Forwarded from الحكمة Al Hikmah
Ibn Bāz said:
❝Undoubtedly, if a woman works with men in the same place, they will exchange talks and soften their speech.
Satan will beautify their deeds and invite them to commit adultery.❞
[Fatwas of Ibn Bāz, (1/422) | Alifta]
Ibn Bāz said:
❝Islam has prohibited all the means that lead to committing prohibited acts. It also prohibited for women to soften their
speech while talking to men as this might stir the desires of men with weak faith.❞
[Fatwas of Ibn Bāz, (1/422) | Alifta]
Ibn Bāz said:
❝How can a Muslim woman lower her gaze while walking with an Ajnaby side by side on the plea of being a workmate
or that she is equal to him?❞
[Fatwas of Ibn Bāz, (1/422) | Alifta]
Ibn Bāz said:
❝It is impossible for the two sexes to lower their gaze, guard their private parts, and purify their soul
while working in the same place.❞
[Fatwas of Ibn Bāz, (1/421) | Alifta]
❝Undoubtedly, if a woman works with men in the same place, they will exchange talks and soften their speech.
Satan will beautify their deeds and invite them to commit adultery.❞
[Fatwas of Ibn Bāz, (1/422) | Alifta]
Ibn Bāz said:
❝Islam has prohibited all the means that lead to committing prohibited acts. It also prohibited for women to soften their
speech while talking to men as this might stir the desires of men with weak faith.❞
[Fatwas of Ibn Bāz, (1/422) | Alifta]
Ibn Bāz said:
❝How can a Muslim woman lower her gaze while walking with an Ajnaby side by side on the plea of being a workmate
or that she is equal to him?❞
[Fatwas of Ibn Bāz, (1/422) | Alifta]
Ibn Bāz said:
❝It is impossible for the two sexes to lower their gaze, guard their private parts, and purify their soul
while working in the same place.❞
[Fatwas of Ibn Bāz, (1/421) | Alifta]
🎓🎓Ibn al-Qayyim on how to give da’wah to those who love the Dunya
The smart one does not command people to abandon the dunya, because this is impossible for them. Rather, he has them abandon sins while they are established in their dunya. This is because abandoning the dunya is an optional virtue while abandoning sins is an obligation. So, how can he command them with something optional while they have not even fulfilled what is obligatory?
If it is difficult for them to abandon sins, he should then strive to get them to love Allah by reminding them of His signs, blessings, Kindness, perfection, and Loftiness. This is because the hearts are naturally designed to love Him, and if they become attached to loving Him, it then becomes extremely easy to abandon sins and to detach oneself from them.
Yahya bin Mu’adh said: ‘The intelligent one seeking the dunya is better than the ignorant one abandoning it.’
The smart one calls the people to Allah from their dunya, and this makes it easier for them to respond to him. The zahid calls them to Allah by way of abandoning the dunya, and this makes it hard for them to respond, since it is very hard to pull someone away from the breast that he has developed his mind while suckling on…’
[al-Fawa’id; p. 233-234]
The smart one does not command people to abandon the dunya, because this is impossible for them. Rather, he has them abandon sins while they are established in their dunya. This is because abandoning the dunya is an optional virtue while abandoning sins is an obligation. So, how can he command them with something optional while they have not even fulfilled what is obligatory?
If it is difficult for them to abandon sins, he should then strive to get them to love Allah by reminding them of His signs, blessings, Kindness, perfection, and Loftiness. This is because the hearts are naturally designed to love Him, and if they become attached to loving Him, it then becomes extremely easy to abandon sins and to detach oneself from them.
Yahya bin Mu’adh said: ‘The intelligent one seeking the dunya is better than the ignorant one abandoning it.’
