Umar Ibn Al-Khattab Radi Allahu anhu said:
“If you see that one of you has slipped, correct him, pray for him and do not help Shaytan against him (by insulting him, etc.).”
[Tafseer al-Qurtubi, 15/256]
“If you see that one of you has slipped, correct him, pray for him and do not help Shaytan against him (by insulting him, etc.).”
[Tafseer al-Qurtubi, 15/256]
Being "religious" doesn't mean you have to sit in a mosque all day, give up on education, lose interest in maintaining your physical appearance and believe the whole world is nothing but a bunch of sinners except you and your friends.
The Alim is not the one who has the most knowledge, because Shaytan has a lot of knowledge. He has knowledge that most men don't have. Many people are mistaken by this. Rather the alim is the one who benefits others with his knowledge.
One must look to the stance the so called alims are taking. For you to know who is on the truth and who is upon falsehood, then you must study the Deen aswell. All deviant sects were started by alims and all religions before ours were deviated by alims so be careful from whom you take your Deen from.
The ulema of falsehood don't trick you with matters of opinions rather they trick you with what is a necessity of the Deen. Example they won't argue over whether you can wipe over your cotton sock or leather sock. They will manipulate your minds with al walaa wal baraa, Jihad, Khilafah, takfeer, Tawheed.
These are matters that every Muslim must learn. So be careful...🚫
One must look to the stance the so called alims are taking. For you to know who is on the truth and who is upon falsehood, then you must study the Deen aswell. All deviant sects were started by alims and all religions before ours were deviated by alims so be careful from whom you take your Deen from.
The ulema of falsehood don't trick you with matters of opinions rather they trick you with what is a necessity of the Deen. Example they won't argue over whether you can wipe over your cotton sock or leather sock. They will manipulate your minds with al walaa wal baraa, Jihad, Khilafah, takfeer, Tawheed.
These are matters that every Muslim must learn. So be careful...🚫
👍1
Iblis said to Nooh : ‘There are five things that cause people to become destroyed’
‘Abdullah Ibn ‘Umar (radhi Allaahu anhuma) said:
While on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’
Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.”
Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’
Ibn Abee al-Dunya in Maka’d al-Shaytaan , 65/ 44.
Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, Dar as-sunnah Publishers. Page 74
‘Abdullah Ibn ‘Umar (radhi Allaahu anhuma) said:
While on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’
Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.”
Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’
Ibn Abee al-Dunya in Maka’d al-Shaytaan , 65/ 44.
Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, Dar as-sunnah Publishers. Page 74
NOTHING HIDDEN FROM ALLAAH ABOUT WHAT WE REALLY INTEND & THE REAL GOALS BEHIND OUR DEEDS!
Allaah (The Most High) said:
وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men). Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything). [67:13-14]
Imaam Ibnul Qayyim (rahimahullaah) said:
*This is from the highest degree of affirmation (or confirmation), for indeed it has to be (the case that) the Creator knows His creatures. So if you affirm that indeed He is your Creator and the Creator of your hearts and what they contain (or all that is within the hearts), then how can (anything) be hidden from Him when (it is the case) that He created them?!
*And the statement [بِذَاتِ الصُّدُورِ – what is in the breasts (of men)] includes what the breasts contain of beliefs, intents, love and hate.
[Source: Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim (rahimahullaah) page 173… Excerpted & Slightly Paraphrased]
https://www.salaficentre.com/2016/06/nothing-hidden-from-allaah-about-what-we-really-intend-the-real-goals-behind-our-deeds/
Allaah (The Most High) said:
وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men). Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything). [67:13-14]
Imaam Ibnul Qayyim (rahimahullaah) said:
*This is from the highest degree of affirmation (or confirmation), for indeed it has to be (the case that) the Creator knows His creatures. So if you affirm that indeed He is your Creator and the Creator of your hearts and what they contain (or all that is within the hearts), then how can (anything) be hidden from Him when (it is the case) that He created them?!
*And the statement [بِذَاتِ الصُّدُورِ – what is in the breasts (of men)] includes what the breasts contain of beliefs, intents, love and hate.
[Source: Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim (rahimahullaah) page 173… Excerpted & Slightly Paraphrased]
https://www.salaficentre.com/2016/06/nothing-hidden-from-allaah-about-what-we-really-intend-the-real-goals-behind-our-deeds/
“Allāh has ordered us to lower the gaze because it is the path to a pure heart.”
