The person who treats others kindly
The person who treats others kindly and thinks well of them, will find that his intention will remain true, he will feel at ease, his heart will be sound and Allah will protect him from evil and calamity.
— Imam ibn al Qayyim (rahimahullah) ~ Madarij al-Salikeen 2/511
The person who treats others kindly and thinks well of them, will find that his intention will remain true, he will feel at ease, his heart will be sound and Allah will protect him from evil and calamity.
— Imam ibn al Qayyim (rahimahullah) ~ Madarij al-Salikeen 2/511
#الْخَمِيسِ
Ka`b bin Malik: It was rare that the Messenger of Allaah would set out to travel on any other day than Thursday.
Source: Saheeh Bukhari #2949
Shaikh Ibn Baz: This is the best day of the week to travel.
Source: al-Hulalul Ibreezee minat Ta’leeqatil Bazeeyah ‘alaa Saheeh Bukhari (v. 2)
Ka`b bin Malik: It was rare that the Messenger of Allaah would set out to travel on any other day than Thursday.
Source: Saheeh Bukhari #2949
Shaikh Ibn Baz: This is the best day of the week to travel.
Source: al-Hulalul Ibreezee minat Ta’leeqatil Bazeeyah ‘alaa Saheeh Bukhari (v. 2)
GOOD NEWS FOR DIABETES PATIENTS
The head of the court house of Tabook in the Kingdom of Saudi Arabia has found a treatment for diabetes, after a clinical trial that was successful. All praise is due to Allaah.
The head of the court of Tabook, brother Salih Muhammad At-twaajiri, has found a cure for diabetes that many people are suffering from, especially the elderly, men or women.
His honour mentioned that it took many trials and hard work but he found, by the permission of Allaah, the best way to treat the disease.
INGREDIENTS:
1. 100 grams/3.5 ounces of Burr (Whole wheat).
2. 100 grams/3.5 ounces of Leban Murr (Real Arabic Gum base from the gum tree).
3. 100 grams/3.5 ounces of Sha'eer (Barley).
4. 100 grams/3.5 ounces of Habba Sauda (Black Seed).
PREPARATION:
# Mix all the ingredients with five cups of water.
# Heat up the mixture till it boils and let it boil for ten (10) minutes.
# Let the mixture set till it cools.
# Strain the mixture of all the impurities; keep the clean liquid in a glass container.
USAGE:
The sick person starts drinking the liquid in the amount of an espresso cup every morning before breakfast on an empty stomach for seven consecutive days. After the first week, he/she changes the methodology; he/she starts doing same amount every other day for a week. After that, he/she stops using the mixture completely. Thereafter, he/she can eat whatever that was not allowed for them before the treatment. Don't fear in shaa Allaah.
His honour wishes that Allaah Ta'ala benefits whosoever gets the news of this treatment, that he considers it an obligation upon us, to spread it amongst the people.
Please don't forget to make supplication for us.
All praise is due to Allaah by Whom all good deeds are perfected.
www.alhujjahpublications.org
http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=9996
The head of the court house of Tabook in the Kingdom of Saudi Arabia has found a treatment for diabetes, after a clinical trial that was successful. All praise is due to Allaah.
The head of the court of Tabook, brother Salih Muhammad At-twaajiri, has found a cure for diabetes that many people are suffering from, especially the elderly, men or women.
His honour mentioned that it took many trials and hard work but he found, by the permission of Allaah, the best way to treat the disease.
INGREDIENTS:
1. 100 grams/3.5 ounces of Burr (Whole wheat).
2. 100 grams/3.5 ounces of Leban Murr (Real Arabic Gum base from the gum tree).
3. 100 grams/3.5 ounces of Sha'eer (Barley).
4. 100 grams/3.5 ounces of Habba Sauda (Black Seed).
PREPARATION:
# Mix all the ingredients with five cups of water.
# Heat up the mixture till it boils and let it boil for ten (10) minutes.
# Let the mixture set till it cools.
# Strain the mixture of all the impurities; keep the clean liquid in a glass container.
USAGE:
The sick person starts drinking the liquid in the amount of an espresso cup every morning before breakfast on an empty stomach for seven consecutive days. After the first week, he/she changes the methodology; he/she starts doing same amount every other day for a week. After that, he/she stops using the mixture completely. Thereafter, he/she can eat whatever that was not allowed for them before the treatment. Don't fear in shaa Allaah.