The smart one calls the people to Allah from their dunya, and this makes it easier for them to respond to him. The zahid calls them to Allah by way of abandoning the dunya, and this makes it hard for them to respond, since it is very hard to pull someone away from the breast that he has developed his mind while suckling on…’
[al-Fawa’id; p. 233-234]
The salah of the hypocrites
“The salah of the hypocrites is the salah of the body (i.e. physical movements only), not the salah of the heart. O Allah do not make us from them.” Aameen!!!
صلاة المنافقين صلاة أبدان لا صلاة قلوب اللهم لا تجعلنا منهم
-Imām Ibn Al-Qayyim (Raḥimahullāh)
[Madarij al-Salikeen, 1/354]
“The salah of the hypocrites is the salah of the body (i.e. physical movements only), not the salah of the heart. O Allah do not make us from them.” Aameen!!!
صلاة المنافقين صلاة أبدان لا صلاة قلوب اللهم لا تجعلنا منهم
-Imām Ibn Al-Qayyim (Raḥimahullāh)
[Madarij al-Salikeen, 1/354]
The Saying, 'I do not know' is half of knowledge
Abudh-Dhayyaal therefore said, "Learn the saying, "I do not know,' and do not learn the saying, "I
know.' Because if you say, "I do not know,' then they will teach you until you do know, but if you
keep saying "I do know,' then they will ask you until you do not know.'
Whoever does this is rightly guided and upon the way of salvation, as Maalik ibn Anas (may Allaah have mercy on him) said,
"It is fitting that the scholar becomes accustomed with regard to matters which are a problem for
him that he says, "I do not know.' And then hopefully good will be made ready for him."
Mentioned by -Ibn 'Abdul-Barr in Jaami' Bayaanil-'Ilm wa Fadlihi (2/53-54), quoting from -Ibn Wahb in his book Al-Majaalis, and it is reported by al-Bayhaqee in Al-Madhkhal ilas- Sunan (no.808) by way of -Ibn Wahb
Abudh-Dhayyaal therefore said, "Learn the saying, "I do not know,' and do not learn the saying, "I
know.' Because if you say, "I do not know,' then they will teach you until you do know, but if you
keep saying "I do know,' then they will ask you until you do not know.'
Whoever does this is rightly guided and upon the way of salvation, as Maalik ibn Anas (may Allaah have mercy on him) said,
"It is fitting that the scholar becomes accustomed with regard to matters which are a problem for
him that he says, "I do not know.' And then hopefully good will be made ready for him."
Mentioned by -Ibn 'Abdul-Barr in Jaami' Bayaanil-'Ilm wa Fadlihi (2/53-54), quoting from -Ibn Wahb in his book Al-Majaalis, and it is reported by al-Bayhaqee in Al-Madhkhal ilas- Sunan (no.808) by way of -Ibn Wahb
Forwarded from Muslim Marriage Tips
THE EYE IS THE MIRROR OF THE HEART
al-Imām Ibn al-Qayyim رحمه الله said:
❞العين مرآة القلب، فإذا غض العبد بصره غض القلب شهوته وإرادته، وإذا أطلق بصره أطلق القلب شهوته.❝
❝The eye is the mirror of the heart, so if the slave lowers his gaze, the heart will lower its desires and whims, and if he lets his gaze wander, the desire in his heart will be released.❞
[رَوضةُ المُحبينَ صَـ 109]
al-Imām Ibn al-Qayyim رحمه الله said:
❞العين مرآة القلب، فإذا غض العبد بصره غض القلب شهوته وإرادته، وإذا أطلق بصره أطلق القلب شهوته.❝
❝The eye is the mirror of the heart, so if the slave lowers his gaze, the heart will lower its desires and whims, and if he lets his gaze wander, the desire in his heart will be released.❞
[رَوضةُ المُحبينَ صَـ 109]
From Abu Ayoob who said: ‘A Bedouin came to the Prophet - sallAllaahu alayhi wa sallam- and said: ‘O Messenger of Allaah! I love horses, are there horses in Paradise?’
The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘If you were entered into Paradise a horse made of sapphire with wings will be brought to you, you will be carried upon it, and it will fly with you on it wherever you wished.’
