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]
Ali narrated that "one day the Prophet (sallallahu alaihi wa sallam) was sitting with a wooden stick in his hand with which he was scratching the ground. He raised his head and said "there is none of you but has his place assigned either in the fire or in Paradise." They said, "O Allah's Messenger (sallallahu alaihi wa sallam) Why should we carry on doing good deeds then, shall we depend (on Al-qadar) and give up work? The Prophet (sallallahu alaihi wa sallam) said "No, but carry on doing good deeds, for everyone will find easy (to do) such deeds as will lead him to that for which he has been created "then he recited this ayat:
"As for him who gives (in charity)and keeps his duty to Allah and fears Him, and believes in Al Husna (Tawheed, path of righteousness) we will make smooth for him the path of ease, goodness..(92:5-10)" Muslim vol.4)
"As for him who gives (in charity)and keeps his duty to Allah and fears Him, and believes in Al Husna (Tawheed, path of righteousness) we will make smooth for him the path of ease, goodness..(92:5-10)" Muslim vol.4)
Hadith - Sahih Bukhari 2.425, Narrated Aisha, r.a.
When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah."
When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah."
📸📹PHOTOGRAPHY 📷🎥
Photography (tasweer) means the taking of pictures of LIVING animate moving beings, like people,animals, birds, etc. The ruling is that it is FORBIDDEN on the basis of a number of reports, such as the following:
'Abdullaah ibn Mas'ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Those who will be most SEVERELY punished by Allaah on the Day of Resurrection will be the image-makers." (Reported by al-Bukhaari, see al-Fath, 10/382).
Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah, may He be exalted, says: 'Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'" (Reported by al-Bukhaari, see Fath al-Baari, 10/385).
'Ali (may Allaah be pleased with him) said: "Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and DO NOT leave any picture in ANY HOUSE without ERASING it." (Reported by Muslim and al-Nisaa'i; this is the version narrated by al-Nisaa'i).
Ibn 'Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "EVERY IMAGE-MAKER WILL BE IN THE FIRE, and for every image that he made a soul will be created for him, which will be punished in the Fire." Ibn 'Abbaas said: "If you must do that, make pictures of trees and other inanimate objects." (Reported by Muslim, 3/1871)
These ahaadeeth indicate that pictures of animate beings are HARAAM, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are PRINTED DRAWN ETCHED ENGRAVED CARVED CAST IN MOULDS etc. These ahaadeeth include all of these types of pictures.
The Muslim should submit to the teachings of Islam and not argue with them by saying, "But I am not worshipping them or prostrating to them!" If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.
The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet (peace and blessings of Allaah be upon him) said: "The ANGELS DO NOT ENTER a house in which there is a DOG OR PICTURES." (Reported by al-Bukhaari, see al-Fath, 10/380).
But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory's sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.
Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than "picture-making" or tasweer, which is the expression used by all Arabic-speakers to describe this action.
In the book Al-I'laam bi naqd kitaab al-halaal wa'l-haraam, the author says: "Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports." (p. 42, see also Fataawa Islamiyyah, 4/355).
Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who s
Photography (tasweer) means the taking of pictures of LIVING animate moving beings, like people,animals, birds, etc. The ruling is that it is FORBIDDEN on the basis of a number of reports, such as the following:
'Abdullaah ibn Mas'ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Those who will be most SEVERELY punished by Allaah on the Day of Resurrection will be the image-makers." (Reported by al-Bukhaari, see al-Fath, 10/382).
Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah, may He be exalted, says: 'Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'" (Reported by al-Bukhaari, see Fath al-Baari, 10/385).
'Ali (may Allaah be pleased with him) said: "Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and DO NOT leave any picture in ANY HOUSE without ERASING it." (Reported by Muslim and al-Nisaa'i; this is the version narrated by al-Nisaa'i).
Ibn 'Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "EVERY IMAGE-MAKER WILL BE IN THE FIRE, and for every image that he made a soul will be created for him, which will be punished in the Fire." Ibn 'Abbaas said: "If you must do that, make pictures of trees and other inanimate objects." (Reported by Muslim, 3/1871)
These ahaadeeth indicate that pictures of animate beings are HARAAM, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are PRINTED DRAWN ETCHED ENGRAVED CARVED CAST IN MOULDS etc. These ahaadeeth include all of these types of pictures.
The Muslim should submit to the teachings of Islam and not argue with them by saying, "But I am not worshipping them or prostrating to them!" If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.
The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet (peace and blessings of Allaah be upon him) said: "The ANGELS DO NOT ENTER a house in which there is a DOG OR PICTURES." (Reported by al-Bukhaari, see al-Fath, 10/380).
But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory's sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.
Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than "picture-making" or tasweer, which is the expression used by all Arabic-speakers to describe this action.
In the book Al-I'laam bi naqd kitaab al-halaal wa'l-haraam, the author says: "Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports." (p. 42, see also Fataawa Islamiyyah, 4/355).
Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who s
aid: "Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the CAMERA, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about… none of this is the result of human effort, according to them!
Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?
Those who say that photography is permitted have "frozen" the meaning of the word "tasweer," restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is "tasweer" or "picture-making" in every sense - linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?"
(Aadaab al-Zafaaf by al-Albaani, p. 38)
It is also worth quoting the opinion of some contemporary scholars who allow the taking of photographs but say that the pictures should not be kept: "The angels do not enter a house in which there is a dog or pictures." (See al-Sharh al-Mumti', 2/198).
There are many bad things involved in the making of pictures. Besides the element of IMITATING the creation of Allaah - which is an accusation denied by many of those who make pictures - reality bears witness to the great extent of immorality and provocation of desires caused by the prevalence of pictures and picture-making nowadays. We must remove or blot out every picture, except when it is too difficult to do so, like the pictures which are overwhelmingly prevalent in food packaging, or pictures used in encyclopaedias and reference books. We should remove what we can, and be careful about any provocative pictures that may be found.