- Ibn Jawzī
[تلبيس إبليس صحفة ٣٨٦]
- Ibn Jawzī
[تلبيس إبليس صحفة ٣٨٦]
Forwarded from Muslim Marriage Tips
🚫Warning against pornography, homosexuality (gayness and lesbianism), and divulging bedroom secrets:❌
نَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَاللَّـهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
{Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allaah knows and you do not know.} [Surah al-Noor (24): 19]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝A man must not look at (another) man's private parts nor must a woman look at (another) woman's private parts; neither should two men lie naked under one cover, nor should two women lie naked under the same cover.❞ [Saheeh Muslim]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝The most evil of the people in the sight of Allaah on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret.❞ [Saheeh Muslim]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝The most important of the trusts in the sight of Allaah on the Day of Judgment is that a man goes to his wife and she goes to him (and the breach of this trust is) that he should divulge her secret.❞ [Saheeh Muslim]
نَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَاللَّـهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
{Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allaah knows and you do not know.} [Surah al-Noor (24): 19]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝A man must not look at (another) man's private parts nor must a woman look at (another) woman's private parts; neither should two men lie naked under one cover, nor should two women lie naked under the same cover.❞ [Saheeh Muslim]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝The most evil of the people in the sight of Allaah on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret.❞ [Saheeh Muslim]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝The most important of the trusts in the sight of Allaah on the Day of Judgment is that a man goes to his wife and she goes to him (and the breach of this trust is) that he should divulge her secret.❞ [Saheeh Muslim]
Are the luxuries of this Dunya🌍 for us?
ʿUmar (raḍiyallāhu ʿanhu) said when once visiting the Prophet ﷺ, “I sat down and cast a glance at the room, and by Allah, I couldn’t see anything of importance but three hides. I said [to Allah’s Messenger], ‘Pray to Allah to make your followers prosperous, for the Persians and the Romans have been made prosperous and given worldly luxuries, though they do not worship Allah.’ The Prophet ﷺ was leaning then, so he sat straight and said, ‘O Ibn al-Khaṭṭāb! Do you have any doubt [that the hereafter is better than this world]? These people have been given rewards of their deeds in this world only.’ So I asked the Prophet ﷺ to seek Allah’s forgiveness for me.”
[Bukhārī (Book 46, ḥadīth 29) and Muslim (Book 18, ḥadīth 44)]
ʿUmar (raḍiyallāhu ʿanhu) said when once visiting the Prophet ﷺ, “I sat down and cast a glance at the room, and by Allah, I couldn’t see anything of importance but three hides. I said [to Allah’s Messenger], ‘Pray to Allah to make your followers prosperous, for the Persians and the Romans have been made prosperous and given worldly luxuries, though they do not worship Allah.’ The Prophet ﷺ was leaning then, so he sat straight and said, ‘O Ibn al-Khaṭṭāb! Do you have any doubt [that the hereafter is better than this world]? These people have been given rewards of their deeds in this world only.’ So I asked the Prophet ﷺ to seek Allah’s forgiveness for me.”
[Bukhārī (Book 46, ḥadīth 29) and Muslim (Book 18, ḥadīth 44)]
The Hunger of the Salaf and its Merits
It is reported from Ibn Sîrîn – Allâh have mercy on him – that a man once said to Ibn ‘Umar – Allâh be pleased with him:
Can we offer you some Jawârish? He inquired, “And what is Jawârish?” The man replied, “It is something that will help you digest your food if you get too full up.” Ibn ‘Umar said, “I have not eaten my fill for four months – not because I cannot find food, but because I have lived with people who used to eat their fill at times and go hungry at others.
Abû Dâwûd, Al-Zuhd article 325.
It is reported that Al-Hasan Al-Basrî – Allâh have mercy on him – said:
By He in whose Hand is my soul, I have lived amongst people who never ordered food to be prepared for themselves If [food] was presented to one of them, he would eat, otherwise, he would be silent; and he would not care if it was hot or cold.
Abû Nu’aym, Hilyatu Al-Awliyâ` 6:270.
It is also reported that he said:
By Allâh, I have lived amongst people who when taking lunch, if they were about to be full, would stop eating.
