Hasan al-Basri said:
"Helping and settling the needs of a Muslim brother is more beloved to me than I’tikaaf for 2 months."
[Rawdhatul-’Uqala post 7]
"Helping and settling the needs of a Muslim brother is more beloved to me than I’tikaaf for 2 months."
[Rawdhatul-’Uqala post 7]
Al-Hasan Al-Basree said:
“A man from amongst them (the Sahaabah) would seek knowledge until it was readily seen from his khushoo’ (humbleness), his zuhd (asceticism), his speech and sight.”
[Siyar A’laam al-Nubalaa’]
“A man from amongst them (the Sahaabah) would seek knowledge until it was readily seen from his khushoo’ (humbleness), his zuhd (asceticism), his speech and sight.”
[Siyar A’laam al-Nubalaa’]
Ahlul Biddah - The People of Innovation (Shia, Sufis, Barelvi, Deobandi, Tablighi Jamaat etc)
A common feature among them all, they blindly follow their scholars to the point that when it comes to innovation, they don't care where it came from or who started it. They have no desire to find the truth, no interest, their approach is that everyone is doing it so it's fine even if it clearly goes against the Qur'an, Sunnah and the way of the first three generations.
While in the grave, the hypocrite will say: ‘I heard the people saying something so I said something like what they said. I do not know.’ They (angels) say: ‘We knew that you would say that.’ Then it is said to the earth: ‘Squeeze him.’ So it squeezes him until his ribs interlock, and he will continue to be tormented therein until Allah raises him from that resting-place of his.”
A common feature among them all, they blindly follow their scholars to the point that when it comes to innovation, they don't care where it came from or who started it. They have no desire to find the truth, no interest, their approach is that everyone is doing it so it's fine even if it clearly goes against the Qur'an, Sunnah and the way of the first three generations.
While in the grave, the hypocrite will say: ‘I heard the people saying something so I said something like what they said. I do not know.’ They (angels) say: ‘We knew that you would say that.’ Then it is said to the earth: ‘Squeeze him.’ So it squeezes him until his ribs interlock, and he will continue to be tormented therein until Allah raises him from that resting-place of his.”
🎇 *Ruling on bursting crackers & wishing them on their festival.*
🕌 The *Prophet Muhammad ﷺ* said : ❝ *He who imitates any people (in their actions) is considered to be one of them.* ❞
📖 Source : Ibn ’Umar (رضي الله عنهم) | Sunan Abi Dawud #4031
✍🏻 ‘Abd-Allaah ibn ‘Amr (رضي الله عنهم) who said: *“Whoever settles in the land of the mushrikeen and celebrates their Nawroz (new year) and Mahrajaan (festival) and imitates them until he dies will be gathered with them on the Day of Resurrection.”*
📖 Narrated by al-Bayhaqi in Sunan al-Kabirah (18863)
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📤 Share This - [ “One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665 ]
🕌 The *Prophet Muhammad ﷺ* said : ❝ *He who imitates any people (in their actions) is considered to be one of them.* ❞
📖 Source : Ibn ’Umar (رضي الله عنهم) | Sunan Abi Dawud #4031
✍🏻 ‘Abd-Allaah ibn ‘Amr (رضي الله عنهم) who said: *“Whoever settles in the land of the mushrikeen and celebrates their Nawroz (new year) and Mahrajaan (festival) and imitates them until he dies will be gathered with them on the Day of Resurrection.”*
📖 Narrated by al-Bayhaqi in Sunan al-Kabirah (18863)
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📤 Share This - [ “One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665 ]
The Heart ; what destroys it and what cleans it...
Ibn al-Qayyim ﺭﺣﻤﺔ ﺃﻟﻠﻪ - said :
“There is no doubt that the heart becomes covered with rust, just as metal dishes – silver, and their like – become rusty. So the rust of the heart is polished with dhikr, for dhikr polishes the heart until it becomes like a shiny mirror.
