Al-Hasan Al-Basree said:
“The life of this world is made up of three days: yesterday has gone with all that was done; tomorrow, you may never reach; but today is for you so do what you should do today.”
[Al-Bayhaqî, Al-Zuhd Al-Kabeer, p.197]
“The life of this world is made up of three days: yesterday has gone with all that was done; tomorrow, you may never reach; but today is for you so do what you should do today.”
[Al-Bayhaqî, Al-Zuhd Al-Kabeer, p.197]
“If Allah has written for you happiness, no one can steal that from you, and if He has written for your heart to break, then no-one can mend it but He, so always put your trust in Allah.”
Aaidh ibn Abdullah al-Qarni.
Aaidh ibn Abdullah al-Qarni.
STAYING WITHIN THE BOUNDARIES OF HALAAL AND HARAAM, AND NOT COMING CLOSE TO THE DOUBTFUL MATTERS DEPENDS ON THE SOUNDNESS OF THE HEART
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Staying within the boundaries of Halaal and Haraam, and not coming close to the doubtful matters depends on the righteousness or corruption of a person’s heart. If the heart has [ الورع – apprehensive fear (Ref1)] and Taqwah (piety), it will distance itself from haraam and that which will lead to Haraam. However, if the heart is corrupt, it will not care about falling into (error).
If the sickness in the heart is little, the heart gets involved in the doubtful matters; and if the sickness increases, the heart gets involved in Haraam. If the corruption in the heart is little, the heart will not be safeguarded against the doubtful matters; and if the corruption is too much, the heart will not br safeguarded against what is forbidden. This shows the importance of rectifying one’s heart. [Ref 2]
Ref 1: The word [ الورع – translated as ‘Apprehensive Fear’ was taken from one of Ustaadh Amjad Rafiq’s (may Allaah preserve him) articles]
Ref 2: Source: Sharh Al-Arba’een’ lecture number 9 @ 17 mins onwards’ by Shaikh Abdur Razzaaq Al-Badr (may Allaah preserve him). Paraphrased & abridged]
http://www.salaficentre.com/2016/11/staying-within-boundaries-halaal-haraam-not-coming-close-doubtful-matters-depends-soundness-heart/
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Staying within the boundaries of Halaal and Haraam, and not coming close to the doubtful matters depends on the righteousness or corruption of a person’s heart. If the heart has [ الورع – apprehensive fear (Ref1)] and Taqwah (piety), it will distance itself from haraam and that which will lead to Haraam. However, if the heart is corrupt, it will not care about falling into (error).
If the sickness in the heart is little, the heart gets involved in the doubtful matters; and if the sickness increases, the heart gets involved in Haraam. If the corruption in the heart is little, the heart will not be safeguarded against the doubtful matters; and if the corruption is too much, the heart will not br safeguarded against what is forbidden. This shows the importance of rectifying one’s heart. [Ref 2]
Ref 1: The word [ الورع – translated as ‘Apprehensive Fear’ was taken from one of Ustaadh Amjad Rafiq’s (may Allaah preserve him) articles]
Ref 2: Source: Sharh Al-Arba’een’ lecture number 9 @ 17 mins onwards’ by Shaikh Abdur Razzaaq Al-Badr (may Allaah preserve him). Paraphrased & abridged]
http://www.salaficentre.com/2016/11/staying-within-boundaries-halaal-haraam-not-coming-close-doubtful-matters-depends-soundness-heart/
•••• •••• •••• •••• ••••
*TONGUE 👅
•••• •••• •••• •••• ••••
عَنْ سَهْلِ بْنِ سَعْدٍ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ أَضْمَنْ لَهُ الْجَنَّةَ ".
انہوں نے سہل بن سعد رضی اللہ عنہ سے کہ رسول اللہ صلی اللہ علیہ وسلم نے فرمایا میرے لئے جو شخص دونوں جبڑوں کے درمیان کی چیز ( زبان ) اور دونوں پاؤں کے درمیان کی چیز ( شرمگاہ ) کی ذمہ داری دے دے میں اس کے لئے جنت کی ذمہ داری دے دوں گا۔
*► PROPHET MUHAMMAD (ﷺ) said:*
Whoever can guarantee (the chastity of)
1) What is between his two jaw-bones (tongue)
2) And what is between his two legs (private parts),
I guarantee Paradise for him.
