🐚The proper time for doing the Adhkaar (Allaah’s remembrance):
✍Ibn al-Qayyim (rahima-hullaah) said:
❝Allaah says:
وسبح بحمد ربك بالعشي والإبكار
{…and glorify the praises of your Lord in the Ashiy and in the Ibkaar} [Surah Ghaafir (40): 55]
Al-Ibkaar is the early part of the day and al-Ashiy is the last part of the day.
And Allaah also says:
وسبح بحمد ربك قبل طلوع الشمس وقبل الغروب
{…and glorify the Praises of your Lord, before the rising of the sun and before (its) setting} [Surah Qaaf (50): 39]
This is the interpretation of what is mentioned in the Ahaadeeth: ❝Whoever says such-and-such in the morning… and (such-and-such) in the evening.❞
What is meant by this is before the rising of the sun, and before its setting. The time for that is after the Fajr prayer (i.e. between dawn and sunrise), and after the Asr prayer (i.e. between Asr and Maghrib).
And in Saheeh Muslim, from the Hadeeth of Abu Hurairah, that the Prophet صلى الله عليه وسلم said:
❝He who recites in the morning and in the evening the statement: ‘Subhaan-Allaahi wa bihamdihi (Allaah is free from imperfection and I begin with praising Him)’, one hundred times, he would not bring on the Day of Resurrection anything excellent than this except one who utters these words or utters more than these words.❞❞ [Saheeh Muslim (6509)]
📓 [al-Waabil al-Sayyib (1/93) of Ibn al-Qayyim]
✍Ibn al-Qayyim (rahima-hullaah) said:
❝Allaah says:
وسبح بحمد ربك بالعشي والإبكار
{…and glorify the praises of your Lord in the Ashiy and in the Ibkaar} [Surah Ghaafir (40): 55]
Al-Ibkaar is the early part of the day and al-Ashiy is the last part of the day.
And Allaah also says:
وسبح بحمد ربك قبل طلوع الشمس وقبل الغروب
{…and glorify the Praises of your Lord, before the rising of the sun and before (its) setting} [Surah Qaaf (50): 39]
This is the interpretation of what is mentioned in the Ahaadeeth: ❝Whoever says such-and-such in the morning… and (such-and-such) in the evening.❞
What is meant by this is before the rising of the sun, and before its setting. The time for that is after the Fajr prayer (i.e. between dawn and sunrise), and after the Asr prayer (i.e. between Asr and Maghrib).
And in Saheeh Muslim, from the Hadeeth of Abu Hurairah, that the Prophet صلى الله عليه وسلم said:
❝He who recites in the morning and in the evening the statement: ‘Subhaan-Allaahi wa bihamdihi (Allaah is free from imperfection and I begin with praising Him)’, one hundred times, he would not bring on the Day of Resurrection anything excellent than this except one who utters these words or utters more than these words.❞❞ [Saheeh Muslim (6509)]
📓 [al-Waabil al-Sayyib (1/93) of Ibn al-Qayyim]
Double Your Towbah – Repent from Delaying Your Repentance!
The great scholar of Islam, Ibn Qayyim al-Jowziyyah[d.752] (may Allaah have mercy on him) said:
“…And we shall mention some things related to repentance (towbah) that are very necessary (to grasp), and it is not befitting that someone be ignorant of them.
From them: Immediate repentance is obligatory after committing a sin. It is not permissible to delay it. Whenever someone delays it, he has committed (another) sin by delaying it. In this case, when he repents from the sin (itself), another act of repentance remains a duty upon him – that he must repent for delaying his repentance! This is something that rarely comes to mind when someone repents. Instead, he may assume that since he has repented from the sin, that there is nothing else left to do, while there remains upon him the duty to repent from delaying his repentance…”
Source: Madaarij as-Saalikeen (1/487-488), Daar Taybah’s 2nd printing, 1425, translated by Moosaa
The great scholar of Islam, Ibn Qayyim al-Jowziyyah[d.752] (may Allaah have mercy on him) said:
“…And we shall mention some things related to repentance (towbah) that are very necessary (to grasp), and it is not befitting that someone be ignorant of them.
From them: Immediate repentance is obligatory after committing a sin. It is not permissible to delay it. Whenever someone delays it, he has committed (another) sin by delaying it. In this case, when he repents from the sin (itself), another act of repentance remains a duty upon him – that he must repent for delaying his repentance! This is something that rarely comes to mind when someone repents. Instead, he may assume that since he has repented from the sin, that there is nothing else left to do, while there remains upon him the duty to repent from delaying his repentance…”
Source: Madaarij as-Saalikeen (1/487-488), Daar Taybah’s 2nd printing, 1425, translated by Moosaa
🔹 Hadeeth: The Worldly Life Is For Four Types of People:
Narrated Abu Kabshah Al-An’maariy (radiyallaahu-anhu) that Prophet (sallal-laahu-alayhi-wasallam) said: “I swear by Allah regarding three (affairs) which I am going to tell, so remember them. The wealth of a man does not decrease due to (giving) charity; a slave does not exercise patience when oppressed, except that Allah increases his honour; a slave does not open the door of begging, except that Allaah opens for him the door of poverty (or he stated a statement similar to it).”
