Forwarded from Miraath Publications
📋 Miraath Publications: Latest Benefit Card Series
📃 'Statements about Manhaj' #3'
👤 By Shaykh Rabee` Bin Haadi Al Madkhali
The great scholar Rabee` Bin Haadi Al Madkhali (may Allaah the Most High preserve him) said:
لايستقيم الإسلام أبداً إلا بإقامة الحق وتوضيحه ونقد الباطل وبيان خُبثه والتحذير منه ومن أهله.
المجموع ١٤ /٣٠١.
'A person’s Islam will never be upright unless he establishes the Haqq and clarifies it, criticises Baatil (falsehood), explaining how evil and harmful it is, and warns against it and its people.' [Majmoo kutub wa Rasail wa Fatawa] 14/279.
🔗 http://bit.ly/2l2Ji2W
🖥 http://www.miraathpubs.net/en/
📃 'Statements about Manhaj' #3'
👤 By Shaykh Rabee` Bin Haadi Al Madkhali
The great scholar Rabee` Bin Haadi Al Madkhali (may Allaah the Most High preserve him) said:
لايستقيم الإسلام أبداً إلا بإقامة الحق وتوضيحه ونقد الباطل وبيان خُبثه والتحذير منه ومن أهله.
المجموع ١٤ /٣٠١.
'A person’s Islam will never be upright unless he establishes the Haqq and clarifies it, criticises Baatil (falsehood), explaining how evil and harmful it is, and warns against it and its people.' [Majmoo kutub wa Rasail wa Fatawa] 14/279.
🔗 http://bit.ly/2l2Ji2W
🖥 http://www.miraathpubs.net/en/
Miraath Publications
Statements about Manhaj 1-11
🔶Ibn Uthaymin Rahimahullah ;
Islam is the religion of Justice; not equality. Allah orders justice, not equality.
🔹Sharh-ul-Wasitiyyah 1/229
Islam is the religion of Justice; not equality. Allah orders justice, not equality.
🔹Sharh-ul-Wasitiyyah 1/229
Man Has Two Enemies:
ONE is SHAYTAN, the SECOND is HIS OWN NAFS (HUMAN SELF).- SHAYTAN IS YOUR ENEMY, BUT HE ISN’T AS BIG AN ENEMY TO INSAAN AS HIS OWN NAFS IS.
Allah says in the Qur’an, ” …Indeed, the plot of Shaytan is ever feeble” [4:76], whereas about the Nafs the Qur’an says, ” Indeed the (Human self) Nafs is supremely commanding to do evil, except those upon whom my Lord has mercy.” [12:53].
Whatever your Nafs hates for your Nafs is from the Shaytan, so seek refuge with Allah from it. And whatever your Nafs likes for your Nafs is from your Nafs so forbid it to it.
When a person desires to do a sin, but suppresses it and controls it over and over again that is a sign that the Nafs is trying to make us sin. Our Nafs is like a child who is stubborn and insistent to touch or execute something. On the other hand, if we have a desire to do a sin, but we suppress it, then we get a desire to do a ‘different’ type of sin, but we suppress it and control it, and then again, we get yet a different desire to do a sin, this is Shaytan trying to influence us. Shaytan doesn’t care which sins we commit; he’s not stubborn like we are. He tempts and moves on to a new temptation. Ultimately, if Shaytan cannot get us to sin, he will try to keep us from doing something that is good.
The main weapon in this battle against the Nafs is patience. Patience has many aspects to it. Patience has been defined by ibn al-Qayyim (Rahimahullah) as “confirming the demands of the [intellegent and rational] mind and faith against the urges of desires and lusts.”
[Ibn Qayyim in Iddah al-Saabireen wa Dhakheerah al-Shakireen: Beirut Daar al-Kutub al-Ilmiyyah 1983, p.16]
ONE is SHAYTAN, the SECOND is HIS OWN NAFS (HUMAN SELF).- SHAYTAN IS YOUR ENEMY, BUT HE ISN’T AS BIG AN ENEMY TO INSAAN AS HIS OWN NAFS IS.
Allah says in the Qur’an, ” …Indeed, the plot of Shaytan is ever feeble” [4:76], whereas about the Nafs the Qur’an says, ” Indeed the (Human self) Nafs is supremely commanding to do evil, except those upon whom my Lord has mercy.” [12:53].
Whatever your Nafs hates for your Nafs is from the Shaytan, so seek refuge with Allah from it. And whatever your Nafs likes for your Nafs is from your Nafs so forbid it to it.