[Silsilah ahadeeth as saheehah, no.3001, Translated by Abbas Abu Yahya]
The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘If you were entered into Paradise a horse made of sapphire with wings will be brought to you, you will be carried upon it, and it will fly with you on it wherever you wished.’
[Silsilah ahadeeth as saheehah, no.3001, Translated by Abbas Abu Yahya]
HAVE YOU LEARNT TO SAY, 'I'M SORRY'?
Imaam Ibn Hibbaan (rahimahul Laah) said:
" If there were no other praise worthy feature in a man who says, 'I'm sorry' to his brother other than negating his self-pride at the moment, it would still be obligatory upon every right thinking fellow to say, 'I'm sorry' at every instance of error (against people) . "
- Rawdatul 'Uqalaa', 187.
Imaam Ibn Hibbaan (rahimahul Laah) said:
" If there were no other praise worthy feature in a man who says, 'I'm sorry' to his brother other than negating his self-pride at the moment, it would still be obligatory upon every right thinking fellow to say, 'I'm sorry' at every instance of error (against people) . "
- Rawdatul 'Uqalaa', 187.
Ibn Rajab al-Ḥanbāli رحمه الله said:
"And from the greatest of voluntary deeds that brings you closer to Allāh is abundantly reciting Qur'ān, listening to it, pondering upon it and understanding it."
�● {جامع العلوم والحكم ٢/٣٤٢}
"And from the greatest of voluntary deeds that brings you closer to Allāh is abundantly reciting Qur'ān, listening to it, pondering upon it and understanding it."
�● {جامع العلوم والحكم ٢/٣٤٢}
“Learn knowledge, and once you have gained it, hold on to it and do not let it escape.
And do not mix knowledge with laughing and playing; otherwise, the heart will spit out the knowledge you have.”
- Sufyaan ath-Thawree
[The Biography of Sufyaan ath-Thawree, p. 152]
And do not mix knowledge with laughing and playing; otherwise, the heart will spit out the knowledge you have.”
- Sufyaan ath-Thawree
[The Biography of Sufyaan ath-Thawree, p. 152]
Forwarded from SALAAF AS SAALIH
“O Allaah Bless me in what You have given…” – Shaykh Ibn Uthaymeen
The Explanation of:
وَبَارِكْ لِي فِيمَا أَعْطَيْتَ
“Bless me in what You have given…”
The Arabic word بَرَكَة (barakah) “blessing” literally means an abundance of anything good that is continuous. The scholars even trace this word and its meaning back to the word بِرْكَة (birkah) which means a large amount of water or any wide container or gathering of water that is constantly filled with water. Similarly, the word blessing means a continuously large amount of good. So the meaning of this statement is: Send blessings down upon everything you have given me.
The wording, “…in what you have given…” is comprehensive including anything Allah has given us of wealth, children, knowledge, and anything else Allah ( سبحانه وتعالى ) has bestowed upon us. So you ask Allah to put blessings in all of that. If Allah does not put blessings in what he has given you, you would surely be prevented from a great amount of good.
How many people have a wealth in abundance, yet it is as if they live in poverty? This is because they gain no real benefit from their wealth; they simply collect it and never benefit from it. This is the result of the blessings being removed from it. Likewise, many people have lots of children and grandchildren, yet their children do not benefit their parents in anything due to their disobedience and ungratefulness. Such people have not been blessed in their children.
You also find some people to whom Allah has given a great amount of knowledge, yet it is as if he is illiterate. You see no traces of knowledge upon him in his worship, in his character, in his manners, nor in the way he treats others. Rather, his knowledge may even increase him in arrogance and considering himself to be above the rest of Allah’s worshippers, belittling and humiliating them. Such a person does not realize the one who bestowed this knowledge upon him is none other than Allah. You see that he never benefits people with his knowledge, neither with lessons, nor advice, nor with writings. On the contrary, he is exclusively centered only upon himself. This is without doubt a great loss, even though religious knowledge is one of the most blessed things Allah gives to a servant. One reason for this is that when you teach others and spread this knowledge among people, you are rewarded from several different perspectives:
1. When you spread this religious knowledge, you are spreading the religion of Allah ( عزّ وجلّ ). So you work for the sake of Allah, opening people’s hearts with knowledge.
