|أحمد محمد لبن Ahmad.M.Lbn|
مؤسس ومدير المنتدى
عدد المساهمات : 27085
العمر : 67
|موضوع: References الإثنين 04 فبراير 2019, 10:12 pm|| |
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|أحمد محمد لبن Ahmad.M.Lbn|
مؤسس ومدير المنتدى
عدد المساهمات : 27085
العمر : 67
|موضوع: رد: References الإثنين 04 فبراير 2019, 10:13 pm|| |
101. Cf., Muhammad ibn Abu Bakr ibn Qayyim al-Jauziyyah. Ahkaam Ahl al-Dhimmah (Damam, Saudi Arabia: Zamaadi li-l-Nashr, 1997), vol. 2, pp. 764f.
102. This is based on the verse, “Made lawful to you this day are all good things. The food of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due bridal money, desiring chastity not committing illegal sexual intercourse, nor taking them as girl-friends” (5:5).
103. Although there is a great deal of difference of opinion concerning some of these issues, the author is following the conclusions reached by ibn al-Qayyim in Ahkaam Ahl al-Dhimmah (vol. 2, pp. 640-695). Ibn al-Qayyim has discussed these questions in great detail and has supported his opinion with strong, conclusive arguments.
104. He is not financially responsible for her because she is the one choosing this option while at the same time she is not making herself available to him as a wife.
105. Ibn al-Qayyim (vol. 2, p. 650) also presents a story in which Zainab’s husband was coming to Madinah and she asked the Prophet (peace and blessings of Allah be upon him) whether he could stay at her residence. The Prophet (peace and blessings of Allah be upon him) told her, “He is your husband but he cannot be in [physical] contact with you.” This demonstrates that the marriage is suspended. It is neither a full marriage nor are the two completely separated. Unfortunately, though, this author was not able to trace this story through any other sources besides this reference.
106. Ali Abu Lauz, compiler, Answers to Common Questions from New Muslims (Ann Arbor, MI: IANA, 1995), pp. 22-23.
107. The Islamic naming system that he is referring to is wherein the person is known as, “So and so the son of so and so.” After that, a tribal or regional name may also be added.
108. Bilal Philips, Tafseer of Soorah al-Hujuraat (Riyadh: International Islamic Publishing House, 1988), pp. 120-122.
109. Ibn al-Qayyim noted that every one of Allah’s names obligates a specific form of worship from the human in response to that name and attribute of Allah. See Muhammad ibn al-Qayyim, Miftaah Daar al-Sa’adah (Beirut: Daar al-Fikr, n.d.), vol. 2, p. 90.
110. Ahmad ibn Taimiyyah, Majmoo Fatawaa Shaikh al-Islaam ibn Taimiya (Collected by Abdul Rahmaan Qaasim and his son Muhammad, no publication information given), vol. 7, p. 234. Also see Fauz bint Abdul Lateef al-Kurdi, Tahqeeq al-Uboodiyyah bi-Ma’rifah al-Asmaa wa al-Sifaat (Riyadh: Daar Taibah, 1421 A.H.), p. 163.
111. Quoted in al-Kurdi, p. 164.
112. Ibn al-Qayyim, Madaarij al-Saalikeen bain Manaazil Iyyaaka Na’budu wa Iyyaaka Nasta’een (Beirut: Daar al-Kitaab al-Arabi, n.d.), vol. 3, p. 351.
113. Recorded by al-Bukhari and Muslim. The above is Muhammad Muhsin Khan’s translation of the hadith. He also added the following footnote, “Memorizing Allah’s Names means to believe in those Qualities of Allah derived from those Names and should be accompanied by good deeds which Allah’s Names inspire us to do. Just knowing Allah’s Names by heart will not make a vicious man enter Paradise. Therefore, the word ‘memorized’ in the Hadith means to behave in accordance with the implications of Allah’s Names.” Muhammad Muhsin Khan, The Translation of the Meanings of Sahih al-Bukhari (Riyadh: Darussalam Publishers and Distributors, 1997), vol. 9, p. 296.
114. Recorded by al-Bukhari and Muslim.
115. Quoted in Muhammad ibn al-Qayyim, al-Waabil al-Sayyib min al-Kalim al-Tayyib (Beirut: Daar al-Bihaar, 1986), p. 73.
116. Ibn al-Qayyim, al-Waabil al-Sayyib, p. 73.
117. See ibn al-Qayyim, al-Waabil al-Sayyib, pp. 73. Ibn al-Qayyim also quoted ibn Taimiyyah as saying, “If you do not find any sweetness and relaxation in your heart from a [good] deed, then you should suspect your heart. Verily, Allah is grateful. That is, He must reward the doer of a deed for his deed in this world by a sweetness he finds in his heart, a stronger feeling of relaxation and a joy in his eyes. If the person does not find these things, it means that something has entered upon his deed [and made it not correct and purely for Allah’s sake].” See ibn al-Qayyim, Madaarij, vol. 2, p. 68.
118. Anas Karzoon, Manhaj al-Islaam fi Tazkiah al-Nafs (Jeddah: Daar Noor al-Maktabaat, 1997), vol. 2, p. 753.
119. Muhammad ibn al-Qayyim, Al-Jawaab al-Kaafi liman Sa`ala an al-Dawaa al-Shaafi (Beirut: Dar al-Kutub al-Ilmiyyah, 1983), p. 88-89.
120. Recorded by al-Bukhari.
121. In preparing this chapter in particular, the author benefited greatly from three of his previous works: What is Islam (Riyadh: Ministry of Religious Affairs, 2006); He Came to Teach You Your Religion (Denver, CO: Al-Basheer Company for Publications and Translations, 1997); Purification of the Soul: Concept, Process and Means (Denver, CO: Al-Basheer Company for Publications and Translations, 2001).
122. Cf., Ahmad ibn Taimiya, Majmoo Fatawaa Shaikh al-Islaam ibn Taimiya (collected by Abdul Rahmaan Qaasim and his son Muhammad, no publication information given), vol. 7, p. 672.
