Shaikh ’Uthaimeen, may Allaah have mercy on him said, “Three men, in front of them is a sinner.
One of them says, ‘I’m not going to give this sinner salaam and will boycott him, distance myself from him and not speak to him.’
The second says, ‘I will go along with this sinner and give him salaam, smile in his face, invite him over and respond to his invitations, he’s just like a righteous man to me.’
The third says, ‘This sinner, I hate him for his sins and I love him for his eemaan, I will not boycott him unless doing so will lead to his rectification, if ostracising him doesn’t lead to his rectification but instead causes him to sin even more, then I won’t boycott him.’
So I say: the first person is an excessive extremist, the second is someone excessively neglectful—and the third one is balanced.
We say the same in all issues of worship and all dealings with the creation, people are either neglectful, extremists or balanced.”
Majmoo’ Fataawaa wa Rasaa’il Fadilatish-Shaikh Muhammad ibn Saalih al–’Uthaimeen, vol. 1, p. 43.
One of them says, ‘I’m not going to give this sinner salaam and will boycott him, distance myself from him and not speak to him.’
The second says, ‘I will go along with this sinner and give him salaam, smile in his face, invite him over and respond to his invitations, he’s just like a righteous man to me.’
The third says, ‘This sinner, I hate him for his sins and I love him for his eemaan, I will not boycott him unless doing so will lead to his rectification, if ostracising him doesn’t lead to his rectification but instead causes him to sin even more, then I won’t boycott him.’
So I say: the first person is an excessive extremist, the second is someone excessively neglectful—and the third one is balanced.
We say the same in all issues of worship and all dealings with the creation, people are either neglectful, extremists or balanced.”
Majmoo’ Fataawaa wa Rasaa’il Fadilatish-Shaikh Muhammad ibn Saalih al–’Uthaimeen, vol. 1, p. 43.
Dua'a For the One Who is Worried About the Future:
One of the most effective ways of dealing with worries about the future is to recite this du’a which the Prophet (peace and blessings of Allah be upon him) used to recite:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
“Allahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaya allati fiha ma’ashi, wa aslih li akhirati allati ilayha ma’adi, waj’al al-hayata ziyadatan li fi kulli khayr, wa’l-mawta rahatan li min kulli sharr - (O Allah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” - (Narrated by Muslim, 2720).
And he said,
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ ، لَا إِلَهَ إِلَّا أنْتَ
“Allahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li shani kullahu, la ilaha illa anta - (O Allah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” - (Narrated by Abu Dawood with a saheeh isnad [chain of transmitters], no. 5090; classed as hasan/good by al-Albani in Saheeh al-Kalim al-Tayyib, p.49).
One of the most effective ways of dealing with worries about the future is to recite this du’a which the Prophet (peace and blessings of Allah be upon him) used to recite:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
“Allahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaya allati fiha ma’ashi, wa aslih li akhirati allati ilayha ma’adi, waj’al al-hayata ziyadatan li fi kulli khayr, wa’l-mawta rahatan li min kulli sharr - (O Allah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” - (Narrated by Muslim, 2720).
And he said,
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ ، لَا إِلَهَ إِلَّا أنْتَ
“Allahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li shani kullahu, la ilaha illa anta - (O Allah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” - (Narrated by Abu Dawood with a saheeh isnad [chain of transmitters], no. 5090; classed as hasan/good by al-Albani in Saheeh al-Kalim al-Tayyib, p.49).
Luqman said to his son,
“Wisdom is in doing ten things – enlivening the dead heart, sitting with the needy, staying away from the gathering of kings, honouring the humble, freeing the slave, being hospitable to the stranger, enriching the poor, and venerating the people of honour. These things are better than wealth, are a protection from fear, a weapon in war, a merchandise at the time of commerce, an intercessor when afflicted with terror, an indication that conviction has entered the heart, and a covering when no clothes can cover one [on the Day of Judgement].”
[Preparing For The Day Of Judgement By: Imaam Ibn Hajar Al‘ Asqalani, page 40-41]
“Wisdom is in doing ten things – enlivening the dead heart, sitting with the needy, staying away from the gathering of kings, honouring the humble, freeing the slave, being hospitable to the stranger, enriching the poor, and venerating the people of honour. These things are better than wealth, are a protection from fear, a weapon in war, a merchandise at the time of commerce, an intercessor when afflicted with terror, an indication that conviction has entered the heart, and a covering when no clothes can cover one [on the Day of Judgement].”
[Preparing For The Day Of Judgement By: Imaam Ibn Hajar Al‘ Asqalani, page 40-41]
THE DISLIKE OF PRAISING SOMEONE IN THEIR PRESENCE – Shaykh Uthaymeen
By Shaykh Allaama Muhammed bin Salih al-Uthaymeen
Taken From ‘The Explanation of Riyadh as-Saaliheen’
Translated by Abbas Abu Yahya
360 Chapter- The dislike of praising someone in their presence because you fear that he will be corrupted by conceit/arrogance etc and the permissibility of praising someone who is rightfully secure.
