"For The One Who Wishes To Be From Amongst The Saved Sect, He Must Act In Accordance To What The Companions And Tābi'îyn Were Upon.
═════════════════════════
Shaikh Muhammad Nāsir-ud-dīyn al-Albānī (d.1420H, RahimahuℓLāh) said in his highly beneficial book Fundamentals of the Salafî Methodology:

"So it is obligatory for the one who wishes to be from amongst the Saved Sect, that he must act in accordance to what these Companions and Tābi'îyn were upon. And they were the Salafus-Sālih, whom we must take as an example."[•→25]. [Below are beneficial footnotes regarding this point] [•→25].

Taking the Salaf as our example involves a number of issues:

📌1 •→ Firstly, correctness in this life and salvation in the Hereafter will occur through following the guidance of the Salaf.

📌2 •→ Secondly, it is obligatory that the anoscription to Salafiyyah must be real, by sound following of the madh-hab of the Salaf and their guidance. And one must not leave their understanding for the understanding of anyone else.

📌3 •→ Thirdly, from the results of sticking to the guidance of the Salafus-Sālih and employing their understanding of the texts is the absence of differing from them in statements and positions, and not leaving their ijtihād for a new ijtihād that has no precedence.

Imām Ahmad (d.241H) - RahimahuℓLāh - said to his student Abul-Hasan al-Maymoonee, "Do not speak about an issue in which you do not have an Imām." Refer to Manāqib Ahmad (p. 178) of Ibnul-Jawzī. And Imām Ahmad said, "One will not come across anything except that there is a position established concerning it from the companions of the Prophet (Sal'laℓLāhu 'Alayhi wa Sallam)." Refer to Masā'il Ahmad (p. 277) of Abī Dāwūd as-Sijjistaanee.

📌4 •→ Fourthly, from the results of sticking to the guidance of the Salafus-Sālih is taking whatever agrees with the proof from their ijtihād along with excusing them with good mention whenever they oppose the text in their ijtihād.

'Umar Ibnul-Khattāb (RadiyAℓLāhu 'Anhu) said, "There are three that destroy the Religion: [i] the mistake of a Scholar; [ii] the argument of a hypocrite with the Qur'ān; [iii] and misguided Imāms." Sahīh:Related by Ibn 'Abdul-Barr in Jāmi' Bayānul-'Ilm wa Fadlihī (2/110).

Imām al-Awzā'ī (d.157H) - RahimahuℓLāh stated: "Whosoever takes the statement of the people of Makkah regarding mut'ah (temporary marriage), the statement of the people of al-Koofah regarding wine, the statement of the people of Madīnah regarding singing, and the statement of the people of Shām regarding the infallibility of the Caliphs, then he has gathered together all evil." Refer to Siyār A'lāmin-Nubalā (8/81) of al-Hāfidh adh-Dhahābî.

📌5 •→ Fifthly, from the results of sticking to the guidance of the Salaf is discarding deadly Khalafiyyah which is founded upon giving precedence to the intellect over the text and rejecting the Book and the Sunnah through corrupt ta`wiylat (figurative interpretations).
Indeed, al-Awzā'ī said, "Stick to the āthār of those who preceded, even if the people reject you." Sahīh:Related by al-Ājurrī in ash-Sharī'ah (p. 58) and al-Khatîyb in Sharaf Ashābul-Hadīth (no. 6).

📚Source: Book - Fundamentals of the Salafī Methodology [Pg. 14, English Translation, Second Edition, Published by Troid].
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🔖 O Muslim, Be Cautious From Whom You Take Your Religion
•════════❁✿❁═════════•

🔹 The great Taabi’ee Muhammad ibn Sireen (D.110AH) said:
“Indeed this knowledge is your religion, so look to whom you take your religion from.”

🔹 Shaykh Saalih al-Fawzaan, may Allaah preserve him said:
“The individuals who ascribe themselves to giving da’wah, you must investigate them; where did they study and where did they take knowledge from and where did they originate and what is their aqeedah.

🔹 Allaah said:
“And is it that they did not know their messenger as to deny him?”
(Surah al-Mu’minoon:69)
•════════❁✿❁═════════•
📥 Download and Read
🌐http://www.tawheedfirst.com/o-muslim-be-cautious-from-whom-you-take-your-religion/

📖 If a Student Falls into Mistakes, Should We Hate and Warn Against Him?

🎙 Shaykh al-Fawzan

Question:

Question: If a student of knowledge falls into some mistakes, and his ʿaqīdah is generally sound, is it obligatory upon us to hate and warn against him?

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān

Advise him. It may be that he is ignorant or doesn’t know. Clarify and advise him. If he persists upon [his mistakes] then hate him in accordance to the level of his deviation.

