Retweeted أبو رقية عبد الصمد (@AbooRuqayyahAMK):
The Prophet:
“The people of Jannah will be in 120 rows; from them my ummah will fill 80 rows.”
[Al-Mu’jam as-Sagheer (no. 83): saheeh]
The Prophet:
“The people of Jannah will be in 120 rows; from them my ummah will fill 80 rows.”
[Al-Mu’jam as-Sagheer (no. 83): saheeh]
👍1
Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
❞ التسمِّي بالسلفية إذا كان حقيقة : فلا بأس به ، أما إذا كان دعوى : فلا يجوز له أن يتسمَّى بالسلفية وهو على غير منهج السلف ❝
❝Calling oneself Salafi, if it is true, is fine and there is nothing wrong with it. But if it is a mere claim, then it is not permissible to call oneself a Salafi when one is not following the way of the salaf.❞
● al-Ajwabah al-Mufeedah ‘ala As’ilah al-Manaahij al-Jadeedah, p. 13
❞ التسمِّي بالسلفية إذا كان حقيقة : فلا بأس به ، أما إذا كان دعوى : فلا يجوز له أن يتسمَّى بالسلفية وهو على غير منهج السلف ❝
❝Calling oneself Salafi, if it is true, is fine and there is nothing wrong with it. But if it is a mere claim, then it is not permissible to call oneself a Salafi when one is not following the way of the salaf.❞
● al-Ajwabah al-Mufeedah ‘ala As’ilah al-Manaahij al-Jadeedah, p. 13
وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ
And We have made some of you as a trial for others will you have patience?
Surah Al-Furqan 20
This means, We test some of you by means of others, so that We may see who will be obedient and who will be disobedient.
Tafsir Ibn Kathir [25:20]
And We have made some of you as a trial for others will you have patience?
Surah Al-Furqan 20
This means, We test some of you by means of others, so that We may see who will be obedient and who will be disobedient.
Tafsir Ibn Kathir [25:20]
IF YOU REVEL IN ARROGANCE, THIS IS WHO YOU ARE IN REALITY!
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah [The Most High] said:
وَلَا تَمۡشِ فِى ٱلۡأَرۡضِ مَرَحًاۖ إِنَّكَ لَن تَخۡرِقَ ٱلۡأَرۡضَ وَلَن تَبۡلُغَ ٱلۡجِبَالَ طُولاً۬
”And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height”. [17:37]
Meaning: Do not be proud, haughty and arrogant; exalting yourself above the truth and the creation. Indeed, this action of yours can neither rend nor penetrate the earth, nor can you attain a stature like that of the mountains in height through your pride; rather you are debased in the Sight of Allaah and in the sight of the creation, hated and detested. Indeed, you have acquired the most evil and despicable of qualities, whilst not being able to achieve what you desire.
[Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan.’ By Imaam Sadi (rahimahullaah). Abridged & slightly paraphrased.
http://www.salaficentre.com/2016/12/revel-arrogance-reality/
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah [The Most High] said:
وَلَا تَمۡشِ فِى ٱلۡأَرۡضِ مَرَحًاۖ إِنَّكَ لَن تَخۡرِقَ ٱلۡأَرۡضَ وَلَن تَبۡلُغَ ٱلۡجِبَالَ طُولاً۬
”And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height”. [17:37]
Meaning: Do not be proud, haughty and arrogant; exalting yourself above the truth and the creation. Indeed, this action of yours can neither rend nor penetrate the earth, nor can you attain a stature like that of the mountains in height through your pride; rather you are debased in the Sight of Allaah and in the sight of the creation, hated and detested. Indeed, you have acquired the most evil and despicable of qualities, whilst not being able to achieve what you desire.
[Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan.’ By Imaam Sadi (rahimahullaah). Abridged & slightly paraphrased.
http://www.salaficentre.com/2016/12/revel-arrogance-reality/
CRITICAL AND CONSTANT EXAMINATION OF ONESELF IN ALL AFFAIRS, IN ORDER NOT TO BE DECEIVED BY THE GOOD OPINIONS OF THE PEOPLE
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
One Should Constantly and Critically Examine Him (or Herself) In All Affairs, In Order Not To Be Either Deceived By The Good Opinions The People Hold About Him (or Her) Or Lest He (or She) Becomes Oblivious of His (or Her) True State of Affairs
Imaam Fudayl Ibn Iyaad (rahimahullaah) said: ”O miserable one! You are disobedient yet you see yourself as a good-doer; you are ignorant yet you see yourself as a scholar; you are miserly yet you see yourself as a generous person; you are an idiot yet you see yourself as a sensible person, and your lifespan is short yet your hopes are prolonged”.