I am going to tell you (something), so remember it: The worldly life is for four types of people.
▫️[A] A slave whom Allaah has given wealth and knowledge, so he fears his Lord by way of it. He preserves the ties of kinship and acknowledges Allaah’s Rights regarding it. This (type of person) is on the most virtuous position.
▫️[B] A slave whom Allaah has given knowledge but not wealth. He is truthful in his intention and says: If I had wealth, I would have done the deed of such and such (person).’’ So because of this intention of his, his reward is the same (i.e. the righteous one who has been given wealth and knowledge).
▫️[C] A slave whom Allaah has given wealth but not knowledge. He wastes his wealth out of ignorance. He neither fears Allaah nor does he keep the ties of kinship, nor does he acknowledge Allaah’s rights. This (type of person) is at the evilest position.
▫️[D] A slave whom Allaah has neither given wealth nor knowledge and he says: If I had wealth, I would have done the deed of such and such (person).’’ So by way of his intention, they are similar (i.e. similar to the evil person who wastes his wealth). [1]
▫️Shaikh Ubaid (may Allaah preserve him) stated:
•The first is a wealthy person who is thankful (to Allaah); so Allaah will raise him to the most virtuous position due to his deed.
•The second is a poor person who exercises patience. He is truthful in his intention with regards to spending from that which Allaah has bestowed on him. So Allaah makes him reach the most virtuous position due to his truthful intention.
•The third is a boastful wealthy person. He is covetous and stingy; so his deed takes him to the most evil position.
•The fourth is a boastful poor person and his intention is evil. So together with his poverty, his intention takes him to the most evil position.
So based on this, we know that by way of truthful intentions Allaah raises the person. And an evil intention debases a person until he finds him/herself in the most evil position
So based on this, we know that by way of truthful intentions Allaah raises the person. And an evil intention debases a person until he finds him/herself in the most evil position. [2]
[1]Reported by Tirmidhee 2325; Ahmad 18031; Al-Baghawiy 4097
[2] Source: البيان المرصع شرح القواعد الأربع- pages 8-9. Slightly paraphrased and abridged]
http://bit.ly/2jXmi9r
♻ Share the Knowledge barakallahu fikom
📝For Authentic Reminders
Narrated Abu Kabshah Al-An’maariy (radiyallaahu-anhu) that Prophet (sallal-laahu-alayhi-wasallam) said: “I swear by Allah regarding three (affairs) which I am going to tell, so remember them. The wealth of a man does not decrease due to (giving) charity; a slave does not exercise patience when oppressed, except that Allah increases his honour; a slave does not open the door of begging, except that Allaah opens for him the door of poverty (or he stated a statement similar to it).”
I am going to tell you (something), so remember it: The worldly life is for four types of people.
▫️[A] A slave whom Allaah has given wealth and knowledge, so he fears his Lord by way of it. He preserves the ties of kinship and acknowledges Allaah’s Rights regarding it. This (type of person) is on the most virtuous position.
▫️[B] A slave whom Allaah has given knowledge but not wealth. He is truthful in his intention and says: If I had wealth, I would have done the deed of such and such (person).’’ So because of this intention of his, his reward is the same (i.e. the righteous one who has been given wealth and knowledge).
▫️[C] A slave whom Allaah has given wealth but not knowledge. He wastes his wealth out of ignorance. He neither fears Allaah nor does he keep the ties of kinship, nor does he acknowledge Allaah’s rights. This (type of person) is at the evilest position.
▫️[D] A slave whom Allaah has neither given wealth nor knowledge and he says: If I had wealth, I would have done the deed of such and such (person).’’ So by way of his intention, they are similar (i.e. similar to the evil person who wastes his wealth). [1]
▫️Shaikh Ubaid (may Allaah preserve him) stated:
•The first is a wealthy person who is thankful (to Allaah); so Allaah will raise him to the most virtuous position due to his deed.
•The second is a poor person who exercises patience. He is truthful in his intention with regards to spending from that which Allaah has bestowed on him. So Allaah makes him reach the most virtuous position due to his truthful intention.
•The third is a boastful wealthy person. He is covetous and stingy; so his deed takes him to the most evil position.
•The fourth is a boastful poor person and his intention is evil. So together with his poverty, his intention takes him to the most evil position.
So based on this, we know that by way of truthful intentions Allaah raises the person. And an evil intention debases a person until he finds him/herself in the most evil position
So based on this, we know that by way of truthful intentions Allaah raises the person. And an evil intention debases a person until he finds him/herself in the most evil position. [2]
[1]Reported by Tirmidhee 2325; Ahmad 18031; Al-Baghawiy 4097
[2] Source: البيان المرصع شرح القواعد الأربع- pages 8-9. Slightly paraphrased and abridged]
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♻ Share the Knowledge barakallahu fikom
📝For Authentic Reminders
▪️ *Tawheed Is A Blessing In The Duniya And The Hereafter*
🎙Shamsuddeen Muhammad Bin Abee Bakr Ibn Qayyim Aj-Jawzeeyah [D. 751 A.H.] [رحمه الله] said:
❝ *Ikhlaas* and *Tawheed* are a tree in the heart.
