Al-Hasan Al-Basri [rahimahullaah] said:
“Indeed, the believer has a good
suspicion of his Lord and then [strives to] perfect his deeds. And indeed, the
hypocrite has an evil suspicion of his Lord and then [engages] in evil deeds.”
[Hilyatul Awliyaa 2/144]
TRANSLATION SOURCE:
https://salaficentre.com
1 January 2019 // 11:38 AM
ABUNDANCE FOR 4 HABITS IN RAMADAN
Translated by Umm Yahya
Shaykh Uthaymeen -may Allaah have mercy
on his soul- said:
“Focus on asking Allaah in abundance for four habits in Ramadan, two which are pleasing to Allaah & two which are a necessity.
As for the two which are pleasing to your
Lord:
•The
first is the Shahada, La ilaha ilallaah
•The
second is seeking repentance
As for the two which are a
necessity, they are asking Allaah for Paradise & seeking refuge in Allaah from the
fire.
Make sure that you focus on
supplications.’
[Ad-Diyya al-Laamih p.362]
قال #ابن_عثيمين
رحمه الله :
” واستكثروا في شهر رمضان من أربع خصال اثنتان ترضون
بهما ربكم واثنتان لا غنى لكم عنهما ..
فأما اللتان ترضون بهما ربكم
الأول : فشهادة أن لا إله إلا الله
..
الثاني : والاستغفار ..
وأما اللتان لا غنى لكم عنهما فتسألون
الله الجنة ..
وتستعيذون به من النار واحرصوا على الدعاء“.
(الضياء اللامع من الخطب الجوامع ص/ 362 )
URL: https://wp.me/p7Ex-11J
Received via e-mail on April 25, 2021 at 6:01 pm
For original, genuine & safe copy please see here>>https://followingthesunnah.com/2021/04/25/abundance-for-4-habits-in-ramadan/
Al-Bukhāri recorded that Az-Zuhri
said,
“From Allāh comes the Message, for the Messenger is its
deliverance and for us is submission to it.”[3]
[3] Fatḥ Al-Bāri 13:512.
SOURCE: Tafsīr Ibn Kathīr
(Abridged) Volume 3, p.228, Dar-us-Salam
Abridged by A Group of Scholars under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri
NOTE: Emphasis added
Assheikh Al Allaamah Doctor
Abdullah Al Bukhaari-May Allaah preserve him tweeted:
[ [ إذا أحبّ اللهُ تعالى عَبْداً
قال الإمامُ ابنُ القيّم رحمه الله: ”إذا أحَبَّ اللهُ عَبْداً: اصْطَنعَهُ لنَفسِهِ وَ اجْتَبَاهُ لِمحبَّتِهِ وَ اسْتَخلَصَهُ لِعبَادَتِهِ؛ فَشَغَلَ هَمَّهُ بِهِ وَ لِسَانَهُ بِذِكْرهِ وَ جَوارِحَهُ بِخِدْمَتِهِ
(الفوائد)(ص٩٨)
When Allaah loves a servant.
Al Imam ibn Al Qayyim – May Allaah have mercy on him- mentions that:
“When Allaah loves a servant:
He picks him [specifically] for Himself and chooses him [specifically] for His love, and He selects him [specifically] for His worship so the servant [as a result of this] occupies his thoughts with Him [Allaah] and he busies his tongue with His remembrance and his limbs with His worship.
Al Fawaa’id page 98.
Translator: Abu Ramlah Ubaydullaah
Source: https://twitter.com/dr_albukhary/status/1384547935342546944?s=21
URL: https://wp.me/p7Eh5e-16a
Received via e-mail on April 22, 2021 at 11:25am
The Singing of Jannah!
Upon the authority of Abu Huraira
who said: “Indeed in Jannah there is a River the length of Jannah, along both
of its banks there are maidens, standing facing each other, they will sing in
the most beautiful voice the creation has heard, to the extent that they will
not believe that there is a pleasure (In Jannah) like it. So we said: “Oh Abu
Hurairah! What is that singing? “If Allah wills it will be “Tasbeeh’ (Saying
Subhanallah’), Tahmeed (saying Al Hamdulillah), glorifying and praising the
Lord –Exalted and praised be He.”
