Archive for the 'Tazkiyah' Category

Seven Levels for the Total Annihilation of Humans by Iblees arRajeem

Ustadh Muhammad alShareef gave a lecture about 5 years ago in Dallas, TX (Banu Ra’d) at an AlMaghrib Institute promotional event. The lecture was entitled “When Wolves become Shepherds: Devil’s Dawah Techniques”. It was recorded and later available for sale from EmanRush Audio (link). Part of the lecture focused on how Shaytaan or Iblees puts people in different levels in order of how to call them to evil. The following article is based on that part of the lecture.Shaytaan’s steps to misguide us are many. Each and everyone of us would fall into certain level with Shaytaan and Shaytaan would take the appropriate steps according to what level a person would fall in to take that person to their destruction. If Iblees were to write a business book he would entitle it something along the lines of, ‘Seven Levels for the Total Annihilation of Humans’, and thus the title of this article – Seven Levels for the Total Annihilation of Humans by Iblees arRajeem.

The Seven Levels for the Total Annihilation of Humans

Level One: Shirk and Kufr (Associating partners with Allah and disbelief)
This is the highest level. When a person reaches the highest level, they actually become part of the army of Iblees. This is for people who have reached this level after turning their backs on the truth in arrogance or heedlessness after knowing it or hearing about it. This can be made analogous to how vampires or werewolves work. When a vampire or werewolf bites someone, the person who is bitten turns over to the other side. Continue reading ‘Seven Levels for the Total Annihilation of Humans by Iblees arRajeem’

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Purification of the Soul Between Sunnah and Innovation: Complete

Purification of the Soul Between Sunnah and Innovation
Transcribed by
ibn alHyderabadee
from a lecture by
Muhammad AlShareef and Ali At Tamimi

Muhammad alShareef
Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of Īmān

Ali Tamimi
Part 4: Intro to Innovations in Purification of Soul

Part 5: Innovations in Purification of Soul in Beliefs
Part 6: Innovations in Purification of Soul in Acts of Worship

Waleed Basyouni: Preserving Our Eeman

Preserving Our Eeman by Shaykh Waleed Basyouni
Lecture given at the ISAT (Islamic Society of Arlington Texas) conference in Arlington, TX on April 28th, 2007 entitled “A Muslim is Like a Palm Tree!”

 Mad props to Br. Haytham for recording it and getting it to me. May Allah have Mercy on him!

 

Purification of the Soul between Sunnah and Innovation: Ali atTamimi – Part 6

Purification of the Soul between Sunnah and Innovation
Part 6
Transcribed from a lecture by Muhammad AlShareef and Ali At Tamimi
The following is Part 6:Ali At Tamimi

Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of Īmān
Part 4: Intro to Innovations in Purification of Soul
Part 5: Innovations in Purification of Soul in Beliefs
Part 6: Innovations in Purification of Soul in Acts of Worship

Innovation in Purification of the Soul in the Acts of Worship

The acts of worship are acts that the Qur’aan and Sunnah inform or command us to do. Therefore each and every act of worship should have a basis in the Qur’aan and Sunnah of the Prophet (SAW) and what extends from that. The first acts of Worship are the 5 pillars and then the rest. Something common with the people who use innovated form of purifying their souls get these adhkar or du’aas that their shaykh gives them, and they say that my Shaykh had a dream where the Prophet (SAW) appeared and gave him this adhkar or du’aa. In fact one group of them says that if you say this special du’aa then the Prophet (SAW) and Abu Bakr and Umar, and Uthman and Ali will attend the majlis. So in one instance they wrote in an English book not to say this in a car, because if you do this then there will not be enough room in the car for them to appear. They also tell their followers to wear special types of clothes and special types of food. They begin to take on the characteristics of a cult and slowly cut them off from the community or general muslim body. They tell the person, whom they call a mureed, that in order for you to be a proper devotee with the shaykh you must be like a dead person with that one who is washing. When a person is deceased they just lie there and when someone comes to them to wash their body they don’t complain because they can’t. They don’t complain about the water being too hot or cold, and when the washer raises his hands they raise it as well. They dead body just does what ever the washer does without any resistance. This is the manner they need to be with their shaykh in order to be a good mureed. Never commenting on what the shaykh does and just blindly follow them.

