The apples of their eyes

Ibn al-Qayyim (رحمه الله) said:

“How many people have caused misery to their own children, the apples of their eyes, in this world and in the Hereafter, by neglecting them, not disciplining them, encouraging them to follow their whims and desires, thinking that they were honoring them when they were in fact humiliating them, that they were being merciful to them when in fact they were wronging them. They have not benefited from having a child, and they have made the child lose his share in this world and in the Hereafter. If you think about the corruption of children you will see that in most cases it is because of the parents.”

(Tuhfat al-Mawlood, p. 146)


From where does sustenance come from?

It was said to an old man:

“Can you believe it? The bread is now for one dinar!”

The old man responded:

“I don’t care if a drop of yeast was for one dinar. I worship Allaah like He ordered me, and He sends me rizq (sustenance) like He promised me

[Source: Unknown. I heard this by word of mouth, if anyone knows the source please inform me inshaAllaah. May Allaah reward whomever it was that narrated it.]

A question about Anashid

A question posed to Sheikh Muhammad ibn Salih Al-Uthaymeen (رحمه الله):

We have found that some Islamic tapes contain Anâshîd (words with good meanings written in verse form), which contain melodies that are similar to songs, and we know that songs are forbidden. What is the ruling concerning such Anâshîd?

The Sheikh replied:

In my view, it is forbidden to recite Anâshîd that, though they are lawful in and of themselves, are performed in a melodious manner, whereby they are performed like songs. The practice of doing so resembles the practice of a people whom it is not permissible to resemble (i.e. disbelievers and their songs). Furthermore, if a man who has a beautiful and luring voice performs Anâshîd with a melodious tone, then some trial or temptation is feared, and consequently his recitation of the Anâshîd becomes forbidden.

[Taken from the Sheikh’s book “As-Sahwatu-l-Islamiyah”- The Islamic Awakening]

The types of people

Sheikh Al-Islam Ibn Taymiyyah (رحمه الله) said:

People are of three kinds:

1) Those who acknowledge and follow the truth – these are the people of wisdom.

2) Those who acknowledge the truth but do not apply it – these people need to be admonished in to applying it.

3) Those who do not acknowledge the truth- these people need to be argues in a way that is better. Because argument often leads to anger, it must be resorted to in a way that is better, just as one resorts to the best [strategy and way] when one is defending himself from an attacker.

[Majmoo’at Al-Fataawa- 2/45]

Note: The Sheikh is referring to the ayah in the Book of Allaah:

“Invite (mankind O Muhammad صلى الله عاليه و سلم) to the way of your Lord (i.e Islam) with wisdom (i.e with Divine inspiration and the Qur’aan) and fair preaching, and argue with them in a way that is better.” [Surat An-Nahl: 125]


Al-Imaam Ahmad Ibn Hanbal said:

Az-Zuhd is of three types:

The first: abandoning that which is haraam (forbidden) – and it is the zuhd of the general folk.

The second: abandoning the excesses of that which is halaal (lawful) – and it is the zuhd of the people of distinction.

The third: abandoning that which busies one from Allaah – and it is the zuhd of the acquainted ones.

Imaam Ahmad Ibn Hanbal
Jaami’ al-aadaab vol 1 page 372-373
Translated by Aboo Haatim Muhammad Farooq

[Note: Az-Zuhd means Asceticism. However this is not the asceticism that is commonly attributes to the sect of the Sufis. Rather it is a practise by the most righteous of people and it is to renounce worldly pleasures in order to get closer to Allaah. It should not be understood that Az-Zuhd means to sell all worldly materials and then beg to the people as this is not an act of those who fear Allaah, but an act of the ignorant.]

From whom does knowledge come

It is reported that ‘Abdullāh b. Mas’ūd – Allāh be pleased with him – said:

The people will remain upon goodness as long as knowledge comes to them from the Companions of Allāh’s Messenger – Allāh’s praise and peace be upon him, and from their seniors. But when knowledge comes to them from their minors, that is when they will be destroyed.

Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-’Ilm wa Fadlihi article 1060.

Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.