1797- From Abu Moosa al- Ashaari –RadhiAllaahu anhu- who said: The Prophet (صلى الله عليه و سلم) said ‘You have destroyed or broken this man’s back.’
Agreed upon by Bukhari and Muslim
1798 – From Abu Bakra (رضي الله عنه): A person was mentioned in front of the Prophet (صلى الله عليه و سلم) and another man praised him with goodness the Prophet (صلى الله عليه و سلم) said: ‘Woe be to you! You have cut off the neck of your companion’ The Messenger (صلى الله عليه و سلم) kept repeating this statement, then he said:
‘If one of you has to praise a person and there is no other option then say, I regard him to be such and such if you regard him as that, and Allaah is the one who takes him to account, and no one can testify about a person, above Allaah.’
Agreed upon by Bukhari and Muslim.
1799- From Hammam bin al-Haarith, from al-Miqdaad (رضي الله عنه) that a man began to praise Uthmaan (رضي الله عنه), al-Miqdaad sat up on his knees and began throwing small pebbles at his face.
Uthmaan said: ‘What bothers you?’
He said: ‘Indeed the Messenger of Allaah (صلى الله عليه و سلم) said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’
Collected by Muslim.
Imam an-Nawawi said:
‘These are Ahadeeth which prohibit praising a person in his presence, however there are many authentic Ahadeeth regarding the permissibility of doing this.
The scholars have said: The way we combine these (apparently opposing) Ahadeeth is:
If the one being praised has perfect Eeman, certainty, is secure in himself, trains his soul and possesses awareness to the extent that he will not be trialed or deceived by this praise nor will this praise play upon his conscience then in this circumstance it is not prohibited nor is it disliked to praise him in his presence.
If however, any of these above matters are feared and that person is not secure, then it is disliked to praise him in his presence, and it is disliked in the strongest terms. The differing Ahadeeth, are understood in this context and according to this explanation.
What is mentioned regarding the permissibility of praising a person in his presence; there is the statement the Prophet (صلى الله عليه و سلم) made to Abu Bakr (رضي الله عنه): ‘I hope you are from them.’ Meaning, he (صلى الله عليه و سلم) hoped Abu Bakr would be from those who will be called to enter Paradise from all its Gates.
In another hadeeth (the Prophet (صلى الله عليه و سلم) said to Abu Bakr (رضي الله عنه): ‘You are not from them.’ Meaning you are not from those who trail their garments below their ankles to show off.’
Also, the Messenger of Allaah (صلى الله عليه و سلم) said to Umar(رضي الله عنه) anhu: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’
[Taken from the text of ‘Riyadh as-Saliheen’]
Shaykh Muhammed bin Salih al-Uthaymeen said in his explanation:
The author brings forth an explanation concerning ‘praising another person’ and the question arises, is it necessary for a person to praise his brother with what he has or does not have? There are different situations to this scenario.
The first situation: That there is benefit in praising him and it is encouragement for him, motivating him to praiseworthy characteristics and noble manners. There is no harm in doing this because it is encouragement for your companion. Therefore if you witness generosity, being good to others, courage and sacrificing and you mention his qualities in front of him to others in order to encourage him and make him firm in order to continue with what he is doing, then this is good and is what is intended by the saying of Allaah Ta’ala:
<<Help one another in Al-Birr and At-
By Shaykh Allaama Muhammed bin Salih al-Uthaymeen
Taken From ‘The Explanation of Riyadh as-Saaliheen’
Translated by Abbas Abu Yahya
360 Chapter- The dislike of praising someone in their presence because you fear that he will be corrupted by conceit/arrogance etc and the permissibility of praising someone who is rightfully secure.
1797- From Abu Moosa al- Ashaari –RadhiAllaahu anhu- who said: The Prophet (صلى الله عليه و سلم) said ‘You have destroyed or broken this man’s back.’
Agreed upon by Bukhari and Muslim
1798 – From Abu Bakra (رضي الله عنه): A person was mentioned in front of the Prophet (صلى الله عليه و سلم) and another man praised him with goodness the Prophet (صلى الله عليه و سلم) said: ‘Woe be to you! You have cut off the neck of your companion’ The Messenger (صلى الله عليه و سلم) kept repeating this statement, then he said:
‘If one of you has to praise a person and there is no other option then say, I regard him to be such and such if you regard him as that, and Allaah is the one who takes him to account, and no one can testify about a person, above Allaah.’
Agreed upon by Bukhari and Muslim.
1799- From Hammam bin al-Haarith, from al-Miqdaad (رضي الله عنه) that a man began to praise Uthmaan (رضي الله عنه), al-Miqdaad sat up on his knees and began throwing small pebbles at his face.
