THOSE WHO SAY ‘OUR LORD! AVERT FROM US THE TORMENT OF THE HELL’

“And those who say: ‘O our Lord avert from us the torment of the Hell-fire, indeed its torment adheres and persists’. Evil indeed it (Hell) is an abode and as a place to rest in.” surah-furqaan(25): 65-66.

Shaikh ‘Abdur-Rahmaan ibn Naasir as Sa’dee said,

“And those who say, ‘O our Lord avert from us the torment of the Hell-fire…”Meaning, avert it from us by safeguarding us from its causes, and by forgiving us whatever we have done which would deserve punishment.

“Its torment clings and persists.” The meaning is that it persists and clings to its people, just as a debt persists and clings to the debtor.

“It is an evil abode and residence.” They say this out of humility to their Lord, to make manifest their extreme need for Him, to acknowledge that it is not within their capacity to bear this torment and in order to remind each other of Allah’s favor upon them. For indeed the averting of a calamity will vary in accordance with its severity and enormity. Thus, the greater it is, the greater will be the impact of its being averted and the greater will be the joy which this produces.

Source: “The Characteristics of The Slave of The Merciful” Shaikh Abdur-Rahmaan ibn Naasir as SA’dee

Biography of Shaykh Muhammad al Imaam

As salaamu ‘alaykum warahmatullahi wabarakaatuh brothers and sisters,
 
Br. Abdulilah Lahmami said, “Having just spoke to his family, they have informed us that Sheikh Muhammad Abdulwahhab Marzooq al-Banna has just died in his home in Jeddah just before salaatul ‘Asr 24/11/1430 12/11/2009 rahimahullaah rahmatan waasi’ah inshaallaah we will let you know where the janaza will be later.

This is to let you know to attend the janaaza which maybe tonight or tomorrow inashaallaah.

Inna lillaahi wa inna ilaihi raji’oon.”
 
http://salafitalk.net/st/viewmessages.cfm?forum=6&topic=9975
 
Below are Youtube videos of the biography of the Shaykh rahimahullah. Total time of the 8 parts is little more than 1 hr.
 

Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7
Part 8

Ibraheem Ibn Adham was approached by a group of people. They asked him about the Saying of Allaah the Most High:
“Call upon your Lord and He will answer you.” [Ghaafir:60]

They said: “We supplicate to Allaah but He does not respond to (our invocations) .”[1]
Ibraheem Ibn Adham replied:
 

You know Allaah but yet you do not obey Him.

You recite the Quraan but you do not act upon it.
You know about the shaytaan (devil) but you agree with him.
You claim that you love the Messenger of Allaah but you abandon his sunnah.
You claim that you love (to enter) paradise but you do not act for it.
You claim that you fear the hell fire but you fail to abstain from disobedience.
You say that death is truly (approaching) but you do not prepare for it.
You are preoccupied with other people’s faults but you do not analyse your own.
You eat the sustenance that Allaah provides (you with) but you show no thanks.
You bury your dead but you do not contemplate over that.[2]
 
[1] Abu Huraira narrated that:
The Messenger of Allaah (may the peace and blessings of Allaah be upon him) said: “The invocation of anyone of you is granted (by Allah) if he does not show impatience, saying, ‘I invoked Allah but my request has not been granted.’” Bukhari and Muslim.
 
[2] Al-Khushoo’ fee As-Salaat, with Commentary and checking by Shaykh ‘Ali Ibn Hasan,  by Al-Haafidh Ibn Rajab Al-Hanbali (d790) page 39. This narration has mysteriously been omitted from the English translation of this wonderful book.

 A Gift for the Intellects in Explanation of the Three Fundamental Principle
by Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab [rahimahullaah]
with the explanation of Shaykh ‘Ubayd al-Jaabiree
Narrated and Taught by: Abu ‘Abdullaah Hasan as-Sumaalee

Details:
Day – Friday nights after Ishaa’ (19.00 ET | 16.00 PT | 00.00 UK )
Local Attendance – Masjid al-Furqaan and Islaamic Centre (TROID) 874-A Weston Rd. Toronto, ON.
Online Attendance – Paltalk > Religion and Spirituality > Islam > Live troid.org
Notes, Quizzes, Tests, QA – To be announced 

Conference Details

Scheduled Conference Date: Every Friday inshaAllah Scheduled Start Time: 06:45 PM Eastern Std Time Scheduled End Time: 8:10 PM Eastern Std Time (lecture is usually one hour long) Scheduled # of Participants: 100 Type of Conference: Standard Dial-in Number: 1-270-696-2525 (East Coast) Participant Access Code: 11814