"So keep your duty to Allaah and fear Him as much as you can…" [al-Taghaabun 64:16 - interpretation of the meaning]
PHOTOGRAPHS WHICH ARE ESSENTIAL ARE PERMITTED - such as those required for IDENTITY DOCUMENTS, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in sharee'ah is that we should not exaggerate about what is necessary.
We ask Allaah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers. May Allaah bless our Prophet Muhammad.Aameen
Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?
Those who say that photography is permitted have "frozen" the meaning of the word "tasweer," restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is "tasweer" or "picture-making" in every sense - linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?"
(Aadaab al-Zafaaf by al-Albaani, p. 38)
It is also worth quoting the opinion of some contemporary scholars who allow the taking of photographs but say that the pictures should not be kept: "The angels do not enter a house in which there is a dog or pictures." (See al-Sharh al-Mumti', 2/198).
There are many bad things involved in the making of pictures. Besides the element of IMITATING the creation of Allaah - which is an accusation denied by many of those who make pictures - reality bears witness to the great extent of immorality and provocation of desires caused by the prevalence of pictures and picture-making nowadays. We must remove or blot out every picture, except when it is too difficult to do so, like the pictures which are overwhelmingly prevalent in food packaging, or pictures used in encyclopaedias and reference books. We should remove what we can, and be careful about any provocative pictures that may be found.
"So keep your duty to Allaah and fear Him as much as you can…" [al-Taghaabun 64:16 - interpretation of the meaning]
PHOTOGRAPHS WHICH ARE ESSENTIAL ARE PERMITTED - such as those required for IDENTITY DOCUMENTS, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in sharee'ah is that we should not exaggerate about what is necessary.
We ask Allaah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers. May Allaah bless our Prophet Muhammad.Aameen
Ruling On Pictures 📸🖼– Shaykh Muḥummed Nâṣir ad-Dîn al-Albânî [Video|Ar-En]
Trannoscript of the above Video:📹🎥📽
What is the ruling on pictures ? What is the ruling on the whom photographs and on whom is photographed ?
Indeed this is a brief question, so do you want a brief answer ?
As so long we understand.
This requires a lecture, Baaraak Allaahu Feek
I also have three previous questions from a different questioner.
Be patient, I shall also try to make the answer as brief as possible in imitation to your brief question.
Jazaak Allaah Khriaan, Shaykh
As for, in regards to the photographer. Then his account falls upon two Hadiths.
Allaah Has damned the picture takers (photographers). It will be said to them “bring life to what you have created”.
The second and last Hadith. It will be said on the Day of Resurrection, to whom ever makes a picture, blow into it its soul, and he will not be able too.
As for the ones that use pictures. They are on upon two states.
📌The first state which is the general.
That it is impermissible to use pictures, in all of its different shapes and forms, especially the animates that have souls.
As for what I entirely stated, whether they are handcrafted, photographic, and video graphic.
All of these pictures, the Muslim is not permitted to use them.
This is the first and general state.
📌The second state.
As for the pictures that the Muslim is forced to use falls under certain circumstances and these circumstances have different aspects.
As in regards to the general state of the people. Pictures for IDs, passports, and the likes of this.
The circumstance of specialization, like for the medical field.
For example, they may be forced to take pictures of a person to diagnose his disease – for example.
And taking pictures for the government to identify certain groups of individuals that are known to commit crimes such as theft, looting, and other negative actions or the likes of this.
Taking these pictures as a means to eliminate crime.
So using these type of pictures are permitted. Otherwise, it is not permitted.
Pictures are forbidden because it forbids the Angels to enter. As you are all aware from the Sahih Hadith, “The Angels don’t enter a house that has a picture or a dog in it”.
And I -from the favors of Allaah عز وجل- I see in front of me some pictures which I have observed to be not from the ones that are forbidden, because it seems to me that they don’t have images of animates that have souls.
Rather it portrays nature and the likes of this.
If a Muslim has the desire to make pictures, as what they call it now a days, art. Then his art has to be in according what Allaah made permissible and they are not animates that have souls.
This is what the time permits on the brief speech pertaining to this.
💻
https://abdurrahman.org/2012/12/08/ruling-on-pictures-shaykh-mu%E1%B8%A5ummed-na%E1%B9%A3ir-ad-din-al-albani-videoar-en/
Trannoscript of the above Video:📹🎥📽
What is the ruling on pictures ? What is the ruling on the whom photographs and on whom is photographed ?
Indeed this is a brief question, so do you want a brief answer ?
As so long we understand.
This requires a lecture, Baaraak Allaahu Feek
I also have three previous questions from a different questioner.
Be patient, I shall also try to make the answer as brief as possible in imitation to your brief question.
Jazaak Allaah Khriaan, Shaykh
As for, in regards to the photographer. Then his account falls upon two Hadiths.
Allaah Has damned the picture takers (photographers). It will be said to them “bring life to what you have created”.
The second and last Hadith. It will be said on the Day of Resurrection, to whom ever makes a picture, blow into it its soul, and he will not be able too.
As for the ones that use pictures. They are on upon two states.
📌The first state which is the general.
That it is impermissible to use pictures, in all of its different shapes and forms, especially the animates that have souls.
As for what I entirely stated, whether they are handcrafted, photographic, and video graphic.
All of these pictures, the Muslim is not permitted to use them.
This is the first and general state.
📌The second state.
As for the pictures that the Muslim is forced to use falls under certain circumstances and these circumstances have different aspects.
As in regards to the general state of the people. Pictures for IDs, passports, and the likes of this.
The circumstance of specialization, like for the medical field.
For example, they may be forced to take pictures of a person to diagnose his disease – for example.
