وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ .
124. "But whosoever turns away from My Reminder (i.e. neither believes in this Qur’ān nor acts on its teachings.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.”
[Sūrah Ṭā Hā 20:124]
Souce: al-Hilâlî
& Muhsin Khân Translation, Noble Qur'ân, Surah Tâ-Hâ: 20 verse 124, Part 16,
page. 426.
Shaykh ‘Ali Muhammad Nāsir Al-Faqīhī رَحِمَهُ
اللهُ said:
“Indeed the truth is what is indicated by the Kitāb and Sunnah, even if its followers are few.”
Al-Irhāb wa ātharuh as-sayyihah ‘ala al-afrād wa al-umam p. 7
Trans. by Abū Muḥsinah Mubaarak
Source: Arrisaalahpubs.com
‘Abdullaah Ibn Mas’ood (may Allaah be pleased with him) said:
“O tongue! Say good, you will gain and benefit. Remain silent from
speaking evil and you will be safe, lest you become regretful.”
Saheeh al-Targheeb wal-Tarheeb no. 2872
Translation source: MarkazMuaadh.com
Ibn Abī Dunyā reported that
Muhammad bin Qudāmah narrated to me that her heard Bishr ibn al-Hārith say:
How good and
excellent the grave is as an abode for the one who is obedient to Allāh.
Kitāb al-Qubūr of Ibn Abī Dunyā
(pg. 130)
Trans. By Markaz Ar-Razizayn
(Melbourne)
Shaykh Al-Fawzān حفظه الله said:
The more the tongue utters speech void of the remembrance of
Allāh, then the harder the heart becomes. Many people waste their time with gossip, with speech that contain no
benefit, and with laughter, play and heedlessness. Verily, this hardens the
heart.
Sharh Kitāb al-Kabā’ir, p. 109
Taken from A Treatise In Condemnation Of The Hardness Of The
Heart, Hikmah Pubs, p. 34 in the
footnote.
Source: youtube.com/c/SalafiRecordings
t.me/SalafiRecording
Shaykh Rabīʿ Ibn Hādī Al-Madkhalī حفظه الله stated:
“Even if the habitual liar was truthful occasionally, the Salaf
would always reject his speech because he lied constantly.”
Al-Majmū’, (9/497)
Translated by Musa Shaleem Mohammed
How Do we Understand the
Actions of some of the Salaf in Advising the Ruler Publicly?
Question:
Noble Shaykh, how do we
reconcile between the statement of the Prophet (sallallaahu ’alayhi wa
sallam), “Whosoever desires to advise the ruler, then let him not do so
publicly,” to the end of the hadeeth, and between the action of some of the
Scholars of the Salaf in opposing the rulers publicly, such as Sa’eed
Ibn Jubayr (d.95H), al-’Izz Ibn ’Abdus-Salaam (d.660H) and other
than them. And may Allaah reward you with goodness.
Answer:
Firstly: With regards to the advise that is
specific to the rulers of the Muslims whom Allaah has obligated upon
their constituents that they obey them, respect them and supplicate for them
privately and in public, as long as they offer the Prayer and keep the streets
safe and carry out the prescribed punishments. So there is advice for them and
there is enjoinment and prohibition for them in accordance with whatever is
appropriate for their situation, their reality and their position. And this is
what is indicated by the hadeeth. As for what has emanated from the two
that have been mentioned by the questioner, then it does not amount to evidence
that every person who desires to enjoin and prohibit can traverse the path of
these two – rahimahumallaah. So the incidents that occurred from Sa’eed
Ibn Jubayr (d.95H) and from al-’Izz Ibn ’Abdus-Salaam (d.660H), then
the questioner does not know about the causes and the surrounding conditions
that initially led them to advise openly.
