دار التوحيد Dr'ul Tawhd

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باب الخروج عن الجماعة Chapter on Leaving the Jamah (Muslim community)

The statement of Allhu Tal in the yah,

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers (an-Nis 4/115)

And also the statement of Allhu Tal in the yah,

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَلا تَفَرَّقُوا
And hold firmly to the rope of Allh all together and do not become disunited. (l-i Imrn 3/103)

It is narrated from Ibnu Abbs Radiyallhu Anhum in a Marf Hadth (that Raslullh Sallallhu Alayhi wa Sallam),

من كره من أميره شيئا فليصبر؛ فإنه من خرج من السلطان قيد شبر مات ميتة جاهلية
Whoever dislikes something (which he sees) from his ruler should be patient. For verily, whoever leaves the obedience of the Sultn (ruler) with the length of a lace will die a death of Jhiliyyah (pre-Islmic period of ignorance). (al-Bukhr, Hadth no. 7053; Muslim, Hadth no. 1849)

It was recorded by al-Bukhr and Muslim.

Muslim narrated from Hudhayfah Radiyallhu Anh in a Marf Hadth (that Raslullh Sallallhu Alayhi wa Sallam),


ستكون بعدي أئمة لا يهتدون بهديي، ولا يستنون بسنتي، وسيقوم فيهم رجال قلوبهم قلوب الشياطين في جثمان إنس. قلت: يا رسول الله، كيف أصنع إن أدركت ذلك؟ قال: تسمع وتطيع، وإن ضرب ظهرك، وإن أخذ مالك، فاسمع وأطع
There will come after me leaders who will not guide with my guidance, nor act in accordance to my Sunnah. People whose hearts will be the hearts of devils in human bodies will arise amongst them. I said, O Raslullh! How should I act if I reach that? Raslullh Sallallhu Alayhi wa Sallam replied, Hear and obey, even if your back is beaten, and even if your wealth is taken! Hear and obey! (Muslim, Hadth no. 1847)

He also narrated from Arfajah al-Ashja Radiyallhu Anh in a Marf Hadth (that Raslullh Sallallhu Alayhi wa Sallam),

من أتاكم وأمركم جميع على رجل واحد يريد أن يشق عصاكم ويفرق جماعتكم، فاقتلوه
Whoever comes to you while all your affairs are under one man wanting to split your unity as a staff splits apart and to separate your Jamah, then kill him. (Muslim, Hadth no. 1480)
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Hadth / Re: 40 HADTH -IBNU TAYMIYYAH
« Last post by Izhr'ud Dn on 31.05.2020, 08:23:44 AM »

The Eighteenth Hadth

Al-Musnad, al-Asl (noble), al-Adl (just), Majdud Dn Ab Abdillh Muhammad bin Isml bin Uthmn Ibnul Mudhaffar bin Hibatillh bin Askir ad-Dimashq informed us about the recitation upon him and I heard it in the (month of) Shabn, in the year 667H. (He said:) al-Hfidh Ab Muhammad al-Qsim bin Al Ibnul Hasan bin Hibatillh bin Askir informed us about the recitation upon him. The merchant and Mawl (freed-slave) of Ibnul Bukhr, Abud Durr Yqt bin Abdillh ar-Rm informed us about the recitation upon him. Zaynab Bint Makk and Isml Ibnul Asqaln also informed us. Zaynab and Ismal said: Ibnu Tabarzadh, al-Qdh Ab Bakr al-Ansr, Ab Bakr Ahmad Ibnul Ashqar ad-Dalll, Ab Ghlib Muhammad bin Ahmad bin Quraysh, and Ab Bakr Ahmad bin Dahrj informed us. All of them said: Ab Muhammad Abdullh bin Muhammad bin Abdillh bin Hazr Mard as-Sarfn informed us about the recitation upon him. Ab Thir Muhammad bin Abdir Rahmn Ibnul Abbs al-Mukhlis narrated to us, with dictation in (the month of) Shabn, year 393H. (He said:) Abul Qsim Abdullh bin Muhammad Ibnul Baghaw narrated to us, Shaybn bin Farrkh narrated to us, Mubrak bin Fadhlah narrated to us, al-Hasan narrated to us from Anas Radiyallhu Anh that he said,

