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.
Celebrating the Festivals of the Unbelievers
It is reported that ‘Umar b. Al-Khattâb (رضي الله عنه) said,
“Stay well away from the enemies of Allâh during their festivals.”
He is also reported to have said,
“Do not learn the speech of the non-Arabs (unbelievers) and do not enter upon the polytheists in their churches during their holidays, for the wrath [of Allâh] descends upon them then.”
It is also reported that ‘Abdullâh b. ‘Amr b. Al-‘Âs (رضي الله عنه) said,
“Whoever takes residence in the lands of the non-Arabs (unbelievers) and takes part in their Nayrûz and their Mahrijân (two Persian festivals) and copies them until the day he dies will be resurrected and gathered with them on the Day of Resurrection.”
[Al-Bayhaqî, Al-Sunan Al-Kubrâ Vol. 9 p234]
Ibn Taymîyah (see reference below) states that the chain of transmission for the second statement of ‘Umar is sahîh.
Commenting on these narrations,
Shaykh Al-Islâm Ibn Taymîyah (رحمه الله) states,
“So ‘Umar forbade the learning of their language and merely entering upon them in their churches on their festivals, so what about one who does what they do? Or what about someone who wants to do something that is part of their religion? Isn’t agreeing with them in actions even more serious than agreeing with them in their language? Isn’t doing some of the things they do in their festivals even more serious than just entering upon them during their festivals? And if the wrath [of Allâh] descends upon them during their festivals because of the things they do, isn’t the person who partakes in their actions or some of their actions exposing himself to the punishment for this? And the statement of [‘Umar], ‘Stay well away from the enemies of Allâh during their festivals,’ isn’t this a prohibition from meeting with them and getting together with them? So what about a person who actually does what they do?”
[Majmû’ Al-Fatâwâ Vol. 23 p325]
It is reported that ‘Umar b. Al-Khattâb (رضي الله عنه) said,
“Stay well away from the enemies of Allâh during their festivals.”
He is also reported to have said,
“Do not learn the speech of the non-Arabs (unbelievers) and do not enter upon the polytheists in their churches during their holidays, for the wrath [of Allâh] descends upon them then.”
It is also reported that ‘Abdullâh b. ‘Amr b. Al-‘Âs (رضي الله عنه) said,
“Whoever takes residence in the lands of the non-Arabs (unbelievers) and takes part in their Nayrûz and their Mahrijân (two Persian festivals) and copies them until the day he dies will be resurrected and gathered with them on the Day of Resurrection.”
[Al-Bayhaqî, Al-Sunan Al-Kubrâ Vol. 9 p234]
Ibn Taymîyah (see reference below) states that the chain of transmission for the second statement of ‘Umar is sahîh.
Commenting on these narrations,
Shaykh Al-Islâm Ibn Taymîyah (رحمه الله) states,
“So ‘Umar forbade the learning of their language and merely entering upon them in their churches on their festivals, so what about one who does what they do? Or what about someone who wants to do something that is part of their religion? Isn’t agreeing with them in actions even more serious than agreeing with them in their language? Isn’t doing some of the things they do in their festivals even more serious than just entering upon them during their festivals? And if the wrath [of Allâh] descends upon them during their festivals because of the things they do, isn’t the person who partakes in their actions or some of their actions exposing himself to the punishment for this? And the statement of [‘Umar], ‘Stay well away from the enemies of Allâh during their festivals,’ isn’t this a prohibition from meeting with them and getting together with them? So what about a person who actually does what they do?”
[Majmû’ Al-Fatâwâ Vol. 23 p325]
Aboo Al-Ashhab said:
” ‘Umar رضي الله عنه passed by a garbage dump and stopped there, and it was as if his companions were bothered by it (the smell). He said, ‘This is the world of yours which you are so eager for and you weep over.’ ”
[‘Umar Ibn Al-Khattaab, His Life And Times, By ‘Ali Muhammad As-Sallaabi, Vol. I, p. 288]
” ‘Umar رضي الله عنه passed by a garbage dump and stopped there, and it was as if his companions were bothered by it (the smell). He said, ‘This is the world of yours which you are so eager for and you weep over.’ ”
[‘Umar Ibn Al-Khattaab, His Life And Times, By ‘Ali Muhammad As-Sallaabi, Vol. I, p. 288]
The Ruling on Buying a House On Usury
Shaikh Salih al-Fawzaan حفظه الله
: “No, usury is not allowed in any situation and it is not a necessity. Why not through a means that has no problem? Where is the necessity? If he wants to buy a house through a halal means, there is no harm even though buying a house in the lands of the disbelievers calls to gaining a visa and remaining there. However, buying a house is permissible with halal money. As for buying it through usury, then this is haram, not allowed, and there is no necessity for that because the halal means solves the problem. Allah did not permit usury in any situation. This is because Allah blessed the Muslims with the halal.
وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبا
Allah has permitted trading and forbidden Riba (usury)
[2:275]
Allah sufficed the Muslims with Halal. So he can obtain a house through halal [means] either renting or buying without usury or other than that of the means. Yes. May peace and blessings be upon the Prophet, his followers, and Companions”.
Shaikh Salih al-Fawzaan حفظه الله
: “No, usury is not allowed in any situation and it is not a necessity. Why not through a means that has no problem? Where is the necessity? If he wants to buy a house through a halal means, there is no harm even though buying a house in the lands of the disbelievers calls to gaining a visa and remaining there. However, buying a house is permissible with halal money. As for buying it through usury, then this is haram, not allowed, and there is no necessity for that because the halal means solves the problem. Allah did not permit usury in any situation. This is because Allah blessed the Muslims with the halal.
وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبا
Allah has permitted trading and forbidden Riba (usury)
[2:275]
Allah sufficed the Muslims with Halal. So he can obtain a house through halal [means] either renting or buying without usury or other than that of the means. Yes. May peace and blessings be upon the Prophet, his followers, and Companions”.
“They Change Their Colours Like a CHAMELEON…” Shaikh al-Fawzan (Hafidhahullah)
Narrated Abu Dharr Jundub bin Junada and Abu AbdirRahman Mu’adh bin Jabal رضي الله عنهما that the messenger of Allah صلى الله عليه و سلم said: “Fear Allah [have taqwa] wherever you are, and follow up a bad deed with a good one, and engage the people with good character” [Tirmidhi]
Shaikh al-Fawzan stated regarding this great hadith that within it are 3 advices, and these 3 advises are the methodology of a muslim that he treads upon in his life.
The First Advice: That a muslim has Taqwa of Allah wherever he may be, whether in front of the people or in isolation away from the eyes of the people. And Taqwa is to perform that which Allah has commanded and to leave that which Allah has forbidden, since that will protect him from the punishment and anger of Allah.
The prophet صلى الله عليه و سلم stated “wherever you are” i.e. that a person does not look toward the people and does not fear the people but rather he fears Allah whether he is alone or among the people. Allah stated, the meaning of which is, ” Truly, nothing is hidden from Allah, in the earth or in the heavens” [Ale-Imran:5].
And some people [regrettably] if they are in a muslim country they demonstrate openly that they are upon Islam, yet if they go to a land of non-muslims they conform to their ways [and leave Islamic ways], so they change colours like a chameleon, and this affair is not permissible, what is a must upon the muslim that he fears Allah in every place, in every country.
The Second Advice: To follow up evil deeds with good ones, and so if an evil action occurs from the servant it is upon him to repent to Allah; since the good deeds they expiate and wipe out the evil, and that is from the virtue and blessing of Allah, although this relates to the minor sins, the major must be actually repented from.
The Third Advice: To engage the people with good manners, and indeed the prophet صلى الله عليه و سلم was upon the best of characteristics.
[Based on Explanation of 40 hadith Shaikh al-Fawzan p168-172]
[Translator’s note: An excellent advice for us to all remain upright upon the one and only correct methodology, and to practice that openly and secretly in all situations, and not to fall into the chameleon-like behaviour the Shaikh refererred to, since indeed changing colours and having disgraceful double standards is not from the religion of Allah. Similarly an excellent advice for the one who sins to repent to Allah, be sincere in the tawba as is required and not allow whisperings of the Shaitaan to prevent him and continue upon falsehood, since Allah is to be feared and not the people. We ask Allah to give us the ability to implement the advices].
Narrated Abu Dharr Jundub bin Junada and Abu AbdirRahman Mu’adh bin Jabal رضي الله عنهما that the messenger of Allah صلى الله عليه و سلم said: “Fear Allah [have taqwa] wherever you are, and follow up a bad deed with a good one, and engage the people with good character” [Tirmidhi]
Shaikh al-Fawzan stated regarding this great hadith that within it are 3 advices, and these 3 advises are the methodology of a muslim that he treads upon in his life.
