Whoever employs a man among his loved ones or relatives

 

Whoever employs a man among

 his loved ones or relatives

Abdul Malik ibn ‘Umayr (رضي الله عنه) reported:

👤Umar ibn al-Khattab (رضي الله عنه) said:

“Whoever employs a man among his loved ones or relatives, employing him for no other reason besides that (no skill, no qualification, only the fact that he is a relative), then he has betrayed: Allah, His messenger (ﷺ) and the believers.




🔖[Musnad al-Farooq Abi Hafs ‘Umar Ibn al-Khattab (رضي الله عنه), by al-Imam al-Hafidh Imaduddeen Abu’l Fidaa Ismaeel ibn ‘Umar Ibn Katheer ash-Shafi’ee ad-Dimashqi (رحمه الله), 740]

[To read this text translated to Spanish Language, click here].

THE MOST BEAUTIFUL IN ONE'S EYES

 

THE MOST BEAUTIFUL IN ONE'S EYES

Abu Hurairah (رضي الله عنه) reported, the Prophet (ﷺ) said,

"A woman is married for four reasons: for her wealth, for her class, for her beauty or for her piety. Select the pious, may your hand be rubbed in the dust!" 

* Bukhari (5090) and Muslim (1466)

"Select the pious," meaning to look upon her as a prize you want to win. "The pious" meaning the religious one. 

One should know that if they follow this advice, this religious woman will turn out to be the most beautiful in one's eyes even if she is only slightly beautiful. Beauty is not the only criterion. Sometimes the woman looks very beautiful, but Allāh makes her look ugly in her husband's view. And he hears people talk about her beauty, but, in fact, she is not beautiful because hearts are controlled by Allāh. 

Book: The Book of Marriage part one

By Shaykh Muhammad Ibn Saalih al-Uthaymeen

Maktabatulirshad Publications

P. 59, 60, 61

[To read this text translated to Spanish Language click here]

WHO DO YOU ASK FOR ADVICE?

 WHO DO YOU ASK FOR ADVICE?

The person who has a secret, as we previously described, should tighten his chest, but if he feels he must share his secret, he should do so by consulting someone who is religious, intelligent, and beloved, and he should never seek advice from someone who does not possess these three characteristics. If he is not religious, he will betray him; if he is not intelligent, then he will make a mistake regarding the correct course; and if he is not loved, then he may not give him sincere advice.

Book: Selections from the Garden of the Wise and the Meadow of the Virtuous

By Abū Hātim ibn Hibbān

Authentic Statements Publications 

P. 106

[To read this text translated to Spanish Language, click here]

So was it not for Allāh remedying...

So was it not for Allāh remedying...

 ‎قال الإمام ابن القيم رحمه الله: "فلولا أنه سبحانه يداوي عباده بأدوية المحن والابتلاء لطغوا وبغوا وعتوا والله سبحانه إذا أردا بعبد خيرا سقاه دواء من الابتلاء."

Imām Ibn Al-Qayyim رحمه الله said: " So was it not for Allāh سبحانه وتعالى remedying his servants with medicine of trials and tribulations (difficulties and hardships) they would have transgressed and oppressed and been insolent, and if Allāh سبحانه وتعالى wants good for a servant He pours him (to drink) a medicine from trials (difficulties & hardships)."

‎● [زاد المعاد ١٧٩/٤]

[To read this text translated to Spanish Language click here]

Whomsoever safeguards dhikr

 

Whomsoever safeguards dhikr

‎قال ابن الصلاح

‎  رحمه الله :

‎من حافـــظ علـى أذكار الصباح والمساء وأذكار بعد الصلوات وأذكــار النـوم

‎عُدّ من الذاكرين الله كثيراً. 

Abū `Amr `Uthmān ibn `Abd al-Raḥmān Ṣalāḥ al-Dīn al-Kurdī al-Shahrazūrī said: "Whomsoever safeguards [constantly recites] the supplications of the morning, the evening and the supplications after Salah and the supplication for sleeping, he will be counted amongst those who supplicate to Allah excessively."

‎● [الأدكار للنووي ١٠]

[To read this text in Spanish Language click here]

What is Taqwa?

 What is Taqwa?

