, again, the tradition abounds with female scholarship, it truly does, and they functioned in a role that is most important: teachers. I think we dismiss this role because we live in a discourse that says: “those who cannot do, teach.” But this is not the mentality that exists within Islamic scholarship, to teach is to be in the highest position, to teach someone is to be their guide, to be their gateway into knowledge.

So, we have choice to either continue to pretend that female scholarship wasn’t the cornerstone of Islam from the start, or we can acknowledge that from the very foundations of our tradition, from The Qur’an, to the narrations of the Hadith, and to the Fiqh rulings that emerged from those sources, women were, and still very much are, part of the tradition.

Revive a Sunnah - Two Rak'ah for Repentance

Abu Bakr As-Siddiq (Radhi Allahu Anhu) said the Prophet (Salla’Allaahu Alayhi wa Salam) said, “Any person who sins then performs wudu correctly and prays and afterward seeks Allah’s forgiveness Allah forgives him.” Then As-Siddiq (Radhi Allahu Anhu) recited the verse” And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults - and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done. {Al-Imran: 135}

Collected by Abu Dawud (1521) At-Tirmithi (406) Ibn Majah (1395) and Ahmed (½-8-9-10) graded as being Hasan by At-Tirmithi, Ibn ‘Adee, Ibn Kathir, At-Thahabee and Al-Albani (may Allah have mercy on them all)

Imam Ibn Taymiyyah (rahmatullah alaih) said, It is a recommended act for every person who sinned to perform Wudu then pray two Rak’ah.
[Majmu’ Fatawaa vol 21 / 139]

The Qur’an removes all the sicknesses that invoke false desires until the heart becomes pure and therefore its desires become pure and it returns to the natural state (fitrah) that it was created in, just as the body returns to the natural state upon being treated.

The heart will be nurtured with faith and the Qur’an such that it will become strong, for indeed the purification of the heart is like the growing of the body.

-Amrad Al-Qalub Wa Shafa’uha by Imam Ibn Taymiyyah.

The main reason why anyone is misguided is because he gives precedence to his own opinion over the guidance revealed from Allah, and he prefers to follow his own whims rather than the commands of Allah.
—  Imam Ibn Taymiyyah | Al-’Ubudiyyah

Imam Ibn Taymiyyah رحمه الله:
“The truth is like pure gold, whenever tested (it has) increased in quality.”
[الجواب الصحيح ١\٨٨]