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The first action a servant will be held accountable for | Shaykh Abdurrazzaq Al-Badr حفظه الله
Kindly remember me in your dua. May Allah Azawajal grant us shiffa
Kindly remember me in your dua. May Allah Azawajal grant us shiffa
Shaykh hassan Bukhari: He said: “Shall I devote all my prayers (supplications) to you?” The Prophet ﷺ replied: “Then your worries will be taken care of and your sins will be forgiven.”
scholars said: How can his worries be relieved when he didn’t even ask Allah for them? He did not specifically pray for what he wanted. The answer: You came to Allah through door that He loves, so He gave you what you love.
The door that Allah loves is sending prayers (salawat) upon His Prophet ﷺ. This is the Prophet whom Allah told us that He loves, sends blessings upon, and commanded the angels to send blessings upon and He commanded you, O servant of Allah, to send blessings upon him as well.
So the one who understands this wisely comes to Allah in need and instead of saying, “O Lord, I ask You for this and that,” he approaches Allah gently and lovingly by sending prayers upon His Prophet ﷺ. And such a person is given by Allah exactly what he desires.
The Prophet ﷺ said: “Your worries will be taken care of and your sins will be forgiven.”
These are the two greatest needs of every servant in this world and the next.
In this world, the greatest need is removal of worries. In the Hereafter, the greatest need is the forgiveness of sins.
If Allah relieves your worries in this life, you live happily and with peace of mind. And in the next life, entering Paradise depends on Allah’s mercy, His forgiveness of sins, and His covering of faults.
So when he said, “Your sins will be forgiven,” it means that by sending blessings upon the Prophet ﷺ, a person achieves the greatest need in the Hereafter the forgiveness of their sins."
scholars said: How can his worries be relieved when he didn’t even ask Allah for them? He did not specifically pray for what he wanted. The answer: You came to Allah through door that He loves, so He gave you what you love.
The door that Allah loves is sending prayers (salawat) upon His Prophet ﷺ. This is the Prophet whom Allah told us that He loves, sends blessings upon, and commanded the angels to send blessings upon and He commanded you, O servant of Allah, to send blessings upon him as well.
So the one who understands this wisely comes to Allah in need and instead of saying, “O Lord, I ask You for this and that,” he approaches Allah gently and lovingly by sending prayers upon His Prophet ﷺ. And such a person is given by Allah exactly what he desires.
The Prophet ﷺ said: “Your worries will be taken care of and your sins will be forgiven.”
These are the two greatest needs of every servant in this world and the next.
In this world, the greatest need is removal of worries. In the Hereafter, the greatest need is the forgiveness of sins.
If Allah relieves your worries in this life, you live happily and with peace of mind. And in the next life, entering Paradise depends on Allah’s mercy, His forgiveness of sins, and His covering of faults.
So when he said, “Your sins will be forgiven,” it means that by sending blessings upon the Prophet ﷺ, a person achieves the greatest need in the Hereafter the forgiveness of their sins."
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Meeting Allah on the day of Qayyim with actions of innovation ( bid,ah ) is like going to the bank with counterfeit
everything bit of your innovated action will be rejected, hold unto the sunnah of the prophet صلى الله عليه وسلم
May Allah keep us steadfast upon the deen Aameeen
everything bit of your innovated action will be rejected, hold unto the sunnah of the prophet صلى الله عليه وسلم
May Allah keep us steadfast upon the deen Aameeen
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*Imam Adh-Dhahabi -may Allah have mercy on him- mentioned that;*
One day the students of *Imam Abdur-Razzaaq As-San’aani* knocked on his door forcefully, so he came out to them in anger and said: “By *Allah* ! I will not narrate to you for a month,” so they appealed to him through his neighbours, but he refused! Then, through his friends, but still he refused! So they came to his wife and gave her a gift and asked her to intercede...The following day, he invited them so that he could narrate (to them), and they were astonished that he had accepted and that he was upbeat! He looked at them with a smile and said:
*ليس الشفيعُ الذي يأتيك مؤتزراً مثلَ الشفيع الذي يأتيك عُريانا.*
“The intercessor who comes to you covered up is not like the intercessor who comes to you naked.”
```[Siyar A'laam An-Nubala (9 / 567)]
```
One day the students of *Imam Abdur-Razzaaq As-San’aani* knocked on his door forcefully, so he came out to them in anger and said: “By *Allah* ! I will not narrate to you for a month,” so they appealed to him through his neighbours, but he refused! Then, through his friends, but still he refused! So they came to his wife and gave her a gift and asked her to intercede...The following day, he invited them so that he could narrate (to them), and they were astonished that he had accepted and that he was upbeat! He looked at them with a smile and said:
*ليس الشفيعُ الذي يأتيك مؤتزراً مثلَ الشفيع الذي يأتيك عُريانا.*
“The intercessor who comes to you covered up is not like the intercessor who comes to you naked.”
