Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani was asked,
Question:
Why use the name Salafee? Is it a call towards a party or a group or a madh-hab (school of thought)? Or is it a new sect in Islaam?
He answered:
‘Indeed the word ‘as-Salaf’ is well known in the Arabic language, and in the Sharia’, and what is important to us here is the research from the Sharia’ point of view. It has been authentically reported from the Prophet -sallAllaahu alayhi wa sallam- that he said to Sayyidah Fatima –Radi Allaahu anhu– during the illness from which he died:
[فاتقي الله واصبري، ونعم السلف أنا لك]
‘Fear Allaah and be patient, for indeed I am a blessed Salaf (Predecessor) for you. [Collected in Saheeh Muslim]’
The scholars used this word ‘as-Salaf’ a lot, and it has been used so much more than can be enumerated, it is sufficient for us to use one example, and that is what we need to fight against Bida’:
[كل خير في اتباع من سلف** وكل شر في ابتداع من خلف]
Every good is in the following of the Salaf and every evil is in the innovations of the Khalaf.
... [in the end Al-Albaanee said] Without doubt the clear, manifest, distinguished, evident evidence of this noscript is to say:
I am a Muslim upon the Book and the Sunnah and upon the methodology of our Salaf as-Salih, and that is to summarize it by saying:
[أنا سلفي]
I am a Salafi.’
-------------------------------
[From ‘al-Asaalah’ Magazine No. 9 p. 86-87, & an-Nabthaa al-Waafi fee wajoob al-Intessab ila Salafeeyah p.26-29]
https://abdurrahman.org/2014/10/08/i-am-a-salafi-shaykh-al-albaani/
Question:
Why use the name Salafee? Is it a call towards a party or a group or a madh-hab (school of thought)? Or is it a new sect in Islaam?
He answered:
‘Indeed the word ‘as-Salaf’ is well known in the Arabic language, and in the Sharia’, and what is important to us here is the research from the Sharia’ point of view. It has been authentically reported from the Prophet -sallAllaahu alayhi wa sallam- that he said to Sayyidah Fatima –Radi Allaahu anhu– during the illness from which he died:
[فاتقي الله واصبري، ونعم السلف أنا لك]
‘Fear Allaah and be patient, for indeed I am a blessed Salaf (Predecessor) for you. [Collected in Saheeh Muslim]’
The scholars used this word ‘as-Salaf’ a lot, and it has been used so much more than can be enumerated, it is sufficient for us to use one example, and that is what we need to fight against Bida’:
[كل خير في اتباع من سلف** وكل شر في ابتداع من خلف]
Every good is in the following of the Salaf and every evil is in the innovations of the Khalaf.
... [in the end Al-Albaanee said] Without doubt the clear, manifest, distinguished, evident evidence of this noscript is to say:
I am a Muslim upon the Book and the Sunnah and upon the methodology of our Salaf as-Salih, and that is to summarize it by saying:
[أنا سلفي]
I am a Salafi.’
-------------------------------
[From ‘al-Asaalah’ Magazine No. 9 p. 86-87, & an-Nabthaa al-Waafi fee wajoob al-Intessab ila Salafeeyah p.26-29]
https://abdurrahman.org/2014/10/08/i-am-a-salafi-shaykh-al-albaani/
Aqeedah, Manhaj, Akhlaq
Aqeedah, Manhaj and Akhlaaq are all together, and you cannot separate them.
Is there a difference between the Aqeedah and the Manhaj?
The Manhaaj is more general [and or broader] than the Aqeedah; the
Manhaaj is in the Aqeedah [beliefs] and in the Sulook [mannerism] and in the Akhlaaq [morals] and in the Mu'a3malaat [mutual relations and business transactions] in the life of every Muslim and in every field in which the Muslim traverses is called the Manhaj. As for Aqeedah, then what is intended by it, is the foundation of Imaan [what the Muslim believes] and the meaning of the Shahadatain [Testification] and that which it comprises of and this is what is meant by Aqeedah.
Ajweebatul Mufeedah Anil As'ilati Al-Manaahij Al-Jadeedah [pg.75]
Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan {Hafidhahullaah}]
Sufyaan Ibn Uyainah used to say: Indeed the Deen is only in the Aathaar and not in opinions the Deen is in the Aathaar not in opinions...
Aqeedah, Manhaj and Akhlaaq are all together, and you cannot separate them.