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْطُبُ يَوْمَ الْجُمُعَةِ إلَى جَانِبِ خَشَبَةٍ مُسْنِدًا ظَهْرَهُ إلَيْهَا. فَلَمَّا كَثُرَ النَّاسُ قَالَ: ابْنُوا لِي مِنْبَرًا لَهُ عَتَبَتَانِ فَلَمَّا قَامَ عَلَى الْمِنْبَرِ يَخْطُبُ حَنَّتْ الْخَشَبَةُ إلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. قَالَ أَنَسٌ: وَأَنَا فِي الْمَسْجِدِ فَسَمِعْت الْخَشَبَةَ تَحِنُّ حَنِينَ الْوَالِهِ فَمَا زَالَتْ تَحِنُّ حَتَّى نَزَلَ إلَيْهَا فَاحْتَضَنَهَا فَسَكَتَتْ
Raslullh Sallallhu Alayhi wa Sallam used to deliver a sermon on the day of Jumuah next to a log while he used to recline his back on it. When the people increased, he said, Construct a Minbar (pulpit) for me which has two steps. So when he stood up on the Minbar giving the sermon, the log longingly wept for Raslullh Sallallhu Alayhi wa Sallam. Anas Radiyallhu Anh said: I was present in the Masjid, and the log was longingly weeping as though it was longing for its Wl. It did not stop weeping until Raslullh Sallallhu Alayhi wa Sallam descended (from the Minbar) to it and hugged so it became quiet.

When al-Hasan Radiyallhu Anh used to narrate this Hadth, he used to cry and then say,

O servants of Allh! The log would weep while longing for Raslullh Sallallhu Alayhi wa Sallam because of its yearning for Raslullh Sallallhu Alayhi wa Sallam due to his place in the eyes of Allh Azza wa Jalla. So you are more deserving of yearning to meet him!

Shaykh Rahimahullh was born in the year 587H and died in (the month of) Dhul Qadah, the year 699H.
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Objectionable words and deeds / Re: KITBUL KAB'IR (THE BOOK OF MAJOR SINS)
« Last post by Izhr'ud Dn on 30.05.2020, 11:01:36 AM »
باب طاعة الأمراء Chapter on Obeying the Rulers

And the statement of Allhu Tal in the yah,

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ
O you who believe, obey Allh and obey the Messenger and those in authority among you. (an-Nis 4/59)

And also the statement of Allhu Tal in the yah,

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا
So fear Allh as much as you are able and listen and obey. (at-Taghbun 64/16)

It is narrated on the authority of Mudh bin Jabal Radiyallhu Anh in a Marf Hadth (that Raslullh Sallallhu Alayhi wa Sallam said),

الغزو غزوان: فأما من غزا ابتغاء وجه الله، وأطاع الإمام وأنفق الكريمة، وياسر الشريك، فإن نومه ونبهته أجر كله. وأما من غزا فخرا ورياء وسمعة وعصى الإمام وأفسد في الأرض، فإنه لن يرجع بالكفاف
Military Expeditions are two. As for the one who went on an expedition hoping for the Wajh (Face) of Allh, obeys the leader, spends his valuable, and is associates gently with his partner, verily, all of his sleep and waking up is an Ajr (good deed) for him. And as for the one who went on an expedition in haughtiness, showing-off, and fame, disobeys the Imm and causes Fasd (corruption) on the earth, then he will not return even with the bare minimum of awards. (Ab Dwd, Hadth no. 2515; an-Nas, Hadth no. 3188, 4195)

It was narrated by Ab Dwd and an-Nas'.

It is also narrated on the authority of Ibnu Umar Radiyallhu Anhum in a Marf Hadth (that Raslullh Sallallhu Alayhi wa Sallam said),


على المرء السمع والطاعة فيما أحب وكره، إلا أن يؤمر بمعصية، فإذا أمر بمعصية فلا سمع ولا طاعة
It is obligatory upon the person to hear and obey in what he likes and dislikes, except if he is ordered with Masiyah (sins). If he is commanded Masiyah, then he should neither listen to him nor obey him. (al-Bukhr, Hadth no. 2955, 7144; Muslim, Hadth no. 1839)

It was recorded by al-Bukhr and Muslim.
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E-Books / Re: THE FOUNDATION OF COMPREHENSIVE WORSHIP TO ALLH ALONE
« Last post by Izhr'ud Dn on 29.05.2020, 03:32:19 AM »
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Pamphlets on Tawhd / Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Last post by Izhr'ud Dn on 28.05.2020, 10:54:53 AM »
اَلْأَصْلُ الْجَامِعُ لِعِبَادَةِ اللهِ وَحْدَهُ

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

فَإِنْ قِيلَ: فَمَا الْجَامِعُ لِعِبَادَةِ اللهِ وَحْدَهُ؟ قُلْتُ: طَاعَتُهُ بِامْتِثَالِ أَوَامِرِهِ وَاجْتِنَابِ نَوَاهِيهِ.

فَإِنْ قِيلَ: فَمَا أَنَوَاعُ الْعِبَادَةِ الَّتِي لاَ تَصْلُحُ إِلاَّ لِلّٰهِ تَعَالَى؟ قُلْتُ: مِنْ أَنْوَاعِهَا: اَلدُّعَاءُ وَالاِسْتِعَانَةُ وَالاِسْتِغَاثَةُ، وَذَبْحُ الْقُرْبَانِ، وَالنَّذْرُ، وَالْخَوْفُ، وَالرَّجَاءُ، وَالتَّوَكُّلُ، وَالْإِنَابَةُ، وَالْمَحَبَّةُ، وَالْخَشْيَةُ، وَالرَّغْبَةُ وَالرَّهْبَةُ، وَالتَّأَلُّهُ، وَالرُّكُوعُ، وَالسُّجُودُ، وَالْخُشُوعُ، وَالتَّذَلُّلُ، وَالتَّعْظِيمُ الَّذِي هُوَ مِنْ خَصَائِصِ الْإِلٰهِيَّةِ.