The First Advice: That a muslim has Taqwa of Allah wherever he may be, whether in front of the people or in isolation away from the eyes of the people. And Taqwa is to perform that which Allah has commanded and to leave that which Allah has forbidden, since that will protect him from the punishment and anger of Allah.
The prophet صلى الله عليه و سلم stated “wherever you are” i.e. that a person does not look toward the people and does not fear the people but rather he fears Allah whether he is alone or among the people. Allah stated, the meaning of which is, ” Truly, nothing is hidden from Allah, in the earth or in the heavens” [Ale-Imran:5].
And some people [regrettably] if they are in a muslim country they demonstrate openly that they are upon Islam, yet if they go to a land of non-muslims they conform to their ways [and leave Islamic ways], so they change colours like a chameleon, and this affair is not permissible, what is a must upon the muslim that he fears Allah in every place, in every country.
The Second Advice: To follow up evil deeds with good ones, and so if an evil action occurs from the servant it is upon him to repent to Allah; since the good deeds they expiate and wipe out the evil, and that is from the virtue and blessing of Allah, although this relates to the minor sins, the major must be actually repented from.
The Third Advice: To engage the people with good manners, and indeed the prophet صلى الله عليه و سلم was upon the best of characteristics.
[Based on Explanation of 40 hadith Shaikh al-Fawzan p168-172]
[Translator’s note: An excellent advice for us to all remain upright upon the one and only correct methodology, and to practice that openly and secretly in all situations, and not to fall into the chameleon-like behaviour the Shaikh refererred to, since indeed changing colours and having disgraceful double standards is not from the religion of Allah. Similarly an excellent advice for the one who sins to repent to Allah, be sincere in the tawba as is required and not allow whisperings of the Shaitaan to prevent him and continue upon falsehood, since Allah is to be feared and not the people. We ask Allah to give us the ability to implement the advices].
Haatim Al-Asam (rahimahullaah) said: Whoever claims three affairs without three other affairs is a liar: [a] The one who claims to love Allaah without fearing what He has forbidden is a liar; [b] the one who claims to love paradise without spending his wealth is a liar; [c] The one who claims to love the Prophet (sallal-laahu-alayhi-wasallam) without loving the poor people is a liar.
[Source: Seerah As-Salaf As-Saaliheen of Imaam Ismaa’eel Ibn Muhammad Al-Asbahaanee: section: Those who followed the Taabi-een in goodness. Maktabah Shaamilah]
[Source: Seerah As-Salaf As-Saaliheen of Imaam Ismaa’eel Ibn Muhammad Al-Asbahaanee: section: Those who followed the Taabi-een in goodness. Maktabah Shaamilah]
“You should perform the Night Prayer, for indeed it is the (continuous) practice of the righteous (people) who were before you; it draws (you) close to your Lord, expiates evil deeds and stops (you) from sins."
[Reported by Al-Haakim (rahimahullaah) 1/308 and others, and declared Hasan by Shaikh Albaani (rahimahullaah) in ‘Irwaa Al-Ghaleel’ Number 452; Pages 199-200; Vol 2; Publisher: Maktabah Al-Islaamiy 2nd Ed. 1405 AH (Year 1985)]
http://www.salaficentre.com/2016/07/hadeeth-night-prayer-continuous-practice-pious-old/
[Reported by Al-Haakim (rahimahullaah) 1/308 and others, and declared Hasan by Shaikh Albaani (rahimahullaah) in ‘Irwaa Al-Ghaleel’ Number 452; Pages 199-200; Vol 2; Publisher: Maktabah Al-Islaamiy 2nd Ed. 1405 AH (Year 1985)]
http://www.salaficentre.com/2016/07/hadeeth-night-prayer-continuous-practice-pious-old/
From Abu Musa from the Messenger – sallAllaahu alayhi wa sallam – who said:
«من سرته حسنته وساءته سيئته فهو مؤمن» .
‘Whoever is pleased by his good deeds and is saddened by his evil deeds then he is a believer.’
[Narrated by Tabraani & authenticated by Albaani in ‘ Saheeh al-Jama ‘ no.6294]
Transation: Abbas Abu Yahya
«من سرته حسنته وساءته سيئته فهو مؤمن» .
‘Whoever is pleased by his good deeds and is saddened by his evil deeds then he is a believer.’
[Narrated by Tabraani & authenticated by Albaani in ‘ Saheeh al-Jama ‘ no.6294]
Transation: Abbas Abu Yahya