About the Book:
The book before you is an explanation of a concise yet great work written by a noble Scholar of Islaam from the twelth century of Islaam, known as Muhammad Ibn Abdul-Wahhaab. He compiled this work, called “The Three Fundamental Principles”, in order to make clear to the people the core and fundamental principles upon which Islaam is established.
Shaikh Muhammad Ibn Abdul-Wahhaab took these principles from the texts of Qur’aan and pure Prophetic Sunnah, as well as the Companions and those who succeeded them. This is why in all of the works of the Shaikh, whether small or large, you will find quote after quote from the Religious texts. Muhammad Ibn Abdul-Wahhaab is a much maligned and misrepresented Scholar. His adversaries, in his time and after expended much effort in spreading misinformation regarding his belief and methodology.
Some ascribe to him extremism; others ascribe to him deviation in belief and creed. All of this are falsehoods easily repelled by the legacy of authorship that he left behind, which clearly show that he was neither an extremist, nor a deviant, rather his works show that he was a true traditionalist in the Path of the Messenger of Allaah and his Companions.

Teaching a Sunnah is more superior than two hundred years of Worship

(Aboo ‘Uthmaan said),

quote:

“I found in the book of the Shaikh, the Imaam, my grandfather, aboo ‘Abdullaah Muhammad ibn ‘Adee Hamdawaih as-Saaboonee (rahimahullaah ta’aala), Abul-’Abbaas, al-Hasan ibn Sufyaan an-Nasawee informed us that al-’Abbaas ibn Sabeeh narrated to them (saying): ‘Abdul-Jabbaar ibn Taahir narrated to us (saying): Ma’mar ibn Raashid narrated to me (saying): I heard Ibn Shihaab az-Zuhree saying, quote: “Teaching a sunnah is more superior than two hundred years of worship.” - Usool-u-Sunnah by Imam Ahmad ibn Hanbal (rahimahullaah), Chapter Six: The Distinguishing Signs of Ahlus-Sunnah

A precious Gem: The Complain of the Ignorant, Ibn Al-Qayyim , Al Fuwaid (taken from the English translation of the book) p. 134

The ignorant people complain to people about Allaah, and this is the highest degree of ignorance, for if he had known his Lord, he would not have complained about Him, and if he had known the people he would not have complained to them.

One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him, ‘O you! By Allaah, you have done nothing but complain about He who has mercy for you, to the one who has no mercy for you’.

The following verses have been mentioned about the meaning of the previous statement of the predecessor.

When you complain to a son of Adam

verily you complain about the Most Merciful

to the one who does not pity.

On the contrary, the person who is profoundly knowledgeable about Allaah complains to Allaah alone. And the most knowledgeable person about Allaah is the one who complains about himself to Allaah, and never to people. He complains about the causes that make people do wrong to him, for he knows about the following Qur’anic verses,

‘And whatever of misfortune befalls you it is because of what your hands have earned. And He pardons much’

(Ash-Shura, 42: 30)

‘Whatever of good reaches you, is from Allaah but whatever of evil befalls you, is from yourself.’

(An-Nisa, 4: 79)

‘(What is the matter with you?). When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds). ‘And Allaah has power over all things.

(Al-Imran, 3: 165)

Therefore, there are three levels: the lowest one is to complain about Allaah to his creatures, the highest one is to complain about yourself to Him and the middle one is to complain about His creatures to Him. May Allaah make us from those who complain to Him  alone about ourselves, He the Majestic and Most High, Ameen.

Fanaticism to Individuals in Spite of Error

54] Question: Some people, may Allaah guide them, sanctify certain
individuals and fanatically cling to their views. What is your advice
to them?

Answer: It is obligatory to follow the truth whoever it is with, and
not to follow individuals that oppose the truth.
Imaam Ahmad, may Allaah have mercy on him, said: I am amazed by a
people who know the chain of narration (of a hadeeth) and its
authenticity, yet they go by the opinion of Sufyaan.