Is there a difference between the Aqeedah and the Manhaj?
The Manhaaj is more general [and or broader] than the Aqeedah; the
Manhaaj is in the Aqeedah [beliefs] and in the Sulook [mannerism] and in the Akhlaaq [morals] and in the Mu'a3malaat [mutual relations and business transactions] in the life of every Muslim and in every field in which the Muslim traverses is called the Manhaj. As for Aqeedah, then what is intended by it, is the foundation of Imaan [what the Muslim believes] and the meaning of the Shahadatain [Testification] and that which it comprises of and this is what is meant by Aqeedah.
Ajweebatul Mufeedah Anil As'ilati Al-Manaahij Al-Jadeedah [pg.75]
Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan {Hafidhahullaah}]
Sufyaan Ibn Uyainah used to say: Indeed the Deen is only in the Aathaar and not in opinions the Deen is in the Aathaar not in opinions...
🎓The Reason Wealth is Mentioned Before Children in the Quraan
Question: Wealth is always mentioned in the Quran before children are, knowing that children are more precious to the father than his wealth. So what is the wisdom behind this?
Answer: The trial of wealth is more because it helps one fulfill forbidden desires as opposed to children.Perhaps an individual could be tested with their children and disobey Allah because of them,however; the trial of wealth is more severe and stronger. Therefore, Allah begins with wealth before children. As the Most High says (و مَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ ) ( And it is not your wealth or your children that bring you nearer to us in position) ( your wealth and your children are but a trial)(يا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ) . ( O you who have believed, let not your wealth and your children divert you from remembrance of Allah. And whoever does that-then those are the losers.)
Majmu'ah Fatawa bin Baz 5/413
Question: Wealth is always mentioned in the Quran before children are, knowing that children are more precious to the father than his wealth. So what is the wisdom behind this?
Answer: The trial of wealth is more because it helps one fulfill forbidden desires as opposed to children.Perhaps an individual could be tested with their children and disobey Allah because of them,however; the trial of wealth is more severe and stronger. Therefore, Allah begins with wealth before children. As the Most High says (و مَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ ) ( And it is not your wealth or your children that bring you nearer to us in position) ( your wealth and your children are but a trial)(يا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ) . ( O you who have believed, let not your wealth and your children divert you from remembrance of Allah. And whoever does that-then those are the losers.)
Majmu'ah Fatawa bin Baz 5/413
⚠ 🚫 ⛔ ✋ 💡 ❌ ⚠ 🚫 ⛔ ✋ 💡 ❌
RIDICULOUS arguments of those who support Bidah.
Another ridiculous reply we get when we tell people to stop innovating into the religion is:
"Did the prophet (ﷺ) have phones, cars, internet etc"
Or an even more hilarious one: "You're an innovation, you weren't around at the time of the messenger (ﷺ)"
There is a very simple principle that we must understand. Everything in the religion is haram until we have an evidence and everything in the dunya is halal until we have an evidence.
Let me give examples to clarify.
1) If you want to worship Allah then you must have evidence before you do anything, otherwise it will be rejected. It doesn't work the other way around like some people say: "show me an evidence to say I can't celebrate milad" etc. In reality this is silly because it would lead to a complete transformation in the religion away from its original state.
So someone would come and say: " I will pray 7 rakahs for Fajr, show me an evidence that says i can't"
Or a person will come and say "I will make 9 circuits around the kabah in tawaf instead of 7"
Or "show me an evidence to say i can't do the 40 day khatam"
Of course, this will lead to the religion being upon the whims and desires of men and every man will do what he wants.
Rather, every path to Allah is closed unless it was the path taken by the messenger of Allah and his companions.
The messenger (ﷺ) said - "Whoever innovates something in this matter of ours (i.e. Islam) that is not part of it, will have it rejected" - this is conclusive evidence that anything new in the religion is automatically rejected. No questions asked. No proof = rejected.
2) In the dunya, everything is permissible until proven otherwise by a text. For example, i will drive a car until you give me proof that i can't. Or i will use a mobile until you give me proof that i can't and so on. Everything that isnt deen is permissible until proven otherwise. This includes aeroplanes, internet, mobiles etc.
If we just remember this simple principle everything becomes so easy alhamdulillah.
If it wasn't religion 1400 years ago then it isn't religion today.
Deen = must have proof otherwise haram.
Dunya = halal until proven otherwise with text.