And taking pictures for the government to identify certain groups of individuals that are known to commit crimes such as theft, looting, and other negative actions or the likes of this.
Taking these pictures as a means to eliminate crime.
So using these type of pictures are permitted. Otherwise, it is not permitted.
Pictures are forbidden because it forbids the Angels to enter. As you are all aware from the Sahih Hadith, “The Angels don’t enter a house that has a picture or a dog in it”.
And I -from the favors of Allaah عز وجل- I see in front of me some pictures which I have observed to be not from the ones that are forbidden, because it seems to me that they don’t have images of animates that have souls.
Rather it portrays nature and the likes of this.
If a Muslim has the desire to make pictures, as what they call it now a days, art. Then his art has to be in according what Allaah made permissible and they are not animates that have souls.
This is what the time permits on the brief speech pertaining to this.
💻
https://abdurrahman.org/2012/12/08/ruling-on-pictures-shaykh-mu%E1%B8%A5ummed-na%E1%B9%A3ir-ad-din-al-albani-videoar-en/
AbdurRahman.Org
[] Ruling On Pictures – Shaykh Muḥummed Nâṣir ad-Dîn al-Albânî [Video|Ar-En]
or watch @ Note : Turn Captions ON for english subnoscripts Trannoscript of the above Video: What is the ruling on pictures ? What is the ruling on the whom photographs and on whom is photographed ? In…
Shaykh Bin Baz [رحمه الله] said:
❝If the people of truth did not speak out in clarification of the tuth, then the people of error would remain upon their mistakes, others would blindly follow them in that, and the sin of withholding the truth would fall back on those who remained silent.❞
[Fatawa Shaykh Bin Baz, (3/72) | Translated By Abu Muadh Taqweem Aslam]
❝If the people of truth did not speak out in clarification of the tuth, then the people of error would remain upon their mistakes, others would blindly follow them in that, and the sin of withholding the truth would fall back on those who remained silent.❞
[Fatawa Shaykh Bin Baz, (3/72) | Translated By Abu Muadh Taqweem Aslam]
5⃣ WAYS TO INCREASE YOUR RIZQ 🍲🍜🌯🌮
1⃣MAKE CONTINUOUS ISTIGHFAAR:
“And said: ‘Ask forgiveness from your Lord, verily, He is Oft-Forgiving; ‘He will send rain to you in abundance, increase you in wealth and children, and bestow on you gardens and bestow on you rivers. - [Qura'an: 71:10-12]
2⃣FEAR OF ALLAH , HAVE TAQWA:
“Whosoever fears Allah ‘keeps his duty to Him’, He will make a way for him to get out from every difficulty. And He will provide for him from (sources) he could never imagine.” - [Qura'an: 65:2-3]
3⃣DEPEND ON ALLAH:
Umar said, “I heard the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ, say, ‘If you were to rely on Allah as He should be relied on, He would provide for you as He provides for the birds. They go out early in the morning hungry and return in the evening full’.” –
- [Narrated by At-Tirmidhi and he said, “Hadith Hassan”]
4⃣VISIT YOUR KINSHIP:
Imaam Bukhaari and Muslim said the Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said as reported by Anas ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ
“He who desires that he be granted more wealth/ provisions, and his life be prolonged should maintain good ties with his kinship.”
In the book of Imam Ahmad and At-Tirmidhi and At-Tabaraani the Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said, “Maintaining good ties with kinship brings love between relatives, and increases wealth, and prolongs life.”
5⃣GIVING CHARITY:
“Whatsoever you spend of anything for Allaah, He will replace it. He is the best of those who grant Sustenance.” - [34:39]
Imaam Bukhaari and Muslim said, Abu Hurayrah reported that the Messenger of Allaah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ, said, “Allaah Almighty says, ‘Son of Adam, spend and you will be spent on’.”
In At-Tabaraani, The Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ visited Bilaal when he was ill. Bilaal ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ pulled out some dates. The prophet said, ‘what is that Bilaal?’
He said, ‘dates, I saved for you’.
The Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said, 'Oh Bilaal, spend it and do not fear it becoming less’.
In At-Tirmidhi, The Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said, “I can take an oath on 3 things: [one of them] Sadaqah (charity) does not reduce one’s wealth.”
1⃣MAKE CONTINUOUS ISTIGHFAAR:
“And said: ‘Ask forgiveness from your Lord, verily, He is Oft-Forgiving; ‘He will send rain to you in abundance, increase you in wealth and children, and bestow on you gardens and bestow on you rivers. - [Qura'an: 71:10-12]
2⃣FEAR OF ALLAH , HAVE TAQWA:
“Whosoever fears Allah ‘keeps his duty to Him’, He will make a way for him to get out from every difficulty. And He will provide for him from (sources) he could never imagine.” - [Qura'an: 65:2-3]
3⃣DEPEND ON ALLAH:
Umar said, “I heard the Messenger of Allah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ, say, ‘If you were to rely on Allah as He should be relied on, He would provide for you as He provides for the birds. They go out early in the morning hungry and return in the evening full’.” –
- [Narrated by At-Tirmidhi and he said, “Hadith Hassan”]
4⃣VISIT YOUR KINSHIP:
Imaam Bukhaari and Muslim said the Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said as reported by Anas ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ
“He who desires that he be granted more wealth/ provisions, and his life be prolonged should maintain good ties with his kinship.”
In the book of Imam Ahmad and At-Tirmidhi and At-Tabaraani the Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said, “Maintaining good ties with kinship brings love between relatives, and increases wealth, and prolongs life.”
5⃣GIVING CHARITY:
“Whatsoever you spend of anything for Allaah, He will replace it. He is the best of those who grant Sustenance.” - [34:39]
Imaam Bukhaari and Muslim said, Abu Hurayrah reported that the Messenger of Allaah, ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ, said, “Allaah Almighty says, ‘Son of Adam, spend and you will be spent on’.”