▪️Its branches are good actions.
▪️Its fruits are a good life in this world, and eternal comfort in the Hereafter, and just like in Paradise the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed and Ikhlaas in this world.
*Shirk,* *lying* and *showing off* are a tree in the heart.
▪️Its fruits are fear, grief, anguish, constraint and darkness of the heart.
▪️Its fruits in the Hereafter are az-Zaquum [a tree in Hell fire and eternal punishment.❞
📓al-Fawaid, (No. 292)
• Miraath al-Anbiyya •
✒️Translated By Abbas Abu Yahya
🎙Shamsuddeen Muhammad Bin Abee Bakr Ibn Qayyim Aj-Jawzeeyah [D. 751 A.H.] [رحمه الله] said:
❝ *Ikhlaas* and *Tawheed* are a tree in the heart.
▪️Its branches are good actions.
▪️Its fruits are a good life in this world, and eternal comfort in the Hereafter, and just like in Paradise the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed and Ikhlaas in this world.
*Shirk,* *lying* and *showing off* are a tree in the heart.
▪️Its fruits are fear, grief, anguish, constraint and darkness of the heart.
▪️Its fruits in the Hereafter are az-Zaquum [a tree in Hell fire and eternal punishment.❞
📓al-Fawaid, (No. 292)
• Miraath al-Anbiyya •
✒️Translated By Abbas Abu Yahya
Forwarded from Authentic Duas
DUA 1⃣8⃣
O Allah, increase my wealth and offspring, and bless me in what You have given me
O Allah, increase my wealth and offspring, and bless me in what You have given me
Scholarly comments on morning and evening (dhikr) timings
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The author (may Allah have mercy on him) said: Chapter on dhikr in the morning and the evening.
What he meant by morning and evening was at the beginning of the day, and at the end of the day and the beginning of the night. The morning begins when dawn breaks and ends when the sun has risen at the forenoon. And the evening begins with ‘Asr prayer and ends with ‘Isha’ prayer or thereabouts.
End quote from Sharh Riyadh as-Saaliheen
Ibn al-Qayyim (may Allah have mercy on him) said:
Chapter on remembering Allah (dhikr) at the two ends of the day (as mentioned in Hud 11:114), which are the times between Fajr and sunrise, and between ‘Asr and Maghrib. Allah, may He be glorified and exalted) says:
“O you who believe! Remember Allah with much remembrance. And glorify His Praises morning and afternoon” [al-Ahzaab 33:41-42]. The “afternoon”: al-Jawhari said: This is the time after ‘Asr until Maghrib. And Allah, may He be exalted, says (interpretation of the meaning): “and glorify the praises of your Lord in the ‘Ashiy (i.e. the time period after the midnoon till sunset) and in the Ibkaar (i.e. the time period from early morning or sunrise till before midnoon)” [Ghaafir 40:55].
The ibkaar is the beginning of the day and the ‘ashiy is the end of the day. And Allah, may He be exalted, says (interpretation of the meaning): “and glorify the praises of your Lord before the rising of the sun, and before its setting” [Ta-Ha 20:130]. This interpretation is what is mentioned in the hadeeths about saying such and such in the morning and evening. What is meant is before the sun rises and before it sets. Therefore the time for these adhkaar is after Fajr and after ‘Asr.
End quote from al-Waabil as-Sayyib, p. 127
Via SalafisofFlorida mailing list
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The author (may Allah have mercy on him) said: Chapter on dhikr in the morning and the evening.
What he meant by morning and evening was at the beginning of the day, and at the end of the day and the beginning of the night. The morning begins when dawn breaks and ends when the sun has risen at the forenoon. And the evening begins with ‘Asr prayer and ends with ‘Isha’ prayer or thereabouts.
End quote from Sharh Riyadh as-Saaliheen
Ibn al-Qayyim (may Allah have mercy on him) said:
Chapter on remembering Allah (dhikr) at the two ends of the day (as mentioned in Hud 11:114), which are the times between Fajr and sunrise, and between ‘Asr and Maghrib. Allah, may He be glorified and exalted) says:
“O you who believe! Remember Allah with much remembrance. And glorify His Praises morning and afternoon” [al-Ahzaab 33:41-42]. The “afternoon”: al-Jawhari said: This is the time after ‘Asr until Maghrib. And Allah, may He be exalted, says (interpretation of the meaning): “and glorify the praises of your Lord in the ‘Ashiy (i.e. the time period after the midnoon till sunset) and in the Ibkaar (i.e. the time period from early morning or sunrise till before midnoon)” [Ghaafir 40:55].
The ibkaar is the beginning of the day and the ‘ashiy is the end of the day. And Allah, may He be exalted, says (interpretation of the meaning): “and glorify the praises of your Lord before the rising of the sun, and before its setting” [Ta-Ha 20:130]. This interpretation is what is mentioned in the hadeeths about saying such and such in the morning and evening. What is meant is before the sun rises and before it sets. Therefore the time for these adhkaar is after Fajr and after ‘Asr.
