Fast Times
It is reported that ʿAbdullāh b. Al-Mubārak – Allāh have mercy on him – said:
How fast these days are in doing away with our lifespans, and how fast this year is in doing away with its months, and how fast this month is in doing away with its days.
Ibn Abī Al-Dunyā, Al-ʿUmr was Al-Shayb article 25.
Taken from: https://www.sayingsofthesalaf.net/fast-times/
Thinking before speaking
Al-Imaam ash-Shafi’ee said: "When a person intends to speak, then upon him is to think before he speaks. Then if it is evident that there is some benefit then he may speak. However, if there is doubt then do not speak, until it becomes clear (about whether it is beneficial or not)."
● [al-Adhkaar of an-Nawawe 1 -530]
Shaykh al Albani's Advice
Shaykh Al-Albani said:
"Make sure that you master the Qur'aan and that you learn something new everyday."
● [Silsilatul Huda wan Noor, 788]
Advice from Shaykh Rabee'
Shaykh Rabee‘ bin Hādi al-Madkhali, [may Allāh preserve him], said:
“Respecting scholars and students of knowledge is imperative, and mutual respect among Muslims is essential. We must not violate the honour of one another, avoiding any opportunity to harm your fellow Muslim brother.”
Marhaban Yā Tālib ul-’Ilm | Page 342 | Shaykh Rabee‘ bin Hādi al-Madkhali, [may Allāh preserve him].
Translation: Authentic Quotes
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Honour the Commandments of Allāh
Ibn Fadlan’s Account of the Vikings
TRANSLATOR: Ṣalāḥ al-Irānī
SOURCE: Summarised from Ahmad Ibn Fadlan, al-Dahhan, Sami ed. lit, Risalat Ibn Fadlan
SHARE:
In the year 267H, Ibn Fadlan, an ambassador for the Caliph of Baghdad was dispatched on a diplomatic mission. Along the way, he encountered some Vikings. It is the earliest known account of Vikings. This is how he described them;
“I have never seen more perfect physical specimens. They are tall as date palms, fair and ruddy, and the men dress in a garment that covers one side of the body but leaves one hand free. Axe, sword, and knife are carried by each guy, always close at hand. Like the Frankish swords, theirs has a broad blade with grooves. Each man has dark green tattoos with designs on every inch of his body, from the tips of his toes to his neck, and so on. Depending on the status and wealth of their husbands, all of their wives wear a round brooch. They are the filthiest of Allah’s creatures. They don’t wash themselves after having sex, or after going to the toilet.
After meals, they don’t wash their hands. They ramble around like lost asses. They engage in open intercourse with their slave girls. In the event that a merchant walks in at this time to purchase a young slave girl from one of the guys and discovers him having sex with her, he does not leave her until he is satisfied. They wash their heads and faces with the dirtiest, filthiest water there is every day without fail.
Every morning, a young serving girl arrives bearing breakfast and a large basin of water. She offers it to her lord, who uses it to wash his hands, face, and hair. In the basin, he uses a comb to wash and detangle his hair before blowing his nose, spitting, and performing every other dirty act imaginable in the water. The servant delivers the bowl to the man standing next to him when he is finished. Until she has given the basin to each man in the house in turn, she continues to pass it from one to the other. They all spit, blow their noses, wash their faces and wash their hair in one basin.
If one of them becomes unwell, the others will set up a tent for him far away from them. They give him some bread and water, but they don’t approach him or communicate with him. Particularly if he is a slave or a poor guy, they do not even visit him throughout the entirety of his illness. If he gets better, he returns to them; if he passes away, they burn him. If he is a slave, they leave him in his current location, where dogs and raptors will eat him.
When they capture a thief or bandit, they take him to a large tree, tie a heavy rope around his neck, and hang him there until the wind and rain cause him to crumble to pieces. When a distinguished man passes away, his family members inquire of his female and young slave girls, asking, “Who among you will accompany him in death?” Once this pledge is made, it becomes irrevocable, and there is no possibility of turning back. When the day arrives for the man’s body to be cremated, along with the girl who volunteered to perish with him, I made my way to the riverside where his boat was moored. A customary practice of their king involves maintaining a group of 400 courageous individuals within his palace. These are his bravest companions, individuals upon whom he can rely. When the king eventually dies, they die too and allow themselves to be killed for him.”
Ṣalāḥ al-Irānī – It has been reported that the Vikings conducted frequent raids on both Muslim and Christian territories within the Iberian Peninsula. Over time, a group of Vikings settled in southeast Seville and embraced Islam. They gained renown for their production of cheese, which became a sought-after commodity in Cordoba and Seville. In 2015, archaeologists conducting research observed the discovery of a woman’s burial site from the 9th century. Among the artefacts found was a silver ring adorned with a purple stone. Experts identified an Arabic inscription on it which read – “il La,” signifies ‘For Allah’ It is said; ‘They highly valued pork. Even those who had converted to Islam aspired to it and were very fond of pork.” These Viking Muslim communities would become known for supplying cheese to Spanish cities including Cordoba and Seville.
https://dusunnah.com/article/ibn-fadlans-account-of-the-vikings/
EXCESSIVE UNRESTRAINED GAZE
There are three tremendous benefits of great importance in lowering the gaze from looking at unlawful things:
The first benefit:
The sweetness and delight of faith, which is more pleasing and delicious than what he turned his gaze away from and abandoned for the sake of Allāh. Verily, whoever abandons something for the sake of Allāh, then Allāh will replace with something that is better.
The second benefit:
In lowering the gaze is the illumination of the heart and precise intuition. Abu shujā' al-Karamānī said,
"Whoever establishes his outer form upon the Sunnah and his inner self upon constant consciousness, prevents his soul from lusts, lowers his gaze from forbidden matters and always eats that which is lawful, then his intuition will not fail him."
The third benefit:
The strength of the heart, its firmness and courage. So Allāh gives it the authority of insight through its strength and the authority of proof through its light. And the Devil flees from him.'"
Book: A Treatise In Condemnation Of The Hardness Of The Heart
By Al-Hāfiz Ibn Rajab al-Hanbalī
Translated by Hassan Hussein Abdi
Hikmah Publications
P. 77
The Key
Imām Ibn Taimiyyah, may Allāh have mercy on him, said:
Truthfulness is the key to all goodness just as lying is the key to all evil. It’s because of this, they say about one of the shaikhs that he asked one or another among his companions to repent, [saying]: “I’m not going to exhort you to anything other than to be truthful.”
