CAUSES BEHIND THE INCREASE AND DECREASE OF EEMAAN PDF

What eejaan our Eemaan to weaken? This type of action falls under the acts which Allaah condemns in His Book and which He threatens the one who does it, concerning his slander and backbiting. And it was just as they said it was. Because of this, the Haafidh gained much benefit from that.

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This book was formatted and designed specifically for being placed on the Web and for its easy and convenient distribution. At the time of this e-book publishing, we are not aware of any other book similar to it, in terms of its translation from its original Arabic source.

A Brief Biography of Ibn Rajab………………………………….. This treatise deals with a summary of the etiquettes of giving advice, while covering many of its key points, and it warns against what corrupts it and changes it from its pure form — which is condemning. And in this country, how much are the Muslims in need of understanding this subject and of transferring it into practical application in their daily affairs.

So when they advise, they in reality degrade, belittle and condemn. And others leave off advising people in a direct manner, instead criticizing them from a distance, without realizing the consequences that come as a result of that.

So due to all of this, we strongly advise our Muslim brothers to read this noble treatise and gain benefit from it. And we ask Allaah that He grant us the ability to do all that He loves and is pleased with. It is also held that it was a nickname given to him because of his being born in the month of Rajab. Ibn Rajab became famous and well known by that name, may Allaah have mercy on him.

His birth: He was born in Baghdaad in the year H according to the most correct opinion found in the discussions presented by those who recorded his biography. His early youth and his search for knowledge: Allaah prepared for Ibn Rajab an environment of firm knowledge.

His way of life based on acquiring knowledge and producing actions was established for him since his early youth. Because of this, the Haafidh gained much benefit from that. He himself explains that he received the authorization and religious approval from some of the major scholars of his time during his youth. This indicates the degree of zeal and aspiration his family and especially his father — who was from the major scholars of his time — had towards acquiring knowledge. He studied at the hands of many different shaikhs such that some researchers of his biography have counted them to number close to forty.

So with this, the number of his teachers reaches close to forty as we have stated previously. Muhammad Ibn Muhammad Al-Qalaanisee d. Amongst the most famous of them were: 1. He engrossed himself with the issues of the Hanbalee madh-hab until he mastered it.

He devoted himself to the occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he withdrew himself in seclusion in order to write. He was the Shaikh of the Hanbalee madh-hab and he wrote many beneficial books. Among them are those that have been printed and those that remain in manuscript form, yet to be printed. Also among his works are those books that are missing and cannot be located.

What will follow is a list of some of them: 1. Dhail Tabaqaat-ul-Hanaabilah This is a compilation of the scholars of the Hanbalee madh- hab, considered one of his great works 3. Sharh Hadeeth: "Maa Dhi. We ask Allaah that He facilitate the verification and printing of these sources of knowledge.

No doubt he left behind him a legacy of knowledge for all those after him to benefit from. His books continue to be studied and used as reference even in these days. May Allaah have mercy on him and grant him a high place in Paradise. And may His peace and blessings be upon the foremost of those who fear Allaah and the seal of the prophets Muhammad , as well as his family, his companions and all those who follow them in righteousness, until the Day of Recompense.

As for what follows, then: These are some brief, yet comprehensive words concerning the difference between advising and condemning, for indeed they are counterparts in the sense that they both consist of mentioning something about a people that they hate to have mentioned.

However, the distinction between the two is something that is not understood by many people. Thus, Allaah is the One who grants correctness. Know that mentioning something about a person that he hates to have mentioned about him is forbidden, if the objective behind that is for nothing else but to dispraise and declare his faults and defects.

Those who fall under the category of Al-Jarh are the ones who are criticized and 9 www. And they further refuted those who placed these two categories at the same level, such as those constantly engulfed in worship all the time as well as others who do not possess sufficient knowledge.

This clarifying was done so that this individual would not be followed in that which he erred in. The scholars have also unanimously agreed upon the permissibility of doing this clarification.

Not one of the people of knowledge abandoned doing this clarification. Nor would he claim in his refutation to disparage, dispraise or defame the individual whose saying he was refuting, unless the author he was refuting was from those whose speech consisted of wickedness and who displayed vile manners when expressing himself.

In this circumstance, his wickedness and vileness were forsaken apart from the original state of refuting and opposing him. And this refutation was based upon sound arguments and stable proofs. Rather it is a warning for those who may be deceived by their appearance.

For indeed it is common that many people when they see someone who exceeds in performing worship, they automatically assume that he is knowledgeable. But most of the times this is not the case. For this reason, the Imaams of the Salaf — those whose knowledge and merits are widely and unanimously agreed upon — used to accept the truth from anyone that disclosed it to them, even if that person was young.

