The places of residence are Three

UmmuAbdillaah Salafiyyah [6/9/12]:

Shaikh Salih al-Fawzaan mentioned in his explanation of Kitab at-Tawhid under the chapter [The Virtues of Tawhid and that which it Expiates from Sins], “The places of residence – as ibn ul-Qayyim mentioned – are three;

The First: The residence of this world, and it is the residence of actions and gaining [good deeds].

The Second: The residence of the Barzakh, and that is the residence within the graves, a barzakh between this world and the Hereafter. The term barzakh means a “divider” or “barrier” [i.e. the life within the graves is the seperator between this world and the Hereafter], and the life within the graves is [therefore] termed as the life of the barzakh. Within it are amazing affairs; in it is blessing or punishment,either a pit from the pits of the Hell-Fire, or a garden from the gardens of Paradise. The dead remain in their graves until Allah the Mighty and Majestic wishes to resurrect and gather them for accountability and recompense…[and so] this residence is a waiting station [until resurrection].

The Third: The residence of recompense, which is the Day of Judgement, [either] Paradise or Hell; and this residence does not perish nor cease ever. If a person believes in these two abodes [Paradise and Hell], then indeed that will cause a person to perform righteous actions and [seek] repentance from sins and wrong-doing. So if he is certain that Paradise exists, and that he cannot enter this Paradise except with righteous actions – then [surely] he will act [upon righteousness]. [Similarly] if he is certain that Hell exists and that he will enter it [if he performs] sins, disbelief and evil actions – then [surely] he will be wary and cautious of that and repent to Allah the Mighty and Majestic.

Therefore, eemaan in Paradise and Hell causes the slave to perform righteous actions and to seek repentance from sins and evil actions, as for the one who does not believe in the Hereafter, then this one will act in accordance to what his desires dictate to him and what his soul craves and he will not hold himself accountable [and reflect] ever”.
~
[Written by Abu Muadh Taqweem Aslam|Courtesy of: Salafi Centre of Manchester]

Filthy Nature of Those who Enjoy Criticizing Others

' Abu Ubaydallaah Hamid Vince Kromwell [7/9/12]:

Ibnu Taymiyyah (may Allah have mercy on him) Discusses the Filthy Nature of Those who Enjoy Criticizing Others

"Some people have the disease of criticizing all the time. They forget the good about others and only mention their faults. They are like flies that avoid the good and pure places and land on the bad places and on wounds. This is because of the evil within their souls and their spoiled nature."

Ibnu Taymiyyah [d.728H]



Courtesy: ‎"Authentic" Hadeeth of the Day

A Forgotten Sunnah: Two Units of Prayer After an Argument

Abdulkabir Atanda Ige [6/9/12]:

A Forgotten Sunnah: Two Units of Prayer After an Argument


From Abu Hurairah, may Allaah be pleased with him, in marfoo’ form, “The expiation for every argument/dispute is two units of prayer.”

As-Saheehah, vol. 4, p. 397.

Analogy of Taqleed and 'Ittibah

Umm Maryam Nimatallaahi Abdul [6/9/12]:

A man is in the desert, it is pitch black he is unfamiliar with the terrain and he has no guidance........ out of the darkness comes a man upon a camel with a torch, who gives the man safe passage.

The man with the torch is a man of knowledge (a sheikh), the man in the desert is most of us and the torch is ilm. Perhaps the man will just follow behind the sheikh going whereever the sheikh goes stumbling if the sheikh stumbles, standing when the sheikh stands, sitting when the sheikh sits, he follows the sheikhs every move like a shadow this is taqleed.

Perhaps he will follow the sheikh whilst allowing the light to guide him on the way but he will look for pebbles on the way, avoid any pebbles even if the sheikh mistakenly stepped in one, he uses the light to see far and thus is able to follow, but follow with relative safety this is 'ittibah. And perhaps Allah will bless him so that one day he will be the one with the torch guiding others along the path.

Benefits from Al-Qawaaid Al-Fiqheeyah Lifahm Al-Nusus Al-Sharaeeyah(Understanding the Principles to the Texts of Islamic Law) - 5

Abu Ubaydallaah Hamid Vince Kromwell [7/9/12]: 

Sheikh Al-Sa'adi said that from the principles(roots) of Islamic legislation is facilitating ease in any matter which there is difficulty. (Example of this is sitting when one doesn't have the ability to stand in prayer). The explainer said that matters are broken down into two concerning a person: What a person can not bear,and Allah will not hold a person accountable for this. What a person can bear and so a person must do and will be held accountable if they don't.