His honour wishes that Allaah Ta'ala benefits whosoever gets the news of this treatment, that he considers it an obligation upon us, to spread it amongst the people.
Please don't forget to make supplication for us.
All praise is due to Allaah by Whom all good deeds are perfected.
www.alhujjahpublications.org
http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=9996
Tawakkul or Fatalism:
Umar Bin Khattaab (Radiy'Allahu'anhu) heard the Messenger of Allah (Sal'Allahu alaihi'wa'sallam) saying, “If you trust Allah with the right kind of Tawakkul, He will provide you sustenance as He provides for the birds – they go out in the morning with empty stomachs and come back in the evening with full stomachs.” [Tirmidhi]
A bird sitting in its nest, praising Allah (subhana wa ta’ala), will not have its stomach filled. It has to go out to seek food. It is only the bird that after glorifying Allah (subhana wa ta’ala) goes out and makes an effort to find food, that comes back full.
Belief in Allah's qada and qadar does not preclude action.
Umar (Radiy'Allah'anhu) asked a group of people sitting around: “Who are you?” They replied: “We are resigned to the will of Allah and have placed our trust (made Tawakkul) in Him.” These people refused to bother with trying to earn a living using Tawakkul as an excuse. Umar (Radiy'Allah'anhu) hit them and told them not to twist the concept of Tawakkul. He said, “You lie! Such a person is resigned to the will of Allah who sows the seed and then places his trust in Him. It is not Tawakkul to sit with idle hands. Gold and silver do not descend from the sky.”
Should one have tawwakul and not take the means?
Ibn al-Qayyim (Rahimahullah) said: This does not contradict tawaakul (putting one’s trust in Allaah), just as warding off hunger, thirst, heat and cold does not contradict tawakkul. The essence of tawaakul is not complete without resorting to the means which Allaah has set out in order for us to achieve results both according to His decree (qadr) and His laws (shar’). Not using these means is contrary to tawaakul: it goes against and undermines the command and wisdom of Allaah, although the one who neglects the means may think that this makes his tawakkul stronger. Ignoring the means is a sign of helplessness that goes against the true essence of tawakkul, which is that the heart relies on Allaah to bring the slave whatever will benefit him in this world and the next, and to protect him from whatever may harm him in this world and the next. But along with this reliance, it is essential to take the appropriate means, otherwise he will be going against the wisdom and command of Allah. Helplessness should not be taken as a sign of tawaakul, nor should tawakkul make a person helpless.
(Zaad al-Ma’aad, 4/15. See al-Mawsoo’ah al-Fiqhiyyah, 11/116)
Umar Bin Khattaab (Radiy'Allahu'anhu) heard the Messenger of Allah (Sal'Allahu alaihi'wa'sallam) saying, “If you trust Allah with the right kind of Tawakkul, He will provide you sustenance as He provides for the birds – they go out in the morning with empty stomachs and come back in the evening with full stomachs.” [Tirmidhi]
A bird sitting in its nest, praising Allah (subhana wa ta’ala), will not have its stomach filled. It has to go out to seek food. It is only the bird that after glorifying Allah (subhana wa ta’ala) goes out and makes an effort to find food, that comes back full.
Belief in Allah's qada and qadar does not preclude action.
Umar (Radiy'Allah'anhu) asked a group of people sitting around: “Who are you?” They replied: “We are resigned to the will of Allah and have placed our trust (made Tawakkul) in Him.” These people refused to bother with trying to earn a living using Tawakkul as an excuse. Umar (Radiy'Allah'anhu) hit them and told them not to twist the concept of Tawakkul. He said, “You lie! Such a person is resigned to the will of Allah who sows the seed and then places his trust in Him. It is not Tawakkul to sit with idle hands. Gold and silver do not descend from the sky.”
Should one have tawwakul and not take the means?
