Speaking Without Knowledge

 

Shaykh-al Islam Ibn Taymiyyah:

Whoever speaks in the religion without knowledge has lied, even if he did not intend it.

Source: Majmu’ al Fatawá  10/449

Translated by: Muṣṭafá George

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Only Allāh Deserves To Be Worshipped

 

Imām ‘Abd al-Raḥmān ibn Nāṣir al-Sa’dī said:

“If He alone is the Creator, Inventor of all things, and Bestower of forms, possessing no partner in any of these actions, then He is the only  deity worshipped in truth. There is none  besides Him deserving of any form of worship. For He is the creator of the essences, actions and attributes of His creation. He guides  whom He wills and sends astray whom He wills. He allows the believer to believe and the disbeliever to disbelieve, without forcing or compelling His servants to engage in that which is undesirable to them."

Source: Referencing the verse in Ṭā Há, 20:50.

Translated by: Riyāḍ al-Kanadi

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The Excellence of As-Salāt (The Prayer)

 .....

Abū Hurairah رضي الله عنه reported: I heard the Messenger of Allāh  ﷺ saying, “Say, if there were a river at the door of one of you in which he takes a bath five times a day, would any soiling remain on him?” They replied, “No soiling would left on him.” He ﷺ said, “That is the five (obligatory) Salāt (prayers). Allāh obliterates all sins as a result of performing them.” [Al-Bukhārī and Muslim]

Commentary: This Hadīth tell us about the merit and benefits of the performance of the prescribed five daily Salāt, performing them will wash off one’s sins, but this is true of only such Salāt which is performed in accordance with Sunnah, i.e., punctually in exactly the manner showed by the Prophet ﷺ, and not of that which is offered at will in one’s own way.

Source: Riyād-us-Sāliheen, volume 2, page. 822 under the Chapter 187 The Excellence of As-Salāt (The Prayer), Hadīth 1042, Compiled by Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi, Darussalam.

Imām Muḥammad b. Idrīs al-Shāfi’ī (d. 204 AH رحمه الله) said [in al-Risālah]:

 

Imām Muḥammad b. Idrīs al-Shāfi’ī (d. 204 AH رحمه الله) said [in al-Risālah]:

فَلَيْسَتْ تَنْزِلُ فِي أَحَدٍ مِنْ أَهْلِ دِينِ اللهِ نَازِلَةٌ إِلَّا وَفِي كِتَابِ اللهِ الدَّلِيلُ عَلَى سَبِيلِ الْهُدَى فِيهَا.

“No crucial issue (nāzilah) befalls anyone among the people of Allah’s religion except that the Book of Allah contains evidence providing guidance regarding it.”

Translated by Umar Quinn (hafidhahullah)

t.me/umarquinn

Do the innovations have anything from goodness?

 

.....

Ibn Wahb said that Ibn Mahdee informed him that a man asked Ibraaheem an-Nakha'ee about al-ahwaa' [i.e. bid'ah], do they have anything from khayr? So he said: "Allaah did not make in anything from it (even the amount equal to) a mustard seed of khayr, and it is nothing but an adornment from ash-Shaytaan, and the affair is nothing except the first affair [that which the Prophet (Sallallaahu ‘alayhi wasallam) and his Companions were upon]."

Usoolus-Sunnah of Ibn Abee Zamaneen #230

Source: https://salaficentre.com

Dhikr For Repentance

 

From Ibn Umar –RadhiAllaahu anhumma- who said:

“We would count that the Messenger of Allaah –sallAllaahu alayhi wa sallam– would say in one sitting one hundred times:

رَبِّ اغْفِرْليِ وَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ

“O my Lord forgive me and accept my repentance indeed You are the One who forgives and most merciful.”

Rab-bigh-firlee wa tub alayya Innaka anta at-Tawwaabur -Raheem

(Collected by Abu Dawood, Tirmidhi & authenticated by Albaani in Saheeh Abi Dawood 5/248)

Taken from: A Collection of Beneficial Statements, Miraath Publications    

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Whosoever is characterised with seeking forgiveness, then Allaah makes his provision easy for him, makes his matters easy for him and Allaah also protects his matters and provisions...

Read here: https://hayaa0285.blogspot.com/2023/05/the-character-of-seeking-forgiveness.html

“A slave of Allah may utter a word which pleases Allah without giving it much importance, and because of that Allah will raise him in degrees...”

 

 .....