123. Muhammad ibn Uthaimeen, Sharh Hadith Jibreel Alaihi al-Salaam (Dar al-Thuraya, 1415 A.H.), pp. 4-5.
124. Meaning both the heavens and the earth.
125. It is true that there may be many things beyond the realm of human experience and direct comprehension. However, even the belief in those matters is based on the beliefs that are justifiable and understandable. For example, some people may not be able to accept the fact that some form of punishment occurs to a person while he is in the grave. He may argue that he sees dead people rotted away in the graves and there is no sign that they are suffering any punishment. However, no one can deny that humans can suffer in many ways even if their physical bodies are not being harmed at all. In fact, a person’s mind can even experience imaginary physical pain. In any case, the point is that all these secondary beliefs are completely consistent when the proper premises are understood, such as Allah’s great power and ability to create what He wills.
126. Recorded by Muslim.
127. The term tauheed, meaning “making something one,” or “asserting oneness”, is not a term from the Quran or Sunnah. However, it became the main term used to cover the aspects of belief in Allah, dating back to the time of the Companion of the Prophet ibn Abbaas.
128. The dividing of tauheed into three categories may be found in a number of works in English. Perhaps, the best discussion is Bilal Philips, The Fundamentals of Tawheed (Riyadh: Tawheed Publications, 1990), pp. 1-42. In this work, an attempt will be made to emphasize some points that are not found or discussed in detail in the availa-ble English literature.
129. In particular, this category is sometimes given a slightly different name, such as tauheed al-ibaada.
130. “Lord” is actually not a decent translation for the word rabb but will be used here for the lack of a better, more comprehensive word in English.
131. It is true that there can be other creators, owners and maintainers in this world. However, their abilities to create, own and maintain are limited and not absolute. Absoluteness in these realms belongs only to Allah. Cf., ibn Uthaimeen, Sharh Hadith, pp. 11-14.
132. Muhammad ibn Uthaimeen, Sharh Usool al-Imaan (Fairfax, VA: Institute of Islamic and Arabic Sciences in America, 1410 A.H.), p. 19.
133. Marwaan al-Qaisi, Maalim al-Tauheed (Beirut: al-Maktab al-Islami, 1990), pp. 61-62.
134. Abdul Rahman Al-Saadi, Al-Fatawa al-Saa’diyah (Riyadh: Manshooraat al-Mu’assasat al-Sa’eediyah, n.d), pp. 10-11. The definition al-Saadi gave highlights the fact that tauheed al-uloohiyah is composed of tauheed al-ikhlaas (where one acts solely and purely for Allah’s pleasure), tauheed al-sidq (where one acts sincerely and honestly according to this belief) and tauheed al-tareeq (where the path that one follows is one, that established by the Prophet Muhammad (peace be upon him)). For more on these concepts, see Muhammad al-Hammad, Tauheed al-Uloohiyah (Dar ibn Khuzaima, 1414 A.H.), pp. 22-24.
135. Quoted in al-Hammad, p. 26.
136. Jaafar Sheikh Idris, The Pillars of Faith (Riyadh: Presidency of Islamic Research, Ifta and Propagation, 1984), pp. 9-10.
137. Sometimes a person or object is feared but that fear is not combined with complete love. Hence, that fear does not constitute a false form of worship.
138. There are numerous statements from early scholars stressing the proper balance of the different components of imaan in the heart. For example, it is said about fear and hope, "They are like two wings of a bird. The believer flies towards Allah by his two wings of hope and fear. If they are balanced, he flies properly. If one of them is missing, he has a shortcoming. If they are both missing, the bird is on the edge of death." (Quoted in al-Hammad, p. 41.)
139. Cf., al-Hammad, pp. 34-41.
140. The word ibn Taimiya used was abd (servant or slave); however, its inference is every human being.
141. This is because the soul, by its ingrained nature, yearns for its meeting with its Creator.
142. Ibn Taimiya, Majmoo, vol. 1, pp. 24-29.
143. Cf., al-Hammad, Tauheed al-Uloohiyah, p. 18.
144. Recorded by Abu Dawud, al-Nasaa’i, al-Tirmidhi and others. Graded sahih by al-Albani. Al-Albani, Sahih al-Jami al-Sagheer, vol. 1, p. 641.
145. Ibn Abu al-Izz, vol. 1, pp. 37-38.
146. Shuaib al-Arnaut, introduction to Zain al-Din al-Maqdisi, Aqaweel al-Thiqaat fi Ta’weel al-Asma wa al-Sifaat wa al-Ayaat al-Muhkamaat wa al-Mushtabihaat (Beirut: Mu’assasat al-Risalah, 1985), p. 6. One of the earliest examples of a person asking about these attributes and seeking an explanation for them comes from the time of Malik. A man came to him and said, “O Abu Abdullah [Imam Malik], [about the verse,] ‘The Most Gracious rose over the Throne,’ how is this rising?” Malik’s reply was, “The modality of His act is not known. But His rising over the Throne is not unknown. Belief in it is obliga-tory. Asking about it is an innovation. And I suspect that you are a heretic.” This narration from Malik, with various wordings, can be found in numerous works. For a discussion of its chains and meanings, see Jamaal Baadi, Al-Athaar al-Waarida an ‘Aimmat al-Sunnah fi Abwaab al-Itiqaad (Riyadh: Dar al-Watan, 1416 A.H.), vol. 1, pp. 226-231.
147. As al-Baihaqi pointed out, this belief, which is clearly and plainly indicated in the Quran and Sunnah refutes the Jahmiyah view that Allah is everywhere and in everything. See Abu Bakr al-Baihaqi, al-Itiqaad ala Madhhab al-Salaf Ahl al-Sunnah wa al-Jamaah (Beirut: Dar al-Kutub al-Arabi, 1984), p. 55.
148. Quoted from Abdullah al-Jarullah, Bahjah al-Naadhireen fima Yuslih al-Dunya wa al-Deen (1984), pp. 7-8.
149. Ibn Taimiyyah (as well as his student ibn al-Qayyim) was a staunch opponent of anthropomorphism. His writings clearly state that Allah’s attributes are unique to Him and are not the same as the attributes of humans. However, some people have actually accused him of anthropomorphism. These accusations are based on blatantly false reports concerning ibn Taimiyyah, extreme ignorance or a biased hatred for this scholar who opposed many heresies. For more on this point and a refutation of such accusations, see Salaah Ahmad, Dawah Shaikh al-Islaam ibn Taimiya wa Atharuhaa ala al-Harakaat al-Islaamiyah al-Mu’asirah (Kuwait: Dar ibn al-Atheer, 1996), vol. 2, pp. 375-388.