وَدَلِيلُ الدُّعَاءِ قَوْلُهُ تَعَالَى:

﴿وَأَنَّ الْمَسَاجِدَ لِلّٰهِ فَلاَ تَدْعُوا مَعَ اللّٰهِ أَحَدًا.﴾ [الجن:18]

وَقَوْلُهُ تَعَالَى:

﴿لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لاَ يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ.﴾ إِلَى قَوْلِهِ: ﴿وَمَا دُعَاءُ الْكَافِرِينَ إِلاَّ فِي ضَلاَلٍ.﴾ [الرعد: 14]

THE FOUNDATION OF COMPREHENSIVE WORSHIP TO ALLH ALONE

In the name of Allh, the Most Gracious, the Most Merciful.

If it is said, What is the foundation of comprehensive worship to Allh alone? I would have said, Obeying Allhu Tal through abiding by His commands and refraining from what He has forbidden.

If it is said, What are the types of Ibdah (worship) which are not allowed to be directed to any other besides Allh? I would have said,

Amongst the types of Ibdah which are specific to al-Ilhiyyah (Divinity) are: ad-Du (supplication/worship), al-Istinah (seeking aid), al-Istighthah (seeking rescue), Dhabhul Qurbn (sacrificing an animal), an-Nadhr (vowing), al-Khawf (fear), ar-Raj (hope), at-Tawakkul (reliance), al-Inbah (penitence), al-Mahabbah (love), al-Khashyah (awe), ar-Raghbah (aspiration), ar-Rahbah (apprehensive fear), at-Taalluh (exaltation, deification), ar-Ruk (bowing), as-Sujd (prostration), al-Khush (submissive humility), at-Tadhallul (submissiveness), and at-Tadhm (glorification).

The evidence for ad-Du (supplication, being a type of Ibdah) is His Tals statement,

And the Masjid (pl. Masjid; places of worship) are only for Allh, so pray (invoke/worship) not unto anyone along with Allh. (al-Jinn 72/18)

And His Tals statement,

For Him (alone) is the supplication of truth. And those whom they invoke can never respond to them in any way (ar-Rad 13/14)

Until His Tals statement,


وَدَلِيلُ الاِسْتِعَانَةِ قَوْلُهُ تَعَالَى:

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ.﴾ [الفاتحة: 4]

وَدَلِيلُ الاِسْتِغَاثَةِ قَوْلُهُ تَعَالَى:

﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ.﴾ [الأنفال: 9]

وَدَلِيلُ الْذَّبْحِ قَوْلُهُ تَعَالَى:

﴿قُلْ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلّٰهِ رَبِّ الْعَالَمِينَ. لاَ شَرِيكَ لَهُ وَبِذٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ.﴾ [الأنعام: 162-163] وَدَلِيلُ النَّذْرِ قَوْلُهُ تَعَالَى:

﴿يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا.﴾ [الإنسان: 7]

وَدَلِيلُ الْخَوْفِ قَوْلُهُ تَعَالَى:

﴿إِنَّمَا ذٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلاَ تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ.﴾ [آل عمران: 175]

وَدَلِيلُ الرَّجَاءِ قَوْلُهُ تَعَالَى:

And the invocation of the disbelievers are only in vain. (ar-Rad 13/14)[1]

The evidence for al-Istinah (seeking aid, being a type of Ibdah) is the statement of Allhu Tal,

You (Alone) we worship, and You (Alone) we ask for help. (al-Ftihah 1/4)

The evidence for al-Istighthah (seeking rescue, being a type of Ibdah) is the statement Allhu Tal,

(Remember,) when you sought help from your Lord, and He answered you (al-Anfl 8/9)

The evidence for ad-Dhabh (sacrifice, being a type of Ibdah) is the statement Allhu Tal,

Say: Truly, my prayer, my sacrifice, my life and my death are (all) for Allh, the Lord of the lamn (Cherisher of the Worlds i.e. mankind, Jinns and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims. (al-Anm 6/162-163)

The evidence for an-Nadhr (vowing, being a type of Ibdah) is the statement Allhu Tal,

They (are those who) fulfill (their) vows, and they fear a Day whose evil will be widespread. (al-Insn 76/7)

The evidence for al-Khawf (fear, being a type of Ibdah) is the statement Allhu Tal,

