The Messenger (ﷺ) said:
“Two blessings which many people lose out (by not utilising them), good health and spare time.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Bukhaaree (no.6049), at-Tirmidhee (no.2304) and others.
“Two blessings which many people lose out (by not utilising them), good health and spare time.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Bukhaaree (no.6049), at-Tirmidhee (no.2304) and others.
The Messenger (ﷺ) said:
“Take advantage of five before five; your youth before your old age, and your health before your sickness, and your wealth before you become poor, and your spare time before you become preoccupied [and your life before your death].”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Musannaf of Ibn Abee Shaybah (no.16166), al-Haakim (4/306) and he declared it to be Saheeh (authentic) and Imaam adh-Dhahabee agreed, Musnad ash-Shihaab (no.729), Shu’ab al-Imaan [of al-Bayhaqee] (no.10248, no.10250).
“Take advantage of five before five; your youth before your old age, and your health before your sickness, and your wealth before you become poor, and your spare time before you become preoccupied [and your life before your death].”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Musannaf of Ibn Abee Shaybah (no.16166), al-Haakim (4/306) and he declared it to be Saheeh (authentic) and Imaam adh-Dhahabee agreed, Musnad ash-Shihaab (no.729), Shu’ab al-Imaan [of al-Bayhaqee] (no.10248, no.10250).
The Messenger (ﷺ) said:
“Take advantage of five before five; your youth before your old age, and your health before your sickness, and your wealth before you become poor, and your spare time before you become preoccupied [and your life before your death].”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Musannaf of Ibn Abee Shaybah (no.16166), al-Haakim (4/306) and he declared it to be Saheeh (authentic) and Imaam adh-Dhahabee agreed, Musnad ash-Shihaab (no.729), Shu’ab al-Imaan [of al-Bayhaqee] (no.10248, no.10250).
“Take advantage of five before five; your youth before your old age, and your health before your sickness, and your wealth before you become poor, and your spare time before you become preoccupied [and your life before your death].”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Musannaf of Ibn Abee Shaybah (no.16166), al-Haakim (4/306) and he declared it to be Saheeh (authentic) and Imaam adh-Dhahabee agreed, Musnad ash-Shihaab (no.729), Shu’ab al-Imaan [of al-Bayhaqee] (no.10248, no.10250).
The Excellence Of Lengthening The Rukoo' & Sujood
On the authority of Jubayr b. Nufayr that ‘Abdullaah b. 'Umar (radiallaahu 'anhuma) saw a young man lengthening his prayer and he exerted himself in it (to the utmost degree). So he (Ibn 'Umar) said: "Who (from among you) knows this (young man)?" So a man replied: "I do." Then he (Ibn 'Umar) said: "Had I known him, then indeed I would have commanded him to lengthen the Rukoo’ (the bowing position in prayer) and the Sujood (the prostration). For indeed I heard the Messenger of Allaah (ﷺ) say: “Indeed when a servant (of Allaah) stands for prayer then all of his sins are brought and placed upon his head and both of his shoulders, so every time he bows or he prostrates they (i.e. his sins) fall off him.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Saheeh al-Jaami' (no.1671). Shaykh al-Albaanee declared it Saheeh. Full wording taken from Saheeh Ibn Hibbaan (no.1734)
On the authority of Jubayr b. Nufayr that ‘Abdullaah b. 'Umar (radiallaahu 'anhuma) saw a young man lengthening his prayer and he exerted himself in it (to the utmost degree). So he (Ibn 'Umar) said: "Who (from among you) knows this (young man)?" So a man replied: "I do." Then he (Ibn 'Umar) said: "Had I known him, then indeed I would have commanded him to lengthen the Rukoo’ (the bowing position in prayer) and the Sujood (the prostration). For indeed I heard the Messenger of Allaah (ﷺ) say: “Indeed when a servant (of Allaah) stands for prayer then all of his sins are brought and placed upon his head and both of his shoulders, so every time he bows or he prostrates they (i.e. his sins) fall off him.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Saheeh al-Jaami' (no.1671). Shaykh al-Albaanee declared it Saheeh. Full wording taken from Saheeh Ibn Hibbaan (no.1734)
The Reasons Why Ahlus-Sunnah Only Speak Good About The Companions
Shaykhul Islaam Ibn Taymiyyah (d. 728H) rahimahullaah mentions:
And from the fundamental principles of the People of the Sunnah and the Jamaa’ah is Salaamah (the soundness and protection) of their hearts and tongues regarding the Companions of the Messenger of Allaah (ﷺ). And they dissociate and free themselves from the way of the Rawaafid (Shiites) who hate the Companions and revile them. And they withhold from delving into what occurred between the Companions, and they say: ‘Indeed those narrations which are related concerning their shortcomings, then from them are those that are outright lies, and from them are those that are added to, omitted and changed from the true reality. Whilst they (the companions) had many virtues and previous good deeds (of being from the first and foremost ones to accept Islaam) which obligates their pardon from that which may have occurred from them, if indeed it did occur. Nevertheless, they have been pardoned for faults which those after them will not be pardoned. So even if anyone of them fell into sinning, then it is possible that he may have repented from it, or observed good deeds that have wiped it (all) out. Or he has been pardoned due to the virtue and excellence of having precedence (in the Deen), or by intercession of Muhammad (ﷺ) for which they are the most deserving of people. Or he may have been tested with a trial in this worldly life by which he has been expiated. If this is the case with actual faults and sins, then how about affairs in which they made Ijtihaad (making a judgement after much striving and research). If they were correct then they will receive two rewards and if they erred then they will receive a single reward and the error is pardoned.
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-'Aqeedatul-Waasitiyyah (no.26-28) & al-Majmoo’ al-Fataawa (3/152-155) with some abridgement
Shaykhul Islaam Ibn Taymiyyah (d. 728H) rahimahullaah mentions:
And from the fundamental principles of the People of the Sunnah and the Jamaa’ah is Salaamah (the soundness and protection) of their hearts and tongues regarding the Companions of the Messenger of Allaah (ﷺ). And they dissociate and free themselves from the way of the Rawaafid (Shiites) who hate the Companions and revile them. And they withhold from delving into what occurred between the Companions, and they say: ‘Indeed those narrations which are related concerning their shortcomings, then from them are those that are outright lies, and from them are those that are added to, omitted and changed from the true reality. Whilst they (the companions) had many virtues and previous good deeds (of being from the first and foremost ones to accept Islaam) which obligates their pardon from that which may have occurred from them, if indeed it did occur. Nevertheless, they have been pardoned for faults which those after them will not be pardoned. So even if anyone of them fell into sinning, then it is possible that he may have repented from it, or observed good deeds that have wiped it (all) out. Or he has been pardoned due to the virtue and excellence of having precedence (in the Deen), or by intercession of Muhammad (ﷺ) for which they are the most deserving of people. Or he may have been tested with a trial in this worldly life by which he has been expiated. If this is the case with actual faults and sins, then how about affairs in which they made Ijtihaad (making a judgement after much striving and research). If they were correct then they will receive two rewards and if they erred then they will receive a single reward and the error is pardoned.
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-'Aqeedatul-Waasitiyyah (no.26-28) & al-Majmoo’ al-Fataawa (3/152-155) with some abridgement
The Messenger (ﷺ) said:
“All the children of Adam fall into error (sin), and the best of those who fall into error (sin) are those who constantly repent.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Saheeh Sunan at-Tirmidhee (no.2499)
“All the children of Adam fall into error (sin), and the best of those who fall into error (sin) are those who constantly repent.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Saheeh Sunan at-Tirmidhee (no.2499)
The Messenger (ﷺ) said:
“Whoever reviles my companions then upon him is the curse of Allaah.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: As-Sunnah of Ibn Abee 'Aasim (no.1001) & also refer to as-Saheehah (no.2340) & Shaykh al-Albaanee declared it Hasan due to other witnessing narrations.