So they thought about that and found that truthfulness gives rise to all goodness.
Al-Istiqāmah, vol. 1, p. 467.
Translator: Mikail ibn Mahboob Ariff
Taken from: https://tasfiyah.com/the-key/
URGES THAT ARE NEVER SATISFIED
A person should be affiliated with the Hereafter by seeking knowledge, pursuing an understanding of the religion and endeavoring to obey the Lord of all creation. The narration of Ibn Mas'ūd (رضي الله عنه) is relevant in this regard wherein he said:
"Two peoples' urges that are never satisfied: The one seeking knowledge who consequently increases his efforts in pleasing Allāh, and the one seeking the worldly life consequently indulging in transgression."
Book: Fear The Temptations of the Dunyá This Worldly Life
By al-Shaykh Hāfiz al-Hakamī
Explanation by al-Shaykh 'Abd al-Razzāq Ibn 'Abd al-Muhsin al-Badr
Translated by Osman Hamid
Hikmah Publications
P. 27
Supplication is like a Sword (Weapon)
Ibn al-Qayyim (rahimahullaah) said:
The supplications and at-Ta'awwadhaat (seeking refuge with Allaah) are like a weapon. And (the strength of) the weapon is (as strong) as the hand that wields it and (its strength is) not just (dependent) upon its sharpness. So whenever the sword is a perfect weapon free from having any defects, and the hand that wields it is strong, and there is no impediment/obstacle present, then with it one will wreak havoc and great destruction upon an enemy.
However, if one of these three qualities (of the weapon) is lacking and deficient, then the effectiveness (of the weapon) will also be lacking.
So if the supplication itself is corrupt, or the one making the Du'aa does not bring together his heart and tongue whilst supplicating, or there is something which prevents it from being answered, then the (intended) result (for making the Du'aa) will not be achieved.
Reference: ad-Daa’ wad-Dawaa’, p. 21
📝Translated by Aboo ‘Abdillaah Bilaal Hussain al-Kashmiree
الدّعاءُ عبادةٌ عظيمةٌ ميسورةٌ، تكون سرّاً وعلانيةً، ليلاً ونهاراً، برّاً و جوّاً وبحراً، صحّةً ومرضاً، سفراً و حضراً، فإيّاك أنْ تستهين به أو تهوّن من شأنه؛ هو سلاحُ المؤمن، فكم من بلاءٍ دُفع، وكم من محنة رُفعت، وخير استُجلب بسببه؛ فأظهروا الفاقة والحاجة إليه سبحانه، وادعوه خوفاً وطمعاً
https://twitter.com/dr_albukhary/status/1713540572881813879
Reward For Whoever Drinks From The Water
From Jabir [رضي الله عنه] that the Messenger of Allaah [ﷺ] said:
«من حفر ماء لم تشرب منه كبد حري من جن و لا إنس و لا طائر إلا آجره الله يوم القيامة.»
❝Whoever dug a well for water and no living being from Jinn or human or a bird drinks from it except that Allaah will reward him for it on the Day of Judgement.❞
[Collected By Bukhari In ‘Tareekh’ | Authenticated By Albaani In Saheeh Targheeb Wa Tarheeb, (1/233, No. 963) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Ruling regarding the one who becomes angry when an affliction befalls him
Question: What is the ruling regarding the one who becomes angry when an affliction befalls him?
Answer: People are upon 4 levels regarding the circumstances of affliction:
The First Level: Being angry, and this is in various ways:The first type: That the anger is by the heart as if he is angry at his Lord. So he becomes angry with what Allaah has decreed for him, and this (level) is haraam. And it is possible that this could lead to kufr (disbelief). Allaah said: “And among mankind is he who worships Allaah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islaam). He loses both this world and the Hereafter.” - Al-Hajj (22):11
The second type: That the anger is by the tongue like making duaa for destruction or ruin and what is similar to that, and this is haraam.
The third type: That the anger is by the limbs like slapping the cheeks, ripping the clothes, pulling out hair, and similar to that, and all of this is haraam in contradiction to patience which is waajib (obligatory).
The Second Level: Being patient, just as the poet said:
“Patience is like its name - bitter in taste, yet its outcomes are sweeter than honey.”
So the person sees this thing (the affliction) weighs very heavy upon him, yet he bears it although he dislikes that it happened. Rather, his eemaan bears it and restrains him from being angry. So the time of affliction and the time of no affliction is not the same to him, and this (level) is waajib, because Allaah commanded the people to be patient, saying: “…and be patient. Surely, Allaah is with those who are As-Saabireen (the patient ones, etc.).” - Al-Anfaal (8):46
The Third Level: Being pleased with the affliction in that the person is pleased with the affliction and whether it happened or not, it is the same to him so he it is not difficult upon him. He does not bear it as if it is something weighing heavy on him, and this (level) is mustahabb (preferred - between haraam and waajib) and it is not waajib according to the most correct opinion. The difference between this level and the one before it is apparent because the affliction happening or not happening is the same due to the pleasure of the one on this level. As for the level before it, the affliction is hard upon him, yet he remains patient over it.
The Fourth Level: Thanking/being grateful and this is the highest level. This is that the person thanks Allaah for the affliction which has struck him in that he knows that this affliction is an expiation for his sins and perhaps a cause for an increase in his good deeds. The Prophet (صلى الله عليه وسلم) said:
“There is no affliction which strikes the Muslim except that Allaah expiates with it (sins), even with a thorn that may poke him.” (Recorded by Bukhaari and Muslim)
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fataawa Arkaan al-Islaam - Fatwaa 64, page 126
http://www.masjiduthaymeen.org
Text taken from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=186&fbclid=IwAR2ya-EskRLY7ZRS1N15BoEKIL_pZBkt34NTzWPWWsg6CBB4CdfkvkoQQjI
Ibn Uthaymeen regarding islamic nasheeds
Question: Noble Shaykh, Muhammad Saalih al-'Uthaymeen, as-Salaam 'alaykum wa rahmatullaahe wa-barakaatuhu. Is Islaamic inshaad (singing/chanting) permissible for men? And is it permissible to accompany inshaad with the playing of the duff? Is inshaad permissible for other than `Eeds and parties?,
Response: In the Name of Allaah, All Gracious, All Merciful, as-Salaam 'alaykum wa rahmatullaahe wa-barakaatuhu. Islaamic inshaad is an innovation, resembling that which the Soofiyyah (Soofees) have invented. Because of this, it is befitting to abandon this for the message of the Qur.aan and Sunnah. O Allaah, were it that this had occurred on the battlefield then it would motivate courage and Jihaad in the Path of Allaah, the Almighty. Then this is good. And if the duff is used along with this, then this is (venturing) further from that which is correct. ,
Shaykh Ibn 'Uthaymeen al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 229;
Fataawa fadheelatush-Shaykh Muhammad as-Saalih al-'Uthaymeen - Volume 1, Page 134
Taken from: http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=6686
The Salaf did not used to sing Anasheed and call them as “religious” – Shaykh al Albaani
Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: As’ilah wa Fatâwâ al-Imârât (2)
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)
Shaykh al-Albânî: There are no doubts that poetry exists in Islâm. The messenger (sallâ Allâhu ‘alayhi wa sallam) said:
“There is poetry that most certainly is wisdom.”