Imaam Dhahabi (rahimahullaah) said: ”I swear by Allaah, (Fudayl) spoke the truth! You (O miserable one) are an oppressor yet you see yourself as one who is oppressed; you eat haraam yet you see yourself as one who fears (Allaah); you are a rebellious evil person yet you see yourself as someone who is just; you seek knowledge for the sake of the worldly things yet you see yourself as one who seeks it for the sake of Allaah”. [End of Quote] [Source: Siyar A’laam An-Nubulaa: 8/440]
Repentance
Allaah (The Most High) said:
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
Say: “O ‘Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. [39:53]
وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ
“And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped. [39:54]
وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم مِّن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ بَغْتَةً وَأَنتُمْ لَا تَشْعُرُونَ
“And follow the best of that which is sent down to you from your Lord (i.e. this Qur’an, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not. [39:55]
أَن تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَىٰ مَا فَرَّطتُ فِي جَنبِ اللَّهِ وَإِن كُنتُ لَمِنَ السَّاخِرِينَ
Lest a person should say: “Alas, my grief that I was undutiful to Allah (i.e. I have not done what Allah has ordered me to do), and I was indeed among those who mocked [at the truth! i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah), the Qur’an, and Muhammad and at the faithful believers, etc.] [39:56]
أَوْ تَقُولَ لَوْ أَنَّ اللَّهَ هَدَانِي لَكُنتُ مِنَ الْمُتَّقِينَ
Or (lest) he should say: “If only Allah had guided me, I should indeed have been among the Muttaqun (pious and righteous persons) [39:57]
أَوْ تَقُولَ حِينَ تَرَى الْعَذَابَ لَوْ أَنَّ لِي كَرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ
Or (lest) he should say when he sees the torment: “If only I had another chance (to return to the world) then I should indeed be among the Muhsinun (good-doers) [39:58]
https://www.salaficentre.com/2016/07/critical-constant-examination-oneself-affairs-order-not-deceived-good-opinions-people/
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
One Should Constantly and Critically Examine Him (or Herself) In All Affairs, In Order Not To Be Either Deceived By The Good Opinions The People Hold About Him (or Her) Or Lest He (or She) Becomes Oblivious of His (or Her) True State of Affairs
Imaam Fudayl Ibn Iyaad (rahimahullaah) said: ”O miserable one! You are disobedient yet you see yourself as a good-doer; you are ignorant yet you see yourself as a scholar; you are miserly yet you see yourself as a generous person; you are an idiot yet you see yourself as a sensible person, and your lifespan is short yet your hopes are prolonged”.
Imaam Dhahabi (rahimahullaah) said: ”I swear by Allaah, (Fudayl) spoke the truth! You (O miserable one) are an oppressor yet you see yourself as one who is oppressed; you eat haraam yet you see yourself as one who fears (Allaah); you are a rebellious evil person yet you see yourself as someone who is just; you seek knowledge for the sake of the worldly things yet you see yourself as one who seeks it for the sake of Allaah”. [End of Quote] [Source: Siyar A’laam An-Nubulaa: 8/440]
Repentance
Allaah (The Most High) said:
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
Say: “O ‘Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. [39:53]
وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ
“And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped. [39:54]
وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم مِّن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ بَغْتَةً وَأَنتُمْ لَا تَشْعُرُونَ
“And follow the best of that which is sent down to you from your Lord (i.e. this Qur’an, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not. [39:55]
أَن تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَىٰ مَا فَرَّطتُ فِي جَنبِ اللَّهِ وَإِن كُنتُ لَمِنَ السَّاخِرِينَ
Lest a person should say: “Alas, my grief that I was undutiful to Allah (i.e. I have not done what Allah has ordered me to do), and I was indeed among those who mocked [at the truth! i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah), the Qur’an, and Muhammad and at the faithful believers, etc.] [39:56]
أَوْ تَقُولَ لَوْ أَنَّ اللَّهَ هَدَانِي لَكُنتُ مِنَ الْمُتَّقِينَ
Or (lest) he should say: “If only Allah had guided me, I should indeed have been among the Muttaqun (pious and righteous persons) [39:57]
أَوْ تَقُولَ حِينَ تَرَى الْعَذَابَ لَوْ أَنَّ لِي كَرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ
Or (lest) he should say when he sees the torment: “If only I had another chance (to return to the world) then I should indeed be among the Muhsinun (good-doers) [39:58]
https://www.salaficentre.com/2016/07/critical-constant-examination-oneself-affairs-order-not-deceived-good-opinions-people/
Modern Day Deviant Groups : Jamaa’at-ut-Tableegh – Shaikh Ahmad bin Yahyaa An-Najmee
Jamaa’at-ut-Tableegh
They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.