⚠ 🚫 ⛔ ✋ 💡 ❌ ⚠ 🚫 ⛔ ✋ 💡 ❌
RIDICULOUS arguments of those who support Bidah.
Another ridiculous reply we get when we tell people to stop innovating into the religion is:
"Did the prophet (ﷺ) have phones, cars, internet etc"
Or an even more hilarious one: "You're an innovation, you weren't around at the time of the messenger (ﷺ)"
There is a very simple principle that we must understand. Everything in the religion is haram until we have an evidence and everything in the dunya is halal until we have an evidence.
Let me give examples to clarify.
1) If you want to worship Allah then you must have evidence before you do anything, otherwise it will be rejected. It doesn't work the other way around like some people say: "show me an evidence to say I can't celebrate milad" etc. In reality this is silly because it would lead to a complete transformation in the religion away from its original state.
So someone would come and say: " I will pray 7 rakahs for Fajr, show me an evidence that says i can't"
Or a person will come and say "I will make 9 circuits around the kabah in tawaf instead of 7"
Or "show me an evidence to say i can't do the 40 day khatam"
Of course, this will lead to the religion being upon the whims and desires of men and every man will do what he wants.
Rather, every path to Allah is closed unless it was the path taken by the messenger of Allah and his companions.
The messenger (ﷺ) said - "Whoever innovates something in this matter of ours (i.e. Islam) that is not part of it, will have it rejected" - this is conclusive evidence that anything new in the religion is automatically rejected. No questions asked. No proof = rejected.
2) In the dunya, everything is permissible until proven otherwise by a text. For example, i will drive a car until you give me proof that i can't. Or i will use a mobile until you give me proof that i can't and so on. Everything that isnt deen is permissible until proven otherwise. This includes aeroplanes, internet, mobiles etc.
If we just remember this simple principle everything becomes so easy alhamdulillah.
If it wasn't religion 1400 years ago then it isn't religion today.
Deen = must have proof otherwise haram.
Dunya = halal until proven otherwise with text.
⚠ 🚫 ⛔ ✋ 💡 ❌ ⚠ 🚫 ⛔ ✋ 💡 ❌
Ibn al-Qayyim summarized the extent of the Prophet’s (sallallaahu alayhi wa sallam) noble manners by saying:
“The Prophet (sallallaahu alayhi wa sallam) used to greet the children when he passed by them. Sometimes, a little girl would take him by the hand and he would allow her to lead him wherever she wanted. He (sallallaahu alayhi wa sallam) used to lick his fingers after eating. He (sallallaahu alayhi wa sallam) would be in the service of his family when at home.
Never would he become angry because of something personal.
He (sallallaahu alayhi wa sallam) used to repair his own sandals and mend his own torn clothes. He would milk his goat himself for his own family. He would feed his own camel. He used to eat with his servants, sit in the company of the poor people, and personally take care of the needs of widows and orphans.
He (sallallaahu alayhi wa sallam) would be the one to initiate the greeting when meeting people. He would respond to the humblest of invitations.
He (sallallaahu alayhi wa sallam) lived a very modest lifestyle, a man of soft manners, naturally kind, easy to get along with, having a pleasant smile on his face, gracefully humble, extremely generous but not wasteful. Soft-hearted and gentle in his dealings with each and every Muslim, lowering the wings of humility to the believers, bearing their companionship in such a gentle way.”
[Madaarij as-Saalikeen, 3/111-112]
“The Prophet (sallallaahu alayhi wa sallam) used to greet the children when he passed by them. Sometimes, a little girl would take him by the hand and he would allow her to lead him wherever she wanted. He (sallallaahu alayhi wa sallam) used to lick his fingers after eating. He (sallallaahu alayhi wa sallam) would be in the service of his family when at home.
Never would he become angry because of something personal.
He (sallallaahu alayhi wa sallam) used to repair his own sandals and mend his own torn clothes. He would milk his goat himself for his own family. He would feed his own camel. He used to eat with his servants, sit in the company of the poor people, and personally take care of the needs of widows and orphans.
He (sallallaahu alayhi wa sallam) would be the one to initiate the greeting when meeting people. He would respond to the humblest of invitations.
He (sallallaahu alayhi wa sallam) lived a very modest lifestyle, a man of soft manners, naturally kind, easy to get along with, having a pleasant smile on his face, gracefully humble, extremely generous but not wasteful. Soft-hearted and gentle in his dealings with each and every Muslim, lowering the wings of humility to the believers, bearing their companionship in such a gentle way.”
