Women of Dawah Salafiyyah

There is no flattery in this; she
must pray, if not then divorce!

Shaykh Raslan

Allah is Sufficient for His Servant

Allah says,

أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ
(Is not Allah Sufficient for His servant) Some of them read it "His servants." It means that Allah is Sufficient for the one who worships Him and relies upon Him.

📖 Tafsir Ibn Kathir rahimahullaah


▪︎ Is not Allah sufficient for His slave? That is, is it not part of His generosity, kindness and care of His slave who is carrying out his duties as a slave of Allah, complying with His commands and heeding His prohibitions - especially the most perfect of humankind in servitude to his Lord, namely Muhammad (ﷺ), that Allah will suffice him in all his affairs, both religious and worldly, and will ward off from him anyone who intends ill towards him?

📖Tafseer as-Sa'di rahimahullaah

.
Abu Darda' reported Allah's Messenger (ﷺ) as saying:

 ‏"‏مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْفِ عُصِمَ مِنَ الدَّجَّالِ ‏"‏
"Whoever memorizes the first ten verses of Surah al-Kahf will be protected from the Dajjal."

📚 Sahih Muslim 809a

Ibn Taymiyah once wrote:

[كان أفضل الأرض في حق كل إنسان أرض يكون فيها أطوع لله ورسوله وهذا يختلف باختلاف الأحوال ولا تتعين أرض يكون مقام الإنسان فيها أفضل وإنما يكون الأفضل في حق كل إنسان بحسب التقوى والطاعة والخشوع والخضوع والحضور وقد كتب أبو الدرداء إلى سلمان: هلم إلى الأرض المقدسة فكتب إليه سلمان: أن الأرض لا تقدس أحدا وإنما يقدس العبد عمله]

The best place to live for each individual is the place where he can be the most obedient to Allah and His Messenger, and this differs according to circumstances.

There is not one specific land that is the best place for each person to live. Rather, what is best for each person depends on where he will be able to exercise taqwa, obedience, khushu’, submission & focused worship.

Abu al-Darda’ once wrote to Salman, “Come to the Holy Land,” so Salman wrote, “The land doesn’t sanctify anyone; rather it is one’s deeds that sanctify him.”

[Majmoo’ al-Fatawa 18/283]

Have You Ever Thought of This Blessing? The Great Blessing of Being a Muslim

Sheikh Muhammad Sa’eed Raslan

The Prophet ﷺ further added, "My two companions (angels) said to me, 'This place is the Eden Paradise, and that is your place.' I raised up my sight, and behold, there I saw a palace like a white cloud! My two companions said to me, 'That (palace) is your place.' I said to them, 'May Allaah bless you both! Let me enter it.' They replied,
'As for now, you will not enter it, but you shall enter it (one day).

I said to them, 'I have seen many wonders tonight. What does all that mean which I have seen?' They replied, 'We will inform you:

1⃣ As for the first man you came upon whose head was being injured with the rock, he is the symbol of the one who studies the Qur'aan and then neither recites it nor acts on its orders, and sleeps, neglecting the obligatory prayers.

2⃣ As for the man you came upon whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells so many lies that it spreads all over the world.

3⃣ And those naked men and women whom you saw in a construction resembling an oven, they are the adulterers (fornicators) and the adulteresses (fornicatoresses).

4⃣ And the man whom you saw swimming in the river and given a stone to swallow, is the eater of usury (Riba).

5⃣ And the bad looking man whom you saw near the fire kindling it and going round it, is Maalik, the gatekeeper of Hell.

6⃣ And the tall man whom you saw in the garden, is Ibraaheem عليه السلام and the children around him are those children who die upon Al-Fitra (the Islaamic Faith). The narrator added: Some Muslims asked the Prophet ﷺ, "O Allaah's Messenger ﷺ! What about the children of pagans?" The Prophet ﷺ replied: "And also the children of pagans."

7⃣. The Prophet ﷺ added, "My two companions added, 'The men you saw half handsome and half ugly were those persons who had mixed a deed that was righteous with another that was evil, but Allaah forgave them.'"

📖 [Saheeh al-Bukhaaree (7047)]
(English) reference: Vol. 9, Book 87, Hadith 171

Narrated Samurah bin Jundub رضي الله عنه: Allaah's Messenger ﷺ very often used to ask his companions:

"Did anyone of you see a dream?"

So dreams would be narrated to him by those whom Allaah wished to tell. One morning the Prophet ﷺ said:

"Last night two persons came to me (in a dream) and woke me up and said to me:

1. 'Proceed!' I set out with them and we came across a man lying down, and behold, another man was standing over his head, holding a big rock. Behold, he was throwing the rock at the man's head, injuring it. The rock rolled away and the thrower followed it and took it back. By the time he reached the man, his head returned to the normal state. The thrower then did the same as he had done before. I said to my two companions: 'Subhaan Allaah! Who are these two persons?'
They said, 'Proceed!'

2. So we proceeded and came to a man lying flat on his back and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck) and similarly tear his nose from front to back and his eye from front to back. Then he turned to the other side of the man's face and did just as he had done with the other side. He hardly completed this side when the other side returned to its normal state. Then he returned to it to repeat what he had done before. I said to my two companions: 'Subhaan Allaah! Who are these two persons?'
They said to me, 'Proceed!'

3. So we proceeded and came across something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread)." I think the Prophet ﷺ said, "In that oven there was much noise and voices." The Prophet ﷺ added, "We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them, they cried loudly. I asked them, 'Who are these?'
They said to me, 'Proceed!'

4. And so we proceeded and came across a river." I think he said, ".... red like blood." The Prophet (ﷺ) added, "And behold, in the river there was a man swimming, and on the bank there was a man who had collected many stones. Behold, while the other man was swimming, he went near him. The former opened his mouth and the latter (on the bank) threw a stone into his mouth whereupon he went swimming again. He returned and every time the performance was repeated. I asked my two companions, 'Who are these (two) persons?'
They replied, 'Proceed! Proceed!'

5. And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance, you ever saw a man having! Beside him there was a fire and he was kindling it and running around it. I asked my companions, 'Who is this (man)?'
They said to me, 'Proceed! Proceed!'

6. So we proceeded till we reached a garden of deep green dense vegetation, having all sorts of spring colors. In the midst of the garden there was a very tall man and I could hardly see his head because of his great height, and around him there were children in such a large number as I have never seen. I said to my companions, 'Who is this?'
They replied, 'Proceed! Proceed!'

7. So we proceeded till we came to a majestic huge garden, greater and better than I have ever seen! My two companions said to me, 'Go up' and I went up. The Prophet ﷺ added, "So we ascended till we reached a city built of gold and silver bricks and we went to its gate and asked (the gatekeeper) to open the gate, and it was opened and we entered the city and found in it, men with one side of their bodies as handsome as the handsomest person you have ever seen, and the other side as ugly as the ugliest person you have ever seen. My two companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city), and its water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of their bodies) had disappeared and they became in the best shape."

ʿAbdah b. ʿAbd al-Raḥīm said: We went out covertly in the land of Rome, and we were accompanied by a youth.
قَالَ عبدة بن عبد الرحيم: خرجنا في سرية إلى أرض الروم، فصحبنا شاب

There was not amongst us one who was more read in the Qurʾān than him, nor one more learned than him, nor one more diligent upon fasting during the day and standing for prayer) at night.
لم يكن فينا أقرأ للقرآن منه، ولا أفقه ولا أفرض، صائم النهار، قائم الليل،

We passed by a fortress; the army shifted away from it while he descended close to it and we thought he went off to urinate.
فمررنا بحصن فمال عنه العسكر، ونزل بقرب الحصن، فظننا أنه يبول،

He looked and saw a woman from the Christians looking from behind the fortress and he fell in love with her.
فنظر إلى امرأة من النصارى تنظر من وراء الحصن، فعشقها

He said to her in the language of the Romans: “How is the path to reach you?”
فقال لها بالرومية: كيف السبيل إليك؟

She said: “When you become Christian, the doors will open for you; and I am yours.”
قالت: حين تنصر ويفتح لك الباب وأنا لك.

Thus he did so, and he entered the fortress.
قَالَ: ففعل فأدخل الحصن،

We engaged in our battle with extreme sadness, every man amongst us saw this youth as his own son from his loins.
قَالَ: فقضينا غزاتنا في أشد ما يكون من الغم، كأن كل رجل منا يرى ذلك بولده من صلبه،

Then we returned on another covert mission.
ثم عدنا في سرية أخرى،

We passed by him while he looked from above the fortress with al-Naṣṣārá (ie: the Christians).
فمررنا به ينظر من فوق الحصن مع النصارى،

We said: “O so and so, what has your recitation of the Qurʾān done for you,
فقلنا: يا فلان، ما فعلت قراءتك؟

what has your knowledge done for you,
ما فعل علمك؟

what has your prayer done for you, and your fasting?”
ما فعلت صلواتك وصيامك

He responded: “Know, verily I have forgotten the Qurʾān, all of it.
قَالَ اعلموا أني نسيت القرآن كله

I do not remember anything from it
ما اذكر منه

except this verse: {Often will those who disbelieve will wish that they had been Muslims. Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know! (15:2-3)}”
إلا هذه الآية: رُبَما يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كانُوا مُسْلِمِينَ ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ فَسَوْفَ يَعْلَمُونَ 15: 2- 3.

