Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said:The sincere person tastes the sweetness of servitude to Allaah which prevents him from servitude to other than Allaah; for there is nothing sweeter and more comforting to the heart than the sweetness [found] in belief in Allaah–The Lord of the Aalameen.
Shaykh Ṣālih Al-Fawzān (hafidahullāh):
From the Way of Allāh – The Glorified, The Most High – with his creation, is that he trials and tests them. He does not leave them without trials and tribulation, for if he was to leave mankind without trialling them, then the believer would not be distinguished from the hypocrite and the truthful would not become clear from the liar.
Source: Official Website of the Shaykh
It is a must that the Muslim supplicates and calls upon his Lord in every time and location. He (should) humble himself to Allāh because this is the way of the Prophets and Messengers (alayhimus salātu was salām.)
Source: Official website of the Shaykh.
And the two seas (kinds of water) are not alike, this fresh sweet, and pleasant to drink, and that saltish and bitter. And from them both you eat fresh tender meat (fish), and derive the ornaments that you wear. And you see the ships cleaving (the sea-water as they sail through it), that you may seek of His Bounty, and that you may give thanks.
He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone).
If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything).
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Abaan ibn ‘Uthmaan [radiyallaahu-anhu] said: I heard Uthmaan -meaning, Ibn Affaan, who said: I heard the Messenger of Allah [sallal-laahu-alayhi-wasallam] saying: “Whoever says:
[بِسْم الله الَّذِي لَا يَضُرُّ مَعَ اِسْمِهِ شَيْءٌ فِي الأرْضِ وَلَا فِي السَّماَءِ وَهُوَ السَّمِيعُ الْعَلِيمُ – In the Name of Allaah with Whose Name nothing can harm on the earth or in the heaven, and He is The All-Hearing, All-Knowing], three times, will not be afflicted with a sudden affliction until morning; and whoever says it three times in the morning, will not be afflicted with a sudden affliction until evening.
[Reported by Imaam Abu Daawud (rahimahullaah); Number 5088 & declare Saheeh by Imaam Albaani (rahimahullaah) in his checking of Sunan Abee Daawud’ page 762’ Maktabah Al-Ma’aarif’ 1st Edition.
See below:
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Shaikh Abdul Muhsin Al-Abbaad [may Allaah preserve him] said: As for hajj, it is a great act of worship. Allaah (The Mighty and Majestic) made it an obligation upon His slaves at least once in a lifetime. Hajj includes acts of worship related to wealth and physical actions. It has good outcomes and praiseworthy end results in the life of a person. The Noble Prophet (sallal laahu alayhi wasallam) said: ”(The performance of) Umrah is expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor (the one accepted by Allaah) is nothing but Paradise.”[1]
Abu Hurairah (radiyallaahu-anhu) said that the Messenger of Allaah (sallal laahu alayhi wasallam) was asked about the best of deeds, so he replied, ”To believe in Allaah and His Messenger.’’ The questioner then asked, ‘’What is the next (in goodness)?’’ He replied, ‘’To participate in Jihaad.’’ The questioner again asked, ‘’What is the next (in goodness)?’’ He replied, ‘’To perform Hajj Mabroor (which is accepted by Allaah…)” [2]
Abu Hurairah (radiyallaahu-anhu) also narrated that the Messenger of Allaah (sallal laahu alayhi wasallam) said: ”Whoever performs Hajj for Allaah’s sake only and does not have sexual relations with his wife and does not do evil or sins; then he will return (after hajj, free from sins) as if he was born anew.”[3]
A ‘Hajj Mabroor’ (the one accepted by Allaah) is the hajj a person performs in conformity with the Sunnah of the Noble Messenger (sallal-laahu-alayhi-wasallam), and the sign of a ‘Hajj Mabroor’ is that a person’s becomes better than what he was before hajj. So if a person’s evil state of affairs changes to a good state, or changes from a good state to a state even better than that, then this is a clear sign that his hajj is Mabroor [accepted by Allaah].
