Taken from the live lecture done daily by the Shaykh on Youtube.
“…Oh people, Indeed approaching you is a tremendous month, a blessed month, Allah has made fasting its days an obligation and standing its nights in prayer (taraweeh)…”
“The station of patience is tremendous and because of this it has been mentioned in the Quran in more than 70 places.”
REF 1: The Ma’iyyah of Allah explained: http://www.salafitalk.net/st/printthread.cfm?Forum=8&Topic=3712
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Some people if they are afflicted with grief they go to the entertainers and musicians, to remove it from himself he says. And this increases him (in grief), and Allah’s Aid is sought. It increases him in grief and sadness.
As for if he went to the Qur’an and listened to the Qur’an and remembrance, what he found (of sadness and grief) would have stopped by the Permission of Allah.
Some people when the grief intensifies he kills himself, he commits suicide, and Allah’s Aid is sought. He kills himself expecting this to be the removal (of his difficulty). And this increases him (in grief) because if he kills himself he goes to the Fire.
From where has he freed himself (of his grief)? He has not freed himself.
There is no cure except with patience, and the remembrance of Allah and listening to the Qur’an and Sunnah.
This is the cure. The cure is with you right in front of you. However some of the people, or in fact many of the people are prevented (from being guided) to this cure.
So they flee to its opposite, they go to singers, the musicians, the entertainment theatres. Believing that this will remove (the grief) from himself, this increases his affliction, increases his deterioration.
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Shaykh Ṣālih al-Fawzān (ḥafiẓahullāh) in explain of the following āyah said,
To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by committing sins), (Al-Muddathir: 37)
This is an evidence that the servant possesses free will and choice; this is a refutation upon the Jabbāriyah, those who say that the servant has no free will or choice rather he is compelled in relation to his actions. They oppose the Mutazilah (1) (Qadariyyah – terms have become synonymous), for the Mutazilah go to extremes in affirming the will of mankind and negating the will of Allāh in contrast to the Jabbāriyah who go to extremes in affirming the will of Allāh and negating free will from mankind; therefore they are in opposite corners.
Meaning, put forth righteous action or remain behind with disbelief and disobedience. (2) Because righteous actions lead to Paradise and to Allāh, as for actions of disbelief and disobedience then verily they distance a person from Paradise and from Allāh. This is a clear proof that mankind possesses free will and they put forth (righteous actions) and remain behind (in disbelief and sin) as they will. They perform righteous actions as they will and commit sins as they will without being compelled, as the Jabbāriyah claim.
However, when Allāh knows that his servant comes forth towards good, He gives him success. And when Allāh knows his servant turns away from good, he forsakes him, leaves him to himself and to his punishment.
The He (subhānahu wa ta’āla) said,
Every person is a pledge for what he has earned, (38)
Whoever puts forth (good) or remains (in disbelief and sin), all of them will have their deeds presented to them on Yawm al-Qiyāmah.
(1) http://www.aqidah.com/creed/articles/opvus-ibn-battah-al-ukbaree-d-387h-on-what-is-obligatory-to-believe-in-regarding-al-qadaa-wal-qadar.cfm
(2) As is recorded from Ibn ʿAbbās and Qatādah as reported in Tafsīr at-Tabari
Having knowledge of the nullifiers of worship is from the greatest means of safety from falling into those actions which diminish (an act of worship’s reward), or nullify it entirely. For example, knowledge of the nullifiers of wudoo, no Muslim has any doubts about it’s importance, because whoever does not know the nullifiers of wudoo, it is possibly he could nullify it and then prays (without it), and his prayer would be invalid due to the hadeeth,
There is no prayer for the one who has no wudoo.” (1)
(In conclusion) knowledge of the nullifiers of Islam are greater and more important than knowledge of the nullifiers of wudoo, because whoever nullifies his Islam, then no action is excepted from him, even if his action benefits the people. Therefore knowledge of the nullifiers of Islam is a must, as is studying these nullifiers and reviewing them in light of the Quran and the Sunnah, and understanding them and then seeking Allah’s Aid in not falling into them.
Shaykh Muhammad Amaan Al-Jaami’s (rahimahullah) Explanation of The Nullifiers of Islam by Shaykul Islam Muhammad ibn Abdul Wahhaab (rahimahullah)
(1) Sunan Abu Dawood 101, Authenticated by Shaykh Al-Albaani
It is imperative that the caller to Allah is foremost at acting upon that which he calls to – from adhering to the commands of Allah and steering clear of His prohibitions, and that he follows Allah’s Messenger (sallallaahu alaihi wa salam) in belief; worship; interactions; manners and conduct outwardly and inwardly.
Verily some prominent Arabs were asked regarding the reason for their accepting of Islam.
The reply was, “Indeed I found that Muhammad (sallallaahu alaihi wa salam) did not call to anything except that he was the first to implement it, and he did not prohibit anything except that he was the first to avoid it.”
So when a caller takes the Noble Messenger (sallallaahu alaihi wa salam) as an example (in all affairs), his call becomes pure and sincere, then the means to [convincing] the hearts are made available, then the attentive ears listen and pay attention; the good souls accept it; and the blessed limbs act upon it – those limbs that received its guidance through flourishing hearts that have been given life and illuminated with the light of true belief whose righteous effects manifest upon the limbs, and thus they are constantly submissive to Allah, The Lord of all that Exists.