Ibn al-Jāwzī, al-Muntadhim fī Tārīkh al-Mulūk wa ʾl-Umam 12/302
ابن الجوزي، المنتظم في تاريخ الملوك والأمم ١٢/٣٠٢
https://shamela.ws/book/12406/4115

The importance of the Correct Aqeedah!

Shaykh Abdurazzak al-Badr

The Permanent Committee for Islamic Research and Fatāwā

Question:
Is it permissible to stand up out of respect for any national anthem, or any national flag?

Answer
It is not permissible for the Muslim to stand up for any national anthem, nor any national flag out of respect. Rather, this is from the evil innovations which did not exist at the time of the Prophet (ṣallallāhu ʿalayhi wa-sallam), nor at the time of the Rightly Guided Caliphs (raḍī Allāhu ʿʿʿanhum). And this action negates the obligation of the completeness of Tawḥīd, and the purity of respect for Allāh alone, and it invites towards Shirk. And in this action is resemblance of the disbelievers, and blind following of them in their despicable customs, and deviating along with them in their extreme attitude towards their leaders and their ceremonies. Indeed the Prophet (ṣallallāhu ʿalayhi wa-sallam) prohibited resembling them and emulating them. And the success is with Allāh. And may the Prayers and Peace be upon Muḥammad and his Family and his Companions.

The Standing Committee for Academic Research and Religious Verdicts:
President: ʿAbd al-ʿAzīz Ibn ʿAbdullāh Ibn Bāz
Vice President: ʿAbd al-Razzāq ʿAfīfī
Member: ʿAbdullāh Ibn Ghudayyān
Member: ʿAbdullāh Ibn Qaʿūd

Fatāwá al-Lajnah al-Dāʿimah (1/2123).

Fatwas of the Permanent Committee>Group 1>Volume 1: `Aqidah (1)>Creeds>Venerating other than Allah>Standing up as a way of honoring the national anthem

Surah al-Isra' 17: 58-63

🔸 Translated into English 🔸

📚 The Methodology of Tamyee and Its Principles 📖

🖋 By His Eminence, the Scholar/ Rabi' Bin Hadi Al-Madkhali May Allah preserve him

📒 For the book in English, click here: https://drive.google.com/file/d/1w13zVKrGXgYfxVMRccSwEBnuj_D1ttoB/view?usp=drivesdk

https://t.me/shipofsalvation

📍
What is this knowledge, due to which Allaah has praised those who possess it and act on it, and those who follow the way of these people? The answer is as the Imaam, Ibn Qayyim Al-Jawziyyah, rahimahullaah, the student of Shaikh-ul-Islaam Ibn Taimiyyah, rahimahullaah, said:

"Knowledge is: (what) Allaah said, (what) His Messenger said, (and what) the Companions said. This is not something false. Knowledge is not that we rush into disagreements foolishly between the Messenger and between the opinion of a Faqeeh (scholar). Nay, and we do not deny and negate the Attributes (of Allaah) just out of fear of falling into tashbeeh and tamtheel."

So we take the definition of knowledge from this statement and this poem, which we rarely hear among the verses of the poets, since the poetry of the scholars is not like the poetry of the poets. So this man (Ibn Al-Qayyim) was a scholar, and he also wrote good poetry. So he said: Knowledge is what Allaah said, at the first level, then what the Messenger of Allaah said, at the second level, then what the Companions said, at the third level. The words of Ibn Al-Qayyim remind us of a reality that is extremely important, and which is often neglected by a large majority of Callers who are spread throughout the lands today in the name of calling to Islaam. What is this reality? What is well known to all of these callers is that Islaam consists of: The Book of Allaah and the Sunnah of Allaah's Messenger. This is the truth and there is no doubt about it, however it is deficient. Ibn Al-Qayyim noted this deficiency in his lines of poetry, which we just mentioned. That is why after mentioning the Qur'aan and the Sunnah, he mentions the Companions. "Knowledge is: (what) Allaah said, (what) His Messenger said, (and what) the Companions said..."

Nowadays, it is very rare that we hear someone mention the Companions when mentioning the Qur'aan and the Sunnah. And as we all know, they are at the head of the Salaf As-Saalih (pious predecessors), of whom the Prophet spoke of in his saying, which has been reported by many Companions:

"The best of mankind is my generation..."

And do not say what many of the callers nowadays say: "The best of generations." This phrase "the best of generations" has no source in the Sunnah. The authentic Sunnah, which is stated in the two Saheeh collections (of Al-Bukhaaree and Muslim) and other hadeeth references all report the hadeeth with the wording: "The best of mankind is my generation, then those that come after them, then those that come after them."


هذه دعوتنا
This is Our Call (The Way of the Salaf)
A TRANSCribed LECTURE of Imaam Muhammad Naasir- ud-DeenAl-Albaanee

قال الشيخ مقبل بن هادي الوادعي رحمه الله
Shaykh Muqbil bin Hadi al-Wadi’i, may Allah have mercy on him, said:

وإنني أقول لإخواني الدعاة إلى الله في جميع البلاد الإسلامية: عليهم أن يشمروا عن ساعد الجد، وعليهم أن يقصدوا بدعوتهم وجه الله، لا لأجل الكراسي، ولا لأجل المناصب، ولا لأجل حطام الدنيا، إن الله لا يقبل من العمل إلا ما كان خالصًا لوجهه.
I say to my brothers who are callers to Allah in all the Islamic lands: They must roll up their sleeves with seriousness and determination. They must intend in their da’wah the Face of Allah alone—not for chairs, not for positions, and not for the fleeting gains of this world. Verily, Allah does not accept any deed except what is sincerely for His sake.

الدعوة إلى الله أرفع من الكراسي، وأرفع من المناصب، وأرفع من حطام الدنيا، {ومن أحسن قولاً ممّن دعا إلى الله وعمل صالحًا وقال إنّني من المسلمين}.
Calling to Allah is loftier than chairs, loftier than positions, and loftier than the fleeting gains of this world. Allah says: “And who is better in speech than one who invites to Allah, does righteous deeds, and says, ‘Indeed, I am of the Muslims’” [Surah Fussilat 41:33].

مقتل جميل الرحمن ٧٧.
Maqtal Jamil ar-Rahman, page 77.

https://t.me/ImamMuqbil_eng

The reality of the “Islamic thinkers”

An Emotional Message For The Muslim Women On Social Media

Shaykh Muhammad Mazyan حفظه الله

A Divine Blessing: The Gift of Someone Who Advises You and Reminds You of Allah!

Shaykh Muhammad Ramzan Al-Hajiri حفظه الله

.
﴾أَحَسِبَ النَّاسُ أَن يُتْرَكُواْ أَن يَقُولُواْ ءَامَنَّا وَهُمْ لاَ يُفْتَنُونَ ﴿
(Do people think that they will be left alone because they say: "We believe," and will not be tested.)

This is a rebuke in the form of a question, meaning that Allah will inevitably test His believing servants according to their level of faith, as it recorded in the authentic Hadith:

﴾«أَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، يُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ، فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ لَهُ فِي الْبَلَاء»﴿
(The people most severly tested are the Prophets, then the righteous, then the next best and the next best. A man will be tested in accordance with the degree of his religious commitment; the stonger his religious commitment, the stronger his test.)

This Ayah is like the Ayah,

﴾أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ ﴿
(Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient) (3:142) There is a similar Ayah in Surat At-Tawbah.

And Allah says:

﴾أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ ﴿
(Or think you that you will enter Paradise without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah" Yes! Certainly, the help of Allah is near!) (2:214)

Allah says here:

﴾وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُواْ وَلَيَعْلَمَنَّ الْكَـذِبِينَ ﴿
(And We indeed tested those who were before them so that Allah will know those who are true, and will know those who are liars.), meaning, He will make know which are sincere in their claim to be believers from those who are lying. Allah, may He be glorified and exalted, knows what has happened in the past and what is yet to come, and He knows how that which will not happen would have happened if it were to happen. All the Imams of Ahlus-Sunnah wal-Jamaah are agreed on this. This is the view of Ibn Abbas and others concerning phrases such as the Ayah,

﴾إِلاَّ لِنَعْلَمَ﴿
(only that We know) (2:143). Meaning, only to see -- because seeing has to do with what is there, but knowledge is broader than seeing, since it includes what is not present as well as what is.


Tafsir Ibn Kathir rahimahullaah

🌱
اللهُم اشغل قلوبنا بحبك ، وألسنتنا بذكرك ، وأبداننا بطاعتك ، وعقولنا بالتفكر في خلقك والتفقه في دينك

Ya Allāh, occupy our hearts with Your love, our tongues with Your remembrance, our bodies with obedience to You, and our minds with reflecting upon Your creation and understanding Your religion.

