Sunday, July 29, 2018

I Have Left You Upon Clear Guidance | Masjid Tawheed Was Sunnah, Durham North Carolina



Hardship and prosperity, obedience and sin


It is reported that Wuhayb b. Al-Ward – Allâh have mercy on him – said:

Verily, when Allâh the Exalted wants to honor a servant of His (for his righteousness), He afflicts him with a reduced means of living, illness in his body and a fearful life (all of which expiate his sins). Until death comes upon him, and he still has some sins, death is made hard upon him because of them, causing him to meet Allâh with no sins against him.

And when a person is of little value to Allâh (because of his disobedience), He makes his body healthy, broadens his means of living and make him feel safe (the rewards for any good deeds he did are exhausted). Until death comes upon him, and he still has some good deeds, the experience of death is lightened for him because of them, and he meets Allâh with nothing.

Abu Bakr Al-Daynûrî, Al Mujâlasah wa Jawâhir Al-‘Ilm article 2865 

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Posted with kind permission

Saturday, July 28, 2018

There will always be envious haters


Umar ibn Al-Khattāb رّضِيَ اللهُ عَنهُ said:

There is no one who has been given a favor from Allah except that you will find someone who is envious of him. And even if a person was a straight as an arrow you will surely find someone who slanders him. 

روضة العقلاء لابن حبان

Wednesday, July 25, 2018

Random Quote of the Day


al-Hāfidh ibn Rajab said:

Busying yourself with the purification of the heart is more virtuous than performing an abundant amount of prayers and fasts with a corrupt heart.

٤٢٧ لطئف المعرف ص.

Trans. Note: The Heart if it is upright you will be upright if it corrupt you will be corrupt

Translated by: Munīb al-umālī 

https://www.troid.org/

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Source: https://twitter.com/muneebsomali, 3/22/18, 4:53 AM

Do you speak with Wisdom or Innovation?


Ūthmān al-Hayrī:

“Whoever gives the Sunnah authority over himself in his speech and action will proceed to speak with wisdom and whoever gives desire authority over himself will speak with innovation. Allaah, the Exalted said, “If you obey him [The Messenger] you shall be rightly guided.”

 ٦٤/١٤ سير أعلام النبلاء  

@Abuidrees

A Disliked Qadr - Imam Ibn al Qayyim


A Disliked Qadr

Translated by Abbas Abu Yahya 

What a person should do if he has been afflicted with Qadr which he dislikes

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said: 

‘If a disliked Qadr crosses a person, then he has six considerations:

The first- consideration is of Tawheed, and that Allaah is the One who destined it for him, willed it for him, created him. Whatever Allaah wants occurs and whatever Allaah does not want does not occur.

The second- consideration is of justice, and that it will occur with Allaah’s command. It is just in fulfilling Allaah’s justice.

The third- consideration is of mercy, and that Allah’s mercy in what has been destined is generally from Allaah’s Anger and recompense, His mercy is present but hidden and not apparent.

The fourth- the consideration of wisdom, that the Allaah’s Wisdom -Subhanahu- necessitated this destiny. Allaah did not destine this in vain or command it for no reason.

The fifth- consideration is of Praise, that all complete praise is for Allaah -Subhanahu- for this destined Qadr from whichever way you look at it.

The sixth- the consideration of servitude of worship, and that a person is purely a slave of Allaah from every point of view. The regulations of his Master apply to him and are carried out due to him being his master’s possession and His slave. So Allaah disposes him under His destined rulings just as Allaah disposes him under rulings of the Deen, therefore, the slave of Allaah has to conform and proceed with these rulings.

[From: al-Fawaid p.93-94]

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Monday, July 23, 2018

Random Quote of the Day


The Messenger [sallal-laahu-alayhi-wasallam] said:

And whoever knowingly argues for falsehood, then he will never be free of Allah’s Anger until he leaves it; and whoever accuses a believer of something that is not true, Allah will make him dwell in flowing pus on the day of judgment.

[Saheeh Al-Jaami 6196]

Masjid Al-Furqān Stoke on Trent

@IslamStoke | masjidfurqan.co.uk | telegram.me/masjidfurqan

Shaykh Ibn Uthaymeen on the ill effects of backbiting the Scholars of the Sunnah


“Backbiting the scholars will bring down-in the eyes of the people-the status of what they have of knowledge & what they teach. So people will then reject what they (the scholars) bring forth from knowledge. This will inturn bring harm to the religion.”

(2/122 رياض الصالحين)

@uwaysT

Translated by Uways At-Taweel أويس


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Wednesday, July 18, 2018

The Permissible Types of Backbiting - Imaam an-Nawawee


Imaam an-Nawawee rahimahullaah says in his book ‘Riyaadus-Saalihen’

256 – Chapter: What is Permissible From [the types] of Backbiting 

Know that backbiting is permissible if it is due to a valid reason approved by the Islamic legislation, and it is not able to be attained [i.e. the valid reason] except by way of backbiting.