“Whoever reviles my companions then upon him is the curse of Allaah.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: As-Sunnah of Ibn Abee 'Aasim (no.1001) & also refer to as-Saheehah (no.2340) & Shaykh al-Albaanee declared it Hasan due to other witnessing narrations.
The Messenger (ﷺ) said:
“Whoever reviles my companions then upon him is the curse of Allaah.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: As-Sunnah of Ibn Abee 'Aasim (no.1001) & also refer to as-Saheehah (no.2340) & Shaykh al-Albaanee declared it Hasan due to other witnessing narrations.
“Whoever reviles my companions then upon him is the curse of Allaah.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: As-Sunnah of Ibn Abee 'Aasim (no.1001) & also refer to as-Saheehah (no.2340) & Shaykh al-Albaanee declared it Hasan due to other witnessing narrations.
Qutaybah b. Sa'eed (d. 240H) rahimahullaah said:
“If you see a man having love for the People of Hadeeth then indeed he is upon the Sunnah.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Laalikaa’ee (no. 59), 'Aqeedatus-Salaf (no.172) & Sharaf Ashaabul-Hadeeth (no.143).
“If you see a man having love for the People of Hadeeth then indeed he is upon the Sunnah.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Laalikaa’ee (no. 59), 'Aqeedatus-Salaf (no.172) & Sharaf Ashaabul-Hadeeth (no.143).
Ibn Hajr (d. 852H) rahimahullaah said:
“The people of Islaam are upon unanimous agreement that all the Companions are of sound integrity and none have opposed them in that except for the odd ones from amongst the innovators.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Isaabah (1/10)
“The people of Islaam are upon unanimous agreement that all the Companions are of sound integrity and none have opposed them in that except for the odd ones from amongst the innovators.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Isaabah (1/10)
Ibn Hajr (d. 852H) rahimahullaah said:
“The people of Islaam are upon unanimous agreement that all the Companions are of sound integrity and none have opposed them in that except for the odd ones from amongst the innovators.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Isaabah (1/10)
“The people of Islaam are upon unanimous agreement that all the Companions are of sound integrity and none have opposed them in that except for the odd ones from amongst the innovators.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Isaabah (1/10)
Preferring The Haqq Over & Above One’s Desires/Biases
Al-'Allaamah ash-Shaykh 'Abdur-Rahman b. Yahyaa al-Mu'allamee al-Yamaanee (d.1386H) rahimahullaah said:
"The pathways to desires are too many to enumerate, and indeed I have experienced, myself, perhaps that I would look into an issue claiming that I have no desire (i.e. bias), so a meaning (i.e. an explanation for the issue) will become apparent and manifest to me, so I would have firm resolve in affirming that meaning which I like.
Then something becomes clear to me that disparages and ruins that meaning (that I held), so I find myself having strong feeling of displeasure and hostility towards that Khaadish (the disparager/criticiser), and my soul contends with me to take the trouble in answering it/finding an answer for it and to disregard the discussion/argument. And this is only because when I first decided and became firmly resolved upon that meaning which I liked, I began to desire and wish for its soundness and validity.
This is the case, despite the fact nobody knows about it from the people (i.e. it is in the mind). So how about if I had broadcast it among the people and the criticism becomes clear and apparent to me? And how about if the criticism of it doesn’t become manifest and clear to me but another man contradicts and opposes me in it? And how about if the person who contradicts me is from those who I dislike? This (being said), is it upon the scholar to take troubles to be without any Hawaa (biases)? For indeed this is beyond his capacity.
And indeed, that which is obligatory upon the scholar is to check and search his soul regarding its Hawaa (whims and desires) in order to know them (desires) and then he can take precautions against it. And he should look carefully at the truth from the perspective that it is truth.
