Upon the authority of Abdullah ibn Amr [رضي الله عنه] who said:

❝Leave alone that which has nothing to do with you whatsoever, and do not speak about what does not concern you, and guard your tongue as you would guard silver!❞

[Collected By ibn Abi Dunya In ‘As Samt’, (No. 24) | Translated By Abu Hakeem Bilal Davis]

*Explanation of Hadeeth:"Importance of having Dates in the house"*

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد


Narrated Aaishah رضي الله عنها that the Prophet صلى الله عليه وسلم said:

❝No household will go hungry if they have dates.❞

[Saheeh Muslim 152- (2046)]



Narrated Aaishah رضي الله عنها that the Messenger of Allaah صلى الله عليه وسلم said:

❝O Aaishah! A house in which there are no dates, its people will go hungry. O Aaishah! A house in which there are no dates, its people will go hungry.❞

He repeated it twice or thrice

[Saheeh Muslim 153- (2046), Sunan Abu Dawood (3831), Sunan al-Tirmidhee (1815), Sunan Ibn Maajah (3327)]



Narrated Abu Hurairah رضي الله عنه that the Prophet صلى الله عليه وسلمsaid:

❝How good are dates as Sahoor (predawn meal) for a Believer.❞

[Sunan Abu Dawood (2345) and graded as “Saheeh” by Shaikh al-Albaanee]



Narrated Salmah رضي الله عنها that the Prophet صلى الله عليه وسلم said:

❝A house in which there are no dates is like a house in which there is no food.❞

[Sunan Ibn Maajah (3328) and graded as “Hasan” by Shaikh al-Albaanee]


۝۝۝۞۝۝۝


Shaikh Ibn al-Uthaymeen رحمه الله said:

❝This is because the dates in reality are sweet, nutritious, and (good as morning) meals; and they have great benefits, (they are long-lasting) and do not go bad quickly, rather, sometimes they taste better after a time has passed. This is why when people have dates (in their homes), they will not go hungry. And this is proof that as part of storing (or saving) food for the family, one should also stash away some dates.❞

[Sharh Saheeh Muslim]


۝۝۝۞۝۝۝


Shaikh Abdul Muhsin al-Abbaad said:

❝This Hadeeth (of Aaishah رضي الله عنها) points to the importance of having dates (in the house), as it (also acts as) meal and nourishment.


And the saying of the Prophet صلى الله عليه وسلم: ❝A house in which there are no dates, its people will go hungry❞, this is relevant to a country (or place) which has dates (as its staple food). It does not mean that every household which does not have dates that its people will go hungry, because many people have different varieties of food (as source of nourishment) other than dates and they do not go hungry. This is true in the case of those people whose staple food is dates, and whose source of nourishment is dates. If they were to run out of dates, they would go hungry, like how it was the situation in Madeenah, where months would go by and their only source of meal would be dates and water.❞

[Sharh Sunan Abu Dawood of Shaikh Abdul Muhsin al-Abbaad]



http://ilm4all.blogspot.com/2017/03/explanation-of-hadeeth-importance-of.html

Imaam Ibnul Qayyim (rahimahullaah) said:

"When there is money in your hand and not in your heart, it will not harm you even if it is a lot; and when it is in your heart, it will harm you even if there is none in your hands."

[Madaarij As-Saalikeen: 1/463]

Narrated Jundab bin `Abdullah: Allah's Messenger (peace be upon him) said, "Recite (and study) the Qur'an as long as your hearts are in agreement as to its meanings, but if you have differences as regards its meaning, stop reading it then." (Sahih al-Bukhari, Vol. 9, Book 96, Hadith 92)

💠🏵🏵🌼🌼🌼🌼

Abu Bakr As-Siddiq (Rady'Allahu Anhu) said:

💎“Let not any Muslim belittle another Muslim, for the lowest of the Muslims is great in the Sight of Allah.”

[Ihya’ ‘Ulum ad-Din, 3/400]

Ibn Abi Dunya wrote:

Abdullaah said, “It has been narrated to us on the authority of some wise men that tawakkal (reliance on Allaah) has three stages: Firstly, not complaining, secondly, being content and thirdly, loving it (by firmly believing that Allaah always decrees what is best for His creation).”