Ibn al-Qayyim (Rahimahullah) said: This does not contradict tawaakul (putting one’s trust in Allaah), just as warding off hunger, thirst, heat and cold does not contradict tawakkul. The essence of tawaakul is not complete without resorting to the means which Allaah has set out in order for us to achieve results both according to His decree (qadr) and His laws (shar’). Not using these means is contrary to tawaakul: it goes against and undermines the command and wisdom of Allaah, although the one who neglects the means may think that this makes his tawakkul stronger. Ignoring the means is a sign of helplessness that goes against the true essence of tawakkul, which is that the heart relies on Allaah to bring the slave whatever will benefit him in this world and the next, and to protect him from whatever may harm him in this world and the next. But along with this reliance, it is essential to take the appropriate means, otherwise he will be going against the wisdom and command of Allah. Helplessness should not be taken as a sign of tawaakul, nor should tawakkul make a person helpless.
(Zaad al-Ma’aad, 4/15. See al-Mawsoo’ah al-Fiqhiyyah, 11/116)
The Real Man •••
It is reported that ‘Umar b. Al-Khattāb – Allāh be pleased with him – said: Do not be impressed by the twitter of & individual. But one who fulfils his duty & trust, & refrains from [transgressing against] the honor of people is the real man.
Al-Bayhaqī, Al-Sunan Al-Kubrā article 12345.
It is reported that ‘Umar b. Al-Khattāb – Allāh be pleased with him – said: Do not be impressed by the twitter of & individual. But one who fulfils his duty & trust, & refrains from [transgressing against] the honor of people is the real man.
Al-Bayhaqī, Al-Sunan Al-Kubrā article 12345.
#الْخَمِيسِ
Ka`b bin Malik: It was rare that the Messenger of Allaah would set out to travel on any other day than Thursday.
Source: Saheeh Bukhari #2949
Shaikh Ibn Baz: This is the best day of the week to travel.
Source: al-Hulalul Ibreezee minat Ta’leeqatil Bazeeyah ‘alaa Saheeh Bukhari (v. 2)
Ka`b bin Malik: It was rare that the Messenger of Allaah would set out to travel on any other day than Thursday.
Source: Saheeh Bukhari #2949
Shaikh Ibn Baz: This is the best day of the week to travel.
Source: al-Hulalul Ibreezee minat Ta’leeqatil Bazeeyah ‘alaa Saheeh Bukhari (v. 2)
Forwarded from SALAAF AS SAALIH
Al-Albaani gave the following noscript for the hadith below, “Is this the time the hadith is referring to?”
The Prophet ﷺ said, “Indeed, today you are in a time whose scholars are many, whose preachers are few, whoever leaves a tenth of what he knows has followed his desires. Later a time will come whose preachers are many, whose scholars are few—whoever holds firmly to a tenth of what he knows is saved.”
Silsilah, no. 2510.
The Prophet ﷺ said, “Indeed, today you are in a time whose scholars are many, whose preachers are few, whoever leaves a tenth of what he knows has followed his desires. Later a time will come whose preachers are many, whose scholars are few—whoever holds firmly to a tenth of what he knows is saved.”
Silsilah, no. 2510.
How the sahabah levelled graves: a hadith which will make the Sufis stomach churn
Narrated 'Thumama b. Shafayy reported:
When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. 'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard the Messenger of Allah (ﷺ) commanding (us) to level the grave.
[Sahih Muslim, The Book of Prayer - Funerals. Book 11, Hadith 119]
Narrated 'Thumama b. Shafayy reported:
When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. 'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard the Messenger of Allah (ﷺ) commanding (us) to level the grave.
[Sahih Muslim, The Book of Prayer - Funerals. Book 11, Hadith 119]
Most of the Muslim countries MENS have become AD DAYOOTH
Subhaana Allah
Muslim women's dress naked
Cloths. No sleeves no backs
Short cloths full make ups high heels cat walks strong perfumes nail paints eyebrows done tight skin tight figure tight cloths deep necks huge armhole cuts cloths tight pants small tops showing bottoms ,
smoking, shisha hookah and what not free mix gathering.