In At-Tabaraani, The Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ visited Bilaal when he was ill. Bilaal ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ pulled out some dates. The prophet said, ‘what is that Bilaal?’
He said, ‘dates, I saved for you’.
The Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said, 'Oh Bilaal, spend it and do not fear it becoming less’.
In At-Tirmidhi, The Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said, “I can take an oath on 3 things: [one of them] Sadaqah (charity) does not reduce one’s wealth.”
Shaykh Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn رحمه الله:
“Knowledge; if a person conveys it to someone, then this is a gift.
Wallahi, it’s from the best of gifts. Better than wealth!”
Sharh Saheeh Bukhari (v. 8, p. 218)
“Knowledge; if a person conveys it to someone, then this is a gift.
Wallahi, it’s from the best of gifts. Better than wealth!”
Sharh Saheeh Bukhari (v. 8, p. 218)
Imam Bukhari رحمه الله advised his students:
"Be delighted, because the people of amusements are busy in their fun and games, manufacturers are busy with manufacturing, business people are busy with their businesses, and as for you, then you are busy with the Prophet and his Companions."
[Siyar A'lam an-Nubala v.12 pg.445]
"Be delighted, because the people of amusements are busy in their fun and games, manufacturers are busy with manufacturing, business people are busy with their businesses, and as for you, then you are busy with the Prophet and his Companions."
[Siyar A'lam an-Nubala v.12 pg.445]
Ahlus-Sunnah do not divide: that is the Methodolology of the Salaf
Shaikhul-Islām Ibn Taymiyyah (d. 728 AH) stated: “Allāh, the Most High, said: “And they shall not cease to differ except those on whom your Lord has bestowed His Mercy – and for that did He create them.” So He has stated that the people on whom mercy is bestowed do not differ. And the people on whom mercy is bestowed are the followers of the Prophets in both speech and action. They are the people of Qur’an and Hadeeth (Ahlul-Qur’ān wal-Hadeeth) from this Ummah – and whoever opposes them in anything then he is the one who leaves the mercy of Allāh to the extent he opposes them.” (Majmoo’ al-Fatāwā 4/25)
Allāh, the Most High, said: “And they shall not cease to differ except those on whom your Lord has bestowed His Mercy – and for that did He create them.” (Hood 118-119) ‘Umar Ibn ‘Abdil-‘Azeez (d. 102AH, rahimahullāh) said: “He (D) created the people of His Mercy in order that they do not differ.” (Ahkām al-Qur’ān 3/1072 of Abu Bakr Ibn al-‘Arabī)
Abu Ja’far at-Tahāwī (V) said: “We see that the Jamā’ah (the united body) is the truth and correct, and division/splitting is deviation and punishment.” (Creed of At-Tahāwiyyah 2/775 (the sharh))
Shaikhul-Islām Ibn Taymiyyah (V) said: “Indeed the united body (al-Jamā’ah) is a mercy and splitting is a punishment.” (Majmoo’ al-Fatāwā 3/421)
Allāh, the Most High, said: “Verily those who divide their Religion and break up into sects, you O Muhammad have concern in them in the least…” (Al-An’ām: 159) Al-Baghawī said: “They are Ahlul-Bid’a and Ahwā (people of innovations and desires).” (Sharhus-Sunnah 1/210) Ash-Shātibī said: “Sectarianism is from the specific characteristics of the innovators.” (Al-I’tisām 1/113)
Ibn Taymiyyah stated: “Innovation is coupled with splitting just as the Sunnah is coupled with the Jamā’ah (the united body). So it is said: Ahlus-Sunnah wal-Jamā’ah (the people of Sunnah and the united body) just as it is said Ahlul-Bid’ah wal-Furqah (the people of innovation and splitting).” (Al-Istiqāmah 1/42)
And by Allāh besides whom there is none worthy of worship! This is what we have learnt from the ‘ulamā of this age over the last 20 years and more; this is what we learnt from Al-Albānī, Ibn Bāz, Ibn Uthaimīn, Muqbil Ibn Hādī (rahimahumullāh), and Sālih al-Fawzān, Rabī’ Ibn Hādī, Ubaid al-Jābirī, Muhammad Ibn Hādī and other than them. It is true that those with a disease in their hearts have tried to infiltrate and sow discord between the Salafis but Ahlus-Sunnah, and specifically their scholars, have remained vigilant and repelled these incursions and continue to do so. Shaikh Rabī’ Ibn Hādī stated: “By Allāh there are people who wear the garbs of Salafiyyah, they do not enjoin the good, nor forbid the evil let alone against ahlul-bid’a. This is something present. By Allah! These people are more severe upon Salafiyyah than the apparent people of innovation and all the opposers. They wear the garbs of Salafiyyah, and they deceive the people, they rebut the truth, and they aid falsehood – and this is something present…” (Quratul-‘Aynain p. 100)
Qatādah (V) said: “The people under the Mercy of Allāh are the people of the Jamā’ah (the united body) even if their lands and physical bodies are separate. And the people of disobedience to Allāh are the people of division even if they are gathered together in their lands and physical bodies.” (Reported by at-Tabarī in Jāmi’ al-Bayān 12/85)
Splitting is from the traits of ahlul-bid’ah – as for ahlus-Sunnah, they are ahlul-Haqq and Abdullāh Ibn al-Mubārak (d. 181H, rahimahullāh) stated: “Ahlul-Haqq (the people of truth) have no differing within them.” (Reported by at-Tabarī in Jāmi’ al-Bayān 12/85)