Ibid.
It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:
Two things harden the heart, too much talking and too much food.
Ibn Hibbân Al-Bustî, Rawdatu Al-‘Uqalâ` p45, Matba’ah Al-Sunnah Al-Muhammadîyah 1949.
It is reported that Mâlik b. Dînâr – Allâh have mercy on him – said:
It is unfitting for a believer that his belly becomes his greatest concern, or that his desires dominate him.
Ibn Abî Al-Dunyâ, Al-Jû’ (The Book of Hunger) article 105.
It is also reported that he said:
Whoever controls his belly controls all good deeds.
Ibid. article 99.
It is reported that the Tâbi’î (Successor) ‘Uqbah b. Wassâj – Allâh have mercy on him – was once at a wedding reception where many kinds of dishes were offered and people started trying one dish after another. He started to cry, and said:
“I found the first part of this Ummah fearing all this upon themselves.” And he ate only from one dish.
Ibid. article 261.
It is reported that Muhammad b. Sîrîn – Allâh have mercy on him – said:
A man from the Companions of the Prophet – praise and peace of Allâh be upon him – would sometimes go three days without finding anything to eat, so he would grill some animal skin and eat that. If he couldn’t find anything at all, he would [tie] a rock to himself to straighten his back.
Ibid. article 61.
It is reported from Ibn Sîrîn – Allâh have mercy on him – that a man once said to Ibn ‘Umar – Allâh be pleased with him:
Can we offer you some Jawârish? He inquired, “And what is Jawârish?” The man replied, “It is something that will help you digest your food if you get too full up.” Ibn ‘Umar said, “I have not eaten my fill for four months – not because I cannot find food, but because I have lived with people who used to eat their fill at times and go hungry at others.
Abû Dâwûd, Al-Zuhd article 325.
It is reported that Al-Hasan Al-Basrî – Allâh have mercy on him – said:
By He in whose Hand is my soul, I have lived amongst people who never ordered food to be prepared for themselves If [food] was presented to one of them, he would eat, otherwise, he would be silent; and he would not care if it was hot or cold.
Abû Nu’aym, Hilyatu Al-Awliyâ` 6:270.
It is also reported that he said:
By Allâh, I have lived amongst people who when taking lunch, if they were about to be full, would stop eating.
Ibid.
It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:
Two things harden the heart, too much talking and too much food.
Ibn Hibbân Al-Bustî, Rawdatu Al-‘Uqalâ` p45, Matba’ah Al-Sunnah Al-Muhammadîyah 1949.
It is reported that Mâlik b. Dînâr – Allâh have mercy on him – said:
It is unfitting for a believer that his belly becomes his greatest concern, or that his desires dominate him.
Ibn Abî Al-Dunyâ, Al-Jû’ (The Book of Hunger) article 105.
It is also reported that he said:
Whoever controls his belly controls all good deeds.
Ibid. article 99.
It is reported that the Tâbi’î (Successor) ‘Uqbah b. Wassâj – Allâh have mercy on him – was once at a wedding reception where many kinds of dishes were offered and people started trying one dish after another. He started to cry, and said:
“I found the first part of this Ummah fearing all this upon themselves.” And he ate only from one dish.
Ibid. article 261.
It is reported that Muhammad b. Sîrîn – Allâh have mercy on him – said:
A man from the Companions of the Prophet – praise and peace of Allâh be upon him – would sometimes go three days without finding anything to eat, so he would grill some animal skin and eat that. If he couldn’t find anything at all, he would [tie] a rock to himself to straighten his back.
Ibid. article 61.
Forwarded from AbdurRahmanOrg
AbdurRahman.Org
There Are Many Books Of Tafseer, Which Tafseer Do You Advise (Us) To Read ? – Shaykh Fawzan
[4] Question: Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well. [4] Answer: The books of Tafseer are many, all praise be to A…
There Are Many Books Of Tafseer, Which Tafseer Do You Advise (Us) To Read ? – Shaykh Fawzan
[4] Question:
Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well.
[4] Answer:
The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed.
What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer.
There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge.
As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah.
Posted from: Questions & Answers on the Qur’aan – Shaikh Saalih Al-Fawzaan
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com
[4] Question:
Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well.