Shaykh ‘Abdul-‘Aziz ibn Baaz (رحمه الله تعالى رحمة واسعة( said:

“…Taqwa is to believe in Allah (سبحانه وتعالى( and His Messenger (صلى الله عليه وسلم( sincerely, and to believe in other messengers and what they told about what happened in the past and what could happen in the future combined with a righteous good deed which is the most necessary part of faith and the clearest sign of it…”

[Majmoo’ al-Fataawa Ibn Baaz, Vol.: 3; pg. 285]

Whoever fasts a day for the sake of Allah

 

Whoever fasts a day for the sake of Allah

Upon the authority of Abu Umaamah who said the Messenger of Allah [ﷺ] said:

❝Whoever fasts a day for the sake of Allah, Allah will make a trench between him and the hellfire like the distance between the heavens and the earth.❞

[Collected By At Tirmidhi | Sh. Al-Albāni: 'Saheeh' In As-Saheehah, (No. 563) | Translated By Abu Hakeem Bilal Davis]

[To read this text in Spanish Language, click here]

Failing to fast in Ramadan

 

Failing to fast in Ramadan

Shaykh Salih Al-Fawzan [حفظه الله] said:

❝Failing to fast in Ramadan without a [legitimate] excuse is a grave error and a huge crime. Whoever does this must make sincere Tawbah, regret what he has done, never do it again, and never miss another fast. He must also make up for the missed days.❞

[Majmū' Fatāwá Al-Fawzān, (2/415) | Translated By Musa Shaleem Mohammed]

[To read this text in Spanish Language click here]

The Ruling of the One Who Doesn’t Pray But Fast In Ramadaan (Shaykh Saalih al-Fawzaan may Allaah preserve him)

 

The Ruling of the One Who Doesn’t Pray But Fast In Ramadaan (Shaykh Saalih al-Fawzaan may Allaah preserve him)

Questioned posed to al-Allaamah Shaykh Saalih al-Fawzaan (may Allaah preserve him)

Q. What is the ruling of the one who fast the blessed (month of) Ramadaan without praying at all with no (legislated) excuse, knowing that we have advised him many times, but he has not listened?

A. The one who waste the prayer, the fast nor any other action is considered sound (i.e. accepted) from him. That is because the one who abandons the prayer has disbelieved and the action that comes from the disbeliever is not sound (i.e. accepted). The prayer is the second pillar from the pillars of Islaam and the fast is the fourth pillar. Therefore the prayer is given precedence over the fast and it is the pillar of Islaam.

Therefore the one who doesn’t pray, his fast or any other action is not accepted from him. Upon him is to repent to Allaah The Glorified and Most High and preserve the five daily prayers. Then after that, he preserves the rest of the affairs of his religion from the fast and other than it.

As long as he is not praying he is not a Muslim and his actions are not accepted from him. The prayer is the pillar of Islaam. Does a building stand without a pillar!? This is impossible.”

Taken from: “al-Muntqaa min Fataawaa Fadeelatish-Shaykh Saalih ibn Fawzaan ibn Abdillaah al-Fawzaan” (3/159) Fatwaa # 242

 http://www.sahab.net/forums/index.php?showtopic=122277

Translated by: Abu Yusuf Khaleefah

28th day of Sha’baan 1433/ 18th of July 2012

Taken from: https://maktabahuthaymeen.wordpress.com/2012/07/19/the-ruling-of-the-one-who-doesnt-pray-but-fast-in-ramadaan-shaykh-saalih-al-fawzaan-may-allaah-preserve-him/

The Believing Jinn Help The Believers Even Though The Believers May Not Realize It – Shaykh Ibn Baz

 The Believing Jinn Help The Believers Even Though The Believers May Not Realize It 

– Shaykh Ibn Baz

Shaykh Ibn Baaz:

The Muslims help their brothers among the jinn to obey Allaah and His Messenger just as they help their human brothers. Humans may help them in some matters without realizing it. They may help them to obey Allaah and His Messenger by teaching and reminding other humans, for the jinn may attend the lessons of humans in the mosques and elsewhere and benefit from them. Humans may also hear some things from the jinn which benefit them; they may wake them up to pray or draw their attention to things which may benefit them or harm them. All of this happens even though the jinn do not make themselves visible to humans. A jinn may make himself visible to some people when pointing them towards something good or something evil. This may happen, although it is rare. Usually they do not appear to humans, although their voices may be heard on some occasions when they wake a person for prayer or tell him of some things. In conclusion, the believing jinn help the believers even though the believers may not realize it, and they love everything good for them.