This is not to say that differing cannot arise between brothers, but that differing is usually restricted and confined (inshā’ Allāh) and one should not seek to make that widespread. Shaikh Al-Albānī (V) stated: “It is said overall that differing is blameworthy in the Sharī’ah; and it is obligatory to try to be free of it as far as one is able because it
Shaikhul-Islām Ibn Taymiyyah (d. 728 AH) stated: “Allāh, the Most High, said: “And they shall not cease to differ except those on whom your Lord has bestowed His Mercy – and for that did He create them.” So He has stated that the people on whom mercy is bestowed do not differ. And the people on whom mercy is bestowed are the followers of the Prophets in both speech and action. They are the people of Qur’an and Hadeeth (Ahlul-Qur’ān wal-Hadeeth) from this Ummah – and whoever opposes them in anything then he is the one who leaves the mercy of Allāh to the extent he opposes them.” (Majmoo’ al-Fatāwā 4/25)
Allāh, the Most High, said: “And they shall not cease to differ except those on whom your Lord has bestowed His Mercy – and for that did He create them.” (Hood 118-119) ‘Umar Ibn ‘Abdil-‘Azeez (d. 102AH, rahimahullāh) said: “He (D) created the people of His Mercy in order that they do not differ.” (Ahkām al-Qur’ān 3/1072 of Abu Bakr Ibn al-‘Arabī)
Abu Ja’far at-Tahāwī (V) said: “We see that the Jamā’ah (the united body) is the truth and correct, and division/splitting is deviation and punishment.” (Creed of At-Tahāwiyyah 2/775 (the sharh))
Shaikhul-Islām Ibn Taymiyyah (V) said: “Indeed the united body (al-Jamā’ah) is a mercy and splitting is a punishment.” (Majmoo’ al-Fatāwā 3/421)
Allāh, the Most High, said: “Verily those who divide their Religion and break up into sects, you O Muhammad have concern in them in the least…” (Al-An’ām: 159) Al-Baghawī said: “They are Ahlul-Bid’a and Ahwā (people of innovations and desires).” (Sharhus-Sunnah 1/210) Ash-Shātibī said: “Sectarianism is from the specific characteristics of the innovators.” (Al-I’tisām 1/113)
Ibn Taymiyyah stated: “Innovation is coupled with splitting just as the Sunnah is coupled with the Jamā’ah (the united body). So it is said: Ahlus-Sunnah wal-Jamā’ah (the people of Sunnah and the united body) just as it is said Ahlul-Bid’ah wal-Furqah (the people of innovation and splitting).” (Al-Istiqāmah 1/42)
And by Allāh besides whom there is none worthy of worship! This is what we have learnt from the ‘ulamā of this age over the last 20 years and more; this is what we learnt from Al-Albānī, Ibn Bāz, Ibn Uthaimīn, Muqbil Ibn Hādī (rahimahumullāh), and Sālih al-Fawzān, Rabī’ Ibn Hādī, Ubaid al-Jābirī, Muhammad Ibn Hādī and other than them. It is true that those with a disease in their hearts have tried to infiltrate and sow discord between the Salafis but Ahlus-Sunnah, and specifically their scholars, have remained vigilant and repelled these incursions and continue to do so. Shaikh Rabī’ Ibn Hādī stated: “By Allāh there are people who wear the garbs of Salafiyyah, they do not enjoin the good, nor forbid the evil let alone against ahlul-bid’a. This is something present. By Allah! These people are more severe upon Salafiyyah than the apparent people of innovation and all the opposers. They wear the garbs of Salafiyyah, and they deceive the people, they rebut the truth, and they aid falsehood – and this is something present…” (Quratul-‘Aynain p. 100)
Qatādah (V) said: “The people under the Mercy of Allāh are the people of the Jamā’ah (the united body) even if their lands and physical bodies are separate. And the people of disobedience to Allāh are the people of division even if they are gathered together in their lands and physical bodies.” (Reported by at-Tabarī in Jāmi’ al-Bayān 12/85)
Splitting is from the traits of ahlul-bid’ah – as for ahlus-Sunnah, they are ahlul-Haqq and Abdullāh Ibn al-Mubārak (d. 181H, rahimahullāh) stated: “Ahlul-Haqq (the people of truth) have no differing within them.” (Reported by at-Tabarī in Jāmi’ al-Bayān 12/85)
This is not to say that differing cannot arise between brothers, but that differing is usually restricted and confined (inshā’ Allāh) and one should not seek to make that widespread. Shaikh Al-Albānī (V) stated: “It is said overall that differing is blameworthy in the Sharī’ah; and it is obligatory to try to be free of it as far as one is able because it
is from the causes of weakness in the Ummah just as Allāh has said: “Do not dispute with one another lest you lose courage and your strength departs…” (al-Anfāl: 46)” (As-Silsilatud-Da’eefah 1/77)
Alhamdulillāh, we have noticed over the last decade or so is that there is an unprecedented level of cooperation and unity between the Salafis in the United Kingdom and elsewhere: the students of knowledge, the callers, the administrations of Mosques and the general folk. More and more people are coming to this blessed da’wah by the grace and bounty of Allāh. Even in our visits to Madīnah we see hundreds if not thousands flocking to seek knowledge at the hands of the scholars such as Shaikh Rabī’, Shaikh ‘Ubaid, Shaikh Muhammad Ibn Hādī, Shaikh ‘Abdullāh al-Bukhārī and others. People travelling to Madīnah from all over the world in pursuit of knowledge. Alhamdulillāh, Salafiyyah is a da’wah that is uplifting, a light for the hearts, it cannot but give good-cheer to the souls of those who embrace it.