Shaykh Zayd Al-Madkhalee’s (rahimahullah) Al-Manhaj Al-Qaweem fee At-Ta’assi bi Ar-Rasool Al-Kareem pg 20
Q: If a father gives to all his children, the one who is in need from them and the one who is not in need, and he sometimes pays their debts. Is it incumbent upon him to be equal (between them), and how is this equality (achieved) if some do not have debts upon them?
A: Equality is in giving (gifts) and ownership, as for obligatory spending, then each is given in accordance with his need. Even if some require more than others. In obligatory spending, equality is not a condition, justice (in this case) is giving each according to his need. The obligatory spending on the older (child) is not like the obligatory spending on the infant. Justice is giving each in accordance to his need. That’s it.
And the one who is in need of marriage, help him marry; there is not a requirement to provide the (same) amount to the another (child).
[Speech unclear]
This is from obligatory spending, marriage is from obligatory spending, he helps to marry the one in need of marriage. As for the one who is not in need of marriage due to being young, there is nothing for him. Therefore obligatory spending, there is no equality; meaning giving the same and it is only giving each individual according to his need. and the needs of the children will differ, such as (between) the older and the younger child.
The rest of the question?
Is it incumbent upon him to be equal (between them), if he pays the debts of some of them.
Likewise with debt, if his son is finding difficulty, and he is not able to clear the debt. Then he pays it for him, and it is not binding to give to the other (child), because this situation is not the case of ownership, this is under the circumstance of settlement (of debt); removal of debt from his son. So this (father) does not give the others the same as him (the one in debt). As for if they are (also) in debt, and cannot find a way out, he pays it for them, just like he pays for the other one’s (debt).
As for if one of them is rich and able to settle (his debts), and (another) one is poor, being sought (to pay) and it is tight for him, then he settles the debts for him and does not settle the debt of the other rich (child).
He asks, Noble Shaykh, may Allah bless you. It hurts us deeply, what we see of the attempts to lower the station of our virtuous scholars, and the biggest difficulty is what we see from those weak in intellect getting carried away behind the likes of these (individuals belittling the scholars) on social media platforms. So what advice (do you have) for us and the attendees on respecting and appreciating our scholars?
On the authority of Anas (Allāh be pleased with him), that the Messenger of Allāh (sallāhu alaihi wa salam) said:
Indecency is not present in an affair except that it makes it ugly, and shyness/shame is not present in an affair except that it beautifies it. (Authenticated by al-Imām Al-Albāni in Sahīh At-Tirmidhi vol.2 pg. 369)
This hadith indicates the great status of shyness/shame in the religion of Islam, due to (the effect it has on the servant of) making him feel ashamed of facing Allah, whilst abandoning His commands, or carrying out a prohibition, or wrongdoing in speech or action in an affair connected to the rights of the creation.
Alongside that, the Hadith shows the dispraise of indecency in speech or actions, regardless of if it is linked to the rights of Allāh, His messenger or the ummah (in general). This is because Islam calls to the adornment of all praiseworthy characteristics, statements and deeds and the abandonment of all lowly despicable characteristics, actions and statements.
Abu ad-Darda (Allāh be pleased with him), said that the Messenger of Allāh (sallāhu alaihi wa salam) said:
Verily, Allāh hates the fāhish and the badhī.
Al-Fāhish are the perpetrators of foul indecent disgusting actions and Al-Badhī are the utterers of indecency, cursing, revilement and slandering etc.
All of these affairs are evil and Allāh hates those who posses these two characteristics.
‘Abdullāh ibn Mas’ūd (Allāh be pleased with him) narrated that the Messenger of Allāh (sallāhu alaihi wa salam) said:
The (complete) believer does not revile and curse (frequently whether he has a reason or not) and neither does he commit immoral vile disgusting deeds or utter lewd immoral speech. (Authenticated by al- Imām Al-Albāni in Sahīh At-Tirmidhi vol.2 pg. 370)
In conclusion, these are not the manners of someone whose heart has been illuminated with the light of īmān in Allāh. Nor of one whose manners have been beautified by at-Taqwa. Or of one whose conduct has been improved by worship, or by the one whose tongue has become rectified and refined by adh-dhikr; rather these are only the manners of the riffraff from the sinful and hypocrites.
When the issue is as you have learnt oh Muslims, then verily it is compulsory upon us to take an example from what these texts show us, in relation to the praiseworthy nature of shyness/shame and the evil of depravity, indecency, lewdness etc.
Shaykh ‘Alee Naasir al-Faqihee (hafidahullah) said,
“These [are] Four Rules(1),that the Muslim benefits from throughout his life. And they address affairs of creed, and it is known that if the creed is correct and sound, everything else [will also be] correct.
Because the Messenger of Allah informed us that,
“ There is a morsel of flesh in the body, if it is sound, the whole body is sound. And if it is corrupt the whole body is corrupted, and it is the heart.”(2)
Therefore, if the heart is sound, then all of the limbs are in obedience; meaning the heart is (like a) king and the limbs are (like) soldiers. When the heart is righteous it does not reach out except to good, and it does not perform except [that which is] good.”
The first lesson of the Shaykh’s explanation of Al-Qawā’id Al-‘Arba’a,
(1) Al-Qawā’id Al-‘Arba’a authored by Shaykh Al-Islām Muhammad ibn ‘Abd Al-Wahhāb (rahimahullāh)
(2) Bukhāri & Muslim