It is reported in the two saheehs from the hadeeth of Abu Hurairah (radiyallāhu ʿanhu) who said that Allah’s Messenger (salallāhu ʿalaihi wasallam) said:

إِنَّ الْعَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللَّهِ لاَ يُلْقِي لَهَا بَالاً يَرْفَعُ اللَّهُ بِهَا دَرَجَاتٍ وَإِنَّ الْعَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللَّهِ لاَ يُلْقِي لَهَا بَالاً يَهْوِي بِهَا فِي جَهَنَّمَ

“A slave of Allah may utter a word which pleases Allah without giving it much importance, and because of that Allah will raise him in degrees—and a slave of Allah may utter a word (carelessly) which displeases Allah without thinking of its gravity and because of that he will be thrown into the Hell-Fire.” 

(Bukhari, no. 6478)

SOURCE: https://abukhadeejah.com/backbiting-evil-and-permissible-critism-in-defence-of-islam/

Shaykh ‘Ali Muhammad Nāsir Al-Faqīhī رَحِمَهُ اللهُ said:

 

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

How Do we Understand the Actions of some of the Salaf in Advising the Ruler Publicly?

 

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

The Meaning of Ibādah and Islām

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/

Anas bin Malik رضي الله عنه reported:

369. Anas bin Malik رضي الله عنه reported:

A bedouin came to Messenger of Allāh ﷺ and said to him, “When will be the Hour (i.e., the Day of Resurrection)?” He (the Prophet ﷺ) said, “What preparation have you made for it?” He said, “Only the love of Allāh and His Messenger.”Then Messenger of Allāh ﷺ  said, “You will be with those whom you love.”[Al-Bukhāri and Muslim]

The narration in Muslim is: The man replied: “I have made no significant preparation with regard to Salāh (prayer), Saūm (fasting) and Sadaqah (charity) but I love Allāh and His Messenger.”

Commentary: The love of the Companions  of the Prophet ﷺ for Allāh and His Prophet ﷺ was not verbal only, as is the case of present-day Muslims. Their love was full of obedience and submission to Allāh in the true sense. This is what the Bedouin mentioned in this Hadīth really meant when he said that he had not amassed a large treasure by way of Salāt, Saūm (fasts) and Sadaqah for presentation on the Day of Resurrection. What he meant by them was voluntary acts  and not the obligations. The reason being that the obligatory acts like Salāt , Saūm and Zakāt are incumbent on every Muslim and no one can claim to be a true believer and lover of Allāh and His Prophet ﷺ who ignores them. Any Muslim who entertains true love of Allāh and His Prophet ﷺ, makes  it evident in his practical life by his strict performance of the duties and obligations enjoined by Allāh and demonstrated by His Prophet ﷺ through his Sunnah. Even if such a person does not have to his credit a large amount of voluntary acts, he will be successful by Allāh. This is the real import of this Hadīth, otherwise a Muslim’s claim for the love of Allāh and His Prophet ﷺ will be void if he does not fulfill his religious obligations. In fact, without the fulfillment of religious obligations, his claim will be nothing short of self-deception. His claim for the love of Allāh and His Prophet ﷺ, which is not supported by his actions will carry no weight before Allāh.This is what the following Āyah of the Noble Qur’ān enjoins: “Say (O Muhammad ﷺ to mankind:) ‘If you (really) love Allāh then follow me (i.e., accept Islāmic Tauhid, follow the Qur’ān and the Sunnah), Allāh will love you and forgive your sins. And Allāh is Oft-Forgiving, Most Merciful.’” (3:31)

Source: Riyād-us-Saliheen, Volume 1., Chapter 45 (under Visiting the Pious Persons Loving them and Adoption of their Company) Hadīth no. 369, page. 336-337, Compiled by Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi, Commentary by Hafiz Salahuddin Yusuf, Translated by Dr. Muhammad Amin Abu Usamah Al-Arabi bin Razduq, Darussalam.

The Three Infallible Foundations

 

The Three Infallible Foundations

Shaykh al-Islām ibn Taymiyyah:

The Religion of the Muslims is built upon following the Book of Allāh, the Sunnah of His Prophet and that which the Ummah has agreed upon. These three are the infallible  foundations, and that which the Ummah has disagreement concerning, then return it back to Allāh and the Messenger.

Al-Fatāwā (20/164)

Translation by Abu Tasneem Mousuf

t.me/abootasneem

A reply to those who say that they do not take from hadeeth:

 

On the authority of Hassan ibn ‘Atiyyah who said:

“Jibreel would descend upon the Prophet, salAllaahu ‘alayhi was-Sallam, with the Sunnah just like he would descend upon him with the Qur’aan. He would teach him [the Sunnah] just as he would teach him the Qur’aan.”