Some people might say that isn’t it true that throughout Islamic history very prominent scholars were identified as Sufis, or they entered into tasawwuf. Here we have to question what does this term mean? The term tasawwuf is a generic term and it means different things to different people. One cannot say that historically if a person or scholar was known as a sufi, you cannot assume that that person is practicing the same tasawwuf that is being practiced today, as mentioned above. One cannot make that assumption. I will put forth a challenge to the Sufis, that any Sufi order in the world today can bring us your books that you read in your private circle with your shaykh, and let us see if your books have those matters that have been outlined or not. I guarantee that there isn’t an order in the world that doesn’t have these matters contained within them. All the issues mentioned above of the issues in vleiefs and actions, like wahdat alwujood, and relying only on love, and ascribe divinty to the Prophet (SAW) or one or many of their awliyaa, and also the issue of the shaykh, that he can’t be questioned. In the issue mentioned last, they go to the extreme to even say that if the shaykh commits zina or theft it is okay because you will not understand the shaykhs actions. Yet the Prophet (SAW)’s seerah is clean and clear for all to see and he didn’t have a separate lifestyle in home and outside, and his wives, and family and companions confirm this.

Had Allah wanted us to join these tariqas and be these kinds of men, He would’ve mentioned it in the Qur’aan and Sunnah. I don’t want brothers to take everything I am saying and accept it, I would like them to be critical. I want them to take what I am saying or what anyone else says and put it against and the Qur’an and Sunnah and see if it is found in it or it agrees with it or not. I don’t want people to be deceived by names and titles and personalities because that is not the criteria, it is the bookof Allah and the Sunnah of the Prophet (SAW). If it agrees we accept it and if it contradicts then we reject it. This doesn’t mean that the person whose words oppose it is wicked or evil, rather he could be ignorant or misguided and we should teach him in a nice manner.

Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of Īmān
Part 4: Intro to Innovations in Purification of Soul
Part 5: Innovations in Purification of Soul in Beliefs
Part 6: Innovations in Purification of Soul in Acts of Worship

Purification of the Soul between Sunnah and Innovation: Ali atTamimi – Part 5

 

Purification of the Soul between Sunnah and Innovation
Part 5
Transcribed from a lecture by Muhammad AlShareef and Ali At Tamimi
The following is Part 5:Ali At Tamimi

Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of Īmān
Part 4: Intro to Innovations in Purification of Soul
Part 5: Innovations in Purification of Soul in Beliefs
Part 6: Innovations in Purification of Soul in Acts of Worship

Innovation in Purification of the Soul in Aspects of Beliefs

First we will look into eemaan and the belief in Allah. When we look in the Qur’aan there is a certain reality about Allah that is mentioned which is explicit. The reality mentioned in the Qur’aan is so explicit that even disbelievers can recognize this. One of these realities is that Allah, the Creator, is distinct from his creatures or the creation.

لَيْسَ كَمِثْلِهِ شَيْءٌ

“There is none like unto Him”

Surah ashShoorah (42) v. 11


و لم يكن له كفوا أحد

“And there is none co-equal or comparable unto Him.”

Surah alIkhlaas (112) V. 4

Allah creates the creation that have the duty to obey Allah and fulfill the role or duty they were created to fulfill. For us human beings and the Jinn it is our duty to obey and worship Him. Yet you find under those people who have been influenced by these thoughts, they have this notion called Wahdat al Wujood, where they believe everything is Allah and there is no distinction between the Creator and creation. That is why a famous personality of theirs, a man by the name of alHallaj went through the streets of Baghdad saying “I am the Truth” meaning that he is Allah. So what did the ulemaa’ of Iraaq do? They gave him the opportunity to repent and his insisting upon that, they executed him and curified him. The city of Baghdad is divided by the Tigris thus there is the Eastern side and the Western side. And they put his body there to crucify on the Western side of the city so that the people on the Eastern side of the city can see the example set for people who espouse such beliefs. The people who followed alHallaj had this notion called Wahdatul Wujood or Oneness of Existence. Some others have this notion of Ittihaad and Hulool. The idea here is that you become or reach a certain spiritual state where you unite with Allah (azz wa ja’al). There is no difference between you and Allah (azz wa ja’al).