آمين

Al-Qadr (Pre-decree) is Allaah’s secret. Don’t Argue or Dispute about it – Sharh as-Sunnah


Bismillaah

Sharh as-Sunnah: Lesson 43: Point 67
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And speech and argumentation and disputing about al-Qadr (pre-decree) in particular are forbidden with all of the sects because pre-decree (al-Qadr) is Allaah’s secret.

And the Lord, the Majestic, the Most High, [1] He forbade the prophets from speech concerning pre-decree and the Prophet sallAllaahu alayhi wa sallam forbade argumentation about pre-decree and it was detested by the companions of Allaah’s Messenger sallAllaahu alayhi wa sallam and by the taabieen and it was detested by the scholars and by the people of piety and they forbade argumentation concerning pre-decree (al-Qadr).

So upon you is to submit, to affirm, to have eemaan in and to hold as your belief whatever Allaah’s Messenger sallAllaahu alayhi wa sallam said about all matters and to be silent about other than that.

From the fundamentals of eemaan (true faith) and from the pillars of eemaan is to have eemaan (true faith) in pre-ordainment and pre-decree. And al-Qadaa w’al Qadr (pre-ordainment and pre-decree) refers to the events that will occur that Allaah has pre-decreed and pre-ordained since eternity. And everything which occurs then it does not happen by chance, randomly or without having been pre-decreed by Allaah, the Majestic and Most High. Rather, Allaah, the Perfect and Most High, knew whatever was, whatever has been in the past and whatever will be in the future. Then He wrote that in al-Lawh al-Mahfudh (preserved tablet). The saying of Allaah’s Messenger sallAllaahu alayhi wa sallam:

“The first thing that Allaah created was the pen. He said to it, “Write whatever is going to occur until the Day of Resurrection”. So, the pen wrote whatever was going to occur until the Day of Resurrection.” [2]

And the creation of the pen was before the creation of the heavens and the earth by fifty-thousand years and the Throne of Allaah, the Majestic and Most High, was upon the water. [3]


Footnotes

[1] Translator’s side point: In some wordings; “He whose name is Majestic” or in some of the narrations; “The Exalted and Most High.”

[2] Reported by Aboo Daawood in his Sunan and by a list of others; Imaam Ahmad, at-Tirmithee and by others besides.
Translator’s side point: This hadeeth is declared saheeh (authentic) by Shaykh al-Albaaniyy and it’s a narration of the companion Ubaadah ibn as-Saamit radiyAllaahu anhu.

[3] That’s also been taken from the authentic hadeeth where they mention in a footnote that Muslim reported in his saheeh from Abdullaah ibn Amr ibn al-Aas radiyAllaahu anhumaa who said that Allaah’s Messenger sallAllaahu alayhi wa sallam said:

“Allaah, the Most High, wrote the pre-decreed measures of all the created things fifty-thousand years before He created the heavens and the earth and His Arsh (Throne) was upon the water.”

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Bismillaah wal-hamdulillah wa Sallatu Wa sallam 'alaa Nabiyyinaa Muhammad wa `alaa aalihi wa sahbihi ajma'een

السلام عليكم ورحمة الله وبركاته

May you all be in the best of health and imān. I want to express my gratitude to the brothers and sisters of my Muslim community in Punto Fijo, Venezuela and then to the brothers and sisters from all over the world, who came together, cooperated and made supplications for me in the face of this great test that Allah SubhanaHu Wa Ta'ala decreed for me. قدر الله وما شاء فعل . It is the decree of Allah and Allah does what He wills. The servant praises his Lord at all times and circumstances. الحمد لله على كل حال.
I ask Allah to grant you all a generous reward and much goodness in this life and in the Hereafter and that your good deeds weigh heavily on your scales on the Day of Judgement. Aameen

I am in a very difficult time at the moment, and I ask that you keep me in your supplications ان شاء الله. I will be inactive for a few days... for as long as Allah wills.

Without a doubt, all good comes from Allah Subhana Wa Ta'ala alone, and all evil is for what our hands have put forth [of evil] and because Allah is not ever unjust to His servants."
I ask Allah to grant me guidance and hikmah to endure this test with beautiful patience, acceptance and gratitude, longing for His Pleasure and His reward.


السلام عليكم ورحمة الله وبركاته
Mariyah Ghurabah

I am Mariyah Ghuraba. Admin of this channel

السلام عليكم ورحمة الله وبركاته

Please make dua for me.
There has been a car accident, I was driving the car. And my father died in it. Inna lillahi Wa Inna Ilayhi Raji"oon. He died a disbeliever.

I am going through legal expertise and theres uncertainty as to what will happen to me. Please make dua for me.

Baarakallahu Feekum

Congratulating others in the new Gregorian or Hijri years or the Mawlid

The first question of Fatwa no. 20795

Q 1: Is it permissible to congratulate non-Muslims on the occasion of the new Gregorian year, the new Hijri (lunar) year, and the Mawlid (the Prophet’s birthday)?

A: It is not permissible to offer congratulations on such occasions, because it is not Mashru‘ (Islamically lawful) to celebrate them.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Chairman: 'Abdul-'Aziz Al Al-Shaykh
Member: 'Abdullah ibn Ghudayyan
Member: Salih Al-Fawzan
Member: Bakr Abu Zayd

[The Permanent Committee for Scholarly Research and Ifta': Group 2: Vol.: 1: pg. 454]

.
Fatwa no. 21040

Q: I would like to inform Your Eminence regarding a large electroluminescent billboard placed on the facade of an organization in Riyadh. This billboard displays English numbers in red; its width is four meters and its height is two meters. These digits are displayed in descending order denoting the days left until the end of the year and the start of the third millennium. It is, thus, a sort of celebrating the new year, that is, Christmas. On 2/7/1420 AH, the day of sending that letter, there were eighty-one days left until the start of the new year and the billboard was ready to display the digits "2000" in four cells. This billboard represents an acknowledgment of their the Christians calendar and history, participation in their traditions and festivals, a neglect for Muslim history, a type of offence to their sensitivities, deception of the Muslim scholars and literate people, and propagation of this Christian concept. We ask Allah to grant you, and those in charge, success in removing this billboard as a support to the Muslims. May Allah protect you.

A: It is not permissible for Muslims who believe in Allah and the Last Day to express their interest in celebrating the millennium and other occasions related to the Christians or other non-Muslims. Accordingly, it is not permissible to use the Gregorian calendar, schedule certain events to take place on the millennium - like the conclusion of marriage or the start of a new business, or consider such occasions as festivals. This implies being pleased with their traditions and practices, adulating them, and propagating the celebration of their festivals in which the cross is revered, falsehood is esteemed, and what Allah and His Messenger have forbidden is committed. Allah (سبحانه وتعالى) states, "...but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment." It was authentically reported from the Prophet (صلى الله عليه وسلم) that he stated, "Anyone who imitates any people is one of them." Muslims who are satisfied with Allah as their Lord, Islam as their Din (religion), and Muhammad (صلى الله عليه وسلم) as their Prophet and Messenger must follow Al-Sirat-ul-Mustaqim (the Straight Path), which was the path of the Prophet (صلى الله عليه وسلم) and his honorable Sahabah (Companions - may Allah be pleased with them). Istiqamah (steadfastness) on Al-Sirat demands that Muslims avoid the path of those upon whom Allah has invoked His anger and those who went astray, namely, the Jews, the Christians, and other non-Muslims. Muslims must not follow their false beliefs, imitate their behavior and style of dress, mix with them in their festivals, churches, and places of worship; rejoice at their occasions, or send congratulations to them. In fact, Muslims must deny all these actions, turn to Allah, and ask Him for guidance and steadfastness until the Day of Resurrection.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Chairman: 'Abdul-'Aziz ibn 'Abdullah Al Al-Shaykh
Member: 'Abdullah ibn Ghudayyan
Member: Salih Al-Fawzan
Member: Bakr Abu Zayd

[The Permanent Committee for Scholarly Research and Ifta': Group 1: Vol. : 26: pp. 399 - 401]

.

Allah concludes surah al-Mu'minoon [23] with the following command:

[وَقُل رَّبِّ اغْفِرْ وَارْحَمْ وَأَنتَ خَيْرُ الرَّاحِمِينَ ‎]

"And say: Lord, forgive me and have mercy on me, and You are the best of those who are merciful." [118]

Commenting on this, al-haafidh ibn Kathir wrote:

[هذا إرشادٌ من الله إلى هذا الدعاء، فالغفر -إذا أُطلق- معناه: محو الذنب ستره عن الناس، والرحمة معناها: أن يسدِّده ويوفقه في الأقوال الأفعال]

This is guidance from Allah to make this supplication. And when the word al-ghafr - "forgiveness" - is mentioned in this type of unrestricted way, it means: erasing the sins and concealing them from others. And the meaning of al-rahmah is: that He would enable and facilitate a person to say and do what is right.

[Tafsir ibn Kathir 5/502]

“Converted to Islam” or Reverted to Islam”?