2. From the blessings of spreading knowledge and teaching it is that by doing so, there is the preservation and protection of Allah’s legislation (religious laws). If it weren’t for the passing on of knowledge, the legislation would not have been preserved.
3. Also from the blessings of spreading knowledge is that when you teach others, you do them a great deal of good. You give them insight into the religion of Allah. And when that person then worships Allah with knowledge and insight, you are rewarded with similar rewards he is given because it was you who directed him towards a particular good deed, and the one who directs another to do something good is just like the one who actually does it. [15]
Also, by spreading and teaching religious knowledge, one’s own knowledge increases. It is known that anyone who teaches a particular knowledge to people, his knowledge in that subject will increase. This is because in teaching, one is recalling what he previously learned and memorized as well as learning new things that he must prepare. To this meaning, there is a famous (Arabic) proverb regarding wealth, “It increases by spending it often, and it decreases if held in a tight fist.” Similarly, if knowledge is withheld and not taught, it will eventually decrease.
Footnotes :
[15] A proof of this is the ḥadīth recorded by Muslim (no. 1893), al-Tirmidhī (no. 2671), Abū Dāwūd (no. 5129), and by Aḥmad in which the prophet ( صلّى الله عليه وسلّم ) said:
مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ
The Explanation of:
وَبَارِكْ لِي فِيمَا أَعْطَيْتَ
“Bless me in what You have given…”
The Arabic word بَرَكَة (barakah) “blessing” literally means an abundance of anything good that is continuous. The scholars even trace this word and its meaning back to the word بِرْكَة (birkah) which means a large amount of water or any wide container or gathering of water that is constantly filled with water. Similarly, the word blessing means a continuously large amount of good. So the meaning of this statement is: Send blessings down upon everything you have given me.
The wording, “…in what you have given…” is comprehensive including anything Allah has given us of wealth, children, knowledge, and anything else Allah ( سبحانه وتعالى ) has bestowed upon us. So you ask Allah to put blessings in all of that. If Allah does not put blessings in what he has given you, you would surely be prevented from a great amount of good.
How many people have a wealth in abundance, yet it is as if they live in poverty? This is because they gain no real benefit from their wealth; they simply collect it and never benefit from it. This is the result of the blessings being removed from it. Likewise, many people have lots of children and grandchildren, yet their children do not benefit their parents in anything due to their disobedience and ungratefulness. Such people have not been blessed in their children.
You also find some people to whom Allah has given a great amount of knowledge, yet it is as if he is illiterate. You see no traces of knowledge upon him in his worship, in his character, in his manners, nor in the way he treats others. Rather, his knowledge may even increase him in arrogance and considering himself to be above the rest of Allah’s worshippers, belittling and humiliating them. Such a person does not realize the one who bestowed this knowledge upon him is none other than Allah. You see that he never benefits people with his knowledge, neither with lessons, nor advice, nor with writings. On the contrary, he is exclusively centered only upon himself. This is without doubt a great loss, even though religious knowledge is one of the most blessed things Allah gives to a servant. One reason for this is that when you teach others and spread this knowledge among people, you are rewarded from several different perspectives:
1. When you spread this religious knowledge, you are spreading the religion of Allah ( عزّ وجلّ ). So you work for the sake of Allah, opening people’s hearts with knowledge.
2. From the blessings of spreading knowledge and teaching it is that by doing so, there is the preservation and protection of Allah’s legislation (religious laws). If it weren’t for the passing on of knowledge, the legislation would not have been preserved.