[translators note: Meaning: That a person has no other choice but to backbite in each of the following cases].

And that is in six cases:

(1) Complaining about oppression.

So it is permissible for an oppressed person to complain to the ruler, and the judge, and other than them – from those that have authority, or ability -, to aid him against his oppressor. So he says: “So-and-so oppressed me with such and such.”

(2) Seeking somebody’s help in changing an evil, and correcting sinful affairs by changing them into that which is legislated and good.

So he says to a person who can help him in that: “So-and-so does such-and-such; so prevent him from that.” And the like of that. And one’s intent in this case should be to reach the goal of removing the evil – and if he intends other than that, then it is forbidden to do so.

(3) When seeking a verdict. 

So a person says to the scholar: “My father, or my brother, or my partner, or so-and-so oppressed me; is that [oppression] permissible for him to do? And what can I do to end such, and regain my rights, and prevent any [further] oppression?” And the like of these questions. So this is permissible if there is a need – however that which is safer and better is that a person says: “What do you say regarding a man, or a person, or a partner, that does such-and-such?” Because that way the goal is attained without specifying who it is. Even still, it is permissible to specify; as we will make further mention of in the narration of Hind inshaaAllaah.

(4) Warning the Muslims from evil, and advising them.

And that is of various different types:

 From them: Criticizing those who have been criticized from the narrators (in the chains of narration) and witnesses (in a court of law). And that is permissible according to the consensus of the Muslims. Rather it is obligatory if there is a need to do so.

■  And from them: Seeking advice when looking to get married to a person, or having shares with him (in a business etc), or when entrusting somebody with something (such as money, gold etc), or when dealing with someone, or other than that, or when looking to move in to a residence –a person asking regarding his prospective neighbors. And it is obligatory upon the one being asked that he does not hide anything regarding that person’s situation. Rather he mentions the negative points, with the intention of advising the questioner.

■   And from them: If he sees a person of knowledge and understanding of the religion who frequents an innovator, or an open sinner – and takes knowledge from them – and it is feared that the person of knowledge & understanding will be negatively affected. [In such a case] it is upon him to advise him by making clear [that person’s] situation; with the condition that his intention is to advise. And this is from the things that people fall into error regarding, so it may be the case that that which leads a person to do such [backbiting] is envy and animosity, and the devil disguises that to him, and makes him think that it is advice. So [a person should] take note and be shrewd regarding this.

■  And from them: That a person has a position of authority but he does not carry out that which is obligatory upon him; such as if he is inappropriate for that position (unqualified), or he transgresses the bounds of his authority (i.e. he takes advantage of his position of power), or he is negligent, and the like of that. In this case it is obligatory to inform the ruler so that he is removed from that position, and someone who is suitable is appointed in his place. Or he [the ruler] knows of his situation so that he can be dealt with accordingly, and so he [the ruler] is not deceived by him. Rather he [the ruler] strives to admonish him, and encourage him with being upright, or he changes him [for someone else that is suitable].

(5) That a person is open with regards to his sin, or his innovation.

Such as the one who openly drinks wine, or steals other people’s things, or takes taxes [from people’s wealth] oppressively, or he takes charge of affairs of falsehood (such as innovations etc) – in [the like] of these cases it is permissible to mention about him that which he does openly, and it is forbidden to mention other than that from [his] faults – except if there is another [valid] reason to mention them [from the other five points].

(6) For the sake of identification.

So if a person was well- known by a ‘nickname’ such as ‘al-A`mash’ (the one who has severely impaired vision), or by ‘al-A`raj’ (the one who walks with a limp), or by ‘al-Asamm’ (the one who is deaf), or by ‘al-A`maa’ (the one who is blind), or by ‘al-Ahwal’ (the one who is cross-eyed); and other than that [from the nicknames] then it is permissible to identify them with that. However it is forbidden to call a person with such nicknames if the intent is to lower them. And if it is possible to identify them with other than that, that is better and foremost.

So these aforementioned six reasons the scholars have mentioned; most of them are agreed upon [between the scholars]. And the proof for them are the famous narrations.

 ~

Note: Posted with kind permission 

Weekly Gem


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Ibnul-Qayyim (رحمه الله) said,

If there was nothing (of virtue) in seeking knowledge except (that it is a means for ones) nearness to the Lord of the worlds, and joining the world of angels, and companionship of the highest company, it would be sufficient an honour and virtue. Then how about (its virtue) when honour in this world and the hereafter is attached to its attainment?