When a person desires to do a sin, but suppresses it and controls it over and over again that is a sign that the Nafs is trying to make us sin. Our Nafs is like a child who is stubborn and insistent to touch or execute something. On the other hand, if we have a desire to do a sin, but we suppress it, then we get a desire to do a ‘different’ type of sin, but we suppress it and control it, and then again, we get yet a different desire to do a sin, this is Shaytan trying to influence us. Shaytan doesn’t care which sins we commit; he’s not stubborn like we are. He tempts and moves on to a new temptation. Ultimately, if Shaytan cannot get us to sin, he will try to keep us from doing something that is good.
The main weapon in this battle against the Nafs is patience. Patience has many aspects to it. Patience has been defined by ibn al-Qayyim (Rahimahullah) as “confirming the demands of the [intellegent and rational] mind and faith against the urges of desires and lusts.”
[Ibn Qayyim in Iddah al-Saabireen wa Dhakheerah al-Shakireen: Beirut Daar al-Kutub al-Ilmiyyah 1983, p.16]
Forwarded from Salaf.Com
A Muslim's Guide to Evolution and Atheism: Ibn al-Qayyim and a Naturalist's Self-Dialogue (PDF) http://aboutatheism.net/assets/docs/evolution-book-ibnqayyim.pdf
Fasting Humiliates and Weakens the Shaytaan:
Ibn Taymiyyah (Rahimahullah) said:
"Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan "flows through the son of Adam like blood", as the Prophet ﷺ said; but fasting narrows the passages through which the Shaytaan flows, so his influence grows less."
[Majmu' al-Fatawa, 25/246]
Ibn Taymiyyah (Rahimahullah) said:
"Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan "flows through the son of Adam like blood", as the Prophet ﷺ said; but fasting narrows the passages through which the Shaytaan flows, so his influence grows less."
[Majmu' al-Fatawa, 25/246]
Abu Musa Al-Ash'ari (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, "The believer who recites the Qur'an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur'an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur'an is like basil whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur'an is like a colocynth which has no fragrance and its taste is bitter."
[Al-Bukhari and Muslim] [Sunnah.com reference: Book 9, Hadith 5]
Allâh Rabbulâlameen declared: “Say, ‘If mankind and jinn came together to produce the like of this Quran, they could never produce the like of it, even if they backed up one another.’ We have displayed for mankind in this Quran every kind of similitude, but most people insist on denying the truth.”
[Quran, al-Isra’ (The Night Journey) 17:88-89]
The Messenger of Allah (ﷺ) said, "The believer who recites the Qur'an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur'an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur'an is like basil whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur'an is like a colocynth which has no fragrance and its taste is bitter."
[Al-Bukhari and Muslim] [Sunnah.com reference: Book 9, Hadith 5]
Allâh Rabbulâlameen declared: “Say, ‘If mankind and jinn came together to produce the like of this Quran, they could never produce the like of it, even if they backed up one another.’ We have displayed for mankind in this Quran every kind of similitude, but most people insist on denying the truth.”
[Quran, al-Isra’ (The Night Journey) 17:88-89]
Have Taqwā of Allāh, and Allāh will teach you, and Allāh is All knower of everything.”
[Sūrah al-Baqarah 2:282]
[Sūrah al-Baqarah 2:282]
Abdullah bin Amr narrated that:
the Prophet said:
"The Lord's pleasure is in the parent's pleasure, and the Lord's anger is in the parent's anger."
Tirmidhi Vol. 4, Book 1, Hadith 1899
the Prophet said:
"The Lord's pleasure is in the parent's pleasure, and the Lord's anger is in the parent's anger."
Tirmidhi Vol. 4, Book 1, Hadith 1899
Ibn al-Qayyim said:
Every Muslim should be warned of the oppression of:
‘I – My/Mine – I Possess’
Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.
Iblees said: ‘I am better than him’
Fir’awn said: ‘Is not mine the Kingdom of Egypt,’
Qaroon said: ‘This has been given to me only because of knowledge I possess.’
So regarding the saying of the Slave of Allaah ‘I’ – then the best that he can be described with is:
I am a slave who sins, makes mistakes, seeks forgiveness and recognizes this.
So regarding the saying of ‘My/Mine’ – and those statements similar to that is:
My sins, my crimes, my humbleness, my deprivation and submissiveness.
So regarding the saying of ‘I Possess’:
Forgive me for my mistakes and what I do intentionally, in jest, or in seriousness and I possess all these shortcomings.