150. Ahmad Salaam, Muqaddimah fi Fiqh Usool al-Dawah (Beirut: Dar ibn Hazm, 1990), p. 97.
151. Salaam, p. 100.
152. Salaam, p. 104.
153. Cf., Ibn Uthaimeen, Sharh Usool al-Imaan, pp. 27-28. “Cf.,” is used implying that the points are from ibn Uthaimeen but the discussion and explanation is not necessarily from his writing.
154. Muhammad ibn Uthaimeen, Majmuat Fatawa wa Rasaa’il Fadeelat al-Shaikh Muhammad ibn Salih al-Uthaimeen (Riyadh: Dar al-Watan, 1413 A.H.), vol. 3, pp. 160-161.
155. Cf., Ibn Uthaimeen, Sharh Usool al-Imaan, pp. 32-33.
156. Ibn Uthaimeen, Sharh Usool al-Imaan, pp. 32-33.
157. Idris, pp. 18-19.
158. As for Adam, he was a prophet and not a messenger. Every messenger was a prophet but not vice-versa. For the differences between a prophet (nabi) and messenger (rasool), see the author’s “Questions and Answers,” Al-Basheer (Vol. 2, No. 1, May-June 1988), pp. 5-7.
159. This is obviously one of the ways by which the Christians strayed. They raised their Prophet Jesus (peace be upon him) to a divine status while it is clear from their own book that he was simply a human being who prayed and beseeched God on a number of occasions.
160. See 25:1, 17:1 and 72:19.
161. Cf., ibn Uthaimeen, Sharh Usool al-Imaan, pp. 36-38.
162. Meaning everyone from the time of the Prophet (peace be upon him) until the Day of Judgment. They are all the Prophet’s Nation because they are all obliged to believe in him and follow him.
163. Recorded by Muslim.
164. At the same time, no one can claim that a person, for example, Buddha, was a prophet because there is no evidence from the Quran and Sunnah to affirm such a claim.
165. Abdullah al-Muslih and Salaah al-Saawi, Ma La Yasa’ al-Muslim Jahluhu (Islamic Foundation of America, 1995), p. 59.
166. Abdur-Rahmaan Abdul-Khaliq, The General Prescripts of Belief in the Quran and Sunnah (The Majliss of al-Haqq Publication Society, 1986), p. 18.
167. For Quranic/rational arguments for the existence of the Hereafter, see Idris, pp. 11-16.
168. Cf., Ibn Uthaimeen, Sharh Usool al-Imaan, pp. 40-41.
169. As the Prophet (peace be upon him) stated in a hadith recorded by al-Bukhari and Muslim.
170. Ibn Uthaimeen, Majmu, vol. 3, p. 174.
171. Quoted in ibn Uthaimeen, Majmu, vol. 3, p. 169.
172. For the texts of these hadith, see al-Albani, Sahih al-Jami al-Sagheer, vol. 1, p. 186 and vol. 1, p. 344.
173. Although not used as a reference here due to its detail, Salaam (pp. 120-145) has provided an excellent yet concise discussion of many of the aspects of the Hereafter.
174. For a discussion in English on this topic, see Abu Muhammad al-Hasan al-Barbahaaree, Explanation of the Creed (Birmingham, UK: Al-Haneef Publications, 1995), p. 36.
175. See al-Barbahaaree, p. 37.
176. See al-Barbahaaree, p. 38.
177. Ibn Uthaimeen, Sharh Usool al-Imaan, p. 46.
178. Idris, p. 24.
179. See Muhammad ibn al-Qayyim, Shifa al-Aleel fi Masa`il al-Qada wa al-Qadar wa al-Hikma wa al-Ta’leel (Beirut: Dar al-Ma’rifah, n.d.), pp. 29-65.
180. Ibn Uthaimeen, Majmuat, vol. 3, p. 195.
181. This should probably say, “All of our voluntary deeds…” because there are some deeds that humans perform involuntarily and without a definitive will.
182. Ibn Uthaimeen, Majmuat, vol. 3, pp. 196-197.
183. A Qadari is one who denies the concept of al-Qadar altogether.
184. Idris, pp. 25-27.
185. Recorded by Muslim.
186. See Abdul Aziz al-Rasheed, al-Tanbeehaat al-Sanniyah ala al-Aqeeda al-Waasitiyah (Dar al-Rasheed li-l-Nashr wa al-Tauzee’), p. 263.
187. Muhammad ibn Uthaimeen, Sharh al-Aqeedah al-Waasitiyah (al-Damaam, Saudi Arabia: Dar ibn al-Jauzi, 1415 A.H.), vol. 1, pp. 191-192. Also see, in the same work, vol. 1, pp. 70-72.
188. Even the creation of Satan is not a pure evil. See Umar al-Ashqar, “The Wisdom behind the Creation of Satan,” al-Basheer (Vol. 2, No. 3, Sept.-Oct. 1988), pp. 13-22.
189. In his work on al-Qadar, al-Hammad (pp. 31-44) mentions twenty-five benefits or fruits of the belief in al-Qadar. Here, just a few examples shall be given from a number of different sources.
190. Cf., ibn Uthaimeen, Sharh Usool al-Imaan, p. 58.
191. Cf., ibn Uthaimeen, Sharh Usool al-Imaan, p. 58.
192. Cf., ibn Uthaimeen, Sharh Usool al-Imaan, p. 58.
193. Cf., Salaam, p. 173.
194. Recorded by al-Bukhari and Muslim.
195. Quoted from Ali al-Saalihi, Al-Dhau al-Muneer ala al-Tafseer, (Riyadh: Mu’assasat al-Noor, n.d.), vol. 4, p. 173.
196. Quoted in Abdul Rahman ibn Rajab, Jaami al-Uloom wa al-Hikam (Beirut: Mu’assasat al-Risaalah, 1991), vol. 1, p. 72,
197. For more on the spiritual benefits of each of the pillars of Islam, see the author’s Purification of the Soul.
198. Cf., Al-Raaghib al-Isfahaani, Mu’jam Mufradaat Alfaadh al-Quran (Beirut: Dar al-Fikr, n.d.), p. 433.
199. Abdul Rahman al-Dausiri, Safwat al-Athaar wa al-Mafaheem min Tafseer al-Quran al-Adheem (Kuwait: Dar al-Arqam, 1981), vol. 2, p. 8.