A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:
1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees
Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.
Circumstances that brought about the start of the movement:
Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said:“brought out for mankind.”
The following can be noted from what has just been mentioned:
1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.
2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.
3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief
4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!
The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:
1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.
There is an objective behind each of these six principles or characteristics as well as a virtue to be attained
Jamaa’at-ut-Tableegh
They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.
A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:
1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees
Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.
Circumstances that brought about the start of the movement:
Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said:“brought out for mankind.”
The following can be noted from what has just been mentioned:
1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.
2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.
3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief
4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!
The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:
1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.
There is an objective behind each of these six principles or characteristics as well as a virtue to be attained
. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.
Point to be noted about Jamaa’at-ut-Tableegh:
1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.
2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.
3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.
4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.
5. They have four of their graves located in the masjid from where their Da’wah emerged.
6. The founder of this Jamaa’ah believed in Kashf.
7. The founder of this Jamaa’ah was a grave worshipper.
8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).
9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.
10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.
Source: Al-Ibaanah eBook – Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee
Point to be noted about Jamaa’at-ut-Tableegh:
1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.
2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.
3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.
4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.
5. They have four of their graves located in the masjid from where their Da’wah emerged.
6. The founder of this Jamaa’ah believed in Kashf.
7. The founder of this Jamaa’ah was a grave worshipper.
8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).
9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.
10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.
Source: Al-Ibaanah eBook – Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee
"Why doesn’t my prayer prevent me from committing evil?"
A questioner asked Shaykh Muhammad bin Saalih al-’Uthaymeen (May Allah have mercy on him),
"Why doesn’t my prayer prevent me from committing evil?"
The Shaykh (Raḥimahullāh) replied;
My advice to you is to repent to Allah, azzawajal, and be sincere in turning back towards Him. You should be mindful of the greatness of the One you are disobeying and be mindful of His punishment for those who oppose His Command. You should remember the statement of Allah,
نَبِّئۡ عِبَادِىٓ أَنِّىٓ أَنَا ٱلۡغَفُورُ ٱلرَّحِيمُ
“Inform unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful.”
وَأَنَّ عَذَابِى هُوَ ٱلۡعَذَابُ ٱلۡأَلِيمُ
“And that My Torment is indeed the most painful torment.” [al-Hijr: 49-50]
Therefore, seek Allah’s forgiveness and mercy and at the same time become fearful of His punishment. As for your prayer not preventing you from performing evil deeds, then perhaps it is due to it containing deficiencies within. That is because the prayer that prevents one from committing lewdness and evil deeds is the prayer that is complete. It is the prayer that is in accordance to what the Prophet (Peace and blessings be upon him) came with, prayer that is performed with an attentive present heart, and a prayer that is performed upon the Sunnah.
It is not any and every prayer that prevents one from lewdness and evil deeds, rather it is only the established prayer that is performed its required manner. Allah said,
إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ
“…Indeed, the prayer prevents al-Fahshaa (lewdness, great sins of every kind, illegal sexual relations) and al-Munkar (disbelief, polytheism, and every evil deed)…” [al-‘Ankabut: 45]
And this is referring to the prayer that is established in the correct manner.
• Source: Silsilah al-Liqaa ash-Shahri #1
A questioner asked Shaykh Muhammad bin Saalih al-’Uthaymeen (May Allah have mercy on him),
"Why doesn’t my prayer prevent me from committing evil?"