And all praise is due to Allāh, Lord of the worlds.
http://www.abukhadeejah.com/ahlus-sunnah-do-not-divide-that-is-the-methodolology-of-the-salaf/
Alhamdulillāh, we have noticed over the last decade or so is that there is an unprecedented level of cooperation and unity between the Salafis in the United Kingdom and elsewhere: the students of knowledge, the callers, the administrations of Mosques and the general folk. More and more people are coming to this blessed da’wah by the grace and bounty of Allāh. Even in our visits to Madīnah we see hundreds if not thousands flocking to seek knowledge at the hands of the scholars such as Shaikh Rabī’, Shaikh ‘Ubaid, Shaikh Muhammad Ibn Hādī, Shaikh ‘Abdullāh al-Bukhārī and others. People travelling to Madīnah from all over the world in pursuit of knowledge. Alhamdulillāh, Salafiyyah is a da’wah that is uplifting, a light for the hearts, it cannot but give good-cheer to the souls of those who embrace it.
And all praise is due to Allāh, Lord of the worlds.
http://www.abukhadeejah.com/ahlus-sunnah-do-not-divide-that-is-the-methodolology-of-the-salaf/
Abu Khadeejah أبو خديجة
Ahlus-Sunnah wal-Jamā'ah are the Salafis, and they are truly Ahlul-Hadeeth and they do not Divide: That is the Path and Methodology…
Shaikhul-Islām Ibn Taymiyyah (d. 728 AH) stated: “Allāh, the Most High, said: “And they shall not cease to differ except those on whom your Lord has bestowed His Mercy – and [read on...]
Ruling on women delaying the ‘Isha’ Prayer until twelve at night – Fatwas of Nur Ala Al-Darb
Q 33: Is it permissible for women to pray the ‘Isha’ (night) Prayer after twelve o’clock at night? Is it disliked to perform it at eleven thirty, for instance ?
A: The time of ‘Isha’ Prayer extends until midnight. The Prophet (peace be upon him) said: The time of ‘Isha’ Prayer extends until midnight. It is impermissible for women to delay the ‘Isha’ Prayer until midnight.
The length of the night varies, so if there are nine hours of night, for instance, then half of this is four hours and half, according to the time of sunset. If it is twelve hours, according to the time of sunset, then its half will be six hours and a half. After this that, it is not permissible for the sick or women to delay it until midnight.
As for men who are not ill, they are to pray with the people in the Masjid (mosque).However, if a man prays at home due to illness, he should pray before midnight and the same applies to the woman.
Fatwas of Nur `Ala Al-Darb
Browse by Volume Number > Volume 7 > Book of Salah > The remaining of the chapter on the conditions of Salah > Women delaying the `Isha’ Prayer until twelve at night
https://abdurrahman.org/2011/09/13/ruling-on-women-delaying-the-isha-prayer-until-twelve-at-night/
Q 33: Is it permissible for women to pray the ‘Isha’ (night) Prayer after twelve o’clock at night? Is it disliked to perform it at eleven thirty, for instance ?
A: The time of ‘Isha’ Prayer extends until midnight. The Prophet (peace be upon him) said: The time of ‘Isha’ Prayer extends until midnight. It is impermissible for women to delay the ‘Isha’ Prayer until midnight.
The length of the night varies, so if there are nine hours of night, for instance, then half of this is four hours and half, according to the time of sunset. If it is twelve hours, according to the time of sunset, then its half will be six hours and a half. After this that, it is not permissible for the sick or women to delay it until midnight.
As for men who are not ill, they are to pray with the people in the Masjid (mosque).However, if a man prays at home due to illness, he should pray before midnight and the same applies to the woman.
Fatwas of Nur `Ala Al-Darb
Browse by Volume Number > Volume 7 > Book of Salah > The remaining of the chapter on the conditions of Salah > Women delaying the `Isha’ Prayer until twelve at night
https://abdurrahman.org/2011/09/13/ruling-on-women-delaying-the-isha-prayer-until-twelve-at-night/
A general advice..
Umar ibn al-Khattāb رضي الله عنه said:
“Stick with your true brothers. You can live in comfort with them, as they are a delight in times of ease, and you can lean on them in times of hardship. Assume the best about your brother until he comes with something that should alarm you from him. Avoid your enemy, and beware of befriending anyone but the trustworthy, and there is no trust for the one who doesn’t fear Allāh. Do not befriend the corrupt, as he will teach you his corruption, and do not reveal your secrets to him, and only consult those who fear Allāh, the Exalted.”
[Mukhtasar Minhaj al-Qasidin of Ibn Qudamah, pg. 132]
Umar ibn al-Khattāb رضي الله عنه said:
“Stick with your true brothers. You can live in comfort with them, as they are a delight in times of ease, and you can lean on them in times of hardship. Assume the best about your brother until he comes with something that should alarm you from him. Avoid your enemy, and beware of befriending anyone but the trustworthy, and there is no trust for the one who doesn’t fear Allāh. Do not befriend the corrupt, as he will teach you his corruption, and do not reveal your secrets to him, and only consult those who fear Allāh, the Exalted.”
[Mukhtasar Minhaj al-Qasidin of Ibn Qudamah, pg. 132]
Sisters! Watch your step :👣
Narrated Abu Hurairah رضي الله عنه that the Prophet صلى الله عليه وسلم said: “It is not for the women (to walk in) the middle of the path.” [Saheeh Ibn Hibbaan (5717) and graded as “Hasan li ghairihee” by Shaikh al-Albaanee in al-Saheehah (856)]
On the authority of Abu Usayd رضي الله عنه that he heard the Messenger of Allaah صلى الله عليه وسلم say when heصلى الله عليه وسلم was coming out of the Masjid, and men and women were mingled in the road: “Draw back! For you must not walk in the middle of the road; keep to the sides of the road. Then women were keeping so close to the wall that their garments were rubbing against it.” [Sunan Abu Dawood (5272) and graded as “Hasan li ghairihee” by Shaikh al-Albaanee (2/537)]
And today we have women not only walking in the middle of the path, but a group of them together will even block the path in the shopping malls and other places, May Allah guide those women and us too. Aameen
Narrated Abu Hurairah رضي الله عنه that the Prophet صلى الله عليه وسلم said: “It is not for the women (to walk in) the middle of the path.” [Saheeh Ibn Hibbaan (5717) and graded as “Hasan li ghairihee” by Shaikh al-Albaanee in al-Saheehah (856)]
On the authority of Abu Usayd رضي الله عنه that he heard the Messenger of Allaah صلى الله عليه وسلم say when heصلى الله عليه وسلم was coming out of the Masjid, and men and women were mingled in the road: “Draw back! For you must not walk in the middle of the road; keep to the sides of the road. Then women were keeping so close to the wall that their garments were rubbing against it.” [Sunan Abu Dawood (5272) and graded as “Hasan li ghairihee” by Shaikh al-Albaanee (2/537)]
And today we have women not only walking in the middle of the path, but a group of them together will even block the path in the shopping malls and other places, May Allah guide those women and us too. Aameen
Women Using Makeup 💄– Shaykh al-Albaani
Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 697
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Question # “Is it allowed for the woman to put on make-up if she leaves her house wearing the hijaab?”
