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When the believer becomes aware that when Shirk is mixed with Tawheed it becomes corrupted just like when al-hadath corrupts purification then he should become aware that it is necessary to learn Tawheed and Shirk as it really is, so he would not fall into Shirk.
Because Tawheed by definition is the religion of Allah, it is Islam, it is the guidance. So when a person does any type of Shirk this nullifies his Islam, this nullifies his religion.
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In this regard, many verses indicate the obligation of obeying the Prophet and adhering to his Sunnah. Also, previous evidence indicated the obligation of adhering to the Book of Allāh, sticking to it, and complying with his orders and abstaining from its prohibitions. These are two relevant fundamentals in which whoever denies one of them denies the other. This is considered an act of disbelief and misguidance which takes one outside the fold of Islām as agreed by all the scholars.
The ahādīth of the Prophet (May Allah raise his rank and grant him peace) indicated the obligation of obeying the Messenger of Allāh (May Allah raise his rank and grant him peace), following his Sunnah and refraining from disobeying him. All of this is relative to the people of his era as well as those to come. It is related by Al-Bukhārī and Muslim on the authority of Abū Hurayrah (May Allah be pleased with him) that the Prophet (May Allah raise his rank and grant him peace) said:
“Whosoever obeys me, obeys Allāh; and he who disobeys me disobeys Allāh.”
It has been mentioned by the Scholar of Iraq, Nʿumān al-Ālūsī, in his excellent book Jalā al-ʿAynayn Lī Muhākamah al-Aḥmadayn, and Shaykh ʿAbd al-Salām b. Burjis mentioned this poem as being amongst the poetry of Ibn Taymīyah in his work al-Ṣaḥīḥ Min al-Naẓm al-Faṣīḥ Lī Shaykh al-Islām Ibn Taymīyah; and a number of Scholars have explanations of this poem, from them is Shaykh Ahmad al-Mardawī (d. 1236H) written almost two hundred years ago, Shaykh al-Islām Ibn Taymīyah (V) said: “As for Ahl al-Sunnah Wa al-Ḥadīth, then it is not known that any of their scholars nor righteous common-folk ever renounced their doctrine and creed. Rather, they were the most patient of the people upon that, even if they were tested with all types of tests and trialed with all types of tribulations.” Naqḍ al-Manṭiq, p. 42.
The source of Ahlus-Sunnah in derivation is the Book and the Sunnah. They take from them, derive their evidences from them, and rely upon them. They do not deviate from them in the least. Rather, they are as Al-Awzaa’ee said:
“We go with the Book and the Sunnah wherever they go.”
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