Secondly: Let us suppose that the advice occurred
publicly from the two aforementioned ones. However, the Prophet (sallallaahu
’alayhi wa sallam) said, “then let him not do so publicly.” Which of the
two statements has more right to be followed: the statement of the infallible
Prophet (sallallaahu ’alayhi wa sallam), and it is an authentic hadeeth,
or the statement of an individual itjihaad from one of the people of al-ijtihaad
who erred?! So he will not be excluded from a reward if Allaah so wills, and he
will be forgiven for the error. So this principle is, “When there has come a hadeeth,
or there has come a text from the generality of the Book of Allaah and the Sunnah
of the Prophet (sallallaahu ’alayhi wa sallam), and there has also come
a statement from some of the Scholars opposing this text, then precedence is to
be given to the confirmed text from Allaah and the confirmed text from the
Messenger of Allaah (sallallaahu ’alayhi wa sallam) and we seek an
excuse for the one who is from the people of al-itjihaad and has opposed the
text.” As for the one who is not from the people of al-ijtihaad, but he
puts himself forward and boldly becomes involved along with a group of
mujtahideen whilst he has not mastered the formative elements of al-ijtihaad,
then this one has committed a crime against himself and he has committed a
crime against other than himself. And the extent of this crime could be
restricted or it could be unrestricted. So the point of this is that there is
no contradiction or conflict between the action of two individuals and the
statement of the Prophet (sallallaahu ’alayhi wa sallam), “So do not
do so publicly, but take him by his hand and take him into privacy. So if he
accepts his advice, then he has achieved his objective. And if he refuses, then
he has offered that which was upon him.” [1]
We praise Allaah the Mighty and Majestic that
this is the correct path which the Scholars of the Salaf and their
followers in every time from amongst the times agreed with due to their
knowledge and understanding of the proofs in every topic from amongst the
topics of knowledge and action. And this is a great blessing and it is from the
justice of the Salafee manhaj. So he is devoid of this blessing and he
is not successful with it, because he has not sought it truthfully and he has
not traversed its paths. So it is upon us to strive hard in attaining
knowledge, understanding and information and to take from the Scholars who have
firm, sagacious and correct understandings. And we must abandon the affair of
these ijtihaadaat which are only from the aspect of interpretations and
from the aspect of deceptions. That is because the student in middle school,
high school, or at the university level has no right to speak with ijtihaad,
until he firmly plants his feet in the knowledge, takes from the Scholars and
comes to know the limits of ijtihaad. Then, once the people of authority
have testified that he is from amongst the people of al-ijtihaad, then
he may speak concerning the issues in which ijtihaad is correct. If not,
then no.
Footnotes: [1]:
Hasan: Related by Ahmad (3/403) and Ibn Abee ’Aasim in Kitaabus-Sunnah (2/251).
It was declared hasan by al-Albaanee in Dhilaalul-Jannah fee Takhreejis-Sunnah
(no. 1096).
Shaykh Zayd al-Madkhalee
Taken from al-’Iqdul-Munaddadil-Jadeed (p. 83-85).
Translated by Maaz Qureshi
Source: https://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=598
Ibn Taymiyyah رحمه
الله said:
…there is no rectification for Banī Ādam without making
all of the religion for Allāh and striving to raise Allāh’s name above all else.
The Principle of Love &
Desire, Authentic Statements, p. 181
t.me/salafirecording
Ibn al-Qayyim on the
Origin of Diseases, Calamities and Hardships
Ibn al-Qayyim (رَحِمَهُ
اللهُ) said:
“For Allāh, the Sublime, with
His wisdom (ḥikmah) and justice (ʿadl) makes the (consequences) of the
actions of the servants to appear to them
in forms (ṣūwar) that are
appropriate to (their actions). So sometimes it is in the form of a drought or
barrenness (of land). Other times it is by way of an enemy. Other times by way
of tyrannical rulers. Other times by way of general diseases. Other times it is
by anxiety, grief and worry that (settle and) reside in their souls and do not
leave them. Other times it is by preventing the blessings from the sky and the Earth from them. Other times it is by unleashing the devils upon them to
incite them to the causes of their destruction, so that His word can be
established upon them and so that each of them arrives at the outcome destined
for him. The intelligent (ʿāqil) traverses with his insight (baṣīrah) in all regions of the world and witnesses this, and he
sees the occurrence (of these instances) of Allāh’s justice and wisdom taking place.”1
Abu Iyaaḍ
-@abuiyaadsp
7 Sha’bān 1441/ 31 March 2020
------------------------------------------
1Zād al-Ma’ād (4/363).
TheNobleQuran.Com | TawhidFirst.Com | PiousMuslim.Com | Aqidah.Com | AboveTheThrone.com | aboutatheism.net |prophetmuhammad.name | Manhaj.Com | Bidah.Com | Kharijites.Com | Asharis.Com | Maturidis.Com | Mutazilah.Com | islamagainstextremism.com | Shariah.Ws | Takfiris.Com| Ikhwanis.Com| Barelwis.Com | Nabahani.Com | SayyidQutb.Com | Shia.BS | IslamJesus.Ws | Dajjaal.Com |IbnTaymiyyah.Com | Salafis.Com | TheMadkhalis.Com | Wahhabis.Com | Madeenah.Org | FatwaIslam.Com | Salafiebooks.Com | Salaf.Com
Ibn al-Jawzi رَحِمَهُ اللهُ
said:
The moans of sinners (regretting their
sins) is more beloved to Allāh than the
exaltation of His glorifiers.
