Abu Sufyaan Saalih Bin Mehraan Ash-Shaybaani [rahimahullaah] said: Every workman will be unable to carry out his craft without tools [of that craft], and Islaam’s tool is Ilm [sound knowledge from the Qur’aan, authentic Sunnah and understanding of the Salaf].
[Source: Tabaqaat al-Muhadditheen Bi-Asbahaan’ Vol 2’ page 216]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam Sufyan Ibn Uyaynah (rahimahullaah) said: If my morning is like that of the foolish and my night like that of the ignorant, then what will I do with the knowledge I have written?’’ [Source: Akhlaaq Al-Ulamaa’ page 44’ by Imaam Al-Aajurree (rahimahullaah)]
Repentance:
Salah At-Tawbah
http://www.salaficentre.com/2016/08/salaah-tawbah-prayer-repentance/
The student of knowledge should sleep less as long as it does not harm his body and mind. He should not sleep more than eight hours in a day and night, which is a third of one’s time within a twenty four hour period. However, if he is able to sleep less, he should do so.
[Source: (تذكرة السامع والمتكلم – page 77) & quoted by Shaikh Raslaan (may Allaah preserve him) in Fad’lul Ilm’ page 281]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Shaikh Saaleh al-Fawzaan says that we should thank Allaah (The Most High) Who repelled the (recent) plot perpetrated by the Hoothi Shiite Raafidah against the Sacred House (i.e. Masjid Al-Haraam) and we should supplicate against them, for indeed they are worthy of punishment. They are not the first people to attack the sacred house, rather the Qaraamitah and likewise Abrahah wanted to destroy the kabah, but Allaah is Ever Watchful Over Them. Allaah [The Most High] stated: [أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ – Have you (O Muhammad) not seen how your Lord dealt with the Owners of the Elephant?]
This was about the king of Abyssinia who came along with a huge elephant to destroy the Ka’bah, but Allaah repelled them- Allaah sent them birds in flocks and each bird carried three stones, one in its beak and two in the legs. The birds pelted them with the stones – the stones smashed the skulls of the disbelievers and exited from their anuses, and not a single one of them survived.
Allaah said:
أَلَمۡ تَرَ كَيۡفَ فَعَلَ رَبُّكَ بِأَصۡحَـٰبِ ٱلۡفِيلِ (١) أَلَمۡ يَجۡعَلۡ كَيۡدَهُمۡ فِى تَضۡلِيلٍ۬ (٢) وَأَرۡسَلَ عَلَيۡہِمۡ طَيۡرًا أَبَابِيلَ (٣) تَرۡمِيهِم بِحِجَارَةٍ۬ مِّن سِجِّيلٍ۬ (٤) فَجَعَلَهُمۡ كَعَصۡفٍ۬ مَّأۡڪُولِۭ (٥)
Have you (O Muhammad) not seen how your Lord dealt with the Owners of the Elephant? [The elephant army which came from Yemen under the command of Abrahah Al-Ashram intending to destroy the Ka’bah at Makkah]. Did He not make their plot go astray? And sent against them birds, in flocks, Striking them with stones of Sijjil. And made them like an empty field of stalks (of which the corn has been eaten up by cattle).
This year was called the year of the elephant – the year in which the Messenger of Allah [sallal-laahu-alayhi-wasallam] was born.
Likewise, what did the Qaraamitah do? They killed the pilgrims at the sacred house and at Arafah. They took the black stone to another place they built and called it a Ka’bah. They placed the black stone in that building and it remained there for more than twenty years until Allaah (willed) that it was to be returned to the Kabah (at Makkkah). This act (i.e. attacking the sacred land) is an act of the Shiites and the Raafidah. These Shiites –Hoothi Shiites- are upon the way of their forefathers and Allaah is Ever Watchful Over Them. [Paraphrased]
Listen to audio here: http://a.top4top.net/m_30259rt21.m4a
http://www.sahab.net/forums/index.php?showtopic=161445
We ask Allaah (The Most High) to destroy the Rawaafid and their allies. Aameen
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Narrated `Aisha: Eleven women sat (at a place) and promised and contracted that they would not conceal anything of the news of their husbands.
The first one said, “My husband is like the meat of a slim weak camel which is kept on the top of a mountain which is neither easy to climb, nor is the meat fat, so that one might put up with the trouble of fetching it.”
The second one said, “I shall not relate my husband’s news, for I fear that I may not be able to finish his story, for if I describe him, I will mention all his defects and bad traits.”
