sᴀʟᴀʜ ᴀʟ- ɪʀᴀɴᴇᴇ ᴛᴡᴇᴇᴛᴇᴅ:
It has been said that there is a good reason that men become more handsome and good-looking with the passage of days and years for they were created from earth and clay...
🌐https://twitter.com/SalahIranee/status/1037771120143990784
~ ∂αωαтυѕ_ѕαℓαfιууαн ~
It has been said that there is a good reason that men become more handsome and good-looking with the passage of days and years for they were created from earth and clay...
🌐https://twitter.com/SalahIranee/status/1037771120143990784
~ ∂αωαтυѕ_ѕαℓαfιууαн ~
Twitter
Salah al-Iranee
It has been said that there is a good reason that men become more handsome and good-looking with the passage of days and years for they were created from earth and clay...
🌙 *THE MONTH OF AL-MUHARRAM* 🌙
❓ *What is the Islamic ruling on congratulations for the new Hijri year?*
🎓Shaikh al-Fawzaan حفظه الله , _“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]
🎓Shaikh ibn ul-Uthaymeen رحمه الله , _“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;]
✨Follow the Salaf, for in this lies the Success!✨
#1440Hijri in sha Allaah!
©
❓ *What is the Islamic ruling on congratulations for the new Hijri year?*
🎓Shaikh al-Fawzaan حفظه الله , _“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]
🎓Shaikh ibn ul-Uthaymeen رحمه الله , _“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;]
✨Follow the Salaf, for in this lies the Success!✨
#1440Hijri in sha Allaah!
©
Ahmad Bin Abil Hawaaree [rahimahullaah] said:
I said to Sufyaan, ‘’What is Zuhd in the worldly life?" He said: "You are thankful when favoured and patient when put to trial. That is zuhd."
[Siyar A’laam An-Nubulaa:8/468]
https://twitter.com/IslamStoke/status/1037568511403601921
Imaam Sufyan Ibn Uyaynah [rahimahullaah] said:
If my morning is like that of the foolish and my night like that of the ignorant, then what will I do with the knowledge I have written?
[Source: Akhlaaq Al-Ulamaa’ page 44’ by Imaam Al-Aajurree (rahimahullaah)]
https://twitter.com/IslamStoke/status/1037570352128434176
Abee Ma'mar [rahimahullaah] said:
Sufyaan Bin Uyaynah [rahimahullaah] said to us: The scholar is not the one who knows good and evil; rather the scholar is the one who knows good and follows it, and he knows evil and avoids it.
[Hilyatul Awliyaa: 7/274]
https://twitter.com/SalafiCentre/status/1037569106118156288
I said to Sufyaan, ‘’What is Zuhd in the worldly life?" He said: "You are thankful when favoured and patient when put to trial. That is zuhd."
[Siyar A’laam An-Nubulaa:8/468]
https://twitter.com/IslamStoke/status/1037568511403601921
Imaam Sufyan Ibn Uyaynah [rahimahullaah] said:
If my morning is like that of the foolish and my night like that of the ignorant, then what will I do with the knowledge I have written?
[Source: Akhlaaq Al-Ulamaa’ page 44’ by Imaam Al-Aajurree (rahimahullaah)]
https://twitter.com/IslamStoke/status/1037570352128434176
Abee Ma'mar [rahimahullaah] said:
Sufyaan Bin Uyaynah [rahimahullaah] said to us: The scholar is not the one who knows good and evil; rather the scholar is the one who knows good and follows it, and he knows evil and avoids it.
[Hilyatul Awliyaa: 7/274]
https://twitter.com/SalafiCentre/status/1037569106118156288
Twitter
Masjid al Furqān
Ahmad Bin Abil Hawaaree [rahimahullaah] said: I said to Sufyaan, ‘’What is Zuhd in the worldly life?" He said: "You are thankful when favoured and patient when put to trial. That is zuhd." [Siyar A’laam An-Nubulaa:8/468]
Shaikh Salih al-Fawzaan (may Allah preserve him) was asked: ''Is [entry into] Paradise and Hellfire dependent upon the correctness of oneýs Manhaj (methodology)?''