[Madaarij as-Saalikeen, 3/111-112]
We have just entered into the month of Dhu'l-Qa'dah, which is one of the four Ashhur al-Hurum (sacred months) in which the rewards and punishments for deeds are magnified. Ibn Kathir mentioned the following point in his tafsir:
[وقال علي بن أبي طلحة، عن ابن عباس قوله: {إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا} الآية {فَلا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ} في كلِّهن، ثم اختص من ذلك أربعة أشهر فجعلهن حراما، وعَظم حُرُماتهن، وجعل الذنب فيهن أعظم، والعمل الصالح والأجر أعظم]
"‘Ali ibn Abi Talhah narrated from Ibn ‘Abbaas about the statement, “Indeed, the number of months with Allah is twelve [lunar] months” until “so do not commit injustice against yourselves therein” (9:36) [meaning] in any of them, and then He specified four months from those and he made them sacred, and He emphasized their sacredness, and made sins in them magnified, and righteous actions and the reward (also) magnified."
[Tafsir ibn Kathir 4/148]
Dhu'l-Qa'dah is the first of three consecutive sacred months, followed by Dhu'l-Hijjah and then Muharram, so the next three months will be a time of magnified rewards and punishments for our deeds. Strive to make this time a proof for you and not a proof against you.
Read more here: https://tulayhah.wordpress.com/2014/04/18/the-sacred-months/
[وقال علي بن أبي طلحة، عن ابن عباس قوله: {إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا} الآية {فَلا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ} في كلِّهن، ثم اختص من ذلك أربعة أشهر فجعلهن حراما، وعَظم حُرُماتهن، وجعل الذنب فيهن أعظم، والعمل الصالح والأجر أعظم]
"‘Ali ibn Abi Talhah narrated from Ibn ‘Abbaas about the statement, “Indeed, the number of months with Allah is twelve [lunar] months” until “so do not commit injustice against yourselves therein” (9:36) [meaning] in any of them, and then He specified four months from those and he made them sacred, and He emphasized their sacredness, and made sins in them magnified, and righteous actions and the reward (also) magnified."
[Tafsir ibn Kathir 4/148]
Dhu'l-Qa'dah is the first of three consecutive sacred months, followed by Dhu'l-Hijjah and then Muharram, so the next three months will be a time of magnified rewards and punishments for our deeds. Strive to make this time a proof for you and not a proof against you.
Read more here: https://tulayhah.wordpress.com/2014/04/18/the-sacred-months/
Tulayhah
The Sacred Months
Allah سبحانه وتعالى informed the believers in His Book when He said: إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّـهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّـهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ م…
KNOWLEDGE 📚 & ACTION👍
Knowledge and action [based upon that knowledge] are twins whose mother is high aspirations. O youth, the essence of your soul lies in seeking knowledge, and the adornment of your soul is acting upon what you have learnt.
Ibn al-Jawzi, Seeds of Admonishment and Reform, page 121
Knowledge and action [based upon that knowledge] are twins whose mother is high aspirations. O youth, the essence of your soul lies in seeking knowledge, and the adornment of your soul is acting upon what you have learnt.
Ibn al-Jawzi, Seeds of Admonishment and Reform, page 121
💢!!💢 Something we should all apply especially with others in our lives be it known people or strangers. Advice should be given the right way.💢!!💢
Ibn Taymiyyah said, “Three qualities are essential for enjoining good: knowledge, gentleness, and patience. Knowledge is required before enjoining and forbidding, gentleness is required during it, and patience is required after it. This separation does not negate the fact that these three qualities should be present at all times. This is similar to a statement narrated from the righteous predecessors, some of whom attributed it to the Prophet. Abu Ya’la mentioned this in his book ennoscriptd Al-Ma’tamad as follows: No one should enjoin good or forbid evil unless he understands what he enjoins, understands what he forbids, show gentleness in what he enjoins, shows gentleness in what he forbids, show forbearance in what he enjoins, and show forbearance in what he forbids.”
