Fear Of Allah

This Islamic book explains the fear of ALLAH, its necessity, its virtue and its manifestation in the believers. ALLAH warns us in the Quran of those who do not fear Allah and let their desires govern their lives and the harm this causes to all those around them. Based on works by Imam Abu Hamid Al-Ghazali & Imam Ibn Al-qayyim Al-Jawziyah & Imam Ibn Rajab Al Hanbali

An Excerpt

'Know! Dear Muslim brothers and sisters. We can find out whether we fear Allah or are oblivious to him through some simple tests. Here are some of them:

1. The tongue informs us: if we talk evil, backbite and engage in frivolous gossip, it shows that there is very little concern. We should engage our tongues in the remembrance of Allah, in the recitation of the Qur’an and in circles of knowledge.
2. In the heart, we should expel hatred, enmity, and jealousy and replace them with well-wishing and care for Muslims.
3. We should be careful of what we put in our stomachs.
4. Our eyes should not wander off to look at haraam objects.
5. Our feet should not walk toward haraam places.
6. We should not extend our hands for haraam purposes.
7. We should be concerned in the good deeds that we don’t perform them for anyone else except Allah.'

About The Authors

Abu Hamid ibn Muhammad ibn Muhammad al-Tusi al-Shafi’i al-Ghazali (Imam Muhammad al-Ghazzali)

Abu Hamid ibn Muhammad ibn Muhammad al-Tusi al-Shafi’i al-Ghazali (or al-Ghazzali) was born in 450/1058, in Tus (located in present-day Iran). He studied under the great theologian and jurist Imam al-Haramayn al-Juwayni (478/1085) and produced several texts on Islamic law and theology. At the age of 34, he accepted a position as rector and professor of the Nizamiyya College in Baghdad. He remained busy teaching, refuting heresies, and responding to questions from all segments of the community. During this period he produced the celebrated works The Objectives of the Philosophers (Maqasid al-Falasifa), followed by The Incoherence of the Philosophers (Tahafut al-Falasifa), in which he strongly challenged Peripatetic philosophy. Thereafter, facing a personal spiritual crisis, Imam Ghazali abruptly left his position and spent the next ten years in or between the cities of Damascus, Makka, Madina, and Jerusalem. During this period, he wrote the seminal Revivification of the Religious Sciences (Ihya’ ‘Ulum al-Din), a grand work of forty books outlining the significance and wisdom underlying the practices of Islam. At this point, Imam Ghazali returned to teaching in Nishapur and finally in his birthplace of Tus, leaving a legacy of works that synthesised jurisprudence, philosophy, theology, and sufism. Imam Ghazali died in 505/1111 in Tus and in short time was recognised as the reviver (mujaddid) of the century, celebrated ever since among Muslims as the Proof of Islam (Hujjat al-Islam).

Abu Hamid al-Ghazali (d. 505/1111), theologian, logician, jurist and mystic, was born and died in Tus in Central Asia, but spent much of his life lecturing at Baghdad or leading the life of a wandering dervish. His most celebrated work, Revival of the Religious Sciences, has exercised a profound influence on Muslim intellectual history by exploring the mystical significance of the practices and beliefs of Islamic orthodoxy, earning him the title of Hujjat al Islam, the ‘Proof of Islam’.

Imam Ibn Al Qayyim Al Jawziyyah

Step into the world of Imam Ibn Al Qayyim Al Jawziyyah, a prolific author and distinguished scholar of the Islamic golden era. Born in 509/510 AH in the vibrant city of Baghdad, IImam Ibn Al Qayyim Al Jawziyyah, intellectual journey unfolded under the guidance of eminent scholars, shaping him into a luminary of history, linguistics, Tafseer, and fiqh.

With an unparalleled commitment to knowledge, Imam Ibn Al Qayyim Al Jawziyyah authored over seven hundred books, leaving an indelible mark on the Hanbali Madhab. His scholarship extended beyond the realms of academia; he was celebrated as a compelling preacher, with the famed traveler Ibn Jubair offering glowing praise for his sermons in Baghdad.

Imam Ibn Al Qayyim Al Jawziyyah's influence reached its zenith when he became the favored scholar of the Abbasid Caliph, al Mustadi. His role in reviving and disseminating the Hanbali Madhab was pivotal, contributing significantly to its resurgence.

However, Imam Ibn Al Qayyim Al Jawziyyah faced formidable trials in his later years. Criticizing Shaykh `Abd al-Qadir al-Gilani led to accusations and imprisonment for five years in the city of Wasit. Undeterred, he continued his scholarly pursuits, delving into the Qur'an during his incarceration and leaving an enduring legacy.

Imam Ibn Al Qayyim Al Jawziyyah's passing in 597 AH marked the end of a remarkable chapter in Islamic scholarship, leaving behind a vast body of work that continues to inspire generations.