[Collected by Baihaqi and
declared ‘Saheeh’ By Shaykh Naasir in ‘Saheeh Targheeb’ 3751]
Wriiten &Translated by Ustadh Abu Hakeem أبو
حكيم بلال
Taken from: ah-sp.com
Imâm Ash-Shawkâni said:
It is called Ramadân because it
burns away sins; meaning, it burns them by way of righteous deeds.
Source: Fat’h Al-Qadir 1/2120
Trans. By Raha Batts (hafidhahullah
Ta’ala)
3: 36 AM . 14 May 2019
‘Umar Ibn al-Khattab رضي
الله عنه
said:
“You will not find the believer
to be a liar.”
[Mawsooa’h Ibn Abee Ad-Dunyah
5/208]
Translated by Markaz Mu’aadh
9 January 2017, 12:49 PM
---
3. Fasting narrows and weakens the
activity of Shayṭān who circulates in the body like blood. [It is said that
this similitude is mentioned due to the intricacy of the devil's evil whispers,
and its flowing into the victim's heart. (Al-Mihāj Sharḥ Ṣaḥiḥ Muslim:14/157)]. Fasting weakens the devil's activities. In this, the sins of
the fasting person are reduced.
Extracted from the Article “From
the Fruits of Fasting in Ramaḍān: The Attainment of Piety and Righteousness , Taken from: Taysīr
al-Karīm al-Raḥmān by al-Imām Al-Saʿdī (d. 1376 AH), Translated by Uways At-Taweel
Read the full article
here>> https://www.salafipubs.com/worship-m/9353-from-the-fruits-of-fasting-in-rama-an-the-attainment-of-piety-and-righteousness
---
To err is human. It is through
sincere Tawbah (repentance to Allah) that Allah forgives all sins. For Tawbah
to be sincere, a person should regret, give up and be determined not to return
to all the sins which they had committed, out of showing fear of Allah
(Glorified be He) and glorification, while hoping for His forgiveness. If a
person's sin is related to the rights of other people like robbing them,
usurping them, falsely accusing them while they are chaste, beating them,
insulting them or backbiting them, they have to return their rights to them or
ask them to discharge them of responsibility and forgive. In case of
backbiting, when it is impossible to ask the backbitten person for forgiveness,
the sinner is required to make Du`a' (supplication) for the one whom they have
backbitten. They should mention their good characteristics and good deeds at
the very places where they used to backbite that person. There is no need to
inform them of that Ghibah if they fear falling into greater evil.
Selected from: Fatwas of Ibn Baz, Volume 24, Book on Tafsir, under 92- Explanation of the Ayah whose
meanings say: (Except the small faults), Part No. 24; Page No. 287
https://www.alifta.gov.sa/En/IftaContents/IbnBaz/Pages/FatawaDetails.aspx?View=Page&PageID=4800&CultStr=en&PageNo=1&NodeID=1&BookID=14
The statement,
إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ
“Verily, Allâh accepts only from those who have Taqwâ.”
who fear Allâh in their actions. Ibn Abi Ḥâtim recorded that Abu Ad-Dardâ’ said, “If I become certain that Allâh
has accepted even one prayer from me, it will be better for me than this life
and all that in it. This is because Allâh says,
إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ
“Verily, Allâh accepts only from those who have Taqwâ.”
SOURCE: Tafsīr Ibn Kathīr (Abridged) Volume 3, p. 152, Dar-us-Salam
Abridged by A Group of Scholars under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri
Narrated Abu Hurairah رضى
الله عنه:
I heard Allâh’s
Messenger صلى الله عليه وسلم saying, “Verily,
Allâh created mercy. The day He created it, He made it into one hundred parts.
He withheld with Him ninety-nine parts, and sent its one part to all His creatures. Had a
disbeliever known of all the mercy which is in the Hands of Allâh, he would not
have lost hope of entering Paradise, and had a believer known of all the
punishment which is present with Allâh, he would not have considered himself
safe from the Hell-fire.”
(Sahīh
Al-Bukhârī, Vol. 8, Hadīth No. 476).