Astaqhfirullah
In Muslim countries. Astaqhfirullah
What's wrong with mens here. Their gheerah is dead. No shame no jealousy. They want their household women's to compete with kuffar women's is it. Can't believe we are living in a animal life world today. Zina in every single house inside or outside in Muslim world.
Only gathering Allah azwajal curse and Anger.
Most of the Muslim mens are dead.
Allahummah pls guide us all to straight path Ameen
Subhaana Allah
Muslim women's dress naked
Cloths. No sleeves no backs
Short cloths full make ups high heels cat walks strong perfumes nail paints eyebrows done tight skin tight figure tight cloths deep necks huge armhole cuts cloths tight pants small tops showing bottoms ,
smoking, shisha hookah and what not free mix gathering.
Astaqhfirullah
In Muslim countries. Astaqhfirullah
What's wrong with mens here. Their gheerah is dead. No shame no jealousy. They want their household women's to compete with kuffar women's is it. Can't believe we are living in a animal life world today. Zina in every single house inside or outside in Muslim world.
Only gathering Allah azwajal curse and Anger.
Most of the Muslim mens are dead.
Allahummah pls guide us all to straight path Ameen
#Seeking #knowledge without #tranquility :
Imam Al Awza'ee, may Allah have mercy on him said;
طالب العلم بلا سكينة ولا حلم كالإناء المنخرق كلما حمل فيه شئ تناثر
"A student of knowledge with no tranquillity and no patience is like a punctured vessel, whenever something is carried in it, it gets scattered."
• Source: Tareekh ibn ‘Asaakir 35/185
Imam Al Awza'ee, may Allah have mercy on him said;
طالب العلم بلا سكينة ولا حلم كالإناء المنخرق كلما حمل فيه شئ تناثر
"A student of knowledge with no tranquillity and no patience is like a punctured vessel, whenever something is carried in it, it gets scattered."
• Source: Tareekh ibn ‘Asaakir 35/185
📌"Shaytaan misleads man because of his lack of knowledge."
- Ibn Taymiyyah (rahimahullah)
- Ibn Taymiyyah (rahimahullah)
Think before you speak:
It is reported that al-Hasan al-Basree رحمه الله said:
❝The tongue of an intelligent person is behind his heart. When he wants to speak, he first thinks. If (his speech) is in his favor, he speaks; but if it will be against him, he withholds from speaking.
And the heart of the ignorant person is behind his tongue. When he merely thinks of saying something, he says it, whether it is for or against him.❞
[al-Mujaalasah wa Jawaahir al-`Ilm (1502, 3049, 3114)]
It is reported that al-Hasan al-Basree رحمه الله said:
❝The tongue of an intelligent person is behind his heart. When he wants to speak, he first thinks. If (his speech) is in his favor, he speaks; but if it will be against him, he withholds from speaking.
And the heart of the ignorant person is behind his tongue. When he merely thinks of saying something, he says it, whether it is for or against him.❞
[al-Mujaalasah wa Jawaahir al-`Ilm (1502, 3049, 3114)]
No hayah No modesty = No eman
This is something we find in west today specially sisters who grow up in west among both men and women being shy is a negative characteristic u suppose to be outgoing,noisy and agressive.. i see some of the sisters wear hijab or niqab is only the show from outside but from inside whole different...character we see young muslims sisters laughing loud screaming freemixing with brothers this is something you cant see in muslim countries in rural areas....
She is characterized by shyness [haya']
Women are shy by nature, and what I mean here by shyness is the same as the definition of the `ulama': the noble attitude that always motivates a person to keep away from what is abhorrent and to avoid falling short in one's duties towards those who have rights over one. The Prophet (PBUH) was the highest example of shyness, as the great Sahabi Abu Sa`id al-Khudri described him:
"The Messenger of Allah (PBUH) was more shy than the virgin hiding away in her own room. If he saw something he disliked, we would know it only from his facial expression."33
Note: 33. Bukhari and Muslim. See Riyad al-Salihin, 364, Kitab al-adab, bab al-haya' wa fadlulu.
The Prophet (PBUH) praised the attitude of shyness in a number of ahadith, and explained that it is pure goodness, both for the one who possesses this virtue and for the society in which he lives.