That is only shaytn (satan) who frightens (you) of his supporters. So fear them not, but fear Me, if you are (truly) believers. (l-i Imrn 3/175)

The evidence for ar-Raj (hope, being a type of Ibdah) is the statement Allhu Tal,[/size]

﴿فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحًا وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا.﴾ [الكهف: 110]

وَدَلِيلُ التَّوَكُّلِ قَوْلُهُ تَعَالَى:

﴿وَعَلَى اللّٰهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ.﴾ [المائدة: 23]

وَدَلِيلُ الْإِنَابَةِ قَوْلُهُ تَعَالَى:

﴿وَأَنِيبُوا إِلَى رَبِّكُمْ وَأَسْلِمُوا لَهُ.﴾ [الزمر: 54]

وَدَلِيلُ الْمَحَبَّةِ قَوْلُهُ تَعَالَى:

﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللّٰهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللّٰهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلّٰهِ.﴾ [البقرة: 165]

وَدَلِيلُ الْخَشْيَةِ قَوْلُهُ تَعَالَى:

﴿فَلاَ تَخْشَوُا النَّاسَ وَاخْشَوْنِ.﴾ [المائدة: 44]

وَدَلِيلُ الرَّغْبَةِ وَالرَّهْبَةِ قَوْلُهُ تَعَالَى:

So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord. (al-Kahf 18/110)

The evidence for at-Tawakkul (reliance, being a type of Ibdah) is the statement Allhu Tal,

and put your trust in Allh if you are indeed believers. (al-Midah 5/23)

The evidence for al-Inbah (penitence, being a type of Ibdah) is the statement Allhu Tal,

And return in penitence to your Lord and submit to Him (az-Zumar 39/54)

The evidence for al-Mahabbah (love, being a type of Ibdah) is the statement Allhu Tal,

And of mankind are some who take (for worship) others besides Allah as Andd (pl. Nidd; rivals, equals, partners to Allh), they love them as they love Allh. But those who believe, love Allh more (than anything else) (al-Baqarah 2/165)

The evidence for al-Khashyah (awe, being a type of Ibdah) is the statement Allhu Tal,

So do not have awe of the people but have awe of Me! (al-Midah 5/44)

The evidence for ar-Raghbah (aspiration) and ar-Rahbah (apprehensive fear, being types of Ibdah) is the statement Allhu Tal,


﴿إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ.﴾ [الأنبياء: 90]

وَدَلِيلُ التَّأَلُّهِ قَوْلُهُ تَعَالَى:

﴿وَإِلٰهُكُمْ إِلٰهٌ وَاحِدٌ لاَ إِلٰهَ إِلاَّ هُوَ الرَّحْمٰنُ الرَّحِيمُ.﴾ [البقرة: 163]

وَدَلِيلُ الرُّكُوعِ وَالسُّجُودِ قَوْلُهُ تَعَالَى:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ.﴾ [الحج: 77]

وَدَلِيلُ الُخشُوعِ قَوْلُهُ تَعَالَى:

﴿وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللّٰهِ وَمَا أُنْزِلَ إِلَيْكُمْ وَمَا أُنْزِلَ إِلَيْهِمْ خَاشِعِينَ لِلّٰهِ لاَ يَشْتَرُونَ بِآيَاتِ اللّٰهِ ثَمَنًا قَلِيلاً.﴾ [آل عمران: 199] اَلْآيَة وَنَحْوُهُا.

فَمَنْ صَرَفَ شَيْئًا مِنْ هٰذِهِ الْأَنْوَاعِ لِغَيْرِ اللّٰهِ تَعَالَى فَقَدْ أَشْرَكَ بِاللهِ غَيْرَهُ.

Verily, they used to hasten to good deeds and supplicate Us in aspiration and apprehensive fear, and they were to Us humbly submissive. (al-Anbiy 21/90)

The evidence for at-Taalluh (exaltation, deification, being a type of Ibdah) is the statement Allhu Tal,

And your Ilh (deity) is One Ilh (i.e. Allh). L ilha ill Huwa (there is no true- deity -worthy of worship- except He), ar-Rahmn (the Most Gracious), ar-Rahm (the Most Merciful). (al-Baqarah 2/163)

The evidence for ar-Ruk (bowing) and as-Sujd (prostration, being types of Ibdah) is the statement Allhu Tal,

O you who believe! Bow down, prostrate yourselves, worship your Lord, and do good so that you may be successful. (al-Hajj 22/77)

The evidence for al-Khush (submissive humility, being a type of Ibdah) is the statement Allhu Tal,

And there are, certainly, among the Ahlul Kitb (People of the Book i.e. Jews and Christians), those who believe in Allh, in the revelation to you, and in the revelation to them; bowing in submissive humility to Allh: They will not sell the verses of Allh for a little price! (l-i Imrn 3/199) This yah and its likes

Whoever directs anything from these Ibdah to other than Allhu Tal, then he has associated a partner with Allh.