Source: Amr bil-Ma’ruf wa Nahi ‘an al-Munkar
قال ابن تيمية فلا بد من هذه الثلاثة: العلم، والرفق، والصبر، العلم قبل الأمر والنهي، والرفق معه والصبر بعده وإن كان كل من الثلاثة مستصحبا في هذه الأحوال، وهذا كما جاء في الأثر عن بعض السلف ورووه مرفوعا، ذكره القاضي أبو يعلى في المعتمد: لا يأمر بالمعروف وينهى عن المنكر إلا من كان فقيهًا فيما يأمر به، فقيها فيما ينهى عنه، رفيقًا فيما يأمر به، رفيقًا فيما ينهى عنه، حليمًا فيما يأمر به حليمًا فيما ينهى عنه
الأمر بالمعروف والنهي عن المنكر عند ابن تيمية
Ibn Taymiyyah said, “Three qualities are essential for enjoining good: knowledge, gentleness, and patience. Knowledge is required before enjoining and forbidding, gentleness is required during it, and patience is required after it. This separation does not negate the fact that these three qualities should be present at all times. This is similar to a statement narrated from the righteous predecessors, some of whom attributed it to the Prophet. Abu Ya’la mentioned this in his book ennoscriptd Al-Ma’tamad as follows: No one should enjoin good or forbid evil unless he understands what he enjoins, understands what he forbids, show gentleness in what he enjoins, shows gentleness in what he forbids, show forbearance in what he enjoins, and show forbearance in what he forbids.”
Source: Amr bil-Ma’ruf wa Nahi ‘an al-Munkar
قال ابن تيمية فلا بد من هذه الثلاثة: العلم، والرفق، والصبر، العلم قبل الأمر والنهي، والرفق معه والصبر بعده وإن كان كل من الثلاثة مستصحبا في هذه الأحوال، وهذا كما جاء في الأثر عن بعض السلف ورووه مرفوعا، ذكره القاضي أبو يعلى في المعتمد: لا يأمر بالمعروف وينهى عن المنكر إلا من كان فقيهًا فيما يأمر به، فقيها فيما ينهى عنه، رفيقًا فيما يأمر به، رفيقًا فيما ينهى عنه، حليمًا فيما يأمر به حليمًا فيما ينهى عنه
الأمر بالمعروف والنهي عن المنكر عند ابن تيمية
🌷 *Seeking Knowledge – The Easiest Path To Jannah*
Seeking knowledge is the easiest path to paradise, as is stated in the following hadith:
The Prophet SAW said, “Whoever follows a path to seek knowledge, Allaah will make easy for him the path to Paradise. The angels beat their wings in approval of the seeker of knowledge, and those who are in the heavens and on earth pray for forgiveness for the scholar, even the fish in the water. The superiority of the scholar over the worshipper is like the superiority of the moon over all other heavenly bodies. The scholars are the heirs of the Prophets, for the Prophets did not leave behind dinars or dirhams, rather they left behind knowledge, so whoever gains knowledge has gained great good fortune.’”
(narrated by al-Tirmidhi, 2606; classed as saheeh by al-Albaani)
Being a seeker of knowledge doesn’t mean seeking knowledge for the sake of it. It means turning your knowledge into full understanding and actionable change in your life.
We see a disease in the Ummah whereby people habitually seek knowledge, but it doesn’t change them in any way. There is no improvement in character, no improvement in manners or how you live and behave with others. When you take knowledge and it doesn’t change you for the better, it’s a sign there is something spiritually wrong with you.
The analogy of someone who seeks knowledge but doesn’t change because of it is like a donkey carrying books on its back – its of no benefit to the donkey. Be aware also that knowledge which you attain and fail to act upon will punish you in the hereafter.
Therefore remember that even though this is one of the easiest paths to Paradise, in practise, it’s actually a difficult thing to do.
Seeking knowledge is the easiest path to paradise, as is stated in the following hadith:
The Prophet SAW said, “Whoever follows a path to seek knowledge, Allaah will make easy for him the path to Paradise. The angels beat their wings in approval of the seeker of knowledge, and those who are in the heavens and on earth pray for forgiveness for the scholar, even the fish in the water. The superiority of the scholar over the worshipper is like the superiority of the moon over all other heavenly bodies. The scholars are the heirs of the Prophets, for the Prophets did not leave behind dinars or dirhams, rather they left behind knowledge, so whoever gains knowledge has gained great good fortune.’”
(narrated by al-Tirmidhi, 2606; classed as saheeh by al-Albaani)
Being a seeker of knowledge doesn’t mean seeking knowledge for the sake of it. It means turning your knowledge into full understanding and actionable change in your life.