200. Muhammad ibn Jareer al-Tabari, Jami al-Bayaan an Ta’weel Ayi al-Quran (Beirut: Dar al-Fikr, 1988), vol. 1, p. 104.
|أحمد محمد لبن Ahmad.M.Lbn|
مؤسس ومدير المنتدى
عدد المساهمات : 27085
العمر : 67
|موضوع: رد: References الإثنين 04 فبراير 2019, 10:15 pm|| |
201. Quoted in Ismail ibn Katheer, Tafseer al-Quran al-Adheem (Kuwait: Dar al-Arqam, 1985), vol. 1, p. 168.
202. Recorded by Abu Dawud and Ahmad. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 335.
203. Abul Hasan Ali Nadwi, The Four Pillars of Islam (Lucknow, India: Academy of Islamic Research and Publications, 1976), pp. 22-23.
204. This is from a hadith recorded by Ahmad and ibn Hibban. According to al-Albani, the hadith is hasan. Muhammad Nasir al-Din al-Albani, Sahih al-Targheeb wa al-Tarheeb (Beirut: al-Maktab al-Islami, 1982), vol. 1, p. 150.
205. Recorded by al-Tabaraani. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 503.
206. Nadwi, p. 24.
207. Khushu’ in the prayer is where the person’s heart is attuned to the prayer. This feeling in the heart is then reflected on the body. The person remains still and calm. His gaze is also lowered. Even his voice is affected by this feeling in the heart. For more details on this concept (as well as the difference between it and khudu’), see Muhammad al-Shaayi, Al-Furooq al-Laughawiyyah wa Atharuhaa fi Tafseer al-Quran al-Kareem (Riyadh: Maktabah al-Ubaikaan, 1993), pp. 249-254.
208. Recorded by Malik, Ahmad, Abu Dawud, al-Nasaa’i and others. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 616.
209. Recorded by al-Bukhari and Muslim.
210. Recorded by Muslim.
211. Recorded by Muslim.
212. Abdul Hameed Siddiqi, trans., Sahih Muslim, (Beirut: Dar al-Arabia, n.d.), vol. 1, p. 206.
213. An authentic hadith recorded by Ahmad, al-Tirmidhi and others.
214. Meaning: past the age of puberty.
215. Recorded by Muslim.
216. This hadith is sahih. See al-Albaani, Irwaa #250. Recorded by Ahmad, al-Nasaa`ee and al-Tirmidhi.
217. Recorded by al-Bukhari, Muslim and Abu Dawood.
218. A “translation” of the Quran is not considered the Quran. The Quran is only the Arabic text.
219. These phrases mean, respectively, “Exalted and perfect is Allah. All praise and thanks be to Allah. There is none worthy of worship except Allah. Allah is the greatest. There is no power or might except in Allah, the Exalted, the Great.”
220. These phrases mean, respectively, “O Allah, have mercy of me, provide for me, pardon me and guide me.”
221. Recorded by Abu Dawood and others. According to al-Albaani, it is hasan.
222. From Abdul Adheem ibn Badawi, The Concise Presentation of the Fiqh of the Sunnah and the Noble Book (Riyadh: International Islamic Publishing House, forthcoming).
223. This is the portion beginning with al-tahiyyaatu li-laah. Its translation is: “All compliments, prayers and pure words are due Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I bear witness that none is worthy of worship except Allah and I bear witness that Muhammad is His servant and messenger.”
224. This portion can be translated as: O Allah send prayers upon Muhammad and on the family of Muhammad as you sent prayers upon the family of Abraham, for You are Worthy of Praise, Full of Glory. O Allah, pour blessings upon Muhammad and upon the family of Muhammad as you poured blessings upon the family of Abraham, for You are Worthy of Praise, Full of Glory.
225. Siddiqi, vol. 2, p. 465.
226. Recorded by ibn Khuzaima and al-Tabaraani. According to al-Albani, it is hasan. Al-Albani, Sahih al-Targheeb wa al-Tarheeb, vol. 1, p. 312.
227. Recorded by ibn Majah. According to al-Albani it is authentic. See Muhammad Nasir al-Din al-Albani, Silsilat al-Ahadeeth al-Saheeha (Beirut: al-Maktab al-Islami, 1979), vol. 1, hadith no. 106,
228. Contemporary estimates range from 85 to 93.6 grams.
229. Recorded by Ahmad, al-Nasaa’i and others. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 2, p. 720.
230. Recorded by Ahmad. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 2, p. 720.
231. Recorded by al-Bukhari.
232. Recorded by al-Bukhari and Muslim.
233. Quoted in Nadwi, Four Pillars, p. 173.
234. Recorded by ibn Hibban and ibn Khuzaima. According to al-Albani, it is sahih. Al-Albani, Sahih al-Targheeb wa al-Tarheeb, vol. 1, p. 420.
235. Recorded by Abu Dawood, al-Tirmidhi and al-Nasaa`ee. See al-Albaani, Saheeh al-Jaami al-Sagheer #6538.
236. Recorded by Muslim.
237. Ali Abu Lauz, Answers, p. 24.
238. E. W. Lane, Arabic-English Lexicon (Cambridge, England: The Islamic Texts Society, 1984), vol. 1, p. 513.
239. Recorded by al-Bukhari and Muslim.
240. Umrah is sometimes called the “lesser pilgrimage”. It contains less rites and may be done throughout the year.
241. Recorded by al-Bukhari and Muslim.
242. Recorded by al-Bukhari and Muslim.
243. Recorded by Ahmad and ibn Majah. According to al-Albani, it is sahih. al-Albani, Irwa, vol. 4, p. 151.
244. Itikaf is were one secludes himself in the mosque for personal worship and devotion. Most commonly, this is done at the end of the month of Ramadan.
245. This is not a must but it is how many pilgrims spend their nights.
246. Siddiqi, vol. 2, p. 577. The last statement he made is very close to what the pilgrims chant during the pilgrimage.
247. Recorded by Ahmad, Abu Dawud, al-Nasaa’i and others. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 2, p. 1112.
248. Recorded by Ahmad. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p. 569.
249. Jizya is a tax paid to the state by the non-Muslim citizens in lieu of military service.
250. This narration was recorded by Saeed ibn Mansur and al-Baihaqi. According to al-Haitami, this is an authentic narration. Al-Haitami, al-Zawajir, vol. 1, p. 198.
