Archive for the ‘Books’ Category

How to attain ‘ilm that ‘Laa illaaha il-Allaah
By Imaam as-Sa’dee


1- And this is the greatest of them, to contemplate upon the Names and Attributes of Allaah, and His actions that show His perfectness, greatness and magnificence. This causes a person to exert himself in devotion to Allaah and worshipping the Perfect Lord, to Whom is all praise, glorification, beauty and majesty.

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 Regarding his ﷺ Guidance
 in voluntary charity (Sadaqah at-Tatawwu’)

He (ﷺ) was the greatest of the people in giving charity with whatever was in his hands and he did not overestimate the value of anything which Allah gave him, nor did he underestimate it (i.e. nothing in his possession was considered too much or too little by him to be given in charity). If someone asked him for something, he would give him, whether it was little or much and his happiness and joy in giving were greater than that of the receiver! And when a person in need submitted his case to him (ﷺ), he would give preference to his needs over his own, sometimes with his food and sometimes with his clothes.

His (ﷺ) giving and charity were different types: Sometimes, it took the form of a gift, sometimes charity and sometimes a grant; and sometimes he would buy something and give it to the seller along with its price. At other times, he would borrow something and then return more than he had borrowed. He would accept a gift and in return, he (ﷺ) would give something of greater value, [1] out of kindness and in order to express all diverse forms of charitable deeds to the utmost of his ability. His benevolence was expressed with his property, his actions and his words. He (ﷺ) would give whatever he had, he would order the giving of charity and he would encourage it, so that if a miserly person saw him (ﷺ), his behaviour would call upon him to be giving.

Anyone who associated with him could not help but be kind and generous. For this reason, he was the most open-hearted of people and the finest soul among them; for charity and righteous deeds have an amazing ability to open the heart – and this was in addition to the things by which Allah had distinguished him, such as His opening his heart by the Message, its special characteristics and its consequences and the opening of his heart to compassion and the removal of Satan’s portion (i.e. influence) from it.

And the greatest cause of open-heartedness is Monotheism, Tawheed; and in accordance with its completeness, its strength and its increase, a person’s heart will be opened; Allaah Most High says:

أَفَمَن شَرَحَ ٱللَّهُ صَدۡرَهُ ۥ لِلۡإِسۡلَـٰمِ فَهُوَ عَلَىٰ نُورٍ۬ مِّن رَّبِّهِۦ‌ۚ
فَوَيۡلٌ۬ لِّلۡقَـٰسِيَةِ قُلُوبُہُم مِّن ذِكۡرِ ٱللَّهِ‌ۚ أُوْلَـٰٓٮِٕكَ فِى ضَلَـٰلٍ۬ مُّبِينٍ

‘Is he whose heart Allah has opened to Islam,  so that he is in light from his Lord (as he who is a non-Muslim)?’


فَمَن يُرِدِ ٱللَّهُ أَن يَهۡدِيَهُ ۥ يَشۡرَحۡ صَدۡرَهُ ۥ لِلۡإِسۡلَـٰمِ‌ۖ
وَمَن يُرِدۡ أَن يُضِلَّهُ ۥ يَجۡعَلۡ صَدۡرَهُ ۥ ضَيِّقًا حَرَجً۬ا

‘And whomsoever Allah wills to guide, He opens his breast to Islam and  whomsoever He wills to send astray, He makes his breast closed and constricted’


Another cause is the Light which Allah places in the heart, and that is the light of Faith (Iman).

It is reported in ‘Sunan at-Tirmidhi‘ in a Marfu’ form:

          ‘ إذا دخل النّورالقلب انفسح وانشرح ‘

‘When the Light enters the heart, it is expanded and opened’ [2]

Another cause is knowledge, for it opens the heart and expands it; but this is not true for all knowledge – only for that which we have inherited from the Prophet (ﷺ).

Still another cause is turning in repentance to Allah and loving Him with all one’s heart. And love has an amazing effect in opening the heart and bringing about goodness of the soul. And the more love for Him grows stronger, the more the heart is opened and it is not straitened except by the idle ones.

And another cause is being constant in the remembrance of Allah, for Dhikr has an amazing effect in opening the heart.

Also among them is acting righteously (Ihsan) towards all created beings and benefitting them to the best of one’s ability, through ones wealth and status and by physically helping them with all sorts of righteous deeds.