End quote from al-Waabil as-Sayyib, p. 127
Via SalafisofFlorida mailing list
Iblees comes and says: ‘How much did you call upon Him and did not see any response?’
After repenting from sins
Source: Sayd ul-Khaatir; Chapter 249, p. 343
Asaheeha Translations
“I worship (Allaah) by making du’aa, and I am certain that the answer will come”
Shaykh Ibn aj-Jawzee (rahimahullaah) says:
“If you fall into a hardship that is hard to be free from, you can’t (do anything) but make du’aa and take refuge in Allaah, after repenting from sins, because sins necessitate punishment, so if they disappear by repentance from them, the reason (for punishment) is lifted. So if you repented and made du’aa, and did not see any trace of response, then look into your affair. Maybe the repentance was not sound, so correct it then make du’aa and don’t become tired of making du’aa. Maybe the good is in delaying the response, and maybe the good is not in responding, so you will be rewarded and responded by being referred to what benefits you, and it would be beneficial for you to not be given what you requested, but rather to be given other than it as a replacement.
So if iblees comes and says: ‘How much did you call upon Him and did not see any response?’ Then say: ‘I worship (Allaah) by making du’aa, and I am certain that the answer will come. But maybe its delay is due to some good, and even if it doesn’t happen, worship and humility takes place.’ So take care not to ask for something except by combining it with asking for that which is good, because the occurrence of many a wish from the dunyaa was a cause for destruction
After repenting from sins
Source: Sayd ul-Khaatir; Chapter 249, p. 343
Asaheeha Translations
“I worship (Allaah) by making du’aa, and I am certain that the answer will come”
Shaykh Ibn aj-Jawzee (rahimahullaah) says:
“If you fall into a hardship that is hard to be free from, you can’t (do anything) but make du’aa and take refuge in Allaah, after repenting from sins, because sins necessitate punishment, so if they disappear by repentance from them, the reason (for punishment) is lifted. So if you repented and made du’aa, and did not see any trace of response, then look into your affair. Maybe the repentance was not sound, so correct it then make du’aa and don’t become tired of making du’aa. Maybe the good is in delaying the response, and maybe the good is not in responding, so you will be rewarded and responded by being referred to what benefits you, and it would be beneficial for you to not be given what you requested, but rather to be given other than it as a replacement.
So if iblees comes and says: ‘How much did you call upon Him and did not see any response?’ Then say: ‘I worship (Allaah) by making du’aa, and I am certain that the answer will come. But maybe its delay is due to some good, and even if it doesn’t happen, worship and humility takes place.’ So take care not to ask for something except by combining it with asking for that which is good, because the occurrence of many a wish from the dunyaa was a cause for destruction
Benefit: Which Is Worse, Fornication Or Abandonment Of The Prayers?...
📍Question:
Allāh has prohibited us from fornication and from abandoning the prayers. Which sin is worse?
📍Answer:
Abandoning the prayers is a greater sin than fornication because it takes one out of the fold of Islām. Fornication is from the greatest of sins, but it does not take one out of the fold of Islām as long as one does not hold it to be permissible. The fornicator is punished with the legislated punishment if his matter reaches the authorities.
al-Lajna al-Dāʾimah lil-Buḥūth al-ʿIlmiyyah wa-al-Iftāʾ
Source: Fatwá #10618
✒ Translated by: Munīb al-Ṣumālī
https://www.troid.ca/brief-benefits/2457-benefit-which-is-worse-fornication-or-abandonment-of-the-prayers
📍Question:
Allāh has prohibited us from fornication and from abandoning the prayers. Which sin is worse?
📍Answer:
Abandoning the prayers is a greater sin than fornication because it takes one out of the fold of Islām. Fornication is from the greatest of sins, but it does not take one out of the fold of Islām as long as one does not hold it to be permissible. The fornicator is punished with the legislated punishment if his matter reaches the authorities.
al-Lajna al-Dāʾimah lil-Buḥūth al-ʿIlmiyyah wa-al-Iftāʾ
Source: Fatwá #10618
✒ Translated by: Munīb al-Ṣumālī
https://www.troid.ca/brief-benefits/2457-benefit-which-is-worse-fornication-or-abandonment-of-the-prayers
Oh Muslim, do not lose hope!
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said in Majmoo‘ al-Fatāwa (18/295):
❝Many people, when they see evil or when the Muslim ummah goes through a lot of trouble, panic, lose hope and start complaining as people who are beset by calamities do.
But this is forbidden; rather what is enjoined is to be patient, to put one’s trust in Allāh, to be steadfast in adhering to the religion of Islām and to believe that Allāh is with those who fear Him and those who do good, and that the best end is for those who fear Him; whatever befalls him is because of his sins, so he should be patient, for the promise of Allāh is true; he should seek forgiveness for his sins and glorify and praise his Lord morning and evening.❞
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said in Majmoo‘ al-Fatāwa (18/295):
❝Many people, when they see evil or when the Muslim ummah goes through a lot of trouble, panic, lose hope and start complaining as people who are beset by calamities do.