However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: (1) sins and (2) neglecting remembrance of Allaah. Likewise, it is cleansed and polished by two things : (1) istighfaar and (2) dhikr.”
[Al-Waabilus-Sayyib, p.80]
Ibn al-Qayyim ﺭﺣﻤﺔ ﺃﻟﻠﻪ - said :
“There is no doubt that the heart becomes covered with rust, just as metal dishes – silver, and their like – become rusty. So the rust of the heart is polished with dhikr, for dhikr polishes the heart until it becomes like a shiny mirror.
However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: (1) sins and (2) neglecting remembrance of Allaah. Likewise, it is cleansed and polished by two things : (1) istighfaar and (2) dhikr.”
[Al-Waabilus-Sayyib, p.80]
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]
Abandoning learning Arabic is a reason for becoming corrupt/deviated
Abu ʿAbdillah Muhammad ibn Idris ash-Shafi’ee 204 AH [May Allah have mercy on him] said,
ما فسد النَّاس إلا لما تركوا لسان العرب، واتبعوا لسان أرسطو
“People did not become corrupt [or deviated] except after their abandonment of the Arabic language and their inclination to the language of Aristotle!”
Source: Sharh Aqeedah al-Tahawiyyah 1/100; quoted by Imam Dhahabi in as-Siyar A’lam al-Nubala 10/74 and al-Suyuti in Sawn al-Mantiq p.15
Abu ʿAbdillah Muhammad ibn Idris ash-Shafi’ee 204 AH [May Allah have mercy on him] said,
ما فسد النَّاس إلا لما تركوا لسان العرب، واتبعوا لسان أرسطو
“People did not become corrupt [or deviated] except after their abandonment of the Arabic language and their inclination to the language of Aristotle!”
Source: Sharh Aqeedah al-Tahawiyyah 1/100; quoted by Imam Dhahabi in as-Siyar A’lam al-Nubala 10/74 and al-Suyuti in Sawn al-Mantiq p.15
🔖 A Mother’s Dua'
•══════════❁✿❁══════════•
Imam al-Bukhari's mother used to worship and make Dua' a lot. Allaah honoured her and her son remarkably.
Her son Muhammad [Bukhari] lost his eye sight when he was young and his mother saw Ibraheem al-Khaleel (the Prophet) in a dream and he said to her:
"O you, indeed Allaah has returned the eyesight of your son due to your supplicating a lot.’
In the morning Allaah had returned his eyesight."
•══════════❁✿❁══════════•
📚[Collected in 'Sharh Usool Itiqaad Ahl ul Sunnah Laalka’aee 9/290]
🖌 Translated by Abbas Abu Yahya
🌐https://followingthesunnah.com/2014/12/23/the-distinction-of-imam-bukhari/
•══════════❁✿❁══════════•
Imam al-Bukhari's mother used to worship and make Dua' a lot. Allaah honoured her and her son remarkably.
Her son Muhammad [Bukhari] lost his eye sight when he was young and his mother saw Ibraheem al-Khaleel (the Prophet) in a dream and he said to her:
"O you, indeed Allaah has returned the eyesight of your son due to your supplicating a lot.’
In the morning Allaah had returned his eyesight."
•══════════❁✿❁══════════•
📚[Collected in 'Sharh Usool Itiqaad Ahl ul Sunnah Laalka’aee 9/290]
🖌 Translated by Abbas Abu Yahya
🌐https://followingthesunnah.com/2014/12/23/the-distinction-of-imam-bukhari/
Why is the Prophet's grave located in his mosque even though it is forbidden to take graves as places of worship?
[Answer by Sheikh Ibn baz & Sheikh Ibn Uthaymeen May Allah have mercy upon them]
📚 1- Sheikh Ibn Baz رحمه الله said:
There is a specious argument put forward by those who worship graves, namely the fact that the grave of the Prophet (Salla Allaahu alayhi wa sallam) is in his mosque. The answer to that is that the Sahaabah (companions) did not bury him in his mosque, rather they buried him in the house of ‘Aa’ishah (may Allaah be pleased with her). When al-Waleed ibn ‘Abd al-Malik expanded the Mosque of the Prophet (Salla Allaahu alayhi wa sallam) at the end of the first century, he incorporated the room into the mosque, but he did wrong thereby, and some of the scholars denounced him for that, but he believed that there was nothing wrong with it for the sake of expanding the mosque.