[4] Answer:
The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed.
What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer.
There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge.
As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah.
Posted from: Questions & Answers on the Qur’aan – Shaikh Saalih Al-Fawzaan
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com
Forwarded from DailyIslamicBenefitsCOM
Shaykh Aadil Mansoor حفظه الله
💎 THE SCALE OF JUDGING IF ONE IS UPON THE TRUTH IS THE BOOK (QURAN) AND THE SUNNAH 💎
Many people today use the scale of judging if a person/group is upon the truth by (great) numbers...
Many followers of their lectures
Many followers on their Twitter
Many followers on their Facebook
Many numbers is NOT a sign that one is upon the truth or falsehood and this is a false ignorant scale of weighing (this matter)"
الإعتصام للشاطبي
http://subulsalam.com/catplay.php?catsmktba=1798&PHPSESSID=e42663ccc1a33b0241fafcc3476d3cba
https://telegram.me/albinaapublishing
www.albinaapublishing.com
Translated by Abu Anas Atif Hasan
💎 THE SCALE OF JUDGING IF ONE IS UPON THE TRUTH IS THE BOOK (QURAN) AND THE SUNNAH 💎
Many people today use the scale of judging if a person/group is upon the truth by (great) numbers...
Many followers of their lectures
Many followers on their Twitter
Many followers on their Facebook
Many numbers is NOT a sign that one is upon the truth or falsehood and this is a false ignorant scale of weighing (this matter)"
الإعتصام للشاطبي
http://subulsalam.com/catplay.php?catsmktba=1798&PHPSESSID=e42663ccc1a33b0241fafcc3476d3cba
https://telegram.me/albinaapublishing
www.albinaapublishing.com
Translated by Abu Anas Atif Hasan
Telegram
البناء للنشر Al-Binaa Publishing
Translating and conveying the speech of the scholars
Naseeha to Student of Knowledge Those who criticise Ulama.
By: Shaykh.Abdul Muhsin Al Abbad( Hafidaullah)
Shaykh.Abdul Muhsin Al Abbad said :
Students of knowledge want to ask about the condition of other (students of knowledge or scholars), then they should refer their question to the headquarters of The *Permanent Committee for Islamic Research and Fataawa* in Riyadh in order to ask about them. After all, are these the people who are returned to for fataawa and knowledge or not? And whoever has any information about the ( لﺎﺣ) condition of specific people, then it is possible for him to write a letter to the headquarters of The Permanent Committee for Islamic Research and Fataawa, explaining to them what he knows about them so that they might look into it.
That way, if there is any (Tajreeh) or (Tahdheer) warning against someone, then it comes from those who are *returned to and depended upon for fataawa, and from those who knowledge is taken from.* And there can be no doubt that the proper place to Turn to for fataawa in these matters is the same place that should be returned to in order to find out from whom fataawa should be sought. And from whom should we seek knowledge?
*Furthermore, no one should try to establish himself as the one who is returned to for these important matters! Because, from the Good.
Islam of a person is his leaving off that which does not concern him!
Abu Hurairah who said that the Messenger of Allah said:
From the good Islam of a person is hisleaving off that which does not concern him.”
[Narrated by Imam At-Tirmidhi and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhi (Vol. 2, page 530 - 531, 2317 & 2318).]
------------------------
Source : Shaykh.Abdul Muhsin Al Abbad Said in His Book ( People of Sunnah be kind with one another , Page no : 46 , English Version)
By: Shaykh.Abdul Muhsin Al Abbad( Hafidaullah)
Shaykh.Abdul Muhsin Al Abbad said :
Students of knowledge want to ask about the condition of other (students of knowledge or scholars), then they should refer their question to the headquarters of The *Permanent Committee for Islamic Research and Fataawa* in Riyadh in order to ask about them. After all, are these the people who are returned to for fataawa and knowledge or not? And whoever has any information about the ( لﺎﺣ) condition of specific people, then it is possible for him to write a letter to the headquarters of The Permanent Committee for Islamic Research and Fataawa, explaining to them what he knows about them so that they might look into it.
That way, if there is any (Tajreeh) or (Tahdheer) warning against someone, then it comes from those who are *returned to and depended upon for fataawa, and from those who knowledge is taken from.* And there can be no doubt that the proper place to Turn to for fataawa in these matters is the same place that should be returned to in order to find out from whom fataawa should be sought. And from whom should we seek knowledge?