His (may Allah preserve him) reply is as follows:
''Yes. When a personýs manhaj (methodology) is correct he will be in Paradise. So if he is upon the manhaj (religious methodology) of the Messenger (sallallaahu alaihi wasallam) and the manhaj (religious methodology) of the Salaf us-Saalih (the early Muslim's), he will become one of the inhabitants of Paradise by Allaahýs permission.
And when he travels upon the manhaj (irreligious methodology) of the misguided strayers (methodology of the people of desires i.e., Sufi's Shi'a, Khawariji/Takfiri's, atheists etc), he is threatened with the Hellfire.'' End quote
(Source: Al-Ajwibah al-Mufidah p.77)
Imaam al-Albaani (may Allah have mercy on him) was asked:
''Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice.
So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?''
The Shaikh replied, in powerful and revealing words:
''That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah.
Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called in the view of many of the Jurists the "knowledge of tawhid" (i.e., knowledge of Islamic Monotheism concerned with the Oneness of Allah), and this is the chief and fundamental aspect of Islaam.
However, manhaj (religious methodology) is more vast than aqidah (creed/belife) or tawhid (the Oneness and Uniqueness of Allah).
As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their dawýah (i.e, the invitation to the divine way of life that Islaam promotes) to Islaam which the Salaf us-Salih were not upon.
To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.
For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book [of Allah] and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah.
However, the reason which leads some of the people to permit themselves to adopt these [non-Islamic] ways and means, in fact, it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them.
So they I mean these Muslims permit themselves to blindly follow the disbelievers in these ways and means.
We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shariýah (Islam's Divine code of life), of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them [i.e., the misguided Muslim's], (but) only because they [i.e., the misguided Muslim's] have no Shariýah by which they guide themselves (i.e., the misguided Muslim do not have Islam's Divine code of life running through their lives).
It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Sal
His (may Allah preserve him) reply is as follows:
''Yes. When a personýs manhaj (methodology) is correct he will be in Paradise. So if he is upon the manhaj (religious methodology) of the Messenger (sallallaahu alaihi wasallam) and the manhaj (religious methodology) of the Salaf us-Saalih (the early Muslim's), he will become one of the inhabitants of Paradise by Allaahýs permission.
And when he travels upon the manhaj (irreligious methodology) of the misguided strayers (methodology of the people of desires i.e., Sufi's Shi'a, Khawariji/Takfiri's, atheists etc), he is threatened with the Hellfire.'' End quote
(Source: Al-Ajwibah al-Mufidah p.77)
Imaam al-Albaani (may Allah have mercy on him) was asked:
''Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice.
So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?''
The Shaikh replied, in powerful and revealing words:
''That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah.
Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called in the view of many of the Jurists the "knowledge of tawhid" (i.e., knowledge of Islamic Monotheism concerned with the Oneness of Allah), and this is the chief and fundamental aspect of Islaam.
However, manhaj (religious methodology) is more vast than aqidah (creed/belife) or tawhid (the Oneness and Uniqueness of Allah).
As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their dawýah (i.e, the invitation to the divine way of life that Islaam promotes) to Islaam which the Salaf us-Salih were not upon.
To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.
For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book [of Allah] and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah.
However, the reason which leads some of the people to permit themselves to adopt these [non-Islamic] ways and means, in fact, it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them.
So they I mean these Muslims permit themselves to blindly follow the disbelievers in these ways and means.
We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shariýah (Islam's Divine code of life), of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them [i.e., the misguided Muslim's], (but) only because they [i.e., the misguided Muslim's] have no Shariýah by which they guide themselves (i.e., the misguided Muslim do not have Islam's Divine code of life running through their lives).
It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Sal
ih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah.'' End quote
(Source: Al-Asaalah Magazine, Vol 22).
(Source: Al-Asaalah Magazine, Vol 22).
The Prophet Muhammad sal Allahu alayi wassalam said;
“There is no obedience to any human being if it involves sin; obedience is only in that which is right and proper.”
