al-Ḥāfiẓ Ibn Rajab al-Ḥanbalī: “And the best of deeds is (to have) fear of Allāh in privacy and in open.”
● [فتح الباري ٤\٣٦]
● [فتح الباري ٤\٣٦]
Forwarded from • SALAFI BENEFITS • فوائد سلفية
🖌Shaykh Muhammad Amaan Al-Jaamee رحمه الله said:
"The Safe Path is to believe that the Salaf of this Ummah are more Knowledgeable, Wiser, ...
And There is No Safety for ..."
"The Safe Path is to believe that the Salaf of this Ummah are more Knowledgeable, Wiser, ...
And There is No Safety for ..."
Whoever takes anything from the resources of the Zakah (unlawfully), he will carry it on his neck on the Day of Resurrection
Imam Ahmad recorded that Abu Humayd As-Saidi said,
"The Prophet appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned he said, This (portion) is for you and this has been given to me as a gift.' The Prophet stood on the Minbar and said,
(What is the matter with a man whom we appoint to collect Zakah, when he returns he said, This is for you and this has been given to me as a gift.' Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not By Him in Whose Hand my life is, whoever takes anything from the resources of the Zakah (unlawfully), he will carry it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, O Allah! Haven't I conveyed Your Message.')''
Hisham bin Urwah added that Abu Humayd said, "I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thabit.'' This is recorded in the Two Sahihs .
In the book of Ahkam of his Sunan, Abu Isa At-Tirmidhi recorded that Mu`adh bin Jabal said, "The Messenger of Allah sent me to Yemen, but when I started on the journey, he sent for me to come back and said,
(Do you know why I summoned you back Do not take anything without my permission, for if you do, it will be Ghulul.)
(and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took).
(This is why I summoned you, so now go and fulfill your mission.)'' At-Tirmidhi said, "This Hadith is Hasan Gharib.''
Tafseer Ibn Katheer. Ale Imran 3:161,
Darussalam English publication
Imam Ahmad recorded that Abu Humayd As-Saidi said,
"The Prophet appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned he said, This (portion) is for you and this has been given to me as a gift.' The Prophet stood on the Minbar and said,
(What is the matter with a man whom we appoint to collect Zakah, when he returns he said, This is for you and this has been given to me as a gift.' Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not By Him in Whose Hand my life is, whoever takes anything from the resources of the Zakah (unlawfully), he will carry it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, O Allah! Haven't I conveyed Your Message.')''
Hisham bin Urwah added that Abu Humayd said, "I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thabit.'' This is recorded in the Two Sahihs .
In the book of Ahkam of his Sunan, Abu Isa At-Tirmidhi recorded that Mu`adh bin Jabal said, "The Messenger of Allah sent me to Yemen, but when I started on the journey, he sent for me to come back and said,
(Do you know why I summoned you back Do not take anything without my permission, for if you do, it will be Ghulul.)
(and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took).
(This is why I summoned you, so now go and fulfill your mission.)'' At-Tirmidhi said, "This Hadith is Hasan Gharib.''
Tafseer Ibn Katheer. Ale Imran 3:161,
Darussalam English publication
Umar Ibn al-Khattaab is reported to have said:
❝Shun the enemies of Allaah – the Jews and the Christians – on the day of their festivities when they gather, for the wrath of Allaah descend upon them. I fear that the same may befall you.❞
📚 [Shuab al-Imaan (8940) of al-Baihaqee]Abdullaah ibn Amr said: “Whoever settles in the land of the non-Arabs and celebrates their Nawrooz (New Year) and Mahrajaan (festival) and imitates them until he dies (in that state), will be gathered with them on the Day of Resurrection.” [al-Baihaqee in Sunan al-Kubraa (18863, 18864)]
Forwarded from Islamic Creed
🎯 *Îman fades just like the clothes do*
إن الإيمان ليخلق في جوف أحدكم كما يخلق الثوب، فاسألوا الله أن يجدد الإيمان في قلوبكم
Indeed īmān fades inside of one of you similar to a garment’s fading.