Uthmaan said: ‘What bothers you?’
He said: ‘Indeed the Messenger of Allaah (صلى الله عليه و سلم) said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’
Collected by Muslim.
Imam an-Nawawi said:
‘These are Ahadeeth which prohibit praising a person in his presence, however there are many authentic Ahadeeth regarding the permissibility of doing this.
The scholars have said: The way we combine these (apparently opposing) Ahadeeth is:
If the one being praised has perfect Eeman, certainty, is secure in himself, trains his soul and possesses awareness to the extent that he will not be trialed or deceived by this praise nor will this praise play upon his conscience then in this circumstance it is not prohibited nor is it disliked to praise him in his presence.
If however, any of these above matters are feared and that person is not secure, then it is disliked to praise him in his presence, and it is disliked in the strongest terms. The differing Ahadeeth, are understood in this context and according to this explanation.
What is mentioned regarding the permissibility of praising a person in his presence; there is the statement the Prophet (صلى الله عليه و سلم) made to Abu Bakr (رضي الله عنه): ‘I hope you are from them.’ Meaning, he (صلى الله عليه و سلم) hoped Abu Bakr would be from those who will be called to enter Paradise from all its Gates.
In another hadeeth (the Prophet (صلى الله عليه و سلم) said to Abu Bakr (رضي الله عنه): ‘You are not from them.’ Meaning you are not from those who trail their garments below their ankles to show off.’
Also, the Messenger of Allaah (صلى الله عليه و سلم) said to Umar(رضي الله عنه) anhu: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’
[Taken from the text of ‘Riyadh as-Saliheen’]
Shaykh Muhammed bin Salih al-Uthaymeen said in his explanation:
The author brings forth an explanation concerning ‘praising another person’ and the question arises, is it necessary for a person to praise his brother with what he has or does not have? There are different situations to this scenario.
The first situation: That there is benefit in praising him and it is encouragement for him, motivating him to praiseworthy characteristics and noble manners. There is no harm in doing this because it is encouragement for your companion. Therefore if you witness generosity, being good to others, courage and sacrificing and you mention his qualities in front of him to others in order to encourage him and make him firm in order to continue with what he is doing, then this is good and is what is intended by the saying of Allaah Ta’ala:
<<Help one another in Al-Birr and At-
Taqwa (virtue, righteousness and piety)>> [5:2]
The second situation: That you praise him in order to make apparent his excellence amongst the people in order for this praise to spread amongst the people so they respect him, as the Prophet (صلى الله عليه و سلم) did with Abu Bakr and Umar.
Concerning Abu Bakr, the Prophet was speaking one day and asked: ‘Who amongst you is fasting today?’
Abu Bakr replied: ‘I am.’
Then the Prophet asked again: ‘Who amongst you has followed a funeral procession today?’
Abu Bakr replied: ‘I have.’
The Prophet said: ‘Who has given charity today?’
Abu Bakr said: ‘I have.’
The Prophet asked: ‘Who amongst you has visited a sick person today?’
Abu Bakr replied: ‘I have.’
The Prophet said: ‘These matters are not gathered in a person except he enters Paradise.’
[Collected by Muslim]
In addition to this the Prophet once spoke of the one who trails his garment on the ground out of pride and that Allaah will not look at him, and Abu Bakr said: ‘O Messenger of Allaah indeed one side of my garment loosens away from me though I attempt to keep it up.’
The Prophet replied: ‘Indeed you are not of those who do it out of pride.’
The Prophet said to Umar: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’ This means that when you O Umar follow a pathway then Shaytan runs away from it and takes another pathway.
These are examples of the Prophet explaining the excellence of Abu Bakr and Umar, and there is no harm in this.
The third situation: To praise someone and to take it to an extreme and to describe him in a way that he is not worthy of. This is prohibited and it is lying and deception. For example mentioning a leader or minister or someone of this rank and extolling him and describing him with praiseworthy characteristics which he does not posses. This is not permissible and is harmful for the one being praised.
The fourth situation: someone praises another person with that which he does posses however he fears that the person being praised will be deceived by this and become amazed of his own self and becomes conceited with himself, and raise himself above others. This is also prohibited and not permissible.
The author mentioned ahadeeth regarding praising someone in his presence: ‘Woe be to you! You have cut off the neck of your companion.’ This means that it is as if you have slaughtered him due to your praise of him, this means that your praise caused him to raise himself (become conceited) which is why the Prophet ordered for dirt to be thrown in the face of the those who praise people in their presence.