As for spiritual happiness and bliss, it is forbidden to every coward, as it is forbidden to every miser and every person who turns away from Allah, unmindful of remembrance of Him and ignorant of Him and His religion and whose heart is attracted to other than Him; and no heed should be paid to the opening of the heart of such a person due to something which befalls him, nor to the anguish of his heart caused by some mishap befalling him for verily, the things which affect the heart are removed by removing their causes (i.e. if happiness depends on some material thing, then the removal of that material thing will cause unhappiness); what is relied upon is the quality of the heart that makes it open or straitened for it is the measure of the heart.

Another cause – indeed, the greatest of them – is the removal of corruption in the heart caused by reprehensible characteristics.

And also amongst them is abandoning looking into undesirable things, vain speech, listening to undesirable things, mixing with undesirable people, eating bad things and sleeping excessively.

~Transcription: Mukhtasar Zaad al Ma’ad Eng trans.pg 113-115|| Ibn Qayyim



[1] Narrated by al-Bukhari
[2] According to Shu’aib and ‘Abdul-Qadir Al-Arna’ut who checked the ahadeeth of the full version of ‘Zaad al-Ma’ad’, it was not narrated by at-Tirmidhee, as Ibn Qayyim states, but by at-Tabari, on the authority of Ibn Mas’ood (رضي الله عنه) and it was mention by as-Suyuti in ‘ad-Darr al-Manthur’ and by Ibn Katheer, who related it from Ibn Abi Hatim and Ibn Jareer (at-Tabari). Some f its chains of narrators are connected (Muttasil) and some of them are broken (Mursal) and they all strengthen each other.

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Al Imaam, Al Khateeb al Baghdaadee Rahimahullaah said:

“It could accompany, just as your shadow accompanies you, and it is from you like it were a part of you, and the book is a union of solidarity by itself, and has no need of that which is found with other than it, it is a sitting which does not fall silent upon you…”

click for pdf:

explanation of a book & its benefits

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al Imaam Ibnul Jawzee Said:

"O you who persists on mistakes and wrong doings; 
O you who has turned away from what the most Loving
 and Compassionate commands; 
O you who obeys the falsifier of the path and the creator of calamities .
 How long are you going to insist on your misbehavior?
 How long are you going to keep yourself distant from your Lord? 
How long will you seek from this world what you cannot have, 
and keep away from the other world by that which you cannot possess? 
Neither are you sure of what Allah prepared of sustenance for you, 
nor are you satisfied with that which He has commanded for you. 
O my brother, by Allah! Admonition does not seem to benefit you!
Afflictions do not seem to threaten you! 
Time does not leave you and the call of death does not reach your ears! 
As if, you poor man, would live forever and
 you weren't meant to expire and be forgotten?"

al Bahr ad-Dumoo' -The sea of tears

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Don’t give up…

Imaam Ibn Qayyim al Jawziyyah Rahimullah said:

“Do not feel weary of standing before His door (ie. Allah) even if you are driven away! And never stop asking for His forgiveness, even if you feel it is rejected! When the door is opened for the Accepted Ones, do not miss this chance and rush therein intruding!
and stretch forth your hands saying

“Be charitable to us!”-12:88

  • Al fawaa’id

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Abu Bakr Al Khateeb Al Baghdaadee

He was the Shaikh, the Imaam Abu Bakr Ahmad Ibn ‘Alee Ibn Thaabit, better known as Al-Khateeb Al-Baghdaadee, the author of many books,1 the most famous of which is Taareekh Baghdaad. 

He was born in the year 392H. His father was the khateeb (lecturer) of Darzeejaan – from the noblemen of ‘Iraaq.2 So he encouraged this son of his (Abu Bakr Khateeb) and let him hear (hadeeth narrations from the scholars) at a young age in the year 403H (when he was only eleven). Then he desired to seek knowledge of the science of Hadeeth, so he traveled for that purpose to the different regions. And he excelled in his studies, wrote books and compiled works. And he became foremost in the general fields of the science of hadeeth.

He heard from a large amount of the trustworthy and reliable muhadditheen (scholars of hadeeth) in various lands – in Baghdad, Basra, Naisapur, Asbahaan, Dainoor, Hamdaan, Koofa, the Haramain (two holy cities of Makkah and Madeenah), Damascus, Jerusalem and others. His arrival in Shaam took place in 451H, where he lived for eleven years. Many of the great scholars of hadeeth reported ahaadeeth on his authority, such as his teacher Abu Bakr Ahmad Ibn Muhammad Ibn Ahmad Al-Barqaanee, the Shaikh of Baghdaad.