*Furthermore, no one should try to establish himself as the one who is returned to for these important matters! Because, from the Good.
Islam of a person is his leaving off that which does not concern him!
Abu Hurairah who said that the Messenger of Allah said:
From the good Islam of a person is hisleaving off that which does not concern him.”
[Narrated by Imam At-Tirmidhi and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhi (Vol. 2, page 530 - 531, 2317 & 2318).]
------------------------
Source : Shaykh.Abdul Muhsin Al Abbad Said in His Book ( People of Sunnah be kind with one another , Page no : 46 , English Version)
Al-Khateeb Al-Baghdaadee (rahimahullaah) narrated a story in his book Al-Jaami Bayaan Adab As-Saami with an authentic chain of transmission about one of the narrators of hadeeth - that he (i.e. this narrator) sought knowledge and was eager in meeting the learned men of the religion and taking knowledge from them; however he could not memorize. The days passed by but neither was he able to memorize nor understand. A long time elapsed and he was still in this state, so he thought that he was not able to (seek) knowledge and abandoned it. One day he was journeying again and (saw) water dropping on a rock, and this rock had a hole due to the effect of the water’s (drops) on it. So he looked and pondered, saying: ”this water with its softness has had an effect on this rock despite its thickness and knowledge is neither softer than water nor are my heart and intellect thicker than the rock.” So he returned to seeking knowledge from the beginning and became one the famous narrators of Hadeeth.
[Source: Quoted by Shaikh Saaleh Aala Shaikh (may Allaah preserve him) in Sharh Thalaathatul Usool: page: 3-4]
http://www.salaficentre.com/2012/10/khateeb-al-baghdaadi-narrates-a-story-knowledge-water-heart-intellect-and-a-rock/
[Source: Quoted by Shaikh Saaleh Aala Shaikh (may Allaah preserve him) in Sharh Thalaathatul Usool: page: 3-4]
http://www.salaficentre.com/2012/10/khateeb-al-baghdaadi-narrates-a-story-knowledge-water-heart-intellect-and-a-rock/
🙌🏻Let your Duas Embrace your hands instead of your Phones in this hour 📵
It was narrated from Jabir bin 'Abdullah that The Messenger of Allah (Sall’Allahu alayhi wa Sallam ) said: "Friday is twelve hours in which there is no Muslim slave who asks Allah (Subhaanahu wa Ta'ala ) for something but He will give it to him, so seek it in the last hour after 'Asr." (Sahih)
📚An Nasai (The Book of Jumu'ah (Friday Prayer) - 26)
📲Share The Khayr.
🕌
It was narrated from Jabir bin 'Abdullah that The Messenger of Allah (Sall’Allahu alayhi wa Sallam ) said: "Friday is twelve hours in which there is no Muslim slave who asks Allah (Subhaanahu wa Ta'ala ) for something but He will give it to him, so seek it in the last hour after 'Asr." (Sahih)
📚An Nasai (The Book of Jumu'ah (Friday Prayer) - 26)
📲Share The Khayr.
🕌
It is reported that Ayyûb Al-Sakhtiyânî was asked:
Is knowledge today greater or lesser [in amount]? He replied, “There is more 🎤 speech📡 today, but there was more📚 knowledge🗞 in the past.”
Al-Fasawî, Al-Ma’rifah wa Al-Târîkh 2:136.
https://www.sayingsofthesalaf.net/
Is knowledge today greater or lesser [in amount]? He replied, “There is more 🎤 speech📡 today, but there was more📚 knowledge🗞 in the past.”
Al-Fasawî, Al-Ma’rifah wa Al-Târîkh 2:136.
https://www.sayingsofthesalaf.net/
🚀 Clarificiation of a doubt concerning "radd al basr" (lowering the gaze):
It has been authentically narrated that Aisha (radiyallahu anha) used to watch Abyssinians playing games in the Masjid. So is it permissible for us (women) to look at non Mahram men playing games ?
First of all, "playing games" (يلعبون) here refers to the war - games helpful in Jihad. It is permissible to play, as it helps prepare for Jihad.