[Narrated by Sahih al-Bukhaari, Sahih Muslim]
And he said: “There is no obedience to any human being if it involves disobedience of Allah.”
[Narrated by Ahmad]
“There is no obedience to any human being if it involves sin; obedience is only in that which is right and proper.”
[Narrated by Sahih al-Bukhaari, Sahih Muslim]
And he said: “There is no obedience to any human being if it involves disobedience of Allah.”
[Narrated by Ahmad]
Ibn al-Jawẓī said: “How can you have pride when Imām Aḥmad memorised one million ḥadīth by heart?”
● [Tibb ar-Ruhānī, Page: 60]
● [Tibb ar-Ruhānī, Page: 60]
Forwarded from Salafi Lectures Audios and Videos
[ADVICE] PROTECT YOUR SALAAH
Ustaadh Abu Saarah Abdulilah Lahmami hafidhahullaahu-ta'ala
📼http://safeyoutube.net/w/wMke
Ustaadh Abu Saarah Abdulilah Lahmami hafidhahullaahu-ta'ala
📼http://safeyoutube.net/w/wMke
The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha’ban and the Sacred Months (Rajab, Dhul-Qa’dah, and Dhul-Hijjah)
1246. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The best month for observing Saum (fasting) next after Ramadan is the month of Allah, the Muharram; and the best Salat (prayer) next after the prescribed Salat is Salat at night (Tahajjud prayers).”
[Muslim].
1247.
[Al-Bukhari and Muslim].
1248. Reported Mujibah Al-Bahiliyah on the authority of her father or uncle that he visited the Messenger of Allah (sallallaahu ’alayhi wa sallam) once and then went to see him again after a year. His appearance had totally changed. He asked the Messenger of Allah (sallallaahu ’alayhi wa sallam) if he had recognized him. The Messenger of Allah (sallallaahu ’alayhi wa sallam) asked, “Who are you?” He replied: “I am Al-Bahili who visited you last year.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “You were quite handsome, what has changed your appearance so much?” He replied, “Since my departure from here, I have not eaten anything except at night.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) remarked, “You have put yourself to torture. Observe Saum (fasting) during the Month of Patience (i.e., Ramadan) and fast one day from each month.” He submitted, “Permit me to observe more voluntary fasts because I have capacity to do so.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Then observe fasts for two days in every month.” He said, “Permit me to observe more.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Observe fasts on three days in every month.” He requested that he should be allowed to observe more fasts. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Fast three days during the sacred months and omit fasting for three days alternately.” He (sallallaahu ’alayhi wa sallam) joined his three fingers together and left them apart while repeating this sentence thrice.
[Abu Dawud].
https://abdurrahman.org/2014/09/04/riyad-us-saliheen-imaam-nawawi-chapter-225/
1246. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The best month for observing Saum (fasting) next after Ramadan is the month of Allah, the Muharram; and the best Salat (prayer) next after the prescribed Salat is Salat at night (Tahajjud prayers).”
[Muslim].
1247.
Aishah (May Allah be pleased with her) reported: The Prophet (sallallaahu ’alayhi wa sallam) did not observe voluntary Saum (fasting) so frequently during any other month as he did during Shaban. He observed Saum throughout the month of Shaban.
Another narration is: He (sallallaahu ’alayhi wa sallam) observed Saum during the whole month of Shaban except a few days.[Al-Bukhari and Muslim].
1248. Reported Mujibah Al-Bahiliyah on the authority of her father or uncle that he visited the Messenger of Allah (sallallaahu ’alayhi wa sallam) once and then went to see him again after a year. His appearance had totally changed. He asked the Messenger of Allah (sallallaahu ’alayhi wa sallam) if he had recognized him. The Messenger of Allah (sallallaahu ’alayhi wa sallam) asked, “Who are you?” He replied: “I am Al-Bahili who visited you last year.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “You were quite handsome, what has changed your appearance so much?” He replied, “Since my departure from here, I have not eaten anything except at night.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) remarked, “You have put yourself to torture. Observe Saum (fasting) during the Month of Patience (i.e., Ramadan) and fast one day from each month.” He submitted, “Permit me to observe more voluntary fasts because I have capacity to do so.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Then observe fasts for two days in every month.” He said, “Permit me to observe more.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Observe fasts on three days in every month.” He requested that he should be allowed to observe more fasts. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Fast three days during the sacred months and omit fasting for three days alternately.” He (sallallaahu ’alayhi wa sallam) joined his three fingers together and left them apart while repeating this sentence thrice.