(SAHIH BUKHARI Vol #8, Hadith #6474)
(SAHIH BUKHARI Vol #8, Hadith #6807)
(SUNAN TIRMIDHI Vol #4, Hadith #2408-2409)
*TONGUE 👅
•••• •••• •••• •••• ••••
عَنْ سَهْلِ بْنِ سَعْدٍ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ أَضْمَنْ لَهُ الْجَنَّةَ ".
انہوں نے سہل بن سعد رضی اللہ عنہ سے کہ رسول اللہ صلی اللہ علیہ وسلم نے فرمایا میرے لئے جو شخص دونوں جبڑوں کے درمیان کی چیز ( زبان ) اور دونوں پاؤں کے درمیان کی چیز ( شرمگاہ ) کی ذمہ داری دے دے میں اس کے لئے جنت کی ذمہ داری دے دوں گا۔
*► PROPHET MUHAMMAD (ﷺ) said:*
Whoever can guarantee (the chastity of)
1) What is between his two jaw-bones (tongue)
2) And what is between his two legs (private parts),
I guarantee Paradise for him.
(SAHIH BUKHARI Vol #8, Hadith #6474)
(SAHIH BUKHARI Vol #8, Hadith #6807)
(SUNAN TIRMIDHI Vol #4, Hadith #2408-2409)
Why do you laugh excessively while the Matter Ahead Is Horrifying?
Once Al-Ḥasan al-Baṣri رحمه الله passed by a man who was laughing (excessively) and asked him, ❝O my nephew! Have you safely passed over the Sirât?❞
The man said, “No.”
Al-Ḥasan al-Baṣri رحمه الله then asked, ❝Have you received news that you will end up in Paradise or Hell?❞
The man said, “No.”
Al-Ḥasan al-Baṣri رحمه الله asked him, ❝Why do you laugh then, may Allâh save you, while the matter ahead is horrifying?❞
That man was never seen in such laughter until he died.*
* But he smiled to people, as this is a part of the Sunnah of the Prophet & for which the Muslim earns a charity (Refer to Al-Hasan Al-Basri, p. 89)
Source: || Silent Moments: The Denoscription of Before and After Death Aspects | Darussalam Publishers | p. 56 ||
Once Al-Ḥasan al-Baṣri رحمه الله passed by a man who was laughing (excessively) and asked him, ❝O my nephew! Have you safely passed over the Sirât?❞
The man said, “No.”
Al-Ḥasan al-Baṣri رحمه الله then asked, ❝Have you received news that you will end up in Paradise or Hell?❞
The man said, “No.”
Al-Ḥasan al-Baṣri رحمه الله asked him, ❝Why do you laugh then, may Allâh save you, while the matter ahead is horrifying?❞
That man was never seen in such laughter until he died.*
* But he smiled to people, as this is a part of the Sunnah of the Prophet & for which the Muslim earns a charity (Refer to Al-Hasan Al-Basri, p. 89)
Source: || Silent Moments: The Denoscription of Before and After Death Aspects | Darussalam Publishers | p. 56 ||
The ruling upon the ones who learns knowledge but does not act.
http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=605
http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=605
Ibn Qutaibah رحمه الله said:
"In the past, a student of knowledge would listen to learn, and learn to act, and gain understanding of the religion in order to benefit himself and others. But now it has become such that they listen (only) in order to accumulate, and they accumulate (only) in order to be mentioned, and they memorise in order to overcome (others) and boast."
[اختلاف اللفظ صحفة ١٨]
💯💯💯💯💯💯💯
"In the past, a student of knowledge would listen to learn, and learn to act, and gain understanding of the religion in order to benefit himself and others. But now it has become such that they listen (only) in order to accumulate, and they accumulate (only) in order to be mentioned, and they memorise in order to overcome (others) and boast."
[اختلاف اللفظ صحفة ١٨]
💯💯💯💯💯💯💯
Sheikh Muhammad bin Saleh al ‘Uthaymeen Rahimahullah mentioned:
It is incumbent upon the student of knowledge to act upon his knowledge. This includes belief, worship, manners, character and dealings with others. This is the fruit and result of knowledge. The carrier of knowledge is similar to the carrier of a weapon. This weapon could either defend him or harm him. It is because of this that the Prophet (May the Peace and Blessings of Allah be upon him) said:
وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ
The Quran is a proof for you or against you. (Sahih Muslim)
[Mejmoo’ Fatawaa 26/80]
https://knowledgeofislamblog.wordpress.com/category/seeking-knowledge/page/6/
It is incumbent upon the student of knowledge to act upon his knowledge. This includes belief, worship, manners, character and dealings with others. This is the fruit and result of knowledge. The carrier of knowledge is similar to the carrier of a weapon. This weapon could either defend him or harm him. It is because of this that the Prophet (May the Peace and Blessings of Allah be upon him) said:
وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ
The Quran is a proof for you or against you. (Sahih Muslim)
[Mejmoo’ Fatawaa 26/80]
https://knowledgeofislamblog.wordpress.com/category/seeking-knowledge/page/6/
Umar Ibn Al-Khattab (Radiallahu anhu) said: “Islam will be destroyed by the mistakes of scholars, the arguments of the hypocrites who misinterpret the Qur’an to support their views and misleading rulers.”