Secondly, looking at non mahram has been clearly prohibited in Islam. Only Allah has the right to be obeyed and it is he who decides haram and halal, and he said, "Tell the believing men to lower their gaze." And he said, "Tell the believing women to lower their gaze"
So, why was our mother Aisha (radiyallahu anha) then looking at them ? [1]
The best answer to this is that the ruling for Niqab was revealed in 5 AH. And this incident happened before the prohibition.
The messenger sallallahu alayhi wa sallam said, "O 'Ali! Do not follow a look with a look, the first is for you, but the next is not for you." (At Tirmidhi and Abu Dawood)
يَا عَلِيُّ لاَ تُتْبِعِ النَّظْرَةَ النَّظْرَةَ فَإِنَّ لَكَ الأُولَى وَلَيْسَتْ لَكَ الآخِرَةُ
We must always look at the context of the ayah or hadith before speaking. Therefore, fatawas by those so-called "intellectuals" permitting watching games and looking at non Mahrams using this narration is wrong.
- Sheikh Wasiullah Abbas (Bulugh Al Maram 035)
[Link: https://www.youtube.com/watch?v=V44M7fIIOd8&list=PLkB2fAaD1Z76NHjuSmen2-oU6VZO-Ep9d&index=35]
[1] There is another answer to this given and explained by scholars. That is, in *some* cases looking without desire i.e. for need or otherwise is fine as long as it is without desire . for example looking at the face of a woman again and again if she is your customer and you are in the shop. Likewise a teacher, likewise for other reasons
Tafsir of the Ayah :
قل للمؤمنين يغضوا من أبصارهم
Tell the believing men to lower their gaze
(Surah Noor 30)
1.Imam Fakhar ud Din Ar Razi al-`Ashari rahimahullah says :
قال الأكثرون ( من ) هاهنا للتبعيض والمراد غض البصر عما يحرم والاقتصار به على ما يحل
Majority of the (Mufassiren and Scholars) have said that "من" here is for Tabe'ez (i.e for some of the gazes are harram not every gaze falls in this category) and the meaning of "to lower the gaze" is from what is Harram and Restrict your Gaze to Only what is permissible.
[Ref: Tafsir al Kabir, Under Surah An Nur V:30)]
2. Imam Ibn al Arabi al-Maliki from among the Ahl al-hadeeth rahimahullah in his Tafsir held the same opinion :
قوله : { يغضوا من أبصارهم } فأدخل حرف { من } المقتضية للتبعيض
[Ref: Ahkaam al Quran]
3. Imam Qurtubi after quoting the Proofs says :
وهذا يقوي قول من يقول : إن من للتبعيض
And this strengthens the saying who says من is for Tabe'ez.
The Same opinion is held by many Mufasireen such as Al Zamkhishri al-Mu`tazili, Abu Bakr Al Jassas al-Mu`tazili, Abu Hayan Andalusi, Ibn Atiya, Ibn Ashur etc.
Though Majority of the Mufasireen agrees that every gaze is not harram unless it is meant to look her with Desire.
And it is only permissible to look at her face and hands as said by Ibn e Abdul Bar :
وجائز أن ينظر إلى ذلك منها كل من نظر إليها بغير ريبة ولا مكروه، وأما النظر للشهوة, فحرام تأملها من فوق ثيابها لشهوة فكيف بالنظر إلى وجهها مسفرة؟!
And it is permissible to look at her whatever (means face and hands) is shown from her without any desire and it is not disliked and as for the looking her with desire So it is Harram to vision her above the clothes with desire, So how about to see her face which is visible ? (It is also harram).
التمهيد" (6/364 )
It has been authentically narrated that Aisha (radiyallahu anha) used to watch Abyssinians playing games in the Masjid. So is it permissible for us (women) to look at non Mahram men playing games ?
First of all, "playing games" (يلعبون) here refers to the war - games helpful in Jihad. It is permissible to play, as it helps prepare for Jihad.
Secondly, looking at non mahram has been clearly prohibited in Islam. Only Allah has the right to be obeyed and it is he who decides haram and halal, and he said, "Tell the believing men to lower their gaze." And he said, "Tell the believing women to lower their gaze"
So, why was our mother Aisha (radiyallahu anha) then looking at them ? [1]
The best answer to this is that the ruling for Niqab was revealed in 5 AH. And this incident happened before the prohibition.