فَإِنْ قِيلَ: فَمَا أَجَلُّ أَمْرٍ أَمَرَ اللهُ بِهِ؟ قِيلَ: تَوْحِيدُهُ بِالْعِبَادَةِ، وَقَدْ تَقَدَّمَ بَيَانُهُ. وَأَعْظَمُ نَهْيٍ نَهَى اللهُ عَنْهُ: الشِّرْكُ بِهِ، وَهُوَ: أَنْ يَدْعُوَ مَعَ اللهِ غَيْرَهُ، أَوْ يَقْصِدَهُ بِغَيْرِ ذٰلِكَ مِنْ أَنْوَاعِ الْعِبَادَةِ. فَمَنْ صَرَفَ شَيْئًا مِنْ أَنْوَاعِ الْعِبَادَةِ لِغَيْرِ اللهِ تَعَالَى فَقَدِ اتَّخَذَهُ رَبًّا وَإِلٰهًا، وَأَشْرَكَ مَعَ اللهِ غَيْرَهُ، أَوْ يَقْصِدُهُ بِغَيْرِ ذٰلِكَ مِنْ أَنْوَاعِ الْعِبَادَةِ. وَقَدْ تَقَدَّمَ مِنَ الْآيَاتِ مَا يَدُلُّ عَلَى أَنَّ هٰذَا هُوَ الشِّرْكُ الَّذِي نَهَى اللهُ عَنْهُ، وَأَنْكَرَهُ عَلَى الْمُشْرِكِينَ.

وَقَدْ قَالَ تَعَالَى:

﴿إِنَّ اللّٰهَ لاَ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذٰلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللّٰهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا.﴾ [النساء: 116] وَقَالَ تَعَالَى:

﴿إِنَّهُ مَنْ يُشْرِكْ بِاللّٰهِ فَقَدْ حَرَّمَ اللّٰهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ.﴾ [المائدة: 72]

وَاللهُ أَعْلَمُ.

If it is said, What is the greatest of commands Allh commanded with? it is said,

It is unifying Allhu Tal in Ibdah (directing Ibdah only to Him), as explained above. And the greatest prohibition which Allhu Tal prohibited from is Shirk (associating partners) to Him. And Shirk is, calling upon (worshipping) others alongside Allhu Tal or directing other than this (Ibdah) from the types of Ibdah to other than Him Tal. Whoever directs anything from the types of the Ibdah to other than Allhu Tal has taken it (the thing that he directed his Ibdah to) as a Rabb and an Ilah (other than Allh) has associated another as a partner with Allh. Directing other than this from the types of Ibdah to other than Him Tal (is also the same)[2]. The yt (verses) which provide evidence that this is the Shirk which Allhu Tal prohibited from and condemned the Mushrikn for were mentioned above.

Allhu Tal said,

Indeed, Allh does not forgive associating partners with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allh has certainly gone far astray. (an-Nis 4/116)

And Allhu Tal also said,

Indeed, he who associates others with Allh -Allh has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers. (al-Midah 5/72)

Wallhu Alam (And Allh knows best)!..[3]

ANNOTATIONS:
 1. The yah reads in full,

﴿لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لاَ يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلاَّ كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ وَمَا دُعَاءُ الْكَافِرِينَ إِلاَّ فِي ضَلاَلٍ.﴾ [الرعد: 14]
For Him (alone) is the supplication of truth. And those whom they invoke can never respond to them in any way. Their case is like the one who stretches forth his two hands towards water that it may reach his mouth, but it reaches it not. And the invocation of the disbelievers are only in vain. (ar-Rad 13/14)
 
 2. The Muhaqqiq (verifier) of Muallaftush Shaykh makes mention of the repetition in the last paragraph being a mistake made by those who wrote out the pamphlet, since it does not fit the flow of the text. However, we did translate it in order to keep loyal to the text.
 
 3. In the copy found in ad-Durarus Saniyyah, after the yah al-Midah 5/72, the pamphlet ends with Salawt (sending salutations) to Raslullh Sallallhu Alayhi wa Sallam,

وَ صَلَّى اللهُ عَلَى مُحَمَّدٍ.
May Allhs Peace be upon Muhammad (mn)!..
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Pamphlets on Tawhd / Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Last post by Izhr'ud Dn on 28.05.2020, 10:13:14 AM »




اَلْأَصْلُ الْجَامِعُ لِعِبَادَةِ اللّٰهِ وَحْدَهُ[1]

THE FOUNDATION OF COMPREHENSIVE WORSHIP TO ALLH ALONE[2]





 1. 
مُؤَلَّفَاتُ الشَّيْخِ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ، 379/1-381.
 