*Therefore, ask Allah to renew faith in your hearts*
📕Hadīth graded Hasan by Al Albānī | As-Silsilah #1585
https://twitter.com/AbooSuhailah/status/938550841522511872
🥨 https://news.1rj.ru/str/IslamiCreed/2715
إن الإيمان ليخلق في جوف أحدكم كما يخلق الثوب، فاسألوا الله أن يجدد الإيمان في قلوبكم
Indeed īmān fades inside of one of you similar to a garment’s fading.
*Therefore, ask Allah to renew faith in your hearts*
📕Hadīth graded Hasan by Al Albānī | As-Silsilah #1585
https://twitter.com/AbooSuhailah/status/938550841522511872
🥨 https://news.1rj.ru/str/IslamiCreed/2715
Forwarded from ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇғɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀ
⛔️ It is not permissible for the Muslims to exchange greetings on the occasion of the Gregorian New Year, and it is not permissible for them to celebrate it, because both of these matters involve imitation of the kuffaar, and we have been forbidden to do that.
📜 The Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 4031;
✍classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood
❕Moreover, offering greetings on this day that comes back each year comes under the heading of celebrating it and taking it as a festival, which is also forbidden.
📜 The Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 4031;
✍classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood
❕Moreover, offering greetings on this day that comes back each year comes under the heading of celebrating it and taking it as a festival, which is also forbidden.
“There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoiled, the whole body gets spoiled – and that is the ❤️ heart.♥️”
[Bukhary, Volume 1, Book 2, Number 49: Part of the Hadith Narrated by An-Nu’man bin Bashir]
[Bukhary, Volume 1, Book 2, Number 49: Part of the Hadith Narrated by An-Nu’man bin Bashir]
BIDATH
The Messenger of Allaah (sallallaahu alayhi wa sallam) said,
"Whoever innovates or accommodates an innovator then upon
him is the curse of Allaah, His Angels and the whole of
mankind."
Reported by Bukhaaree, 12/41 and Muslim, 9/140
The Messenger of Allaah (sallallaahu alayhi wa sallam) said,
"Whoever innovates or accommodates an innovator then upon
him is the curse of Allaah, His Angels and the whole of
mankind."
Reported by Bukhaaree, 12/41 and Muslim, 9/140
Allah's comparison of the Dunya and Water - Tafsir al-Qurtubi
___________________________
In Surah al-Kahf (18), Allah presents the following comparison:
[وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّـهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا ]
"And present to them the example of the life of this world, [its being] like water which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability. " [45]
Commenting on this, Imam al-Qurtubi wrote:
[وقالت الحكماء : إنما شبه - تعالى - الدنيا بالماء لأن الماء لا يستقر في موضع ، كذلك الدنيا لا تبقى على واحد ، ولأن الماء لا يستقيم على حالة واحدة كذلك الدنيا ، ولأن الماء لا يبقى ويذهب كذلك الدنيا تفنى ، ولأن الماء لا يقدر أحد أن يدخله ولا يبتل كذلك الدنيا لا يسلم أحد دخلها من فتنتها وآفتها ، ولأن الماء إذا كان بقدر كان نافعا منبتا ، وإذا جاوز المقدار كان ضارا مهلكا ، وكذلك الدنيا الكفاف منها ينفع وفضولها يضر]
"The wise ones say: Allah only likened the life of this world to water because
1) Water does not does remain stable in any place, just as this worldly life does not remain in one place
And 2) because water does not remain steady in any one state or condition, just like this worldly life
and 3) because water does not remain but it evaporates, just like this worldly life disappears
and 4) because no one is able to enter water without being tested, and likewise no one who enters this worldly life is safe from its trials and travails
and 5) because when there is the correct amount of water, then it is beneficial and life-giving, but when its surpasses the proper level then it is harmful and destructive. Similarly with this worldly life, a sufficient amount of it is beneficial while an excess of it brings harm."