However, that one sings the poetry and calls it as “Anâshîd” and “Religious Anâshîd”, then it is something our righteous Salaf (predecessors) did not know of at all. This, in fact, has a connection to the principle we mentioned earlier and which is a summary of that which the scholars always speak of in similar contexts, namely:
All good lies in following the earlier ones and all evil lies in that which the later ones have innovated
The Salaf did not used to sing Anâshîd and call them as “religious”.
_____________________________
As a side note, the Shaykh (al-Albânî) deemed singing to be allowed on some occasions, when he said:
“In these Hadiths and narrations exists an apparent evidence for it being allowed to sing without music on some occasions such as when one is thinking about death, longs for the family or home country, relaxes a little, gets away from the difficulties of the trip and the like.” (Tahrim-ul-Alat, p. 129, afatwa.com)
https://abdurrahman.org/2015/04/30/the-salaf-did-not-used-to-sing-anasheed-and-call-them-as-religious-shaykh-al-albaani/?fbclid=IwAR28GOHKxuOjDWsLQOdTNprFg0_Ty40UkJLYJTXeRmCHB2avwjvW99fEYaE
Remembering Your Sins
It is reported that Masrūq – Allāh have mercy on him – said:
Everyone should have times when they sit alone, remember their sins, and thus seek [Allāh’s] forgiveness for them.
Aḥmad b. Ḥanbal, Al-Zuhd article 2038.
Taken from: https://www.sayingsofthesalaf.net/remembering-your-sins/
AN ACT OF INJUSTICE
Kindness is only kindness when it does not involve doing a forbidden act or neglecting to do an obligatory one.
If a kindness involves abandoning justice, it becomes oppression. This is why showing favouritism towards some children above others and to some wives above others is forbidden even though it might be kindness towards the one being preferred and favoured, because it is an act of injustice.
Book: Lessons Learnt From The Story Of Yūsuf (عليه السلام)
By Shaykh 'Abd ur-Rahmān ibn Nāsir as-Sa'dī
Translated by Abū 'Abdillāh Nūr ad-Dīn
DuSunnah Publications
P. 122, 123
The Famous Fake
A person has not been true to Allāh, the mighty and sublime, if he loves recognition (fame).
“If someone was absent during the Fajr and ‘Eshā’a prayers, we assumed the worst about them.”
Four of the Worst of the Major Sins
ʿAbdullāh b. Masʿūd – Allāh be pleased with him – said:
The worst of the worst (major) sins are: to associate partners with Allāh, to lose hope of the aid of Allāh, to despair of the mercy of Allāh, and to feel safe from the plans of Allāh.
Al-Ṭabarī, Al-Tafsīr (Qurān 4: 31). Graded ṣaḥīḥ by Ibn Kathīr in his tafsīr of the same verse.
Taken from: https://www.sayingsofthesalaf.net/four-of-the-worst-of-the-major-sins/
When the Scholar Talks, and When He is Silent
It is reported that Al-Fuḍayl b. ʿAyyāḍ – Allāh have mercy on him – said:
The true faqīh (scholar) is the one who the fear of Allāh makes talk and the fear of Allāh makes silent. If he speaks it is by the Book and the Sunnah, and if he is silent, it is by the Book and the Sunnah. And if something is confusing to him and unclear, he withholds judgement and refers it back to whoever knows about it.
Ibn Baṭṭah, Ibṭāl Al-Ḥiyal p18, 19.
Taken from: https://www.sayingsofthesalaf.net/when-the-scholar-talks-and-when-he-is-silent/
[To read this text translated to Spanish Language, click here]
Chapter: To seek refuge with Allah from cowardice and laziness
Narrated Anas bin Malik:
The Prophet (ﷺ) used to say, "O Allah! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men." (See Hadith No. 374).
Reference : Sahih al-Bukhari 6369
In-book reference : Book 80, Hadith 66
USC-MSA web (English) reference : Vol. 8, Book 75, Hadith 380
(deprecated numbering scheme)
(40)باب الاِسْتِعَاذَةِ مِنَ الْجُبْنِ وَالْكَسَلِ
كتاب الدعوات
باب الاِسْتِعَاذَةِ مِنَ الْجُبْنِ وَالْكَسَلِ
حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ، قَالَ حَدَّثَنِي عَمْرُو بْنُ أَبِي عَمْرٍو، قَالَ سَمِعْتُ أَنَسًا، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يَقُولُ " اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْبُخْلِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ ".
[To read this text translated in Spanish Language, click here]
I Want to Marry a Salafi Sister but Her Father Performs Black Magic
Shaykh Salih al-Fawzan
Questioner:
I want to marry a sunnī salafī girl who says that her father performs and deals with magic. So what is your advice for me in this regard and how should I interact with her father if I do marry her?
Shaykh Ṣāliḥ ibn Fawzān al-Fawzān:
Stay away from her. Stay away from her. Allah ﷻ will provide you with someone else.
SOURCE: https://goo.gl/Ao4kbJ Sharh Ighâthat-il-Lahfân (71) - min: 58.41 al-Fawzān, Shaykh Ṣāliḥ ibn Fawzān
TRANSLATOR: Ṣalaḥ al-Irānī
[To read this text in Spanish Language click here]
Taken from: https://dusunnah.com/article/i-want-to-marry-a-salafi-sister-but-her-father-performs-black-magic-shaykh-salih-al-fawzan/
Biography: ‘Alee ibn al Madeenee علي بن المديني
Al-Hafidh ibn Hajar al-'Asqalani
Tahdheeb at Tahdheeb : P. 210
Full Name: ‘Alee ibn ‘Abdillaah ibn Ja’far ibn Najeeh, As Sa’dee.