`
Imran ibn Husayn (RAA) said:
"The Prophet (PBUH) said: `Shyness brings nothing but good.'"34
Note: 34. Bukhari and Muslim. See Riyadh al-Salihin, 363, Kitab al-adab, bab fi'l-haya' wa fadluhu.
According to a report given by Muslim, he (PBUH) said:
"Shyness is all good."35
Note: 35. Sahih Muslim, 2/7, Kitab al-iman, bab al-haya' shu'bah min al-iman.
Abu Hurayrah (RAA) said:
"The Prophet (PBUH) said: "Faith has seventy-odd branches. The greatest of them is saying la ilaha ill-Allah, and the least of them is removing something harmful from the road. Shyness is one of the branches of faith."36
Note: 36. Bukhari and Muslim. See Riyad al-Salihin, 363, Kitab al-adab, bab 363.
This is something we find in west today specially sisters who grow up in west among both men and women being shy is a negative characteristic u suppose to be outgoing,noisy and agressive.. i see some of the sisters wear hijab or niqab is only the show from outside but from inside whole different...character we see young muslims sisters laughing loud screaming freemixing with brothers this is something you cant see in muslim countries in rural areas....
She is characterized by shyness [haya']
Women are shy by nature, and what I mean here by shyness is the same as the definition of the `ulama': the noble attitude that always motivates a person to keep away from what is abhorrent and to avoid falling short in one's duties towards those who have rights over one. The Prophet (PBUH) was the highest example of shyness, as the great Sahabi Abu Sa`id al-Khudri described him:
"The Messenger of Allah (PBUH) was more shy than the virgin hiding away in her own room. If he saw something he disliked, we would know it only from his facial expression."33
Note: 33. Bukhari and Muslim. See Riyad al-Salihin, 364, Kitab al-adab, bab al-haya' wa fadlulu.
The Prophet (PBUH) praised the attitude of shyness in a number of ahadith, and explained that it is pure goodness, both for the one who possesses this virtue and for the society in which he lives.
`
Imran ibn Husayn (RAA) said:
"The Prophet (PBUH) said: `Shyness brings nothing but good.'"34
Note: 34. Bukhari and Muslim. See Riyadh al-Salihin, 363, Kitab al-adab, bab fi'l-haya' wa fadluhu.
According to a report given by Muslim, he (PBUH) said:
"Shyness is all good."35
Note: 35. Sahih Muslim, 2/7, Kitab al-iman, bab al-haya' shu'bah min al-iman.
Abu Hurayrah (RAA) said:
"The Prophet (PBUH) said: "Faith has seventy-odd branches. The greatest of them is saying la ilaha ill-Allah, and the least of them is removing something harmful from the road. Shyness is one of the branches of faith."36
Note: 36. Bukhari and Muslim. See Riyad al-Salihin, 363, Kitab al-adab, bab 363.
Shaykh ul-Islaam Ibn Taymiyyah [رحمه الله] said:
❝The sensible person does not [merely] look at what is apparent, but he looks at the reality.❞
[Al-Uboodiyyah, (Page: 112) | Translated By Abu Mu'aawiyyah Abdullah al-Gambi]
❝The sensible person does not [merely] look at what is apparent, but he looks at the reality.❞
[Al-Uboodiyyah, (Page: 112) | Translated By Abu Mu'aawiyyah Abdullah al-Gambi]
📌The One That Takes From His Beard is Not a Student of Knowledge
Ash-Shaykh Al-`Allaamah Salih Al-Fawzaan:
They are not students of knowledge nor scholars, the ones that take (hair) from the beard are not students of knowledge, the students of knowledge are the ones that act upon the Sunnah, and the Sunnah is to leave the beard, the one that takes from his beard is not from the students of knowledge! Yes.
Taken from: http://www.sahab.net/forums/index.php?showtopic=119584
Translated by: Ehsaan Manzoor
Ash-Shaykh Al-`Allaamah Salih Al-Fawzaan:
They are not students of knowledge nor scholars, the ones that take (hair) from the beard are not students of knowledge, the students of knowledge are the ones that act upon the Sunnah, and the Sunnah is to leave the beard, the one that takes from his beard is not from the students of knowledge! Yes.
