Wednesday 28 February 2018

Please don't ask

Al-Munaawi said in Fayd al-Qadeer (7/3):

It is possible that what is meant is asking a man too many questions about his situation, which includes asking about that which does not concern one. That also may lead to embarrassment for the one who is being asked, because he may prefer not to tell him about his situation, and if he tells him he may feel upset about that, but if he lies to him or tries to give indirect answers he may still feel upset, and if he ignores his question that will be bad manners.

ويقول المناوي في "فيض القدير" (7/3) 

" يحتمل أن المراد كثرة سؤال الإنسان عن حاله وتفاصيل أمره ، فيدخل ذلك في سؤاله عما لا يعنيه ، ويتضمن ذلك حصول الحرج في حق المسئول ، فإنه قد لا يؤثر إخباره بأحواله ، فإن أخبره شق عليه ، وإن كذبه في الإخبار أو تكلف التعريض لحقته المشقة ، وإن أهمل جوابه ارتكب سوء الأدب "  .

Benefit: Hardship Never Lasts

Benefit: Hardship Never Lasts

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

 Ibn Rajab (رحمه الله) said: “Having patience while waiting for relief is a form of worship since hardship never lasts.”

Source: Majmūʿ Rasāʾil Ibn Rajab, vol. 3, pg. 155.

Translated by: Musa Shaleem Mohammed

[To read this in Spanish click here]

Taken from:

Tuesday 27 February 2018

The Prophet’s -sallAllaahu alayhi wa sallam- Shadow

The Prophet’s -sallAllaahu alayhi wa sallam- Shadow

Taken from:

Monday 26 February 2018

"The elder folk have wisdom and experience, whilst the youth have strength, preparedness and readiness. So if the youth and the elders were to work together for the advancement of the Ummah, much good would be achieved. However, if the youth go their own way, separate from their elders, the devils from the humans and the Jinn would come in between them (to cause mischief). So the side-lining of youth towards the objectives and aims is harmful to the Ummah."

Book: Important Guidance For the Youth of the Ummah
Author: Al-'Allāmah Ash-Shaykh Sālih Ibn Fawzān Al Fawzān
Page: 2
Translated: Abu Khadījah 'Abdul-Wāhid Alam

Convey from me, even if it is one verse

Question: Is da’wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da’wah to Allâh?

Answer: “When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand.

The Prophet sallallâhu ’alayhi wa sallam said: “Convey from me, even if it is one verse.” [al-Bukhaaree] So it is not a condition upon the dâ’î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible. Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers.

This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “ And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper .” [an-Nahl 16:116-117]

As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say : This is my path. I call to Allâh upon sure knowledge .” [Yoosuf 12:108]

So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil. So the callers to Allâh must start with knowledge.

Whosoever callsto Allâh without knowledge, thensuch a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.”

Shaykh Muhammad bin Saalih al-`Uthaymeen As-Sahwatul-Islâmiyyah (pp.59-60)

Sunday 25 February 2018

Praising Oneself with Iman

Praising Oneself with Iman

Abū Wāʾil reports:

A man once came to ʿAbdullāh [ibn Masʿūd] – Allāh be pleased with him – and said, “We were once travelling when we met another group of travellers, so we asked them, ‘Who are you?’ They replied, ‘We are the believers!'” So [Ibn Masʿūd] said, “So why didn’t they just say, ‘We are from the people of Jannah?!'”

Abū ʿUbayd Al-Qāsim b. Sallām, Kitāb Al-Īmān, article 11. Shaykh Al-Albānī graded the chain of transmission of this and the following narration ṣaḥīḥ according to the standard of Bukhārī and Muslim.

ʿAlqamah reports:

A man once said to ʿAbdullāh [ibn Masʿūd], “I am a believer.” ʿAbdullāh said to him, “Why don’t you just say ‘I am in Jannah’! No, but [we say]: we believe in Allāh, his angels, his scriptures and his Messengers”

Op. cit. article 12

[To read this article in Spanish click here]

Taken from:

Sunday 18 February 2018

A Warning to Those Who Speak without Knowledge – ash-Shawkani

A Warning to Those Who Speak without 

Knowledge – ash-Shawkani


If you have nominated yourself for giving legal rulings to questioners and judging between two disputants, know that you are being tested and afflicted and others are being tested and afflicted through you; because blood is being spilled by your verdicts, wealth and rights are being removed from their rightful owners, what is unlawful is legalised and what is unlawful is prohibited. You are saying things which Allah ﷻ never said, with no legal evidence from the book of Allah or the Sunnah of His Messenger. Rather, you are saying things that, through your own admission, you do not know whether they are true or false.

So, what will be your answer when you stand in front of Allah ﷻ? Indeed, Allah has ordered the rulers of the worshippers of Allah ﷻ to rule between them by what Allah ﷻ has revealed, and you do not know what Allah  has revealed because you do not know the way He revealed it. Allah ﷻ ordered the Muslim rulers to rule by the truth and you do not know what the truth is. You just heard some people saying something so you said it too. Allah ﷻ ordered the Muslim rulers to rule between the people with justice, and you do not know justice from oppression, because justice is what agrees with what Allah ﷻ has prescribed, and oppression is what goes against that.