So if it becomes clear to him that the truth is in opposition and contradiction to his Hawaa (whims and desires) then he should choose and prefer the truth over his Hawaa.
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: At-Tankeel bi-Maa Fee Ta'neeb al-Kawtharee min al-Abaateel, (1/197-198), printed, checking and annotations by Shaykh Muhammad Naasir-udeen al-Albaanee.
Al-'Allaamah ash-Shaykh 'Abdur-Rahman b. Yahyaa al-Mu'allamee al-Yamaanee (d.1386H) rahimahullaah said:
"The pathways to desires are too many to enumerate, and indeed I have experienced, myself, perhaps that I would look into an issue claiming that I have no desire (i.e. bias), so a meaning (i.e. an explanation for the issue) will become apparent and manifest to me, so I would have firm resolve in affirming that meaning which I like.
Then something becomes clear to me that disparages and ruins that meaning (that I held), so I find myself having strong feeling of displeasure and hostility towards that Khaadish (the disparager/criticiser), and my soul contends with me to take the trouble in answering it/finding an answer for it and to disregard the discussion/argument. And this is only because when I first decided and became firmly resolved upon that meaning which I liked, I began to desire and wish for its soundness and validity.
This is the case, despite the fact nobody knows about it from the people (i.e. it is in the mind). So how about if I had broadcast it among the people and the criticism becomes clear and apparent to me? And how about if the criticism of it doesn’t become manifest and clear to me but another man contradicts and opposes me in it? And how about if the person who contradicts me is from those who I dislike? This (being said), is it upon the scholar to take troubles to be without any Hawaa (biases)? For indeed this is beyond his capacity.
And indeed, that which is obligatory upon the scholar is to check and search his soul regarding its Hawaa (whims and desires) in order to know them (desires) and then he can take precautions against it. And he should look carefully at the truth from the perspective that it is truth.
So if it becomes clear to him that the truth is in opposition and contradiction to his Hawaa (whims and desires) then he should choose and prefer the truth over his Hawaa.
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: At-Tankeel bi-Maa Fee Ta'neeb al-Kawtharee min al-Abaateel, (1/197-198), printed, checking and annotations by Shaykh Muhammad Naasir-udeen al-Albaanee.
Ash-Shafi’ee (d. 204H) rahimahullaah said:
“If an authentic (Saheeh) Hadeeth is narrated from the Prophet (ﷺ) and I do not accept it, then I call upon you to bear witness that my sanity has left me.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aadab ash-Shaafi’ee (no.93), al-Hilyah (9/106), 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p.32), al-Faqeeh wal-Mutafaqqih (1/150), Taareekh Damishq (51/387) & Mukhtasir al-'Uluw (no.176).
“If an authentic (Saheeh) Hadeeth is narrated from the Prophet (ﷺ) and I do not accept it, then I call upon you to bear witness that my sanity has left me.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aadab ash-Shaafi’ee (no.93), al-Hilyah (9/106), 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p.32), al-Faqeeh wal-Mutafaqqih (1/150), Taareekh Damishq (51/387) & Mukhtasir al-'Uluw (no.176).
Ash-Shafi’ee (d. 204H) rahimahullaah said:
“If an authentic (Saheeh) Hadeeth is narrated from the Prophet (ﷺ) and I do not accept it, then I call upon you to bear witness that my sanity has left me.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aadab ash-Shaafi’ee (no.93), al-Hilyah (9/106), 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p.32), al-Faqeeh wal-Mutafaqqih (1/150), Taareekh Damishq (51/387) & Mukhtasir al-'Uluw (no.176).
“If an authentic (Saheeh) Hadeeth is narrated from the Prophet (ﷺ) and I do not accept it, then I call upon you to bear witness that my sanity has left me.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aadab ash-Shaafi’ee (no.93), al-Hilyah (9/106), 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p.32), al-Faqeeh wal-Mutafaqqih (1/150), Taareekh Damishq (51/387) & Mukhtasir al-'Uluw (no.176).