We see a disease in the Ummah whereby people habitually seek knowledge, but it doesn’t change them in any way. There is no improvement in character, no improvement in manners or how you live and behave with others. When you take knowledge and it doesn’t change you for the better, it’s a sign there is something spiritually wrong with you.
The analogy of someone who seeks knowledge but doesn’t change because of it is like a donkey carrying books on its back – its of no benefit to the donkey. Be aware also that knowledge which you attain and fail to act upon will punish you in the hereafter.
Therefore remember that even though this is one of the easiest paths to Paradise, in practise, it’s actually a difficult thing to do.
Reported by Abu Hurairah (RA): Messenger of Allah (peace be upon him) said, “Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. A man would be a believer in the morning and turn to disbelief in the evening, or he would be a believer in the evening and turn disbeliever in the morning, and would sell his Faith for worldly goods.” [Muslim]
Shahr ibn Hawshab said: “I said to Umm Salamah: ‘O Mother of the Believers! What was the supplication that the Messenger of Allah (salallahu alaihi wasallam) said most frequently when he was with you?’
She said: ‘The supplication he said most frequently was: “Yaa Muqallib Al-Quloob Thabbit Qalbee Alaa Deenik (O Changer of Hearts, keep my heart steadfast on Your religion).”‘
She said: ‘So I said: “O Messenger of Allah, why do you supplicate so frequently: ‘O Changer of hearts, keep my heart steadfast on Your religion.’?
He said: ‘O Umm Salamah! Verily, there is no human being except that his heart is between Two Fingers of the Fingers of Allah, so whomever He wills He makes steadfast, and whomever He wills He causes to deviate.”‘
So (one of the narrators) Muadh recited: “O our Lord, do not cause our hearts to deviate after You have guided us.[Surah Aal-Imran (3) : 8]”
[Sunan At-Tirmidhi, Hadeeth No. 3522]
Shahr ibn Hawshab said: “I said to Umm Salamah: ‘O Mother of the Believers! What was the supplication that the Messenger of Allah (salallahu alaihi wasallam) said most frequently when he was with you?’
She said: ‘The supplication he said most frequently was: “Yaa Muqallib Al-Quloob Thabbit Qalbee Alaa Deenik (O Changer of Hearts, keep my heart steadfast on Your religion).”‘
She said: ‘So I said: “O Messenger of Allah, why do you supplicate so frequently: ‘O Changer of hearts, keep my heart steadfast on Your religion.’?
He said: ‘O Umm Salamah! Verily, there is no human being except that his heart is between Two Fingers of the Fingers of Allah, so whomever He wills He makes steadfast, and whomever He wills He causes to deviate.”‘
So (one of the narrators) Muadh recited: “O our Lord, do not cause our hearts to deviate after You have guided us.[Surah Aal-Imran (3) : 8]”
[Sunan At-Tirmidhi, Hadeeth No. 3522]
Forwarded from Islamic Literature 📚
Explanation of the verse:
"Oh you who believe! Seek help in patience & prayer. Truly, Allah is with the patient!" [2:153]
• After Allah commanded that He be appreciated (in ayah 152, "give thanks to Me"), He ordained patience and prayer (in ayah 153).
It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience.
• A Hadeeth states:
"Amazing is the believer, for whatever Allah decrees for him, it is better for him!
If he is tested with a bounty, he is grateful for it; and if he is afflicted with a hardship, he is patient with it and this is better for him."
[Recorded by Imam Muslim]
• Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer.
• There are several types of patience - 1) for avoiding prohibitions & sin - 2) for acts of worship & obedience - 3) a type that it required in the face of afflictions, and is mandatory; repentance.
• AbdurRahman bin Zayd said:
"Sabr has two parts, 1} patience for the sake of Allah concerning what He is pleased with (worship), even if it hard on the heart & body, 2} patience when avoiding what He dislikes, even if it is desired.
Those who acquire these qualities will be among the patient people, whom Allah shall greet (when they meet Him in the Akhirah)."
[Ibn Abi Haatim]
📖 Tafseer Ibn Katheer, Volume 1, pg. 443
✒️ Imam Ibn Katheer
@IslamicLiterature via Instagram
"Oh you who believe! Seek help in patience & prayer. Truly, Allah is with the patient!" [2:153]
• After Allah commanded that He be appreciated (in ayah 152, "give thanks to Me"), He ordained patience and prayer (in ayah 153).