As far as we Muslims are concerned we believe that the reason we are created is to worship Allah (Azz wa ja’al), and this is found in the Verses “I have not created the men and the jinn except that they worship me” . They say that you reach this state or status of spiritual ranking called yaqeen or certitude that you are no longer required to worship Allah (Azz wa ja’al). One of them said that “Why should I stand up and perform my prayer, when the Ka’bah comes to me and goes around me.”

We have eemaan concerning the Prophet (SAW). Our belief is that He (SAW) is the messenger of Allah and he is honored with Allah’s revelation but still he is a man. As Allah says in the concluding ayaat of Surah alKahf –

قل إنما أنا بشر مثلكم

“Say “I am only a man like you!””

Surah alKahf (18) V. 110

Therefore we see that the Prophet (SAW) used to fall ill, he used to tire, sleep, statiate his hunger and he died (SAW). There are some who believe that the Prophet (SAW) was created from the light of Allah (SWT) and that is why some of them refer to him as the Shadowless Prophet. They say that he is not a human being rather he is light incarnated.

Regarding the righteous people , we believe that every Muslim has a degree of righteousness towards his faith. And as Allah has explained to us in the Qur’aan about the people who are righteous and he has also mentioned people referred to as awliyaa’. The word awliyaa’ comes from yali which means to be near to something. Awliyaa’ are those who are near to Allah (Azz wa ja’al), therefore every believer has a degree of nearness to Allah (Azz wa ja’al). That is why Allah when He describes the Awliyaa’, He says that they are those who have no fear from the hereafter nor do they have sadness from leaving this world. All believers have this faith and taqwa to a certain degree, thus all believer who have this faith and taqwaa are the awliyaa’. They aren’t a special class of people with superpowers. Some of them believe that the awliyaa have this system of power where at the top is the Gawth or the Qutub of the system, who is at the apex of the system. And he is to be prayed to and underneath him are 4 other awliyaa’ who represent the four corners of the earth. They haven’t proved their gepgraphy of the world, the earth being round and so forth. And under these four are seven and under the seven are forty and each village having one. And all of these awliyaa’ meet yearly at Ghaar al Hira, the Cave of Hira, and they have their meeting and talk about the affairs of the muslims. This is their superstitious belief of the awliyaa. One time at the Masjid an Nabwee we across some farmers from Sa’eed in Upper Egypt and these are simple people but as many of the rural people in the Islamic world they had beliefs and practices that oppose the Islamic Beliefs. And one of them made du’aa to the Prophet (SAW) asking for a need. And one of the Brothers with us started talking to this man and told him that you should always direct all your acts of worship towards Allah. And the man got really mad and he said that the world is divided into four parts, and each part has an Imam and since we are in the Hijaz where there is Makkah and Medina, we make du’aa to the Prophet (SAW), when we are in Egypt it is Badawi, and in Shaam it is Ibn ‘Arabi, and in Iraaq it is Abdul Qadir al Jeelaanee. So I asked him I am from America who is responsible for my part of the world and he didn’t know the answer, but the point is these are corruptions in beliefs. And another time a similar incident occurred where the brothers in Medina after our Halaqa at the Masjid anNabwee we were walking towards the grave of the Prophet (SAW) to send salaam upon Him (SAW) and we met a Turkish brother who inquired about us because we were wearing Arab clothes and speaking in English. We talked to the Brother and told him that we are students at the University and he asked about what they were learning, and he asked about this book I was carrying. I explained to him that it was a book of beliefs of a muslim that he should make du’aa to only Allah. And the man was shocked and said that he just came from the Grave of the Prophet (SAW) and asked him for forgiveness. So I said to them that these brothers with me used to be Christians and I asked them who did you used to pray to before you become muslim, and they said they prayed to Jesus, and I asked the man what is the difference between you and them. So these are examples of corruption in the belief.