[Reported by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahlis-Sunnati wal-Jamaa’ah, v. 1 p. 93 no. 99, as well as ad-Daarimee with a slightly different chain and its men are trustworthy. It is also reported by al-Marwazee in as-Sunnah, nos. 28 and 116. Al-Haafith Ibn Hajr mentioned that it was reported by al-Bayhaqee with a saheeh chain in Fat’h al-Baaree, v. 13 p. 291 and it was also mentioned by Ibn Battah in al-Ibaanah, 1/14]

@AbooRuqayyahAMK
عبدالصمد بن خالد بن محمد

Translated by Abū Ruqayyah ‘Abd aṣ-Ṣamad 

10:45 AM – 10 Jun 2016 

NOTE: Posted with kind permission

Saudi King Abdul Azeez (may Allaah have mercy upon him) said:

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

.....

Saudi King Abdul Azeez (may Allaah have mercy upon him) said:

Indeed, the progress and advancement of the Muslims is among those affairs we (pursue). We call to it by the will of Allaah; (but) there cannot be advancement for the Muslims without a return to their religion, adherence to their sound creed and holding onto the Rope of Allaah [i.e. the Qur’aan and the Sunnah]. The path towards this is clear and facilitated for the one who wants to follow it, and that is to single out Allaah in worship – to be free from shirk and bidah- and act on that which the religion has commanded us, for indeed there is no benefit in speech if not [accompanied] by action.

Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah page 33 

Translated by: Abdullah Jallow (may Allaah preserve him)

https://salaficentre.com/2021/08/28/un-islamic-suggestions-of-stooges-who-ascribe-to-islam-and-speak-from-secularist-institutions-to-corrupt-aqeedah-of-muslims/

Giving sincere advice (Naseehah) is a part of perfect faith and Ihsaan

 

The Prophet said:

Whoever wishes to advise the one with authority, he should not do so openly; rather he should take him by the hand and take him into seclusion; if he accepts from him, then he has achieved his goal, and if not, then he has fulfilled his obligation.

Reported by Ahmad (3/403) and Ibn Abee ‘Aasim (2/521) with a saheeh isnaad.

Translation source: Masjid al-Furqan (Stoke on Trent)

https://masjidfurqan.co.uk/

Beware of “Self-Thought” Intellectuals Claiming Knowledge

 

Beware of “Self-Thought” Intellectuals Claiming Knowledge

Shaykh Sāliḥ al-Fawzān (حفظه الله) stated:

"It is possible for any person to buy an amount of books and read them, but that doesn’t benefit anything, it harms more than it benefits. Let’s give an example: If you felt an illness, do you go to the pharmacy and pick up any random medicine from it? Or must you go to the doctor first so he can diagnose the type of illness and prescribe the appropriate medicine? All of that is done (visiting the doctor etc. first) fearing that you may take a harmful medicine that is not appropriate, which may kill you or harm you. Similarly, knowledge, you must go to the specialists in it, and take it from them, and do not suffice with just books, for fear  of falling into misguidance, and being affected by what is in some of them from doubts…”

الخطب المنبرية للشيخ الفوزان  ٢١٤/١

Translated by: Abu Muadh Taqweem Aslam

https://twitter.com/SalafiDawaLancs

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THE PEOPLE OF QUR’ĀN AND HADĪTH اهل القرآن والحديت

The Prophet (صلى الله عليه وسلم) said:

تركتُ فيكم أيُّها الناس، ما إنِ اعتصمتم به، فلن تضلُّوا أبدًا: كتاب الله، وسُنَّة نبيِّه

“I have left among you, O people, that which if you were to cling to it, you would never go astray, the Book of Allāh and the Sunnah of His Prophet.”

Reported by Al-Hākim in his Al-Mustadrak, Al-Marwazī in As-Sunnah, no. 68. Declared sahīh by Al-Albāni in Sahīh At-Targhīb, no. 40 

Translation source: https://ikhlaas.org/

Random Quote of the Day

 

Shaykh Fawzān حفظه الله said:

The trials are like flood; nothing saves one from them except holding fast to the Sunnah and it is not possible for you to hold fast to the Sunnah unless you have knowledge of it.

Sharh al-‘Ubudiyyah (p.90)

TRANSLATION: t.me/salafirecording

The Sharee’ah is the guide by way of which the servants are guided to the truth.

 

"The Sharee’ah is the guide by way of which the servants are guided to the truth. Their nobility is established in accordance with how much they embrace its rulings – through acting upon them in speech, belief and deeds – and not merely due to the level of their intellects or their nobility amongst their people.”

Imaam Ash-Shaatibee

Al-Itisaam 3/434

Translation source: https://masjidfurqan.co.uk

Random Quote of the Day

 

Shaykh Fawzān حفظه الله said:

The more time goes on, the strangeness intensifies and the fitan (trials) increase and so the Muslims are even more in need of being concerned with the Manhaj of the Salaf.

Hajah al Ummah ilal-Manhaj al-Salafi (p. 13)

Translation source: t.me/salafirecording