‘Dâr Miftâhus-Sa’âdah’ (1/108)

@ZubayrAbbasi   

 Translated by Abu Abdullâh Zubayr Abbasi حفظه الله  

 7:52 AM - 21 Sep 2013


NOTE: Original texts  written in bold letters. Kindly see the above link. Baraak Allaahu Feekum

Without knowledge people would be like animals and a city without learning is not worth living in. Al S'adī said:


Al ‘Allāmah Abd al-Ramān bin Nāir al-Saadī رحمة الله عليه said, “Were it not for knowledge, people would be like animals, stumbling in the dark, blindly wandering in misguidance. So  it is the light one is guided by in the midst of compounded darkness and is the life of the hearts and souls, and of the religion and the hereafter.

There is no good in residing in a land that does not contain someone clarifying to people the affairs of their religion and directing them with that which they direly need in those affairs that befall them. Concerning one who imparts such goodness and has such an impact, how could it not be mandatory for every muslim to love and respect them, and to undertake their rights?”

Source: نبذة من آداب المعلمين والمتعلمين

Translation: Ustādh Abu Suhailah Umar Quinn (حفظه الله)

@AbooSuhailah | salaficulture.com

Sunday, July 15, 2018

What has been said with regard to the verse: "Remember Allāh when you forget." [Al-Kahf 24]


واذكر ربك اذا نسيت
قيل:
١-اذا نسيت ان تقول لامر في المستقبل ان شاء الله فقلها اذا تذكرت
٢-اذكر الله اذا غضبت
٣-اذا نسيت شيئافاذكر الله لتذكره

د.علي يحيى الحدادي
@amri3232

“Remember Allāh when you forget.” [Al-Kahf 24]

It has been said [with regard to this]:

1. When you forget to say “in shā Allāh” [if Allāh wills] about a future matter, say it when you remember.

2. Remember Allāh [in your heart and on your tongue] when you get angry.

3. When you forget something, remember Allāh [in your heart and on your tongue] to remember it.

@Ali_al_Haddadi

Translated by Mikail ibn Mahboob Ariff حفظه الله

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Source: https://twitter.com/amri3232, 8/24/15, 12:10 AM

Shaykh Zayd Ibn Muhammad al Madhkhali رحمه الله stated:


Shaykh Zayd Ibn Muhammad al Madhkhali رحمه الله  stated:

“Verily every da’wah (call) done in the name of Islam and in the name of the legislation of the best mankind (i.e. Muhammad ) and is not upon the prophetic way, success will never be written for it, no matter how much propaganda is put in place for it or how much it is pushed in the society.”

Al Ajwibat al Athariyyah pg: 192.

@anwarphilly

Translation: Ustaadh Anwar Wright (hafidhahullaah)

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Source: https://twitter.com/anwarphilly, 1/17/18, 6:03 AM

Wednesday, July 11, 2018

Random Quote of the Day


Imām ash-Shāfi’ī (d. 204  هـ - رحمه الله) said:

“If you see a man walking on water and flying in the air then do not be tempted with [enquiring about] him until you examine his affair upon the Qur’ān and Sunnah.”

(Tafsīr Ibn Kathīr)


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Source: https://twitter.com/AbooRuqayyahAMK, 2/24/18, 6:33 AM


Look To Whom You Sit With...


LOOK TO WHOM YOU SIT WITH

قال الفضيل بن عياض رحمه الله: إن لله ملائكة يطلبون حلق الذكر، فانظر مع من يكون مجلسك، لا يكون مع صا حب بدعة: فإن الله تعالى لا ينظر إليهم، وعلامة النفاق أن يقوم الرجل ويقعد مع صاحب بدعة، وأدركت خيار الناس كلهم أصحاب سنة وهم ينهون عن أصحاب البدعة

Al-Fudayl Ibn ‘Iyaad  (may Allaah have mercy upon him) said:

“Allaah has angels that seek out the gatherings of remembrance (of Him), so look to whom your sitting is with, let it not be with a person of bid’ah, since Allaah will not look towards them, and the sign of hypocrisy is that a man stands and sits with a person of bid’ah. And I reached the best of people, all of them people of Sunnah and they (all) warned against the people of bid’ah.”

١٠٤/٨ حلية الأولياء:

@AbuMaryamT | SalafiSounds.com

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Source: https://twitter.com/AbuMaryamT/media, 9/8/13, 1:44 PM

The importance of 'Aqīdah!


Shaykh Rabīal-Madkhalī said:

By Allāh, there is no value in knowing Fiqh or other than it if we have neglected Tawīd, and we have fallen into committing shirk with Allāh the Most High. There is no benefit in this knowledge whatsoever. Even if we memorise the Qurān, memorise the adith and memorise the books of Fiqh whilst falling into the darknesses of shirk! There is no value in that and we will not benefit from this knowledge ever!

(Source: Maraban yā Tālib al-‘Ilm page 111)

Markaz Salafi
READING

@SalafiReading | telegram.me/SalafiReading

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Posted from: https://twitter.com/SalafiReading/status/983326044815052800, 4/9/18, 3:49 PM