But this is forbidden; rather what is enjoined is to be patient, to put one’s trust in Allāh, to be steadfast in adhering to the religion of Islām and to believe that Allāh is with those who fear Him and those who do good, and that the best end is for those who fear Him; whatever befalls him is because of his sins, so he should be patient, for the promise of Allāh is true; he should seek forgiveness for his sins and glorify and praise his Lord morning and evening.❞
Bismillaahir Rahmaanir Raheem
Assalaamu alaikum wa rahmatullaahi wa barakaatuhu
⚰ Do not make your houses like graves: Sharh al-Nawawi
‘Abdullah ibn ‘Umar narrates that the Prophet (ﷺ) said:
اجعلوا من صلاتكم في بيوتكم ولا تتخذوها قبوراً
“Observe some of your prayers in your houses and do not make them (like) graves.”
[Muslim #777]
Imam al-Nawawi, in his explanation of Saheeh Muslim, writes:
باب استحباب صلاة النافلة في بيته وجوازها في المسجد
The chapter on the desirability of optional [nawaafil] prayer in one’s house and the permissibility of it in the masjid
وسواء في هذا الراتبة وغيرها إلا الشعائر الظاهرة وهي العيد والكسوف والاستسقاء والتراويح وكذا ما لا يتأتى في غير المسجد كتحية المسجد ويندب كونه في المسجد هي ركعتا الطواف . ـ
[And just as this applies to optional (nawaafil) prayers] this also applies routine optional prayers (al-rawaatib) and others, except for those prayers which are the outward rituals, and they are the ‘eid prayer, and al-kusoof (eclipse prayer), and al-istisqaa’ (prayer for rain), and al-taraaweeh (night prayer during Ramadhaan), and others such as those which cannot be done except in the masjid such as tahiyyah al-masjid (prayer for greeting the masjid) and those whose performance is relegated to the masjid such as two raka’aat of Tawaaf.
قوله – صلى الله عليه وسلم – : ( اجعلوا من صلاتكم في بيوتكم ولا تتخذوها قبورا ) معناه : صلوا فيها ولا تجعلوها كالقبور مهجورة من الصلاة ، والمراد له صلاة النافلة ، أي : صلوا النوافل في بيوتكم . ـ
And his statement (ﷺ) “Observe some of your prayers in your houses and do not make them (like) graves” – meaning: pray in them and do not make them like graves, devoid of prayer. And the intended meaning of it is optional (naafilah) prayers, meaning: pray the optional prayers in your houses.
وقال القاضي عياض : قيل هذا في الفريضة ، ومعناه : اجعلوا بعض فرائضكم في بيوتكم ليقتدي بكم من لا يخرج إلى المسجد من نسوة وعبيد ومريض ونحوهم . قال : وقال الجمهور بل هو في النافلة لإخفائها وللحديث الآخر : ( أفضل الصلاة صلاة المرء في بيته إلا المكتوبة ) ـ
And al-Qaadhi ‘Iyaadh said, “It is said that this is referring to the obligatory prayers, and the meaning is: make some of your obligatory prayers in your houses in order to provide an example for those who do not go out (to pray) at the masjid, such as the women, slaves, the sick and so on.
He [al-Qaadhi] said: "And the majority (of scholars) said, no, rather this is referring to the optional prayers in order to conceal them",
and according to another hadeeth,
“the best prayer is the prayer of a person in his house, except for the compulsory prayers(for the man)”
[al-Bukhari #731].
قلت : الصواب أن المراد النافلة ، وجميع أحاديث الباب تقتضيه ، ولا يجوز حمله على الفريضة وإنما حث على النافلة في البيت لكونه أخفى وأبعد من الرياء ، وأصون من المحبطات ، وليتبرك البيت بذلك وتنزل فيه الرحمة والملائكة وينفر منه الشيطان ، كما جاء في الحديث الآخر ، وهو معنى قوله – صلى الله عليه وسلم – في الرواية الأخرى : ( فإن الله جاعل في بيته من صلاته خيرا ) .
I (al-Nawawi) say: The correct position is that it means the optional prayers, and there are many ahaadeeth on this subject which confirm that.
And it is not permissible to apply this to the obligatory prayer (of the man) for this is only an encouragement for performing the optional prayers in the house in order that they should be concealed and far removed from riyaa’ (showing off), and a safeguard from the hellfire, and in order to bless the house by that and the descending of mercy and the angels in the house, and driving away the shaytaan from the house, as has come in another hadeeth.
And that is the meaning of his (ﷺ) statement in another narration, “for Allah would make the prayer as a means of betterment in his house."
https://tulayhah.wordpress.com/2014/09/24/do-not-make-your-houses-like-graves-sharh-al-nawawi/
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Assalaamu alaikum wa rahmatullaahi wa barakaatuhu
⚰ Do not make your houses like graves: Sharh al-Nawawi
‘Abdullah ibn ‘Umar narrates that the Prophet (ﷺ) said:
اجعلوا من صلاتكم في بيوتكم ولا تتخذوها قبوراً
“Observe some of your prayers in your houses and do not make them (like) graves.”