[Taken from ‘Za’ad al-Ma’aad’ 2/475 – By Ibn al-Qayyim al-Jawzeeyah] Translated by Abbas Abu Yahya
Every Muslim should be warned of the oppression of:
‘I – My/Mine – I Possess’
Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.
Iblees said: ‘I am better than him’
Fir’awn said: ‘Is not mine the Kingdom of Egypt,’
Qaroon said: ‘This has been given to me only because of knowledge I possess.’
So regarding the saying of the Slave of Allaah ‘I’ – then the best that he can be described with is:
I am a slave who sins, makes mistakes, seeks forgiveness and recognizes this.
So regarding the saying of ‘My/Mine’ – and those statements similar to that is:
My sins, my crimes, my humbleness, my deprivation and submissiveness.
So regarding the saying of ‘I Possess’:
Forgive me for my mistakes and what I do intentionally, in jest, or in seriousness and I possess all these shortcomings.
[Taken from ‘Za’ad al-Ma’aad’ 2/475 – By Ibn al-Qayyim al-Jawzeeyah] Translated by Abbas Abu Yahya
Shaykh ul-Islam Ibn Taymiyyah (رحمه الله) said : ❝The sensible person does not [merely] look at what is apparent, but he looks at the reality.❞
Al-Uboodiyyah, (Page: 112)
Al-Uboodiyyah, (Page: 112)
The wordly pleasures are shallow, and our sorrows are deep. Shallow waters are noisy; deep waters are silent.
🔴 A DISLIKED QADR 🔴
Translated by Abbas Abu Yahya
🔻What a person should do if he has been afflicted with Qadr which he dislikes?🔻
🔶 Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
‘If a disliked Qadr crosses a person, then he has six considerations:
✅ The first- consideration is of Tawheed, and that Allaah is the One who destined it for him, willed it for him, created him. Whatever Allaah wants occurs and whatever Allaah does not want does not occur.
✅ The second- consideration is of justice, and that it will occur with Allaah’s command. It is just in fulfilling Allaah’s justice.
✅ The third- consideration is of mercy, and that Allah’s mercy in what has been destined is generally from Allaah’s Anger and recompense, His mercy is present but hidden and not apparent.
✅ The fourth- the consideration of wisdom, that the Allaah’s Wisdom -Subhanahu- necessitated this destiny. Allaah did not destine this in vain or command it for no reason.
✅ The fifth- consideration is of Praise, that all complete praise is for Allaah -Subhanahu- for this destined Qadr from whichever way you look at it.
✅ The sixth- the consideration of servitude of worship, and that a person is purely a slave of Allaah from every point of view. The regulations of his Master apply to him and are carried out due to him being his master’s possession and His slave. So Allaah disposes him under His destined rulings just as Allaah disposes him under rulings of the Deen, therefore, the slave of Allaah has to conform and proceed with these rulings.
[From: al-Fawaid p.93-94]
♻ knowledge increases when shared
Translated by Abbas Abu Yahya
🔻What a person should do if he has been afflicted with Qadr which he dislikes?🔻
🔶 Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
‘If a disliked Qadr crosses a person, then he has six considerations:
✅ The first- consideration is of Tawheed, and that Allaah is the One who destined it for him, willed it for him, created him. Whatever Allaah wants occurs and whatever Allaah does not want does not occur.
✅ The second- consideration is of justice, and that it will occur with Allaah’s command. It is just in fulfilling Allaah’s justice.
✅ The third- consideration is of mercy, and that Allah’s mercy in what has been destined is generally from Allaah’s Anger and recompense, His mercy is present but hidden and not apparent.
✅ The fourth- the consideration of wisdom, that the Allaah’s Wisdom -Subhanahu- necessitated this destiny. Allaah did not destine this in vain or command it for no reason.
✅ The fifth- consideration is of Praise, that all complete praise is for Allaah -Subhanahu- for this destined Qadr from whichever way you look at it.
✅ The sixth- the consideration of servitude of worship, and that a person is purely a slave of Allaah from every point of view. The regulations of his Master apply to him and are carried out due to him being his master’s possession and His slave. So Allaah disposes him under His destined rulings just as Allaah disposes him under rulings of the Deen, therefore, the slave of Allaah has to conform and proceed with these rulings.
[From: al-Fawaid p.93-94]
♻ knowledge increases when shared
Shaykh Saalih Al-Fawzaan حفظه الله تعالى, when asked if a woman can unveil her face because of the difference of opinion on this matter, replied:
“No one uses the difference of opinion amongst the scholars as a justification except for the people of desires who love to follow their whims. As for the one who fears Allah, he does not use the differences of opinion as an excuse.