[Tawakkal ‘Ala Allaah, 1/47]
#Allaah

Some of the actions which have plagued the Ummah:

Al-Mugheerah Ibn Shuab رضي الله عنه said that the Prophet صلى الله عليه وسلم said: ❝Allaah dislikes that:
(A) you engage in gossiping (qeel wa qaal [it was said, so-and-so said]),
(B) ask too many questions (in religion or about other people’s affairs),
(C) and waste (your) wealth.❞

[Saheeh al-Bukhaaree (1477, 2408, 5975, 6473, 7292) and Saheeh Muslim (4255, 4257, 4259, 4260)]

Imaam al-Nawawee said:
QEEL WA QAAL: meaning: one speaks about everything he hears, saying: “it was said”, “so-and-so said”, while he himself does not know the authenticity of that statement and does not care about it. It is sufficient a person to have lied who speaks about everything he hears.

IDHAAAT-UL-MAAL: meaning: squandering wealth in things which does not benefit him in this world or the Hereafter, and not saving/maintaining it while he has the means to do so.

KATHRAT-US-SA’AAL: meaning: persistently asking questions which may not be of any significance.

[Riyaadh al-Saaliheen]

The Messenger of Allaah [ﷺ] said:

«لو يعلم الناس في الوحدة ما أعلم، ما سار راكب بليل وحده [أبداً]»

❝If the people knew what I know about being alone, no one would ever travel alone at night.❞

[Silsilah al-Ahaadeeth as-Saheehah of al-Albaanee, (1/130, No. 61) | Translated By Abū Ruqayyah 'Abd us-Samad]

-

Translator's Note:

I asked Shaykh Badr bin Muhammad al-Badr [حفظه الله]:

❝The Hadeeth: ‘If the people knew what I know about being alone, no one would ever travel alone at night.’

Is this action [i.e. travelling alone at night] Haraam?❞

The Shaykh said:

❝It is disliked [i.e. Makrooh].❞

❝The believer is pleased with a truthful statement, whether it is for him or against him, and gets angry at a false statement whether is for him or against him.❞

- Ibn Taymiyyah (rahimahullah)

[Majmoo al-Fatawa, (10/600) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]

Imaam Ali al-Madeeni said: "Understanding of the meanings of Hadeeth is Half Knowledge, and Awareness of the narrators is Half Knowledge" [Al-Muhaddith al-Faasil (1/320), Chain Saheeh]

*#SayNoToAprilFoolsDay*
I do not make fun of others
I do not deceive others
I do not lie even while joking
I do not entertain April fool’s day
i.e., I am a Muslim

*➨ QURAN 17:53*
And tell My servants to say that which is best.
Indeed, Shaitaan induces [dissension] among them.
Indeed Shaitaan is ever, to mankind, a clear enemy.

•••• •••• •••• ••••
*SPEAK TRUTH & DO NOT DECEIVE*
•••• •••• •••• ••••

*➨ QURAN 33:70*
O you who believe!
Keep your duty to Allah and fear Him, and speak (always) the truth.

*► PROPHET MUHAMMAD (ﷺ) said:*
Whoever deceives (people) does not belong to me.

(SAHIH MUSLIM Vol #1, Hadith #284)

•••• •••• •••• ••••
*DO NOT LIE EVEN WHILE JOKING*
•••• •••• •••• ••••

*► PROPHET MUHAMMAD (ﷺ) said:*
I am the claimant of a house in the middle of Paradise for the one who refrains from lying, even when he is joking.

(SUNAN ABU DAWUD Vol #5, Hadith #4800)

*► PROPHET MUHAMMAD (ﷺ) said:*
Woe to the one who speaks and tells lies in order to make the people laugh: woe to him, woe to him.

(SUNAN ABU DAWUD Vol #5, Hadith #4990)

•••• •••• •••• ••••
*AVOID FALSE SPEECH*
•••• •••• •••• ••••

*➨ QURAN 22:30*
Avoid false statements.

*➨ QURAN 50:18*
Man does not utter any word except that with him is an observer prepared [to record].

*► PROPHET MUHAMMAD (ﷺ) said:*
Shall I inform you of the biggest of the great sins?
That is the lying speech or the false witness.

(SAHIH BUKHARI Vol #8, Hadith #5977)

*► PROPHET MUHAMMAD (ﷺ) said:*
Whoever believes in Allah and the Last Day
Should talk what is good or keep quiet.

(SAHIH BUKHARI Vol #8, Hadith #6018)

•••• •••• •••• ••••
*CONCLUSION*
•••• •••• •••• ••••

*➨ QURAN 49:11*
O you who have believed,
Let not a people ridicule [another] people; perhaps they may be better than them;
Nor let women ridicule [other] women; perhaps they may be better than them.
And do not insult one another and do not call each other by [offensive] nicknames.