Al-Hilâlī & Muhsin Khân Translation, p.315 (under footnote), The Noble Qur’ân
The Salaf and the Quran in Ramadan
It is reported that
Al-Aswad [b. Yazīd Al-Nakha’ī] used to complete the recitation of the Quran in
Ramadan every two nights; sleeping between al-maghrib and al-‘ishā. Outside of
Ramaḍān, he used to complete a recitation every
six nights. (Abū Nu’aym, Ḥilyatu Al-Awliyā` 1:250.)
It is related from
Al-Rabī’ b. Sulaymān, “Muḥammad b. Idrīs Al-Shāfi’ī used to complete
reciting the Quran in the month of Ramadan sixty times, all in the prayer.” (Ibid.
4:107)
It is reported that
Abul-Ash-hab said, “Abū Al-Rajā` [Al-Aṭārudī] would complete
with us a recitation of the Quran in the night prayers of Ramadan every ten
days.” (Ibid. 1:348)
It is reported that Qatādah used to complete a
recitation of the Quran once every seven nights, and when Ramadan
came, once every three nights. During the last ten nights, he would complete a
recitation every night. (Ibid. 1:364)
It is reported that Al-Bukhārī used to complete a recitation [of
the Quran] once a day in Ramadan, and would pray after Tarāwīḥ every night, completing another recitation every three nights. (Al-Dhahabī,
Siyar A’lām Al-Nubalā` 12:439)
Notes
After mentioning some similar examples from the Salaf, Ibn Rajab
says in Laṭā`if Al-Ma’ārif p319: The prohibition of
reciting the Quran in less than three days [found in some
ahadith] refers to doing so regularly [throughout the year]. As for virtuous
times, like Ramadan – especially the nights in which it is hoped Laylatu
Al-Qadr will occur – or virtuous places, like Makkah – for those who enter it and
are not residents there, then it is recommended to increase in reciting the
Quran, making the most of the time and the place. This is the position of
[Imam] Aḥmad, Isḥāq [ibn Rāhūyah] and
other Imams, and the practice of others [from the Salaf] indicates [they
held the same position].
Translation by Owais Al-Hashimi (hafithahullaah)
https://www.sayingsofthesalaf.net/the-salaf-and-the-quran-in-ramadan/
Narrated
Al-Mughîrah: The Prophet صلى الله عليه وسلم used to offer night prayers till his feet
became swollen. Somebody said to him, “Allah has forgiven you your sins of the
past and the future.” On that, He said, “Shouldn’t I be thankful slave of
Allah?”
(Sahîh Al-Bukhârî, Vol. 6, Hadîth No. 360).
Al-Hilâlī &
Muhsin Khân Translation, p.696 (under footnotes), The Noble Qur’ân
Imām As-Sa’dee رحمه الله said,
For the blissful individual is one who recognises the nobility & excellence of Ramadān & takes advantage of it, & the wretched & deprived is one who neglects & wastes it.
مجموع مؤلفات الشيخ العلامة عبدالرحمن بن ناصر السعدي ج.٢٣، ص.٦٣
TRANSLATION SOURCE: MarkazMuaadh.com
13 May 2019 – 3:34 AM
Imaam
al-Shaafi’ee:
“Rehearsing
hadeeth is better than supererogatory prayer.”
(Al-Siyar,
10/23)
Translated by @Abu
IyaadSP
6 August 2016 . 2:31 PM
AID COMES WITH SEEKING FORGIVENESS
اسْتَعَانَ
بالِاسْتِغْفَارَ
By Shaykh
ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah
-Rahimullaah-
Translated
by Abbas Abu Yahya
Shaykh
ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:
‘
. . . Whoever
hopes for something he strives and seeks it, and whoever fears something flees
from it.
If a person strove and sought aid from Allaah
Ta’ala and adhered to seeking forgiveness (Istighfaar) and striving, then
Allaah will most surely give him from His excellence that which never even
crossed his mind.
If a person
finds that his heart does not become happy and delighted, nor does it achieve
the sweetness of Eemaan, nor the light of guidance then he should repent
(Tawbah) a lot and seek forgiveness (Istighfaar) a lot, and he should adhere to
striving as much has he can, since indeed Allaah says:
وَالَّذِينَ
جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ
As for those
who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e.