The Shaykh (Raḥimahullāh) replied;
My advice to you is to repent to Allah, azzawajal, and be sincere in turning back towards Him. You should be mindful of the greatness of the One you are disobeying and be mindful of His punishment for those who oppose His Command. You should remember the statement of Allah,
نَبِّئۡ عِبَادِىٓ أَنِّىٓ أَنَا ٱلۡغَفُورُ ٱلرَّحِيمُ
“Inform unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful.”
وَأَنَّ عَذَابِى هُوَ ٱلۡعَذَابُ ٱلۡأَلِيمُ
“And that My Torment is indeed the most painful torment.” [al-Hijr: 49-50]
Therefore, seek Allah’s forgiveness and mercy and at the same time become fearful of His punishment. As for your prayer not preventing you from performing evil deeds, then perhaps it is due to it containing deficiencies within. That is because the prayer that prevents one from committing lewdness and evil deeds is the prayer that is complete. It is the prayer that is in accordance to what the Prophet (Peace and blessings be upon him) came with, prayer that is performed with an attentive present heart, and a prayer that is performed upon the Sunnah.
It is not any and every prayer that prevents one from lewdness and evil deeds, rather it is only the established prayer that is performed its required manner. Allah said,
إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ
“…Indeed, the prayer prevents al-Fahshaa (lewdness, great sins of every kind, illegal sexual relations) and al-Munkar (disbelief, polytheism, and every evil deed)…” [al-‘Ankabut: 45]
And this is referring to the prayer that is established in the correct manner.
• Source: Silsilah al-Liqaa ash-Shahri #1
It says in the Hadith: "If Allaah wants to take a person's soul in a particular land, He will give him a reason to go there" (Al-Hakim 1:42)
(Taken from Tafsir ibn Kathir volume 7 page 603)
(Taken from Tafsir ibn Kathir volume 7 page 603)
Retweeted Abu Yusuf al-Albani (@Arbrit_Kraja):
Imam AbdulAziz Bin Baz rahimahullaah.
[1/2] "Sister!!! Your veil is as far as your shame is, and your shame is as far as your iman is....
Imam AbdulAziz Bin Baz rahimahullaah.
[1/2] "Sister!!! Your veil is as far as your shame is, and your shame is as far as your iman is....
"One without the right 'aqidah is prey to confusion and doubt"
- Shaykh Sālih al-Fawzān
[Aqidat-ut-Tawhid, p 21]
- Shaykh Sālih al-Fawzān
[Aqidat-ut-Tawhid, p 21]
"Whoever learns Qur’an, then his value becomes great. Whoever speaks in Fiqh (learns it), his capacity grows. Whoever writes ahadeeth, his evidence strengthens. Whoever examines into language, his nature softens. Whoever contemplates the reckoning, his opinion becomes sound. And whoever does not protect himself, his knowledge does not benefit him."
- Imam ash-Shafi’ee
- Imam ash-Shafi’ee
Imaam Ibnul Qayyim (rahimahullaah) talked about what people think is the fitnah of “our times”, i.e. meaning his own times, but this applies just as well to the contemporary fitnah of our own times.
About the ways of Allaah (Azza wa Jal) in this creation vis-a-vis the rulers and the ruled, he said :
“And contemplate Allaah’s (Azza wa Jal) Wisdom when He made people of authority, making them a reflection of the ruled. It is as if the deeds of the ruled appear in the form and deeds of their rulers :
if the ruled are upright, then their rulers will be upright
if the ruled incline away from uprightness, then their rulers will do the same to them
if the ruled transgress and oppress, then their rulers will do the same to them
if there appears deception and plotting from the ruled, then it will be the same from their rulers
if the ruled take away the rights of the people and become miser as to the rights of others, then their rulers will do the same to them and deprive them of their rights
if the ruled take away from the oppressed /weak among them that which they deserve not to take in their transactions with them, then their rulers will do that towards the ruled’s wealth and take what they deserve not, and impose on the ruled taxes and assignments
and whenever the ruled take from the oppressed and weak unjustly, then their rulers will do the same to them and take it by force
so the actions of the ruled appear in the actions of the rulers and it is not in the Divine Wisdom that Allaah (Azza wa Jal) assigns authority over the wicked and evils ones, EXCEPT to the ones who are of their own kind
Since the first generation was of the best generation and of the most righteous, … so were their leaders righteous
It is not befitting Allaah’s Wisdom that in “our times” (Ibnul Qayyim’s times) that those assigned to authority over us be the like of Muawwiya and ‘Umar bin ‘Abdul ‘Aziz, not to mention Abu Bakr and ‘Umar. The leaders of those before us were in accordance with their own conditions and ranks. Our leaders are in accordance with our own condition and rank. In both cases, this is entailed by the Wisdom of Allaah (Azza wa Jal).”