🎬 http://safeyoutube.net/w/DIsc

🌐 http://dusunnah.com/video/if-a-salafi-falls-into-mistakes-should-we-hate-and-warn-against-him-shaykh-al-fawzan/ | DuSunnah.com

Is there a Sunnah after constructing a new home?

http://religion-of-islam.com/sunnah-constructing-new-home

ri0971

#MiraathPubs_Benefit
Making Comprehensive Du'a

Translated
by
Ayman Fox

Miraathpubs.net

From Aisha- RadhiAllaahu anha- who said:

The Prophet ﷺ entered the home with a need while I was praying with a need (for me), but I took too long a time (praying). The Prophet ﷺ said: “O Aisha, you should make a broad and comprehensive du’a”. When I finished the prayer I said, “O Messenger of Allah, what is a broad and comprehensive du’a?” The Prophet said, say:

اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ، عَاجِلِهِ وَآجِلِهِ، مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ. وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عَاجِلِهِ وَآجِلِهِ، مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمُ. وَأَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَأَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ. وَأَسْأَلُكَ مِمَّا سَأَلَكَ بِهِ مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَأَعُوذُ بِكَ مِمَّا تَعَوَّذَ مِنْهُ مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَمَا قَضَيْتَ لِي مِنْ قَضَاءٍ فَاجْعَلْ عَاقِبَتَهُ رُشْدًا
“O Allah, I ask You from all that is good in the present and in the future, that which I know and that which I do not know. I seek refuge in You from all that is evil in the present and in the future, that which I know and that which I do not know. I ask You for Paradise and the words or deeds that bring me closer to it, and I seek refuge in you from the Hell fire and the words or deeds that bring me closer to it. I ask you from that which Muhammad ﷺ asked you, and I seek refuge in you from that which Muhammad ﷺ sought refuge from. Whatever you decree for me, then make it result in guidance.”

‘Allahumma, innee asaluka min al-khayri kullihee, ‘aajilihee wa aajilihee, ma ‘alimtu minhu wa ma lam a’lam. Wa a’oothu bika min ash-shari kullihee, ‘aajilihee wa aajilihee, ma ‘alimtu minhu wa ma lam a’lam. Wa asaluka al-janna wa ma qarraba ilayhaa min qawlin aw ‘amal, wa a’oothu bika min an-naari wa ma qarraba ilayhaa min qawlin aw ‘amal. Wa asaluka mimmaa salaka bihi Muhammad sallallahu ‘alayhi wa salam wa a’oothu bika mimmaa ta’awwatha minhu Muhammad sallallahu ‘alayhi wa salam. Wa ma qadhayta lee min qhadhaa-in faj’al ‘aaqibatahu rashadaa’

[Collected by Bukhari in al-Adab al-Mufrad 639 & authenticated by Albaani in Silsilah al-Saheehah 1542]

•┈┈┈┈•ـ✿❁✿ـ•┈┈┈┈•

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: دَخَلَ عَلَيَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَنَا أُصَلِّي، وَلَهُ حَاجَةٌ، فَأَبْطَأْتُ عَلَيْهِ، قَالَ: «يَا عَائِشَةُ، عَلَيْكِ بِجُمَلِ الدُّعَاءِ وَجَوَامِعِهِ» ، فَلَمَّا انْصَرَفْتُ قُلْتُ: يَا رَسُولَ اللَّهِ، وَمَا جُمَلُ الدُّعَاءِ وَجَوَامِعُهُ؟ قَالَ: " قُولِي: اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ، عَاجِلِهِ وَآجِلِهِ، مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ. وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عَاجِلِهِ وَآجِلِهِ، مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمُ. وَأَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَأَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ. وَأَسْأَلُكَ مِمَّا سَأَلَكَ بِهِ مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَأَعُوذُ بِكَ مِمَّا تَعَوَّذَ مِنْهُ مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَمَا قَضَيْتَ لِي مِنْ قَضَاءٍ فَاجْعَلْ عَاقِبَتَهُ رُشْدًا

رواه البخاري في الأدب المفرد 639 وصححه الألباني في الصحيحة 1542

📌Dutifulness to One’s Parents Whilst They are Alive and After They Pass Away

‘Abdullaah ibn Mas'ood (radhiAllahu 'anhu) said:

“WHOEVER reads 'AL-MULK’ EVERY NIGHT, Allaah will PROTECT him from the TORMENT of the GRAVE. At the time of the Messenger of Allaah (sallAllahu 'alayhi wa sallam), we used to CALL IT al-mani'ah (that which PROTECTS). In the Book of Allah, there is a CHAPTER [and] WHOEVER RECITES it EVERY NIGHT has done VERY WELL.”

