Shaykh Ibn Uthaymeen رحمه الله:
Bidah [innovation in Religion]
is like cancer; it's not expected
that one will be cured from it,
except if Allah wills

‏قال الشيخ ابن عثيمين رحمه الله :
‏
‏البدعة كالسرطان لا يُرجى بُرؤه إلا أن يشاء الله .
‏
‏📚شرح السفارنية ص١٨٣

#Daily #Adhkar #AMust

Note: Ibn al-Qayyim (رحمه الله) said on morning and evening supplications "The place of these supplications are after the Fajr prayer and after the Asr prayer."
[ الوابل الصيب ٢٤٠ ]
- Via @AuthenticAthar

Riyadus Saliheen, CHAPTER 199 SUNNAH OF ZUHR PRAYER

1113. Ibn Umar (May Allah be pleased with them) reported: I performed with the Messenger of Allah (PBUH) two Rakah before and two after Zuhr prayers. [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 1098.

1114. Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) never omitted four Rakah supererogatory prayer before Zuhr prayers. [Al-Bukhari].

**Commentary:
Some Ahadith state that he (PBUH) used to perform two Rakah before and two after Zuhr prayer. The present Hadith says that he used to perform four Rakah before Zuhr prayer. Both narrations are correct and can be followed according to conditions and circumstances.

The position of patience in connection with belief is like the position of the head to the body.
If the head was chopped off, the body wouldn't survive.

Ali Ibn Abi Talib رضي الله عنه

[Source : Ibn al-Qayyim
Excellence of Patience & Gratefulness, P.132]

Why are the Muslims weak today?

Shaykhul Islaam Ahmad ibn Taymeeyah 728AH (May Allah have mercy on him) said,

وإذا كان في المسلمين ضعفوكان عدوهم مستظهرًا عليهم كان ذلك بسبب ذنوبهم وخطاياهم إما لتفريطهم في أداء الواجبات باطنًا وظاهرًا

“If the Muslims are weak and their enemies have gained an upper hand against them, then this is a result of their sins whether it is by their neglectfulness in establishing obligatory matters both inwardly (having the correct belief) and/or outwardly (like prayer, fasting, zakah, etc).”

Taken from: Majmu’ Fataawa 11/645

@Mpubs - Conclusive Answers To Present Day Doubts In The Deen by Sh Fawzaan - Reason For Weakness Of Muslims

Imaam Muqbil (rahimahullaah) said:
”As for my Ikhlaas, it is weak.” He said: ”We fear Riyaa for ourselves and we are not safe from it; we fear self-amazement for ourselves and we are not safe from it.”

[Source: Al-Fataawa Al-Hadeethiyyah 1/ 31]

http://www.salaficentre.com/2013/04/this-is-what-he-said-about-himself-so-do-we-feel-secure/

Shaykh Badr al-Utaybee said:

It has been said: "If a woman is beautiful physically and in her character, with lustrous eyes and hair, a glowing complexion, affectionate to her husband, chaste, restraining her glance, desiring no one but her husband; then she will resemble the women of paradise."

[20 pieces of advice to my sister, pg. 120/121]


Ya Rabb make us from amongst those women... Aameen

---

telegram.me/ilmprecedesaction

Following desires and whims

The Prophet ﷺ feared for his nation desires which would deviate them: “The thing that I fear the most for you is that you follow your evil passions regarding your stomachs and private parts, and follow misguiding whims.”

(Imam Ahmad, Shaykh al-Albaani classified it as Authentic)

Imaam Muqbil (rahimahullaah) said:
”As for my Ikhlaas, it is weak.” He said: ”We fear Riyaa for ourselves and we are not safe from it; we fear self-amazement for ourselves and we are not safe from it.”

[Source: Al-Fataawa Al-Hadeethiyyah 1/ 31]

http://www.salaficentre.com/2013/04/this-is-what-he-said-about-himself-so-do-we-feel-secure/

“Whoever hides knowledge by which Allah benefits people in their affairs of religion, Allah will bridle him on the Day of Resurrection with a bridle from hellfire.”

(Abu Dawud, An-Nisa’i, Ibn Majah)

Ibn Rajab (rahimahullaah) said: "Some scholars said: If you have a big stomach, you should consider yourself disabled until you become slim." (al-Jami', p. 519)

Taken with compliments from Ruqya Manchester.