Sheikh Muhaddith Uthman As Salimi

Therefore, we say, if the foundation of this university that is based on disobedience to Allah, the Mighty and Sublime, was not established, what would befall the Muslims of devastation and destruction? Nothing! On the contrary, when they adopt the Islamic rule, they will have to create a university based on the Islamic system.

And as you all know, if a Masjid Dhirar [see Surah Tawbah: 108] were to be established, it would not be permissible to remain nor pray therein, while it is a Masjid whose purpose is for the worship of Allah alone, without any partners. However, alongside that, it was established to cause harm, so due to this intent it becomes impermissible. So it has to be demolished from its very foundation. Therefore this university which is founded upon impermissible free-mixing, what benefit in terms of knowledge does it have to offer to the Muslim youth?

I don't believe that this is the way to acquire knowledge, and when we say this, we are not forgetting the fact that Islam commands Muslims to learn every useful science; and this is not confined to Islamic sciences, but rather every science including physics, chemistry, astronomy, etc., which Muslims can benefit from and establish their livelihood.

This is a communal obligation, but in order to achieve a communal obligation it is not permissible for a Muslim to expose himself to violating the Shari’ah.

Here we are reminded of many of the issues which the Muslim youth, both male and female, fall into. We say for example, now that the field of medicine has advanced and consists of many specialisations in various aspects and that women (patients) require female doctors; which is a fact that no one is ignorant of, and that it is not permissible Islamically for a Muslim woman to expose her body to a male doctor due to an illness, therefore we must have Muslim female doctors. But how do we achieve this? On the basis of 'the end justifies the means' some people are of the view that we should allow our daughters, sisters and womenfolk to enter these mixed universities in order to acquire this knowledge because it is a communal obligation that is binding.

We say: No! Because this mixing exposes our girls and women to temptation, especially if the type of medicine (study) requires the woman to come face to face with the male teacher...She exposes herself to temptation and thus problems arise, as you must have all heard a lot or a little about.

Therefore, we say that whoever is a Muslim and is jealous of his honor and his womenfolk, it is not permissible for him to present his daughter or sister, let alone his wife, in order to pursue this communal obligation, and as mentioned in the saying of old:

لكل ساقطة في الحي لاقطة
'Every fallen-woman in the neighborhood has someone to pick her up'

I don't believe that Muslims are all on the same level in terms of their concern for Islamic rulings, so there must be a group of young men and women who are unconcerned with what is Halaal and what is Haraam, especially if they find some statements legalising what others have said to be impermissible. It is this group who will be the scapegoat. So we must not make our women the scapegoat, and we must not make a scapegoat of ourselves in order to obtain that knowledge which is a communal obligation and not an individual obligation; because it is not permissible to pursue a communal obligation by committing something that is obligatory -on an individual basis- to avoid, i.e. Haraam matters.

It is an obligation to avoid Haraam, so it is not permissible to commit Haraam in order to achieve what? A communal obligation.

This is the answer to what you asked. Yes.

[Silsilah Al-Huda wan Nur, Cassette (441)] | Translated by Mardadi

Sheikh Albani on the principle of 'The ends justify the means'

Questioner: The first thing I begin my speech with is (to say), I love you for Allah's sake.

Sheikh: May the One for who's sake you loved me love you back. I live with your love and righteous supplications In sha'Allāh.

Questioner: May Allah bless you our sheikh. I want clarification with regards to studying in universities. There are some brothers in Algeria who heard your fatwa on this issue (i.e. Prohibition of studying in mixed institutes). I mean, some brothers said this fatwa is only valid for countries which have mixed and non-mixed universities...and others have said that it is valid for all countries. So I want you to clarify this issue.

Sheikh: What I understand from this differentiation from some of them is that they proceed in this differentiation upon a well-known principle - although (according to Islam) it is unknown!

The principle states: الغاية تبرر الوسيلة
'The end justify the means'

The meaning of this saying is that this knowledge (i.e. university studies) is mandatory. So if there is a non-mixed university, then this is the path to acquire this knowledge, but if there is no such university except the mixed university, then 'the end justifies the means'; the 'end' being attainment of such knowledge and the 'means' being this mixed university.

We say: This principle is not known in Islam. This principle is from principles of the kuffar. They are the ones who spread this principle through their actions and their culture...

The Shari'ah does not permit Haraam means in order to attain a legitimate interest. On the contrary, at times Islam prevents seeking a particular interest in order to ward off (the consequent) evil. But here the affair is the complete opposite, 'the end justifies the means'; meaning, you can take a means (even if it is Haraam) in order to achieve an interest. Here comes to my mind the old poetry from which I only memorise the second part. Perhaps the professor will aid us with his memorised collection. I have only memorised his saying:
ليت لم تزني ولم تتصدقي
What is the first part?

Interjection:
كمُطعمة الأيتام من كد فرجها ***
ويل لك لا تزني ولا تتصدقي.

Like one who feeds orphans through prostitution *** Woe to you, do not fornicate and do not give in charity.

Sheikh: So this (woman) fornicates for what reason? Her goal is to give in charity. She fornicates then builds a Masjid with her illicit earning. This earning is void of the reward that one seeks to attain from building a Masjid.

This is from the Principles of the disbelievers - the end justifies the means. I hope you understand this well because many Islamic groups base their actions on this principle - the end justifies the means.

Sometimes the affair of some of these groups goes to an extent where they slander other Muslims in order to annihilate them, simply because they do not join their group. (because) 'The end justifies the means'. This has nothing to do with Islam whatsoever.

So we return now to that country where there is only a mixed university. What type of knowledge is going to be acquired? Is it (a type of knowledge that is) an individual obligation or a communal obligation?

Undoubtedly, there is no such knowledge as an individual obligation found therein. On the contrary, they may study a knowledge that is not even permissible to study, such as studying laws of economics and politics, and the like, which contradicts the Islamic Shari'ah in many of its branches...

A very dangerous statement emanated from a brother of ours who is dear to us in Kuwait before this last ordeal; that it is impossible for Muslims to gain a footing except by committing some sins.

And I believe that every Islamic group that wants to enter itself into the political activity that is currently taking place in Islamic governments will be compelled to fall into such breaches; i.e. committing what Allah has forbidden on the basis 'the end justifies the means'. This is not from Islam.

Shaykh ul-Islām ibn Taymiyyah [may Allāh have mercy on him] said:

“The most beneficial and greatest supplication is: The supplication of [Surah] al-Fātiha.”

Majmū’ al-Fatāwa, 8/215 | Shaykh ul-Islām ibn Taymiyyah [may Allāh have mercy on him]

Translation: Authentic Quotes

Wishing for Death: “I have faced so many hardships in my life that it has made me hate this life..”


THE RULING CONCERNING WISHING FOR DEATH DUE TO ENCOUNTERING MANY HARDSHIPS

[Q]: I have faced so many hardships in my life that it has made me hate this life. Every time I turned to Allaah and pleaded to Him to take my life at the earliest possible moment. This continues to be my wish up until now, as I do not see any solutions to my problems except death; it is the only thing that can save me from this torment. Is this behaviour haraam (forbidden) for me?

[A]: Shaykh Ibn al-‘Uthaymeen – rahimahullaah – said:
“When a person wishes for death due to the hardships and afflictions that have befallen him, then he is doing something that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited, when he said:

“None of you should wish for death due to some harm that has come to him, rather, if he has such a wish then let him say: O Allaah! Give me life if You know that life is better for me. And give me death if You know that death is better for me.” [3]

Therefore, it is not allowed for anyone to wish for death on account of some harm, hardship or difficulty that has come to him. In fact, he should have sabr (patience) and expect a reward from Allaah – the Most High – due to his being patient, and he should wait for relief to come to him; just as the Prophet sallallaahu ‘alayhi wa sallam said:

“And know that victory comes with patience, relief with distress, and ease with hardship.”[4]

So the one who is afflicted with any affliction should know that those afflictions are an expiation for some of the sins he has committed. Indeed, no Believer is afflicted with any kind of grief, pain or suffering except that Allaah expiates – due to that – some of his sins; even if it be the harm caused by a mere pricking of a thorn. So when a person has patience and hopes in a reward from Allaah, he reaches the level of being amongst the saabiroon (those who truly have patience), and this is a very lofty level. Allaah – the Most High said about it's people:

“And give glad tidings to the patient ones; those who, when afflicted by a calamity, say: Indeed we belong to Allaah, and to Him shall we truly return.” [Soorah al-Baqarah 2:155-156].

The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view.

Death does not solve any problems. In fact, sometimes it only increases the difficulties. How many people die whilst being afflicted with calamities, difficulties and suffering, but they had been wronging themselves by sinning, and did not give up their sins or repent to Allaah. So death, in this case, is just a quicker coming of punishment.
Perhaps if such a person had remained alive, then Allaah would have guided him him to the doors of repentance, seeking forgiveness, patience, facing up to the problems and expecting relief. All of this would have been good for him. Therefore, it is upon you – the questioner – to be patient and expect relief from Allaah – the Mighty and Majestic – just as Allaah – the Most High – said in His Book:

“So indeed with hardship here is relief. Indeed with hardship there is relief.” [Soorah Inshiraah 94:5-6].