3. Also from the blessings of spreading knowledge is that when you teach others, you do them a great deal of good. You give them insight into the religion of Allah. And when that person then worships Allah with knowledge and insight, you are rewarded with similar rewards he is given because it was you who directed him towards a particular good deed, and the one who directs another to do something good is just like the one who actually does it. [15]
Also, by spreading and teaching religious knowledge, one’s own knowledge increases. It is known that anyone who teaches a particular knowledge to people, his knowledge in that subject will increase. This is because in teaching, one is recalling what he previously learned and memorized as well as learning new things that he must prepare. To this meaning, there is a famous (Arabic) proverb regarding wealth, “It increases by spending it often, and it decreases if held in a tight fist.” Similarly, if knowledge is withheld and not taught, it will eventually decrease.
Footnotes :
[15] A proof of this is the ḥadīth recorded by Muslim (no. 1893), al-Tirmidhī (no. 2671), Abū Dāwūd (no. 5129), and by Aḥmad in which the prophet ( صلّى الله عليه وسلّم ) said:
مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ
Ibn al-Qayyim رحمه الله said:
"The majority of people have sold their souls for a cheap price."
[Jawab al-Kafi (pg.104)]
"The majority of people have sold their souls for a cheap price."
[Jawab al-Kafi (pg.104)]
Iblis has a devil named Qubqub, so beware of him O’ youth!
Qatadah said: ‘One of Iblis’s devils is called Qubqub. Iblis has ordered him to rest for forty years.’ Whenever ayouth enters this path (of righteousness), Iblis tells Qubqub: ‘There he is, I have been preparing you for this type of youth. Deceive and seduce him.’
lbn Al-Jawzi in Dhamm ai-Hawti, 145.
Posted from the excellent Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi.
Qatadah said: ‘One of Iblis’s devils is called Qubqub. Iblis has ordered him to rest for forty years.’ Whenever ayouth enters this path (of righteousness), Iblis tells Qubqub: ‘There he is, I have been preparing you for this type of youth. Deceive and seduce him.’
lbn Al-Jawzi in Dhamm ai-Hawti, 145.
Posted from the excellent Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi.
It was said to Ibn Mubaarak:
“What’s the best thing given to a man he said: “Deep intellect [that coincides with the book and the Sunnah]”
It was said: “and if he is not given that?” He said: “Good manners”
It was said: “and if he is not given that?” He said: “A righteous friend that advises him”
It was said: “and if he is not given that?” He said: “To remain silent for a long time”
It was said: “and if he is not given that?” He said: “Immediate death”
[Rawdhah Al-Uqalaa wa An-Nuzhah Al-Fudhalaa Ibn Hibbaan (no3/34)]
“What’s the best thing given to a man he said: “Deep intellect [that coincides with the book and the Sunnah]”
It was said: “and if he is not given that?” He said: “Good manners”
It was said: “and if he is not given that?” He said: “A righteous friend that advises him”
It was said: “and if he is not given that?” He said: “To remain silent for a long time”
It was said: “and if he is not given that?” He said: “Immediate death”
[Rawdhah Al-Uqalaa wa An-Nuzhah Al-Fudhalaa Ibn Hibbaan (no3/34)]
Shaikh Saalih Al Fawzaan (May Allah preserve him) said:
«تعليق عبارات (ما شاء الله) وغيرها على السيارات لا يجوز»
It is NOT permissible to hang or stick phrases such as “ما شاء الله” (Ma shaa Allaah) and others on cars
شرح المنتقى 24-06-1437هـ
Translated by: Abu Abdullah Saqib Khan
«تعليق عبارات (ما شاء الله) وغيرها على السيارات لا يجوز»
It is NOT permissible to hang or stick phrases such as “ما شاء الله” (Ma shaa Allaah) and others on cars
شرح المنتقى 24-06-1437هـ
Translated by: Abu Abdullah Saqib Khan
Shaykh Bin Baz [رحمه الله] said:
❝If the people of truth did not speak out in clarification of the truth, 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 truth, 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]
Healing with the Qur'an.