A man brought his wife for treatment and said that his wife hated him very much and felt relaxed at home, during his absence. When I asked a few questions, it appeared to me, from the symptoms that she suffered from Sihr of separation. After reciting the Ruqya, a Jinn spoke in her person. Here is the summary of the conversation:

Me: What is your name?
Jinn: I will not tell you my name.
Me: What is your religion?
Jinn: Islam.
Me: Do you think it is lawful for a Muslim to torture another Muslim?
Jinn: I love her, and I am not torturing her. All I want is that her husband should keep away from her.
Me: You want to separate them, don’t you?
Jinn: Yes.
Me: You cannot do that. Get out of her, for the sake of Allaah’s obedience.
Jinn: No, I love her.
Me: But she hates you.
Jinn: No, she loves me.
Me: You are a liar. She hates you and that is why she has come here to get you out of her body.
Jinn: I will not get out.
Me: Then, I will burn you with the Quran (reciting the verses).

I recited some verses over her and he screamed.

Me: Will you get out now?
Jinn: Yes, but conditionally.
Me: What is your condition?
Jinn: To get out of her and to enter your body.
Me: All right, get out of her and enter into my body.
The Jinn waited for a moment then cried.
Me: Why are you crying?
Jinn: No Jinn can enter into your body today.
Me: Why?
Jinn: Because this morning, you said:
“La ilaha illallaah wahdahu laa sharika lahu lahulmulko wa lahulhamd wa huwa alaa kulli shay’in Qadeer.”
100 times.

And the Prophet (pbuh) was truthful when he said:

“Whosoever says: “La ilaha illallaah wahdahu laa sharika lahu lahulmulko wa lahulhamd wa huwa alaa kulli shay’in Qadeer.” 100 times a day, will have a reward equal to the manumission of 10 slaves, will have ten good deeds added to and ten bad deeds erased from his register, and will be protected by this supplication the Satan throughout the day until the evening, No one is better than he who says this supplication except a man who says more.”
Refer: Al-Bukhari in Fath Al-Baari, 6/338, and Muslim in An-Nawawi 17/17.

Shaikh Salih al-Fawzaan mentioned in his explanation of Kitab at-Tawhid under the chapter [The Virtues of Tawhid and that which it Expiates from Sins], “The places of residence – as ibn ul-Qayyim mentioned – are three;

The First: The residence of this world, and it is the residence of actions and gaining [good deeds].

The Second: The residence of the Barzakh, and that is the residence within the graves, a barzakh between this world and the Hereafter. The term barzakh means a “divider” or “barrier” [i.e. the life within the graves is the seperator between this world and the Hereafter], and the life within the graves is [therefore] termed as the life of the barzakh. Within it are amazing affairs; in it is blessing or punishment,either a pit from the pits of the Hell-Fire, or a garden from the gardens of Paradise. The dead remain in their graves until Allah the Mighty and Majestic wishes to resurrect and gather them for accountability and recompense…[and so] this residence is a waiting station [until resurrection].

The Third: The residence of recompense, which is the Day of Judgement, [either] Paradise or Hell; and this residence does not perish nor cease ever. If a person believes in these two abodes [Paradise and Hell], then indeed that will cause a person to perform righteous actions and [seek] repentance from sins and wrong-doing. So if he is certain that Paradise exists, and that he cannot enter this Paradise except with righteous actions – then [surely] he will act [upon righteousness]. [Similarly] if he is certain that Hell exists and that he will enter it [if he performs] sins, disbelief and evil actions – then [surely] he will be wary and cautious of that and repent to Allah the Mighty and Majestic.

Therefore, eemaan in Paradise and Hell causes the slave to perform righteous actions and to seek repentance from sins and evil actions, as for the one who does not believe in the Hereafter, then this one will act in accordance to what his desires dictate to him and what his soul craves and he will not hold himself accountable [and reflect] ever”.

http://www.salaficentre.com/2012/09/the-places-of-residence-are-three-ibn-ul-qayyim/

Sh. Ibn al-'Uthaymeen Raḥimahullāh:

"If a person shames or mocks his brother for a fault, perhaps Allāh will have mercy upon him and cure him, and then afterwards afflict the mocker with that fault."

● [شرح رياض الصالحين ٦/٢٦٣]

☡ The Reality Of Ibn Sīnā (Avicenna) ☡ | Article by Br. Mūsā Richardson Hafiẓahullāh

🔗 Link 👇

http://www.bakkah.net/en/the-reality-of-ibn-sina-avicenna-famous-scientist-and-philosopher.htm

Ibn aṣ-Ṣalāḥ Raḥimahullāh: “Ibn Sīnā (Avicenna) was a DEVIL from amongst the devils of mankind.”

● [فتاوى ابن الصلاح ١/٢٠٩]

Sh. Ibn Bāz: “It is NOT suitable for Muslims to name a place by the name of 'Ibn Sīnā', may Allāh DISFIGURE him.”