Seeds of Admonishment and Reform, Dār as-Sunnah Publishers, p. 136
SOURCE: youtube.com/c/SalafiRecordings
.....
The Messenger of Allāh (salallāhu ‘alaihi
wasallam):
“Hijrah
will not end until repentance comes to
an end, and repentance will not end until the Sun rises from the West.”
Ahmad
in Al-Musnad no. 16906. See Al-Irwā no.1208 (sahīh).
Source: abukhadeejah.com
Shaykh Ibn Uthaymeen رحمه الله:
There is no hostility greater than the
hostility of the hypocrites towards the
believers, and there is no corruption on earth greater than the corruption of
the hypocrites.
Translated by Imam Bukhari Centre Liverpool
@markazbukhari
mixlr.commarkazbukhari
Maalik Bin Deenaar (rahimahullaah) said:
“A sign of having love for Allaah is (one’s) constant remembrance of Him; because whoever loves a thing
will remember it a lot.”
Shu’ab Al-Eemaan: 1/388
Translation by: https://salaficentre.com
Posted by: The Creed and Methodology of As-Salaf (Youtube channel)
Al-Ḥasan
al-Baṣrī said:
“One sign of Allāh
turning away from a servant is when he busies himself with what does not
concern him.”
Source: Ghidha ʿal-Albāb (1/71)
Translated
by: Abū al-Ḥasan Mālik al-Akhdar
t.me/troidorg
THE INTELLIGENT PERSON
Sufyān
bin ‘Uyaynah said:
“The
intelligent is not the one who knows good and evil, but the intelligent knows
good and follows it, and he knows evil and avoids it.”
al-Aql
wa Fadhluhu, Ibn Abi Dunyā (point 56), Maktabatul Qur’ān
Translated
by: أبو تسنيم
@AbooTasneem
Talq Ibn Habeeb (died before 100AH) رحمه الله used to kiss his mother’s head and he would not walk on top of a house if his mother was below him (inside the house) out of honour and respect for her.
Birr al-Wālidayn by Al-Tartoushī, pg. 39, 1440AH print
Translated by: MarkazMuaadh.com
Ibn al-Qayyim (rahimahullaah) said:
“Whoever reflects over the
circumstances of the world, he will find that every goodness in the earth – its
reason is the Tawheed of Allaah and worshipping Him and obedience to His
Messenger, and that every evil in the world and tribulation and trial and drought
and empowered supremacy of an enemy and other than that – its reason is
opposing His Messenger and the call to other than Allaah and His Messenger.
Likewise, whoever reflects over this in true reflection and contemplates over
the circumstances of the world – from its inception until now; and up until
Allaah reclaims the earth and those that are upon it, he will find this affair
to be exclusively of relevance within himself as well as in the right of other
than himself – in general and in particular.”
Badaa-i al-Fawaa-id 3/857
SOURCE: https://www.wrightstreetmosque.com/tawheed-its-importance-and-its-benefits-from-the-statements-of-ibn-taymiyyah-and-ibn-al-qayyim/
Shaykh Ṣalīḥ Al-Fawzān حَفِظَهُ
الله
said:
“Whoever
is sincere with Allāh عز وجل and worships Allāh as he should, verily
Allāh will save him from difficulties, like the
Prophet صلى
الله عليه وسلم said: Know Allāh in time of comfort, He will know you in the
time of difficulty.”
Sharḥ al-‘Ubūdiyyah p. 153
Trans. by Abū Muḥsinah
Mubārak
arrisaalahpubs.com
Posted by: The Creed and Methodology of As-Salaf (Youtube channel)
Shaykh Ibn Bāzرَحِمَهُ
اللهُ said:
“Whoever’s affair has
been made easy, they should marry , even if it is before his older brother, even if it is before their older sister. He should not wait. When Allāh makes marriage
easy, then let him rush to marriage.”
Marital
Guide, Authentic Statements, p. 39.
Source: t.me/salafirecording
Imam Ibn Rajab:
Hassan Al-Basri rahimahullah said:
“Increase in seeking forgiveness, because you don’t know when
the Mercy (of Allah) will descend.”
And Luqman said to his son:
“O my son accustom your tongue with seeking forgiveness. For
verily Allah has times He does not reject
the one asking.”