If it is well known that someone does not sit in a gathering of noble standing and status, except that he praises those present, and this person is one who praises those of high status but he is not like the one who praises anyone and everyone. This person is the one whom you hear him praise anyone and everyone, [good or bad,] time and time again but the other type of person praises any senior person, judge or scholar etc, whenever he sits with them. In this case it is permissible to throw dust in their face because a man praised Uthmaan (رضي الله عنه) so al-Miqdad stood and took some small pebbles and threw them in the face of the person who praised. Uthmaan asked him ‘ Why did you do that?’ He said, indeed the Prophet (صلى الله عليه و سلم) said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’
To conclude it is incumbent upon everyone to only speak good because the Prophet (صلى الله عليه و سلم) said: ‘Whoever believes in Allaah and the Last Day, then he should speak good or remain silent.’
And Allaah is the One who gives success.’
[Taken From: ‘The Explanation of Riyadh as-Saaliheen’ by Shaykh Allaama Muhammed bin Salih al-Uthaymeen, Vol.6
page 562-565]
Source: [https://abdurrahman.org/2014/10/08/the-dislike-of-praising-someone-in-their-presence-shaykh-uthaymeen/]
The second situation: That you praise him in order to make apparent his excellence amongst the people in order for this praise to spread amongst the people so they respect him, as the Prophet (صلى الله عليه و سلم) did with Abu Bakr and Umar.
Concerning Abu Bakr, the Prophet was speaking one day and asked: ‘Who amongst you is fasting today?’
Abu Bakr replied: ‘I am.’
Then the Prophet asked again: ‘Who amongst you has followed a funeral procession today?’
Abu Bakr replied: ‘I have.’
The Prophet said: ‘Who has given charity today?’
Abu Bakr said: ‘I have.’
The Prophet asked: ‘Who amongst you has visited a sick person today?’
Abu Bakr replied: ‘I have.’
The Prophet said: ‘These matters are not gathered in a person except he enters Paradise.’
[Collected by Muslim]
In addition to this the Prophet once spoke of the one who trails his garment on the ground out of pride and that Allaah will not look at him, and Abu Bakr said: ‘O Messenger of Allaah indeed one side of my garment loosens away from me though I attempt to keep it up.’
The Prophet replied: ‘Indeed you are not of those who do it out of pride.’
The Prophet said to Umar: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’ This means that when you O Umar follow a pathway then Shaytan runs away from it and takes another pathway.
These are examples of the Prophet explaining the excellence of Abu Bakr and Umar, and there is no harm in this.
The third situation: To praise someone and to take it to an extreme and to describe him in a way that he is not worthy of. This is prohibited and it is lying and deception. For example mentioning a leader or minister or someone of this rank and extolling him and describing him with praiseworthy characteristics which he does not posses. This is not permissible and is harmful for the one being praised.
The fourth situation: someone praises another person with that which he does posses however he fears that the person being praised will be deceived by this and become amazed of his own self and becomes conceited with himself, and raise himself above others. This is also prohibited and not permissible.
The author mentioned ahadeeth regarding praising someone in his presence: ‘Woe be to you! You have cut off the neck of your companion.’ This means that it is as if you have slaughtered him due to your praise of him, this means that your praise caused him to raise himself (become conceited) which is why the Prophet ordered for dirt to be thrown in the face of the those who praise people in their presence.
If it is well known that someone does not sit in a gathering of noble standing and status, except that he praises those present, and this person is one who praises those of high status but he is not like the one who praises anyone and everyone. This person is the one whom you hear him praise anyone and everyone, [good or bad,] time and time again but the other type of person praises any senior person, judge or scholar etc, whenever he sits with them. In this case it is permissible to throw dust in their face because a man praised Uthmaan (رضي الله عنه) so al-Miqdad stood and took some small pebbles and threw them in the face of the person who praised. Uthmaan asked him ‘ Why did you do that?’ He said, indeed the Prophet (صلى الله عليه و سلم) said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’
To conclude it is incumbent upon everyone to only speak good because the Prophet (صلى الله عليه و سلم) said: ‘Whoever believes in Allaah and the Last Day, then he should speak good or remain silent.’
And Allaah is the One who gives success.’
[Taken From: ‘The Explanation of Riyadh as-Saaliheen’ by Shaykh Allaama Muhammed bin Salih al-Uthaymeen, Vol.6
page 562-565]
Source: [https://abdurrahman.org/2014/10/08/the-dislike-of-praising-someone-in-their-presence-shaykh-uthaymeen/]
THE FITNAH OF DOUBTS AND DESIRES
Imaam Ibnul-Qayyim al-Jawziyyah (rahimahullaah)
Fitnah is of two types: the fitnah of ‘shubuhaat’ (doubts and misunderstandings), this one being the greater fitnah of the two, and the fitnah of ‘shahawaat’ (desires). It is quite possible that (these two fitan) can be present in the ‘abd (servant) at the same time, or one of them may be within him to the exclusion of the other.