They may attend lessons, and they love to listen to the Quraan and knowledge, as stated above. The believers among the jinn attend the lessons of humans, at some times and in some lands, and they benefit from the lessons of humans. All of this happens and is well known. This has been clearly stated by many of the scholars whom the jinn contacted and asked about some issues; they told them that they had attended their lessons. All of this is well-known, and Allaah is the One Whose help we seek.

كتاب مجموع فتاوى ومقالات متنوعة لسماحة الشيخ العلامة عبد العزيز بن عبد الله بن باز رحمه الله . م/9 ص/373

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1308&PageNo=1&BookID=14

Fatwas of Ibn Baz > Content > Volume 9 >

When faced with trials and tribulations, cling to the guidance of the Messenger of Allāh

 When faced with trials and tribulations, cling to the guidance of the Messenger of Allāh

الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين،  أما بعد

Al-Imām adh-Dhahabi, [may Allāh have mercy on him], said:

“When faced with trials and tribulations, cling to the guidance of the Messenger of Allāh, صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ. Embrace silence, avoiding unnecessary involvement in matters unrelated to you or those causing you problems. Entrust difficulties to Allāh [Exalted be He] and His Messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ, pausing to declare: ‘Allāh knows best.’”

Siyar A’lām an-Nubalā’a, 20/141 | Al-Imām adh-Dhahabi [may Allāh have mercy on him]

Translation: Authentic Quotes

Marriage is not lust and the woman is not just pleasure and enjoyment – By Shaikh Abdul Azeez Aala Shaikh

 

Marriage is not lust and the woman is not just pleasure and enjoyment – By Shaikh Abdul Azeez Aala Shaikh [may Allaah preserve him]

The noble Sheikh, the Mufti of the committee of major scholars in Saudi Arabia, Sheikh Abdul Aziz ibn Abdullah Aali Shiekh declared that marriage is not just about lust and fulfilling the desires rather it is security and living together and stability.

And the noble Sheikh said: Some of the Muslims have an incorrect understanding about marriage, understanding it in a way other than its reality. Some of them have an understanding that marriage is simply about fulfilling their desires, so although they might implement the legislated marriage contract, their intention with this marriage is not stability nor commitment rather he marries and in himself he is planning to divorce her, meaning he knows in himself that he will marry her for a specific time period even if he does not mention this or disclose this.

So he marries her due to his desire for her not to have serenity and peace of mind with her, but he only counts her as just a simple pleasure; so he’s always on the verge of divorcing her and bringing in someone other than her. So he is a husband and at the same time he mixes this with the intention of divorce. And he does not want from the woman anything other than pleasure.

This is deception to the woman and dishonesty and misleading her; and if a man came to his daughter or his sister and he knew that he did not want her except for this purpose he would not allow him to marry her, but when it comes to other peoples daughters he does whatever he wants.

And all of this is from deception and dishonesty and fraud and betrayal. And for this reason Islam has prohibited temporary marriage; and this is to marry for an estimated number of days for an agreed upon specific duration. Therefore this was made impermissible due to the harms that it contains.

And the Sheikh said: So what the person does not like for his daughters then he should not like it for the daughters of the Muslims.

And the Sheikh said: And some of the people might travel to places in order to find marriage for a specific number of days or months and he thinks this is a marriage contract and all of this is trivial to him, so he falls into sin.

And there are some who marry a number of women before (the other women he divorced) finish their waiting period. So he will merge the marriage to more than ten women in one month without any concern for the Islamic legislated contract.

And the Mufti said: The Muslim must have good judgment and he should not let his goal be to fulfill his desire in a way that is not in accordance with the Islamic legislation. And he must adorn himself with the manners of Islam, and he must look at other peoples daughters just like he looks at his own daughters and his own sisters, and he should put people in the position that he likes to be in.

Therefore if the person believes it allowable to do evil to the daughters of others and to not comply with the Islamic standard and then he does not want this same evil for his daughters; then why this discrepancy? Where is the balance, where is the justice?