Taken from: http://www.sahab.net/forums/index.php?showtopic=119584
Translated by: Ehsaan Manzoor
🎓Envy is hating Allah’s Decree
To envy is to desire the removal of Allah’s Blessings from their owner. This is the first level of envy. The second level is to hope misfortune follows the servant (as a shadow would follow its object). On this level the envious one wishes that the object of their envy remains ignorant, poor, weak, and hopes that their heart is separated from Allah. They wish the religion of the one they envy remains deficient. In truth, this envious person hates what Allah Decrees and Grants to His servants.”
Ibn al-Qayyim رحمه الله [d. 751H/1350CE]
Pg 16, Ibn Qayyim al-Jawziyyah, Hasad: A Condemnation of Envy and Envious People.
To envy is to desire the removal of Allah’s Blessings from their owner. This is the first level of envy. The second level is to hope misfortune follows the servant (as a shadow would follow its object). On this level the envious one wishes that the object of their envy remains ignorant, poor, weak, and hopes that their heart is separated from Allah. They wish the religion of the one they envy remains deficient. In truth, this envious person hates what Allah Decrees and Grants to His servants.”
Ibn al-Qayyim رحمه الله [d. 751H/1350CE]
Pg 16, Ibn Qayyim al-Jawziyyah, Hasad: A Condemnation of Envy and Envious People.
Forwarded from الحكمة Al Hikmah
An Upright Heart : One of the Keys for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee
Fourth: An Upright Heart
The heart is the container where knowledge is stored. If the container is firm, it will store and protect what is placed in it, and if the container is damaged, it will lose what is placed in it.
The Messenger of Allaah (صلى الله عليه و سلم) made the heart the foundation of everything, as he said:
“Verily, there is a morsel of flesh in the body that if it is correct, the entire body will be correct, and if it is corrupt, the entire body will be corrupt. Indeed, it is the heart.”
An upright heart comes about through awareness of Allaah and knowledge of His Names, Attributes and Actions. It also comes about by way of reflecting on His signs and creations, and by pondering on the Qur’aan. An upright heart also comes about due to one constantly prostrating (in prayer) and frequently observing the night prayer.
One should also avoid the things that corrupt and sicken the heart, since if these things are present in the heart, it will not be able to carry the knowledge. And even if the heart does carry it, it will not be understood, as Allaah says about the hypocrites – those with diseased hearts:
“They have heart with which they do not comprehend.” [Surah Al-Araaf: 179]
The diseases of the heart are of two types: Desires and Doubts
Desires are such as love for this worldly life and its pleasures and being preoccupied with that; love for unlawful images; listening to unlawful things such as musical voices and instruments; and looking at the forbidden.
Doubts are such as corrupt beliefs; innovated actions; and ascribing to innovated ideological movements.
Some other diseases of the heart that also serve as obstacles before knowledge are: jealousy, spite and pride.
Some other things that corrupt the heart are: excessive sleep, excessive speech and excessive eating.
Therefore, one should avoid these diseases and corruptors in order to rectify the heart and make it upright.
Posted from : Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee
The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit.
Fourth: An Upright Heart
The heart is the container where knowledge is stored. If the container is firm, it will store and protect what is placed in it, and if the container is damaged, it will lose what is placed in it.
The Messenger of Allaah (صلى الله عليه و سلم) made the heart the foundation of everything, as he said:
“Verily, there is a morsel of flesh in the body that if it is correct, the entire body will be correct, and if it is corrupt, the entire body will be corrupt. Indeed, it is the heart.”
An upright heart comes about through awareness of Allaah and knowledge of His Names, Attributes and Actions. It also comes about by way of reflecting on His signs and creations, and by pondering on the Qur’aan. An upright heart also comes about due to one constantly prostrating (in prayer) and frequently observing the night prayer.
One should also avoid the things that corrupt and sicken the heart, since if these things are present in the heart, it will not be able to carry the knowledge. And even if the heart does carry it, it will not be understood, as Allaah says about the hypocrites – those with diseased hearts:
“They have heart with which they do not comprehend.” [Surah Al-Araaf: 179]
The diseases of the heart are of two types: Desires and Doubts
Desires are such as love for this worldly life and its pleasures and being preoccupied with that; love for unlawful images; listening to unlawful things such as musical voices and instruments; and looking at the forbidden.