 2. Muallaftush Shaykh, 1/379-381; ad-Durarus Saniyyah, 1/155-158. Although in other sources, this is a pamphlet on its own, in ad-Durarus Saniyyah it is found in continuation of another pamphlet.
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بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

Quote from: Question 08.07.2015, 05:48
Can diseases be contagious? Like the plague or tuberculosis? A person reported that Muhammad bin AbdulWahhab said there is no such thing. The narration of Omar ra was mentioned about this issue. Surely, the issue is related with qadar. Of course, it is Allah Taala who makes the disease spread to the human and heals him. Merely the reason can be such. Allah knows best. I would be happy if you could give a summarized answer with this regards.

Salam alaikum wa rahmatullahi wa barakatuh.

Click on the link for the response.
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Shirk / Mushrik / IS THERE SUCH A THING AS CONTAGIOUSNESS IN DISEASE?
« Last post by Izhr'ud Dn on 27.05.2020, 07:53:57 PM »

بسم الله الرحمن الرحيم
الحَمْدُ للهِ وَحْدَهُ ، وَالصَّلاة وَالسَّلامُ على مَنْ لا نبيَّ بَعْدَهُ ، وَبَعْدُ

Is There Such a Thing as Contagiousness in Disease?

Quote from: Question 08.07.2015, 05:48
Can diseases be contagious? Like the plague or tuberculosis? A person reported that Muhammad bin AbdulWahhab said there is no such thing. The narration of Omar ra was mentioned about this issue. Surely, the issue is related with qadar. Of course, it is Allah Taala who makes the disease spread to the human and heals him. Merely the reason can be such. Allah knows best. I would be happy if you could give a summarized answer with this regards.

Salam alaikum wa rahmatullahi wa barakatuh.

Wa Alaykumus Salm wa Rahmatullhi wa Barakatuhu.

In the section relating to superstitions found in his book Fathul Majd, Shaykh Abdur Rahmn bin Hasan Rahimahullh made the following explanations relating to the subject:


قال: "وعن أبي هريرة رضي الله عنه أن رسول الله صلي الله عليه وسلم قال: " لا عدوى ولا طيرة ولا هامة ولا صَفَر ". أخرجاه. زاد مسلم: " ولا نوء ولا غول "

قال أبو السعادات: "العدوى" اسم من الإعداء. كالدعوى. يقال: أعداه الداء يعديه إعداء: إذا أصابه مثل ما بصاحب الداء. وقال غيره: "لا عدوى" هو اسم من الإعداء، وهو مجاوزة العلة من صاحبها إلى غيره، والمنفي نفس سراية العلة أو إضافتها إلى العلة. والأول هو الظاهر.

وفي رواية لمسلم: أن أبا هريرة كان يحدث بحديث لا عدوى، ويحدث عن النبي صلي الله عليه وسلم أنه قال: " لا يُورد مُمرِض على مُصِح ". ثم إن أبا هريرة اقتصر على حديث: " لا يورد ممرض على مصح ". وأمسك عن حديث: " لا عدوى "، فراجعوه وقالوا: سمعناك تحدث به، فأبى أن يعترف به. قال أبو مسلمة- الراوي عن أبي هريرة-: فلا أدري أنسي أبو هريرة أو نسخ أحد القولين الآخر؟

وقد روى حديث: " لا عدوى " جماعة من الصحابة: أنس بن مالك، وجابر بن عبد الله; والسائب بن يزيد، وابن عمر وغيرهم، وفي بعض روايات هذا الحديث: " وفِرّ من المجذوم كما تفر من الأسد ".

وقد اختلف العلماء في ذلك. وأحسن ما قيل فيه: قول البيهقي، وتبعه ابن الصلاح وابن القيم وابن رجب وابن مفلح وغيرهم: أن قوله: " لا عدوى " على الوجه الذي يعتقده أهل الجاهلية من إضافة الفعل إلى غير الله تعالى، وإن هذه الأمور تعدي بطبعها. وإلا فقد يجعل الله بمشيئته مخالطة الصحيح من به شيء من الأمراض سببا لحدوث ذلك، ولهذا قال: " فر من المجذوم كما تفر من الأسد ". وقال: " لا يورد ممرض على مصح ". وقال في الطاعون: " من سمع به في أرض فلا يقدم عليه ". وكل ذلك بتقدير الله تعالى. ولأحمد والترمذي عن ابن مسعود مرفوعا: " لا يعدي شيء قالها ثلاثا، فقال أعرابي: يا رسول الله إن النُّقْبَة4 من الجَرَب تكون بمِشْفَر البعير أو بذنبه في الإبل العظيمة

فتجرب كلها؟ فقال رسول الله صلي الله عليه وسلم: " فمن أجرب الأول؟ لا عدوى ولا طيرة ولا هامة ولا صفر، خلق الله كل نفس وكتب حياتها ومصائبها ورزقها ". فأخبر صلي الله عليه وسلم أن ذلك كله بقضاء الله وقدره، والعبد مأمور باتقاء أسباب الشر إذا كان في عافية. فكما أنه يؤمر أن لا يلقي نفسه في الماء وفي النار، مما جرت العادة أنه يهلك أو يضر، فكذلك اجتنب مقاربة المريض كالمجذوم، والقدوم على بلد الطاعون؛ فإن هذه كلها أسباب للمرض والتلف،