And he Ibn Al-Anbaaree was an elder and respected Imaam, but yet he still accepted the correction from him. Al-Baihaqee also reported it and its chain or narration is broken. See Al-Maqaasid-ul-Hasanah pg. Whoever possesses this type of condition, then indeed he will not hate having his opinion rejected, nor having his contradiction of the Sunnah clarified, whether during his lifetime or after his death. This was the way the scholars of Islaam from past and present — those who are the protectors of it and who rise to support it — used to think about others.

They would also not detest the opposition they received from those that contradicted them with a proof that was made known to them. This was even if the proof that these individuals who opposed them used was not strong according to them, such that they would accept it and abandon their proof in place of it.

This is why Imaam Ahmad rahimahullaah would mention Ishaaq Ibn Raahawaih rahimahullaah while praising and commending him. So with what do you gain victory over your opponents? I become grieved when he errs. Rather, it was from that which they loved and for which they commended and praised those who did it. So it does not enter into the realm of backbiting at all. But suppose there is someone that hates to have his error, which contradicts the Sunnah, exposed. In this case, there is no consideration given to his hatred for that, because hating to manifest the truth - if it is in opposition to the opinion of a man - is not from those matters that are praiseworthy.

Rather it is an obligation on the Muslim to love that the truth be made manifest and that the Muslims in general are aware of it, regardless of whether it is in conformity or in opposition to his personal view.

When a statement would reach some of the Salaf that they rejected, they would say: "This person has not spoken the truth. And they refuted them with the highest degree of refutation, as Imaam Ahmad rahimahullaah used to censure Abu Thawr and others in their opinions that they were alone in saying.

And he went to great extremes in refuting them in these opinions. All of this relates to the outer and apparent matters. And by doing this with this intention, he falls into the category of being from those who show sincerity to Allaah, His Messenger, the leaders of the Muslims and their common folk.

And it is the same whether the one who clarifies the mistake is young or old. But if she is pregnant, then the her waiting period is whichever of the two comes first - either the four months and ten days or the day of her delivery.

So if she delivers before the four months pass by, then the time of delivery take precedence and she is allowed to remarry from this point on. And if we were to mention that in words, this discussion would be severely prolonged.

This type of action falls under the acts which Allaah condemns in His Book and which He threatens the one who does it, concerning his slander and backbiting. Do not abuse the Muslims nor seek after their faults. Only then is she permissible for her first husband again. The weak opinion mentioned above states that the woman that was divorced three times by her husband, in order to become halaal permissible for him again, she just needed to remarry another man, without having intercourse with him i.

And Allaah knows best. And whomsoever has Allaah seek after his faults, He will expose them, even if he may have committed them in the privacy of his own home. As for the people of innovation and misguidance and those who imitate the scholars but are not from them,21 then it is permissible to expose their ignorance and manifest their deficiencies, in order to warn others against following them.

They deceive the people by making beautiful expressions and using nice words!! Rather, as he states, their affair is to be publicized so that they may be abandoned and rejected. So the discussion here does not apply to them in the least nor can it be used in defense of one of them. And if it is understood from someone that he desires, with his refuting of them, to defame, slander and expose their faults, then he deserves to be confronted with disciplinary action so that he and his likes will be prevented from these grotesque forbidden actions.

This intention can be recognized at times by the own affirmation and acknowledgment of the one refuting and at times by hints that are given in his actions and statements. So whosoever is known for his knowledge, religious characteristics, respect and esteem for the Imaams of the Muslims, he will not state a refutation nor a clarification of an error except in the manner in which other scholars see it proper.

And his entering into the severe threat found in this ayah becomes even greater if there should appear from him — I mean the one who holds suspicious thoughts — signs of evil, such as much injustice, enmity, little piety, a loose tongue, excessive backbiting and slandering, jealousy of people for what Allaah has given them from His bounty 25 and blessing, and rushing to compete to gain a position of authority before due time.

So if these attributes, of which the people of knowledge and faith are not pleased with, are recognized in someone, then indeed he only thinks sickly of the scholars. And whoever does not have any signs show from him that indicate a specific matter, in the total sense, then it is an obligation to take and accept his words according to the best manner of understanding , and it is not permissible to take them in a negative way.

Rather, you should find that it is only filled with good. So if this is done with the intention of sincerely advising him, then it is good. But if this advising is done with the intention of only blaming him due to a sin he committed , then it is reprehensible and condemned.

There are two defects with its chain of narration. The Salaf used to hate that commanding good and forbidding evil be done in this manner. Instead, they loved that it be done privately between the one commanding and the one being commanded, for indeed, this is from the signs of sincere advice.

This is since it is not the goal of the one who is advising to spread and publicize the faults of the person he is advising, rather his goal is only to put an end to the evil that he has fallen into. And Allaah knows and you know not.

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