Such is the conclusion of Imaam Ibnul Qayyim (rahimahullah) concerning his times, i.e. the 8th century A.H., so what do you think about our own times?
The Wisdom of Allaah (Azza wa Jal) pertains to His Attributes. He puts things in accordance with His Hikmah and puts them in their proper places with what fits. The Wisdom of Allaah (Azza wa Jal) has a noble and most perfect objective.
As for those who hasten in making these roads for “deliverance” and see getting rid of the rulers as the solution to their problems, they confuse symptoms and disease.
The rulers are seen as being the causes when in reality they are only the symptoms. The true illness is within the ruled. Therefore, all endeavors towards finding a solution should focus on the ruled themselves.
The deeds of the ruled are reflected in the deeds of the people having authority over them. When the people are not ready and are away from the deen of Allaah, who would you expect them to deserve as rulers?
Contemplate this very carefully!
Dr Saleh As-Saleh(rahimahullaah)
https://salafiaudio.files.wordpress.com/2014/09/blame-on-us-or-blame-on-rulers-imaam-ibnul-qayyim-saleh-as-saleh.mp3
About the ways of Allaah (Azza wa Jal) in this creation vis-a-vis the rulers and the ruled, he said :
“And contemplate Allaah’s (Azza wa Jal) Wisdom when He made people of authority, making them a reflection of the ruled. It is as if the deeds of the ruled appear in the form and deeds of their rulers :
if the ruled are upright, then their rulers will be upright
if the ruled incline away from uprightness, then their rulers will do the same to them
if the ruled transgress and oppress, then their rulers will do the same to them
if there appears deception and plotting from the ruled, then it will be the same from their rulers
if the ruled take away the rights of the people and become miser as to the rights of others, then their rulers will do the same to them and deprive them of their rights
if the ruled take away from the oppressed /weak among them that which they deserve not to take in their transactions with them, then their rulers will do that towards the ruled’s wealth and take what they deserve not, and impose on the ruled taxes and assignments
and whenever the ruled take from the oppressed and weak unjustly, then their rulers will do the same to them and take it by force
so the actions of the ruled appear in the actions of the rulers and it is not in the Divine Wisdom that Allaah (Azza wa Jal) assigns authority over the wicked and evils ones, EXCEPT to the ones who are of their own kind
Since the first generation was of the best generation and of the most righteous, … so were their leaders righteous
It is not befitting Allaah’s Wisdom that in “our times” (Ibnul Qayyim’s times) that those assigned to authority over us be the like of Muawwiya and ‘Umar bin ‘Abdul ‘Aziz, not to mention Abu Bakr and ‘Umar. The leaders of those before us were in accordance with their own conditions and ranks. Our leaders are in accordance with our own condition and rank. In both cases, this is entailed by the Wisdom of Allaah (Azza wa Jal).”
Such is the conclusion of Imaam Ibnul Qayyim (rahimahullah) concerning his times, i.e. the 8th century A.H., so what do you think about our own times?
The Wisdom of Allaah (Azza wa Jal) pertains to His Attributes. He puts things in accordance with His Hikmah and puts them in their proper places with what fits. The Wisdom of Allaah (Azza wa Jal) has a noble and most perfect objective.
As for those who hasten in making these roads for “deliverance” and see getting rid of the rulers as the solution to their problems, they confuse symptoms and disease.
The rulers are seen as being the causes when in reality they are only the symptoms. The true illness is within the ruled. Therefore, all endeavors towards finding a solution should focus on the ruled themselves.
The deeds of the ruled are reflected in the deeds of the people having authority over them. When the people are not ready and are away from the deen of Allaah, who would you expect them to deserve as rulers?
Contemplate this very carefully!