[Abu Dawud].
https://abdurrahman.org/2014/09/04/riyad-us-saliheen-imaam-nawawi-chapter-225/
AbdurRahman.Org
The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha’ban and the Sacred Months (Rajab, Dhul-Qa’dah, and…
Imam Al-Nawawi’s Riyad-us-Saliheen Chapter 225 The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha’ban and the Sacred Months 1246. Abu Hurairah (May Allah be pl…
Imām Ahmad ibn Hanbal رحمه الله would invoke Allāh saying:
“O' Allāh whomsoever from this nation is not upon the truth yet thinks he is upon the truth, then bring him back to the truth so that he becomes from the people of the truth.”
Al-Bidāyah wan-Nihāyah 10/329 | ibn Katheer رحمه الله
Translation: Authentic Quotes
“O' Allāh whomsoever from this nation is not upon the truth yet thinks he is upon the truth, then bring him back to the truth so that he becomes from the people of the truth.”
Al-Bidāyah wan-Nihāyah 10/329 | ibn Katheer رحمه الله
Translation: Authentic Quotes
A Protection from Harm - A Forgotten Sunnah:
Abu Hurayrah رضي الله عنه narrated that the Prophet ﷺ said;
“Whenever you intend to leave your house you should pray two rak’ah right before you leave. These rak’ah will protect you from harm while outside. And when you come back home you should pray another two rak’ah. They will safeguard you from harm in your house.”
Shaykh Al-Albaanee [rahimahullāh] said in his Silsilah Saheehah 3/315:
“This isnad of this hadeeth is acceptable and the narrators are trustworthy men used by Bukhari.”
This hadeeth is mentioned in Al- Muntaqah (12/69/1), Al-Bazaar in his Musnad(81), Ad-Daylamee in his Musnad (1/1/108), and Abdul-Ghani in Akbar-As-Salaah(1/67 and 2/68).
Abu Hurayrah رضي الله عنه narrated that the Prophet ﷺ said;
“Whenever you intend to leave your house you should pray two rak’ah right before you leave. These rak’ah will protect you from harm while outside. And when you come back home you should pray another two rak’ah. They will safeguard you from harm in your house.”
Shaykh Al-Albaanee [rahimahullāh] said in his Silsilah Saheehah 3/315:
“This isnad of this hadeeth is acceptable and the narrators are trustworthy men used by Bukhari.”
This hadeeth is mentioned in Al- Muntaqah (12/69/1), Al-Bazaar in his Musnad(81), Ad-Daylamee in his Musnad (1/1/108), and Abdul-Ghani in Akbar-As-Salaah(1/67 and 2/68).
🌸 The Prophet Mohammed (ﷺ) said: “The most evil in my nation are those who speak too much, who spread idle talk and fill their mouth with words. The best of my nation are those with the best character.”
[Al-Adab Al-Mufrad
Grade: Hasan (fair) according to Al-Bukhari]
[Al-Adab Al-Mufrad
Grade: Hasan (fair) according to Al-Bukhari]
✒ The Hellish Ones
ʿImrān b. Ḥuṣayn Raḍi-Allāhu ʿAnhu narrated from the Prophet, who said:
يخرج قوم من النار بشفاعة محمد صلى الله عليه وسلم فيدخلون الجنة و يسمون الجهنميين
“A people will be taken out of the Hellfire [in another narration recorded by al-Bukhārī: ‘When they are like ashes they will be brought forth’] by the intercession of Muḥammad Ṣallallāhu-ʿAlaihi Wa Sallam, then they will enter Jannah and they'll be named ‘al-Jahannamiyyeen’ (The hellish ones).”