These orders do not include you, in fact the ones who are ordered to carry them out are others, namely scholars, so how have you performed a task which you were not ordered to do, nor designated as a substitute to carry out in the absence of someone else. How did you proceed to give a legal ruling based on principles other than what Allah ﷻ has revealed? You became from amongst those about whom it was said: and whosoever does not rule by what Allah ﷻ has revealed, then they are the oppressors, and whosoever does not rule by what Allah ﷻ has revealed are evildoers, and whosoever does not rule by what Allah ﷻ has revealed are disbelievers’.”

SOURCE: al-Qawl al-Mufīd fī Adillat al-Ijtihād wa al-Taqlīd, ash-Shawkānī, Muḥammad Ibn ʿAlī (pp.1/97)

[To read this article in Spanish press here]
Taken from:

Tuesday 13 February 2018

These people have not been blessed in their children!

These people have not been blessed in their children!

Imaam Ibn Uthaymeen رحمه الله

“Many people have children, however his/her children do not benefit him/her because of what is in them from disobedience & being undutiful (to the parents). These people have not been blessed in their children.

شرح دعاء قنوت الوتر ص.١١

Friday 9 February 2018

O Miskeen!

Al-Imaam Al Fudayl ibn ‘Iyaad said:

“O Miskeen! You are an evil-doer and you think yourself to be one who does good. You are an ignoramus and you think yourself to be a scholar. You are a miser and you think yourself to be generous. O foolish one! You see that you are intelligent. Your time is short, but your hope is long.”

[Adh-Dhahabi]: I say: Yes, by Allah, he has spoken the truth. And you are an oppressor and you think yourself to be the one who is oppressed. And you eat what is unlawful and you think that you are cautious and fearful (in this regard). And you are a sinner and you think yourself to be just and upright. And you seek the knowledge (of the religion) for the world, and yet you think that you seek it for Allaah.

Source: Siyaar A’laam an-Nubalaa  سير أعلام النبلاء 8/440

قال الفضيل بن عياض ( رحمه الله ) : (( يا مسكين أنت مسيء، وترى أنك محسن، وأنت جاهل، وترى أنك عالم، وتبخل، وترى أنك كريم، وأحمق، وترى أنك عاقل، أجلك قصير، وأملك طويل. قلت -أي الذهبي- : إي والله، صدق، وأنت ظالم وترى أنك مظلوم، وآكل للحرام وترى أنك متورع، وفاسق وتعتقد أنك عدل، وطالب العلم للدنيا، وترى أنك تطلبه لله )). [ سير أعلام النبلاء ( 8/ 440 )]

قـال الذهبـي -رحمه الله- معلقـاً :

قال الذهبي رحمه الله: قلت إي والله صدق وأنت ظالم وترى أنك مظلوم وآكل للحرام وترى أنك متورع وفاسق وتعتقد أنك عدل وطالب العلم للدنيا وترى أنك تطلبه لله.

Tuesday 6 February 2018

Refuting the Students of Knowledge

Refuting the Students of Knowledge


"It has become apparent among many people that they take charge in refuting the students of knowledge which has manifested splitting and differing, so what is your statement on this?"


"Refuting the one who differs is imperative. However, the one who refutes is who? The ones who refute are the scholars. The ones who take charge of refutation are the scholars. The refutation should have two affairs:

1) with knowledge, and...

2) with good manners.

(Allah says:) {And debate them with that which is best} This is refutation, or rather this is the method of refutation. Yes. And this is in the important issues, as for the issues that are not important and the people are not in need of them, then don’t take them into consideration. Yes."

Shaykh Saalih bin Fawzaan Al-Fawzaan, may Allah preserve him
​[This text has been translated into Spanish, click here]
Translated by Athaar Media. (Edited by
Source: [Click here for screenshot in PDF format]
Use the player below or download the MP3 here and here

ظهر كثير من الناس يتولون الرد على طلبة العلم فيما أظهر الفرقة والاختلاف فما قولكم في هذا؟

​الجواب: الرد على المخالف لا بد منها لكن اللي يرد من هو؟! الذي يرد هم العلماء هم الذين يتولون الرد ويكون الرد بأمرين بالعلم ويكون بحسن الأدب (وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ)، فهذا هو الرد أو هذه طريقة الرد، وفي المسائل المهمة أما المسائل اللي ما هي بمهمة والناس ليسوا بحاجة إليها فلا تلتفت إليها. نعم

Monday 5 February 2018

"The most hated speech to Allah is when a man says to another man, ‘Fear Allah!’ and he replies, 'Worry about your own self!’"