Dr Saleh As-Saleh(rahimahullaah)
https://salafiaudio.files.wordpress.com/2014/09/blame-on-us-or-blame-on-rulers-imaam-ibnul-qayyim-saleh-as-saleh.mp3
The danger of speaking without knowledge.
’Uqbah bin Muslim said: For 34 years I kept Ibn ’Umar’s company and he used to often say ”I don’t know” (when he was asked about anything).
Whereupon he would turn towards me and say: ”Do you know what these people want? They want to make our backs bridges into the Hellfire (by speaking about Islam without knowledge)!
Source: Reportedly Jami’ Bayan al-‘Ilm wa Fadlihi by Ibn Abd’ul Barr (v. 2, p. 841)
’Uqbah bin Muslim said: For 34 years I kept Ibn ’Umar’s company and he used to often say ”I don’t know” (when he was asked about anything).
Whereupon he would turn towards me and say: ”Do you know what these people want? They want to make our backs bridges into the Hellfire (by speaking about Islam without knowledge)!
Source: Reportedly Jami’ Bayan al-‘Ilm wa Fadlihi by Ibn Abd’ul Barr (v. 2, p. 841)
Be Careful Whom You Take Your Knowledge From...
"This knowledge is your flesh and blood. You will be questioned about it. So look to whom you take it from."
- Imaam Malik (rahimahullah)
[Kifyah, No. 21 | Translated By: Salah Al-Iranee]
"This knowledge is your flesh and blood. You will be questioned about it. So look to whom you take it from."
- Imaam Malik (rahimahullah)
[Kifyah, No. 21 | Translated By: Salah Al-Iranee]
Required Learning [What is a Muslim Required to Study?]
It is reported that Hasan b. Rabī’ asked ‘Abdullāh b. Al-Mubārak – Allāh have mercy on him – about the meaning of the hadith, “Seeking knowledge is obligatory upon every Muslim”. He replied:
It is not [the expert knowledge of hadith and fiqh] you are seeking. Seeking knowledge is an obligation when a man comes to something concerning his religion (dīn): he is to ask about it until he knows it.
Al-Khatīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 162.
It is reported that ‘Alī b. Al-Hasan b. Shaqīq asked ‘Abdullāh b. Al-Mubārak – Allāh have mercy on him, “What knowledge is considered obligatory upon people to learn?” He replied:
A man must not proceed to do anything except upon knowledge, He is to ask and learn. This is what is obligatory upon people as regards learning knowledge.
He explained further:
If there is a man who has no wealth, it is not obligatory upon him to learn Zakāh. When he has 200 dirham, it becomes obligatory upon him to learn how much (Zakāh) he has to pay, when he has to pay, and who he has to pay. This is also the way with everything else.
Al-Baghdādī, op. cit. article 163.
It is reported that Ibn Wahb once mentioned knowledge, to which Imām Mālik – Allāh have mercy on him – commented:
Knowledge is surely good, but look to what is binding upon you from the beginning of your day to its end, and from the end of your day to the following morning, adhere to that and do not give preference to [learning] anything else.
Al-Baghdādī, op. cit. article 165.
It is reported from ‘Abdullāh b. Ahmad b. Hanbal that he asked his father (Imām Ahmad) – Allāh have mercy on him – whether it is obligatory upon a man to seek knowledge. He replied:
As for [the knowledge] through which he can uphold his prayers, and other matters of his religion like fasting, Zakāh – and he mentioned the other main aspects of the religion – then a man should know about that.
Al-Baghdādī, op. cit. article 166.
https://www.sayingsofthesalaf.net/required-learning-muslim-required-study/
It is reported that Hasan b. Rabī’ asked ‘Abdullāh b. Al-Mubārak – Allāh have mercy on him – about the meaning of the hadith, “Seeking knowledge is obligatory upon every Muslim”. He replied:
It is not [the expert knowledge of hadith and fiqh] you are seeking. Seeking knowledge is an obligation when a man comes to something concerning his religion (dīn): he is to ask about it until he knows it.
Al-Khatīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 162.
It is reported that ‘Alī b. Al-Hasan b. Shaqīq asked ‘Abdullāh b. Al-Mubārak – Allāh have mercy on him, “What knowledge is considered obligatory upon people to learn?” He replied:
A man must not proceed to do anything except upon knowledge, He is to ask and learn. This is what is obligatory upon people as regards learning knowledge.