It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the saheeh ahaadeeth, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allaah. End quote.
[Majmoo’ Fataawa al-Shaykh Ibn Baaz, 5/388, 389.]
📚 2 – Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on praying in a mosque in which there is a grave.
He replied:
Praying in a mosque in which there is a grave falls into two categories:
(i) Either the grave was there before the mosque, and the mosque was built over the grave. It is essential to shun this mosque and not pray therein, and the one who built it must knock it down; if he does not do so, then the Muslim authorities must knock it down.
(ii) Or the mosque was there before the grave, and the deceased was buried after the mosque was built. In the case the grave must be dug up, and the remains taken out and buried with the people (in the graveyard).
As for praying in such a mosque, it is permissible so long as the grave is not in front of the worshipper, because the Prophet (Salla Allaahu alayhi wa sallam) forbade praying in the direction of graves.
With regard to the grave of the Prophet (Salla Allaahu alayhi wa sallam) which is incorporated into his mosque, it is well known that the Mosque of the Prophet (Salla Allaahu alayhi wa sallam) was built before his death, and was not built over his grave. It is also well known that the Prophet (Salla Allaahu alayhi wa sallam) was not buried in the mosque, rather he was buried in his house which was separate from the mosque. At the time of al-Waleed ibn ‘Abd al-Malik he wrote to his governor in Madeenah, who was ‘Umar ibn ‘Abd al-‘Azeez, in 88 AH, ordering him to dismantle the Prophet’s Mosque and add to it the rooms of the wives of the Prophet (Salla Allaahu alayhi wa sallam). ‘Umar gathered the prominent people and fuqaha’, and read the letter of the caliph al-Waleed to them. That caused them distress, and they said: “Leave it as it is, that is better.” And it was narrated that Sa’eed ibn al-Musayyib denounced the incorporation of ‘Aa’ishah’s room into the mosque, as if he feared that the grave would be taken as a place of worship.
Umar wrote a letter to that effect to al-Waleed, and al-Waleed sent word to him ordering him to carry out his instructions, so ‘Umar had no other choice. So you see that the grave of the Prophet (Salla Allaahu alayhi wa sallam) was not placed in the mosque, and the mosque was not built over it, so there are no grounds for those who try to quote this as evidence that people may be buried inside mosques or that mosques may be built over graves.
It is proven that the Prophet (Salla Allaahu alayhi wa sallam) said:
“May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.”
He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said
[Answer by Sheikh Ibn baz & Sheikh Ibn Uthaymeen May Allah have mercy upon them]
📚 1- Sheikh Ibn Baz رحمه الله said:
There is a specious argument put forward by those who worship graves, namely the fact that the grave of the Prophet (Salla Allaahu alayhi wa sallam) is in his mosque. The answer to that is that the Sahaabah (companions) did not bury him in his mosque, rather they buried him in the house of ‘Aa’ishah (may Allaah be pleased with her). When al-Waleed ibn ‘Abd al-Malik expanded the Mosque of the Prophet (Salla Allaahu alayhi wa sallam) at the end of the first century, he incorporated the room into the mosque, but he did wrong thereby, and some of the scholars denounced him for that, but he believed that there was nothing wrong with it for the sake of expanding the mosque.
It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the saheeh ahaadeeth, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allaah. End quote.
[Majmoo’ Fataawa al-Shaykh Ibn Baaz, 5/388, 389.]
📚 2 – Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on praying in a mosque in which there is a grave.
He replied:
Praying in a mosque in which there is a grave falls into two categories:
(i) Either the grave was there before the mosque, and the mosque was built over the grave. It is essential to shun this mosque and not pray therein, and the one who built it must knock it down; if he does not do so, then the Muslim authorities must knock it down.