There is a point that should be added here. What is the meaning of 'can not bear' or harship? Another book I read on the same subject mentioned that hardship is broken down into three categories: slight hardship, extreme hardships,and hardships that lean towards one(extreme) or the other(slight, and these type of hardships are normally not excused). An example of slight hardship is making wudu with cold water in cold weather. An example of extreme means something that could cause loss of life or a body limb. Then there is whatever is between those two. 

However,as was explained to the brothers when we studied usool al-fiqh, each situation is subjective and the person who is in the situation is the one who best knows and decides what their limit of bearing a hardship is with the condition that they are being sincere with Allah.

Benefits from Al-Qawaaid Al-Fiqheeyah Lifahm Al-Nusus Al-Sharaeeyah(Understanding the Principles to the Texts of Islamic Law) - 4

Abu Ubaydallaah Hamid Vince Kromwell [6/9/12]: 

Sheikh Al-Sa'adi said that opposite to the principle of choosing the best in matters that one is presented with is if one is presented with matters that are harmful and one HAS NO CHOICE BUT TO CHOOSE then they should choose the least of them in harm. As we say in the West "choosing the lesser of two evils". 

The well known example for this is drinking alcohol to save one's life. (A very real example I read of this is someone who is addicted to drugs so it mentioned that the person could smoke cigarettes to wean the self off of the addiction. Someone may object to this but this is how emcompassing these principles are and how useful they can be,as long as sincerity with Allah is involved). 

Also when one is faced with a choice between something forbidden and something that is undesirable then they should choose that which is undesirable because it is the lesser of two evils...

Benefits from Al-Qawaaid Al-Fiqheeyah Lifahm Al-Nusus Al-Sharaeeyah(Understanding the Principles to the Texts of Islamic Law) - 3

Abu Ubaydallaah Hamid Vince Kromwell [5/9/12]: 


 Sheikh Al-Sa'adi said that if one is presented with a number of affairs which are beneficial, he/she should choose the matter which brings the most benefit. Example: If one is praying a sunnah prayer and the obligatory prayer has started then they should leave the sunnah(which is good) and pray the obligatory(which is better) ie.waajib before mustahaab. Also spending on one's wife preceeds spending on one's other's relatives. This also goes for choosing between the higher of two things which are mustahaab(desirable).

The explainer mentioned that there are exceptions to this general rule. Example: reading Quraan is a higher form of dhikr than simply sitting and making dhikr BUT after the obligatory prayer making dhikr as shown by the Prophet,peace be on him,is better.

This principle is also used in wordly matters concerning,food,clothing,jobs,spouses and so on.

Benefits from Al-Qawaaid Al-Fiqheeyah Lifahm Al-Nusus Al-Sharaeeyah(Understanding the Principles to the Texts of Islamic Law) - 2

Abu Ubaydallaah Hamid Vince Kromwell [5/9/12]:



Sheikh Al-Sa'ad said that Islam's aim is to bring what is beneficial and prevent what is harmful in religious matters,worldly matters,and matters of the next life. This is a mighty principle as well as being general. The whole of the religion is emcompassed in it. 

(you will notice that what is mentioned in the rest of the book springs from this principle)...

Benefits from Al-Qawaaid Al-Fiqheeyah Lifahm Al-Nusus Al-Sharaeeyah(Understanding the Principles to the Texts of Islamic Law) - 1

Abu Ubaydallaah Hamid Vince Kromwell [4/9/12]:


One thing that I think that Muslims are most in need of is understanding of principles that they can work with on a daily basis,in religion and wordly matters. With this in mind,Ive decided to start posting from the book Al-Qawaaid Al-Fiqheeyah Lifahm Al-Nusus Al-Sharaeeyah(Understanding the Principles to the Texts of Islamic Law) by Sheikh Abulrahman bin Nasir Al-Sa'adi,rahmatullahi alaihi..

After his opeing address Sheikh Al-Sa'adi said that intention is a condition for actions(of the heart and the limbs) and it determines whether an action is sincere and correct or corrupted. (Intention distinguishes an act of worship from a customary act. It also distinguishes one act of worship from another.)

An important point mentioned in the introduction: 

Sheikh Al-Sa'adi said that learning these principles is one of the major reasons that make easy the learning of knowledge,understanding it,memorizing it,gathering its different branches,using emcompassing speech.

This alone is enough for one to learn this science...

About the Page

As salaamu alaikum..This forum is for seekers and students of knowledge. We will study the different branches of knowledge from the books of the scholars who followed and are following the path of Al-Quroon Al-Mufaddalah(First Three Generations),insha Allah.

The only condition is that if one is on this forum,they are here of their free will and should conduct themselves respectfully. One should act as if they are attending a class or a conference(one does not go to these places with the intention to cause problems but to benefit). Baarak Allahu feenaa wa fee ilminaa...