The messenger sallallahu alayhi wa sallam said, "O 'Ali! Do not follow a look with a look, the first is for you, but the next is not for you." (At Tirmidhi and Abu Dawood)
يَا عَلِيُّ لاَ تُتْبِعِ النَّظْرَةَ النَّظْرَةَ فَإِنَّ لَكَ الأُولَى وَلَيْسَتْ لَكَ الآخِرَةُ
We must always look at the context of the ayah or hadith before speaking. Therefore, fatawas by those so-called "intellectuals" permitting watching games and looking at non Mahrams using this narration is wrong.
- Sheikh Wasiullah Abbas (Bulugh Al Maram 035)
[Link: https://www.youtube.com/watch?v=V44M7fIIOd8&list=PLkB2fAaD1Z76NHjuSmen2-oU6VZO-Ep9d&index=35]
[1] There is another answer to this given and explained by scholars. That is, in *some* cases looking without desire i.e. for need or otherwise is fine as long as it is without desire . for example looking at the face of a woman again and again if she is your customer and you are in the shop. Likewise a teacher, likewise for other reasons
Tafsir of the Ayah :
قل للمؤمنين يغضوا من أبصارهم
Tell the believing men to lower their gaze
(Surah Noor 30)
1.Imam Fakhar ud Din Ar Razi al-`Ashari rahimahullah says :
قال الأكثرون ( من ) هاهنا للتبعيض والمراد غض البصر عما يحرم والاقتصار به على ما يحل
Majority of the (Mufassiren and Scholars) have said that "من" here is for Tabe'ez (i.e for some of the gazes are harram not every gaze falls in this category) and the meaning of "to lower the gaze" is from what is Harram and Restrict your Gaze to Only what is permissible.
[Ref: Tafsir al Kabir, Under Surah An Nur V:30)]
2. Imam Ibn al Arabi al-Maliki from among the Ahl al-hadeeth rahimahullah in his Tafsir held the same opinion :
قوله : { يغضوا من أبصارهم } فأدخل حرف { من } المقتضية للتبعيض
[Ref: Ahkaam al Quran]
3. Imam Qurtubi after quoting the Proofs says :
وهذا يقوي قول من يقول : إن من للتبعيض
And this strengthens the saying who says من is for Tabe'ez.
The Same opinion is held by many Mufasireen such as Al Zamkhishri al-Mu`tazili, Abu Bakr Al Jassas al-Mu`tazili, Abu Hayan Andalusi, Ibn Atiya, Ibn Ashur etc.
Though Majority of the Mufasireen agrees that every gaze is not harram unless it is meant to look her with Desire.
And it is only permissible to look at her face and hands as said by Ibn e Abdul Bar :
وجائز أن ينظر إلى ذلك منها كل من نظر إليها بغير ريبة ولا مكروه، وأما النظر للشهوة, فحرام تأملها من فوق ثيابها لشهوة فكيف بالنظر إلى وجهها مسفرة؟!
And it is permissible to look at her whatever (means face and hands) is shown from her without any desire and it is not disliked and as for the looking her with desire So it is Harram to vision her above the clothes with desire, So how about to see her face which is visible ? (It is also harram).
التمهيد" (6/364 )
Sahl bin Abdullaah Rahimahullah said:
"There is nothing which is tougher upon the soul than (achieving) Ikhlaas. How many times have I tried to remove riyaa' from my heart except that it sprouted in a different colour (i.e. in a different form)."
[Sayings of the Salaf on Sincerity | Author: Hussain al-Awaaishah | Source: The Book of Sincerity]
"There is nothing which is tougher upon the soul than (achieving) Ikhlaas. How many times have I tried to remove riyaa' from my heart except that it sprouted in a different colour (i.e. in a different form)."
[Sayings of the Salaf on Sincerity | Author: Hussain al-Awaaishah | Source: The Book of Sincerity]
* Statement from a Salaf [Tabi'een] *
It was said:
"No one is saddened and hears Sūrah Yūsuf except that he will feel at ease."
Reference :- • [Tafsir al-Baghawī, 2/434]
It was said:
"No one is saddened and hears Sūrah Yūsuf except that he will feel at ease."
Reference :- • [Tafsir al-Baghawī, 2/434]