```[Siyar A'laam An-Nubala (9 / 567)]
```
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Morning Reminder
My dear brothers and sisters, do not allow this morning to pass while your tongue is heedless and your heart empty. Adorn the beginning of your day with the morning adhkār (supplications), for they are the believer’s shield, the nourishment of the soul, and the light that carries him through the hours ahead.
Remember: the time for the morning adhkār begins after the Fajr prayer and lasts until the rising of the sun. Do not miss this blessed window in which mercy descends and hearts are strengthened.
Allah, Exalted is He, says: “And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons, and be not of those who are neglectful.” (Al-Aʿrāf 7:205)
May Allah make us among those who remember Him much and grant us protection, tranquility, and light throughout our day.
My dear brothers and sisters, do not allow this morning to pass while your tongue is heedless and your heart empty. Adorn the beginning of your day with the morning adhkār (supplications), for they are the believer’s shield, the nourishment of the soul, and the light that carries him through the hours ahead.
Remember: the time for the morning adhkār begins after the Fajr prayer and lasts until the rising of the sun. Do not miss this blessed window in which mercy descends and hearts are strengthened.
Allah, Exalted is He, says: “And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons, and be not of those who are neglectful.” (Al-Aʿrāf 7:205)
May Allah make us among those who remember Him much and grant us protection, tranquility, and light throughout our day.
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*If Separation Is Blamed in Circles of Knowledge, How Much Worse Is It When We Are Separated Amongst Ourselves?*
Prior to beginning a talk, Shaykh al-Albani رحمه الله emphasized certain etiquettes related to gatherings of knowledge.
It is reported in the Musnad of Imam Ahmad in the hadeeth of Abū Tha‘labah al-Khushani رضي الله تعالى عنه that he said:
*“When we used to travel with the Prophet ﷺ, we would spread out into mountain paths and valleys. One day he said to us: ‘Indeed, this spreading out or distance is from the actions of Shaytan.’”*
Shaykh al-Albani explained:
“that this was not during a knowledge based gathering; rather, it occurred during a journey in the open desert. They would spread out, each person choosing a spot—such as beneath shaded trees, near a cool valley, and the like.”
So, the Prophet ﷺ disapproved of that spreading out among them and said:
*إنما تفرقكم هذا من عمل الشيطان*
*“Indeed, this spreading out of yours is from the actions of Shaytan.”*
Abu Tha‘labah رضي الله تعالى عنه said:
*“After that, whenever we stopped in a valley, we would gather together so closely that if we had sat on a single mat, it would have been sufficient for all of us.”*
They responded to Allah and to the Messenger when he called them (to obedience), and as a result they no longer used to separate at their stopping places, even though they were a traveling people. They would gather together. What is the secret (wisdom) behind the Prophet’s ﷺ concern for keeping people together and not allowing them to separate in their lodgings—even in the open desert? What is the wisdom behind this?
*I said: “Indeed, because what is apparent is a sign of what is inward. When Muslims become divided outwardly, that becomes a cause for them to become divided in their hearts.”*
Jaami’ Turaath al-Albani v.1 pg. 220
Translated by Abu Anas Atif Hasan
Prior to beginning a talk, Shaykh al-Albani رحمه الله emphasized certain etiquettes related to gatherings of knowledge.
It is reported in the Musnad of Imam Ahmad in the hadeeth of Abū Tha‘labah al-Khushani رضي الله تعالى عنه that he said:
*“When we used to travel with the Prophet ﷺ, we would spread out into mountain paths and valleys. One day he said to us: ‘Indeed, this spreading out or distance is from the actions of Shaytan.’”*
Shaykh al-Albani explained:
“that this was not during a knowledge based gathering; rather, it occurred during a journey in the open desert. They would spread out, each person choosing a spot—such as beneath shaded trees, near a cool valley, and the like.”
So, the Prophet ﷺ disapproved of that spreading out among them and said:
*إنما تفرقكم هذا من عمل الشيطان*
*“Indeed, this spreading out of yours is from the actions of Shaytan.”*
Abu Tha‘labah رضي الله تعالى عنه said:
*“After that, whenever we stopped in a valley, we would gather together so closely that if we had sat on a single mat, it would have been sufficient for all of us.”*
They responded to Allah and to the Messenger when he called them (to obedience), and as a result they no longer used to separate at their stopping places, even though they were a traveling people. They would gather together. What is the secret (wisdom) behind the Prophet’s ﷺ concern for keeping people together and not allowing them to separate in their lodgings—even in the open desert? What is the wisdom behind this?