(ii) Or the mosque was there before the grave, and the deceased was buried after the mosque was built. In the case the grave must be dug up, and the remains taken out and buried with the people (in the graveyard).
As for praying in such a mosque, it is permissible so long as the grave is not in front of the worshipper, because the Prophet (Salla Allaahu alayhi wa sallam) forbade praying in the direction of graves.
With regard to the grave of the Prophet (Salla Allaahu alayhi wa sallam) which is incorporated into his mosque, it is well known that the Mosque of the Prophet (Salla Allaahu alayhi wa sallam) was built before his death, and was not built over his grave. It is also well known that the Prophet (Salla Allaahu alayhi wa sallam) was not buried in the mosque, rather he was buried in his house which was separate from the mosque. At the time of al-Waleed ibn ‘Abd al-Malik he wrote to his governor in Madeenah, who was ‘Umar ibn ‘Abd al-‘Azeez, in 88 AH, ordering him to dismantle the Prophet’s Mosque and add to it the rooms of the wives of the Prophet (Salla Allaahu alayhi wa sallam). ‘Umar gathered the prominent people and fuqaha’, and read the letter of the caliph al-Waleed to them. That caused them distress, and they said: “Leave it as it is, that is better.” And it was narrated that Sa’eed ibn al-Musayyib denounced the incorporation of ‘Aa’ishah’s room into the mosque, as if he feared that the grave would be taken as a place of worship.
Umar wrote a letter to that effect to al-Waleed, and al-Waleed sent word to him ordering him to carry out his instructions, so ‘Umar had no other choice. So you see that the grave of the Prophet (Salla Allaahu alayhi wa sallam) was not placed in the mosque, and the mosque was not built over it, so there are no grounds for those who try to quote this as evidence that people may be buried inside mosques or that mosques may be built over graves.
It is proven that the Prophet (Salla Allaahu alayhi wa sallam) said:
“May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.”
He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said
: “Those people, if a righteous man among them died, they would build a place of worship over his grave. They are the most evil of people before Allaah.” And it was narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (Salla Allaahu alayhi wa sallam) said:
“Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.” Narrated by Imam Ahmad with a jayyid isnaad.
The believer should not accept to follow the ways of the Jews and the Christians, or to be among the most evil of people.
[Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292]
“Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.” Narrated by Imam Ahmad with a jayyid isnaad.
The believer should not accept to follow the ways of the Jews and the Christians, or to be among the most evil of people.
[Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292]
It was narrated that Abu Hurayrah رضي الله عنه said:
The Messenger of Allah ﷺ took my hand and said: “Allah, may He be glorified and exalted, created the earth on Saturday, and He created the mountains on Sunday. He created the trees on Monday, He created disliked (bad) things on Tuesday, He created light on Wednesday, He scattered the animals in it on Thursday, and He created Adam (peace be upon him) after ‘Asr on Friday, the last of creation in the last hour of Friday, between ‘Asr and nightfall.”
📚 Sahih Muslim (2789).
🎓 Shaykh al-Albaani ﺭﺣﻤﻪﺍﻟﻠﻪ said,
"It is not contrary to the Qur’an in any way whatsoever, in contrast to what some people may think. The hadith explains how things were created on the face of the earth, and that that happened in seven days. The statement of the Qur’an, that the creation of the heavens and the earth occurred in six days, is not contrary to that, because it is possible that these six days were something other than the seven days mentioned in the hadith.
It – I mean the hadith – is speaking of one stage in the development of creation on the face of the earth, until it became fit for habitation. This is supported by the fact that the Qur’an states that some days with Allah, may He be exalted, are as a thousand years, and some are as fifty thousand. So why shouldn’t these six days be like that? And the seven days could be like the days that we know, as the hadith clearly states. In that case there is no contradiction between this hadith and the Qur’an."