Kunya: Abu al Hasan ibn al Madeenee al Basree.
Born: 162 H
Died: 235 H
He narrated upon the authority of his father, Hamaad ibn Zayd, ibn ‘Uyaynah, ‘Abdullah ibn Wahb and many more.
Amongst the many who narrated on his authority: Al Bukhari, Abu Dawud, At Tirmidhi, ibn Maajah, an Nasaa-ee and many others.
Al Bukhari stated: ‘He was the most knowledgeable person of his time.’
Abu Haatim ar Raazee stated: ‘Alee was a distinguished symbol amongst the people in the knowledge of Hadeeth and its defects. Al Imam Ahmad never used to say his name, he used say his Kunya out of respect for him, I never heard al Imam Ahmad mention him by name.
Ibn ‘Uyaynah stated: They fault me for the love of ‘Alee, by Allah, I learnt more from him than him from me.
Muhammad ibn Qudaamah al Jawharee stated: I heard ibn ‘Uyaynah say:
‘If it were not for ‘Alee ibn al Madeenee I would not have sat to gain knowledge.’
‘Abdur Rahmaan ibn Mahdee stated: ‘Alee ibn Madeenee is the most knowledgeable of people concerning the Ahadeeth of the Messenger of Allah - صلى الله عليه وسلم - especially what was narrated on the authority of ibn ‘Uyaynah.
Ibn Junayd stated on the authority of ibn Ma’een: ‘Alee al Madeenee is the greatest narrator on the authority of Yahya ibn Sa’eed, I saw more than ten thousand people sitting in his classes. It was said to him; ‘More than Musadad.’ He replied; ‘Yes, and Yahya ibn Sa’eed used to honor him, keep him close and accompany him, and ‘Alee always used to be with him.’
Abu Qudaamah as Sarkhasee said: I heard ‘Alee al Madeenee saying: ‘I saw in a dream that the treasures came close and I was able to take from them.’ Abu Qudaamah stated; ‘By Allah, indeed he spoke the truth, for he attained a level in Hadeeth that no one else has reached.’
Abu ‘Abdur Rahmaan an Nasaa-ee stated: ‘It is as if Allah created ‘Alee ibn al Madeenee for this purpose.’
Ahmad ibn Sa’eed ar Rubaatee stated: ‘Alee said: ‘I never studied a book of a Shaykh and then needed to refer to other than myself about it.’
Al A’een stated; ‘I saw ‘Alee al Madeenee lying down, Ahmad ibn Hanbal was at his right and ibn Ma’een was at his left and he was dictating to them.’
‘Alee ibn al Madeenee stated; ‘I discarded 100 000 Ahadeeth of mine, 30 000 of them were on the authority of ‘Abaad ibn Suhayb.’
To be updated continually…
Translator:Abu AbdulWahid, Nadir Ahmad
الحافظ ابن حجر العسقلاني
تهذيب التهذيبص :
السلف الصالح
إسمه: علي بن عبدالله بن جعفر بن نجيح (1) السعدي مولاهم
كنيته: أبو الحسن ابن المديني البصري صاحب التصانيف.
ولد: 162
مات: 235
روى عن أبيه وحماد بن زيد وابن عيينة وعبد الله بن وهب وخلق كثير.
روى عنه البخاري وأبو داود وروى أبو داود والترمذي والنسائي وابن ماجة وخلق كثير.
قال أبو حاتم الرازي كان علي علما في الناس في معرفة الحديث والعلل وكان أحمد لا يسميه إنما يكنيه تبجيلا له وما سمعت أحمد سماه قط.
وقال ابن عيينة يلومونني على حب علي والله لقد كنت أتعلم منه أكثر مما يتعلم مني
وقال عبدالرحمن بن مهدي علي بن المديني أعلم الناس بحديث رسول الله صلى الله عليه وسلم وخاصة بحديث ابن عيينة
وقال ابن الجنيد عن ابن معين علي بن المديني من أروى الناس عن يحيى بن سعيد انه أرى عنده أكثر من عشرة آلاف قيل ليحيى أكثر من مسدد قال نعم ان يحيى بن سعيد كان يكرمه ويدنيه وكان صديقه وكان علي يلزمه.
وقال أبو قدامة السرخسي سمعت علي بن المديني يقول رأيت فيما يرى النائم كأن الثريا تدلت حتى تناولتها قال أبو قدامة فصدق الله رؤياه بلغ في الحديث مبلغا لم يبلغه أحد.
وقال أبو عبدالرحمن النسائي كأن الله عزوجل خلق علي بن المديني لهذا الشأن وقال أحمد بن سعيد الرباطي قال علي بن المديني ما نظرت في كتاب شيخ فاحتجت إلى السؤال به عن غيري.
وقال الاعين رأيت علي بن المديني مستلقيا وأحمد عن يمينه وابن معين عن يساره وهو يملى عليهما وقال ابن المديني تركت من حديثى مائة الف فيها ثلاثون الفا لعباد بن صهيب.
المترجم :أبو عبد الواحد نادر أحمد
Taken from: https://subulassalaam.com/articles/article.cfm?article_id=15
HOW WOULD YOU FEEL?
Present to yourself the most beloved thing to you in this life whereby if it were taken away from you, you would not feel any pleasure in this life.
Then imagine it was taken away from you and a barrier was placed between both of you in your most needy moment, how would you feel?
Imagine this feeling even though this beloved thing can be replaced, so reflect over the thing that can never be replaced.
Anything, if you lose it, can be replaced -- but there isn't a replacement for Allāh if you lose [a connection with] Him.
Book: The Disease and The Cure
By Imām Ibn al-Qayyim al-Jawzīyah (رَحِمَهُ الله)
Translated by Osman Hamid
Hikmah Publications
P. 434
[To read this text in Spanish Language click here]
"The tongue is sharper than a sword"
“The tongue is extremely dangerous, sharper than any sword. While a sword may slay one or two, with the tongue, you can kill an entire nation.”