[Muslim #777]
Imam al-Nawawi, in his explanation of Saheeh Muslim, writes:
باب استحباب صلاة النافلة في بيته وجوازها في المسجد
The chapter on the desirability of optional [nawaafil] prayer in one’s house and the permissibility of it in the masjid
وسواء في هذا الراتبة وغيرها إلا الشعائر الظاهرة وهي العيد والكسوف والاستسقاء والتراويح وكذا ما لا يتأتى في غير المسجد كتحية المسجد ويندب كونه في المسجد هي ركعتا الطواف . ـ
[And just as this applies to optional (nawaafil) prayers] this also applies routine optional prayers (al-rawaatib) and others, except for those prayers which are the outward rituals, and they are the ‘eid prayer, and al-kusoof (eclipse prayer), and al-istisqaa’ (prayer for rain), and al-taraaweeh (night prayer during Ramadhaan), and others such as those which cannot be done except in the masjid such as tahiyyah al-masjid (prayer for greeting the masjid) and those whose performance is relegated to the masjid such as two raka’aat of Tawaaf.
قوله – صلى الله عليه وسلم – : ( اجعلوا من صلاتكم في بيوتكم ولا تتخذوها قبورا ) معناه : صلوا فيها ولا تجعلوها كالقبور مهجورة من الصلاة ، والمراد له صلاة النافلة ، أي : صلوا النوافل في بيوتكم . ـ
And his statement (ﷺ) “Observe some of your prayers in your houses and do not make them (like) graves” – meaning: pray in them and do not make them like graves, devoid of prayer. And the intended meaning of it is optional (naafilah) prayers, meaning: pray the optional prayers in your houses.
وقال القاضي عياض : قيل هذا في الفريضة ، ومعناه : اجعلوا بعض فرائضكم في بيوتكم ليقتدي بكم من لا يخرج إلى المسجد من نسوة وعبيد ومريض ونحوهم . قال : وقال الجمهور بل هو في النافلة لإخفائها وللحديث الآخر : ( أفضل الصلاة صلاة المرء في بيته إلا المكتوبة ) ـ
And al-Qaadhi ‘Iyaadh said, “It is said that this is referring to the obligatory prayers, and the meaning is: make some of your obligatory prayers in your houses in order to provide an example for those who do not go out (to pray) at the masjid, such as the women, slaves, the sick and so on.
He [al-Qaadhi] said: "And the majority (of scholars) said, no, rather this is referring to the optional prayers in order to conceal them",
and according to another hadeeth,
“the best prayer is the prayer of a person in his house, except for the compulsory prayers(for the man)”
[al-Bukhari #731].
قلت : الصواب أن المراد النافلة ، وجميع أحاديث الباب تقتضيه ، ولا يجوز حمله على الفريضة وإنما حث على النافلة في البيت لكونه أخفى وأبعد من الرياء ، وأصون من المحبطات ، وليتبرك البيت بذلك وتنزل فيه الرحمة والملائكة وينفر منه الشيطان ، كما جاء في الحديث الآخر ، وهو معنى قوله – صلى الله عليه وسلم – في الرواية الأخرى : ( فإن الله جاعل في بيته من صلاته خيرا ) .
I (al-Nawawi) say: The correct position is that it means the optional prayers, and there are many ahaadeeth on this subject which confirm that.
And it is not permissible to apply this to the obligatory prayer (of the man) for this is only an encouragement for performing the optional prayers in the house in order that they should be concealed and far removed from riyaa’ (showing off), and a safeguard from the hellfire, and in order to bless the house by that and the descending of mercy and the angels in the house, and driving away the shaytaan from the house, as has come in another hadeeth.
And that is the meaning of his (ﷺ) statement in another narration, “for Allah would make the prayer as a means of betterment in his house."
https://tulayhah.wordpress.com/2014/09/24/do-not-make-your-houses-like-graves-sharh-al-nawawi/
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Do not make your houses like graves: Sharh al-Nawawi
‘Abdullah ibn ‘Umar narrates that the Prophet (ﷺ) said: اجعلوا من صلاتكم في بيوتكم ولا تتخذوها قبوراً “Observe some of your prayers in your houses and do not make them (like) grav…
🍄 *Benefits from*
https://islamthestudyguides.files.wordpress.com/2011/12/u3-mcq2.pdf (ittiba.com)
_(PLEASE READ. IMPORTANT)_🔻
🌀1. Shaykh Muhammad Amaan al Jaami rahimahullaah mentions in his explanation of Thalaathat ul Usool (p51):
💥And khawf (fear) is of two types:
▫1) *The fear which is tabee’ee* (natural and instinctive), such as your fear of a lion and your fear of an enemy and your fleeing from him. This is the natural fear. And sometimes you depart from your city khawfan (fearing) your enemy or (fearing) a tyrant; this fear is a natural fear, _and not a fear of worship._ So this is not a problem.
▫2) *Khawf ul ‘ibaadah (the fear which is an act of worship).* This is the fear which is concealed, such as the khawf that the mureed (disciple) and the derwish have of the shaykh, the shaykh of their tareeqah (innovated Soofee ‘path’).