Reported by Al-Asbahaanee in At-Targheeb (#739), autenticated by Sheikh Albani in Silsilatul-Ahaadeethis-Saheehah (#2598)

قال رسول الله صلى الله عليه و سلم :" إن أحب الكلام إلى الله أن يقول العبد : سبحانك اللهم و بحمدك ، و تبارك اسمك
، و تعالى جدك ، و لا إله غيرك ، و إن أبغض الكلام إلى الله أن يقول الرجل
للرجل : اتق الله ، فيقول :
عليك نفسك " .

قال الألباني في " السلسلة الصحيحة " 6 / 1055 :

أخرجه النسائي في " عمل اليوم و الليلة " ( 488 / 849 ) و ابن منده في "
التوحيد " ( ق 123 / 2 - الظاهرية ) و البيهقي في " الشعب " ( 1 / 359 - هندية
) و " الدعوات الكبير " ( 102 / 136 ) من طريق محمد بن سعيد بن الأصبهاني قال :
حدثنا أبو معاوية عن الأعمش عن إبراهيم التيمي عن الحارث بن سويد عن عبد الله
قال : قال رسول الله صلى الله عليه وسلم : فذكره . قلت : و هذا إسناد صحيح ،
رجاله ثقات رجال الشيخين غير ابن الأصبهاني و هو ثقة ثبت من شيوخ البخاري . و
قد خالفه ابن أبي شيبة فرواه في " المصنف " ( 1 / 232 ) عن أبي معاوية و ابن
فضيل عن الأعمش به موقوفا . و تابعه محمد بن العلاء عن أبي معاوية وحده به .
أخرجه النسائي ( 489 / 850 ) . و تابعه عنده ( 851 و 852 ) داود و أبو الأحوص
عن الأعمش به موقوفا أيضا . و إن مما لا شك فيه أن الوقف أصح من حيث الرواية ،
لكنه من حيث المعنى في حكم المرفوع ، لأنه لا يقال من قبل الرأي كما هو ظاهر .
و من الغريب أن تخفى على الحافظ ابن حجر هذه المصادر ، و بخاصة منها كتاب
النسائي الذي رواه مرفوعا و موقوفا ، فإنه عزاه في تخريج " الكشاف " ( 7 / 43 )
لابن أبي شيبة وحده موقوفا ! و لطرفه الأخير طريق آخر ، يرويه سفيان عن أبي
إسحاق عن سعيد بن وهب عن عبد الله قال : " إن من أكبر الذنب أن يقول الرجل
لأخيه : ( اتق الله ) ، فيقول : 
عليك نفسك ، أنت تأمرني ؟! " . أخرجه الطبراني

في " المعجم الكبير " ( 9 / 119 / 8587 ) . قلت : و رجاله ثقات إن كان سعيد (
الأصل : سعد ) بن وهب هو الهمداني الخيواني الذي أخرج له مسلم ، فقد فرقوا بين
هذا و بين الهمداني الثوري ، و لم يذكروا في هذا الثاني توثيقا ، خلافا لابن
حبان ، فإنه لم يذكر في " ثقاته " ( 4 / 291 ) سوى الأول . و كلاهما روى عنه
أبو إسحاق السبيعي . و الله أعلم . على أن السبيعي مدلس ، و قد عنعنه . و سفيان
هو الثوري ، و قد خالفه في إسناده شعبة ، فقال : عن أبي إسحاق عن زيد ابن وهب
عن عبد الله قال : " كفى بالمرء إثما إذا قيل له : ( اتق الله ) غضب " ! أخرجه
الطبراني ( 8588 ) . و قال الهيثمي في كل من الروايتين ( 7 / 271 ) : " و رجاله
رجال الصحيح " . فأنت ترى أن شعبة قال : " زيد بن وهب " ، مكان " سعيد بن وهب "
، فلا أدري الراجح منهما . ( تنبيه ) : تقدم هذا الحديث برقم ( 2598 ) من رواية
ابن منده و الأصبهاني في " الترغيب " ، و وقع هنا بزيادة كبيرة في التخريج و
التحقيق فاحتفظت به ، و الله ولي التوفيق .

الكتاب : السلسلة الصحيحة

Sunday 4 February 2018

Defend Your Brother’s Honor

Defend Your Brother’s Honor

Prophet Muḥammad Ṣallallāhu-ʿAlaihi Wa Sallam said:
“Whoever defends the honor of his brother from being backbitten then it is (his) right from Allāh that he be FREED FROM FIRE.”
● [صحيح الترغيب والترهيب رقم الحديث ٢٨٤٧ ، صححه الألباني]
Translated By: Sameeullaah Sameeullaah (Aboo Maryamm)

عن أسماء بنت يزيد رضي الله عنها قال رسول الله صلى الله عليه وسلم

من ذب عن عرض أخيه بالغيبة كان حقًا على الله أن يعتقه من النار 

(رواه أحمد و صححه الشيخ الألباني في صحيح الترغيب و الترهيب رقم ٢٨٤٧)