Ibn Makoolaa said: “Abu Bakr Al-Khateeb was one of the last prominent figures whom we witnessed having knowledge, memorization, precision and accuracy (in wording) of the hadeeth of the Messenger of Allaah (sallallahu alayhi wa sallam). And who had mastery in its defects and its chains of narration, and who had knowledge of its authentic and its weak, its individual (reported by only one narrator), its rejected (munkar) and its discarded (matrooh).”

Then he (rahimahullaah) said: “And there was not found amongst the people of Baghdaad, after Ad-Daaraqutnee, anyone similar to him.” 3

He wrote on the subject of Fiqh (Islaamic Jurisprudence) and gained mastery in it, then preoccupied himself with the science of Hadeeth. He was eloquent in speech, possessing a high-pitched voice, having a nice recitation (of Qur’aan), and he had beautiful handwriting.

He gave away all his money in charity, which consisted of two hundred deenaars, to the people of knowledge and the poor folk. And he wrote in his will to give his clothes away in charity. He would donate his books to the Muslims, and not ask for anything in return.

The Imaam died in the year 463H, may Allaah have mercy on him.

1. Translator’s Note: His books and written works exceed the number of 60.
2. Translator’s Note: He grew up in Darzeejaan, which is a big village by the Nile River to the southwest of Baghdad. This village is where his father was given the position of being the Khateeb (khutbah speaker) and Imaam of its central masjid for the period of twenty years.
3. Translator’s Note: Adh-Dhahabee said of him: “He wrote many books, and compiled and authored. And he authenticated hadeeth and declared hadeeth weak. He criticized (made jarh) and approved (ta’deel). He recorded historical accounts and clarified issues. And he became the one with the most hadeeth memorized amongst the people of his time, without exception.”

  • Source: Shaykh Naasir ud-Deen al Albaani’s Checking of Al-Khateeb Al-Baghdaadee’s book Iqtidaa-ul-‘Ilm Al-‘Amal (pg. 1).

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Braying drunkard


Al-‘Awâm b. Hawshab (148H) – Allâh have mercy on him – said:

I once came to an area in one part of which was a graveyard. After ‘asr, one of the graves split open and a man with the head of a donkey and the body of a human came up from it and brayed three times, after which the grave closed back up on him. I then saw an old woman weaving fleece or wool, and a woman said, “Do you see that old woman?” I said, “What about her?” She replied, “That is the mother of this [dead] man.” I asked, “What was his story?” She replied, “He used to drink wine, and whenever he would go out his mother would say, ‘O my son, fear Allâh; until when will you keep drinking wine?’ He would reply, ‘You bray like a donkey.’” The woman said, “He then died after ‘asr, so every day after ‘asr the grave opens up and he brays a few times, then the grave closes up on him again.”

  • Al-Hâfidh Abul-Qâsim Al-Asbahânî, Al-Targhîb wa Al-Tarhîb article 471.

Shaykh Nâsir Al-Dîn Al-Albânî graded this narration hasan in his edition of Al-Mundhirî’s Al-Targhîb wa Al-Tarhîb. See Sahîh Al-Targhîb wa Al-Tarhîb hadîth 2517.

Al-Mundhirî quotes Al-Asbahânî as saying:
This [story] was narrated by Abul-’Abbâs Al-Asam in a dictation at Naysâbûr, in the presence of great preservers [of traditions] and people of Knowledge, and they did not reject it.

Source: sayingsofthesalaf.net

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1251. Ibn `Abbas (May Allaah be pleased with them) reported:

The Messenger of Allaah (sallallaahu ‘alayhi wa sallam) observed Saum (fasting) on the day of `Ashura’ and commanded us to fast on this day.

[Al-Bukhari and Muslim].