Curing Your Heart With the Quran - Weakness of Imaan:
“First you should remove your heart from the life of this world and settle it in the Last Life. Then, pay your full attention to pursuing the meanings of the Quran, and try to comprehend and understand them and what they were sent down to accomplish. Then, offer these meanings to the sickness that your heart feels, and when they touch the disease, they will cure the heart, Allah willing.”
Ibn al-Qayyim (Al-Fawaid).
The Prophetic medicine is not suited except for wholesome bodies, just as the cure of the Qur’an is not suited except for good souls and lively hearts. The people turning away from the Prophetic medicine [in bodily matters] therefore is like them turning away from seeking cure from the Qur’an which is indeed the beneficial cure. And this is not because of any deficiency in the treatment, but due to the vileness of the bodily disposition and corruption of the diseased location and non-acceptance of (the healing capacity)… and Allah is the one who grants success.”
Imaam Ibn al-Qayyim - Zaad al-Ma’aad (3/97-98)
Curing Your Heart With the Quran - Weakness of Imaan:
“First you should remove your heart from the life of this world and settle it in the Last Life. Then, pay your full attention to pursuing the meanings of the Quran, and try to comprehend and understand them and what they were sent down to accomplish. Then, offer these meanings to the sickness that your heart feels, and when they touch the disease, they will cure the heart, Allah willing.”
Ibn al-Qayyim (Al-Fawaid).
The Prophetic medicine is not suited except for wholesome bodies, just as the cure of the Qur’an is not suited except for good souls and lively hearts. The people turning away from the Prophetic medicine [in bodily matters] therefore is like them turning away from seeking cure from the Qur’an which is indeed the beneficial cure. And this is not because of any deficiency in the treatment, but due to the vileness of the bodily disposition and corruption of the diseased location and non-acceptance of (the healing capacity)… and Allah is the one who grants success.”
Imaam Ibn al-Qayyim - Zaad al-Ma’aad (3/97-98)
The purpose of seeking knowledge:
Shaykh Ibn Baaz (رحمه الله) said:
“The seeker of knowledge should seek knowledge to benefit himself, and to get rid of his ignorance, and to come closer to his lord, and to please him - upon sure knowledge; and to benefit the people, taking them from darkness to light, deciding their problems, making terms of peace among them, teaching the ignorant among them, guiding those who are astray, enjoining the good and forbidding the evil, and so on.”
(Majmoo Fataawa Ibn Baaz (7/204)
Shaykh Ibn Baaz (رحمه الله) said:
“The seeker of knowledge should seek knowledge to benefit himself, and to get rid of his ignorance, and to come closer to his lord, and to please him - upon sure knowledge; and to benefit the people, taking them from darkness to light, deciding their problems, making terms of peace among them, teaching the ignorant among them, guiding those who are astray, enjoining the good and forbidding the evil, and so on.”
(Majmoo Fataawa Ibn Baaz (7/204)
Injustice is not necessarily carried out by tyrants and taghut leaders only, Injustice can be carried out by us too....
The Prophet (Sall Allahu Alayhi Wasalam) said:
"Be careful of the supplication of those who have suffered injustice, for there is no obstacle between such supplication and Allah".
(Recorded by Bukhari and Muslim)
The Prophet (Sall Allahu Alayhi Wasalam) said:
"Be careful of the supplication of those who have suffered injustice, for there is no obstacle between such supplication and Allah".
(Recorded by Bukhari and Muslim)
"The heart will rest and feel relief if it is settled with Allah ,
And it will worry and be anxious if it is settled with the people."
- Ibn al-Qayyim (rahimahullah)
[Al Fawa’id: A Collection of Wise Sayings, p. 158]
And it will worry and be anxious if it is settled with the people."
- Ibn al-Qayyim (rahimahullah)
[Al Fawa’id: A Collection of Wise Sayings, p. 158]