And Allaah, the Most high, says: So let those who oppose his Command
(i.e. Sunnah) be warned, lest some fitnah (trial) should befall them
or a painful punishment be inflicted on them. [Surah An-Noor: 63]

Ibn Abbaas (radyAllaahu anhu) said: It is imminent that rocks will
descend upon you from the heavens I say Allah said and you say Abu
Bakr and Umar said.
So if this warning and threat is with regard to following the most
virtuous of people after the prophets without proof, then how much
more so for following one who is neither here nor there (i.e. a
nobody), such as those who are not known to have knowledge or virtue
but yet are proficient in rambling speech?
Shaikh Saalih bin Fawzaan Al-Fawzaan
[Al-Ajwibah Al-Mufeedah: pg. 108

(60) Question: What is the ruling on someone who loves a scholar or a
caller and says: I love him very much, I don’t want to hear about
anyone refuting him and I will take his words even if they are in
opposition to the proof because this Shaikh is more aware of the proof
than we are.

Answer: This is ta’asub (fanaticism), which is detested and condemned,
and it is not permissible.
We love the scholars, all praise be to Allaah, and we love the callers
to the way of Allaah. However, if one of them errs in an issue, then
we clarify the truth with regard to this issue, with the evidence. And
this does not detract from the love or status held for the one being
refuted.
Imaam Maalik, may Allaah have mercy on him, said: There is none of us,
except that he can refute or be refuted, except for the one buried in
this gravemeaning Allaah’s Messenger.
So when we refute one of the scholars or one of the noble
personalities, this does not mean that we have a hatred for him or
that we are belittling him. Rather, we are clarifying what is correct.
This is why when one of the scholars saw that one of his colleagues
erred, he said: So and so is our beloved friend, however the truth is
more beloved to us than him. This is the correct way.
And do not understand from the refutation of a scholar in an issue he
erred in to mean that it is a belittling of him or hatred for him. On
the contrary, the scholars have not ceased to refute one other
(throughout history), but in spite of that, they are brothers holding
love for one another.
It is not permissible for us to accept entirely everything an
individual says whether he is correct or wrong because this is
ta’assub (blind fanaticism).
The (only) one whom we can take all of his sayings and not leave off
any of them is Allaah’s Messenger, because he is the conveyer from his
Lord and he does not speak from his own desire. As for those other
than him, then they can err at times and be correct at times. Even if
they are from the most virtuous of people and they are Mujtahids (i.e.
scholars), they can err at times and be correct at times.
There is no one that is protected from error except Allaah’s Messenger.
We must know this. Furthermore, we do not conceal the error out of our
love for such and such individual. Rather it is upon us to expose and
clarify the error. The Prophet (sallAllaahu 'alayhi wa sallam) said:
The Religion is Sincerity. We said: To who? He (sallAllaahu 'alayhi wa
sallam) said: To Allaah, to His Book, to His Messenger, the Muslim
leaders and their common folk.
Clarifying the error falls under Sincerity to everyone. But as for
concealing the error, then this is in opposition to the Sincerity.

Shaikh Saalih bin Fawzaan Al-Fawzaan
[Al-Ajwibah Al-Mufeedah: pg. 120-122]

Extracted from the
website:http://aa.trinimuslims.com/member.php?find=lastposter&t=7046

Acquire knowledge because doing so is good. Seeking it is worship. Reviewing it is glorifying Allah. Researching it is jihad. Teaching it to the ignorant is charity. Serving the scholars is a way of drawing near to Allah because knowledge is the path of ascension to the stations of Paradise. It is a companion in isolation and a comrade in distant lands. It speaks to you in solitude. It is a guide to prosperity and a shield against adversity. It beautifies one among friends and is a weapon against enemies. With it Allah elevates people and makes them guides and bellwethers of good. The scholars are people whose words are sought and whose actions are imitated. The angels long for the scholar’s company and comfort them with their wings. Everything, the fish of the sea, the beasts of the earth, the predators of the land and sea, and the cattle pray that blessings come upon him.This is because knowledge enlivens the heart against ignorance, illuminates the eyes against darkness, and strengthens the body. It transports the servants to the mansions of the select and the righteous and to the highest ranks in the world and in the Hereafter. Contemplating it is equivalent to fasting, and reviewing it is equivalent to the Night Prayer vigil. With it, kinship is united and the lawful is distinguished from the unlawful. Knowledge is an imam which leads to righteous actions. It is craved by the people destined for Paradise and shunned by people destined for Hell.

The Shari `ah assumes leniency in its due place and also assumes strictness in its due place. Thus, the Muslims should not ignore that or be lenient when should be strict or vice versa. Besides, they should not claim that the Shari `ah acknowledges leniency only or strictness only, for it is a wise code of law that is suitable for every place and time and is capable of reforming the whole Ummah. That is why it assumes both leniency and strictness. It is marked for justice, wisdom, and tolerance. Hence, it is a tolerant Shari `ah in its rulings and it does not burden anyone beyond his scope. It is also tolerant, because it begins by calling people with leniency, wisdom and clemency; but when this does not influence people and they exceed the limits and tyrannize, it powerfully and harshly restricts them and treats them in a way that deters them and that enlightens them about their wrongdoings.