فالله سبحانه هو خالق الأسباب ومسبباتها، لا خالق غيره ولا مقدر غيره. وأما إذا قوي التوكل على الله والإيمان بقضاء الله وقدره، فقويت النفس على مباشرة بعض هذه الأسباب اعتمادا على الله ورجاء منه أن لا يحصل به ضرر، ففي هذه الحال تجوز مباشرة ذلك، لا سيما إذا كانت مصلحة عامة أو خاصة، وعلى هذا يحمل الحديث الذي رواه أبو داود والترمذي.

" أن النبي صلي الله عليه وسلم أخذ بيد مجذوم فأدخلها معه في القصعة، ثم قال: كل بسم الله ثقة بالله وتوكلا عليه". وقد أخذ به الإمام أحمد. وروي ذلك عن عمر وابنه وسلمان -رضي الله عنهم-. ونظير ذلك ما روي عن خالد بن الوليد رضي الله عنه أنه أكل السم. ومنه مَشي سعد ابن أبي وقاص وأبي مسلم الخولاني على متن البحر. قال ابن رجب -رحمه الله-.

He said:

It is narrated from Ab Hurayrah Radiyallhu Anh that Raslullh Sallallhu Alayhi wa Sallam said,


لاَ عَدْوَى وَلاَ طِيَرَةَ وَلاَ هَامَةَ وَلاَ صَفَرَ
There is no contagious disease nor superstitions, there is no bad nocturnal birds nor Safar (bad luck perceived in the pre-Islmic eras pertaining to the month of Safar). (al-Bukhr, Hadth no. 5707, 5717, 5757, 5770; Muslim, Hadth no. 2220, with similar wording 2223)

This was narrated by al-Bukhr and Muslim. Muslim added to it,

وَلاَ نَوْءَ وَلاَ غُولَ
There is no Naw (star which supposedly causes rain) nor a ghoul. (with similar wording in Muslim, Hadth no. 2220, 2222, 3913)

Abus Sadt said, Adw (contagious disease) is an Ism (name) from al-Id, just like ad-Daw. When a person is inflicted with a similar infliction with the possessor of the illness (microbe), it is said, Adhud D, Yaduhu, Id.

Others said, There is no contagious disease Adw is an Ism from al-Id, which is the transmission of the defect from its possessor to another. That which is prohibited from is either the transmission of the defect or ascribing the transmission to the defect itself. The first is apparent.

It is narrated in the narration of Muslim that Ab Hurayrah Radiyallhu Anh used to narrate the Hadth,


لاَ عَدْوَى
There is no contagious disease. (al-Bukhr, Hadth no. 5707, 5717, 5756, 5757, 5770; Muslim, Hadth no. 2220, 2222-2225)

He would also narrate from the Nab Sallallhu Alayhi wa Sallam that he said,

لاَ يُورِدُ مُمرِض عَلَى مُصِحّ
The one who has a sick camel should never bring it near a healthy camel. (with similar wording in al-Bukhr, Hadth no. 5771, 5773-5775; Muslim, Hadth no. 2221)

Afterwards, Ab Hurayrah restricted himself to the Hadth,

لاَ يُورِدُ مُمرِض عَلَى مُصِحّ
The one who has a sick camel should never bring it near a healthy camel. (with similar wording in al-Bukhr, Hadth no. 5771, 5773-5775; Muslim, Hadth no. 2221)

And he refrained from narrating the Hadth,

لاَ عَدْوَى
There is no contagious disease. (al-Bukhr, Hadth no. 5707, 5717, 5756, 5757, 5770; Muslim, Hadth no. 2220, 2222-2225)

The people consulted him regarding it and said, We heard you narrate this.

Ab Hurayrah Radiyallhu Anh rejected admitting this. Ab Maslamah the narrator from Ab Hurayrah said, I do not know, did Ab Hurayrah forget this Hadth, or did one of the two Hadth abrogate the other?