And the Prophet sallallaahu ‘alayhi wa sallam said in the authentic narration:
“Victory comes with patience; relief with affliction, and ease with hardship.” [5] [6]

References
[3] Related by al-Bukhaaree (10/127) and Muslim (no.2680). from Anas radiallaahu ‘anhu.
[4] Saheeh: Related by Ahmad (11308), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Albaanee in Takhreejus-Sunnah (nos.315-318).
[5] Saheeh: Related by ad-Daylamee (4/111-112), from Anas radiallaahu ‘anhu. It war authenticated by al-Albaanee in as-Saheehah (no.2382).
[6] Fataawaa al-Mar’ah (pp.10-11).

📖 Al-Istiqaamah Issue Issue No.4 – Jumâdal-Awwal 1417H / November 1996

O Sister, Why Do You Obey the Doctor on Health but Not Allah on Hijab? A Heartfelt Reminder for Every Muslim Woman

Shaykh Aziz Farhan Al-Anizi حفظه الله

⚠️ PROHIBITION FOR MEN TO WEAR GARMENTS BELOW THE ANKLES

Questions addressed in this video:

❓ Is it still forbidden for a man to wear garments below the ankles even if he doesn't intend to show off or be arrogant?

❓ What types of clothing are included in this prohibition?

❓ What does the correct and incorrect way look like? (picture)

❓ What is the punishment for a man who wears his garments below the ankles?

Speakers:

Sheikh Saleh Alfawzan حَفِظَهُ اللّهُ
Sheikh Ibn Uthaymeen رَحِمَهُ ٱللَّٰهُ
Sheikh Ibn Baz رَحِمَهُ ٱللَّٰهُ
Sheikh Aziz Bin Farhan حَفِظَهُ اللّهُ

🚨 This is a very serious matter that carries severe consequences, yet many are heedless of this in the modern day. Please share so that everyone may benefit, inshaAllah.

📖 Narrated by Abu Huraira: The Prophet (ﷺ) said, "The part of an Izar which hangs below the ankles is in the Fire." Sahih al-Bukhari 5787

📖 It is narrated on the authority of Abu Dharr who narrates that the Prophet (ﷺ) observed: "Three are the persons with whom Allah would not speak on the Day of Resurrection: the bestower of gift who does not give anything but by laying obligation on him, the seller of goods who sells them by taking false oath and one who hangs low his lower garment." Sahih Muslim 106b

Food for thought!

Bashar al-Assad a dog, the son of a dog!
May the curse of Allah be upon him
and his perished father!

Shaykh Ubāyd al-Jabirī رحمه الله

Shaykh Sulayman Ar-Ruhayli حفظه الله

O Allah, You are the All-Knowing, the All-Powerful. Protect the land of Syria and safeguard it from fragmentation and division. O Allah, do not replace its people’s oppressor with another oppressor. O Allah, whoever You grant authority over it, guide him, accept his repentance, make him upright, and make him a mercy to the people of Syria, one who establishes the religion and cooperates with the rulers of the Muslims upon goodness. O Allah, grant authority to one who will protect their religion, their lives, their honour, and their wealth.

https://t.me/PearlsofRuhayli

All praise is due to Allah alone, the Most High and All-Powerful, who grants victory to His believing slaves and humiliates the oppressors. Today, we thank Allah with hearts filled with joy and gratitude for the victory of our brothers and sisters in Syria and the fall of the oppressive Nusayri regime and its tyrannical taghoot leader Bashar al-Assad. O Allah, just as You have caused their downfall, bring Your wrath upon them and all those who aided them in their crimes against the Muslims. O Allah, destroy them completely, eradicate their tyranny from the earth, and make them a lesson for all who follow in their footsteps.

O Allah, grant our brothers and sisters in Syria steadfastness upon Your religion and unite them upon the pure methodology of the Salaf. Strengthen their iman, protect them from division and misguidance, and grant them righteous leadership that upholds the Qur’an and Sunnah. O Allah, heal their wounded, accept their martyrs, free their prisoners, and grant them safety, peace, and security. Replace their hardships with ease and make their trials a means of expiation and elevation in rank.

You are the All-Hearing, All-Knowing, the Most Just, and the Most Merciful. May Your peace and blessings be upon Your Messenger Muhammad ﷺ, who taught us to enjoin the good, forbid the evil, and support the oppressed. Ameen.

🖋️Abu Zakariyya Ahmad Al-Hudaydi

https://t.me/abuzakriyya

The Humility and Tears of Hammad ibn Zayd While Narrating the Virtues of ’Uthman (May Allah be pleased with him)

Believe…to be guided! - Sheikh Salih As Sindi حفظه الله

Advice for the People of the Sunnah in Times of Adversity

Shaykh Muqbil bin Hadi Al-Wadi’i رحمه الله

My Advice to the People of the Sunnah. In this difficult time, when all forces of evil are conspiring to eliminate the people of the Sunnah and their call—because it alone stands against and refutes evil with clear insight—I offer my second piece of advice to my brothers among the people of the Sunnah. I advise them with the following:

1. Sincerity to Allah

Allah says:

“And they were not commanded except to worship Allah, being sincere to Him in religion.” (Surah Al-Bayyinah: 5)

2 & 3. Patience and Taqwa (Piety)

Allah says:

“But if you are patient and fear Allah, their plot will not harm you at all.” (Surah Aal-Imran: 120)

4. Companionship among themselves

Allah describes the believers:

“Muhammad is the Messenger of Allah; and those who are with him are severe against the disbelievers and merciful among themselves.” (Surah Al-Fath: 29)

In the Sahihayn (Bukhari and Muslim), it is narrated from Al-Nu’man ibn Bashir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said:

“The example of the believers in their mutual love, mercy, and compassion is like a single body; if one part of it suffers, the rest of the body responds with sleeplessness and fever.”

Based on this, every Sunni, wherever they may be on earth, should feel that we stand with them—through our writings, speech, and any other means—within the limits of our capability and in accordance with the bounds set by the Shari’ah.

[Gharat Al-Ashritah, Vol. 1, p. 12.]

https://t.me/ImamMuqbil_eng

Why do you recite morning and evening adhkār?

Sheikh Sa’d Ash-shithry حفظه الله

The Age of Aishah & The state of women in the West

Sheikh Muhammad Al ‘Aqeel رحمه الله

Shaykh Sulayman Ar-Ruhayli حفظه الله

O Allah, indeed You know and we do not know, and You are capable and we are not capable, and You are knowledgeable of everything and capable over everything. O Allah, protect the Muslims in Palestine in general and Gaza in particular, and in Sudan, and Syria, from all who wish them harm, whether by their weapons or their tongues. O Allah, thwart the plans of all who wish them harm. My Lord, help them and do not help against them, grant them victory and do not grant victory over them, and plot for them, and do not plot against them, guide them and make guidance easy for them, and grant them victory over those who transgressed against them. Allah, the Exalted, said: “And they plot, and Allah also plans, and Allah is the best of planners.” (Al-Anfal 30)

https://t.me/PearlsofRuhayli

6. Al-Mu’atazilah

They are the followers of Waasil bin Ataa’, who withdrew (‘Itizaal) from the gathering of Al-Hasan Al-Basree. He determined that the sinner is in a level between two levels. Thus, he is neither a believer nor a disbeliever, yet he will reside eternally in the Hellfire. ‘Amr bin ‘Ubaid followed him in that and their views concerning the Attributes of Allaah are based on ta’teel, like the Jahmiyyah, and concerning Al-Qadar, like that of the Qadariyyah.

They reject the relation of the Qadaa and the Qadar of Allaah to the actions of the servant. In regards to the one who commits a major sin, they hold that he will remain in the Hellfire forever and that he is extracted from the fold of Eemaan into a level between the two levels of belief and disbelief. Thus they oppose the views of the Jahmiyyah in regards to these two principles.

--------------------------------------------

A Brief Overview of some Deviant Sects - Shaykh Uthaimeen
AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: His explanation of Lum’at-ul-‘Itiqaad of Ibn Qudaamah (pg. 161-163)

"I wish to debate you"

Sheikh Raslan hafidhahullaah

The Issue of Shiloukh (Making Scars on the Face) to Distinguish the People of Different Tribes

Q: I would like your advice on the issue of Shiloukh, which is made with a straight razor on the face and is used to distinguish the people of one tribe from another. Is this Halal (lawful) or Haram (prohibited)?

A: In Arabic, this is called Al-Washm (tattooing). The Prophet (صلى الله عليه وسلم) forbade this and cursed those who do it. It is authentically reported in a Hadith that the Prophet (صلى الله عليه وسلم) cursed the taker or payer of Riba (usury/interest), and people who tattoo or get tattooed. It makes no difference whether the tattoo is on the hand, the face, or anywhere else. As regards what is past and done ignorantly, it is sufficient to make Tawbah (repentance to Allah) for it, and all praise to Allah. If it is possible to remove the tattoo without causing harm, it is obligatory that this be done. As regards the future, after a Muslim knows Allah’s Ruling, it is obligatory on them to avoid what Allah forbade, and this applies to both men and women.

