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- Abu Muhammad Mahmud ibn Ahmad al-'Ayni
The author of the book Al-Radd al-Wafir has exerted tremendous labour in this uniquely outstanding piece of writing. The refutation of those who anathematise the scholars of Islam and its towering Imams and personalities, who have taken gardens of bounty as their final abode, and have sensed zephyrs of mercy from the Gracious Lord, is clarified in his dazzling array of words.
It is thus proven that those casting aspersions against any one of these scholars, or circulates incorrect information about them, is like the one who tries to blow in the sands or pluck from a thorny tree with his bare hands.
How can it even be permissible for one who identifies with Islam, and has even an iota of knowledge, understanding and an ability to make others understand, to anathematise those whose hearts are innocent and whose belief is not even close to those accusations?
However, one who does not put his personality through the mill would always think the sweet is bitter, just as a sick person. One nitpicking just because he is ignorant of something shows his true colours of enmity. Such a person is crookedly disordered in his discussions, and is nothing but like a coprocreep1, dying a natural death by smelling a rose; or like an owl harmed by the brightness of light due to its poor eyesight. Such a person does not possess any analytical skills and is grossly lacking in foresight. These people are nothing but empty and barren mediocrities. Those anathematising these scholars are total unknowns, the sons of unknowns, and the weirdest of nonentities. They are spiritually foul, astray individuals and blind followers of deviance.
It is common knowledge that the Shaykh, the Imam, the scholar and the knowledgeable, Taqi ud-Din ibn Taymiyyah, was amongst the outstanding class scholars and a model leader. He possessed linguistic banquets that replenished souls, and the best parts of prime discussions that shook deteriorated bodies. His temperament, which was suspended in the artistic ability that is free of all immaturity and repulsiveness, was a result of the ripe fruits borne for those with advanced thinking abilities.
Ibn Taymiyyah was the one who removed the veil from the faces of hidden meanings, and snatched away the gowns from virgin language structures. He was the one who warded off the suppositions of heretics and the sacrilegious. He was the one who assiduously analysed the narrations from the Prophet, the Leader of the Messengers, and the reports from the Companions and the Followers2.
In a nutshell, anyone who says "He is a disbeliever" is truly a disbeliever himself, and the one who attributes heresy to him is himself a heretic. How can such an accusation stand up when we all know that his works have travelled beyond the horizons, and there is nothing therein denoting any deviation or dissent?
This includes suppressing one's anger, and being gentle and humble. Allah Most High has said: "Surely, you are of tremendous nature," [Al-Qur'an 68:4] and, "Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good." [Al-Qur'an 3:134]
Bukhari and Muslim relate that 'Abdullah ibn 'Amr, radhiallahu 'anhu, said, "The Messenger of Allah, sallallahu 'alayhi wa sallam, was never immoderate or obscene. He used to say, 'Among those who are most beloved to me are those who have the finest character.'"
They also narrate that 'A'ishah, radhiallahu 'anha, said, "Never was the Messenger of Allah, sallallahu 'alayhi wa sallam, given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."
The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people.
In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction.
- 'Adnan Aali 'Urur
Salat ut-Tasbih and the Saying of Some Scholars Regarding it
There are various opinions of the honourable scholars with regard to the name of this blessed salah. Some of them called it Salat ut-Tasabih. Others called it Salat ut-Tawbah. Yet another group called it Salat ul-Ghufran (prayer for forgiveness).
Whatever its name may be, it refers to one prayer and its purpose is one. Verily it is a great prayer for expiating the sins, forgiveness for the sins and mistakes. It is a cleansing for whoever wants to be cleansed, success for whomsoever seeks salvation.
The renowned scholar 'Abdul-'Aziz ibn Abi Rawad1 said, "Whoever desires Paradise should take to Salat ut-Tasabih."
Abu 'Uthman Sa'id ibn Isma'il al-Hiri2 said, "I have not seen anything for removal of calamities and afflictions like Salat ut-Tasabih."
As-Subki3 said, "Indeed I have spoken at length about this because of the objection of An-Nawawi on it and the reliance of the people of this era on him. Thus I was afraid the people who be deceived by that. Thus it is befitting that one endeavours to do it."
The one who hears of the great reward contained in it and then is heedless of it, is no more than someone who is carefree with regards to his din, not plentiful in doing righteous actions and he should not be considered from the people or resolve - and we ask Allah for safety.