*► PROPHET MUHAMMAD (ﷺ) said:*
A man may speak a word that angers Allah and not see anything wrong with it, but it will cause him to sink down in Hell the depth of seventy autumns.

(SUNAN IBN MAJAH Vol #5, Hadith #3970)

Sheikh Ibn Uthaimeen رحمه الله said:

“It is impermissible to say ‘in shā Allāh’ when making Du'ā, for Allāh says: ‘I will respond (to your Du'ā)’ [al-Qur’ān 40:60].”
-

📖 [مجموع فتاوى ورسائل]

#copycat

The Thief And Maalik Bin Dinar :

A burglar scaled the wall of Maalik Bin Dinar’s house one night and easily managed to get inside. Once inside the house, the thief was disappointed to see nothing worth stealing. Maalik was busy performing prayer. Realizing he was not alone, he quickly ended his prayer and turned around to face the thief.

Without showing any signs of shock or scare, Maalik calmly extended greetings of peace and said, “My brother, may Allah forgive you. You entered my home and found nothing worth taking, yet I do not want you to leave without taking away some benefit.”

He went in another room and came back with a jug full of water. He looked into the eyes of the burglar and said,

“Make ablution and perform two units of prayer, for if you do so, you will leave my home with a greater treasure than you had initially sought.”

Humbled by Maalik’s manners and words, the thief said, “Yes, that is a generous offer indeed.”

After making ablution and performing two units of prayer, the burglar said, “O Maalik, would you mind if I stayed for a while, for I want to stay to perform two more units of prayer?”

Maalik said, “Stay for whatever amount of prayer Allah decrees for you to perform now.”

The thief ended up spending the entire night at Maalik’s house. He continued to pray until morning. Then Maalik said, “Leave now and be good.”

But instead of leaving, the thief said, “Would you mind if I stayed here with you today, for I have made an intention to fast?”

“Stay as long as you wish,” Maalik said.

The burglar ended up staying for a number of days, praying during the late hours of each night and fasting in the day. When he finally decided to leave, the burglar said, “O Maalik, I have made a firm resolve to repent for my sins and for my former way of life.”

Maalik said, “That is in the Hand of Allah.”

The man did mend his ways and began to lead a life of righteousness and obedience to Allah. Later on, he came across another burglar who asked him, “Have you found your treasure yet?”

He replied, “My brother, what I found is Maalik Bin Dinar. I went to steal from him, but it was he who ended up stealing my heart. I have indeed repented to Allah, and I will remain at the door (of His Mercy and Forgiveness) until I achieve what his obedient, loving slaves have achieved.”

[Al-Mawaa’idh wal-Majaalis: 85]

Be FIRM, and DO NOT change (your stance) because of the large number of attacks on you – Shaykh Ibn Uthaymeen

Sheikh Muhammad Bin Saalih al-Uthaimeen رحمه الله on Firmness...⬇

“Be FIRM, and DO NOT change (your stance) because of the large number of attacks on you nor due to (their) being offended by your words.

As long as you are upon the TRUTH then be firm, for truth is never budged (by falsehood).

Thereafter, defend (the truth) if you are in a weak position. There is nothing lesser than defending (the truth).

But if you are in a strong position, then upon you is to attack (the falsehood). For the days take turns (sometimes in your favor and sometimes otherwise).

But (remember) the most important thing is that even if you are in a weaker position, then you should remain firm.

And never say: ‘Oh, all the people are in opposition to this.’ Rather, be firm, for Allaah aids His Deen, His Book, His Messenger throughout the ages.

No doubt that you will face harm (from the people). Here is Imaam Ahmad, he was dragged by a mule in the market and was whipped. But he was patiently firm.

And here is Shaykh al-Islaam (Ibn Taymiyyah), who was driven around in the market on a cart and was thrown in the prison, but he remained firm.

It is not possible that the earth will always be a carpet of roses and flowers for a person who clings to the Sunnah (for he will face opposition and will be harmed by the people).”

[Sharh al-Nooniyyah of Ibnul Qayyim by Sheikh Ibn al-`Uthaimeen (3/270)]

Posted on Fawaz Al Madkhalee. فواز المدخلي Page

- Via https://abdurrahman.org/2016/01/16/be-firm-and-do-not-change-your-stance/

Don't Worry The Sunnah Will Prevail

Shaykh Muqbil رحمه الله said:
🗣" Hizbiyyah will die and the Sunnah of the Messenger of Allaah صلى الله عليه و سلم will remain pure white. "

📖 Source: غارة الاشرطة ١/٣٥٦
✒Translator:
Abu Abdul-Haadee Khaleel Davis
ابو عبد الهادي خليل

A quick primer to understand hadeeth terminology

With regard to the categories of hadeeth, the scholars have various ways of categorizing different types of hadeeth, in each of which they examined the hadeeth from a specific angle.