It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience.
• A Hadeeth states:
"Amazing is the believer, for whatever Allah decrees for him, it is better for him!
If he is tested with a bounty, he is grateful for it; and if he is afflicted with a hardship, he is patient with it and this is better for him."
[Recorded by Imam Muslim]
• Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer.
• There are several types of patience - 1) for avoiding prohibitions & sin - 2) for acts of worship & obedience - 3) a type that it required in the face of afflictions, and is mandatory; repentance.
• AbdurRahman bin Zayd said:
"Sabr has two parts, 1} patience for the sake of Allah concerning what He is pleased with (worship), even if it hard on the heart & body, 2} patience when avoiding what He dislikes, even if it is desired.
Those who acquire these qualities will be among the patient people, whom Allah shall greet (when they meet Him in the Akhirah)."
[Ibn Abi Haatim]
📖 Tafseer Ibn Katheer, Volume 1, pg. 443
✒️ Imam Ibn Katheer
@IslamicLiterature via Instagram
Imam Shafi’ (rh) said:
“All humans are dead except those who have knowledge … and all those who have knowledge are asleep, except those who do good deeds … and those who do good deeds are deceived, except those who are sincere … and those who are sincere are always in a state of worry.”
“All humans are dead except those who have knowledge … and all those who have knowledge are asleep, except those who do good deeds … and those who do good deeds are deceived, except those who are sincere … and those who are sincere are always in a state of worry.”
♻️Enjoining good and forbidding evil is a duty enjoined upon every Muslim, male and female, according to their means and responsibilities.♻️
Examples:
1. Man over his house.
2. Woman over her children.
3. People over their societies.
4. Principal over the school etc.
Narrated Hudhaifah: The Prophet صلى الله عليه وسلم said: “By Him in Whose hand my soul is, you must enjoin what is reputable and forbid what is disreputable, or Allaah will certainly soon send punishment from Himself to you. Then you will make supplication and not receive an answer.” [Tirmidhee (2169) and graded as “Hasan” by Shaikh al-Albaanee]
Narrated Abu Bakr al-Siddeeq: You people recite this verse, {You who believe! Care for yourselves; he who goes astray cannot harm you when you are rightly guided.} [Surah al-Maaidah (5): 105] I heard Allaah's Messenger صلى الله عليه وسلم say, “When people see something objectionable and do not change it, Allaah will soon include them all in His punishment.” [Sunan Abu Dawood (4338), Ibn Majah (4005) and Tirmidhee (3057) and graded as “Saheeh” by Shaikh al-Albaanee]
Examples:
1. Man over his house.
2. Woman over her children.
3. People over their societies.
4. Principal over the school etc.
Narrated Hudhaifah: The Prophet صلى الله عليه وسلم said: “By Him in Whose hand my soul is, you must enjoin what is reputable and forbid what is disreputable, or Allaah will certainly soon send punishment from Himself to you. Then you will make supplication and not receive an answer.” [Tirmidhee (2169) and graded as “Hasan” by Shaikh al-Albaanee]
Narrated Abu Bakr al-Siddeeq: You people recite this verse, {You who believe! Care for yourselves; he who goes astray cannot harm you when you are rightly guided.} [Surah al-Maaidah (5): 105] I heard Allaah's Messenger صلى الله عليه وسلم say, “When people see something objectionable and do not change it, Allaah will soon include them all in His punishment.” [Sunan Abu Dawood (4338), Ibn Majah (4005) and Tirmidhee (3057) and graded as “Saheeh” by Shaikh al-Albaanee]
Somebody asked a question in yesterday's Q & A session of Masjid Bin Baaz : I am the only Salafi in my home and I argue with my family, what do I do ?
Ustadh Abu Khadeejah hafidhahullah replied (paraphrased ) :
🍀 Firstly do not argue. They should see that you have improved, show more mercy and compassion towards your parents. If you helped your mother less in the kitchen before you came to salafiyyah, then help her more often now. (For brothers) that you shop for them and bring home the things they need. If they ask something, answer them and discuss with them in the best of manners but do not shout, destroy things at home & portray a negative image of Ahlussunnah. You're a stranger in your home, so be patient, They should see the change in you and it will have a greater impact in shā Allah. Are you going to shout at the mother who gave birth to you, and your father who took care of you when you couldn't even go to the bathroom by yourself ? Be good to them.