*I said: “Indeed, because what is apparent is a sign of what is inward. When Muslims become divided outwardly, that becomes a cause for them to become divided in their hearts.”*
Jaami’ Turaath al-Albani v.1 pg. 220
Translated by Abu Anas Atif Hasan
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The Sad Reality of Students Abandoning Seeking Knowledge Due to Becoming Weak in their Deen or to Make Money
Salamah ibn Shabib said:
Ahmad ibn Hanbal asked me, “What has become of Ibn al-Ala, Abdul-Jabbar?”
I replied, “He became occupied with business instead of seeking hadith.”
Ahmad ibn Hanbal then said, “I used to see him with Sufyan ibn Uyaynah, and he was excellent at acquiring knowledge.”
(Su'alat al-Sulami lil-Daraqutni p. 257)
Salamah ibn Shabib said:
Ahmad ibn Hanbal asked me, “What has become of Ibn al-Ala, Abdul-Jabbar?”
I replied, “He became occupied with business instead of seeking hadith.”
Ahmad ibn Hanbal then said, “I used to see him with Sufyan ibn Uyaynah, and he was excellent at acquiring knowledge.”
(Su'alat al-Sulami lil-Daraqutni p. 257)
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Young Libyan Salafi
Caller to Tawhid 🇱🇾
الله يوفقه
Caller to Tawhid 🇱🇾
الله يوفقه
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al-Istighfar [Seeking Forgiveness from Allah] is not a Game...
ash-Shaykh 'Abdur-Razzaq al-Badr [Lecturer in Masjid an-Nabawi] حفظه الله said:
"Indeed, seeking forgiveness is a great status in the religion, and for those who seek forgiveness there are noble rewards with Allah.
The fruits of seeking forgiveness and its praiseworthy results in this world and the Hereafter cannot be enumerated except by Allah.
For this reason, the Qur’anic texts and the prophetic ahadith are numerous, guiding towards seeking forgiveness, encouraging it, and clarifying its virtue and its tremendous reward.
However, what should be understood here is that what is meant by seeking forgiveness is that which is accompanied by abandoning persistence (in sin).
In that case, it is considered sincere repentance that erases what came before it.
But if a person says with his tongue: ((I seek forgiveness from Allah)) while he is not giving up the sin, then he is merely calling upon Allah for forgiveness…"
[فقه الأدعية والأذكار]
ash-Shaykh 'Abdur-Razzaq al-Badr [Lecturer in Masjid an-Nabawi] حفظه الله said:
"Indeed, seeking forgiveness is a great status in the religion, and for those who seek forgiveness there are noble rewards with Allah.
The fruits of seeking forgiveness and its praiseworthy results in this world and the Hereafter cannot be enumerated except by Allah.
For this reason, the Qur’anic texts and the prophetic ahadith are numerous, guiding towards seeking forgiveness, encouraging it, and clarifying its virtue and its tremendous reward.
However, what should be understood here is that what is meant by seeking forgiveness is that which is accompanied by abandoning persistence (in sin).
In that case, it is considered sincere repentance that erases what came before it.
But if a person says with his tongue: ((I seek forgiveness from Allah)) while he is not giving up the sin, then he is merely calling upon Allah for forgiveness…"
[فقه الأدعية والأذكار]
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Abu Sa’id al-Khudri reported: The Prophet, peace and blessings be upon him, said,
* “Whoever recites Sūrat al-Kahf on Friday, a light will shine for him between this Friday and the next.”
📚Source: al-Sunan al-Kubrá lil-Bayhaqī 5996
Grade: Sahih (authentic) according to Al-Albani
* “Whoever recites Sūrat al-Kahf on Friday, a light will shine for him between this Friday and the next.”