Allaah’s Religion – Islamic Monotheism). [Ankaboot: 69]
It is upon him
to establish the obligatory duties outwardly and inwardly; and adhere to the
straight path seeking aid with Allaah, absolving himself from strength or might
except with Allaah.
[Taken from Majmoo al Fatawa 11/390]
English/Urdu AUDIO & PDF Download here>>https://followingthesunnah.com/2016/07/03/day-28-aid-comes-with-seeking-forgiveness/
Ibn al-Qayyim:
“There is nothing on
Earth that needs to be imprisoned more than the tongue.”
[Al-Fawaa’id (p. 249)]
Translated by @AbooRuqayyahAMK
18 December 2015, 9:01 PM
@binothaimeen
قال فضيلة الشيخ العلَّامة
محمد بن صالح العثيمين
رحمه الله تعالى:
إحسان
الظن بالله من أسباب القبول والإجابة ولكن ينبغي أن لا يعجب
الإنسان
بعمله ويقول في نفسه: أنا الذي فعلت وأنا الذي فعلت ، لا يقول
هكذا
لأنه مهما فعل فإنما يفعل لنفسه والله تبارك وتعالى غني عنه كما
قال
الله وتعالى: (يمنون عليك أن أسلموا قل لاتمنوا علي إسلامكم بل الله
يمن
عليكم أن هداكم للإيمان إن كنتم صادقين).
فتاوى
نور على الدرب النصية CD
Having good
thoughts of Allāh is one of
the causes of supplications being responded to. However, a person should not be amazed with his own
actions and say about himself: “I did this, I did that.”He should not say this, because whatever action he does is for himself, and Allāh, the Mighty and Majestic, is not in need of him! Allāh, the Most High, says: “They consider it a favor to you that they have
embraced Islam. Say: ‘Do not consider your Islam a favor
to me. Nay, but Allāh has conferred favor upon
you, that He has guided you to the Faith, if you indeed are truthful.”[Sūrah al-Ḥujurāt (49): 17]
[Fatāwā Nūr ʿalā al-Darb al-Naṣīḥah]
Translated by Abu Idrees Muhammad Aslam حفظه الله
24 April 2016 . 6:45 PM
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa
Rasoolillahi
Ammaa Ba’d:
From the many people who claim to call to the Qur’aan and
implementing it in these times, few are those whos call is in accordance with
that which we saw the Salaf of this Ummah upon, in regards to following it and
‘truly’ adorning oneself with its characteristics and making manifest the
mannerisms of its carriers. Contrast between the words of this great Imaam and
then the words and actions of those who couple their call to the Qur’aan with
play and amusement and entertainment and innovation and self-aggrandizement and
who give more importance to the ‘sing-song’ of annaasheed than they do the Book
of Allah! Wallahul Musta’aan.
The following is beautiful advice in that regard from the
great Imaam and advisor of this Ummah and the people of Sunnah Al Immamul
Aajurry.
Al Imaamul Aajurry states concerning the people of the
Qur’aan:
“..It is befitting that he makes the Qur’aan the spring of
his heart (As occurs in an authentic dua, and the meaning of ‘spring of our
hearts’ is just as the season of spring brings life to dead earth through rain
etc and is a season that generally brings happiness then here one supplicates
that Allah makes the Qur’aan bring life and happiness to his heart as Shaikhul
Islaam and others mention see Majmoo’ Al Fataawaa 15/156), with it he brings
life to that which is ruined from his heart. He adorns himself with the
mannerisms of the Qur’aan and he manifests noble character the like of which
makes him distinguished from those who do not read the Qur’aan.
The first of the things that he should do:
1. He implements the fear of Allah – Azza Wa Jall – secretly and
in public. That is by observing piety in that which he eats and that which he
drinks, that which he wears, and how he earns his wealth. He is one that has
clear-sightedness in regards to the time in which he lives, and the (forms) of
corruption present among its people. He is cautious of them, in preservation of
his religion. He proceeds for its cause while being concerned with rectifying
that which is damaged from it. He guards his tongue and clearly distinguishes
his speech.