Ibn 'Abidin said, "The hadith pertaining to it is reliable because of its many chains, and those who consider it weak then it is mere conjecture from them. It contains in it a reward which should not be abandoned, and based on this, some of the muhaqqiqin 5 say, 'No-one hears of its great blessing, and leaves it except that he is negligent with regard to his religion.' "6
Al-Hafidh Ibn Hajr said in his Amali, "'Abdullah ibn Al-Mubarak used to pray it and it has been handed down from the righteous."7
Thus, in this, is a streghtening of the hadith and the earliest person from whom is reported this action is Abu Jawzah ibn 'Abdullah al-Basri.8
Many of the scholars have stated it as being recommended, from the Shafi'iyyah like ash-Shaykh Abi Hamid and Al-Muhamali and Al-Juwayni and his father Imam Al-Harmayn and Al-Ghazali and Al-Qadhi Hussayn and Al-Baghawi and Al-Matuli and Zahir ibn Ahmad ar-Radi and Rafi'i in Ar-Rawdah and then he mentions the affirmation of Imam Ahmad and the mistake of those who declared it to be fabricated.
Signs of the Appearance of the Dajjal
A lengthy hadith narrated by Ibn Majah, Ibn Khuzaymah, and Ad-Dhiya', attributed to Abu Umamah, reports that the Prophet of Allah, sallallahu 'alayhi wa sallam, said:
"There will be three hard years before the Dajjal (appears). During them, people will be stricken by a great famine. In the first year, Allah will command the sky to withhold a third of its rain, and the earth to withhold a third a third of its produce. In the second year, Allah will command the sky to withhold two thirds of its rain, and the earth to withhold two thirds of its produce. In the third year, Allah will command the sky to withhold all of its rain, and it will not rain a single drop of rain. He will command the earth to withhold all of its produce, and no plant will grow. All hoofed animals will perish, except that which Allah wills."
He (sallallahu 'alayhi wa sallam) was asked, "What sustains people during that time?" He said, "Tahlil, takbir and tahmid (saying, la ilaha illallah, allahu akbar and alhamdulillah). This will sustain them just as food does." [Sahih al-Jami' as-Saghir, no. 7875]
'Abdullah ibn 'Umar narrated that the Messenger of Allah sallallahu 'alayhi wa sallam said:
"The fitnah of al-ahlas (continuous calamity) is mass desertion and war. Then, the fitnah of as-sarra (meaning 'the rich', when some reach people use their money to hire others to fight for them) will start from under the feet of a man who claims that he is of me (of my descendants). However, he is not of me, for my loyal friends are the ones who have taqwa. Afterwards, people will unite around a man whose reign is unstable. Then, the fitnah of ad-duhayma (it is called 'dark and black fitnah' because of its enormity) (will start) and will not leave any member of this nation without severely touching him. When it is thought that its time has come to an end, it will be lengthened. Meanwhile (during this fitnah), a man will wake up as a believer and will meet the night as a disbeliever, until people divide into two camps; a camp of belief that contains no hypocrisy, and a camp of hypocrisy that contains no belief. If this happens, then await the Dajjal on that day or the next." [Ahmad, Abu Dawud and Al-Hakim, Mishkatul-Masabih, vol. 4, no. 5403]
- Nathim Sultan
Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah, sallallahu 'alayhi wa sallam, said, "A sign of one's excellence in his Islam, is ignoring what does not concern him." [Related by Ahmad, Malik & At-Tirmidhi]
The Status of this Hadith
Ibn Rajab said, "This hadith is a basic and an important source of good behavior in Islam." Muhammad ibn Zayd, a great scholar of the Maliki Madhhab, said, "Four ahadith comprise a perfect code of conduct. One of them is, 'Whoever believes in Allah and His Messenger should say that which is useful or keep silent.' Another is when the Prophet said to the man who sought his advice, 'Avoid getting angry.' A third is, 'The believer loves for his (believing) brother what he loves for himself.' The fourth is the above hadith."
A Sign of Excellence in Islam
A sign of one's excellence in the religion, is his ignoring what does not concern him, including all things said or done. The Muslim should only participate in what concerns him, such as anything that is his property, right, obligation or under his control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with.
As for the matters that do not concern one, they are in abundance. Usually, when a person tries to interfere in such matters that do not concern him, the tool frequently used for this is the tongue. Muslims are ordered to utter only good words, for Allah said, "Not a word he (man) utters, but there is a watcher by him ready (to record it)." [Al-Qur'an 50:18]