Mahd as-Sawab, 2/717
Mahd as-Sawab, 2/717
Shaikh Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) said that some of the Salaf stated regarding a just person:
“The just (person) is the one who when angry is not entered into falsehood by his anger. And when he is pleased, being pleased does not removed him from the truth.”
[Source: Al-Mahajjatul Baydaa Fee Himaayatis Sunnatil Gharraa’i Min Zallaati Ahlil Akh’taa Wa Zayghi Ahlil Ahwaa’ page 37′ by Shaikh Rabee Bin Haadi Al-Madkhali (may Allaah preserve him)]
Abu Mu’aawiyah (Abdullah Al-Gambi)
http://www.salaficentre.com/2015/10/3-shaikh-rabee-quotes-a-statement-of-some-of-the-salaf-regarding-one-of-the-qualities-of-a-just-person/
“The just (person) is the one who when angry is not entered into falsehood by his anger. And when he is pleased, being pleased does not removed him from the truth.”
[Source: Al-Mahajjatul Baydaa Fee Himaayatis Sunnatil Gharraa’i Min Zallaati Ahlil Akh’taa Wa Zayghi Ahlil Ahwaa’ page 37′ by Shaikh Rabee Bin Haadi Al-Madkhali (may Allaah preserve him)]
Abu Mu’aawiyah (Abdullah Al-Gambi)
http://www.salaficentre.com/2015/10/3-shaikh-rabee-quotes-a-statement-of-some-of-the-salaf-regarding-one-of-the-qualities-of-a-just-person/
If you feel that you are being affected by this waswaas, say, “Aamantu Billaahi wa Rasoolihi (I believe in Allaah and His Messenger).” It was narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Shaytaan comes to one of you and says, ‘Who created you?’ And he says ‘Allaah.’ Then the Shaytaan says, ‘Who created Allaah?’ If that happens to any one of you, let him say, Aamantu Billaahi wa Rusulihi (I believe in Allaah and His Messenger). Then that will go away from him.”
(Narrated by Ahmad, 25671; classed as hasan (sound)by al-Albaani in al-Saheehah, 116).
(Narrated by Ahmad, 25671; classed as hasan (sound)by al-Albaani in al-Saheehah, 116).
“Those who go against the people of hadeeth are those who are likely to have bad deeds.
Either because of corrupt aqeedah and hypocrisy, or because of a sickness in the heart and weakness of Eemaan.”
- Shaykh ul-Islaam Ibn Taymiyyah’s Fatawa [v. 4, p. 52]
Either because of corrupt aqeedah and hypocrisy, or because of a sickness in the heart and weakness of Eemaan.”
- Shaykh ul-Islaam Ibn Taymiyyah’s Fatawa [v. 4, p. 52]
“Maymūn bin Mahrān said: “Do not argue with one who is more knowledgeable than you, because if you do, he will keep his knowledge from you, and you will not harm him in the least,”
and az-Zuhrī said: “Salamah used to argue with Ibn ‘Abbās, and was prevented from much knowledge because of this.””
‘Jāmi’ Bayān al-‘Ilm wa Fadlih’ (1/171)
and az-Zuhrī said: “Salamah used to argue with Ibn ‘Abbās, and was prevented from much knowledge because of this.””
‘Jāmi’ Bayān al-‘Ilm wa Fadlih’ (1/171)
Forwarded from ilm4all
If you are put to trial through following the lust/desires, then know that there is some deficiency in your prayers. As Allaah تعالى says:
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا
{Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times, etc.] and have followed lusts. So they will be thrown in Hell.}
📚 [Surah Maryam (19): 59]
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا
{Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times, etc.] and have followed lusts. So they will be thrown in Hell.}
📚 [Surah Maryam (19): 59]
“The condition of the one who relies on Allaah , "has Tawakkul" is like the condition of the one who is given a dirham by a king, then it gets stolen from him; so the king says to him: ‘I have many times as much as that, so don’t worry. When you come to me, I will give you from my treasures much more than that.’ Thus if (this person) knows the truthfulness of the king’s statement, and trusts him, and knows that his treasures are full of that, then what he missed will not make him sad.”