● [مختصر صحيح الجامع الصغير برقم ٨٠٥٥ ، صححه الألباني]
▪ In another place Aḥmad narrated from Anas Raḍi-Allāhu ʿAnhu, who said:
“.. The people of Jannah will say to them (those rescued from Hellfire): ‘These are al-Jahannamiyyoon’ so al-Jabbār (The Compeller — Allāh) will say: ‘Rather they are those ransomed by al-Jabbār ʿAzza Wa Jall’.”
● [ظلال الجنة في تخريج السنة لابن أبي عاصم ٨٤٨ ، حديث صحيح]
▪ Ibn Ḥajar al-ʿAsqalānī Raḥimahullāh mentioned that in another narration Muslim recorded from Abū Saʿeed al-Khuḍree Raḍi-Allāhu ʿAnhu, who said:
“.. They (i.e Jahannamiyyoon) will supplicate to Allāh and this name will be removed from them.”
● [فتح الباري شرح صحيح البخاري جلد ١١ ، صفحة ٤٣٨]
ʿImrān b. Ḥuṣayn Raḍi-Allāhu ʿAnhu narrated from the Prophet, who said:
يخرج قوم من النار بشفاعة محمد صلى الله عليه وسلم فيدخلون الجنة و يسمون الجهنميين
“A people will be taken out of the Hellfire [in another narration recorded by al-Bukhārī: ‘When they are like ashes they will be brought forth’] by the intercession of Muḥammad Ṣallallāhu-ʿAlaihi Wa Sallam, then they will enter Jannah and they'll be named ‘al-Jahannamiyyeen’ (The hellish ones).”
● [مختصر صحيح الجامع الصغير برقم ٨٠٥٥ ، صححه الألباني]
▪ In another place Aḥmad narrated from Anas Raḍi-Allāhu ʿAnhu, who said:
“.. The people of Jannah will say to them (those rescued from Hellfire): ‘These are al-Jahannamiyyoon’ so al-Jabbār (The Compeller — Allāh) will say: ‘Rather they are those ransomed by al-Jabbār ʿAzza Wa Jall’.”
● [ظلال الجنة في تخريج السنة لابن أبي عاصم ٨٤٨ ، حديث صحيح]
▪ Ibn Ḥajar al-ʿAsqalānī Raḥimahullāh mentioned that in another narration Muslim recorded from Abū Saʿeed al-Khuḍree Raḍi-Allāhu ʿAnhu, who said:
“.. They (i.e Jahannamiyyoon) will supplicate to Allāh and this name will be removed from them.”
● [فتح الباري شرح صحيح البخاري جلد ١١ ، صفحة ٤٣٨]
🚫💷🔥
Sh. Ibn ʿUthaymeen Raḥimahullāh said:
“Money which is earned by disobeying Allāh is nothing except a person being led to his destruction step-by-step while he perceives not,
As Allāh says: ‘Those who reject Our Āyāt, We shall gradually seize them with punishment in ways they perceive not. And I will give them time, certainly My Plan is strong.’ — [al-Qurʾān 7:182-183],
So fear Allāh, fear Allāh.”
● [مجموع فتاوى ورسائل فضيلة الشيخ محمد بن صالح العثيمين جلد ١٢، صفحة ٣٥]
Sh. Ibn ʿUthaymeen Raḥimahullāh said:
“Money which is earned by disobeying Allāh is nothing except a person being led to his destruction step-by-step while he perceives not,
As Allāh says: ‘Those who reject Our Āyāt, We shall gradually seize them with punishment in ways they perceive not. And I will give them time, certainly My Plan is strong.’ — [al-Qurʾān 7:182-183],
So fear Allāh, fear Allāh.”