251. Muhammad ibn Ali al-Shaukaani, Nail al-Autaar, (Riyadh: Dar Zamam, 1993), vol. 4, pp. 337-338. Ibn Uthaimeen states that the Hajj was made obligatory in the ninth year and the number of delegations coming to meet with the Prophet (peace be upon him) in Madina is one of the reasons that the Prophet (peace be upon him) was not able to perform the Hajj. See Muhammad ibn Uthaimeen, Al-Sharh al-Mumti’ ala Zaad al-Mustaqni’ (Riyadh: Mu’assasat Asaam, 1996), vol. 7, pp. 17-18.
252. Recorded by al-Haakim and others. Graded sahih by al-Albani in Saheeh al-Jaami al-Sagheer, number 2349.
253. Recorded by Abu Dawud. Graded hasan by al Albani in Sahih al Jami’ al Sagheer, number 1464.
254. Recorded by Muslim.
255. Found in a hadith recorded by al-Bukhari.
256. This author has written elsewhere: “This is an aspect that many people today seem to overlook. There is a lot of talk about following the Sunnah but the Sunnah is not simply the number of prayers in a day, fasts in a month, length of one’s clothing or style of dress. The Sunnah is much more than that. As was noted earlier, the Prophet (peace be upon him) was sent with the most excellent morals and behavior. This is an outstanding and necessary part of his mission. This is an extremely important part of his Sunnah that everyone should try to emulate.” Commentary on the Forty Hadith of al-Nawawi.
257. Recorded by Muslim.
258. Recorded by Muslim.
259. Quoted in Muhammad al-Dhahabi, Siyar A’laam al-Nubala (Beirut: Mu’assasah al-Risaalah, 1990), vol. 8, p. 427.
260. As found in the lengthy hadith of Salmaan, recorded by al-Bukhari and al-Tirmidhi.
261. Recorded by al-Bukhari.
262. Recorded by al-Bukhari and Muslim.
263. Recorded by Muslim.
264. Recorded by al-Bukhari and Muslim.
265. Ibn Rajab, Jami, vol. 1, p. 346-348.
266. Recorded by al-Bukhari and Muslim.
267. Recorded by Muslim.
268. Al-Adawi notes that some people may object to the above conclusions, arguing that the following Quranic verses abrogate the verses used as arguments above: “You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger, even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with true guidance from Himself. And He will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allah is pleased with them, and they with Him. They are the Party of Allah. Verily, it is the Party of Allah that will be the successful” (58:22); and, “O you who believe! Take not for supporters and helpers your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the wrongdoers” (9:23) Al-Adawi states that one must distinguish between al-birr (“righteous conduct”), al-silah (“keeping of the ties of kinship”) and al-ihsaan (“goodness toward others”) and al-tahaabub (“love”) and al-tawaadud (“devotion”). The first three are commendable. Also, he says that “natural love and devotion” is different from “religious love and devotion.” Thus, a Muslim may love his Christian wife with a strong love while he hates her religion with the strongest hate and aversion. His love for her will lead him to treat her well, feed her with the best food, spend money on her clothing and so on, while at the same time not having any love or approval for her faith. Thus, his love and goodness toward her is one thing and his hate for her religion is something completely different. In fact, at the same time, for example, a Muslim may hate another Muslim for the wrong he has done while still loving him for his faith. Al-Shafi'ee is quoted as saying that keeping in good contact by al-birr (righteous conduct), justice, kind words and so forth is not what has been prohibited. Ibn Hajar in al-Fath also says that righteous conduct, keeping of ties of kinship and goodness do not imply the kind of love and devotion that is prohibited. He says that verse 58:22 is general for those who are being fought or not being fought. He goes on to refute the claim that there is any abrogation involved between verses 9:5 and 58:22. Mustafa ibn al-Adawi, Fiqh al-Ta’amul ma al-Waalidain (Riyadh: Daar Balansiyah, 2002), pp. 61-64.
269. Recorded by Ahmad and al-Tirmidhi.
270. Many people today do not know Islam or what they think they know about Islam is false. Hence, the convert should take the time to explain to them the truth about Islam.
271. Many non-Muslims do not have any form of “religious honor or dignity.” That is, they see no harm in participating in practices that strike at the very root of their own beliefs. Thus, when Western Christians visit India, for example, they find no problem in paying homage at Hindu temples as part of their visit or vacation. Since many of them have such attitudes toward their own faith, they find it difficult to see why the Muslim convert is not still willing to participate in Christmas and other practices. In essence, this is related to how seriously one takes one’s religion. A Muslim must take his religion seriously, even if many people of other faiths today do not. Hence, a Muslim can never partake in any practice that he knows is blasphemous or not sanctioned by Islamic Law.
272. Recorded by al-Bukhari and Muslim.
273. Recorded by al-Bukhari.
274. Recorded by Abu Dawood, al-Haakim and others. See al-Bakri and al-Aaroori, footnotes to ibn al-Qayyim, Ahkaam Ahl al-Dhimmah, vol. 1, pp. 430-431.
275. The Hadith of Ali and Abu Taalib is recorded by Abu Dawood, al-Nasaa`ee, Ahmad and others. It is an acceptable narration according to al-Bakri and al-Aaroori. See their footnotes to ibn al-Qayyim, vol. 1,p. 435-436.
276. See ibn al-Qayyim, vol. 1, p. 437. There is a report recorded by ibn Abi Shaibah that Umm al-Haarith died while a Christian and the Companions of the Prophet (peace and blessings of Allah be upon him) attended her funeral. However, this report is weak. See fns to ibn al-Qayyim, vol. 1, p. 432-433. For numerous other reports concerning this issue, of varying degrees of authenticity, see ibn al-Qayyim, vol. 1, pp. 432-437.
277. For more details on the Islamic laws of marriage, see the author’s “The Fiqh of the Family, Marriage and Divorce” (American Open University, 1997), passim. The discussion here is based on sections of that work.
278. Recorded by al-Bukhari and Muslim.
279. Cf., Abdul Rahman Abdul Khaaliq, Al-Zawaaj fi Dhill al-Islaam (Kuwait: al-Daar al-Salafiyyah, 1988), pp. 21ff.
280. A parallel discussion could be given for the question of a woman marrying a man who is known to be a fornicator.
281. A form of this Arabic word can be in reference to sexual intercourse. However, when it is explicitly used with the word, “hand”, as it is in this narration of the hadith, it is in reference to touch and not to sexual intercourse. Allah knows best.