[Jaami' li-Ahkaam al-Qur'an 10/367]
___________________________
In Surah al-Kahf (18), Allah presents the following comparison:
[وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّـهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا ]
"And present to them the example of the life of this world, [its being] like water which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability. " [45]
Commenting on this, Imam al-Qurtubi wrote:
[وقالت الحكماء : إنما شبه - تعالى - الدنيا بالماء لأن الماء لا يستقر في موضع ، كذلك الدنيا لا تبقى على واحد ، ولأن الماء لا يستقيم على حالة واحدة كذلك الدنيا ، ولأن الماء لا يبقى ويذهب كذلك الدنيا تفنى ، ولأن الماء لا يقدر أحد أن يدخله ولا يبتل كذلك الدنيا لا يسلم أحد دخلها من فتنتها وآفتها ، ولأن الماء إذا كان بقدر كان نافعا منبتا ، وإذا جاوز المقدار كان ضارا مهلكا ، وكذلك الدنيا الكفاف منها ينفع وفضولها يضر]
"The wise ones say: Allah only likened the life of this world to water because
1) Water does not does remain stable in any place, just as this worldly life does not remain in one place
And 2) because water does not remain steady in any one state or condition, just like this worldly life
and 3) because water does not remain but it evaporates, just like this worldly life disappears
and 4) because no one is able to enter water without being tested, and likewise no one who enters this worldly life is safe from its trials and travails
and 5) because when there is the correct amount of water, then it is beneficial and life-giving, but when its surpasses the proper level then it is harmful and destructive. Similarly with this worldly life, a sufficient amount of it is beneficial while an excess of it brings harm."
[Jaami' li-Ahkaam al-Qur'an 10/367]
✍ Al-Hasan Al-Basree said:
“What do you think about a day in which they [all of mankind] have stood on their feet for a period of time that amounts fifty thousand years, they haven’t eaten any food, nor drank any drink, until the point that their throats have become severed out of thirst and their insides burnt upon out of hunger, and then they will be taken to the Fire and given drink from a scorching, hot spring?!”
📓 [Al-Hilyaa, 4/500]
----
Ya Allah forgive us, and have mercy on us and make us amongst the inhabitants of Jannah.
آمــــــــــــــــــين يا رب العالمين
“What do you think about a day in which they [all of mankind] have stood on their feet for a period of time that amounts fifty thousand years, they haven’t eaten any food, nor drank any drink, until the point that their throats have become severed out of thirst and their insides burnt upon out of hunger, and then they will be taken to the Fire and given drink from a scorching, hot spring?!”
📓 [Al-Hilyaa, 4/500]
----
Ya Allah forgive us, and have mercy on us and make us amongst the inhabitants of Jannah.
آمــــــــــــــــــين يا رب العالمين
Performance of prayer are in five levels:
Ibnul-Qayyim Al-Jawziyyah (rahimahullaah) said:
And mankind, with regard to their performance of prayer are in five levels:
The First: The level of the one who is negligent and wrongs his soul: He is the one who falls short in performing wudhoo (ablution) properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.
The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his wudhoo with care. However, his striving (in achieving the above) is wasted due whisperings in his prayer so he is taken away by thoughts and ideas.
The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Shaytaan or Satan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.
The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord the Exalted.
The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord Azzawajall, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allaah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord Azzawajall, delighted with Him.
The First type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. Whoever makes his prayer, the delight and pleasure of his eye, will have the nearness to his Lord Azzawajall made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allaah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.
(Source: Al-Waabil us-Sayyib)
Ibnul-Qayyim Al-Jawziyyah (rahimahullaah) said:
And mankind, with regard to their performance of prayer are in five levels:
The First: The level of the one who is negligent and wrongs his soul: He is the one who falls short in performing wudhoo (ablution) properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.
The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his wudhoo with care. However, his striving (in achieving the above) is wasted due whisperings in his prayer so he is taken away by thoughts and ideas.
The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Shaytaan or Satan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.
The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord the Exalted.
The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord Azzawajall, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allaah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord Azzawajall, delighted with Him.
The First type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. Whoever makes his prayer, the delight and pleasure of his eye, will have the nearness to his Lord Azzawajall made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allaah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.
(Source: Al-Waabil us-Sayyib)