● [الفوائد الجلية صـ ٣٧]

Many Sufis think that if theres a fragant smell coming from a grave that hes pious then they start worshipping that person...Allahul Musta'aan

The Superstition Of Fragrances Emanating From The Prophets Grave

Question: What is your opinion regarding a person who says that: whosoever comes to the grave of the Prophet would smell the fragrance of the grave - or the fragrance of the Prophet (صلى الله عليه و سلم ) - and [claims] that these fragrances have Barakah (blessing) in them?

Shaykh Saalih al-Fawzaan حفظه الله answers:

There is no fragrance that one smells when visiting a grave, neither the grave of the Prophet nor anyone else's grave. This is from lying and falsehood. Maybe he smells a fragrance which the people put there so he thinks that this is surely the fragrance of the Messenger ( صلى الله عليه و سلم )! This is from the superstitious deviations for which no authority has been sent down.

'Aqeedatul-Haaj Fee dawil-Kitaab was-Sunnah, p25.
Translated by Abu 'Abdillaah al-Kashmiree

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=938

بسم الله الرحمن الرحيم
‎مَن كَانَ يُرِيدُ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا وَزِينَتَہَا نُوَفِّ إِلَيۡہِمۡ أَعۡمَـٰلَهُمۡ فِيہَا وَهُمۡ فِيہَا لَا يُبۡخَسُونَ (١٥) أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ لَيۡسَ لَهُمۡ فِى ٱلۡأَخِرَةِ إِلَّا ٱلنَّارُ‌ۖ وَحَبِطَ مَا صَنَعُواْ فِيہَا وَبَـٰطِلٌ۬ مَّا ڪَانُواْ يَعۡمَلُونَ (١٦)

Whosoever desires the life of the world and its glitter; to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein.They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do. (Hud: 15-16)

Shaykh Rabee ibn Haadi Al-Madkhalee (Hafidahullah) said:

Some of the Imams said: Indeed, carrying out deeds for the sake of the worldly life is greater [sin] and more dangerous than riyaa [showing off]- because a Muslim can be exposed to riyaa sometimes; as for a person whose habitual [aim] is to [receive] the worldly things and its adornments, then this is grave destruction, and Allaah’s Refuge is sought.

This is a type of shirk [related to the performance of] righteous deeds, which negates ikhlaas [sincerity]. Ibn Abbas [radiyallaahu-anhumaa] explained this as: an individual prays, fasts and stands in the night prayer, whilst desiring the worldly [gains] by way of that- desiring status. All of this is [considered to be] worldly goals; If a person intent [is to receive these worldly things] by way of his worship, then indeed he has fallen into a bottomless pit of destruction, and Allaah’s Refuge is sought.

Just as Allaah has threatened nullification of the deeds and [promised] a severe torment for the one who seeks nearness to Allaah outwardly with righteous deeds, whilst desiring the worldly things by way of that.

Therefore, take a severe warning regarding those deeds legislated by Allaah through which nearness to Allaah is sought outwardly, whilst the basis of one’s intent behind those deeds is only [to achieve] those worthless [worldly] goals – because in the Sight of Allaah the worldly life is not even equal to the weight of a mosquitoe’s wing.

Therefore, how can one make the religion a means to an end to receive these goals and lowly objectives.

Likewise, Allah says in other Aayaat -such as in Soorah Ash-Shoora-:

‎مَن كَانَ يُرِيدُ حَرۡثَ ٱلۡأَخِرَةِ نَزِدۡ لَهُ ۥ فِى حَرۡثِهِۦ‌ۖ وَمَن كَانَ يُرِيدُ حَرۡثَ ٱلدُّنۡيَا نُؤۡتِهِۦ مِنۡہَا وَمَا لَهُ ۥ فِى ٱلۡأَخِرَةِ
‎مِن نَّصِيبٍ (٢٠)

Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter. (Ash-Shoora: 20)

This Aayah applies to the disbelievers first and foremost, and it applies to the hypocrites and the people of riya [i.e. the show offs], those who do not desire from their deeds and [outward adherence to] Islam, except the worldly things and its adornments, and Allaah’s refuge is sought.

The Aayaat regarding this [affair] are many, which clarify what negates sincerity to Allaah in the Religion, [The Blessed and Most High], in Aqeedah and worship.

Slightly Paraphraaed from Al-Wasaaya Al-Manhajiyyah lish Shaykh Rabee 507-508 (Min Usool I’tiqaad Ahlus Sunnah wal Jamaa’ah)

Imaam Muqbil (rahimahullaah) said:

"As for my Ikhlaas, it is weak." He said: "We fear Riyaa for ourselves and we are not safe from it; we fear self-amazement for ourselves and we are not safe from it."

[Source: Al-Fataawa Al-Hadeethiyyah.1/ 31]