[Majmoo ’al-Fataawa Ibn Baaz, Vol.: 6; pg. 404]

🌟 Be the better of the two:

🚫 You are in a Masjid, you know the guy next to you is a Muslim, you just offered the prayer, you made eye contact, yet none of you greet each other with Salaam!

🌴🌴🌴

👉 There are a few reasons why a person does not initiate the greetings with Salaam:

1️⃣ Ignorance – where people give little importance to the Islaamic greetings of saying: “السلام عليكم” and instead initiate their conversations with “Hello”, “Hi”, “good morning”, “good evening” or in Arabic as “صباح النور”, “مساء الخير”.

2️⃣ Negligence – not caring for the rights and honor of others.

3️⃣ Pride – Many elders and affluent people do not greet the young or the poor out of pride. They feel like it is humiliation to initiate the greetings to those who are younger to them in age or lower to them in status; or some will feel like: ‘he did not greet me, so I will not greet him either.’

4️⃣ Limiting the Salaam to only those who are known to you.

🌴🌴🌴

💠 From the signs of the Hour is that people will be miser with greeting with Salaam.

Abdullaah ibn Masood رضي الله عنه narrated: The Messenger of Allaah ﷺ said:
❝Verily, among the signs of the Hour is that greeting (of Salaam) is limited to those known only.❞

In another report: ❝A man will greet “Salaam” only to his intimate fellow.❞

📚 [Musnad Ahmad (3535), and graded as “Hasan” (good) by Shaikh Ahmad Shaakir. Shaikh al-Albaanee said in al-Saheehah (648): “it is strong due to the various chains supporting it”]

In surah al-Nisa', Allah says:

[ إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا]

Those who believe and then disbelieve and then believe and then disbelieve and then increase in disbelief, Allah will not forgive them nor will He guide them to a way. [137]

In his tafsir of this ayah, Imam al-Baghawi posed and then answered the following question:

[ فإن قيل : ما معنى قوله ( لم يكن الله ليغفر لهم ) ومعلوم أنه لا يغفر الشرك إن كان أول مرة؟ . قيل : معناه أن الكافر إذا أسلم أول مرة ودام عليه يغفر له كفره السابق ، فإن أسلم ثم كفر ثم أسلم ثم كفر لا يغفر له كفره السابق ، الذي كان يغفر له لو دام على الإسلام . ]

If one were to ask: What should we understand from Allah's statement, "Allah will not forgive them" when it is a well-known fact that He does not forgive even the first instance of shirk?

The response would be: the message here is that if a disbeliever embraces Islam when it is presented to him and remains a Muslim, his previous disbelief will be forgiven, but if he embraces Islam and then disbelieves and then embraces Islam and then disbelieves then his previous disbelief - i.e. the disbelief that would have been forgiven if he had remained a Muslim - will not be forgiven.

[Tafsir al-Baghawi 2/300]

The Mistakes of Husbands: Poor Companionship and Treatment of Wives | Examples of Poor Treatment in Marriage

Sheikh Muhammad Sa’eed Raslan

Ruling on performing Wudu with Snow

Sh. Aziz Farhan al-Anizi Hafidhahullaah

The Fajr Prayer: The Ultimate Criterion and Scale Between the True Worshiper and the Hypocrite

Shaykh Aziz Farhan Al-Anizi حفظه الله

Shaykh Salih al-Usaymi said:

“If you are surrounded by the flames of sins, extinguish it with repentance and doing good deeds.”

Part No. 13; Page No. 33

The Hadith in which the Prophet taught Aishah the Dua' to be said on visiting graves


Q: How should we interpret the Hadith in which the Prophet (peace be upon him) taught Aishah the Dua' (supplication) to be said on visiting graves?

A: Visiting graves used to be forbidden for everyone. Then, it was permitted for people to visit them. Then, it was forbidden for women exclusively. Accordingly, the Prophet (peace be upon him) must have taught `Aishah the etiquette of such a visit at the time of its permissibility for all. May Allah grant us success.


https://www.alifta.gov.sa/En/IftaContents/IbnBaz/Pages/FatawaChapters.aspx?cultStr=en&View=Page&PageID=2421&PageNo=1&BookID=14

The Ruling of Women Visiting Graves

Sheikh Ibn 'Uthaymīn رحمه الله

The Fear of Losing Religion: Prophet Ya’qub’s Fear for Prophet Yusuf

Shaykh Ali bin Zayd Al-Madkhali حفظه الله

Learn Tawhīd

Sheikh Salih Al-Fawzaan hafidhahullaah

Shaikh Al-Islam Ibn Taymiyyah (rahimahullāh) was asked: “Is it allowed to pray in a hermitage or in a church in which there are images? Or is it impermissible? Is it allowed to call them the houses of Allah?”

Ibn Taymiyyah responded: “They are not the houses of Allāh―the houses of Allah are the mosques. These [churches] are houses wherein there is disbelief in Allah, even if He may be mentioned in them. So houses are in accordance to its people, and the people of churches are disbelievers―they are houses where the disbelievers perform worship.

As for performing Salāh in them, then the scholars have three sayings:
1. The view of Ahmad (ibn Hanbal) and others is that it is forbidden unrestrictedly, and that is also the saying of Mālik.
2. It is allowed without restriction, and this was the saying of some of companions of Imām Ahmad.
3. That which is authentically reported from ‘Umar Ibn Al-Khattāb and others and recorded from Ahmad and others―and that is that if there are images in these places, then one is not permitted to pray in them because the angels will not enter a house wherein there is an image; and because the Prophet (salallāhu ‘alaihi wasallam) did not enter the Ka’bah until all the images inside it were removed. Also, ‘Umar (radiyallāhu ‘anhu) said: ‘We would not enter their churches whilst there are images inside them.’ These churches are like mosques that are built over graves. Bukhāri (no. 427) and Muslim (no. 528) reported that the churches of Abyssinia were mentioned to the Prophet (salallāhu ‘alaihi wasallam) and what was inside them of images and pictures. So he (salallāhu ‘alaihi wasallam) said:

إِنَّ أُولَئِكِ إِذَا كَانَ فِيهِمُ الرَّجُلُ الصَّالِحُ فَمَاتَ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا وَصَوَّرُوا فِيهِ تِلْكَ الصُّوَرَ أُولَئِكِ شِرَارُ الْخَلْقِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ

‘When a pious person amongst them used to die, they would build a place of worship over his grave, and then decorate it with these pictures. They shall be the worst of creatures on the Day of Judgment in the sight of Allah.’

And, if there were no images in a church, then the Sahābah would pray in it―and Allah knows best.”

📖 (Al-Fatāwā Al-Kubrā, 2/59)

The Origins of Shirk:
Shaykh al-Albaanee

It is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed).

Concerning the saying of Allaah – the most perfect – about the people of Nooh:
“And they have said: You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa’, nor Yaghooth, nor Ya’ooq, nor Nasr.” (Soorah Nooh 71:23)

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allaah – the most high – and he whispered to them that this is what their forefathers used to do!!!

So Allaah sent to them Nooh alayhis-salaam, commanding them to worship Allaah alone. However none responded to his call except a few. Allaah – the mighty and majestic – related this whole incident in Soorah Nooh Ibn ‘Abbas relates: “Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them.” [7]

The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) – radiallaahu ‘anhum. In ad-Durral-Manthoor (6/269): ‘Abdullaah ibn Humaid relates from Abu Muttahar, who said: Yazeed ibn al-Muhallab was mentioned to Abu Ja’far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allaah was first worshipped. Then he mentioned Wadd and said: “Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil ( Babel ), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying:
I see that you are mourning and lamenting over him. So why don’t you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : “Why doesn’t every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him.” So they all said “yes”. So each household made a picture of him, which they adored and venerated and which constantly reminded them of him.

Abu Ja’far said: “Those from the later generation saw what the (pevious generation) had done and considered that……..to the extent that they took him as an ilah (diety) to be worshipped besides Allaah. He then said: ”This was the first idol worshipped other than Allaah, and they called this idol Wadd” [8]

-----------------------------

7. Related by al-Bukhaaree (8/534)
8. Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraaree (6/112/2) of Ibn ‘Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Abu Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee’s al-Kunaa wal-Asmaa, nor Muslim’s al-Kunaa, nor any one elses. And the hidden defect here is that he is from the Shee’ah, but his biography is not included in at-Toosee’s al-Kunaa — from the index of Shee’ah narrators.

➖️➖️➖️➖️➖️➖️➖️

The Origins of Shirk
Al-Ibaanah Magazine , Issue No.3 Dhul-Qa’dah 1416H / April 1996

You will be asked about the pleasures on the Day of Resurrection

Sheikh Saleh Al-Useymi حفظه الله

Memories are the ruins of the past imprinted in our souls, and they - both sweet and bitter - generate sorrows.

We grieve over the sweet ones: why didn't they last?

And over the bitter ones: how did they pass?

The best way to benefit from them is through contemplation and remembrance, drawing lessons and learning from them.