[Sahih at-Targhib wat-Tarhib, no. 1475]

The Prophet ﷺ warned us against gatherings in which the Name of Allah is not mentioned nor is Salat sent upon the Prophet ﷺ. He ﷺ said:
مَا جَلَسَ قَوْمٌ مَجْلِسًا لَمْ يَذْكُرُوا اللَّهَ فِيهِ وَلَمْ يُصَلُّوا عَلَى نَبِيِّهِمْ إِلاَّ كَانَ عَلَيْهِمْ تِرَةً فَإِنْ شَاءَ عَذَّبَهُمْ وَإِنْ شَاءَ غَفَرَ لَهُ
"No group gather in a sitting in which they do not remember Allah, nor sent Salat upon their Prophet, except it will be a source of remorse for them. If He wills, He will punish them, and if He wills, He will forgive them." [At-Tirmithi #3380]

In another narration:
ما من قوم يقومون من مجلس لا يذكرون الله تعالى فيه، إلا قاموا عن مثل جيفة حمار، وكان لهم حسرة‏
"Those people who leave a gathering in which they have not remembered Allah, will conclude it as if it has foul odour similar to that of a rotten carcass of a donkey. And it will be a cause of regret to them." [Abu Dawud].

▪ _*Witr Prayer is a stressed Sunnah*_.....

and its due time includes the period from after the Isha' Prayer until the break of Al-Fajr-ul-Sadiq (true dawn).

This is indicated by the Hadith narrated on the authority of Kharijah ibn Hudhafah (may Allah be pleased with him) who said: The Messenger of Allah came out to us and said:  *"Allah has given you an extra Salah (Prayer) which is better for you than red camels (i.e. high bred camels).* We said: What is it, Messenger of Allah? He said: *"This is the Witr (which Allah has appointed for you) between the Isha' Prayer and break of dawn."*

(Related by the Five Compilers of Hadith (Imams Ahmad, Abu Dawud, Al-Tirmidhy, Al-Nasa'y and Ibn Majah) except for Al-Nasa'y and Al-Hakim ranked it as Sahih (authentic))


http://www.alifta.net/fatawa/fatawaDetails.aspx?languagename=en&BookID=7&View=Page&PageNo=1&PageID=12231

How Do You Respond to the Greetings of Peace (Salams) in a Text Message❓

🌐https://troid.org/comprehensive/common-issues/2731-how-do-you-respond-to-the-greetings-of-peace-in-a-text-message

✍Written by Musa Shaleem Mohammed

Shaykh Sulaymān al-Ruḥaylī

Is it obligatory to text back a response to "al-salāmu ʿalaykum"❓
What if someone does not respond in a chat❓
How do we interpret this (lack) of response and what are the manners of responding to it❓

"If you conveyed the greetings of peace to your brother in a message and he did not respond in writing, do not ridicule him or become angry with him."

Dr. Sulaymān al-Ruḥaylī (حفظه الله)

Shaykh Sulaymān al-Ruḥaylī (حفظه الله) said:
“If you conveyed the greetings of peace [i.e. the salams] to your brother in a message and he did not respond in writing, do not ridicule him or become angry with him, since a written response is not compulsory. Even though a written response is better, responding to the greetings of peace—which is compulsory—is achieved by responding verbally. May Allāh grant us love for one another for His sake.”

📝Translator's Note:

These benefits may be derived from the Shaykh's speech (حفظه الله) :

1- Utilising the salutation to initiate a written conversation is permissible.

2- Utilising the salutation to initiate a written conversation is recommended.

3- Whether you respond verbally or in writing, you must respond to the written salutation. You have the option of typing a response or literally saying: "wa ʿalaykum al-Salām," which the sender will not hear; nevertheless, you must respond to the written salutation. Consequently, if you choose not to respond in writing, you must vocalise your response, even though the send will not hear it.

4- You are sinful if you fail to respond to the written salutation.

5- A written response is always better than a verbal response.

6- The written word is like that of speech since:

[A] In the same way the salutation can be used to initiate a verbal conversation, it can also be used to initiate a written conversation.

[B] In the same way initiating a verbal conversation with the salutation is recommended, initiating a written conversation with it is also recommended.

[C] In the same way responding to the verbal salutation is mandatory, responding to the written salutation is also mandatory.

[D] In the same way failing to respond to the verbal salutation is a sin, failing to respond to the written salutation is also a sin.

7- If your brother failed to respond to your written salutation, do not ridicule him or become upset with him as he may have responded verbally, which you were unable to hear.

8- Avoid conjecture! Always think highly of your fellow brother.

9- Extending the salutation generates love between ourselves.