● [مجموع فتاوى ورسائل فضيلة الشيخ محمد بن صالح العثيمين جلد ١٢، صفحة ٣٥]
Ibn al-Qayyim [رحمه الله] said:
❝Allaah loves from His slave that he beautifies his tongue with the truth, and his heart with Ikhlaas and love, turning repentantly and reliance upon Allaah.❞
[al-Fawaid, (No. 327) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
❝Allaah loves from His slave that he beautifies his tongue with the truth, and his heart with Ikhlaas and love, turning repentantly and reliance upon Allaah.❞
[al-Fawaid, (No. 327) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
The Meaning of al-Ihsaan (Being Good to Someone) | ash-Shaykh al-Allaamah Abdul Azeez bin Abdullaah bin Baaz
The Question:
What is the meaning of having al-Ihsaan (being good to someone) mentioned in the hadeeth?
The Answer:
al-Ihsaan to daughters and similar to them is to raise them with the upbringing of Islaam, to educate them and bring them up on the truth so they are steadfast in their modesty and keep themselves far away from what Allaah has made Haraam such as displaying themselves and other things.
Similar is the upbringing of sisters, sons and other forms of al-Ihsaan where they are all raised on obedience to Allaah and His Messenger, on refraining from what Allaah has made Haraam and being upright on the truth of Allaah –Subhanahu wa Ta’ala.
With this, it should be known that the intent of al-Ihsaan is not merely feeding, giving drink and clothing them, rather the intent of al-Ihsaan to them is broader, including actions of the Deen and the Duniya.
[Taken from ‘Majmoo’ Fatawa’ - Ibn Baaz vol. 4 p. 376-377]
in (https://followingthesunnah.wordpress.com/2008/01/10/the-meaning-of-al-ihsaan-being-good-to-someone/)
The Question:
What is the meaning of having al-Ihsaan (being good to someone) mentioned in the hadeeth?
The Answer:
al-Ihsaan to daughters and similar to them is to raise them with the upbringing of Islaam, to educate them and bring them up on the truth so they are steadfast in their modesty and keep themselves far away from what Allaah has made Haraam such as displaying themselves and other things.
Similar is the upbringing of sisters, sons and other forms of al-Ihsaan where they are all raised on obedience to Allaah and His Messenger, on refraining from what Allaah has made Haraam and being upright on the truth of Allaah –Subhanahu wa Ta’ala.
With this, it should be known that the intent of al-Ihsaan is not merely feeding, giving drink and clothing them, rather the intent of al-Ihsaan to them is broader, including actions of the Deen and the Duniya.
[Taken from ‘Majmoo’ Fatawa’ - Ibn Baaz vol. 4 p. 376-377]
in (https://followingthesunnah.wordpress.com/2008/01/10/the-meaning-of-al-ihsaan-being-good-to-someone/)
The Prophet (صلى الله عليه و سلم) stated,
*“If you have no shame then do as you please”*
(al-Bukharee)
Shaykh Saalih al-Fawzaan (حفظه الله تعالى) mentioned in his explanation of this hadith:
*“Shame [modesty] is a great characteristic which prevents a person from degraded and lowly affairs that are not befitting of him, as well as evil mannerisms; hence the one who has shame refrains from that which is not befitting”.*
(Explanation Of 40 Hadith p 181 | Translated By Abu Muadh Taqweem Aslam)
*“If you have no shame then do as you please”*
(al-Bukharee)
Shaykh Saalih al-Fawzaan (حفظه الله تعالى) mentioned in his explanation of this hadith:
*“Shame [modesty] is a great characteristic which prevents a person from degraded and lowly affairs that are not befitting of him, as well as evil mannerisms; hence the one who has shame refrains from that which is not befitting”.*
(Explanation Of 40 Hadith p 181 | Translated By Abu Muadh Taqweem Aslam)
How beautiful is the life of the Muslim, wakes up praising Allāh after resting from the toils of the day, then prays fajr, listening to the Speech of his Creator, then after completing the prayer does his adhkār after the Salah, then does the adhkār for the morning. Alhamdulillah!