The Hadth, there is no contagious disease was narrated by a group of the Sahbah (companions): Anas bin Mlik, Jbir bin Abdillh, as-Sib bin Yazd, Ibnu Umar, and other than them. In some narrations of this Hadth, it is


وفِرَّ مِنَ الْمَجْذُومِ كَمَا تَفِرُّ مِنَ الْأَسَدِ
And run away from the leper as you run away from the lion (al-Bukhr, Hadth no. 5707)

The scholars disagreed on this issue. The best said about it was the view of al-Bayhaq, which was followed by Ibnus Salh, Ibnul Qayyim, Ibnu Rajab. Ibnu Muflih and others, which is that the statement of the Nab Sallallhu Alayhi wa Sallam there is no contagious disease is regarding ascribing the act to other than Allhu Tal, which was believed in by the people of Jhiliyyah (pre-Islmic era). Undoubtedly, these things are contagious in nature, otherwise, Allh has made with His will that the reason of the disease occurring is the healthy person accompanying a person who has something from these diseases. This is why Raslullh Sallallhu Alayhi wa Sallam said,

فِرَّ مِنَ الْمَجْذُومِ كَمَا تَفِرُّ مِنَ الْأَسَدِ
Run away from the leper as you run away from the lion. (al-Bukhr, Hadth no. 5707)

And he said,

لَا يُورِد مُمْرِضٌ عَلَى مُصِحٍّ
The one who has a sick camel should never bring it near a healthy camel. (with similar wording in al-Bukhr, Hadth no. 5771, 5773-5775; Muslim, Hadth no. 2221)

He also said regarding the Tn (plague),

مَنْ سَمِعَ بِهِ فِي أَرْضٍ فَلَا يقدم عَلَيْهِ
Whoever hears that it has struck a land should not enter upon it. (with similar wording in al-Bukhr, Hadth no. 3473, 5729-5730, 6973; Muslim, Hadth no. 2218-2219)

All of this happens with the Qadar (decree) of Allh.

Ahmad and at-Tirmidh narrated from Ibnu Masd Radiyallhu Anh in a Marf Hadth (that Raslullh Sallallhu Alayhi wa Sallam said,)


لا يعدي شيء
Nothing causes contagiousness. He said it thrice.

Thereupon a Bedouin said, O Raslullh! The wound because of scabies occur on the lip or tail of the big camel which consequently wounds (gives scabies) to all the camels?

Raslullh Sallallhu Alayhi wa Sallam said,


فَمَنْ أَجْرَبَ الأَوَّلَ؟ لاَ عَدْوَى وَلاَ طِيَرَةَ وَلاَ هَامَةَ وَلاَ صَفَرَ خَلَقَ اللَّهُ كُلَّ نَفْسٍ وَكَتَبَ حَيَاتَهَا وَمَصَائِبَهَا وَرِزْقَهَا
So, what made the first camel have wounds? There is no contagious disease nor superstitions, there is no bad nocturnal birds nor Safar. Allh created every soul and wrote its life, afflictions and subsistence. (with similar wording in at-Tirmidh, 2143; al-Bukhr, Hadth no. 5717, 5770; Muslim, Hadth no. 2220)

Thus the Nab Sallallhu Alayhi wa Sallam informed us that all of these happen through the Qadh (decree) and Qadar (pre-destination) of Allh. The duty of the servant is to avoid the reasons leading to evil when he is healthy. Just as he is commanded to not throw himself into fire or water because of what has passed as customs that he will perish or be harmed, refraining from coming close to the ill person such as the leper and advancing towards the land of Tn is similar. This is because all of these are reasons of being sick and being harmed. Thus, Allh Subhnahu is the one who created the causes and effects; there is nothing which creates or decrees besides Him. When having at-Tawakkul (trust) in Allh and having mn (faith) in the Qadh and Qadar of Allh becomes strong, consequently he himself will be strong in undertaking some of these causes while relying upon Allh and having Raj (hope) from Him that nothing of the harm will happen to him. So in this circumstance, it is permissible to undertake such a thing, especially when there is a private or general interest. The Hadth which Ab Dwd and at-Tirmidh narrated is interpreted with this, that the Nab Sallallhu Alayhi wa Sallam held the hand of a man who had leprosy, and then he entered it in a bowl. He Sallallhu Alayhi wa Sallam then said,

كُلْ بِسْمِ اللهِ ثِقَةً بِاللهِ وَتَوَكُّلًا عَلَيْهِ
Eat while saying Bismillh (In the name of Allh), relying on Allh and having Tawakkul in Him. (at-Tirmidh, Hadth no. 1817; Ab Dwd, Hadth no. 3925; Ibnu Mjah, Hadth no. 3542)

Imm Ahmad adopted this Hadh, and this was also narrated from Umar, his son (Ibnu Umar), and Salmn Radiyallhu Anhum. That which was narrated from Khlid Ibnul Wald Radiyallhu Anh that he ate poison is akin to this. Also, Sad bin Ab Waqqs and Ab Muslim al-Khawln Radiyallhu Anhum walked upon the surface of the sea. These were mentioned by Ibnu Rajab Rahimahullh. (Fathul Majd, p. 306-308)

Since the matter is quite clear, there is not much to add to the explanations of the Shaykh. If a person attributes contagiousness to the disease itself without thinking that this is by the decree of Allh, then this is Btil (false). However, there is no problem in believing that standing next to the ill person will be a means of being sick by the decree of Allh, and the correct belief regarding the issue is as such. Wallhu Alam (and Allh knows best)
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Bismillh,

Just a reminder!..
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