Likewise concerning Paradise and Hell, we are taught in the Qur’aan and the du’aas of the Prophet (SAW) to seek Paradise and seek protection from the Fire of Hell. And once a Bedouin comes to the Prophet (SAW) and tells him that I can not say these big du’aas which you and Mu’aadh say. So the Prophet (SAW) asked him what he makes du’aa or and he tells the Prophet (SAW) that he asks for Jannah and protection from fire, and the Prophet (SAW) said to him that this is what all their du’aas are regarding.

We believe that Shaytaan is an unbeliever and Firawn as well. Some of them say that Firawn was a true believer because he said ”I am your Lord most High” . This is because they say that Firawn understood the concept of Wahdatul Wujood or the Oneness of Existence. They even went as far as to say that Firawn understood tawheed better than Moosa (AS).

Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of Īmān
Part 4: Intro to Innovations in Purification of Soul
Part 5: Innovations in Purification of Soul in Beliefs
Part 6: Innovations in Purification of Soul in Acts of Worship

 

Purification of the Soul between Sunnah and Innovation: Ali atTamimi – Part 4

Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of  Īmān
Part 4: Intro to Innovations in Purification of Soul
Part 5: Innovations in Purification of Soul in Beliefs
Part 6: Innovations in Purification of Soul in Acts of Worship

Purification of the Soul between Sunnah and Innovation
Part 4
Transcribed from a lecture by Muhammad AlShareef and Ali At Tamimi
The following is Part 4:Ali At Tamimi

Introduction to Innovation in Purification of the Soul

The first principle in regards to purifying one’s soul is that one should always attempt to do this according to or adhering to the way of the Prophet (sal Allahu ‘alayhi wa sallam). If one seeks to or attempts to purify his soul outside the way of the Prophet (sal Allahu ‘alayhi wa sallam) it will result in ruin. Taking up methods other than those prescribed by the Prophet (sal Allahu ‘alayhi wa sallam) will actually result in harming the soul rather than helping it. It will actually corrupt the soul instead of purifying it. The purification of the soul is one of the three reasons for which the Prophet (sal Allahu ‘alayhi wa sallam) was sent to us. In the Qur’aan, Allah (Subhaanahu wa ta’ala) in two passages, one in Surah Aale Imraan (3) V. 164 and the second in Surah alJumu’ah (62) V.2 and also in reference to the du’aa of Ibraheem (‘alayhis salaam) in Surah alBaqarah (2) V.129 mentions that the aim of the Prophet (sal Allahu ‘alayhi wa sallam) is threefold. Allahu Subhaanahu wa ta’ala says in the Qur’aan talkign about the Messenger, sal Allahu ‘alayhi wa sallam:

يتلو عليهم آيات

“…he recites unto them His verses…”
Aale Imraan (3) V. 164

Meaning that his first objective is to recite to the people the verses of the Qur’aan, this is what Allah wants to convey to us. And further Allah says:

ويزكيهم

“…and he purifies them…”
Aale Imraan (3) V. 164

…وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ…
“And He teaches them the Book and the Hikmah (wisdom the sunnah)”
Aale Imraan (3) V. 164

Secondly to purify them or their souls and thirdly is to teach us the book and the sunnah.