Unfortunately, there are some Muslims who make permissible that which Allah has made impermissible so in a matter of days they marry a number of women, all with the intention of divorce, seeking by this to gain some benefit (from the wife) in the summer or the winter or other than this, and Islam prohibits this. Therefore Islam wants for us to be well-balanced in our contracts and to put others in the position of our daughters and our sisters and to be truthful in our dealings.

And the Sheikh said: And some of them go and travel and get married against the normal system and then they fall into sin or serious situations and perhaps they might abandon their wives or leave them and not return to them after they have become pregnant or given birth to his child, so this exposes the Muslim descendants to danger. And some of them dont care about their wives or their children so major problems occur as a result of this treacherous marriage. 

( A summary translation by Abu Qayla Rasheed bin Estes Barbee taken from sahab.net: http://www.sahab.net/forums/showthread.php?t=354427)

Taken from: https://www.salafitalk.net/st/viewmessages.cfm?Forum=29&Topic=6408

The greatest Jihâd and the greatest warrior (satanic whispers and thoughts of Kufr) – Shaykh-ul-Islâm Ibn Taymiyyah

 

The greatest Jihâd and the greatest warrior (satanic whispers and thoughts of Kufr) – Shaykh-ul-Islâm Ibn Taymiyyah

Shaykh-ul-Islâm Ibn Taymiyyah (rahimahullâh, d. 728) wrote in “Kitâb-ul-Îmân”:

The believer is put to trial by the whisperings of the Devil and disbelieving thoughts that makes him feel bad/distress. The companions used to say: “Oh Messenger of Allâh! o­ne of us feels something of such a nature that he would rather fall down from the heaven than to utter it.” He (sallâ Allâhu ‘alayhi wa sallam): “That is true faith” (Ahmad 2/397 and Muslim 1/83)

This means that these whispers and thoughts one feels, while one hates them and repels them from the heart, is part of true faith. This can be likened to the warrior who fights his enemy until he overpowers him. This is the greatest type of Jihâd and a faith that is as pure as pure milk. And the reason as to why it is pure, is that one hates and fights the devilish thoughts.

All creatures are subjected to these thoughts and whisperings. There are those humans that answer them and they then become disbelievers or hypocrites. And there are those whom have fallen so deeply into sins and desires, that they are first affected by these thoughts when they start to seek the religion. So the person either becomes a believer or a hypocrite. Thus, the humans often tend to get these whispers when they perform the prayer. The Devil will most often come when the servant wants to turn to his Lord and come closer to Him and have contact with Him. That is why the praying ones get thoughts that the non-praying ones do not.

(Obs: Not entire text included).

Author: Shaykh-ul-Islâm Ahmad bin Taymiyyah (d. 728)

Source: Kitâb-ul-Îmân, pp. 221-222

Reference: Darulhadith

aFatwadotcom (the site is down)

Taken from: https://abdurrahman.org/2012/03/29/the-greatest-jihad-and-the-greatest-warrior-satanic-whispers-and-thoughts-of-kufr/

[To read this text in Spanish Language, click here]

At-Tasbeeh Before Sleeping

 

At-Tasbeeh Before Sleeping

Shaykh ul-Islaam Ibn Taymeeyah [رحمه الله] said:

«مَن اِعتَادَ علىٰ التَّسبيح قَبل نَومِه، أُعطِيَ نَشاطًا وقوة في قَضاءِ حاجَاتِه، وقُوَّة في عِبادته.»

❝Whoever is accustomed to saying Tasbih [SubhanAllaah - far is Allaah from imperfection] before going to sleep, is given strength and energy in fulfilling his needs and also strength in worshipping.❞

[Majmoo Al-Fatawa, (7/394) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]

[To read this text in Spanish Language click here]

BE PATIENT AND THANKFUL

 

BE PATIENT AND THANKFUL 

Allāh made it an obligation for the one experiencing hardship to be patient, and this is something beloved to Him. Likewise, He also made it an obligation for the one who is blessed to be thankful and this is also something loved by Him. Therefore, both patience and gratitude must be loved and acted upon. 