شيخنا: صالح بن عبد الله العصيمي (حفظه الله)

A funny story about a man, his wife and the cow.

Sheikh Ali Ar-Razihi

قال الشيخ أبو الفضل الصويعي حفظه الله:

عندما يتقدّم بك العمر؛ يستيقن الإنسان أنّ هناك الكثير من الأمور الّتي قام بها، لو رجع الزّمان ما فعلها، ولكثيرٍ من الكلام ما تكلم به، ولكثيرٍ من الأمور ما قام بها.
خُذها نصيحة من مُجرب لا تُجاري السّفهاء، وفكّر بعمق قبل أيّ قول، أو فعل.

https://t.me/AbolfadlA/2199

Sheikh Abu Al Fadl As Suway’i, may Allah preserve him, said:

As one grows older, a person realizes that there are many things he has done,
that if time were to go back, he would not have done them.

And many of the words he has said, he would not have spoken. And many actions, he would not have undertaken.

Take it as advice from someone experienced: do not engage with the foolish and think deeply before saying or doing anything.

Shaykh Ibn Uthaymeen’s [رحمه الله تعالى] humility:

‎When he was asked,
‎“Why don’t you hold a weekly class in Riyadh?”

‎He replied,
‎“The river does not quench the sea,”

‎(He is indicating that Riyadh already has scholars like Shaykh Ibn Baz, رحمهم الله).

قالَ يَحْيى بْنُ مُعاذٍ: بِئْسَ الأخُ أخٌ تَحْتاجُ أنْ تَقُولَ لَهُ اُذْكُرْنِي فِي دُعائِك
وجُمْهُورُ النّاسِ اليَوْمَ مَعارِفُ
ويَنْدُرُ مِنهُمْ صَدِيقٌ فِي الظّاهِرِ
وأمّا الأُخُوَّةُ والمُصافاةُ فَذَلِكَ شَيْءٌ نُسِخَ فَلا تَطْمَعْ فِيهِ
وما أرى الإنْسانَ يَصْفُو لَهُ أخُوهُ مِن النَّسَبِ ولا ولَدُهُ ولا زَوْجَتُهُ فَدَعْ الطَّمَعَ فِي الصَّفاءِ
وخُذْ عَنْ الكُلِّ جانِبًا وعامِلْهُمْ مُعامَلَةَ الغُرَباءِ
وإيّاكَ أنْ تُخْدَعَ بِمَن يُظْهِرُ لَك الوُدَّ، فَإنَّهُ مَعَ الزَّمانِ يُبَيِّنُ لَك الخَلَلَ فِيما أظْهَرَهُ
وقَدْ قالَ الفُضَيْلُ: إذا أرَدْت أنْ تُصادِقَ صَدِيقًا فَأغْضِبْهُ فَإنْ رَأيْته كَما يَنْبَغِي فَصادِقْهُ
وهَذا اليَوْمُ مُخاطَرَةٌ؛ لِأنَّك إذا أغْضَبْت أحَدًا صارَ عَدُوًّا فِي الحالِ

الآداب الشرعية والمنح المرعية (٣/‏٥٨١)

Yahya ibn Mu’adh said: “What a bad brother is one whom you need to tell: ‘Remember me in your duas.’”

Most people today are merely acquaintances.
It is rare to find a true friend, even outwardly.
As for true (sincere) brotherhood and friendship, that is something abrogated, do not hope for it.

I do not see that a person can have pure sincerity from his blood brother, his child, or even his spouse. So abandon the hope for pure loyalty.

Keep your distance from everyone and deal with them as if they were strangers.

Beware of being deceived by someone who shows you affection, for with time, the flaws in what he shows will become apparent to you.

Al Fudhayl said: “If you want to befriend a friend, anger him. If you find him as he should be, then befriend him.”

But today, this is risky, because if you anger someone, he immediately becomes your enemy.

Al Adaab ash Shar’iyyah wa al Minah al Mar’iyyah (3/581)

‼️ 𝗚𝗥𝗔𝗩𝗘 𝗪𝗢𝗥𝗦𝗛𝗜𝗣𝗜𝗡𝗚 ‼️

Imam Ahmad bin Hanbal said:

“The graves of the evildoers among the people of Sunnah are a garden from the gardens of Paradise,

whilst the graves of the [devout] worshippers among the people of Bid'ah are a pit from the pits of Hellfire.”

[al-Lata'if of Abu Musa al-Madini 218]

Giving Preference To The Sunnah Over The Customs.

Sheikh Abdur Razzaq Al Badar hafidhahullaah

Question: What is the ruling on planting trees upon the grave?

Shaykh Sulayman Ar-Ruhayli حفظه الله:

This is an innovation (bid’ah), and they (people) do this with the intention of easing the suffering of the deceased person in his grave.

And this is bad assumption about the deceased person, and just like that this could lead to evil, and if these trees bear fruit, then some people might seek blessings through it, and venerate it because they are upon graves.

Therefore this act is not permissible.

#Fatawa_on_Aqeedah_Tawheed

https://youtu.be/PTutGvJ9Gvk?si=ZV0TN-KNIa7E4IBl

.

al-Baraa' رضي الله عنه said: I saw Allaah's Messenger ﷺ on the day (of the battle) of the Trench (al-Ahzaab) carrying earth till the hair of his chest were covered with dust. He was reciting the following poetry of `Abdullaah (Ibn Rawaahah):

"O Allaah, were it not for You, We would not have been guided...
...Nor would have we given in charity, nor would have we prayed.

So, please send tranquility upon us...
...And make our feet firm when we meet the enemy.

For indeed the enemies have rebelled against us...
...Yet if they want to put us in affliction, (i.e. want to fight against us) we would not (flee but withstand them)."

The Prophet ﷺ used to raise his voice while reciting these lines of poetry.
📚 [Saheehain]

https://t.me/ilm4all/4367

The sincere advice of the late Shaykh
Muhammad b. Ali Adam al-Ityubī رحمه الله

Do Not Be Lazy, O People of the Sunnah: Spread the Salafi Creed, the Sunnah, and Beneficial Knowledge!

Shaykh Sulayman Ar-Ruhayli حفظه الله

Sheikh Abdussalam Burjis rahimahullah:

A man said to Abu Bakr Al-Ayyash, 'O Abu Bakr, who is the true follower of the Sunnah?' He replied with a remarkable answer: 'The one who, when the various sects are criticised, does not become angry about any of them. Why? Because he has no affiliation except to the Sunnah, so criticisms of the sects and their adherents do not affect him, nor does disparagement of the writings of the people of innovations. In contrast, one who is affiliated with a sect, even if he claims to be upon the Sunnah, becomes furious when his sect or party is criticised. How much more so if he rejoices in it! There is no doubt that his anger will flare up, and he will react strongly. Thus, you will notice that some partisans become enraged when the faults of their party are mentioned; their faces change, and then the devil comes to them, convincing them that this anger is in defense of the religion of Allāh, the Exalted. However, the reality is that they are angry for the sake of their party and its members. It is necessary to mention and warn against the faults, and if someone becomes angry upon hearing these criticisms, it serves as a reminder to be cautious. He is a person of desire, and there is malice in his heart.'"

Definition Of Country (Land) Of Disbelief And Land Of Islam: Sheikh Salih Alish-Sheikh

بسم الله الرحمن الرحيم

A polytheistic land is a country in which polytheism is manifest and predominant. This definition is what sheikh Muhammad ibn Ibrahim mentioned when questioned about a disbelieving country and what it is. He said a land of disbelief is that which disbelief is apparent and prominent. In light of this, whenever polytheism becomes distinct in a country and it's distinction is predominant (it becomes widespread, visible, clearly evident, and prominent) this country is (deemed and) dubbed to be a polytheistic land (or country). This relates to what (normally) transpires therein which is polytheism.

As it relates to the people of the country, this topic is disputed among the people of knowledge. Is consideration in naming a country to be an Islamic country or a country of disbelief (directed to) it's people? Ibn Taimiyyah was asked about a country in which rulings of disbelief and Islamic legislation are both visible therein, so he said that this type of country is not deemed (judged) to be neither a land of disbelief nor an Islamic land. On the contrary the Muslim conducts himself therein in accordance with Islam, whereas the disbeliever conducts himself according to disbelief.

Some scholars stated a country in which the call to prayer is evident and heard during the times of prayer is an Islamic country because the Prophet -sallahu alayhi wa salaam- would say to whoever was with him, while out on a war expedition before invading a town in the morning hours, wait! If the summons to prayer was made he would not attack, and if it was not heard they would attack. This is debatable because the Arabs whenever they called to prayer this meant they affirmed and bore witness to the testimony of truth because they knew its intent. They fulfilled the rights of tawheed that comprises the call to prayer. So if they bore witness that there is no deity in truth except Allah and Muhammad is the messenger of Allah, and established the call to prayer, this indicated that they had abandoned and distanced themselves from polytheism.