The Prophet (sal Allahu ‘alayhi wa sallam) has been distinguished by being sent with a general message, a universal message. The Universality of the message sent by Allah through the Prophet (sal Allahu ‘alayhi wa sallam) is threefold. Firstly he (sal Allahu ‘alayhi wa sallam) was sent to the arabs and non-arabs, to the humans and the jinn. So just like the human beings must follow the Prophet (sal Allahu ‘alayhi wa sallam) the jinns have to do the same as well. Secondly it is in respect to the time, from the sending of the Prophet (sal Allahu ‘alayhi wa sallam) until the last people on the Earth all fall under the ummah of the Prophet (sal Allahu ‘alayhi wa sallam). His Prophethood was not restricted to only his time, unlike the Prophets that came before him. His message is from his sending until the end of time. They are all form his ummah of dawah. The third aspect of universiality is that of the content of his message. So there is no belief system other than the belief system of that of the Prophet (sal Allahu ‘alayhi wa sallam) and there is no proper aqeedah other than the aqeedah of the Prophet (sal Allahu ‘alayhi wa sallam). There is no law, no fiqh, no shar’eeah, no way of organizing a political system other than the way fot he Prophet (SAW), no siyaasa other than his (SAW). And finally there is no haqeeqa or spiritual reality to which a person strives to achieve or works for other than that of the Prophet (SAW). This spirituality to which a persons works towards or this spirituality of that Prophet (SAW) is based upon two principles: 1) Eemaan and 2) Righteous actions.

When there is a corruption in eemaan then the soul in turn is corrupted and when there is a corruption in Righteous actions then the soul is in turn corrupted. Eemaan is in general related to things of the unseen.

لَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ

“Who believe in the unseen”

Surah alBaqarah (2) V. 3

This unseen that which we believe in is something that which the mind cannot perceive, for example we can’t perceive the nature of angels, and we can’t perceive the qualities of how Paradise and Hell are. Like wise we can’t see Allah and the mind can’t perceive the nature of Allah, and the only way we know something about Allah is through the Qur’aan and authentic Sunnah. Likewise righteous action which Allah loves and rewards us for, and its opposite are those actions which Allah puts the threat of punishment on us for cannot be known by reason alone or through a spiritual feeling. Only way you can recognize that or know that is by knowing what Allah and the Prophet (SAW) have obligated or commanded and knowing what Allah and the Prophet (SAW) have prohibited. Therefore any sort of attempt that seeks to purify the soul that comes outside of this Prophetic manner of eeman and Righteous action leads to the corruption of the soul.

So what are the examples of this? Unfortunately in Islamic History, and with everything there is a wisdom from Allah (SWT). Just like the same way now, in the world the unbelievers have the upper-hand there is a wisdom for this, likewise in Islamic History there is a reason and wisdom behind why Allah let the Muslims misunderstand how to purify their soul. So many of the Muslims through Islamic history started to delve into Philosophies rooted in the ancient traditions of the pagan peoples like the Greeks, Persians or the Ancient Indians. Their notions were mixed into some Islamic thought. Therefore a way of purification appeared in the ummah which contradicted that of the Prophet (SAW), we see this both in the eemaan and the righteous.

Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of  Īmān
Part 4: Intro to Innovations in Purification of Soul
Part 5: Innovations in Purification of Soul in Beliefs
Part 6: Innovations in Purification of Soul in Acts of Worship

 

Sins that Incur the Curse of Allah and the Messenger (PBUH)

 

 

Sins that Incur the Curse of Allah () and the Messenger ()
a consequence of sins from “Linking Consquences to the Sins” found in Ibn al Qayyim al Jawziyyah (rahimullah – b. 691 AH – d. 751 AH)’s “The Disease and the Cure

Ibn al Qayyim (rahimullah) mentions a long list of consequences a person faces when he commits sins. These consequences of sins could be either immediate or they could build up over time and can affect a person years or decades later. One of these consequences is the incurring of the curse of Allah () and the Messenger () and in some cases the Angels as well. Each of the following sins has a textual proof that states either Allah (), or the Messenger () curse those who commit these. They are:

  1. One who makes wigs or wears them
  2. One who deals in interest (riba)
  3. The thief or one who steals
  4. One who drinks alcohol, carries alcohol, sells or buys alcohol, an intermediary in such dealings, and one who eats from the profits of selling alcohol are all cursed
  5. A person who curses his parents is himself cursed
  6. Someone who takes a being that has a soul as target practice is also cursed
  7. Women that act like men and men that act liek women
  8. Sacrificing something to other than Allah ()
  9. Innovations and Innovators
  10. A person who creates portraits of beings with souls in them
  11. Someone who is homosexual
  12. Someone who misguides a blind person
  13. Some who engages in beastiality (sexual relations with animals) (found in Sunan Abu Dawud)
  14. Branding an animal in the face incurs the curse
  15. Someone who frequents the  graves or takes it as a place of worship
  16. The sin of marrying a woman after her third divorce to make her halal for the previous husband is cursed
  17. Someone who causes the a servant to separate form his ro her master or a wife to separate from her husband is also cursed
  18. Participating in anal sex
  19. The angels curse the wife who leaves the husband and they are split up at night.
  20. Claiming false paternity
  21. Pointing weapons at a muslim brother
  22. Someone who breaks family ties or relationshipsto cause fitna in the land is cursed
  23. Someone who curses the Sahaaba is cursed himself
  24. Someone who disparages the Prophet () is also cursed himself
  25. One who purposely hides knowledge is cursed
  26. Falsely accusing a chaste woman of being unchaste incurs the curse
  27. Someone who prefers the way of the kuffar over that of the believers is cursed
  28. Cross-dressers are cursed
  29. Someone who takes, gives, or is an intermediary in bribes is also cursed

These are the sins that incur the curse of Allah. There are probably more, if that is the case then you can comment on this post and I will add them insha’Allah.

 Related Posts:

Purification of the Soul Between Sunnah and Innovation
by Muhammad al Shareef – 3 Parts

1: Symptoms of Weakness of Eman
2: Causes for the Weakness of Eman
3: Solutions for Weakness of Eman

Related Links:

I would Like to Repend, But…
The Majr Sins – alKabaa’ir


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Fiqh As Sawm

Islamic Rulings Surrounding Ramadhan and Fasting. Based on “Manar As Sabeel Fi Sharh Ad Daleel” Of Shaykh Ibraheem ibn Duwaiyan (d. 1353 AH) as explained by Br. Salim Morgan. Transcribed and Edited By Ibn Al Hyderabadee

Prologue Introduction

Chapter 1: Fasting in Ramadhaan
1. A pillar of Islam 2. Obligation of Fasting 3. Sighting of the Moon for start of Ramadhaan 4. One reliable witness' presence is sufficient 5. Conditions that make Ramadhan Obligatory for an Individual 6. Expiation for the inability to fast due to age or illness 7. Requirements of a valid fast 8. Obligations to fulfill during fasting 9. Recommended acts of fasting

Chapter 2: Permissions and Prohibitions

1. Impermissible to break fast during Ramadhan 2. Prohibited to fast for a woman in her menstrual or post-partum bleedin 3. Obligatory to break it when it is required to save a person’s life 4. Recommended to break fast for one who is ill and fears harm from fasting. 5. Recommended to break fast when one is traveling 6. Permissible for one to break fast who begins a journey while fasting 7. Permissible for a pregnant or nursing (breast feeding) woman 8. Change of condition of a person doesn’t obligate one to refrain from eating and drinking the rest of the day. 9. Prohibited to fast a voluntary fast instead of an obligatory one.

Chapter 3: That which Invalidates Your Fast

1. Intentional Intake of anything into the abdomen 2. Intention to break fast 3. Fluctuating Intention to fast 4. Vomiting intentionally 5. Menstruation or Post Partum Bleeding 6. Masturbation 7. Marital Relations 8. Cupping for both parties 9. Death 10. Apostasy 11. Above are Exempted in some cases

Chapter 4: Repayment
1. Missing a day of fast in Ramadhan
2. When does one make up a missed fast
3. If missed fast are not made up until few dats before next Ramadhan
4. Missed fasts first or voluntary?

Chapter 5: Recommended, Disliked, and Impermissible Days of Fasting
1. Recommended Every Other Day Sawn Dawood
2. The three white days of every Islamic month
3. Six days of Shawwaal
4. Month of Muharram and the 10th
5. Ten days of Dhil Hijja and that of Arafat
6. Disliking of the month of Rajab
7. Disliking of the day of Friday
8. Disliking of the 30th of Shabaan
9. Impermissibility of fasting on the two Eids
10. Completing of a voluntary fast is not Wajib

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