If he speaks he speaks
with knowledge, if he sees that it is right to speak. And if he remains silent
he does so upon knowledge, if it is right to remain silent. He rarely concerns
himself with that which is of no concern to him. He fears his tongue more than
he fears his own enemy. He imprisons his own tongue the way he would restrain
his enemy, in order to be secure from its evil and the evil outcome that ensues
from that.
He laughs little about
that which the people laugh, due to the bad outcome of (blameworthy) laughter.
If he is pleased about something that agrees with the truth he smiles. He
dislikes joking, fearing he will fall into (blameworthy) frolic. If he jokes,
he speaks the truth. He is pleasant-faced, and his speech is good.
He does not praise himself for what he possesses, (if that is
the case) then what about what he does not possess. He is cautious not to let
the desires of his soul overcome him and due to that fall into what displeases
his patron lord (Allah). He doesn’t backbite anyone neither does he belittle
anyone, he doesn’t curse anyone, neither does he use Peoples calamities to
dispraise them. He doesn’t transgress against an individual, he doesn’t envy
him, nor does he harbour bad suspicions about him unless he deserves that. (If
he envies) he envies based upon knowledge, (if he has suspicion) he has it
based upon knowledge, he speaks about Peoples errors with knowledge, and he
remains silent about the realities of (some) people based upon knowledge.
He makes the Qur’aan and the Sunnah and correct understanding
his evidence for every noble and beautiful mannerism. He preserves his limbs
from what he has been prohibited from. He doesn’t act ignorantly, and if
someone acts ignorantly with him he is clement and forbearing. He doesn’t
oppress, and if he is oppressed he pardons. He doesn’t transgress against
anyone, and if someone transgresses against him, he is patient. He suppresses
his anger in order to please his lord and infuriate his enemy. He himself is
humble, if the truth is said to him he accepts it, whether it comes from one
young or old.
He seeks only that his
station be raised by Allah not anyone in creation. He hates pride, and fears
for himself from it. He does not eat by way of the Qur’aan, neither does he
like that his needs be fulfilled for him due to it. He doesn’t hasten towards
the children of kings with it (i.e. in order to seek station with them), nor
does he sit among the wealthy with it in order that they may show generosity to
him.
If the people acquire
abundance from the dunya without fiqh or clear-sightedness, he may earn (just)
a little but with fiqh and knowledge. If the people adorn themselves with soft
and magnificent (garments), he wears, from that which is halaal, what will
cover his aura. If he receives (from sustenance) that which is more abundant he
(possibly) expands. If his sustenance is restricted he holds back. He is
satisfied with little and it suffices him and he is cautious of the dunya that
it doesn’t cause him to transgress.
He follows the affairs that are compulsory in the Qur’aan and
the Sunnah, he eats his food with knowledge, he drinks with knowledge, he adorns
himself with knowledge and he sleeps with knowledge. He has relations with his
wife with knowledge and he accompanies his brothers with knowledge. He visits
them with knowledge, he seeks permission to enter upon them with knowledge and
he lives besides his neighbour with knowledge…’
he continues..
‘..He accompanies the believer with knowledge, and he sits
with them with knowledge. Whoever accompanies him, he benefits them. He is a
good companion to those he sits with. If he teaches someone, he is gentle with
them. He is not harsh with the one who makes a mistake nor does he embarass
him, clement with his affairs, patient while teaching people good. The student
enjoys his company and he makes the one who sits with him happy. Sitting with
him brings about good, for he implements the manners of the Qur’aan and the
Sunnah with those he sits with..’
(Akhlaaqu Hamalatil Qur’aan, P27)
Look at how Imaam Al Aajurry concentrates upon the carrier of
the Qur’aan acting with knowledge and not ignorance or emotion, which is
without doubt the characteristic of the Sunni. He acts or abandons acting based
upon knowledge. We also see the emphasis upon observing knowledge with how one
sits. The person of Sunnah does so with knowledge and he may leave sitting with
individuals based upon knowledge with a view to preserving his deen and his
heart.
Wafaqallahul Jamee’
Written by Ustaadh Abu Hakeem Bilal Davis
For original, genuine & safe copy see here>>https://ah-sp.com/2013/09/07/imaamul-aajurry-on-the-characteristics-of-the-people-of-the-quraan/