The third one said, “My husband, the “too-tall”! if I describe him (and he hears of that) he will divorce me, and if I keep quiet, he will keep me hanging (neither divorcing me nor treating me as a wife).”
The fourth one said, “My husband is (moderate in temper) like the night of Tihama: neither hot nor cold; I am neither afraid of him, nor am I discontented with him.”
The fifth one said, “My husband, when entering (the house) is a leopard (sleeps a lot), and when going out, is a lion (boasts a lot). He does not ask about whatever is in the house.”
The sixth one said, “If my husband eats, he eats too much (leaving the dishes empty), and if he drinks he leaves nothing; if he sleeps he sleeps he rolls himself (alone in our blankets); and he does not insert his palm to inquire about my feelings.”
The seventh one said, “My husband is a wrong-doer or weak and foolish. All the defects are present in him. He may injure your head or your body or may do both.”
The eighth one said, “My husband is soft to touch like a rabbit and smells like a Zarnab (a kind of good smelling grass).”
The ninth one said, “My husband is a tall generous man wearing a long strap for carrying his sword. His ashes are abundant (i.e. generous to his guests) and his house is near to the people (who would easily consult him).”
The tenth one said, “My husband is Malik (possessor), and what is Malik? Malik is greater than whatever I say about him. (He is beyond and above all praises which can come to my mind). Most of his camels are kept at home (ready to be slaughtered for the guests) and only a few are taken to the pastures. When the camels hear the sound of the lute (or the tambourine) they realize that they are going to be slaughtered for the guests.”
The eleventh one said, “My husband is Abu Zar’ah and what is Abu Zar’ah (i.e. what should I say about him)? He has given me many ornaments and my ears are heavily loaded with them and my arms have become fat (i.e. I have become fat). And he has pleased me, and I have become so happy that I feel proud of myself. He found me with my family who were mere owners of sheep and living in poverty, and brought me to a respected family having horses and camels and threshing and purifying grain. Whatever I say, he does not rebuke or insult me. When I sleep, I sleep till late in the morning, and when I drink water (or milk), I drink my fill. The mother of Abu Zar’ah and what may one say in praise of the mother of Abu Zar’ah? Her saddle bags were always full of provision and her house was spacious. As for the son of Abu Zar’ah, what may one say of the son of Abu Zar’ah? His bed is as narrow as an unsheathed sword and an arm of a kid (of four months) satisfies his hunger. As for the daughter of Abu Zar’ah, she is obedient to her father and to her mother. She has a fat well-built body and that arouses the jealousy of her husband’s other wife. As for the (maid) slave girl of Abu Zar’ah, what may one say of the (maid) slave girl of Abu Zar’ah? She does not uncover our secrets but keeps them, and does not waste our provisions and does not leave the rubbish scattered everywhere in our house.” The eleventh lady added, “One day it so happened that Abu Zar’ah went out at the time when the milk was being milked from the animals, and he saw a woman who had two sons like two leopards playing with her two breasts. (On seeing her) he divorced me and married her. Thereafter I married a noble man who used to ride a fast tireless horse and keep a spear in his hand. He gave me many things, and also a pair of every kind of livestock and said, Eat (of this), O Um Zar’ah, and give provision to your relatives.” She added, “Yet, all those things which my second husband gave me could not fill the smallest utensil of Abu Zar’ah’s.” `Aisha then said: Allah’s Messenger (sallal-laahu-alayhi-wasallam) said to me, “I am to you as Abu Zar’ah was to his wife Umm Zar’ah.”
[Source: Saheeh Al-Bukhaari’ Hadeeth Number 518. Vol 7. Darussalam Print]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Indeed, we seek Allaah’s Protection against rejecting good advice, for that will lead to calamities. Likewise, we will not shy away – by the Tawfeeq, permission and Help of Allaah- from sending out clarifications whenever it becomes absolutely clear that either the Masjid or its Admin is being unjustifiably attributed to a particular blameworthy behaviour or attitude. Perfection and efficiency are affairs we will never claim because that is impossible; rather such a claim would be a blatant lie. However, it cannot be merely claimed –without any proof- that Al-Markazus Salafi or anyone else rejects good advice. The one who makes such a claim is politely asked to produce proof, for indeed the Messenger (sallal-laahu-alayhi-wasallam) said, “The burden of proof is upon the claimant’’.