Hajj and Umrah include acts of worship, such as Tawaaf, which is not performed in any other place besides its designated place (i.e. around the Kabah). Tawaaf is an act of worship, which Allaah has specified to be carried out around the Baitul Ateeq [i.e. The Ancient House (the Haram)]. So when a person reaches Makkah, he [or she] performs Tawaaf around the Baitul Ateeq. He [or she] seeks nearness to Allaah (The Mighty and Majestic) with an act of worship (i.e. Tawaaf) which one could not have being able to perform except in Makkah. That is because Tawaaf cannot be done except around the Noble Kabah. So this reminds a person and makes him [or her] aware of the fact that Tawaaf performed in any other place in the earth is not legislated by Allaah (The Mighty and Majestic). Therefore, it is not permissible to make Tawaaf around any tomb or any other place in the earth besides the Noble Kabah.
Also, this is the case with kissing and indicating with one’s hand towards the Black Stone and the Yemini Corner; for indeed Allaah (The Mighty and Majestic) did not legislate for the Muslims to seek closeness to Him by kissing any other stone or indicating with one’s hand towards it except in those two places (i.e. the Black Stone and the Yemeni corner). And because of this when Umar Ibnul Khattaab (radiyallaahu anhu) approached the Black Stone, he kissed it and then said: ‘’No doubt, I know that you are a stone and can neither harm (anyone) nor benefit anyone. Had I not seen Allaah’s Messenger (sallal-laahu-alayhi-wasallam) kissing you, I would not have kissed you.’’ [4]
Also from the good outcomes of Hajj and Umrah is that when the one in Ihraam removes his normal clothing and wears the Ihram, which is worn by both the poor and the rich, it reminds him of the cloth he will be shrouded with when he dies; so he prepares himself for righteous actions and that is the best of all provision for the hereafter, as Allaah (The Most High) said: [وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۚ -And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.)’’ [2:197]
Also from the good outcomes of Hajj is the gathering of the pilgrims at Arafah, which is a reminder of the gathering of the people on the Day of Judgement; so this (i.e. standing at Arafah) becomes a drive (or motive) for a person to prepare himself for that standing on the Day of Judgement by performing righteous deeds.
Also during Hajj the Muslims from the East and West regions of the earth get to meet one another; so they co-operate with one another and advise one another. They get to know the state of affairs of one another; so they share happiness and joy with one another, just as a person would share the pain that befalls his brother and then guides him towards what is obligatory to do regarding that. So they all co-operate upon righteousness and piety just as Allaah (Glorified Be He) commanded them.
[Abridged and slightly paraphrased. See link:
http://www.salaficentre.com/2017/08/good-outcomes-ibaadaat-acts-worship-life-muslim-shaikh-abdul-muhsin-al-abbaad-may-allaah-preserve/
References
[1] Bukhaari. Number 1773 and Muslim. Number 1349
[2]Bukhaari Number: 26 and Muslim Number 83
[3]Bukhaari Number: 1521 and Muslim 1350
[4] Bukhaari. 1597 and Muslim 1270
Magic is from the greatest of the major sins, as the Prophet (sallallaahu alaihi wa sallam) said:
“Stay far away from the seven destructive sins.”
The people inquired, ‘O Allah’s Messenger! What are they?’
He said,
“To join others in worship along with Allah, magic, to kill the life which Allah has forbidden…” (1)
Magic was counted among the (seven) destructive sins, and came (directly) after joining others in worship (shirk) with Allah (azza wa jal).
Magic is disbelief, because Allah (subhaanahu wa ta’aala) mentioned about the Jews that they exchanged the book of Allah with magic.
As Allah said:
وَلَمَّا جَاءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ} فَرِيقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ
And when there came to them a Messenger from Allah (i.e. Muhammad Peace be upon him) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know! They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic (Al-Baqarah 101-102)
Therefore, magic is from the actions of the devils and it is disbelief.
In the verse, Allah says:
{وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ}
But neither of these two (angels) taught anyone (such things) till they had said, “We are only for trial, so disbelieve not (by learning this magic from us).”
So, (the ayah) shows that teaching magic is disbelief.
And at the end of the verse He says:
وَلَقَدۡ عَلِمُواْ لَمَنِ ٱشۡتَرَٮٰهُ مَا لَهُ ۥ فِى ٱلۡأَخِرَةِ مِنۡ خَلَـٰقٍ۬ۚ
And indeed they knew that the buyers of it (magic) would have no share in the Hereafter.