📚 Mishkaat al-Masaabeeh (3/1597)
The Messenger of Allah ﷺ took my hand and said: “Allah, may He be glorified and exalted, created the earth on Saturday, and He created the mountains on Sunday. He created the trees on Monday, He created disliked (bad) things on Tuesday, He created light on Wednesday, He scattered the animals in it on Thursday, and He created Adam (peace be upon him) after ‘Asr on Friday, the last of creation in the last hour of Friday, between ‘Asr and nightfall.”
📚 Sahih Muslim (2789).
🎓 Shaykh al-Albaani ﺭﺣﻤﻪﺍﻟﻠﻪ said,
"It is not contrary to the Qur’an in any way whatsoever, in contrast to what some people may think. The hadith explains how things were created on the face of the earth, and that that happened in seven days. The statement of the Qur’an, that the creation of the heavens and the earth occurred in six days, is not contrary to that, because it is possible that these six days were something other than the seven days mentioned in the hadith.
It – I mean the hadith – is speaking of one stage in the development of creation on the face of the earth, until it became fit for habitation. This is supported by the fact that the Qur’an states that some days with Allah, may He be exalted, are as a thousand years, and some are as fifty thousand. So why shouldn’t these six days be like that? And the seven days could be like the days that we know, as the hadith clearly states. In that case there is no contradiction between this hadith and the Qur’an."
📚 Mishkaat al-Masaabeeh (3/1597)
Forwarded from ShaykhAbuZaidZameer حفظه الله
🎥 Video & 🎙Audio Lectures
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🗓Date: Tuesday, 17th October, 2017
(27th Muharram 1439)
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🎙Special Guest Speaker:
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✍🏻 Topic : Qur'an Aur Hadees Ko Kaise Samjhey?
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🏬 Venue: Masjid E Azeeziyah, Azeeziyah; Behind Pizza Hut on Amir Mutaib St. (Arbaeen St.), Jeddah, Saudi Arabia.
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🎙 IJLAAS E AAM🎙
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🗓Date: Tuesday, 17th October, 2017
(27th Muharram 1439)
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🎙Special Guest Speaker:
SHAYKH ABU ZAID ZAMEER (حفظه الله)
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✍🏻 Topic : Qur'an Aur Hadees Ko Kaise Samjhey?
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🏬 Venue: Masjid E Azeeziyah, Azeeziyah; Behind Pizza Hut on Amir Mutaib St. (Arbaeen St.), Jeddah, Saudi Arabia.
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Shaikh Yasir Al-Jabri
Quran Aur Hadith Ko Hum Kaise Samjhein?
Purification of the soul: Duā
O Allāh, grant my soul its piety and purify it. You are the Best to purify it, You are its Guardian and Master.
Allāhumma ā'tī nafsi taqwāhā wa zakkihā. Anta khayru man Zakkāhā anta Waliyyuhā wa Mawlāhā.
Allāhumma āmīn.
O Allāh, grant my soul its piety and purify it. You are the Best to purify it, You are its Guardian and Master.
Allāhumma ā'tī nafsi taqwāhā wa zakkihā. Anta khayru man Zakkāhā anta Waliyyuhā wa Mawlāhā.
Allāhumma āmīn.
I heard the Messenger of Allaah, peace and blessings be upon him, say,
“Verily, the people are like camels. Out of one hundred you will hardly find one suitable to ride.”
Sahih Bukhari 6133
“Verily, the people are like camels. Out of one hundred you will hardly find one suitable to ride.”
Sahih Bukhari 6133
Anas radiAllahu anhu narrated that a man said: "O Messenger of Allah! When a man among us meets his brother or his friend should he bow to him?" He said: "No."
He said: "Should he embrace him and kiss him?" He said: "No." He said: "Should he take his hand and shake it?" He said: "Yes."
[Ahmad 13044, Tirmidhi 2728, Ibn Majah 3702]
He said: "Should he embrace him and kiss him?" He said: "No." He said: "Should he take his hand and shake it?" He said: "Yes."
[Ahmad 13044, Tirmidhi 2728, Ibn Majah 3702]