He explained further:
If there is a man who has no wealth, it is not obligatory upon him to learn Zakāh. When he has 200 dirham, it becomes obligatory upon him to learn how much (Zakāh) he has to pay, when he has to pay, and who he has to pay. This is also the way with everything else.
Al-Baghdādī, op. cit. article 163.
It is reported that Ibn Wahb once mentioned knowledge, to which Imām Mālik – Allāh have mercy on him – commented:
Knowledge is surely good, but look to what is binding upon you from the beginning of your day to its end, and from the end of your day to the following morning, adhere to that and do not give preference to [learning] anything else.
Al-Baghdādī, op. cit. article 165.
It is reported from ‘Abdullāh b. Ahmad b. Hanbal that he asked his father (Imām Ahmad) – Allāh have mercy on him – whether it is obligatory upon a man to seek knowledge. He replied:
As for [the knowledge] through which he can uphold his prayers, and other matters of his religion like fasting, Zakāh – and he mentioned the other main aspects of the religion – then a man should know about that.
Al-Baghdādī, op. cit. article 166.
https://www.sayingsofthesalaf.net/required-learning-muslim-required-study/
Shaikh’ul Islam Ibn Taymiyyah said:
“Whoever increases in listening to poems [or music] to improve his heart, his desire to listen to the Qur'an will decrease to the point where he’ll hate it!”
Source: Iqtida’ al-Sirat al-Mustaqim (v. 1, p. 542
“Whoever increases in listening to poems [or music] to improve his heart, his desire to listen to the Qur'an will decrease to the point where he’ll hate it!”
Source: Iqtida’ al-Sirat al-Mustaqim (v. 1, p. 542
This is very deep.
Fudayl ibn Iyad said: “People respect you based on your respect for Allaah.”
Source: al-Hilyah (v. 8, p. 110)
Fudayl ibn Iyad said: “People respect you based on your respect for Allaah.”
Source: al-Hilyah (v. 8, p. 110)
WHOEVER SITS WITH AHLUL BIDAH IS NOT SAFE FROM ONE OF THREE AFFAIRS—IMAAM SUFYAAN ATH-THAWRI رحمه الله
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Imaam Sufyaan Ath-thawri (rahimahullaah) said:
The one who sits with a person of innovation is not safe from one of three (affairs): ”[1] Either he becomes a trial for other than himself; [2] Or something of (misguidance) falls into his heart, so he slips by way of that and Allaah enters him into the hell fire; [3] or he says: By Allaah, I don’t care what they say because I am sure of myself;” but whoever feels safe about his religion (without Allaah’s guidance, protection etc) in the twinkling of an eye, it will be snatched away from him.”
[Source: البدع والنهي عنها of Ibn Wadaah page 54]
http://www.salaficentre.com/2014/03/whoever-sits-with-ahlul-bidah-is-not-safe-from-one-of-three-affairs-imaam-sufyaan-ath-thawri/
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Imaam Sufyaan Ath-thawri (rahimahullaah) said:
The one who sits with a person of innovation is not safe from one of three (affairs): ”[1] Either he becomes a trial for other than himself; [2] Or something of (misguidance) falls into his heart, so he slips by way of that and Allaah enters him into the hell fire; [3] or he says: By Allaah, I don’t care what they say because I am sure of myself;” but whoever feels safe about his religion (without Allaah’s guidance, protection etc) in the twinkling of an eye, it will be snatched away from him.”
[Source: البدع والنهي عنها of Ibn Wadaah page 54]
http://www.salaficentre.com/2014/03/whoever-sits-with-ahlul-bidah-is-not-safe-from-one-of-three-affairs-imaam-sufyaan-ath-thawri/
"By regularly reading the Qur'an one is mentally nourished even if he reached the age of 200 years!"
(Muhammad ibn Ka'b رحمه الله)
(Muhammad ibn Ka'b رحمه الله)
Some laypeople say: "Allah is generous, His forgiveness is vast, and having hope (in Allah) is from our religion." They consider their wishful thinking: "hope". This is what destroyed most sinners.
Ibn al-Jawzi, The Devil's Deceptions [Talbis Iblis], page 518, Dar as-Sunnah Publishers.
Ibn al-Jawzi, The Devil's Deceptions [Talbis Iblis], page 518, Dar as-Sunnah Publishers.