- Ibnul Qayyim Al-Jawziyyah (rahimahullah)
[Madaarij us-Saalikeen, Tawakkul; Vol.1, pg.527]
He (rahimahullah) further explained reliance (Tawakkul) of the one who relies upon Allah stating:
The essence of tawaakul relying upon Allah is not complete without resorting to the means which Allah has set out in order for us to achieve results both according to His decree (qadr) and His laws. Not using these means is contrary to tawakkul: it goes against and undermines the command and wisdom of Allah , 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 Allah 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-MaAad, 4/15. See Al-MawsooAh Al-Fiqhiyyah, 11/116]
- Ibnul Qayyim Al-Jawziyyah (rahimahullah)
[Madaarij us-Saalikeen, Tawakkul; Vol.1, pg.527]
He (rahimahullah) further explained reliance (Tawakkul) of the one who relies upon Allah stating:
The essence of tawaakul relying upon Allah is not complete without resorting to the means which Allah has set out in order for us to achieve results both according to His decree (qadr) and His laws. Not using these means is contrary to tawakkul: it goes against and undermines the command and wisdom of Allah , 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 Allah 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-MaAad, 4/15. See Al-MawsooAh Al-Fiqhiyyah, 11/116]
Ibraheem al Nakha’ee Rahimahullah said:
كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى هديه وسمته وصلاته ثم أخذوا عنه
If they (students of knowledge) approached an individual for the purpose of study, they would first examine his guidance, character and prayer. Then they would take knowledge from him.
[At Temheed 1/48]
https://knowledgeofislamblog.wordpress.com/category/seeking-knowledge/page/6/
كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى هديه وسمته وصلاته ثم أخذوا عنه
If they (students of knowledge) approached an individual for the purpose of study, they would first examine his guidance, character and prayer. Then they would take knowledge from him.
[At Temheed 1/48]
https://knowledgeofislamblog.wordpress.com/category/seeking-knowledge/page/6/
QUESTION❓
Some people write an abbreviated version of the salaams, which is similar to "seen-raa'-baa'" in 'Arabic. They write "ws wr wb" in English. What is the ruling on this?
ANSWER📚
by Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm Al-Quraa University in Makkah
It is not permissible to abbreviate the salaams in general in one's writing, just as it is not permissible to abbreviate the salaah and salaam on the Prophet (sallallaahu 'alayhe wa sallam).
It is also not permissible to abbreviate either of these in one's speech.
SOURCE
This was translated exclusively for www.bakkah.net from a handwritten answer provided by the shaykh, file no. AAWA004, dated 1423/6/24.
Some people write an abbreviated version of the salaams, which is similar to "seen-raa'-baa'" in 'Arabic. They write "ws wr wb" in English. What is the ruling on this?
ANSWER📚
by Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm Al-Quraa University in Makkah
It is not permissible to abbreviate the salaams in general in one's writing, just as it is not permissible to abbreviate the salaah and salaam on the Prophet (sallallaahu 'alayhe wa sallam).
It is also not permissible to abbreviate either of these in one's speech.
SOURCE
This was translated exclusively for www.bakkah.net from a handwritten answer provided by the shaykh, file no. AAWA004, dated 1423/6/24.
‘Ali Ibn Abee Taalib said:
“The thing I fear for you most is following desires and having extensive hopes (about this worldly life). Following one’s desires blocks you from the truth, and having extensive hopes makes you forget the hereafter. Verily, this worldly life is departing and the hereafter is approaching and each of them has its children. So be children of the hereafter, not children of this world, for today there are (opportunities to do) deeds and there is no reckoning, but tomorrow there will be reckoning and no deeds.” [Aboo Nu’aym, Hilyah Al-Awliyaa’, 1/40]
“The thing I fear for you most is following desires and having extensive hopes (about this worldly life). Following one’s desires blocks you from the truth, and having extensive hopes makes you forget the hereafter. Verily, this worldly life is departing and the hereafter is approaching and each of them has its children. So be children of the hereafter, not children of this world, for today there are (opportunities to do) deeds and there is no reckoning, but tomorrow there will be reckoning and no deeds.” [Aboo Nu’aym, Hilyah Al-Awliyaa’, 1/40]
Mak’hūl (رحمه الله) said:
«رأيت رجلا يصلي وكلما ركع وسجد بكى فاتهمته أنه يرائي ببكائه فحرمت البكاء سنة»
“I saw a man praying and every time he bowed and prostrated he would cry. So I accused him that he was showing off with his crying and thus (due to that) I was prevented from crying for a year.”