Commentary: `Ashura’ 10th of Muharram. In another Hadith, it is stated that when the Prophet (sallallaahu ‘alayhi wa sallam) emigrated from Makkah to Al-Madinah, he saw that the Jews were fasting on this day. He asked them why they did this on that day, and they told him that they did it for the reason that Allaah granted Prophet Musa emancipation from Pharaoh on this day, and so they observed Saum in token of their joy. On this, he (sallallaahu ‘alayhi wa sallam) said that in this happiness of Prophet Musa, Muslims have a greater right to observe Saum than the Jews. Consequently, he also observed Saum on 10th of Muharram. Then, he said that if he lived the following year, he would observe Saum on 9th of Muharram also so that they would make themselves different from the Jews. According to another Hadith, he (sallallaahu ‘alayhi wa sallam) ordained the Muslims to observe Saum on `Ashura’ and in addition one more Saum on 9th or 11th of Muharram in opposition to the Jews. (Musnad Ahmad, Vol.4, P-21, edited by Ahmad Shakir; and Mujamma` Az-Zawaid, Vol.3, P-188). Thus observance of two Saum on this occasion is a Sunnah of the Prophet (sallallaahu ‘alayhi wa sallam). These two Saum can be observed either on 9th and 10th or 10th and 11th of Muharram. It is regrettable indeed that present-day Muslims do not follow this Sunnah of the Prophet (sallallaahu ‘alayhi wa sallam) and instead observe the baseless practices of mourning assemblies (Majalis), which is a grave sin practised by Shi`ah.

  • Imam Al-Nawawi’s Riyad-us-Saliheen, Chapter 227 :The Excellence of Observing ‘Ashura’ and Tasu’a (i.e., 9th of Muharram)

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Ash shaykhul Islaam  Ibn Taymiyyah Rahimahullaah said in his essay on al uboodiyyah:

The true ‘abd however, is the one who is pleased with what pleases Allaah and His Messenger; who has hatred for what Allaah and His Messenger hate; offers walaa’ to the awaliyaa’ of Allaah and holds enmity towards the enemies of Allaah. This is the person who has fulfilled emaan as in the hadeeth:

“Whoever loves for Allaah; hates for Allaah; gives for Allaah and denies for Allaah has fulfilled emaan”(1)

He (sallallahy alyhi wa sallaam) also said:

“The firmest bond of emaan is love for Allaah and hate for Allaah”(2)

Also recorded in the saheeh, the Prophet (sallallahu alyhi wa sallaam) has said:

” Three (qualities), whoever possess them, will find the sweetness of emaan: that Allaah and His Messenger are more beloved to him besides anyone else, that he loves someone only for the sake of Allaah and that he hates to return to kufr after Allaah has delivered him from it just as he hates to be slung into the fire”(3)

Thus, this person agreed with His Lord in that which He loves and hates. Allaah and His Messenger became the most beloved of all to him and he loved the creation for Allaah, not for any other reason. This was a result of his perfection of love for Allaah, since (also) having love for what ones beloved loves, constitutes perfection of having love for ones beloved.

So if he loves the Prophet of Allaah and the awliyaa of Allaah because of their accomplishment of what al-Haqq loves, not for any other reason, he has then loved them for Allaah and none other.

Allaah has indeed said

Allâh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers”-Al Maaidah:54

This is why Allaah has said:

“Say (O Muhammad صلى الله عليه و سلم  to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you of your sins. And Allâh is Oft-Forgiving, Most Merciful.” -Aali Imran 3:31

The Messenger (sallallahu alyhi wa sallaam) only commands that which Allaah loves, prohibites that which Allaah hates, he only does that which Allaah loves and informs of that which Allaah loves to ratify.

Hence, whoever loves Allaah, has to follow the messenger; by believing in him in that which he informs, obeying his orders and emulating him in his actions. whoever does this has indeed performed what Allaah loves and consequently, Allaah will love him.


(1) Related by Abu Dawood no.4681, at-Tabaraanee in al-Kabeer no.7613,7737 & 7738 and al-Baghawee no.13/54 with a hasan chain from Aboo Umaamah.

(2) A hasan hadeeth that has a number of chains from several companions. The best of these chains is that related by Imaam at-Tabaraanee in al-Mu’jam al- Kabeer no10357 from ibn Masoud with hasan chain, Allaah willing. I have a seperate treatise on the chains and takhreej of this hadeeth.

(3) Related by al- Bukharee no.16, 21, 6041 & 6491; Muslim no.43; ibn Majah no.4033; an- Nasaa’ee no.8/94-96; at- Tirmidhee no.2626; Ahmad no.3/103, 172, 174, 230, 245, 275 & 288; at- Tayaalisee no.1959 & Mandah in al- Emaan no.281, 282 & 284 from Anas RadhiAllaahu anhu.

