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)
Shaykh Ṣāliḥ b. Fawzān Al-Fawzān حفظه الله said:
"The importance of Ṣalāh in Islām is so great that even sitting and waiting for Ṣalāh is considered worship itself!"
● [فضائل الصلاة ص ١٣]
"The importance of Ṣalāh in Islām is so great that even sitting and waiting for Ṣalāh is considered worship itself!"
● [فضائل الصلاة ص ١٣]
ʻAmr b. al-ʻĀṣ said:
"Speech is like medicine: A little of it brings benefit, an overdose is is deadly."
● [ربيع الابرار ١/٣٩٢]
"Speech is like medicine: A little of it brings benefit, an overdose is is deadly."
● [ربيع الابرار ١/٣٩٢]
💎 The Danger of Interpreting the Qur'an with One's Opinion
Shaykh Al-Islām Ibn Taymiyah said: He who speaks regarding the Qur'an with his opinion then he has brought upon himself that which he doesn't perceive and embarked upon that which he has not been commanded with. So even if he is correct regarding the affair he has still erred. Because he has not approached the affair through its proper door. Similar to one who judges between people based upon ignorance; he will be in the fire, even if his ruling corresponds with that which is correct.
Majmū' Al-Fatāwā 13/371
Abū Bakr, may Allāh be pleased with him, said: What earth can hide me and what sky can cover me if I say concerning a verse from the Book of Allāh that which I do not know?!
Takhrīj Al-Kashāf 4/158
Ibn Mas'ūd, may Allāh be pleased with him, said: Indeed the Qur'an is the Speech of Allāh, the Exalted. So he who lies regarding the Qur'an has lied upon Allāh, the Mighty and Majestic.
Al-Bayhaqī within Al-Asmā was-Sifāt
On the authority of Ibn Abū Mulaykah, who said: Ibn 'Abbās would be asked about a verse, which if some of you were asked about it he would speak; but he would refuse to speak concerning it.
Tafsīr Ibn Kathīr 1/16
Compiled and Translated by Raha Ibn Donald Batts
Shaykh Al-Islām Ibn Taymiyah said: He who speaks regarding the Qur'an with his opinion then he has brought upon himself that which he doesn't perceive and embarked upon that which he has not been commanded with. So even if he is correct regarding the affair he has still erred. Because he has not approached the affair through its proper door. Similar to one who judges between people based upon ignorance; he will be in the fire, even if his ruling corresponds with that which is correct.
Majmū' Al-Fatāwā 13/371
Abū Bakr, may Allāh be pleased with him, said: What earth can hide me and what sky can cover me if I say concerning a verse from the Book of Allāh that which I do not know?!
Takhrīj Al-Kashāf 4/158
Ibn Mas'ūd, may Allāh be pleased with him, said: Indeed the Qur'an is the Speech of Allāh, the Exalted. So he who lies regarding the Qur'an has lied upon Allāh, the Mighty and Majestic.
Al-Bayhaqī within Al-Asmā was-Sifāt
On the authority of Ibn Abū Mulaykah, who said: Ibn 'Abbās would be asked about a verse, which if some of you were asked about it he would speak; but he would refuse to speak concerning it.
Tafsīr Ibn Kathīr 1/16
Compiled and Translated by Raha Ibn Donald Batts
Prophet (salallaahu 'alaihi wa sallam) said: "A group of my Ummah shall remain steadfast, on the truth, victorious, unharmed by those who oppose them, and do not support them, until the death or until the Day of Resurrection." Al-Bukhari nos. 71, 3641 and Muslim no. 1920.
Shaykh ul-Islaam Ibn Taymeeyah [رحمه الله] said:
❝The believer is pleased with a truthful statement, whether it is for him or against him, and gets angry at a false statement whether is for him or against him.❞
[Majmoo al-Fatawa, (10/600) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
❝The believer is pleased with a truthful statement, whether it is for him or against him, and gets angry at a false statement whether is for him or against him.❞
[Majmoo al-Fatawa, (10/600) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
*RULING ON CONGRATULATING OTHERS AT THE BEGINNING OF THE NEW ISLAMIC YEAR*
بسم الله الرحمن الرحيم
The Islamic year of 1434 Hijriyya has now begun, it is well known the traditions of the world in celebrating and congratulating upon the arrival of the new year [AD], however what is the Islamic ruling on congratulations for the new Hijry year?
Shaikh al-Fawzaan, “This is an innovation, congratulating for the new year, it is an innovation; or commanding of fasting or charity [for the purpose of the new year] all of this is innovation, Allah has not revealed evidence upon it”
[Al-Muntaqa min Akhbaar Sayyid al-Mursaleen – 39: via Sahab]
Shaikh ibn ul-Uthaymeen, “If someone congratulates you then reply [i.e. make dua that Allah makes it a good and blessed year], but do not do it yourself [i.e. do not begin it yourself by congratulating someone initially]….I do not know that the Salaf used to congratulate each other for the arrival of the new year of Hijra…”
[Silsilatul Liqaa as-Shahry 20/44; via Sahab]
بسم الله الرحمن الرحيم
The Islamic year of 1434 Hijriyya has now begun, it is well known the traditions of the world in celebrating and congratulating upon the arrival of the new year [AD], however what is the Islamic ruling on congratulations for the new Hijry year?
Shaikh al-Fawzaan, “This is an innovation, congratulating for the new year, it is an innovation; or commanding of fasting or charity [for the purpose of the new year] all of this is innovation, Allah has not revealed evidence upon it”
[Al-Muntaqa min Akhbaar Sayyid al-Mursaleen – 39: via Sahab]
Shaikh ibn ul-Uthaymeen, “If someone congratulates you then reply [i.e. make dua that Allah makes it a good and blessed year], but do not do it yourself [i.e. do not begin it yourself by congratulating someone initially]….I do not know that the Salaf used to congratulate each other for the arrival of the new year of Hijra…”
[Silsilatul Liqaa as-Shahry 20/44; via Sahab]
Forwarded from ilm4all
Makkah is only an hour's drive from Jeddah, but some put the status like they've been traveling for months to reach there. And their photos in Ihraam, or while making `Umrah**, or while making Du`aa, or while holding the Qur'aan...no words can justify this action.
يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّـهَ إِلَّا قَلِيلًا
{showing [themselves to] the people and not remembering Allaah except a little} [Surah al-Nisaa' (4): 142]
**people have upgraded now...it's live broadcasting now while making `Umrah.
يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّـهَ إِلَّا قَلِيلًا
{showing [themselves to] the people and not remembering Allaah except a little} [Surah al-Nisaa' (4): 142]
**people have upgraded now...it's live broadcasting now while making `Umrah.