(https://twitter.com/MarkazMuaadh/status/1039042109960081410?s=03)
(https://twitter.com/MarkazMuaadh/status/1039042109960081410?s=03)
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How beautiful is the life of the Muslim,wakes up praising Allāh after resting from the toils of the day, then prays fajr, listening to the Speech of his Creator, then after completing the prayer does his adhkār after the Salah,then does the adhkār for the…
Why Did ‘Umar ibn al-Khaṭṭāb Select the Month of Muḥarram to Start the Islamic Calendar
Shaykh Ṣāliḥ al-Fawzān (حفظه الله) said:
As for the beginning of the year [starting the Islamic calendar with al-Muḥarram], then it is an affair that was adopted in the era of ʿUmar [ibn al-Khaṭṭāb, the second rightly guided Khalīfah] (رضي الله عنه) because of the letters that would come to him from his workers.1
Letters would come to him, and he would not know when they were written and when they were sent. Therefore, he (رضي الله عنه) set the calendar to make it begin from the month of al-Muḥarram, since it was the month in which the Ḥajj pilgrims would set out to return to their countries.
[Furthermore,] the most beloved month to Allāh after Ramaḍān is Allāh’s month, al-Muḥarram; therefore, the calendar began from Muḥarram.
Another reason was that even though the Hijrah occurred during the year, ʿUmar wanted to start the calendar from the beginning of Muḥarram because it was a sacred month 2 and because the Ḥajj pilgrims would set out upon the backs of camels during Muḥarram [to return to their countries].
[1] Due to the problems that arose, ʿUmar ibn al-Khaṭṭāb gathered the Companions to consult with them on the issue of the Islamic calendar and to decide which of the months should be its first. They decided to start the calendar from the month of Muḥarram, as the shaykh clarified.
[2] Muḥarram is one of the four sacred months. The other three are: Dhū al-Qaʿdah, Dhū al-Ḥijjah and Rajab.
The Prophet (ﷺ) said: “The year is twelve months, of which four are sacred: the three consecutive months of Dhū al-Qaʿdah, Dhū al-Ḥijjah and Muḥarram, and Rajab Muḍar, which comes between Jumādá and Shaʿbān." Reported by al-Bukhārī.
Source: بيان فضل شهر الله المحرم وما يشرع فيه
Translated by: Musa Shaleem Mohammed
https://www.troid.org/ibadah/knowledge/2441-why-did-umar-ibn-al-khattab-select-the-month-of-muharram-to-start-the-islamic-calendar
Shaykh Ṣāliḥ al-Fawzān (حفظه الله) said:
As for the beginning of the year [starting the Islamic calendar with al-Muḥarram], then it is an affair that was adopted in the era of ʿUmar [ibn al-Khaṭṭāb, the second rightly guided Khalīfah] (رضي الله عنه) because of the letters that would come to him from his workers.1
Letters would come to him, and he would not know when they were written and when they were sent. Therefore, he (رضي الله عنه) set the calendar to make it begin from the month of al-Muḥarram, since it was the month in which the Ḥajj pilgrims would set out to return to their countries.
[Furthermore,] the most beloved month to Allāh after Ramaḍān is Allāh’s month, al-Muḥarram; therefore, the calendar began from Muḥarram.
Another reason was that even though the Hijrah occurred during the year, ʿUmar wanted to start the calendar from the beginning of Muḥarram because it was a sacred month 2 and because the Ḥajj pilgrims would set out upon the backs of camels during Muḥarram [to return to their countries].
[1] Due to the problems that arose, ʿUmar ibn al-Khaṭṭāb gathered the Companions to consult with them on the issue of the Islamic calendar and to decide which of the months should be its first. They decided to start the calendar from the month of Muḥarram, as the shaykh clarified.
[2] Muḥarram is one of the four sacred months. The other three are: Dhū al-Qaʿdah, Dhū al-Ḥijjah and Rajab.
The Prophet (ﷺ) said: “The year is twelve months, of which four are sacred: the three consecutive months of Dhū al-Qaʿdah, Dhū al-Ḥijjah and Muḥarram, and Rajab Muḍar, which comes between Jumādá and Shaʿbān." Reported by al-Bukhārī.
Source: بيان فضل شهر الله المحرم وما يشرع فيه
Translated by: Musa Shaleem Mohammed
https://www.troid.org/ibadah/knowledge/2441-why-did-umar-ibn-al-khattab-select-the-month-of-muharram-to-start-the-islamic-calendar