Allah says:

فإن تابوا و أقاموا الصلاة وءاتَوُا الزكاة فإخوانكم في الدين
“If they repent, perform the prayer, and pay the annual charity, then they are consequently your brothers in faith.” [At-Taubah: 11]

“If they repent” from polytheism “perform the prayer, and pay the annual charity, then they are consequently your brothers in faith.” This is on account that the Arabs knew the meaning of tawheed, thus if they entered into Islam and bore witness to the two testimonies, this implied that they acted in accordance with it. As for in this day and time there are an abundant of Muslims that say there is no deity in truth except Allah and Muhammad is the messenger of Allah, however they do not truly know it's intent, nor act in accordance to it. On the contrary you find polytheism being commonly practiced among them.

For this reason we say that this definition -a Muslim land or country is that wherein the adhan is manifest- in this day and time is not correct, and the evidence is it's original affair, that being that the Arab would abandon and distance themselves from polytheism and it's people. They would (willingly) uphold and implement monotheism, in contradiction to the people of this time period.

Therefore, the first definition concerning the titling of a country is more correct. It does not necessitate, regardless if it’s dubbed a polytheistic or Islamic country, that the ruling is based on the individuals residing therein. In contrast, we say that the ruling is based on what is predominate, and or by the manifestation of polytheism and disbelief, and whoever is therein is interacted with accordingly, especially in this era. This is due to the fact that the appearance of polytheism and disbelief in many countries does not occur by choice of the people of that land.

Perhaps it is due to being overwhelmed, either by way of the Sufi paths or by way of the government, just as is well known and witnessed.

Hence we say that dubbing a country is restricted to what I clarified previously, as for it's citizens then there conditions may differ.

Translated by Abu Abdil Waahid Najeeb Ibn Yusuf Al Anjelesi.

Source: شرح ثلاثة الأصول
http://pureislaam.com/2016/10/06/definition-of-country-land-of-disbelief-and-land-of-islam-sheikh-salih-alish-sheikh/

The story of a Man.. 𝙎𝙝𝙚𝙞𝙠𝙝 𝘼𝙗𝙙𝙪𝙡 𝙎𝙖𝙡𝙖𝙢 𝘼𝙡-𝙎𝙝𝙪𝙬𝙖𝙮𝙚𝙧 حفظه الله

قال شيخ الإسلام ابن تيمية رحمه الله :

الرافضة من أجهل الناس وأضلهم كما أن النصارى من أجهل الناس، والرافضة من أخبث الناس، كما أن اليهود من أخبث الناس ففيهم نوع من ضلال النصارى، ونوع من خبث اليهود.

منهاج السنة (٢ / ٦٥)

Sheikh al Islam Ibn Taymiyyah, may Allah have mercy on him, said:

The Rafidhah are among the most ignorant and misguided people, just as the Christians are among the most ignorant people.

The Rafidhah are also among the most evil people, just as the Jews are among the most evil people.

In them, there is an aspect of the misguidance of the Christians and an aspect of the evil of the Jews.

Minhaj as Sunnah (2/65)

Al-Albaani On The Youth Refuting and Defaming One Another Out of Spite, Based on Drastic Ignorance and as a Result Turning the People Away From Themselves


After explaining the weakness of a hadith he was discussing, the Imaam said, “… though it [does] represent the state of affairs of many of the youth of the supposed awakening of today, those who refute one another, defame one another—out of spite, not to sincerely advise—their transgression and evil having reached some of the scholars and virtuous ones, and they insulted them with various names, not implementing the manners propounded by Islaam [that], The one who does not show mercy to our young, respect our elders, and recognize our scholar’s rights, is not from us,”—self-conceited with snippets of knowledge they gathered from here and there—until they imagined that they had something to stand on, but they have nothing to stand on, as has been mentioned in some of the hadiths about the trials.

And they turned away the hearts of many people from themselves through sayings and fatwas which communicate their drastic ignorance, the thing which reminds us that they are from those whom the Prophet صلى الله عليه وسلم referred to in the authentic hadith, ‘Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when no scholar remains, the people turn to the ignorant as their leaders. Then they are asked to deliver religious verdicts and they deliver them without knowledge—so they go astray [themselves], and lead others astray,’ agreed upon [i.e., reported in Bukhaari and Muslim].”

📖 Ad-Da’eefah, 14/2/555-557.

https://thealbaani.site/2013/10/10/on-the-youth-refuting-and-defaming-one-another-out-of-spite-based-on-drastic-ignorance-and-as-a-result-turning-the-people-away-from-themselves/

Measuring your Imām with this scale.

Shaykh 'Abdurrazzāq al-Badr حفظه الله

The Best acts of Kindness a Muslim can show to a non-Muslim
Explained by Shaykh Abdul Aziz ibn Baz ‎رحمه الله,

Firstly:
“The first thing is to invite them to Allah and clarify to them the reality of Islam as much as the person is able, based upon their knowledge and insight.
This is the greatest act of kindness and the most important act of kindness.

Secondly:
It is not permissible to oppress non-Muslims. It is not permissible to oppress non-Muslims with regards to their lives, wealth, or honor. Do not oppress them with regards to their wealth by stealing, deceit or cheating. Do not oppress them with regards to their bodies by hitting them or the like.

Thirdly:
There is nothing wrong with interacting with non-Muslims in business such as buying, selling, and renting.
Also, treat your non-Muslim neighbors kindly.
Give them charity and gifts if they are poor. Give them advice that might benefit them.
As for participating with them in their holidays and festivals, the Muslim should not participate with them in this.”

[Majmu al-Fatawa, 364/6]

.
Shaykh ibn al-ʿUthaymīn رحمه الله said:

"I am free to do whatever I want"— this is incorrect.

We say: You are not free to disobey Allah.

Rather, if you disobey your Rabb, you can no longer call yourself a slave of Allah, because you have become enslaved to Shayṭān and to whims and desires.

📖 Majmūʿ Fatāwā 3/81

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Yahya ibn Mu’aadh, may Allaah have mercy on him, said, “If you’re not pleased with Allaah, how can you ask Him to be pleased with you?”

📖 Sifatus-Safwah, 4/341.

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“Everything Which Leads to Hatred and Enmity Between the People, Then Verily the Legislation Categorically Prohibits it.”


Shaikh ’Uthaimeen, may Allaah have mercy on him, said, “Everything which leads to hatred and enmity between the people, then verily the Legislation categorically prohibits it—because the Islamic religion is built upon harmony, love and loyalty between the Muslims.”

📖 Ash-Sharh al-Mumti’, vol. 8, p. 143.

Boycotting A Muslim Is From The Major Sins - Shaykh Abdurrazzaq Al-Badr حفظه الله

Halloween The Festival Of Disbelievers Not Muslims!


💠 Allāh says in Qur'ān:

والذين لا يشهدون الزور
“And those who do not witness falsehood..” [al-Qur'ān 25:72]

Mujāhid and other than him from the Salaf said that falsehood (Zoor) refers to the festivals of disbelievers.


💠 قال رسول الله صلى الله عليه وسلم :
The Messenger of Allāh ﷺ said:

من تشبه بقوم فهو منهم.
“Whoever imitates a people then he is from them.” [رواه أبو داود]


💠 قال عمر بن الخطاب رضي الله عنه:
‘Umar b. al-Khaṭṭāb رضي الله عنه said:

اجتنبوا أعداء الله في عيدهم.
“Avoid the enemies of Allāh during their festivals.” and in one narration with addition “.. for the Wrath of Allāh descends upon them during it.”

▪︎ [تاريخ الكبير للبخاري]


💠 قال عبدالله بن عمرو رضي الله عنه :
‘Abdullāh b. ‘Amr رضي الله عنه said:

من مر ببلاد الاعاجم فصنع نيروزهم و مهرجانهم و تشبه بهم حتى يموت و هو كذلك حشر معهم يوم القيامة.
“Whoever settles in the land of the non-Arabs and celebrates their new year and festival and imitates them until he dies while he is in that state, will be gathered with them on the Day of Resurrection.”

▪︎ [أخرجه البيهقي في الكبرى]

#Halloween

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Can I Shake Hands With My Wife's Sister? - Shaykh Sulayman Ar-Ruhayli حفظه الله

⚠️🔊✅️

The Messenger of Allah ﷺ said,

“If Allah intends good for His slave then He places satisfaction in his soul and his Taqwa (piety) in his heart.”

📖 [Silsilah Al-Ahadith As-Saheehah, 3350]

Q: What is the ruling on the Salah (Prayer) in which I raised my head from Sujud (prostration) before the Imam (the one who leads congregational Prayer)?

A: If you raised your head before the Imam, you should have prostrated again and then raised it after him again. If you did not do this because you were ignorant of it, there is no sin on you and your Salah is valid. However, if you know the Shary Islamically lawful) ruling on this, and did not offer Sujud again on purpose, your Salah is not valid, and you should repeat it. But if you were ignorant of the ruling, your Salah is valid, but you should not do this again.

Thus, if you raise your head thinking that the Imam has raised his head, and you discover that he has not raised it yet, offer Sujud again, and then raise your head after the Imam.

[Fatawa Noor Ala Al-Darb Ibn Baaz, Vol.: 12; pp. 362 - 363]