⚠He has fear in his heart; he fears that the shaykh will discover what is in his (the disciple’s) heart so it will cause harm to his eemaan and himself and his family and his wealth.
⚠And it may be that he fears his shaykh stripping him of his eemaan (altogether) because the dervishes and the mureeds believe in their shaykhs more strongly than their eemaan in Allaah, the Lord of all the Creation and they fear their shaykhs more severely than their fear of Allaah.‼
They do whatever they wish from that which angers Allaah and they do not care, depending (instead) on the vastness of the Mercy of Allaah.
🔇They say:
_Allaah is the Most Merciful of those who have mercy, He forgives! However the Shaykh will never have mercy if he discovers what is in your very heart, he will not have mercy upon you!_
⁉Where is the eemaan (here)?
⁉Where is the I slaam (in the one) with this creed and belief?
And that which we are saying is not from the myths of the ancient times. In many regions and amongst many of the people, you will find the mureed sitting in front of his shaykh in the manner of the dog sitting in front of his owner, bowing down his head on the earth, fearing, on the point of putting his hand upon his heart so as to protect that which is in his chest, lest any thought come to his heart which the shaykh is not pleased with so that he (the mureed) would be destroyed.⚠
☝🏼 *This is the fear related to worship which is shirk akbar (major shirk).*
☝🏼Whosoever allows his fear of the shaykh to reach this level is a mushrik with shirk akbar, _even if he prays and fasts._
🏷 https://news.1rj.ru/str/IslamiCreed/2658
https://islamthestudyguides.files.wordpress.com/2011/12/u3-mcq2.pdf (ittiba.com)
_(PLEASE READ. IMPORTANT)_🔻
🌀1. Shaykh Muhammad Amaan al Jaami rahimahullaah mentions in his explanation of Thalaathat ul Usool (p51):
💥And khawf (fear) is of two types:
▫1) *The fear which is tabee’ee* (natural and instinctive), such as your fear of a lion and your fear of an enemy and your fleeing from him. This is the natural fear. And sometimes you depart from your city khawfan (fearing) your enemy or (fearing) a tyrant; this fear is a natural fear, _and not a fear of worship._ So this is not a problem.
▫2) *Khawf ul ‘ibaadah (the fear which is an act of worship).* This is the fear which is concealed, such as the khawf that the mureed (disciple) and the derwish have of the shaykh, the shaykh of their tareeqah (innovated Soofee ‘path’).
⚠He has fear in his heart; he fears that the shaykh will discover what is in his (the disciple’s) heart so it will cause harm to his eemaan and himself and his family and his wealth.
⚠And it may be that he fears his shaykh stripping him of his eemaan (altogether) because the dervishes and the mureeds believe in their shaykhs more strongly than their eemaan in Allaah, the Lord of all the Creation and they fear their shaykhs more severely than their fear of Allaah.‼
They do whatever they wish from that which angers Allaah and they do not care, depending (instead) on the vastness of the Mercy of Allaah.
🔇They say:
_Allaah is the Most Merciful of those who have mercy, He forgives! However the Shaykh will never have mercy if he discovers what is in your very heart, he will not have mercy upon you!_
⁉Where is the eemaan (here)?
⁉Where is the I slaam (in the one) with this creed and belief?
And that which we are saying is not from the myths of the ancient times. In many regions and amongst many of the people, you will find the mureed sitting in front of his shaykh in the manner of the dog sitting in front of his owner, bowing down his head on the earth, fearing, on the point of putting his hand upon his heart so as to protect that which is in his chest, lest any thought come to his heart which the shaykh is not pleased with so that he (the mureed) would be destroyed.⚠
☝🏼 *This is the fear related to worship which is shirk akbar (major shirk).*
☝🏼Whosoever allows his fear of the shaykh to reach this level is a mushrik with shirk akbar, _even if he prays and fasts._
🏷 https://news.1rj.ru/str/IslamiCreed/2658
Forwarded from Salafi Lectures Audios and Videos
Listen to audios on Diseases of Hearts and Their Cures
1⃣https://www.spreaker.com/episode/12249002
2⃣https://www.spreaker.com/episode/12255744
3⃣https://www.spreaker.com/episode/12265020
4⃣https://www.spreaker.com/episode/12265297
5⃣https://www.spreaker.com/episode/12266614
6⃣Conclusion:
https://www.spreaker.com/episode/12268309
Spreaker
Introduction: Diseases of the Hearts & Their Cures - Hassan Somali
Class given by: Hassan Somali
From the signs of beneficial knowledge
https://twitter.com/nooralfurqaan/status/934615287852347393
https://twitter.com/nooralfurqaan/status/934615287852347393
#The_Student_of_Knowledge
Abū ‘Abdillāh Muhammad Sa’īd Raslān (hafidhahuAllaah)
“So, the student of knowledge should abandon socialization, as this is from the most crucial things that he can do, especially in regards to members of the opposite gender, and especially with those who spend most of their time in amusement and little of their time in thought, as the nature of others can rob you of your own.
The harms of socialization include the passing of your life without any benefit, as well as the decline of your wealth and religious commitment if this socialization were to occur with the wrong people.