282. Even those who allow it (and disapprove of it) lay down some conditions for its permissibility. (1) She must be practicing her religion. (2) The woman must not be from Ahl al-Harb (those peoples who are at war with the Muslims). Ibn Abu Shaibah records in his Musannaf that ibn Abbaas stated, “It is not allowed to marry the women of the People of the Book if they are from the people fighting Islam.” Similar statements were also made by other early scholars. The difference between ahl al-Dhimmah (the non-Muslim women citizens living under the control of the Muslim state) and others seems to be clear, especially when compared to the women living in, for example, the United States. In the United States, the courts tend to favor the mother in custody battles and aspects of that nature, without taking into consideration the question of the religion of the child. Such would not be the case in an Islamic state. (3) The Woman must be afeefah or chaste. A Muslim is not allowed to marry a Jewish or Christian woman who is unchaste, who does not believe that fornication and adultery are bad and so forth.
283. Abdullah al-Ghumaari, Rafu al-Shakk wa al-Irtiyaab an Tahreem Nisaa’ Ahl al-Kitaab (Tanjah, Morocco: 1989), p. 25.
284. Recorded by al-Bukhari and Muslim.
285. Allah says in the Quran, “And how could you take it [back] while you have gone in unto each other and they have taken from you a firm and strong covenant” (4:21).
286. Recorded by al-Tirmidhi and ibn Majah. According to al-Albani, it is sahih. See Muhammad Nasir al-Din al-Albani, Sahih al-Jaami, hadith #3315.
287. Recorded by al-Bukhari.
288. Recorded by Abu Dawud. According to al-Albani, it is sahih. See al-Albani, Sahih al-Jaami, hadith #7037.
289. Recorded by al Bukhari.
290. Unfortunately, in some Muslim cultures today, divorce has become so “shameful” they have neglected this important guidance of Islamic Law, leading to spouses suffering in silence. This is definitively not the goal of Islamic Law concerning such issues.
291. Recorded by al-Bukhari and Muslim.
292. Recorded by al-Bukhari and Muslim.
293. Recorded by al-Bukhari and Muslim.
294. Recorded by al-Bukhari and Muslim.
295. This hadith was recorded by Ahmad, ibn Maajah and al-Haakim. Ali Hasan al-Halabi states that its chain is sahih. Ali Hasan Abdul Hameed, Huqooq al-Jaar fi Saheeh al-Sunnah wa al-Athaar (Amman, Jordan: al-Maktaba al-Islaamiya, 1993), p. 31. This hadith is sometimes misused. Obviously, the second woman fulfilled her requirement of prayer, fasting and so forth but she did little voluntary deeds of that nature. There are people today who do not even perform the five daily prayers and they claim to be better than those who do pray just because they are good to their neighbors or others. What they claim for themselves cannot be concluded from this hadith.
296. Recorded by Muslim.
297. Abu Bakr al-Jazaairi, Minhaaj al-Muslim (Beirut: Daar al-Fikr, 1992), p. 107.
298. See Muhammad ibn Uthaimeen, Sharh Riyaadh al-Saaliheen (Riyadh: Daar al-Watan, 1995), vol. 5, p. 205.
299. Ali Abu Lauz, Answers, pp. 32-33.
300. Ali Abu Lauz, Answers, p. 32.
|أحمد محمد لبن Ahmad.M.Lbn|
مؤسس ومدير المنتدى
عدد المساهمات : 27085
العمر : 67
|موضوع: رد: References الإثنين 04 فبراير 2019, 10:16 pm|| |
301. Ali Abu Lauz, Answers, pp. 30-31.
302. It is important to realize that this brotherhood is founded upon a common faith. In fact, blood relationships come to an end because of differences in religion. Allah says about Noah and his son, “[Noah said,] ‘O my Lord, verily my son is of my family! And certainly your promise is true, and You are the Most Just of the judges.’ He [Allah] said, ‘O Noah! Surely he is not of your family, his work is unrighteous’” (11:45-46). Hence, non-Muslims fall outside of the fold of this brotherhood. They are more than welcome to join this brotherhood by embracing Islam, as this brotherhood is not based on race, ethnicity or nationality. Otherwise, by their choice of religion and belief they have opted to remain outside of this brotherhood. As shall be discussed later, the Muslim still has some obligations toward such non-Muslims though.
303. Recorded by al-Bukhari and Muslim.
304. Recorded by Muslim.
305. Recorded by al-Bukhari and Muslim.
306. Recorded by Muslim.
307. Recorded by Muslim.
308. Recorded by ibn Abi Dunya in Kitaab al-Ikhwaan. According to al-Albaani, it is a good narration. See al-Albaani, Saheeh al-Jaami al-Sagheer #280.
309. Recorded by Muslim.
310. According to al-Albaani, it is a good narration. See al-Albaani, Saheeh al-Jaami al-Sagheer #3004.
311. Recorded by al-Tabaraani. According to al-Albaani, it is an authentic narration. See al-Albaani, Saheeh al-Jaami al-Sagheer #2583.
312. This fact is true for secularists as well. Many of those on the left side of the political scale feel true scorn and enmity toward those on the right, and vice-versa.
313. There are times in which Islamic states may go to war with non-Muslim states. Such conditions of belligerency are not uncommon in the history of humankind and do not necessarily imply the impossibility of some cooperation in the future. In fact, European states constantly fought each other, sometimes for a hundred years’ time, and yet today they all belong to the European Union. A state of belligerency will affect the relationship between such Muslims and non-Muslims. However, that is not the normal case in the world today. Thus, a discussion of those cases is beyond the scope of this work.
314. This is not based on an evil intent in the heart of the Muslim, as some contemporaries try to distort the issue. In fact, a Muslim would never try to force another person to become a Muslim. Christians speak about spreading Christianity throughout the Muslim world and yet virtually no one in the West takes this as a negative statement. In fact, many today are trying to spread democracy throughout the world because they believe in the inherent goodness of democracy. God alone knows how such people would react if the Muslims of today were to try to impose Islam on non-Muslims in the way that some of these people are trying to impose “democracy” on the Muslims.