Doubts are such as corrupt beliefs; innovated actions; and ascribing to innovated ideological movements.
Some other diseases of the heart that also serve as obstacles before knowledge are: jealousy, spite and pride.
Some other things that corrupt the heart are: excessive sleep, excessive speech and excessive eating.
Therefore, one should avoid these diseases and corruptors in order to rectify the heart and make it upright.
Posted from : Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee
The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit.
Forwarded from SALAAF AS SAALIH
"When people help one another in sin and transgression, they finish by hating each other."
Shaykh al-Islam Ibn Taymiyyah Rahimahullah
[al-Fataawaa 15/128]
Shaykh al-Islam Ibn Taymiyyah Rahimahullah
[al-Fataawaa 15/128]
Shaykh ul-Islaam Ibn Taymiyyah [رحمه الله] said:
❝The sensible person does not [merely] look at what is apparent, but he looks at the reality.❞
[Al-Uboodiyyah, (Page: 112) | Translated By Abu Mu'aawiyyah Abdullah al-Gambi]
❝The sensible person does not [merely] look at what is apparent, but he looks at the reality.❞
[Al-Uboodiyyah, (Page: 112) | Translated By Abu Mu'aawiyyah Abdullah al-Gambi]
Forwarded from Words of Wisdom Ibn al-Qayyim
10 Types of Modesty
Ibn-ul Qayyim (Rahimahullah) mentioned in his book Madarij us Saalikeen Vol. 2 Pg. 267 “Al Hayaa’ (i.e. modesty) is categorized into ten types:
1. The modesty of Shame: This is similar to the modesty of Adam (Alaihis salam) when he fled in paradise after eating from the forbidden tree. Allah asked him “Are you fleeing form me O Adam because of your sin?” He said: “No my lord! Rather it is out of shame that I flee from you!”
2. The modesty that results in you realizing your shortcomings such as; the modesty of the angels, those who praise Allah day and night and never enervate. On the Day of Judgment they will say Subhanaka! (i.e. Glory be to You!) we did not worship You as You deserved to be worshiped.”
3. The modesty of Magnification: This modesty is a result of knowledge. The extent of knowledge the slave has of his Lord, will determine how modest or shy of Him he/she is.
4. The modesty of Generosity: This is similar to the modesty of the Prophet (Sallahu alaihi wa salam) with those people he invited to the walimah (i.e. marriage banquet) of Zaynab Bint Jahsh (Radiyallahu anha)and they stayed with him longer than necessary, so he stood up and walked away without saying to them “Leave!”.
5. The modesty of Embarrassment: This is similar to the modesty of Ali Ibn Talib (Radiyallahu anhu)when he was too embarrassed to ask the Prophet himself about the pre-seminal discharge he was experiencing, because he was married to his daughter.
6. The modesty of Low self-worth: This is similar to the modesty of the slave in front of his lord when he asks Him for his needs, knowing that he doesn’t deserve it. In a narration of Bani Israel Musa (Alaihis salam) said: “O lord, a need or desire of this life arises and I am too modest to ask You for it O lord!” So Allah responded to him by saying: “Ask me for what whatever you like, whether it is the salt for your dough or the fodder for your herd!” And it is possible that this is because of two things:
7. The modesty of Love: This is the modesty of the one who loves another, and when he thinks in his heart of the one he loves during his absence, his modesty for him is greater than what he feels for him in his presence and he doesn’t even know why. There is no doubt that the love of a person has a stronger and more magnificent authority over the individual than the authority of the one who conquers the body physically. And because of this, kings and elite authority wonder in amazement about creation and how they are conquered because of the love they have for someone greater than they are conquered by power and physical authority. We asked Sheikh ul Islam Ibn Taymiyah (Rahimahullah) about this issue, and I mentioned this to him and he just smiled and didn’t say anything.