Characteristics of Honesty – Shaykh Raslaan
Shaikh Raslan (may Allaah preserve him) stated about his father (rahimahullaah): ‘’You taught me that a rebuke of truth is more honorable for me than a praise of falsehood; and that the reproach of a truthful person is better for me than the praise of a liar.” [Source: Dawaabit Ar-Riwaayah Indal Muhadditheen: page: 7 vol: 1]
Taken from: https://salaficentre.com/2016/03/17/characteristics-of-honesty/
THIS LIFE IS LIKE YOUR SHADOW
This life is like your shadow; if you turn your back to it and walk away from it, it will continue following you, but if you try to chase it and catch it, it will always run away from you. For this Allāh, Exalted is He, Commanded this worldly life to serve those who serve Him, and to enslave those who serve it.
The pious does not pay attention to his shadow, therefore the shadow always follows him, while the one seeking it diligently all the time keeps looking around for it, and is thus unable to see it.
Book: Seeds of Admonishment And Reform
By al-Hāfiz Abū'l-Faraj ibn al-Jawzī
Translated by Aymān ibn Khālid
Dār as-Sunnah Publishers
P. 146
[To read this text translated into Spanish Language click here]
Scholars Biographies:
Shaikh Muqbil bin Haadee Al-Waadi’ee
Died 1422H: Imaam Muqbil bin Haadee Al-Waadi’ee
AUTHOR: Shaikh Muqbil bin Haadee Al-Waadi’ee (Autobiography)
SOURCE: Tarjamah Abee ‘Abdir-Rahmaan (pg. 16-29, with minor abridgement) [2nd Edition; 1999] PRODUCED BY: Al-Ibaanah.com
I come from Waadi’ah, which is a place to the east of the city of Sa’adah from the valley of Dammaaj. My name is Muqbil bin Haadee bin Muqbil bin Qaa’idah al-Hamdaanee al-Waadi’ee al-Khallaalee, from the tribe of Aali Raashid. [1]
All praise due to Allaah, most of the people of Waadi’ah, who neighbor Sa’adah defend me and the Da’wah. Some of them wish to defend the Religion while others defend their tribal devotion. If it were not for Allaah first, then them, the enemies of the (Salafi) Da’wah, particularly the Shee’ah of Sa’adah, would not have left behind any signs or traces of us.
I will mention some examples of them for which I ask Allaah to reward them, one of which was when I faced severe opposition in the Haadee Mosque because I turned people away from the (Shiite) Da’wah there. So some men from Waadi’ah and others stood by me to the point that Allaah saved me through their hands. The Shiites desired to rule against me. This was at the time of Ibraaheem Al-Hamdee. And evil people amongst the Communists and Shiites raised their heads and imprisoned me for a period of eleven days during Ramadaan. About fifty of the youth from Waad’iah would come to visit me in prison during some of the nights, while another hundred and fifty of their men would also go to the prison caretakers during these nights, so much so that the caretakers got fed up and released me from jail, all praise be to Allaah.
Another example is that the enemies of the Da’wah would sometimes come to Dammaaj with their weapons, so the people of Dammaaj would drive them away and they would be forced to leave in humiliation.
Another example is during our journeys. When I would say: “We wish to travel”, they would compete with one other, may Allaah preserve them, to see who would accompany and guard me. So sometimes we would go out on some of our travels in about 15 cars!
During these days, the Da’wah was progressing in a superb manner because, all praise be to Allaah, I had grown older. Perhaps at this point I have reached about 62 years of age. So it was the calamities and the advice from those who love the Da’wah that drove me to have kindness and to not keep up with the enemies, who don’t have anything but insults and abuses.
Also, due to my teaching, writing and giving Da’wah, I was not able to find time to keep up with those enemies. So let them say what they want for my sins are many, and perhaps because of their slander, my sins will be lightened for me and instead fall upon their shoulders.
My Studies and Teachers:
I studied at school until I completed the school’s curriculum. Then a long time passed without me seeking knowledge since there was no one who would encourage me or assist me in seeking knowledge. And I used to love seeking knowledge. So I sought knowledge from the Al-Haadee Mosque but I was not assisted in that.
After some time, I left my homeland (of Yemen) and went to the sacred lands (Makkah/Madeenah) and Najd. I would listen to the speakers and be fascinated by their sermons. So I sought the advice of some of the speakers on what beneficial books I should buy? They advised me to get Saheeh Al-Bukhaaree, Buloogh al-Maraam, Riyaadh as-Saaliheen, and Fath-ul-Majeed, the explanation of Kitaab at-Tawheed. And they gave me copies of the textbooks from the Tawheed courses.
At that time, I used to work as a security guard in a building in Makkah, and so I would cling tightly to those books, and the material would stick to my head because what the people in our country did was the opposite of what was in these books, especially Fath-ul-Majeed. After some time had passed, I returned to my country and began to rebuke everything I saw that contradicted what was in those books, such as offering sacrifices to other than Allaah, building shrines over the graves, and calling unto the deceased. So news of this reached the Shiites and they began to censure what I was upon. One of them would say (the hadeeth): “Whoever changes his religion, then kill him.” Another one sent a letter to my relatives saying: “If you don’t prevent him, we will imprison him!” But after that, they agreed to let me enter the Haadee Mosque in order to study with them, so that they may (perhaps) remove the misconceptions that had clung to my heart.
So after that, I was admitted to study with them in the Haadee Mosque. The head of education there was the Judge Mutahhir Hanash. I studied the book Al-‘Aqd-uth-Thameen and ath-Thalaatheen Mas’alah, along with its explanation by Haabis. From the teachers that taught me there was Muhammad bin Hasan al-Mutamayyiz. One time we were discussing the subject of seeing Allaah in the Hereafter, so he began to mock and ridicule Ibn Khuzaimah and other Imaams of Ahlus-Sunnah, but I used to conceal my creed. Despite that, I was too weak to put my right hand over my left hand during prayer, and I would pray with my hands by my side. We studied the text of al-Azhaar up to the section on Marriage.
I also studied an explanation of the Laws of Inheritance from a large book that was above the standard level, but I did not benefit from it. So I saw that the assigned books were not beneficial, except for Grammar, since I studied the books al-Aajroomiyyah and Qatar an-Nadaa with them. Then I asked the Judge, Qaasim bin Yahyaa ash-Shuwayl, to teach me Buloogh al-Maraam. So we started it, but then we were disapproved of, so we left it.