📚Source: al-Sunan al-Kubrá lil-Bayhaqī 5996
Grade: Sahih (authentic) according to Al-Albani
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*A Warning from Celebrating the Isra' and the Mi'rāj and from Performing Specific Acts of Worship on the Twenty-Seventh Night of Rajab:*
1⃣Ibn al-Ḥāj [d. 737 AH] stated:
*“From the innovations introduced in the month of Rajab is celebrating the twenty-seventh night which is [presumed to be] the night the Miʿrāj occurred.”*
(Al-Madkhal, vol. 1, pg. 194)
2⃣Ibn al-Naḥḥās [d. 814 AH] mentioned:
*“Celebrating this night is an innovation. The Shayāṭīn innovated this celebration.”*
(Tanbīh al-Ghafilīn, pg. 379)
3⃣Shaykh Ibn Bāz (رحمه الله) said:
*“Celebrating the twenty-seventh night of Rajab which many people believed to be the night that the Isrāʾ and the Miʿrāj occurred is an innovation. [Also,] performing any specific acts of worship on that night is impermissible.”*
(Al-Taḥdhīr min al-Bidaʿ, pg. 45)
4⃣Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) said:
*“Having celebrations on the twenty-seventh night of Rajab is an innovation.”*
(Liqāʾ al-Bāb al-Maftūḥ, 217)
5⃣Ibn Ḥajar (رحمه الله) said:
*“Some storytellers mentioned that the Isrāʾ occured in Rajab. This is a lie.”*
(Tabyīn al-ʿAjab, pg. 9)
6⃣Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) said:
*“As for the Isrāʾ and the Miʿrāj which most people believe occurred on the twenty-seventh night of Rajab, then this date is baseless. The most correct opinion is that the Isrāʾ and the Miʿrāj occurred in Rabīʿ al-Awwal [i.e. the third month of the Islamic calendar].”*
(Liqāʾ al-Bāb al-Maftūḥ, 217)
*The exact date the Isrāʾ and the Miʿrāj occurred is unknown, so how can one celebrate these events or perform specific acts of worship on that night if we assume that is allowed in the first place?!*
Allāh’s Messenger (ﷺ) said:
*“Newly invented affairs are the worst of affairs, and every newly invented affair is an innovation, and every innovation causes misguidance, and misguidance leads to the Fire.”*
(Reported by al-Nasāʾī (1578) with this exact wording, and Shaykh al-Albānī authenticated it.)
1⃣Ibn al-Ḥāj [d. 737 AH] stated:
*“From the innovations introduced in the month of Rajab is celebrating the twenty-seventh night which is [presumed to be] the night the Miʿrāj occurred.”*
(Al-Madkhal, vol. 1, pg. 194)
2⃣Ibn al-Naḥḥās [d. 814 AH] mentioned:
*“Celebrating this night is an innovation. The Shayāṭīn innovated this celebration.”*
(Tanbīh al-Ghafilīn, pg. 379)
3⃣Shaykh Ibn Bāz (رحمه الله) said:
*“Celebrating the twenty-seventh night of Rajab which many people believed to be the night that the Isrāʾ and the Miʿrāj occurred is an innovation. [Also,] performing any specific acts of worship on that night is impermissible.”*
(Al-Taḥdhīr min al-Bidaʿ, pg. 45)
4⃣Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) said:
*“Having celebrations on the twenty-seventh night of Rajab is an innovation.”*
(Liqāʾ al-Bāb al-Maftūḥ, 217)
5⃣Ibn Ḥajar (رحمه الله) said:
*“Some storytellers mentioned that the Isrāʾ occured in Rajab. This is a lie.”*
(Tabyīn al-ʿAjab, pg. 9)
6⃣Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) said:
*“As for the Isrāʾ and the Miʿrāj which most people believe occurred on the twenty-seventh night of Rajab, then this date is baseless. The most correct opinion is that the Isrāʾ and the Miʿrāj occurred in Rabīʿ al-Awwal [i.e. the third month of the Islamic calendar].”*
(Liqāʾ al-Bāb al-Maftūḥ, 217)
*The exact date the Isrāʾ and the Miʿrāj occurred is unknown, so how can one celebrate these events or perform specific acts of worship on that night if we assume that is allowed in the first place?!*
Allāh’s Messenger (ﷺ) said:
*“Newly invented affairs are the worst of affairs, and every newly invented affair is an innovation, and every innovation causes misguidance, and misguidance leads to the Fire.”*
(Reported by al-Nasāʾī (1578) with this exact wording, and Shaykh al-Albānī authenticated it.)
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The Innovations in the Month of Rajab | Shaykh Abdulaziz al-Rayyis حفظه الله
Just like you won't get your kids something with rainbow colors because of LGTV, do the same with that which is green and red specifically in this time since it is for Christmas, and shirk is worse than any other degeneracy.
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حكم صيام أول أربعة أيام من شهر رجب وصيام الإسراء والمعراج؟
Ruling on fasting the day of Israa and Miraj and four days of Rajab?
Ruling on fasting the day of Israa and Miraj and four days of Rajab?
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