[1] Blessing of The Early Morning:
The Prophet [sallal-laahu-alayhi-wasallam] said, ''O Allaah! Bless my people in their early mornings.'' When he sent out a detachment or an army, he sent them at the beginning of the day... [Abu Daawud Number 2606 & graded saheeh by Sh Albaani]
:
:
[2] Blessing of the Early Morning:
Ibnul Qayyim said: Salaf disliked sleeping between after fajr & sunrise because it's a time in which great benefit is obtained-the early part of day & time in which one receives his portion of provision. Fiqhul Ad'iyah Wal-Ad'kaar Vol3-4/p48-50
:
SalafiCentre tweets
1 Mar 18

The believer's life is an amazing life. The believers are optimistic & not negative,the believers knows what their Lord has prepared for them (inshaa Allaah) in the Hereafter from eternal delight outweighs any kind of hardship they may go through in this short temporary life...

https://t.co/5cpNTFpzTw

MUST READ 👇🏻

Narrated Abu Hurayrah:

I heard the Messenger of Allah (ﷺ) say:

There were two men among Banu Isra'il, who were striving for the same goal. One of them would commit sin and the other would strive to do his best in the world. The man who exerted himself in worship continued to see the other in sin.

He would say: Refrain from it. One day he found him in sin and said to him: Refrain from it.

He said: Leave me alone with my Lord. Have you been sent as a watchman over me? He said: I swear by Allah, Allah will not forgive you, nor will he admit you to Paradise. Then their souls were taken back (by Allah), and they met together with the Lord of the worlds.

He (Allah) said to this man who had striven hard in worship; Had you knowledge about Me or had you power over that which I had in My hand? He said to the man who sinned: Go and enter Paradise by My mercy. He said about the other: Take him to Hell.

AbuHurayrah said: By Him in Whose hand my soul is, he spoke a word by which this world and the next world of his were destroyed.

Abu Dawud 4901 | Hasan
-
Never say to anyone that Allah won't forgive them and also think atleast 10 times before saying something harmful. It can harm you in return! Allahu mustaan!

GUIDELINES FOR THE YOUNG BOYS ENTERING UPON THE WOMEN - Shaykh Muhammad Al-'Uthaymeen

Question: Noble Shaykh, I have seen much differing between the people regarding the issue of the children entering upon the women. With regard to those who are not students of knowledge I have seen lackadaisicalness and some of them allow those who are thirteen or fourteen years old to enter upon the women; and some even older than that, yet they don’t see any harm in that. I have also seen, on the contrary, from some of the brothers who cling to the religion of Allaah, the Mighty and Majestic, rigidness in that and preventing even five or four year olds, claiming that this child has intelligence and he has perception or is able to distinguish between women who are beautiful and those who are unattractive. Therefore, what is the guideline for this along with the evidence?

Answer: The guideline in that is that which Allaah, the Mighty and Majestic, mentioned within the Qur’aan. He said: And (the women are) not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e., their sisters
in Islaam), or the (female) slaves whom their right hands possess, or old male servants who lack vigor, or small children who have no sense of the shame of sex. (An-Nur 24:31)

This is the guideline. So if it is seen from the child that he notices the woman or that he touches her and the likes; or that he inclines toward the prettier woman more so than other than her, then it is known that he has sense of the shame of sex.

And this is not except at ten years old or older; unless the child lives in an environment wherein the people always speak about women and sex. Perhaps (this child) will have a sense of the shame of sex before reaching ten. This is as it relates to the woman uncovering her face around him.

As for the boy being secluded with the woman, this should be cautioned against. This is because although the boy may not have within him something which necessitates that the woman covers herself from him, the woman may have some corruption within herself, and thus try to seduce him; and perhaps she will allow him to do something with her and the likes.

Hence, seclusion is one thing and the woman uncovering her face in the presence of the child is something different. Meaning, it is a must that much precaution should be taken regarding seclusion in order that the (corrupt) woman will
not fool around with the child. For if we know that from amongst the women there is she who is a monkey were to enter upon her she would fool around with it, then what do you think she would do with a boy who is seven or eight years old?!

Source: Silsilah Liqaa’aat Al-Baab Al-Maftooh (Tape no. 31)

Translator’s Note:
An-Nawawee said: Imaam Ash-Shaafi’ee placed the affair of the young boy into three levels:

1. The one who is not able to convey what he saw (due to being small).

2. The one is able to convey that, yet he is not moved by desire nor does he want to look.

3. The one who has that within him (i.e., he is of age and is moved by desire and wants to look)

The first is such that his presence is like his absence. (i.e., it is the same if he is there or if he isn’t). Therefore, it is unrestrictedly permissible to uncover before him. The second is one such as the Mahram (of the woman). The third is such as one who is mature (and unrelated to the woman).

Translated by Raha ibn Donald Batts

https://mtws.posthaven.com/guidelines-for-the-young-boys-entering-upon-the-women-shaykh-muhammad-al-uthaymeen


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