Differences of opinions exist amongst the scholars. In fact, there is almost no issue from among the issues of fiqh, except that there can be found a difference of opinion amongst the scholars in it. This is why Allah has commanded us to refer back to the Book and the Sunnah.
“And if you differ in anything, then refer it back to Allah and the Messenger if you truly believe in Allah and the last day.” [4:59]
So differences of opinion exist. However, it is not permissible for us to (only) accept the opinion that confirms to our desires and aspirations, whilst rejecting the one that is supported by the evidences just because it contradicts our desires. This is not permissible.
So what is required is to take the opinion that is in conformity with the evidence from the Book and the Sunnah with regard to the Hijab as well as everything else.”
The shaykh then went on to confirm the obligation of a woman veiling her face.
[Ta’ammulaat Fee Awaakhir Suratil Ahzaab, 49-51]
Taken from “Four Essays On The Obligation Of Veiling” p.4
“No one uses the difference of opinion amongst the scholars as a justification except for the people of desires who love to follow their whims. As for the one who fears Allah, he does not use the differences of opinion as an excuse.
Differences of opinions exist amongst the scholars. In fact, there is almost no issue from among the issues of fiqh, except that there can be found a difference of opinion amongst the scholars in it. This is why Allah has commanded us to refer back to the Book and the Sunnah.
“And if you differ in anything, then refer it back to Allah and the Messenger if you truly believe in Allah and the last day.” [4:59]
So differences of opinion exist. However, it is not permissible for us to (only) accept the opinion that confirms to our desires and aspirations, whilst rejecting the one that is supported by the evidences just because it contradicts our desires. This is not permissible.
So what is required is to take the opinion that is in conformity with the evidence from the Book and the Sunnah with regard to the Hijab as well as everything else.”
The shaykh then went on to confirm the obligation of a woman veiling her face.
[Ta’ammulaat Fee Awaakhir Suratil Ahzaab, 49-51]
Taken from “Four Essays On The Obligation Of Veiling” p.4
✒ Amazing Reward For Sticking To Deen In Times Of Fitan 👇
قال رسول الله صلى الله عليه وسلم : إن من ورائكم زمان صبر للمتمسك فيه أجر خمسين شهيدا منكم
The Messenger of Allāh Ṣallallāhu-'Alaihi Wa Sallam said: “Indeed after you (the Companions) there are times (which require) patience such that the one who holds onto (religion) will have the reward of FIFTY MARTYRS FROM AMONGST YOU.”
● [مختصر صحيح الجامع الصغير ٢٢٣٤، صححه الألباني،
Mukhtaṣar Ṣaḥīḥ al-Jāmi' aṣ-Ṣagheer no. 2234, declared 'Authentic' by al-Albānī]
قال رسول الله صلى الله عليه وسلم : إن من ورائكم زمان صبر للمتمسك فيه أجر خمسين شهيدا منكم
The Messenger of Allāh Ṣallallāhu-'Alaihi Wa Sallam said: “Indeed after you (the Companions) there are times (which require) patience such that the one who holds onto (religion) will have the reward of FIFTY MARTYRS FROM AMONGST YOU.”
● [مختصر صحيح الجامع الصغير ٢٢٣٤، صححه الألباني،
Mukhtaṣar Ṣaḥīḥ al-Jāmi' aṣ-Ṣagheer no. 2234, declared 'Authentic' by al-Albānī]
Ibn Qudāmah al-Maqdisī [رحمه الله] said:
“Truly, the Salaf used to love whoever makes them aware of their deficiencies, and the most hated people to us now are those who make us recognise our deficiencies.’’
[Minhāj al-Qāsidīn (pg. 196) | Translated by Norway Dawah]
“Truly, the Salaf used to love whoever makes them aware of their deficiencies, and the most hated people to us now are those who make us recognise our deficiencies.’’
[Minhāj al-Qāsidīn (pg. 196) | Translated by Norway Dawah]
Upon the authority of Imaam Al Awzaa’ee who said: Sulaimaan Ibn Daawood [عليه سلم] said:
❝If speech was made of silver, then silence would be golden!❞
[Collected By Ibn Abi Dunya In ‘As Samt’, (No. 47) | Translated By Abu Hakeem Bilal Davis]
❝If speech was made of silver, then silence would be golden!❞
[Collected By Ibn Abi Dunya In ‘As Samt’, (No. 47) | Translated By Abu Hakeem Bilal Davis]