315. Recorded by al-Bukhari and Muslim.
316. Ali Abu Lauz, Answers, p. 30.
317. Issues concerning non-Muslim relatives or non-Muslim neighbors have already been touched upon.
318. Allah has stated, “O believers! Take not My enemies and your enemies as friends, showing affection towards them, while they have disbelieved in what has come to you of the Truth” (60:1).This author comes from a non-Muslim background and has mixed with many non-Muslims in the past. It is not uncommon for many religious groups to have disdain towards people of other religions. However, the only ones who seem to be very open and honest concerning this situation and how it is supposed to be dealt with are the Muslims. Most other religious groups conceal their dislike for others under some banner of “love.” One notable exception is Rus Walton who wrote in a book entitled, One Nation Under God, “Our Savior and our King instructs us to love our enemies. Yes! But nowhere in Scripture, nowhere, does the Lord God tell us to love His enemies or to make covenant with them in any way.” Quoted in Andrew J. Bacevich, The New American Militarism: How Americans Are Seduced by War (Oxford, England: Oxford University Press, 2005), p. 130.
319. Ali Abu Lauz, Answers, p. 42.
320. Ali Abu Lauz, Answers, p. 47-48.
321. With respect to warfare, in general, Muslims today should be pacifists and con-scientious objectors. The only type of fighting sanctioned in Islamic Law is fighting on behalf of an Islamic State or clear self-defense. In the absence of those two, Muslims should not engage in warfare. This author will not even bother to touch upon the question of terrorism. Enough Muslim scholars have already denounced terrorism and have shown that it has no place in Muslim behavior. Unfortunately, though, the non-Muslim media does not seem very interested in presenting a full picture of the attitude of Muslim scholars, preferring, it seems, to blame Muslims for not coming out strongly against terrorism. This author attended a conference in Riyadh, Saudi Arabia (April 20-22, 2004) entitled, “The Stand of Islam on Terrorism, Violence & Extremism.” Had this same conference been held in the Vatican and had been about Christianity’s view of those topics, the conference findings would have probably been assailed and praised for months if not years to come. However, although participants came from all over the world, barely a mention was made of the Conference (if any mention were made) in the international media.
322. Recorded by al-Tirmidhi and al-Daarimi.
323. Recorded by Muslim.
324. Recorded by al-Bukhari.
325. Recorded by al-Bukhari and Muslim.
326. Recorded by al-Bukhari and Muslim.
327. Yahya al-Nawawi, al-Minhaaj Sharh Saheeh Muslim ibn a-Hajjaaj (Beirut: Daar al-Ma’rifah, 1999), vol. 10, p. 424.
328. The statement, “any element of uncertainty or risk,” is not quite correct. The Muslim jurists have long recognized that amounts of “uncertainty” or “risk” exist in many legal contracts. The true question, as much of Rayner’s quote itself further shows, is the predominance or the effect of such “uncertainty” or “risk” on the essence of the contract.
329. S. E. Rayner, The Theory of Contracts in Islamic Law (London: Graham & Trotman, 1991), p. 289.
330. Both parties must enter into contacts out of free will. However, that does not mean that every contract in which parties are willing to enter is permissible.
331. Mubaarak ibn al-Atheer, Jaami al-Usool fi Ahaadeeth al-Rasool (Maktaba al-Hilwaani. 1971), vol. 1, pp. 527-528.
332. Nayla Comair-Obeid, The Law of Business Contracts in the Arab Middle East (London: Kluwer Law International, 1996), p. 58.
333. Ibid., p. 58.
334. Ibid., p. 58.
335. Ibid., p. 58.
336. The word riba is sometimes very poorly and improperly translated into English as “usury.” “Usury” implies an exorbitant amount of interest, above and beyond what is permissible by law. In Islamic law, any increase above the principle is forbidden. Hence, any positive rate of interest, no matter how low, is both interest and usury in Islamic law. Hence, the word interest is a much better translation for the word riba.
337. Recorded by Muslim.
338. Recorded by Muslim.
339. Recorded by ibn Maajah. Ahmad and al-Haakim have something similar. According to al-Albaani, it is sahih. See al-Albaani, Saheeh al-Jaami, vol. 2, p. 1136.
340. Recorded by al-Bukhari and Muslim.
341. Ihsaan refers to the ultimate level of worshipping Allah wherein one worships Allah as if he is seeing Allah in front of him. the Messenger of Allah (peace and blessings of Allah be upon him) explained this concept when he said, “It is that you worship Allah as if you see Him. And even though you do not see Him, He sees you.” (Recorded by Muslim.)
342. Quoted by the translator of ibn Taimiyyah, Servitude, from Al-Miqreezee, Tajreed al-Tauheed al-Mufeed, p. 29, fn. 54.
343. [Ahmad ibn Taimiyyah,] Ibn Taimiyyah’s Essay on Servitude, pp. 37-38.
344. Historically speaking, some pious folk made the error of going to an opposite extreme when they noted the masses indulging in the comforts of this world. They decided to denounce everything of this world as being against the concept of purification of the soul, even working within society to make it a more religious environment. However, their opposite extreme is also an incorrect approach. The correct approach is that of the proper balance in one’s life. This is where one neither over-indulges in nor is overly-attached to the comforts of this world nor does he neglect his lawful needs and responsibilities in this world. As always, the guiding principles to find this balance are found in the Quran, the Sunnah and the way of the Companions of the Prophet (peace and blessings of Allah be upon him). As a starting point, one may study and reflect upon the following verse of the Quran: “But seek, with the (wealth) which Allah has bestowed on you the Home of the Hereafter, but do not forget your portion in this world. But do good, as Allah has been good to you, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief.” (28:77).
345. Ibn Taimiyyah, Majmoo, vol. 10, p. 449. The word ibaadah is used by scholars in two different ways, thus occasionally being a source of confusion. In one usage, it is the general meaning as given above by ibn Taimiyyah. However, it is also sometimes used to refer to the particular ritual acts of worship only. Hence, one finds in the works of fiqh, for example, a chapter on ibaadaat (meaning the ritual acts, such as ritual cleanliness, prayer, zakat) and then a chapter on mu’aamalaat (acts of social interaction, such as business dealings and so forth). Again, in the general sense of the word, though, all of these deeds fall under the realm of ibaadah or the correct worship and servitude to Allah.