Now, journey forward to Ibn Imam Ibn Al Qayyim Al Jawziyyah, the illustrious disciple of Ibn Taymiyyah and a towering figure in medieval Islamic jurisprudence, theology, and spirituality.

Hailing from humble origins, Imam Ibn Al Qayyim Al Jawziyyah's father was the principal of the School of Jawziyya, where he would later earn his revered name. Imprisoned alongside his teacher Ibn Taymiyyah for dissenting against established traditions, Ibn Qayyim's unwavering commitment to his beliefs defined a significant chapter in Islamic history.

His extensive studies under Ibn Taymiyyah, coupled with collaborations with other scholars, molded him into a profound thinker. Imam Ibn Al Qayyim Al Jawziyyah's imprisonment became a period of intense devotion to the Qur'an, resulting in mystical experiences and encounters with the divine.

Ibn Qayyim's nuanced views on various subjects, from jurisprudence to mysticism, showcased a profound understanding of Islamic tradition. While he supported broad state powers, his unique perspectives on evidence in legal matters and interrogation set him apart.

In the realm of mysticism, Ibn Qayyim's works revealed both appreciation and caution, emphasizing the importance of orthodox roots while critiquing perceived excesses.

Ibn Qayyim's death in 751 AH marked the conclusion of a remarkable life, leaving behind a legacy that continues to influence Islamic thought.

Explore the extensive library of Imam Ibn Al Qayyim Al Jawziyyah, comprising about a hundred books. From his seminal work "Zad al-Ma'ad" to his profound commentary on hadith and Qur'anic exegesis, each piece reflects his deep understanding and commitment to the Islamic tradition.

Immerse yourself in the world of Ibn Imam Ibn Al Qayyim Al Jawziyyah, where scholarship meets spirituality, and tradition intertwines with innovation.

Imam Ibn Rajab Al-Hanbali

Best known as Ibn Rajab, his full name and titles are: al-Imam al-Hafiz Abu al-Faraj Zayn al-Din `Abd al-Rahman ibn Ahmad ibn Abd al-Rahman (known as Rajab) ibn al-Hasan ibn Muhammad ibn Abi al-Barakat Mas`ud al-Baghdadi al-Dimashqi al-Hanbali (736-795 AH). Rajab was the nickname of his grandfather Abd al-Rahman, perhaps because he was born in that month.

Born in Baghdad, Ibn Rajab learned much from his father, who himself was a great scholar, then studied in Egypt and Damascus where he settled down until he died. Among his eminent teachers were: Abu al-Fath Muhammad ibn Muhammad ibn Ibrahim al-Maydumi, Muhammad ibn Isma`il al-Khabbaz, Ibrahim ibn Dawud al-`Attar, Abu al-Haram al-Qalanisi, and Imam Ibn Qayyim al-Jawziyyah.

He was a colleague of the famous hadith expert al-Hafiz Abu al-Fadl al-`Iraqi. He devoted himself to the subject until he became an expert in all the sciences related to hadith. He then taught hadith, and fiqh according to Hanbali school, in the Jami` Bani Umayyah and other seats of learning in Damascus. Among his famous students include scholars like Abul-Fadl Ahmad ibn Nasr ibn Ahmad, the mufti of Egypt (d. 844 AH), Abu al-`Abbaas Ahmad ibn Abi Bakr ibn `Ali al-Hanbali (d. 844 AH), Dawud ibn Sulayman al-Mawsili [d. 844 AH]

He was a leading scholar of the Hanbali school. His work al-Qawa`id al-kubra fi al-furu` is clear evidence of his expertise in fiqh, demonstrating an extreme, even exhaustive knowledge of the intricacies of detailed fiqh issues.

He was known for piety, righteousness. His sermons were considered most effective, full of blessing and beneficial. People of all schools were unanimous as to his quality, and the hearts of the people were full of love for him. He did not get involved in any worldly business, nor visited people of material positions

He wrote: a detailed 20-volume scholarly commentary on the Sunan of al-Trimidhi; a commentary on part of Sahih of al-Bukhari; Dhayl (Supplement) to Tabaqat al-hanabilah; al-Lata`if fi waza`if al-ayyam, Bayan fadl Ilm al-salaf ala al-khalaf.

Among his best known and most referred works is Jami` al-ulum wa al-hikam, the commentary on al-Arba`un (the forty hadiths) of al-Nawawi. He added ten hadiths to the original 40 and commented in detail on all of these fifty hadiths. This commentary discusses all aspects of the hadiths, the chain of narrations, the narrators, and the text.

Hafiz Ibn Hajar al-`Asqalani said of him: “He was a great expert in the sciences of hadith – the historical accounts of narrators, the chains of narration, and meaning of the text.”

(Based on: Ibn Hajar al-`Asqalani, al-Durar al-kaminah, ii. 428, Inba al-ghumr, i. 460; Ibn al-`Imad, Shadharat al-dhahab, vi. 239; `Abd al-Hayy al-Kattani, Fihris al-faharis, ii. 636-7).

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