So when I saw that the assigned study books were of a Shiite and Mu’tazlite nature, I agreed to only take from the books of Grammar. So I studied Qatar an-Nadaa several times under Isma’eel al-Hatbah, may Allaah have mercy on him, in the masjid that I would live in and he would pray in. And he would give us a lot of time and attention. One time, Muhammad bin Hooriyyah came to the masjid and I advised him to abandon astrology (tanjeem). So he advised the people there to kick me out of the study program, but they interceded on my behalf and he kept quiet.
Some of the Shiites would pass by me while I was studying Qatar an-Nadaa and say something with the meaning that education would not have any effect on me. But I would just remain silent and benefit from the books on Grammar. I did this until the revolution started in Yemen, when we left our country and settled in Najraan. There I studied with Abul-Husayn Majd-ud-Deen al-Mu’eed and benefited from him particularly in the Arabic Language. I stayed in Najraan for the length of two years. Then when I became sure that the war between the Republic party and the King’s party (in Yemen) was all for the sake of worldly reasons, I resolved to travel to the sacred lands (Makkah/Madeenah) and to Najd. I lived in Najd for one and a half months in a school for Qur’aanic memorization, which was run by Shaikh Muhammad bin Sinaan Al-Hadaa’ee. He was very hospitable to me because he saw that I benefited from the knowledge. And he advised me to stay for a while until he could send me to the Islamic University (of Madeenah). But the environment in Riyaadh changed for me and I decided to travel to Makkah.
I used to work whenever I found work, and I would seek knowledge at night, attending the lessons of Shaikh Yahyaa bin ‘Uthmaan al-Paakistaanee on Tafseer Ibn Katheer, Saheeh Al-Bukhaaree and Saheeh Muslim.
I would go over several books and there I met two noble Shaikhs from the scholars of Yemen:
First: The Judge, Yahyaa al-Ashwal. I would study Subul-us-Salaam of as-San’aanee with him and he would teach me any subject that I asked him about.
Second: Shaikh ‘Abdur-Razzaaq ash-Shaahidhee al-Muhwaytee. He would also teach me whatever I asked him about.
Then the educational institute in Makkah opened and I took the entrance exam with a group of students, and I passed, all praise be to Allaah.
The most distinguished of our teachers there was Shaikh ‘Abdul-‘Azeez as-Subayyal. I, along with a group of students from the institute, would also study with Shaikh ‘Abdullaah bin Muhammad bin Humayd, may Allaah have mercy on him, the book at-Tuhfah as-Saniyyah after ‘Ishaa at the Haram. He, may Allaah have mercy on him, would bring many points of benefit from Ibn ‘Aqeel and other scholars’ explanation. The lessons were above the level of my colleagues, so they began to slip away until he eventually stopped the class.
I also studied along with a group of students with Shaikh Muhammad as-Subayyal, may Allaah preserve him, the subject of the Laws of Inheritance.
After staying in the institute for some time, I left to go to my family in Najraan. Then I brought them to live with me in Makkah. We resided there together for the length of my studies in the institute and the Haram itself, which lasted six years.
The blessing of studying in the masaajid is well known. Do not ask about the friendly environment and relaxation we felt while in the masaajid. The Prophet (sallAllaahu ‘alayhi wa sallam) indeed spoke the truth when he said: “A group of people do not gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, angels surround them, mercy engulfs them, and Allaah mentions them to those by Him.”
So I would spend the day studying in the institute, and all of the lessons would assist my Creed and Religion. Then from after ‘Asr till after the ‘Ishaa prayer, I would go to the Haram and drink from the Zamzam water, about which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, it is a drink that satiates and a cure for diseases.”
And we would listen to the speakers that came to Makkah from different lands to perform Hajj or ‘Umrah.
From the teachers that we learned from at the Haram between Maghrib and ‘Ishaa was Shaikh ‘Abdul-‘Azeez bin Raashid an-Najdee, author of the book “Tayseer-ul-Wahyain fil-Iqtisaar ‘alal-Qur’aani was-Saheehain”, in which he has errors that we don’t agree with him on. He, may Allaah have mercy on him, used to say: “The authentic ahaadeeth that are not found in the two Saheeh Collections can be counted on one’s fingers.” This statement of his stuck to my mind since I had objections to it. This was all the way until I decided to write “As-Saheeh-ul-Musnad mimmaa laysa fis-Saheehain” after which I became more certain about the falsehood of his statement, Allaah have mercy on him.
However, he was a man of Tawheed, who had strong knowledge of the Science of Hadeeth and was able to distinguish the authentic from the weak and the defective from the pure with regard to hadeeth. What amazed me about him was that he would call people away from taqleed (blind-following), to the point that he wrote a treatise called “At-Tawaagheet-ul-Muqanna’” [Masked Deities of Falsehood]. So the government, and likewise some of the senior scholars, thought that he intended them by it. So the committee of senior scholars gathered together to debate with him. They said: “Did you intend us and the government with this book?” So he replied: “If you feel that you possess the characteristics that I mentioned in the book, then it includes you. And if you feel that you do not possess those characteristics that I mentioned in the book, then it doesn’t include you.” Thereafter, the book was banned from entering into the Kingdom. I was informed about this.
One night, he was asked to give a class, but it was as if to only test him. So he began his class with Allaah’s statement: “Follow that which has been revealed to you from your Lord and do not follow false gods besides Him. Little do you remember.” [Surah Al-A’raaf: 3] He followed that with numerous ayaat that prove the prohibition of taqleed (blind-following). After this, he was restricted from teaching at the Haram, and we ask Allaah’s aid.
And from my teachers at the Grand Mosque (Haram) of Makkah who I benefited from was Shaikh Muhammad bin ‘Abdillaah as-Sumaalee, for I attended his lessons for about seven or more months. And he was an ayah (manifest sign) in terms of knowledge of the narrators used by the two Shaikhs (Al-Bukhaaree and Muslim). I benefited immensely from him in the Science of Hadeeth. All praise to my Lord, since I started seeking knowledge, I didn’t love anything except knowledge of the Book and the Sunnah.