The student of knowledge should not mix except with those who he can benefit or can benefit from. If he is offered the friendship of one who will waste his time with him, will not benefit him, will not benefit from him, and will not assist him in reaching his objective, he should politely end the relationship from the start before it progresses to something deeper, as when something becomes established, it becomes more difficult to change it.
There is a phrase that is constantly on the tongues of the scholars: ‘Repelling something is easier than removing it.’
If he requires someone to befriend, let that person be righteous, religious, pious, wary, intelligent, full of benefit, having little evil, good at complying and rarely conflicting, reminding him if he forgets, cooperating with him when he is reminded, helpful if he is in need, and comforting if he is in distress.
#Source : Taken from the book: The Manners The Manners Of the Knowledge Seeker.
- via (Trying to Follow the Salaf)
Abū ‘Abdillāh Muhammad Sa’īd Raslān (hafidhahuAllaah)
“So, the student of knowledge should abandon socialization, as this is from the most crucial things that he can do, especially in regards to members of the opposite gender, and especially with those who spend most of their time in amusement and little of their time in thought, as the nature of others can rob you of your own.
The harms of socialization include the passing of your life without any benefit, as well as the decline of your wealth and religious commitment if this socialization were to occur with the wrong people.
The student of knowledge should not mix except with those who he can benefit or can benefit from. If he is offered the friendship of one who will waste his time with him, will not benefit him, will not benefit from him, and will not assist him in reaching his objective, he should politely end the relationship from the start before it progresses to something deeper, as when something becomes established, it becomes more difficult to change it.
There is a phrase that is constantly on the tongues of the scholars: ‘Repelling something is easier than removing it.’
If he requires someone to befriend, let that person be righteous, religious, pious, wary, intelligent, full of benefit, having little evil, good at complying and rarely conflicting, reminding him if he forgets, cooperating with him when he is reminded, helpful if he is in need, and comforting if he is in distress.
#Source : Taken from the book: The Manners The Manners Of the Knowledge Seeker.
- via (Trying to Follow the Salaf)
🌀2. Shaykh Muhammad Amaan al Jaami rahimahullaah mentions in his explanation of Thalaathat ul Usool (p52):
🔑 *Tawakkul (trust and reliance) – it is to depend upon Allaah, relying upon Him and depending upon Him with a COMPLETE DEPENDENCE*.
☝🏼And we do not divide tawakkul into categories as we divided khawf into categories. It is NOT permissible to have tawakkul upon other than Allaah, unrestrictedly.
🔑 *Tawakkul and sufficing oneself with Him are SPECIFIC TO ALLAH, the Most High.*
However,
⛳ having tawakkul does not prevent (a person) from utilizing the asbaab (means to achieve the desired goal) and pursuing the legislated permissible means.
⛳Rather the servant is commanded with the pursuit of the legislated means, such as travelling abroad in order to gain knowledge and getting married in order to seek a child and that he works in trade and agriculture in order to seek provision.
⚠ However he does not _depend_ upon these means – *he depends upon Allaah* , the Perfect and Most High for achieving the good outcome from these means.
⚠As for leaving aside the means and (instead) wishing from Allaah that Allaah bestow a righteous son upon him – and _yet_ he (the person) does not get married; or desiring knowledge but then he sits in his house, night and day, (hoping) that he will emerge upon the people as the most knowledgeable of the people of his city –
*then this is a untruthful aspiration, in opposition to the sunnah of Allaah in His creation.*
🔑It is a must that he (the person) puts into place _the means_ , and relies upon Allaah, the Perfect and Most High, for achieving the good outcome of these means; and _it is not permissible to *depend* upon the means._
🔑 *Tawakkul (trust and reliance) – it is to depend upon Allaah, relying upon Him and depending upon Him with a COMPLETE DEPENDENCE*.
☝🏼And we do not divide tawakkul into categories as we divided khawf into categories. It is NOT permissible to have tawakkul upon other than Allaah, unrestrictedly.
🔑 *Tawakkul and sufficing oneself with Him are SPECIFIC TO ALLAH, the Most High.*
However,
⛳ having tawakkul does not prevent (a person) from utilizing the asbaab (means to achieve the desired goal) and pursuing the legislated permissible means.
⛳Rather the servant is commanded with the pursuit of the legislated means, such as travelling abroad in order to gain knowledge and getting married in order to seek a child and that he works in trade and agriculture in order to seek provision.
⚠ However he does not _depend_ upon these means – *he depends upon Allaah* , the Perfect and Most High for achieving the good outcome from these means.
⚠As for leaving aside the means and (instead) wishing from Allaah that Allaah bestow a righteous son upon him – and _yet_ he (the person) does not get married; or desiring knowledge but then he sits in his house, night and day, (hoping) that he will emerge upon the people as the most knowledgeable of the people of his city –
*then this is a untruthful aspiration, in opposition to the sunnah of Allaah in His creation.*
🔑It is a must that he (the person) puts into place _the means_ , and relies upon Allaah, the Perfect and Most High, for achieving the good outcome of these means; and _it is not permissible to *depend* upon the means._