Regarding the fitnah of shubuhaat (doubts and misunderstandings), this is due to having a weak vision and a lack of knowledge. If this is accompanied by corrupt intentions and the goal of fulfilling one’s desires, then herein lies the greatest of all fitan, this is indeed the worst of afflictions. Say what you like about the deviation of evil motives, the dominant factor in such a person is his hawaa (desires), and not hudaa (guidance), in addition to his weak vision and his lack of knowledge of that which the Messenger (sallallaahu ’alayhi wa sallam) came with...
This is the kind of fitnah which leads to kufr and nifaaq (hypocrisy). This is the fitnah of the hypocrites and ahlul-bidah (the people of innovation), according to the degree of their bid’ah. Thus, the majority of them innovate because of the fitnah of shubuhaat (doubts and misunderstandings), whereby they confuse the truth with falsehood and guidance with misguidance.
READ the full article here: http://www.troid.ca/media/pdf/fitnahofdoubtsanddesires.pdf
Imaam Ibnul-Qayyim al-Jawziyyah (rahimahullaah)
Fitnah is of two types: the fitnah of ‘shubuhaat’ (doubts and misunderstandings), this one being the greater fitnah of the two, and the fitnah of ‘shahawaat’ (desires). It is quite possible that (these two fitan) can be present in the ‘abd (servant) at the same time, or one of them may be within him to the exclusion of the other.
Regarding the fitnah of shubuhaat (doubts and misunderstandings), this is due to having a weak vision and a lack of knowledge. If this is accompanied by corrupt intentions and the goal of fulfilling one’s desires, then herein lies the greatest of all fitan, this is indeed the worst of afflictions. Say what you like about the deviation of evil motives, the dominant factor in such a person is his hawaa (desires), and not hudaa (guidance), in addition to his weak vision and his lack of knowledge of that which the Messenger (sallallaahu ’alayhi wa sallam) came with...
This is the kind of fitnah which leads to kufr and nifaaq (hypocrisy). This is the fitnah of the hypocrites and ahlul-bidah (the people of innovation), according to the degree of their bid’ah. Thus, the majority of them innovate because of the fitnah of shubuhaat (doubts and misunderstandings), whereby they confuse the truth with falsehood and guidance with misguidance.
READ the full article here: http://www.troid.ca/media/pdf/fitnahofdoubtsanddesires.pdf
#Khushoo` (awe, fear of Allaah)
🔴 Make the most of this month by developing Khushoo` and making it an integral part of your `Ibaadah.
🔴 Know that sinning is what diminishes the Khushoo` in the heart.
🔴 If we have not benefited from our previous Ramadhaan - from our Siyaam and our Qiyaam - then know that it was due of the lack of sincerity and Khushoo` among us, except for those whom Allaah تعالى protected.
The Messenger صلى الله عليه وسلم said:
أول شيء يرفع من هذه الأمة الخشوع حتى لا ترى فيها خاشعا
“The very first thing to be raised from this Ummah is Khushoo` until there is not a single person in it with Khushoo`.” [Saheeh al-Jaami` (2569) and graded as “Saheeh” by Shaikh al-Albaanee]
He صلى الله عليه وسلم also said:
أوَّلُ ما يُرْفَعُ مِنَ الناسِ الخشوعُ
“The first thing to be raised from the people is Khushoo`.” [Saheeh al-Jaami` (2576) and graded as “Saheeh” by Shaikh al-Albaanee]
Abu Dardaa’ رضي الله عنه said to one of the companions:
إِنْ شئتَ لأُحَدِّثَنَّكَ بأوِّلِ علْمٍ يُرْفَعُ منَ الناسِ الخشوعُ يوشِكُ أنْ تدخُلَ مسجِدَ جماعَةٍ فلا تَرَى فيه رجلًا خاشِعًا
“If you wish I will tell you what the first type of knowledge taken from the people will be - it is al-Khushoo` (the fear of Allaah- humility, submissiveness) such that if you enter a Jaami'ah Masjid, you will not see a single man who has Khushoo`.” [Sunan al-Tirmidhee (2653) and graded as “Saheeh” by Shaikh al-Albaanee]
🔴 Make the most of this month by developing Khushoo` and making it an integral part of your `Ibaadah.
🔴 Know that sinning is what diminishes the Khushoo` in the heart.
🔴 If we have not benefited from our previous Ramadhaan - from our Siyaam and our Qiyaam - then know that it was due of the lack of sincerity and Khushoo` among us, except for those whom Allaah تعالى protected.