Shaykh al-Albaani (rahimahullaah) answers:
“It is not permissible for the woman who does not wear hijaab, let alone who wears hijaab, to use the makeup of the disbeliever, the make-up of the rebellious and disobedient (to Allaah). When were you aware of some women’s adornment called by a name for which Allaah did not send down an authority: ‘make-up’? This is a word that we don’t know, not us nor your forefathers from before. Rather, it is a foreign word expressing an adornment for the rebellious and disobedient women of Europe; and our women – except those of them whom Allaah protects – unfortunately imitate decorating themselves with this adornment which the Islamic society is being affected by, namely make-up. So it is not permissible for the woman. And this reality is one of the strange ironies: in the road we see a woman wearing a decent hijaab (but) I don’t say the Islamically legislated hijaab; she ties what they call the ‘ishaarb’ – or khimaar which is the (correct) Arabic word – covering her hair, her neck and so on, but she has face powder and lipstick on. This (wearing the hijaab) is against this (wearing make-up): two contradictory, conflicting matters that do not go together. What is the reason (for this type of occurrence)? It is one of two things: either ignorance and heedlessness of the Islamically legislated ruling or it is due to the women’s following of the whisperings of shaytaan.
Therefore, we firstly remind the women who suffer from this make-up. Then secondly, we remind the guardians of women such as a father or a husband or a brother, due to the fact that (the Prophet) (‘alayhi ssalaat wa ssalaam) said: ‘Everyone of you is a shepherd and everyone of you is responsible for his flock. So the man is a shepherd and he is responsible for his flock-’[1] to the end of thehadeeth. Thus, the Arabic or general proverb states: ‘The horse is from the horseman.’ So you, the husband of the woman, it is not permissible for you to allow her to go out in this manner which puts to trial the middle-aged men, let alone the young men! And you, O man, O father, O brother, are supposed to be very jealous. Why? Because the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam) used to say: ‘A duyyooth will not enter Paradise.’[2] Why? Who is a duyyooth? He is the one who does not guard his womenfolk jealously.”
[1] Saheeh al-Bukhaari # 893
[2] Saheeh at-Targheeb # 2071
Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 697
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Question # “Is it allowed for the woman to put on make-up if she leaves her house wearing the hijaab?”
Shaykh al-Albaani (rahimahullaah) answers:
“It is not permissible for the woman who does not wear hijaab, let alone who wears hijaab, to use the makeup of the disbeliever, the make-up of the rebellious and disobedient (to Allaah). When were you aware of some women’s adornment called by a name for which Allaah did not send down an authority: ‘make-up’? This is a word that we don’t know, not us nor your forefathers from before. Rather, it is a foreign word expressing an adornment for the rebellious and disobedient women of Europe; and our women – except those of them whom Allaah protects – unfortunately imitate decorating themselves with this adornment which the Islamic society is being affected by, namely make-up. So it is not permissible for the woman. And this reality is one of the strange ironies: in the road we see a woman wearing a decent hijaab (but) I don’t say the Islamically legislated hijaab; she ties what they call the ‘ishaarb’ – or khimaar which is the (correct) Arabic word – covering her hair, her neck and so on, but she has face powder and lipstick on. This (wearing the hijaab) is against this (wearing make-up): two contradictory, conflicting matters that do not go together. What is the reason (for this type of occurrence)? It is one of two things: either ignorance and heedlessness of the Islamically legislated ruling or it is due to the women’s following of the whisperings of shaytaan.
Therefore, we firstly remind the women who suffer from this make-up. Then secondly, we remind the guardians of women such as a father or a husband or a brother, due to the fact that (the Prophet) (‘alayhi ssalaat wa ssalaam) said: ‘Everyone of you is a shepherd and everyone of you is responsible for his flock. So the man is a shepherd and he is responsible for his flock-’[1] to the end of thehadeeth. Thus, the Arabic or general proverb states: ‘The horse is from the horseman.’ So you, the husband of the woman, it is not permissible for you to allow her to go out in this manner which puts to trial the middle-aged men, let alone the young men! And you, O man, O father, O brother, are supposed to be very jealous. Why? Because the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam) used to say: ‘A duyyooth will not enter Paradise.’[2] Why? Who is a duyyooth? He is the one who does not guard his womenfolk jealously.”
[1] Saheeh al-Bukhaari # 893
[2] Saheeh at-Targheeb # 2071
Abu Hurairah narrated that the Messenger of Allah (sallallaahu alaihi wa sallam) said:
"Lo! Indeed the world is cursed. What is in it is cursed, except for remembrance of Allah, what is conducive to that, the knowledgeable person and the learning person."
حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمٍ الْمُكْتِبُ، حَدَّثَنَا عَلِيُّ بْنُ ثَابِتٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ ثَابِتِ بْنِ ثَوْبَانَ، قَالَ سَمِعْتُ عَطَاءَ بْنَ قُرَّةَ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ ضَمْرَةَ، قَالَ سَمِعْتُ أَبَا هُرَيْرَةَ، يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " أَلاَ إِنَّ الدُّنْيَا مَلْعُونَةٌ مَلْعُونٌ مَا فِيهَا إِلاَّ ذِكْرَ اللَّهِ وَمَا وَالاَهُ وَعَالِمًا أَوْ مُتَعَلِّمًا " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ .
Grade: Hasan (Darussalam)
Reference : Jami` at-Tirmidhi 2322In-book reference : Book 36, Hadith 19English translation : Vol. 4, Book 10, Hadith 2322
Abu Hurairah said:
“I heard the Messenger of Allah (ﷺ) saying: ‘This world is cursed and what is in it is cursed, except the remembrance of Allah (dhikr) and what is conducive to that, or one who has knowledge or who acquires knowledge.’”
حَدَّثَنَا عَلِيُّ بْنُ مَيْمُونٍ الرَّقِّيُّ، حَدَّثَنَا أَبُو خُلَيْدٍ، عُتْبَةُ بْنُ حَمَّادٍ الدِّمَشْقِيُّ عَنِ ابْنِ ثَوْبَانَ، عَنْ عَطَاءِ بْنِ قُرَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ ضَمْرَةَ السَّلُولِيِّ، قَالَ حَدَّثَنَا أَبُو هُرَيْرَةَ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ وَهُوَ يَقُولُ " الدُّنْيَا مَلْعُونَةٌ مَلْعُونٌ مَا فِيهَا إِلاَّ ذِكْرَ اللَّهِ وَمَا وَالاَهُ أَوْ عَالِمًا أَوْ مُتَعَلِّمًا " .
Grade: Hasan (Darussalam)
English reference : Vol. 5, Book 37, Hadith 4112Arabic reference : Book 37, Hadith 4251
Ibn ‘Abbas said :
The verse “And the poets it is those straying in evil who follow them. He (Allah) then abrogated it and made an exception saying: Except those who believe and work righteousness, engage much in the remembrance of Allah."
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْمَرْوَزِيُّ، قَالَ حَدَّثَنِي عَلِيُّ بْنُ حُسَيْنٍ، عَنْ أَبِيهِ، عَنْ يَزِيدَ النَّحْوِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ { وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ } فَنَسَخَ مِنْ ذَلِكَ وَاسْتَثْنَى فَقَالَ { إِلاَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا } .
Grade: Hasan in chain (Al-Albani) حسن الإسناد (الألباني)حكم :
Reference : Sunan Abi Dawud 5016In-book reference : Book 43, Hadith 244English translation : Book 42, Hadith 4998
"Lo! Indeed the world is cursed. What is in it is cursed, except for remembrance of Allah, what is conducive to that, the knowledgeable person and the learning person."
حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمٍ الْمُكْتِبُ، حَدَّثَنَا عَلِيُّ بْنُ ثَابِتٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ ثَابِتِ بْنِ ثَوْبَانَ، قَالَ سَمِعْتُ عَطَاءَ بْنَ قُرَّةَ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ ضَمْرَةَ، قَالَ سَمِعْتُ أَبَا هُرَيْرَةَ، يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " أَلاَ إِنَّ الدُّنْيَا مَلْعُونَةٌ مَلْعُونٌ مَا فِيهَا إِلاَّ ذِكْرَ اللَّهِ وَمَا وَالاَهُ وَعَالِمًا أَوْ مُتَعَلِّمًا " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ .
Grade: Hasan (Darussalam)
Reference : Jami` at-Tirmidhi 2322In-book reference : Book 36, Hadith 19English translation : Vol. 4, Book 10, Hadith 2322
Abu Hurairah said:
“I heard the Messenger of Allah (ﷺ) saying: ‘This world is cursed and what is in it is cursed, except the remembrance of Allah (dhikr) and what is conducive to that, or one who has knowledge or who acquires knowledge.’”
حَدَّثَنَا عَلِيُّ بْنُ مَيْمُونٍ الرَّقِّيُّ، حَدَّثَنَا أَبُو خُلَيْدٍ، عُتْبَةُ بْنُ حَمَّادٍ الدِّمَشْقِيُّ عَنِ ابْنِ ثَوْبَانَ، عَنْ عَطَاءِ بْنِ قُرَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ ضَمْرَةَ السَّلُولِيِّ، قَالَ حَدَّثَنَا أَبُو هُرَيْرَةَ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ وَهُوَ يَقُولُ " الدُّنْيَا مَلْعُونَةٌ مَلْعُونٌ مَا فِيهَا إِلاَّ ذِكْرَ اللَّهِ وَمَا وَالاَهُ أَوْ عَالِمًا أَوْ مُتَعَلِّمًا " .
Grade: Hasan (Darussalam)
English reference : Vol. 5, Book 37, Hadith 4112Arabic reference : Book 37, Hadith 4251
Ibn ‘Abbas said :
The verse “And the poets it is those straying in evil who follow them. He (Allah) then abrogated it and made an exception saying: Except those who believe and work righteousness, engage much in the remembrance of Allah."
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْمَرْوَزِيُّ، قَالَ حَدَّثَنِي عَلِيُّ بْنُ حُسَيْنٍ، عَنْ أَبِيهِ، عَنْ يَزِيدَ النَّحْوِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ { وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ } فَنَسَخَ مِنْ ذَلِكَ وَاسْتَثْنَى فَقَالَ { إِلاَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا } .
Grade: Hasan in chain (Al-Albani) حسن الإسناد (الألباني)حكم :
Reference : Sunan Abi Dawud 5016In-book reference : Book 43, Hadith 244English translation : Book 42, Hadith 4998