On the other hand, one should not make up his mind -before giving us advice- that regardless the response given based on their advice or proposal, they will criticise anyway; either nitpicking statements or mentioning ambiguous bits of information just because their advice or proposal was genuinely scrutinised. One should not dislike the fact that after receiving their advice or proposal, we might decide to take a step back, listen to others, consult elders and critically examine what is going on around us before acting. One should not be opinionated -wishing that their views or proposals are implemented immediately. Likewise, we (the ones you give the advice) should not be opinionated by rejecting advice even before looking into it in detail. And we do not mean by this that one plays games in the name of scrutiny after clear advice and clarification has been given by the scholars regarding the sound Manhaj positions, sound stances taken against the people of hizbiyyah and bidah, such as the staunch followers of Al-Maribi, Al-Halabi, Al-Hajoori and the staunch followers of other Mubtadi’ah, or the sound stances to be established against the Mu’mayyi’een and the people of clear error, such as the likes of Ibraaheem Ar-Ruhayli etc; rather what we mean is that one should be easy going when addressing the minor affairs related to the Masjid.
Likewise, after giving us advice based on the information received from someone else, but then either you or ourselves are informed of the reality behind the affair, we should neither become wilfully oblivious of what we were pursuing in the first place nor deliberately side-step the affair, rather than affirm the truth even after realising that the advice was based on incorrect or ambiguous information. Therefore, we remind ourselves of that which Allaah (The Most High) has stated:
وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men). Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything). [67:13-14]
Imaam Ibnul Qayyim (rahimahullaah) said:
This is from the highest degree of affirmation (or confirmation), for indeed it has to be (the case that) the Creator knows His creatures. So if you affirm that indeed He is your Creator and the Creator of your hearts and what they contain (or all that is within the hearts), then how can (anything) be hidden from Him when (it is the case) that He created them?! And the statement [بِذَاتِ الصُّدُورِ – what is in the breasts (of men)] includes what the breasts contain of beliefs, intents, love and hate. [ref 1]
We ask Allaah for Ikhlaas, Thabaat, Sidq and Husnul Khaatimah
[Ref 1: Source: Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim (rahimahullaah) page 173… Excerpted & Slightly Paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah (The Most High) said:
وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ وَلَا طَـٰٓٮِٕرٍ۬ يَطِيرُ بِجَنَاحَيۡهِ إِلَّآ أُمَمٌ أَمۡثَالُكُمۚ مَّا فَرَّطۡنَا فِى ٱلۡكِتَـٰبِ مِن شَىۡءٍ۬ۚ
There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book.[6:38]
That is all the land and air animals, such as cattle, wild animals and birds–they are all nations like yourselves. (Allaah) created them just as He created you; (Allaah) provide them with sustenance just as He provides for you. They are all under the will and power of Allaah just as you are.
[مَّا فَرَّطۡنَا فِى ٱلۡكِتَـٰبِ مِن شَىۡءٍ۬ۚ – We have neglected nothing in the Book]. There is nothing of these things that has been missed or forgotten by Allaah in the preserved tablet; rather all things-be they small or big-are written in the preserved tablet just as they are. All the events take place just as it was written down by the pen.
This Ayah is a proof that the first Book (i.e. the Lawh Al-Mahfoodh) contains all the things that will happen (i.e. written 50,000 years before the creation) and this is one of the levels of Divine Will and Decree. The Devine Will and Decree consists of four things:
[a] Allaah’s All-Encompassing knowledge of all things; [b] The writing down of everything that will exist; [c] His all-encompassing Will and Power over everything; [d] He created all the creation, even the actions of the slaves.
Abridged & Slightly paraphrased …see Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan of Imaam Sadi (rahimahullaah)
Al-Hasan [rahimahullaah] said:
A slave does not remember death a lot, except that it is seen in his actions. And he does not prolong his hopes [in the worldly things] except that his actions become evil.
[Az-Zuhd of Imaam Ahmad: page:269]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
This is a tremendous supplication connected to affairs of Aqeedah, Worship and Manners. [Ref:1]
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وِاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if You know that life is good for me, and let me die if You know that death is good for me. O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; and I ask you (to make me utter) a statement of truth in times of contentment and anger; and I ask You for moderation (i.e. neither miserly nor extravagant) when in a state of wealth and poverty; and I ask you for blessings that never ceases; and I ask You for the coolness of my eye (i.e. finding pleasure in obedience to You, love of You etc) that never ends. I ask You (to make me pleased) after (Your) decree and I ask You for a life of (ease, comfort, tranquillity etc) after death. I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and the joy of meeting You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]
Ref 1: Fiqul Ad’iyah Wal Adkaar’ pages 165-166 Section 3/4′ by Shaikh Abdur-Razzaaq Al-Badr (may Allaah preserve him)
See full explanation of the supplication below