📚Hilyat al-Awliyā’ (v. 2 p. 182)
✒Abū Ruqayyah ‘Abdus-Samad
telegram.me/callofsalaf
«رأيت رجلا يصلي وكلما ركع وسجد بكى فاتهمته أنه يرائي ببكائه فحرمت البكاء سنة»
“I saw a man praying and every time he bowed and prostrated he would cry. So I accused him that he was showing off with his crying and thus (due to that) I was prevented from crying for a year.”
📚Hilyat al-Awliyā’ (v. 2 p. 182)
✒Abū Ruqayyah ‘Abdus-Samad
telegram.me/callofsalaf
Shaikh Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) said that some of the Salaf stated regarding a just person:
“The just (person) is the one who when angry is not entered into falsehood by his anger. And when he is pleased, being pleased does not removed him from the truth.”
[Source: Al-Mahajjatul Baydaa Fee Himaayatis Sunnatil Gharraa’i Min Zallaati Ahlil Akh’taa Wa Zayghi Ahlil Ahwaa’ page 37′ by Shaikh Rabee Bin Haadi Al-Madkhali (may Allaah preserve him)]
Abu Mu’aawiyah (Abdullah Al-Gambi)
http://www.salaficentre.com/2015/10/3-shaikh-rabee-quotes-a-statement-of-some-of-the-salaf-regarding-one-of-the-qualities-of-a-just-person/
“The just (person) is the one who when angry is not entered into falsehood by his anger. And when he is pleased, being pleased does not removed him from the truth.”
[Source: Al-Mahajjatul Baydaa Fee Himaayatis Sunnatil Gharraa’i Min Zallaati Ahlil Akh’taa Wa Zayghi Ahlil Ahwaa’ page 37′ by Shaikh Rabee Bin Haadi Al-Madkhali (may Allaah preserve him)]
Abu Mu’aawiyah (Abdullah Al-Gambi)
http://www.salaficentre.com/2015/10/3-shaikh-rabee-quotes-a-statement-of-some-of-the-salaf-regarding-one-of-the-qualities-of-a-just-person/
ONE’S INTENTION AND GOAL BEHIND ENJOINING GOOD, FORBIDDING EVIL, GIVING NASEEHAH ETC...
Shaykh ul Islaam Ibn Taymiyyah (rahimahullaah) said:
It is incumbent upon the one who enjoins good and forbids evil that his (act of) enjoining good and forbidding evil is for the sake of Allaah , and that his intention is to rectify the affairs of the one he commands towards good and forbids from evil, and to establish the proofs. His intention should not be for (the sake of) seeking leadership for himself or for his group, or to diminish the worth of others.”
[Source: Quoted in the treatise noscriptd: Kun Salafiyyan Alal Jaad-dati, page: 62-63, read by Shaikh Saaleh al Fawzaan & introduction by Shaikh ‘Ubaid and Shaikh Ali Naasir al-Faqeehi. (Slightly paraphrased)]
http://www.salaficentre.com/2016/11/ones-intention-goal-behind-enjoining-good-forbidding-evil-giving-naseehah-etc/
Shaykh ul Islaam Ibn Taymiyyah (rahimahullaah) said:
It is incumbent upon the one who enjoins good and forbids evil that his (act of) enjoining good and forbidding evil is for the sake of Allaah , and that his intention is to rectify the affairs of the one he commands towards good and forbids from evil, and to establish the proofs. His intention should not be for (the sake of) seeking leadership for himself or for his group, or to diminish the worth of others.”
[Source: Quoted in the treatise noscriptd: Kun Salafiyyan Alal Jaad-dati, page: 62-63, read by Shaikh Saaleh al Fawzaan & introduction by Shaikh ‘Ubaid and Shaikh Ali Naasir al-Faqeehi. (Slightly paraphrased)]
http://www.salaficentre.com/2016/11/ones-intention-goal-behind-enjoining-good-forbidding-evil-giving-naseehah-etc/
The Salafi Centre of Manchester
One’s Intention and Goal behind Enjoining Good, Forbidding Evil, Giving Naseehah etc - The Salafi Centre of Manchester
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said: It is incumbent upon the one who enjoins good and forbids evil that his (act of) enjoining good and forbidding evil is for the sake of Allaah, and that his intention is to rectify the affairs of the one…