Book: The Principle of Love & Desire

By Shaykhul-Islām Ibn Taymiyyah 

Translated by Ihsan Gonsalves 

Authentic Statements Publications

P. 266

No gifts please, it's not our celebration

 

No gifts please, it's not our celebration

Trials and tests strengthen the believer

 

Trials and tests strengthen the believer

"Do not break it..."

 

"Do not break it..."

Shaykh Rabee‘ bin Hādi al-Madkhali, [may Allāh preserve him], said:

*“If you are a weak believer, do not betray your brother. If you are strong, do not break [the spirit of] your weak brother.”*

Al-Majmū‘ Kutub wa Rasā’il wa Fatāwa, 14/176 | Shaykh Rabee‘ bin Hādi al-Madkhali, [may Allāh preserve him].

Translation: Authentic Quotes

TN: This statement promotes empathy and mutual support among believers, regardless of their individual levels of spiritual strength.

Fast Times

 

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

 

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'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'

 

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

Honour the Commandments of Allāh

 

Honour the Commandments of Allāh

Shareek bin ‘Abdillāh an-Nakha‘ee, [may Allāh bestow mercy upon him], said:


“Uphold and honour the Commandments of Allāh, and rest assured, Allāh will honour and support you.”


Tāreekh Baghdād, 10/390 | Al-Imām Khatteeb al-Baghdādi, [may Allāh have mercy on him]




Translation: Authentic Quotes

Ibn Fadlan’s Account of the Vikings

 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

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

Parents Gain from Their Children’s Good Deeds, with or without Their Children Intending That

Parents Gain from Their Children’s Good Deeds, with or without Their Children Intending That

Shaikh Muḥammad Naṣir Al-Dīn Al-Albānī, may Allāh have mercy on him, said:

We have a general principle that a child is from his father’s earnings . . . so whatever he does of righteous deeds is recorded for [his parents].¹


[But Intentions Do Increase the Benefit for Parents]

The shaikh, may Allāh have mercy on him, said:


Every deed a righteous child does, there’s a large share in that for [his] father and mother. . . . [O]ne who builds a mosque on behalf of his father, [intending the reward go to him], that will benefit his father more than if he were to build the mosque without having intended [that explicitly] for his father. [So] if he were to build a mosque seeking [only] the Face of Allah [without intending anything for his father], he gets his reward, and his father gets a share of it. But if he were to build a mosque [explicitly] on behalf of his father, then this [latter way] is what’s of greater benefit to his father than the former, and vice-versa.²


¹Silsilah Al-Hudá wa-l-Nūr, 766.

²Silsilah Al-Hudá wa-l-Nūr, 174.


Jāmiʿ Al-Turāth Al-Albānī fī-l-Fiqh, p. 572, 574 (PDF).

Translator: Mikail ibn Mahboob Ariff



Taken from: https://tasfiyah.com/parents-gain-from-their-childrens-good-deeds-with-or-without-their-children-intending-that/

The Key

 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

 

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

[To read this text in Spanish Language, click here]

Supplication is like a Sword (Weapon)

 

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

 

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

 

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

 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

 

 

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

  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

 

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

  The Famous Fake

It is reported that Ibrāhīm b. Adham – Allāh have mercy on him – said:

A person has not been true to Allāh, the mighty and sublime, if he loves recognition (fame).

Aḥmad b. Ḥanbal, Al-Zuhd article 2240.



Taken from: https://www.sayingsofthesalaf.net/the-famous-fake/

If someone was absent during the Fajr and ‘Eshā’a prayers

If someone was absent during the Fajr and ‘Eshā’a prayers

‘Abd-Allāh ibn ‘Umar, [may Allāh be pleased with him and his father], said:

“If someone was absent during the Fajr and ‘Eshā’a prayers, we assumed the worst about them.”

Saheeh al-Mawārid, 364 | Shaykh al-Albāni رحمه الله | Saheeh

Translation: Authentic Quotes

 

Four of the Worst of the Major Sins

 

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

 

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]

To seek refuge with Allah from cowardice and laziness

 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

 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

 

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?

 

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 sharper than a sword"

Shaykh Sālih al-Fawzān, may Allāh preserve him, said:

“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.”

Sharh Kitāb al-Fitan wal-Hawādith, 238 | Shaykh Sālih al-Fawzān, [may Allāh preserve him]




Translation: Authentic Quotes

[To read this text translated into Spanish Language click here]