After I completed the intermediate and secondary levels of the educational institute in Makkah, and after completing all of my religious lessons, I moved to Madeenah to go to the Islamic University there. Most of us transferred to the Faculty of Da’wah and Usool-ud-Deen. The most distinguished of those who taught us there were: Shaikh as-Sayyid Muhammad al-Hakeem and Shaikh Mahmood ‘Abdul-Wahhaab Faa’id, both from Egypt. When vacation time came, I feared that time would go by wasted so I joined the Faculty of Sharee’ah, due to two reasons, the first of which was to acquire knowledge:
This was since some of the classes there were successive while others were combined. So it was a like a repetition of what we had studied in the Faculty of Da’wah. I completed both Faculty courses, all praise be to Allaah, and I was given two degrees. However, all praise be to Allaah, I give no regard to certificates; what merits recognition in my opinion is knowledge.
In the same year that I finished the two College courses, an advanced studies program opened in the Islamic University, which they called the Masters program. So I went for the interview exam and passed, all praise be to Allaah. The advanced studies course was on the Science of Hadeeth. All praise be to Allaah, I studied the subject that I loved the most. The most prominent of those who taught us there was Shaikh Muhammad al-Ameen al-Misree, may Allaah have mercy on him, Shaikh As-Sayyid Muhammad al-Hakeem al-Misree, and during the last part of my studies, Shaikh Hammaad bin Muhammad al-Ansaaree. On some nights, I would attend the classes of Shaikh ‘Abdul-‘Azeez bin Baaz in the Prophet’s Mosque (in Madeenah) on the subject of Saheeh Muslim. I would also attend the gatherings of Shaikh Al-Albaanee, which were specified to only the students of knowledge, in order to learn from him.
While I was in Makkah, I would teach some of the students of knowledge from the books Qatar-un-Nadaaand at-Tuhfah as-Saniyyah. And while I was in Madeenah, I would teach some of my brothers the book at-Tuhfah as-Saniyyah in the Prophet’s Mosque. Then I promised my Muslim brothers that I would hold classes on the Jaami’ (Sunan) of at-Tirmidhee, Qatar-un-Nadaa and Al-Baa’ith-ul-Hatheeth for them in my house after ‘Asr.
So a great wave of Da’wah spread from Madeenah, which filled the world in the time-span of six years. It was some righteous people who were ones who took on the task of financing it, while Muqbil bin Haadee and his Muslim brothers were the ones who took on the task of teaching their fellow brothers. As for traveling for the purpose of Calling to Allaah throughout all regions of the Kingdom, then this was shared between all of the brothers – the student of knowledge so that he can acquire knowledge and benefit others, and the common person so that he could learn. This was such that many of the common folk benefited and grew to love the (Salafi) Da’wah.
One of our Muslim brothers from amongst the students of knowledge was an Imam of a masjid in Riyadh. One time some people of knowledge rebuked him for using a sutrah. So he said: “We are unable to in front of you, but by Allaah, no one but a common person will get up to teach you the ahaadeeth of the Sutrah.” So he called a brother from the general folk who loved the Da’wah and had memorized the ahaadeeth of the Sutrah from “Al-Lu’lu wal-Marjaan feemataffaqa ‘alayhi ash-Shaikhaan.” So he got up and narrated these ahaadeeth, after which the opposers felt ashamed and stayed quiet.
After this, the blind followers and the scholars of evil began to set in motion, and the reason for this stirring of the blind-followers, who were considered scholars in the eyes of the people, was because whenever they would find a young student of knowledge amongst our students and they would use a hadeeth as proof, the student would say to them: “Who reported the hadeeth?” And this was something they were not accustomed to. Then he would say to them: “What is the status (i.e. grading) of the hadeeth?” This was something that they also weren’t accustomed to. So they would embarrass them in front of the people. And sometimes the student would say to them: “This is a weak hadeeth. There is so and so in its chain of narration and so and so declared him weak.” So upon hearing this, it is as if the earth would become constricted beneath these blind-followers. And they would then go about spreading lies that these students were Khawaarij, when in fact the brothers were not from the Khawaarij who make it lawful to shed a Muslim’s blood and who deem a Muslim a disbeliever on the count of sins.
However, there would occur some errors on the part of some of the new brothers, and this was because the beginner is almost always overwhelmed with excessive zeal. At that time, I was preparing my Master’s dissertation, when all of a sudden one night, before I knew what was happening, they arrested me and arrested almost one hundred and fifty others. Some people were able to escape, but the earth trembled between those who opposed and those who agreed with out arrest. We remained in prison for a month or a month and a half. After that we were set free, all praise be to Allaah.
Shortly after this, the treatises from Juhaymaan were released and a group of us were again arrested. [2] During the interrogation, they asked me: “Where you the one who wrote this?” What, Juhaymaan can’t write? So I denied this, and Allaah knows that I didn’t write it nor did I assist in any part of it. But after staying in jail for three months, an order was made for foreigners to be deported.
When I arrived at Yemen, I went back to my village and stayed there for a while teaching the children Qur’aan. Before I knew it, it seemed like the whole world was in an all-out battle against me. It was as if I had come out to destroy the country, the Religion and the rulership. At that time, I didn’t know any leader or tribal chief. So I would say: “Allaah is sufficient for me and the best of Guardians.” When things would get tight, I would go to San’aa or to Haashid or to Dhimmaar, and also to Ta’iz, Ibb and Hudaydah to give Da’wah and to visit the Muslims brothers.
After some days, some good-doers sent me my library from Madeenah. They sent the books to Sa’adah where the head of shipments there was malicious of the Sunnah. Some of our companions went to request the books from him, so he said: “Come back after Dhuhr, Allaah willing.” But he didn’t return after Dhuhr. Instead, some Shiites mobilized and requested the caretakers to confiscate the books because they were Wahaabbi books!
Do not ask about the monetary fees, hardships and injustice that occurred to me as a result of trying to get my books! Many of the brothers from the inhabitants of my country made great efforts to follow that up, including Shaikh ‘Abdullaah bin Husayn al-Ahmar, Shaikh Hazaa’ Dab’aan, the caretakers of the Guidance and Counseling Center, such as the Judge Yahyaa al-Fasayyal, may Allaah have mercy on him, and brother ‘Aa’id bin ‘Alee Mismaar. After a long difficulty, the people of Sa’adah sent a telegraph to the President ‘Alee bin ‘Abdillaah bin Saalih, so he assigned the case to the judge, ‘Alee as-Samaan. The judge sent me a letter and promised that he would turn over the library to me. And he said: “The people of Sa’adah are very strict. They call the scholars of San’aa disbelievers.” So I went to San’aa to get my books. Allaah decreed that my books arrive there while the judge ‘Alee Samaan was out of the country on a mission. So when some of the brothers went to ask for it, the head of the Ministry of Endowments told them: “These books need to be inspected.” So some of our Muslim brothers at the Center for Guidance and Counseling mobilized and went to request the books. So they said: “These books are under our jurisdiction. We must examine them, so whatever is upright, we will hand over to al-Waadi’ee and whatever violates the Religion, we will keep it with us.” So by doing this, they discovered that the books were in fact purely religious and turned the them over to me without inspecting them, so may Allaah reward them.