The Importance of Aqeedah (1)

We need to learn about Aqeedah; it’s not a simple thing that you can inherit from your parents.
Aqeedah has a direct effect on our actions; if a person does not have the correct aqeedah then their deeds are void. If someone has Shirk in their Aqeedah, their deeds will never be accepted regardless of whether or not the person prays, fasts, recites Qur’aan etc.

Can you imagine arriving on the Day of Judgement and not seeing the deeds you did in the world because they were mixed with Shirk? Allaah says:

“They who believe and do not mix their belief with injustice (dhulm)- those will have security, they are [rightly] guided.” (6:82)

According to the scholars, studying aqeedah far exceeds study in any other field because it is the means by which we get to know Allaah and therefore we find out the correct Manhaj (way) in regards to how to worship Him. Aqeedah is like the head of the body of Islaam, without the head, the body is useless. It is not something that can come from intellectual deduction and anything relating to Aqeedah must have a proof from the Qur’aan and the authentic Sunnah otherwise it is rejected. Aqeedah is so important because for the believers, Allaah is more beloved to us than anyone in the heavens and the earth, so by learning about Him we can further our love; it’s not possible that we could truly love Allaah without knowing who He is, without knowing His beautiful Names and perfect Attributes.

The first waajib (compulsory duty) is the declaration of Laa ilaaha illallaah (None has the right to be worshipped except Allaah). This is the basis of our deen- Tawheed: It is to single out Allaah alone in His Ruboobiyyah (Lordship), His Asmaa was-Sifaat (Names and Attributes) and His Uluhiyyah (His worship). This matter of aqeedah is something we cannot do without for even a second, prayers for example are at specific times, whereas we cannot assign a specific time for aqeedah, meaning we can never say that we are not in need of aqeedah right now. Our entire lives must be built on the correct aqeedah as Allaah says:

“Say (O Muhammad صلى الله عليه و سلم) ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allaah, the Lord of the worlds’” (6:162)

This is our entire life. It is said that:

“ Verily Aqeedah is the first of the matters and the last of them.”

We need to know what the meaning of لا اله الا الله (the first part of the testimony of faith, that none has the right to be worshipped other than Allaah. The second part of the testimony being that Muhammad is His slave and Messenger صلى الله عليه و سلم).

It is the first pillar of Islaam and therefore the first of matters and on the authority of Mu’adh ibn Jabal, the Prophet (صلى الله عليه و سلم) said:

“He whose last words are ‘Laa ilaaha illallaah’ will enter Jannah” [Saheeh- Riyadhus Saaliheen]

Eemaan (faith) is called noor (light). Allaah blesses that person with light, to establish between truth and falsehood, kufr/shirk and tawheed. The more your knowledge grows the more you are guided by this light. If Allaah wishes good for a servant then He will give him understanding of the deen as stated by the Prophet (صلى الله عليه و سلم)

“He to whom Allaah intends to do good, He gives him insight into religion” [Sahih Muslim]

If we look at the people of this time, we see that many people have lost the ability to distinguish between the truth and falsehood, and guidance and misguidance. If we go back to the Qur’aan and the Sunnah then we will not be blinded by the things that blind so many others.

Aqeedah, linguistically means to tie something up to make it strong. Allaah says:

“O you have believed, fulfil [all] contracts[al ‘uqood- a derivative of aqeedah]” (5:1)

From this verse we see that it comes with the meaning of certainty, it is something that is binding and confirmed. This implies that it’s not something you can leave like in a binding contract.

Legally (in the Shari’ah) it is the firm conviction of the mind/heart. It is the belief that the heart ties itself to. If a person’s conviction corresponds to the truth of the Qur’aan and the Sunnah we say that they have a strong aqeedah, if it goes against these two then they have a false aqeedah. Aqeedah is not based on opinions or philosophy but the Qur’aan and Sunnah strictly as understood by the Sahaabah.

Another scholarly definition of Aqeedah is ‘the affairs and matters that are not subject to discussion or argument.’ Anything to do with the 6 pillars of eemaan (belief in Allaah, His angels, His books, His messengers, the last day and predestination-the good and the bad) cannot be argued about using your own opinions/judgements/doubts etc.

We’ll never accept for anyone to come and change anything of these 6 pillars of eemaan, whether to take something away or add anything.