Lataaif Al-Ma’arif , 291
Translated by @MarkazBukhari
Imaam Ibn al-Qayyim رحمه
الله رحمة واسعة said:
“From the signs that (the heart is dead), is that the
possessor of such a heart does not feel pain and hurt when he commits evil deeds,
and his ignorance of the truth and his false beliefs do not cause him to feel
any pain.”
Ighaatul-Lahfaan fee Masaayid Ash-Shaytaan 1/113.
Daar al-‘Ilm al-Fawaaid, 2nd edition
Translation: MarkazMuaadh.com
Imām Ibn Rajab رَحِمَهُ
اللهُ
said:
“Verily, man plants – with his speech and action – good deeds and bad deeds, and then, on the Day of Resurrection, he will harvest what he planted. So, whoever plants good speech and action will harvest dignity and honour. And whoever plants evil speech and action will harvest regret tomorrow.”
Jāmi’Al-‘Ulūm Wa Al-Ḥikam (2/147) | Tweeted By Shaykh ‘Abdullāh Al-Bukhari | Translated By RPubs Editorial
Imām ‘Abdul-‘Azīz ibn Bāz رحمه الله said:
A righteous wife is one who is steadfast upon the commands of Allāh. She guards her Prayers by praying them at the correct times. She keeps herself far away from displaying her beautification when she goes out to the marketplaces. She is well known for her fine conduct, appearance and behaviour. This is the righteous wife.
Nūrun ‘alad-Darb from
binbaz.org.sa/fatwas/8701
Translated by Abu Khadeejah Abdul-Wāhid حفظه الله
Source: t.me/salafirecording
Shaykh Ibn al-‘Uthaymeen said:
قسوة القلب لها دواء وهوالإكثار من قراءة القرآن.
“Hardness of the
heart has its medicine. It is plentiful reading of the Qur’an.”
https://twitter.com/bin_othaimen/status/1408960153450422272?s=19
Translation checked by: Abbas Abu Yahya
Translated by: @KSA_DAWAH
The
Companion, ‘Abdullāh Ibn ‘Umar رضي الله عنهما would say in his
supplications:
اَللَّهُمَّ
لا تَنْزِعْ مِنِّي الْإِيْمانَ كما أَعْطَيْتَهُ
Allāhumma lā tanzi’
minnil-eemāna kamā a’ṭaytahu
“O
Allāh! Do not remove
Eemān from me, as you (are the
One who) gave it.”
Musannaf
Ibn Abī Shaybah (32340)
Translation
source: Al Markaz As Salafi Leicestershire
‘Abdul-Ghani al-Maqdisee (rahimahullaah) said:
The most profound of that which a person
could ask of his Lord are three things:
The good pleasure of Allaah, The Mighty and Majestic.
Looking at His Noble Face.
Al-Firdous, the highest heaven.
Adh-Dhayl ‘alaa Tabaqaat al-Hanaabilah vol 3 p.20
Source: https://wrightstreetmosque.com
--------------------------------------
Few extract:
Shaikh Al-Fawzaan (hafidhahullaah) said:
“How is the good pleasure of Allaah attained? It is attained through worship
of The Most Merciful alone, and to apply His obedience, as well as to have
patience upon His religion.”
Sharh Risaalah ad-Dalaa-il p.77
Full article here: https://www.wrightstreetmosque.com/the-three-most-profound-things-that-a-person-could-supplicate-for/
Ibn Jarīr recorded that Yazīd bin Abi Maryam said:
“Umar, may Allāh be pleased with him, passed by Mu’ādh bin Jabal and asked,
‘What is the foundation of this Ummah?’ Mu’ādh said, “Three things, and they
are the things that will bring salvation: Al-Ikhlāṣ (doing a deed for Allāh alone), which is
the Fiṭrah with which Allāh
created mankind; Ṣalāh, which is the thing that tells a believer apart from a
disbeliever; and obedience, which is protection.’ ‘Umar said: ‘You have spoken
the truth.”
Aṭ-Ṭabari 20:98.
Source: Tafsir Ibn Kathir (Abridged) Volume 7, page. 546, Darussalam
The Meaning of
Ibādah and Islām
Ibn
Kathīr (رَحِمَهُ اللهُ)
said:
Ibādah
is obedience to Allāh by acting upon
what He commands, abandoning what He forbids, and this is the reality and
essence of Islām. And the meaning of Islām is: Istislām (submission and
surrender) to Allāh (سُبحَانَهُ وَتَعَالَى) along with the utmost
compliance, humility, and submissiveness to Him.”
Source:
Tafsīr al-Qur’āni al-‘Adthīm (7/402)
Translator: TROID Editorial Staff
https://troid.org/