I brought the books into my country, all praise be to Allaah. And my close ones, may Allaah reward them, built a small library and a small masjid. And they said: “We will pray Jumu’ah here to avoid hardships and problems. Sometimes we would pray there with only six people present.
One time the governor Haadee al-Hasheeshi asked for me, so I went to Shaikh Qaa’id Majlee, may Allaah have mercy on him, who then called him and said: “What do you want from al-Waadi’ee?” He said: “Nothing, except to get to know him.” So he said: “We will look for him in his institute.”
In another instance, some other leader asked for me and so Husayn bin Qaa’id Majlee went with me to see him. He (Majlee) began to talk against the Shee’ah and explain to him that we call to the Qur’aan and the Sunnah and that the Shee’ah hate us because of that because they fear that the truth will come out about them, so this leader said: “Indeed, the Shiites have tainted the history of Yemen, so as long as your Da’wah (call) is as you say it is, then call to it and we are with you.”
After this I spent some time with my library. Only a few days had passed when some Egyptian brothers came and we started classes on some of the books of Hadeeth and the Arabic Language. After this, students continued to come from Egypt, Kuwait, the Sacred Lands (Makkah and Madeenah), Najd, ‘Aden, Hadramaut, Algeria, Libya, Somalia, Belgium, and other Muslim and non-Muslim countries.
The number of students has now reached between six to seven hundred students, amongst which are a hundred and seventy families.[3] And Allaah is the One who provides them with sustenance. And all of this is not because of our might or power, nor due to the amount of knowledge we have or because of our courage or eloquence in speech. Rather, this is something that Allaah willed to be. So He was the One, all praise to Allaah, that granted us this blessing.
[End of Translation of Shaikh Muqbil’s Autobiography]
His Death:
Shaikh Muqbil bin Haadee Al-Waadi’ee passed away on the 2nd of Jumaadal-Oolaa, 1422H (7/21/2001) due to a liver disease that he was suffering from for a long time, and due to which he traveled to America, Germany and Saudi Arabia during the last part of his life to seek treatment for. He was around seventy years of age when he died in Jeddah. His funeral prayer was held in Makkah and he was buried in the Al-‘Adl Cemetery near the graves of Shaikhs Ibn Baaz and Ibn Al-‘Uthaimeen, may Allaah have mercy on all of them.
The Scholars’ Praise for him:
Shaikh Muhammad bin Saalih Al-‘Uthaimeen said:
“Tell him that I consider him to be a mujaddid.”
Shaikh Al-Albaanee said:
“So degrading and belittling these two Shaikhs (Rabee’ and Muqbil), who call to the Qur’aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires… If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah’s refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back.” [The Audio series Silsilah al-Hudaa wan-Noor: 1/851]
Shaikh Rabee’ Al-Madkhalee said about him:
“He is the mujaddid in the lands of Yemen” and that he said: “there can’t be found from the time of ‘Abdur-Razaaq as-San’aanee to this present day someone who established the Da’wah and revived it as the likes of Al-Waadi’ee.” [4]
Footnotes:
[1] Translator’s Note: In her biographical account of her father, Umm ‘Abdillaah Al-Waadi’iyyah said:
“His father died while he was young and he didn’t know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ‘I will go out to study.’ So she would say: ‘May Allaah guide you.’ She would supplicate for him to be guided, as several women who were around at that time informed me. Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.” [Nubdhah Mukhtasarah: pg. 18]
[2] Translator’s Note: This refers to Juhaymaan bin Muhammad al-‘Utaybee, a deviant from Saudi Arabia who took over the Grand Mosque of Makkah with hundreds of followers in 1979, and held it for several days, after which the senior scholars allowed force to be used in the sacred site of the Ka’bah in order to regain it. The Saudi National Guard subdued them about two weeks later after much blood was shed and casualties were lost on the part of the rebels and the Saudi army. The remaining dissidents that were captured were later beheaded. Shaikh Al-Albaanee (rahimahullaah) mentioned this Juhaymaan in his book as-Saheehah (5/872), saying: “…And like the followers of the Saudi Juhaymaan, who caused the fitnah in the Grand Mosque in Makkah at the beginning of the 1400’s (Hijree). He claimed that the awaited Mahdee was with him and sought from those present in the Mosque to give him bay’ah (allegiance). Some of the simple-minded, heedless and evil people followed him. Then Allaah put an end to their fitnah after they had shed much of the Muslims’ blood.”
[3] Translator’s Note: It must be re-emphasized here that this statement comes from the second edition of his autobiography, which was printed in 1999.
[4] Translator’s Note: These quotes are from the book Nubdhah Mukhtasarah of Shaikh Muqbil’s daughter Umm ‘Abdillaah (pg. 46}
Note : Some of the Translator’s comments removed.
SOUND INSIGHT AND PATIENCE
Al-Hasan [al-Basrī] (may Allāh have mercy upon him) said:
"It is not uncommon to find a person with sound insight but having no patience. If you find a person with sound insight as well as patience, then hold on tight unto him."*
* See Imām 'Abdullāh Ibn al-Mubārak in his al-Zuhd, p. 6, no. #14
Book: Patience and Perseverance
By Al-Hāfiz Abu Bakr ibn Abī Dunyā
Translated from the original arabic
Dār as-Sunnah Publishers
P. 37
[To read this text translated into Spanish Language click here]
“Propagating [beneficial] knowledge is a cause and a means for forgiveness of sins.”
“If you find yourself experiencing indecisiveness..."
Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him] said:
“If you find yourself experiencing indecisiveness, persist in seeking forgiveness [from Allāh]. Certainly, seeking forgiveness is a means by which Allāh opens [the gateway to understanding and insight] for a servant.”
Sharh al-Kāfiyyah ash-Shāfiyyah, 3/189 | Al-‘Allāmah ibn ‘Uthaymeen [may Allāh have mercy on him]
Translation: Authentic Quotes
[To read this text translated into Spanish Language, click here ]