(Al-Baqarah 102)
Meaning they have no portion (of rewards and delights of Jannah).
So, this shows that the magician if he does not repent to Allah, then he has no portion in the hereafter (Jannah), and this is the disbeliever. Magic is disbelief and based upon this prayer behind a magician is impermissible, except if he repents to Allah (subhaanahu wa ta’aala) and abandons magic and repents with a correct repentance, and whoever believes in magic (even if he doesn’t perform it himself) … then this is his ruling too (i.e. that he is a disbeliever just as the magician is), and refuge is sought with Allah.
Magic is the greatest of the major sins after shirk, it is disbelief in Allah (azza wa jal), it is the partner crime which has been mentioned alongside shirk with Allah because it is disbelief in Allah (azza wa jal), as Allah has mentioned in His Noble Book, so the magician and the one who believes in magic, both are the same (in ruling).
As for the issue of curing magic with magic and its likes (from the other affairs which are haram), then that which is correct from the two positions of the Scholars is that it is not permissible, because curing is only (allowed) with that which is Halaal (permissible) or Mubaah (allowed), and Allah did not place a cure (for) the Muslims in that which He has made impermissible for them.
The Prophet (sallallaahu alaihi wa sallam) said:
“Treat yourselves (medically), but do not treat yourselves with haram.”(2)
And on the authority of ibn Masood (radia Allaahu anhu) that the Prophet (sallallaahu alaihi wa sallam) said:
“Indeed, Allaah has not made your cure to be found in anything that He has forbidden you from.” (3)
And from the greatest of impermissible affairs is magic, so it is not permissible to treat illnesses with it, nor to undo magic with magic. Indeed magic is only cured with permissible medicine, Quranic verses, (authentically) transmitted supplications. These are the permissible ways with which magic is cured -permissible medicine, supplications and Quraanic verses, and this suffices the Muslim.
Majmoo’ Al-Fataawa lish Shaykh Saalih Al-Fawzaan (hafidahullah) Vol.1 Pages 42-43 Daar ibn Khuzaymah
Ibn Abee Dunyaa [rahimahullaah] reported with a chain of transmission going back to Rabee Bin Anas [rahimahullaah], who said: Ikhlaas [Sincerity] to Allaah is the distinguishing sign of the Religion and the distinguishing sign of knowledge is Khashyah [i.e. that fear of Allaah founded upon knowledge of the greatness of Allaah and Him being the owner of complete and perfect sovereignty and Dominion[1].”
Source: Al-Ikhlaas Wan-Niyyah’ page 33′ by Ibn Abee Dunyaa [rahimahullaah]
[1] The short meaning of Khashyah was taken from one of Ustaadh Abu Talhah’s translations [may Allaah grant him and his wife] Jannatul Fir’daws]
Shaykh Saalih Al-Fawzaan (hafidahullah) was asked:
Does disbelief have many types and levels, some of them more severe than others? Or is it one level? And if there are levels of disbelief, then which of them constitutes cursing of the religion, or Allah, or the Messenger (sallallaahu alaihi wa sallam), and refuge is sought with Allah from that?
He answered:
Yes, Disbelief, – refuge is sought with Allah – is levels, some of them more severe than others, from them is disbelief which exits from the religion, and from them disbelief which is lesser than that: Lesser disbelief. Cursing of the religion, or cursing Allah, or His Messenger (sallallaahu alaihi wa sallam) this is from major disbelief, that exits from the religion – refuge is sought with Allah -.
As for lesser disbelief, then its example is like his saying (sallallaahu alaihi wa sallam)
“Cursing a Muslim is sin, and killing him is disbelief.” (1)
And his statement (sallallaahu alaihi wa sallam):
“So, do not turn to disbelief after me by striking the necks of one another” (2)
This is from lesser disbelief which doesn’t exit from the religion, so killing a person is a terrible crime, a great sin and a great prohibition, however it does not lead to the level of disbelief which exits from the religion.