The Messenger صلى الله عليه وسلم said:
أول شيء يرفع من هذه الأمة الخشوع حتى لا ترى فيها خاشعا
“The very first thing to be raised from this Ummah is Khushoo` until there is not a single person in it with Khushoo`.” [Saheeh al-Jaami` (2569) and graded as “Saheeh” by Shaikh al-Albaanee]
He صلى الله عليه وسلم also said:
أوَّلُ ما يُرْفَعُ مِنَ الناسِ الخشوعُ
“The first thing to be raised from the people is Khushoo`.” [Saheeh al-Jaami` (2576) and graded as “Saheeh” by Shaikh al-Albaanee]
Abu Dardaa’ رضي الله عنه said to one of the companions:
إِنْ شئتَ لأُحَدِّثَنَّكَ بأوِّلِ علْمٍ يُرْفَعُ منَ الناسِ الخشوعُ يوشِكُ أنْ تدخُلَ مسجِدَ جماعَةٍ فلا تَرَى فيه رجلًا خاشِعًا
“If you wish I will tell you what the first type of knowledge taken from the people will be - it is al-Khushoo` (the fear of Allaah- humility, submissiveness) such that if you enter a Jaami'ah Masjid, you will not see a single man who has Khushoo`.” [Sunan al-Tirmidhee (2653) and graded as “Saheeh” by Shaikh al-Albaanee]
Shaykh Saleh al-Fawzan said:
"Whoever loses their deen, will also lose their dunya as well.”
Source: Sharh Masa’il al-Jahiliyyah (p. 40)
"Whoever loses their deen, will also lose their dunya as well.”
Source: Sharh Masa’il al-Jahiliyyah (p. 40)
🎯Worldly 🌍competition🚵 = 🎯destruction🚷 in the Deen🇸🇦
In the Saheehain, the Prophet صلى الله عليه وسلم said:
“By Allaah, it is not poverty that I fear for you, but I fear that this world will be opened up with its wealth for you as it was opened to those before you; and you begin to vie with one another over it as they did and eventually it will ruin you as it ruined them.”
***
Ibn Hajar [rahimahu-llaah] said:
“From this Hadeeth we learn that competition in worldly gains leads one towards destruction in (his) Deen.”
[Fath al-Baaree (6/263)]
In the Saheehain, the Prophet صلى الله عليه وسلم said:
“By Allaah, it is not poverty that I fear for you, but I fear that this world will be opened up with its wealth for you as it was opened to those before you; and you begin to vie with one another over it as they did and eventually it will ruin you as it ruined them.”
***
Ibn Hajar [rahimahu-llaah] said:
“From this Hadeeth we learn that competition in worldly gains leads one towards destruction in (his) Deen.”
[Fath al-Baaree (6/263)]
"A Believer to another believer is like two hands, one washes the other (correcting each other)."
- Ibn Taymiyyah (rahimahullah)
[Majmoo’ al-Fataawa, 53/28]
- Ibn Taymiyyah (rahimahullah)
[Majmoo’ al-Fataawa, 53/28]
Shaykh Saalih al-Fawzaan (hafidhahullaah) said:
“The greatest danger that faces the Ummah of Islaam is their being far away from the Book of Allaah and the Sunnah of His Messenger (sallallaahu ‘alaihi wa sallam), and replacing them with man-made laws and deviated ideologies. Likewise, the greatest danger that faces the Ummah of Islaam is the misguidance and deviation concerning the ‘aqeedah and the infiltration of concepts of kufr, shirk, and bid’ah into it – from the grave-worshippers and the Soofees… The cure for this is to return back to the Book and the Sunnah, learning them, teaching them, judging by them between people, and adopting what they require of morals, manners and character.”
[Muntaqaa min Fataawaa (I/417; no. 249)]
“The greatest danger that faces the Ummah of Islaam is their being far away from the Book of Allaah and the Sunnah of His Messenger (sallallaahu ‘alaihi wa sallam), and replacing them with man-made laws and deviated ideologies. Likewise, the greatest danger that faces the Ummah of Islaam is the misguidance and deviation concerning the ‘aqeedah and the infiltration of concepts of kufr, shirk, and bid’ah into it – from the grave-worshippers and the Soofees… The cure for this is to return back to the Book and the Sunnah, learning them, teaching them, judging by them between people, and adopting what they require of morals, manners and character.”
[Muntaqaa min Fataawaa (I/417; no. 249)]
Women’s 🚺Deficiency in Deen📚 and Reason👍 – Ibn Baaz
Question:❓
We always hear the Hadith: Women are lacking in their capacity to reason and in deen i.e. religion. Some people even use it to offend women. Could you kindly explain the meaning of this Hadith?
Answer by Shaykh Ibn Baaz Rahimahullaah:
The Hadith reads: “I have not seen anyone more deficient in ability to reason and deen than you. A cautious sensible man can be led astray by some of you.” It was said: “O Allah’s Messenger (peace be upon him)! What is the deficiency in our reasoning and deen?” He said: “Is not the testimony of two women equal to the witness of one man?” It was said: “What is deficient in her deen?” The Prophet (peace be upon him) said: “Is not it true that a woman can neither pray nor fast during her menses?”
The Prophet (peace be upon him) explained that the deficiency in woman’s reasoning means their weak memory. Therefore, their testimony must be verified and supported by another woman to confirm their testimony, because they may forget and thus add or omit some of the testimony. Allah (He may be Praised) states:Surah Al-Baqarah, 2: 282 And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her.