-Paraphrased.
Full Q & A session here :
http://www.masjidbinbaz.co.uk/?p=1735
Ustadh Abu Khadeejah hafidhahullah replied (paraphrased ) :
🍀 Firstly do not argue. They should see that you have improved, show more mercy and compassion towards your parents. If you helped your mother less in the kitchen before you came to salafiyyah, then help her more often now. (For brothers) that you shop for them and bring home the things they need. If they ask something, answer them and discuss with them in the best of manners but do not shout, destroy things at home & portray a negative image of Ahlussunnah. You're a stranger in your home, so be patient, They should see the change in you and it will have a greater impact in shā Allah. Are you going to shout at the mother who gave birth to you, and your father who took care of you when you couldn't even go to the bathroom by yourself ? Be good to them.
-Paraphrased.
Full Q & A session here :
http://www.masjidbinbaz.co.uk/?p=1735
Imām Mālik said: “I did not issue islamic verdicts until seventy scholars certified [my ability] to do so.”
[Sifat as-Safwa ٢/٥٠٣]
[Sifat as-Safwa ٢/٥٠٣]
Hudhayfah b. Al-Yamān – Allāh be pleased with him – said:
The munāfiqūn (hypocrites) amongst you today are worse than those in the time of Allāh’s Messenger – Allāh’s praise and peace be upon him.
He was asked, “How is that o Abū ‘Abdillāh”?
He replied:
Because those [in the time of the Prophet] used to hide their nifāq (hypocrisy), whereas the hypocrites of today commit [hypocrisy] openly.
Al-Bukhārī, Al-Sahīh hadith 7113.
The munāfiqūn (hypocrites) amongst you today are worse than those in the time of Allāh’s Messenger – Allāh’s praise and peace be upon him.
He was asked, “How is that o Abū ‘Abdillāh”?
He replied:
Because those [in the time of the Prophet] used to hide their nifāq (hypocrisy), whereas the hypocrites of today commit [hypocrisy] openly.
Al-Bukhārī, Al-Sahīh hadith 7113.
Some Muslims just say "Jazak Allahu" ... Jazak Allahu... What?
The phrase jazak Allah itself is incomplete. It includes Allāh Name for all, and jazaka, which refers to the act of rewarding, but it leaves out khayr, which refers to the "good". Stating jazak Allahu khayran in full leaves no presumption regarding what the reward is because it is specified by the word khayr.
AND THE BEST REPLY TO THOSE WHO SAY “JAZAK’ ALLAHU KHAIR”?
“Wa Antum fa Jazakumullahu khayran” which means “And you too, May Allah reward to with good.”
When Usayd ibn Hadayr رضي الله عنه said to the Prophet (ﷺ): “O Messenger of Allah جزاك الله خيرا (Jazak’ Allahu khayran)!” The Prophet ﷺ said: ” وَأَنْتُمْ فَجَزَاكُمُ اللَّهُ خَيْرًا (Wa Antum Fa Jazakumullahu khayran.. And you too, May Allah reward you too with good)!”
[Albaani has said that the Hadeeth is Saheeh in al-Saheeha 3096, al-Ta'leeqaatul hisaan al Saheeh ibn Hibbaan 6231]
The phrase jazak Allah itself is incomplete. It includes Allāh Name for all, and jazaka, which refers to the act of rewarding, but it leaves out khayr, which refers to the "good". Stating jazak Allahu khayran in full leaves no presumption regarding what the reward is because it is specified by the word khayr.
AND THE BEST REPLY TO THOSE WHO SAY “JAZAK’ ALLAHU KHAIR”?
“Wa Antum fa Jazakumullahu khayran” which means “And you too, May Allah reward to with good.”
When Usayd ibn Hadayr رضي الله عنه said to the Prophet (ﷺ): “O Messenger of Allah جزاك الله خيرا (Jazak’ Allahu khayran)!” The Prophet ﷺ said: ” وَأَنْتُمْ فَجَزَاكُمُ اللَّهُ خَيْرًا (Wa Antum Fa Jazakumullahu khayran.. And you too, May Allah reward you too with good)!”
[Albaani has said that the Hadeeth is Saheeh in al-Saheeha 3096, al-Ta'leeqaatul hisaan al Saheeh ibn Hibbaan 6231]