Majmoo’ Fataawa lish Shaykh Saalih Al-Fawzaan (hafidahullah) Vol. 1 Page 14-15
Allah says:
قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّاۖ قُل لَّمۡ تُؤۡمِنُواْ وَلَـٰكِن قُولُوٓاْ أَسۡلَمۡنَا
The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islaam),’ (Al-Hujuraat: 14)
What is the meaning of this verse? And is there a difference between Eemaan and Islaam? (If so) what is it?
Shaykh Saalih Al-Fawzaan answered:
The religion is of three levels:
The first is Al-Islaam, higher than that is Al-Eemaan and higher than that is Al-Ihsaan, just as has been reported in the Hadeeth of Jibreel (alayhis salaatu was salaam), when he asked the Prophet (sallallaahu alaihi wa sallam) about these levels and the Prophet (sallallaahu alaihi wa sallam) answered regarding every level and at the end of the hadeeth, he (sallallaahu alaihi wa sallam) said:
“This is Jibreel, he came to you to teach you your religion.”
Verily, he mentioned these levels beginning with the lowest, then that which is higher, and that which is above that.
So, the Bedouins (mentioned in above verse) came to the Prophet (sallallaahu alaihi wa sallam) when they had first entered Islaam and claimed a level for themselves which they hadn’t yet reached, Muslims came and claimed the level of Eemaan and it was a level that they hadn’t reached yet and due to this Allah replied to them with his statement:
قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّاۖ قُل لَّمۡ تُؤۡمِنُواْ وَلَـٰكِن قُولُوٓاْ أَسۡلَمۡنَا وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡۖ
The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islâm),’ for Faith has not yet entered your hearts. (Al-Hujuraat: 14)
So, they were at the beginning (of their religion) and eemaan hadn’t been firmly established in their hearts, and if they did have eemaan it was weak eemaan, or a small amount of eemaan.
The benefit derived from this statement of Allah:
وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡۖ
Faith has not yet entered your hearts. (Al-Hujuraat: 14)
is that Eemaan will enter (their hearts) in the future and they were not disbelievers or hypocrites, rather they were Muslims and they had something from eemaan, however it was as small amount and did not justify them being called Muminoon (possessors of eemaan), however eemaan would firmly establish in their hearts later, due to His statement:
وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡۖ
Faith has not yet entered your hearts. (Al-Hujuraat: 14)
And if Al-Islaam and Al-Eemaan are mentioned together, then each one takes a different meaning, Islaam then has a specific meaning as does Eemaan, as is in the Hadeeth of Jibreel (alayhis salaam), that he asked the Prophet (sallallaahu alaihi wa sallam) about Islaam and he (sallallaahu alaihi wa sallam) said:
“Islaam is to testify that there is no deity truly deserving of worship, except Allah alone, and that Muhammad is the Messenger of Allah, to establish the prayer, pay the zakaah, to fast the month of Ramadhaan and to make pilgrimage to the house (Kaaba), if you have the ability.” (1)
And he was asked about Eemaan, so he (sallallaahu alaihi wa sallam) said,
“Al-Eemaan is to believe in Allah, and His Angels, His Books, His Messengers and the Last Day and to believe in the Decree, the good of it and the bad of it.”(2)
So, based upon this: Al-Islaam is outward compliance and Al-Eemaan is inward compliance, if they are mentioned together.
As for if Al-Islaam is mentioned alone, or Al-Eemaan is mentioned alone, then the meaning of one enters the other; if Al-Islaam only is mentioned, then the meaning of Al-Eemaan enters it and if Al-Eemaan is mentioned only, then the meaning of Al-Islaam enters it. The people of knowledge have said, if they are mentioned together they are separate (in meaning), and if they are mentioned separate they are together (in meaning).
Al-Eemaan according to Ahlus Sunnah Wal Jamaa’ah is: Speech of the tongue, action of the limbs and belief of the heart, based on this definition, the meaning of Al-Islaam is included into Al-Eemaan; statement of the tongue, action of the limbs (Al-Islaam i.e. outward compliance) and belief of the heart (Al-Eemaan i.e. inward compliance).
Paraphrased from Majmoo’ Fataawa of Shaykh Saalih Al-Fawzaan (hafidahullah) Vol. 1 Page 11-12
(1) Bukhaari: Hadith number 50 & 4777. Muslim Hadith number 8
(2) Ibid.