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