Whoever meditates on the biography of the Prophet (peace be upon him), the Rightly-guided Caliphs, his well-satisfied Companions, and the following Imams of guidance would perceive the correctness of what we are saying..

Texts that order leniency in its due place

Among the verses revealed on leniency, Allah (may He be Exalted) says, And by the Mercy of Allâh, you dealt with them gently. And had you (Muhammad, peace be upon him) been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh’s) Forgiveness for them; and consult them in the affairs … .

Allah (may He be Exalted) says regarding the story of Musa (Moses) and Harun when He sent them to Pharaoh, And speak to him mildly, perhaps he may accept admonition or fear (Allâh).

Allah (may He be Exalted) also says, Invite (mankind, O Muhammad peace be upon him) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better … .

Texts that order strictness in its due place

On the other hand, the verses quoted above also include reference to strictness.

As regards the Hadith related to this issue, they includethe Hadith related by Ahmad, Abu Dawud and othersfrom Ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace be upon him) said after reciting Allah’s (may He be Exalted) saying, Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds.  They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.

By the One in Whose Hand my soul is, either you enjoin good, forbid evil, and restrain the fools

According to another narration: restrain the wrongdoer, bend him into conformity with what is right, and restrict him to what is right, or else Allah will involve the hearts of some of you with the hearts of others and will curse you as He had cursed them.

It is also related in the Two Sahih [Books]from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, I was going to order that the Salah (prayer) be commenced, then order a man to lead the people in Salah, then I would go with some men having with them bundles of wood to a people not attending the Salah and burn their houses on them with fire.” .

Moreover, the Prophet (peace be upon him) was reported to have said, If it were not for the women and children in the houses, I would order that prayer, `Isha’ (Evening) Prayer, be commenced and I would order my men to burn what is in the houses with fire (i.e. men who do not attend congregational prayers in the mosque). .Again, it is related in Sahih Muslimfrom Ibn Mas`ud (may Allah be pleased with him) who said that the Prophet (peace be upon him) said, Never had Allah sent a Prophet to an Ummah before me except that he had disciples and companions who would adopt his Sunnah and embrace his guidance. Then, a group following them lagged behind; they would preach what they do not practice and act contrary to what they are ordained to do. Thus, whoever struggles against them is a believer; whoever struggles against them with his tongue is a believer; and whoever struggles against them with his heart (by abhorring them) is a believer; nothing beyond that involves (the weight of) a grain of mustard of belief. .

In addition, the story of the three Companions, who stayed home during the Battle of Tabuk with no excuse, is well-known to scholars. Then, the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) deserted them for fifty nights until they repented and in turn Allah forgave them. In this regard, Allah (may He be Exalted) revealed the verses, Allâh has forgiven the Prophet (peace be upon him), the Muhâjirûn (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansâr (Muslims of Al-Madinah)…until His saying, And (He did forgive also) the three who did not join (the Tabûk expedition whose case was deferred by the Prophet peace be upon him for Allâh’s Decision) … .

According to the preceding verses and Hadith, the author of the article and the readers should know that Islamic Shari`ah, being a perfect code of law, adopts leniency in its due place and harshness and strictness in their due place, and that a caller to Allah’s Way should be lenient, clement, forbearing and patient. This is more beneficial for his Da`wah and makes preaching more effectives. Besides, it is in line with Allah’s Commands and His Messenger’s (peace be upon him) guidance. He should also be endowed with knowledge and insight as regards what he calls to and what he warns against, as Allah (may He be Exalted) says, Say (O Muhammad peace be upon him): “This is my way; I invite to Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism) with sure knowledge.

On the other hand, the Da`iyah (caller) should not resort to harshness and strictness except when necessary and when the objective is not achieved through the first approach (leniency). In this way, the caller to Allah’s Way will have assumed the two approaches in their due places and embraced the guidance of Shari`ah as regards both. May Allah guide us to success.

( Part No : 3, Page No: 208)

`Abdul `Aziz Bin `Abdullah ibn `Abdul-Rahman ibn Baz

Mufti of Kingdom of Saudi Arabia , Chairman of the Council of Senior Scholars,

and Chairman of Department of Scholarly Research and Ifta’

http://www.alifta.com/fatawa/fatawaDetails.aspx?BookID=14&View=Page&PageNo=1&PageID=170