As for the deficiency of their deen, it means they abandon Salah and Sawm (fasting) during their menses and post-partum period. They are not commanded to repeat Salah (prayer). This is the meaning of their being lacking in deen. They will not be called to account for this shortcoming, because it is the will of Allah (Glorified and Exalted be He) Who legislated this for their comfort. If they were to observe Sawm during their menses and post-partum period, it would be difficult for them. Therefore, Allah commands them to abandon Sawm during their menses and post-partum period, and make up for it later. As for Salah, there is something which prevents them from ceremonial purity. Therefore, it is out of the Mercy of Allah (Glorified and Exalted be He) that He commands them to abandon Salah during their menses and post-partum period. However, they are commanded not to compensate for Salah because there is great hardship in this, as Salah is repeated five times a day and night, and menses may last for many days; seven, eight or more and post-partum may last for forty days. So, it was of Allah’s Mercy and Benevolence not to hold them accountable for Salah or oblige them to make up for it.
This does not mean that the lack of their deficiency to reason and deen extends to every aspect of life. The Prophet (peace be upon him) explained that the lack of their ability to reason is because of their weak memory when giving testimony, and the shortcoming in their worship is because they abandon Salah and Sawm during their menses and post-partum period. This does not mean that they are lower in rank than men in all things, or men are better than them in everything.
Generally speaking, males excel females for many reasons. Allah states:Surah Al-Nisa’, 4: 34 Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.
However, some women may excel men. There are many women whose reason is better than men, and are stronger in deen and memorization. The report of the Prophet (peace be upon him) only indicates that the male gender is generally better in reasoning and deen than the female gender in the two aspects specified by the Prophet (peace be upon him).
Women may perform more righteous deeds than men, their piety may be more than men, and thus their rank in the Hereafter may be better than the rank of men. They may focus on some matters and memorize them better than men. They exert effort in memorization and focus, so they established a reference in Islamic history as well as other things which are clear to those who consider the conditions of women during the time of the Prophet (peace be upon him) and
Question:❓
We always hear the Hadith: Women are lacking in their capacity to reason and in deen i.e. religion. Some people even use it to offend women. Could you kindly explain the meaning of this Hadith?
Answer by Shaykh Ibn Baaz Rahimahullaah:
The Hadith reads: “I have not seen anyone more deficient in ability to reason and deen than you. A cautious sensible man can be led astray by some of you.” It was said: “O Allah’s Messenger (peace be upon him)! What is the deficiency in our reasoning and deen?” He said: “Is not the testimony of two women equal to the witness of one man?” It was said: “What is deficient in her deen?” The Prophet (peace be upon him) said: “Is not it true that a woman can neither pray nor fast during her menses?”
The Prophet (peace be upon him) explained that the deficiency in woman’s reasoning means their weak memory. Therefore, their testimony must be verified and supported by another woman to confirm their testimony, because they may forget and thus add or omit some of the testimony. Allah (He may be Praised) states:Surah Al-Baqarah, 2: 282 And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her.
As for the deficiency of their deen, it means they abandon Salah and Sawm (fasting) during their menses and post-partum period. They are not commanded to repeat Salah (prayer). This is the meaning of their being lacking in deen. They will not be called to account for this shortcoming, because it is the will of Allah (Glorified and Exalted be He) Who legislated this for their comfort. If they were to observe Sawm during their menses and post-partum period, it would be difficult for them. Therefore, Allah commands them to abandon Sawm during their menses and post-partum period, and make up for it later. As for Salah, there is something which prevents them from ceremonial purity. Therefore, it is out of the Mercy of Allah (Glorified and Exalted be He) that He commands them to abandon Salah during their menses and post-partum period. However, they are commanded not to compensate for Salah because there is great hardship in this, as Salah is repeated five times a day and night, and menses may last for many days; seven, eight or more and post-partum may last for forty days. So, it was of Allah’s Mercy and Benevolence not to hold them accountable for Salah or oblige them to make up for it.
This does not mean that the lack of their deficiency to reason and deen extends to every aspect of life. The Prophet (peace be upon him) explained that the lack of their ability to reason is because of their weak memory when giving testimony, and the shortcoming in their worship is because they abandon Salah and Sawm during their menses and post-partum period. This does not mean that they are lower in rank than men in all things, or men are better than them in everything.
Generally speaking, males excel females for many reasons. Allah states:Surah Al-Nisa’, 4: 34 Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.
However, some women may excel men. There are many women whose reason is better than men, and are stronger in deen and memorization. The report of the Prophet (peace be upon him) only indicates that the male gender is generally better in reasoning and deen than the female gender in the two aspects specified by the Prophet (peace be upon him).