346. Amin Ahsan Islahi, Self-Purification and Development (Delhi: Adam Publishers and Distributors, 2000), p. 21.
347. Khurram Murad, In the Early Hours: Reflections on Spiritual and Self Development (Markfield, United Kingdom: Revival Publications, 2000), p. 16.
348. Ibn Taimiya, Majmoo, vol. 7, p. 564.
349. Ibn Taimiya, Majmoo, vol. 7, pp. 565-566.
350. Ibn Taimiya, Majmoo, vol. 7, pp. 566-567.
351. Recorded by al-Bukhari.
352. The verse reads: “Allah has purchased from the believers their souls and their wealth. For theirs (in return) is the Garden (of Paradise). They fight for His Cause, and slay and are slain. [This reward is] a promise binding on Him in truth, through the Torah, the Gospel, and the Quran. And who is more faithful to his covenant than Allah? Then rejoice in the bargain which you have concluded. That is the supreme achievement.” (9:111)
353. Murad, pp. 6-7. Elsewhere (p. 13), he wrote, “Likewise, hope is central to your efforts and your success. You must sincerely hope and believe that everything you do to earn the pleasure of Allah will lead you to fulfillment. A superiority complex negates the task of self development. An inferiority complex is derived from a lack of confidence in Allah and oneself. You should never allow yourself to believe that you cannot fulfil your obligations nor should you despair of the mercy of Allah. Confidence, hope and determination are all important ingredients for your success.”
354. Recorded by Ahmad and al-Tirmidhi. According to al-Albaani, it is sahih. See al-Albaani, Saheeh Sunan al-Tirmidhi (Riyadh: Maktab al-Tarbiyah al-Arabi li-Duwal al-Khaleej, 1988), vol. 2, p. 235.
355. Ibn al-Qayyim, Miftaah Daar al-Saadah, vol. 2, p. 90.
356. For the explanation of this verse and why it must be in reference to disbelief and idolatry, see al-Fakhar al-Raazi, Al-Tafseer al-Kabeer (Beirut: Daar Ihyaa al-Turaath al-Arabi, n.d.), vol. 31, pp. 146-147. Cf., also, Jalaal al-Deen al-Suyooti, al-Durr fi al-Tafseer al-Mathoor (Beirut: Daar al-Kutub al-Ilmiyyah, 1990), vol. 6, p. 567-568.
357. Quoted in al-Tabari, vol. 15, p. 156.
358. This author has heard this statement from numerous people who are adherents of Christianity, Judaism and, amazingly, Islam.
359. Recorded by Muslim.
360. Ibn al-Qayyim, Madaarij, vol. 2, p. 315.
361. There are some matters that are specific to the Prophet (peace and blessings of Allah be upon him) only and there are some acts of the Prophet (peace and blessings of Allah be upon him) that were due to custom, for example, and not necessarily meant as exemplary for all peoples.
362. Islahi, pp. 92-93.
363. The Messenger of Allah (peace and blessings of Allah be upon him) said, “Allah took me as His most intimate friend (khaleel) as He had earlier taken Abraham as His most intimate friend.” (Recorded by Muslim.) The Messenger of Allah (peace and blessings of Allah be upon him) also said, “If I were to take an inhabitant of the Earth as my most intimate friend, I would choose Abu Bakr. But Allah, the Most Gracious, has taken your companion [that is, the Prophet] as His most intimate friend.” (Recorded by Muslim.)
364. Recorded by al-Bukhari and Muslim.
365. Islahi, pp. 95-96.
366. Islahi (p. 96) noted, “Obedience without love is hypocrisy and love without obedience and pursuance [that is, emulation] is innovation.”
367. Murad, pp. 91-93.
368. This does not mean to imply that it is by deeds alone that one is entered into Paradise. Indeed, the greatest deeds that one can perform are not such that they would deserve Paradise in return. However, via the performance of good deeds, Allah showers the person with His grace and mercy. It is this grace and mercy that allows the person to be entered into Paradise. If a person does not have faith followed up with righteous deeds, he is not deserving of Allah’s mercy and, hence, he will not receive this great reward from Allah. This is the meaning of the Prophet’s words, “One’s deeds will not enter anyone into Paradise.” They said, “Not even you, O Messenger of Allah?” he replied, “No, not even me unless Allah covers me with His grace and mercy.” (Recorded by al-Bukhari with this wording.)
369. Quoted in Ahmad Fareed, Al-Tazkiah baina Ahl al-Sunnah wa al-Soofiyah (no publication information given), p. 22.
370. Cf., Ahmad ibn Hajar, Fath al-Baari bi-Sharh Saheeh al-Bukhaari (Makkah: al-Maktaba al-Tijaariyyah, 1993), vol. 13, p. 145.
371. Recorded by al-Bukhari.
372. Cf., Ibraaheem Hilaal, introduction to Muhammad ibn Ali al-Shaukaani, Qatr al-Wali ala Hadeeth al-Wali (Beirut: Daar Ihyaa al-Turaath al-Arabi, n.d.), p. 149.
373. Recorded by al-Bukhari.
374. Cf., quote in Fareed (pp. 30-31) from Muhammad ibn al-Qayyim, Tareeq al-Hijratain, p. 179.
375. Recorded by Ahmad, al-Tirmidhi, ibn Maajah and al-Haakim. According to al-Albaani, it is hasan.See al-Albaani, Saheeh al-Jaami, vol. 2, p. 831.
376. If the sin also involved the rights of other humans, one must, if possible, also rectify the wrong that he has done.
377. Ibn Taimiyyah, “Risaalah fi al Taubah,” vol. 1, pp. 237 238.
378. Recorded by Muslim.
379. Ibn Taimiyyah, Majmoo, vol. 10, p. 88.
380. It should be noted that this chapter is entirely based on portions of the author’s Purification of the Soul. For more details concerning the topics discussed herein, the reader is referred to that work.
381. In the same way that every individual has shortcomings, he should not be surprised that others also have shortcomings. If someone is very willing to overlook his own shortcomings, he should also be flexible, to some extent, with others’ shortcomings.
382. The Prophet (peace and blessings of Allah be upon him) said, “Verily, Allah’s merchandise is dear and precious. Truly, Allah’s merchandise is Paradise.” Recorded by al-Tirmidhi. According to al-Albaani, it is a good hadith. See al-Albaani, Saheeh al-Jaami al-Sagheer # 6222.