  • Transcribed from Al Uboodiyyah of shaykhul Islaam Ibn Taymiyyah Rahimahullaah (Eng. Trans. pg. 115-117)

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Be warned from reading Sayyid Qutb’s ‘In the Shade of the Qur`an’  

Aboo Bakr as-Siddeeq (radiallaahu ‘anhu) was asked a question about an ayah from the Book of Allaah and he said in reply, “Which earth will carry me? Which sky will shade me? If I say about an ayah from the Book of Allaah other than what Allaah, the Perfect and Most High, intended.” [At-Tabari 1:78]


Shaykh Muhammad Ibn Saalih al-‘Uthaymin (rahimahullaah) was asked about the books of Sayyid Qutb, particularly Fi Thilalil-Quran (In the Shade of the Qur`an) and Ma’alim fit-Tariq (Milestones).

The shaikh answered:

“My statement – may Allaah bless you – is that whoever is sincere to
Allaah, His Messenger, and his brother Muslims, then he should
encourage the people to read the books of those who have preceded us,
from the books of tafsir (explanation of the Qur`an) and other than
(the books of) tafsir. These books contain more blessings, are more
beneficial and are much better than the books of the later ones. As for the tafsir of Sayyid Qutb – may Allaah have mercy upon him – then it contains great calamities, however we hope that Allaah pardons him. It contains great calamities…

[From the Cassette: Aqwaal ul-Ulamaa Fee Ibtaal Qawaa`id wa Maqaalaat Adnaan Ar’oor, and checked by Shaikh Ibn Uthaimeen himself on 24/4/1421H.]

Shaikh ‘Abdullaah bin Muhammad as-Dawaish in his book Al-Mawrid uz-Zilaal fit-Tanbeeh alaa Akhtaa’a az-Zilaal


counted in Qutb’s tafseer 181 errors in ‘aqidah.

Wallaahu Musta’aan.

Here are some of Qutb’s errors in ‘aqidah:

Qutb believed in the evil, Kufr-laden ideology of wahdatul wujood,
which Shaikh Ahmad an-Najmee (rahimahullaah) called the “greatest of
kufr,” and about which Shaikh al-Fawzaan (hafidhahullaah) said: even
Iblees himself distinguished between The Creator and His creations
Qutb believed in the likewise dangerous ideology of hulool
Qutb made takfir of the Muslim Ummah; hence Shaikh ‘Ubaid al-Jabiree’s statement: “Sayyid Qutb is the flag-bearer of takfeer in this time.”
Qutb denied Attributes of Allaah
Qutb claimed the Qur`an was created
Qutb criticized Prophet Moses (‘alayhi sallam)
Qutb’s speaking with Hurriyatul I’tiqaad – that a person can believe in whatever religion he wishes
Qutb denied that Jesus (‘alaihi sallam) was raised to the heavens
Qutb ridiculed Uthman bin ‘Affan (radiAllaahu ‘anhu)
Qutb rebelled against the ruler  

Shaikh Muhammad Amaan al-Jaamee (rahimahullaah) said,

The book ath-thilaal of Sayyid Qutb is a tafseer that is not a tafseer
based upon narrations, not a tafseer from the language. Rather it is a
composition containing a confused mixture of the ideas of the
Ash’arees, the ideas of “Wahdatul Wujood” and the ideas of the Soofees, and he was an Ash’aree about which there is no dispute.

[A lecture: Answers to questions about the manhaj of Ahlus – Sunnah wal – Jamaa’ah in calling to Allah. Cassette no. 1. Jeddah 4/1413H]

Qutb’s massive errors in ‘aqidah can be found below (along with scholarly refutations):

Shaikh Ibn Baaz refuted Qutb’s tafsir

Shaikh Muhammad Amaan al-Jaamee warned of the severity on Qutb’s statements

Shaikh ‘Ubaid al-Jabiree warned of Qutb and his books

Shaikh Salih as-Suhaimee on Sayyid Qutb

Shaikh Salih al-Fawzan on Sayyid Qutb

Shaikh Abdul-Muhsin al-Abbaad on Sayyid Qutb

Shaikh Saalih Aal ash-Shaikh on the Exaggeration of Sayyid Qutb

The Mistakes and Innovations of Sayyid Qutb

And there’s much more, from Shaikh al-Albani and others here:


Muwaffiq-ud-Deen (Ibn Qudaamah, rahimahullaah) has mentioned the
forbiddance of looking into the books of innovators and he stated:

The Salaf used to forbid others from sitting with the innovators, looking into their books and listening to their speech.

(Al-Adaab-ush- Shara’eeyah (1/232))

Prohibition of Sitting with, Listening to, Reading material of People of Innovation

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