A. When they looked at the issue of who the hadeeth was attributed to, they divided the hadeeth into the following categories:

1. Marfoo‘: if the hadeeth was the words of the Prophet (blessings and peace of Allah be upon him)

2. Mawqoof: if the hadeeth was the words of the Sahaabi (may Allah be pleased with all the Sahaabah)

3. Maqtoo‘: if the hadeeth was the words of the Taabi‘i.

B. When they looked at the isnaads of the hadeeth, which are the chains of narrators who transmitted the hadeeth from the one who spoke it, they divided the hadeeth into the following categories:

1. Mutawaatir: if the hadeeth was narrated via many isnaads and narrations.

2. Ahaad : if the hadeeth was narrated via only one isnaad and one narration; this was also called al-ghareeb al-mutlaq or al-fard al-mutlaq. But if the hadeeth was narrated by one Taabi‘i from one Sahaabi, then two or more narrators transmitted it from the Taabi‘i, this is called gharaabah nisbiyyah, i.e., it is ghareeb or aahaad with regard to the narration of that Taabi‘i from the Sahaabi.

C. When the hadeeth scholars looked at the ruling on the hadeeth, and whether it was to be accepted or rejected – they divided them into the following categories:

1. Maqbool (accepted): if the hadeeth fulfilled the conditions of acceptability and was fit to be quoted as evidence and acted upon.

2. Mardood (rejected): if it did not fulfill the conditions of acceptability.

C.1. Then they divided the accepted hadeeths into a number of categories:

1. Saheeh: if it fulfilled the highest conditions of acceptability.

2. Hasan: if it fulfilled the minimal conditions of acceptability.

In many cases the hadeeth scholars used other terms in addition to the terms mentioned above. For example, they sometimes call a hasan isnaad “jayyid”; sometimes they describe a saheeh hadeeth as “in accordance with the conditions of the two shaykhs (al-Bukhaari and Muslim)”; and other similar phrases. Although there are sometimes subtle differences between these terms, our aim in this answer is to make these categories easy to understand in general terms.

C.2. The hadeeth scholars divided the rejected hadeeths into several categories:

1. Da‘eef (weak): if it failed to meet any of the conditions of acceptability.

2. Mawdoo‘ (fabricated): if its isnaad includes anyone who was a liar or accused of lying.

In many cases, they also used other terms in addition to these. They sometimes described a da‘eef hadeeth as baatil (false), especially if it was extremely da‘eef; or they described its isnaad as taalif (worthless); or they described a mawdoo‘ hadeeth as makdhoob (a lie), and so on.

Secondly:

What is mentioned above refers to the terms mostly used by the hadeeth scholars in their discussions and their books. We have found that some scholars use more precise terminology, and they had some more precise criteria in describing the hadeeths, such as when Imam at-Tirmidhi (may Allah have mercy on him) says “a hasan ghareeb hadeeth.”

When he says “a hasan hadeeth”, this indicates that the hadeeth fulfills the minimum conditions of acceptability, so it falls into the hasan category in terms of whether it is to be accepted or rejected.

When he says “ghareeb”, this is a denoscription of the hadeeth as being aahaad, although this does not rule out it having other isnaads. Hence what is meant is that this isnaad is being described as ghareeb. This is what is known as gharaabah nisbiyyah and not ghareeb mutlaq, which has no other isnaad.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

When at-Tirmidhi says “hasan ghareeb”, it may be that it is ghareeb in this isnaad, but the matn (text) has corroborating evidence by virtue of which it classed as hasan. End quote.

Majmoo‘ al-Fataawa, 18/24

Dhikr is healing and medicine of the heart.

A man said to Hassan al Basri,

" O Abu Sa'eed, I am complaining to you of the hardness of my heart." He said, "Soften it with Dhikr. The more forgetful the heart is, the harder it becomes, but if a person remembers Allah, that hardness softens as copper melts in the fire. Nothing can softens the hardness of the heart like the remembrance of Allah, may He be Glorified and Exalted. Dhikr is healing and medicine for the heart. Forgetfulness is a disease, The cure for which is remembrance of Allah."

[Al Waabil Al Sayib wa raafi al Kaalim al Tayyib, 142]