8. The modesty of Servitude: This is the type of modesty that is mixed with love and fear while witnessing that there is no perfection in his worship or servitude to the One he worships. And the slave acknowledges that his Lord is greater and more opulent than what he is offering of worship, so his servitude to Allah causes him to be modest of Him, and there is no way around this.
9. The modesty of honor and dignity: The modesty of the noble and prestigious soul. if he does something that is beneath his caliber, either by exerting himself or doing some random act of good, he is modest despite what he has exerted of himself with a type of modesty that is honorable and dignified, and there are two reasons for this:
10. The modesty of an individual regarding himself: This is the modesty of the noble, honorable and dignified individual due to him being pleased with the fact that he has some shortcomings. He prostrates himself out of modesty as if he has two personalities. He is modest with one regarding the other and this is the most complete form of modesty. If the slave is modest regarding himself then he is more likely to be modest in front of others.
Ibn-ul Qayyim (Rahimahullah) mentioned in his book Madarij us Saalikeen Vol. 2 Pg. 267 “Al Hayaa’ (i.e. modesty) is categorized into ten types:
1. The modesty of Shame: This is similar to the modesty of Adam (Alaihis salam) when he fled in paradise after eating from the forbidden tree. Allah asked him “Are you fleeing form me O Adam because of your sin?” He said: “No my lord! Rather it is out of shame that I flee from you!”
2. The modesty that results in you realizing your shortcomings such as; the modesty of the angels, those who praise Allah day and night and never enervate. On the Day of Judgment they will say Subhanaka! (i.e. Glory be to You!) we did not worship You as You deserved to be worshiped.”
3. The modesty of Magnification: This modesty is a result of knowledge. The extent of knowledge the slave has of his Lord, will determine how modest or shy of Him he/she is.
4. The modesty of Generosity: This is similar to the modesty of the Prophet (Sallahu alaihi wa salam) with those people he invited to the walimah (i.e. marriage banquet) of Zaynab Bint Jahsh (Radiyallahu anha)and they stayed with him longer than necessary, so he stood up and walked away without saying to them “Leave!”.
5. The modesty of Embarrassment: This is similar to the modesty of Ali Ibn Talib (Radiyallahu anhu)when he was too embarrassed to ask the Prophet himself about the pre-seminal discharge he was experiencing, because he was married to his daughter.
6. The modesty of Low self-worth: This is similar to the modesty of the slave in front of his lord when he asks Him for his needs, knowing that he doesn’t deserve it. In a narration of Bani Israel Musa (Alaihis salam) said: “O lord, a need or desire of this life arises and I am too modest to ask You for it O lord!” So Allah responded to him by saying: “Ask me for what whatever you like, whether it is the salt for your dough or the fodder for your herd!” And it is possible that this is because of two things:
7. The modesty of Love: This is the modesty of the one who loves another, and when he thinks in his heart of the one he loves during his absence, his modesty for him is greater than what he feels for him in his presence and he doesn’t even know why. There is no doubt that the love of a person has a stronger and more magnificent authority over the individual than the authority of the one who conquers the body physically. And because of this, kings and elite authority wonder in amazement about creation and how they are conquered because of the love they have for someone greater than they are conquered by power and physical authority. We asked Sheikh ul Islam Ibn Taymiyah (Rahimahullah) about this issue, and I mentioned this to him and he just smiled and didn’t say anything.
8. The modesty of Servitude: This is the type of modesty that is mixed with love and fear while witnessing that there is no perfection in his worship or servitude to the One he worships. And the slave acknowledges that his Lord is greater and more opulent than what he is offering of worship, so his servitude to Allah causes him to be modest of Him, and there is no way around this.
9. The modesty of honor and dignity: The modesty of the noble and prestigious soul. if he does something that is beneath his caliber, either by exerting himself or doing some random act of good, he is modest despite what he has exerted of himself with a type of modesty that is honorable and dignified, and there are two reasons for this:
10. The modesty of an individual regarding himself: This is the modesty of the noble, honorable and dignified individual due to him being pleased with the fact that he has some shortcomings. He prostrates himself out of modesty as if he has two personalities. He is modest with one regarding the other and this is the most complete form of modesty. If the slave is modest regarding himself then he is more likely to be modest in front of others.