Women may perform more righteous deeds than men, their piety may be more than men, and thus their rank in the Hereafter may be better than the rank of men. They may focus on some matters and memorize them better than men. They exert effort in memorization and focus, so they established a reference in Islamic history as well as other things which are clear to those who consider the conditions of women during the time of the Prophet (peace be upon him) and
later. It is now evident that this deficiency does not mean that we cannot rely on her in narration or testimony, if she is supported by another woman. Anyway, this report does not prevent her from being of the best servants of Allah if they perform righteous deeds; although Sawm is overlooked during their menses and post-partum, and even if they are exempt from performing Salah. This does not mean that they are lower in everything. Men and women are equally required to observe the standards of piety, good actions, and careful performance of things in their charge. This specific lack of reason and deen is limited to what the Prophet (peace be upon him) explained. So, a Muslim must not offend women by attributing deficiency to them in everything, but it is a flaw in their worship and weakness in reasoning with regard to accuracy of testimony. Thus, the Hadith of the Prophet (peace be upon him) should be properly understood. Allah knows the best.
Source: http://salaf-us-saalih.com/2010/06/18/w ... -ibn-baaz/Top
http://forum.salafiri.com/viewtopic.php?f=28&t=388
Source: http://salaf-us-saalih.com/2010/06/18/w ... -ibn-baaz/Top
http://forum.salafiri.com/viewtopic.php?f=28&t=388
“He whose sin is due to desire, then have hope for him; and he whose sin is due to pride, then fear for him. Because Adam (alayhis-salaam) sinned due to desire, and he was forgiven; and Iblis sinned due to pride, and he was cursed.”
- Sufyaan Ibn ’Uyaynah (d.198H) (rahimahullah)
[Related by Imaam adh-Dhahabee in Siyar A’laamun-Nubalaa (8/471)]
- Sufyaan Ibn ’Uyaynah (d.198H) (rahimahullah)
[Related by Imaam adh-Dhahabee in Siyar A’laamun-Nubalaa (8/471)]
The library of Shaykh Rabee' bin Haadee al-Madkhali حفظه الله
The great scholar Rabee’ Bin Haadi Al Madkhali (may Allaah the Most High preserve him) said:
‘It is incumbent upon the people of Haqq (truth) to be patient and to increase their adherence to this religion of Haqq. Whenever they are surrounded by desires, they must increase their knowledge of the Haqq.’
[Majmoo’ kutub wa Rasaa’il wa Fatawa 14/294]
Translated by Dawood Abu Zakariyya (David Graeme Kinloch) for Miraath Publications
The great scholar Rabee’ Bin Haadi Al Madkhali (may Allaah the Most High preserve him) said:
‘It is incumbent upon the people of Haqq (truth) to be patient and to increase their adherence to this religion of Haqq. Whenever they are surrounded by desires, they must increase their knowledge of the Haqq.’
[Majmoo’ kutub wa Rasaa’il wa Fatawa 14/294]
Translated by Dawood Abu Zakariyya (David Graeme Kinloch) for Miraath Publications
Ibnul Mubaarak (rahimahullaah) said:
”After Prophethood, I do not know of (anything) more virtuous than disseminating knowledge.”
[Source: Taareekh Dimashq 33/455]
http://www.salaficentre.com/2012/05/ibnul-mubaarak-rahimahullaah/
”After Prophethood, I do not know of (anything) more virtuous than disseminating knowledge.”
[Source: Taareekh Dimashq 33/455]
http://www.salaficentre.com/2012/05/ibnul-mubaarak-rahimahullaah/
Kind words are better than money:
Ibn Rajab, may Allaah have mercy on him, said: “Dealing with people with kind words is perhaps dearer to them than offering them food and money to them.”
(Al-Jaami’ Al-Muntakhab 66)
Ibn Rajab, may Allaah have mercy on him, said: “Dealing with people with kind words is perhaps dearer to them than offering them food and money to them.”
(Al-Jaami’ Al-Muntakhab 66)
Ash- Shaykh Albani, may Allah have mercy upon him, said:
“It is strange that some feel uncomfortable to eat with a spoon believing it is opposing the Sunnah while it is (in reality) from the habits of (the people) and it is not an act of worship like riding a car and a plane and similar to that from the new means (of technology)”.
The Reference: Tawjeeh as Saaree ,page: 200,print: Ibn Rajab.
“It is strange that some feel uncomfortable to eat with a spoon believing it is opposing the Sunnah while it is (in reality) from the habits of (the people) and it is not an act of worship like riding a car and a plane and similar to that from the new means (of technology)”.
The Reference: Tawjeeh as Saaree ,page: 200,print: Ibn Rajab.
“Sell this life for the next and you win both of them.
Sell the next life for this and you lose both of them.”
- Hasan al-Basri (rahimahullah)
[al-Hilyah 2/143]
Sell the next life for this and you lose both of them.”
- Hasan al-Basri (rahimahullah)
[al-Hilyah 2/143]