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Tremendous Benefits of Gentleness for Your Hearts – Shaykh al-Uthaymeen

Written by Amjad Khan on . Posted in Articles, Da'wah - Calling To Islam, Family & Women, Morals and Manners - 'Akhlaaq', Must Read, Pearls of Wisdom.

Know that gentleness towards the weak, the orphan and the young places in the heart: mercy, softness, compassion and (al-inaabah) turning repentantly to Allah The Mighty and Majestic with submission and eemaan. None attains this except the one who practises that (gentleness).

So it is a must for you to be merciful to the young, the orphan and the poor, in order for your heart to acquire compassion, tenderness and mercy. 

The Prophet (ﷺ) said: “Indeed those who Allah is merciful to from his slaves are the ones who are merciful to others.” (1)

We ask Allah to cover us and the Muslims with His Mercy and Grace, indeed He is Bountiful, the Generous One Abundant in Good.

Explanation of Riyaadh as-Saaliheen by Shaykh al-Uthaymeen page 89.

(1) Hadith of Abu Usaamah ibn Zayd (Allah have mercy on them both) Bukhari 1284 & Muslim 923

How to be Fair When Spending on Children – Shaykh Saaleh Al-Fawzan

Written by Salafi Dawah Manchester on . Posted in Basics, Brotherhood, Family & Women, Fatawa-Rulings, Morals and Manners - 'Akhlaaq', Video.

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).

A Warning Against Covetousness!

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul.

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

Ibn Abbaas [radiyallaahu-anhumaa] said, “I heard the Messenger of Allaah [sallal-laahu-alayhi-wasallam] say, ‘If the son of Aadam had a valley filled with wealth, he would love to have [another one] similar to it. Nothing can suffice the son of Aadam’s soul except dust. And Allaah forgives the one who repents’”. [Saheeh Muslim- Hadeeth number 1049]

Few Reminders Related to The Above Hadeeth

  • The son of Aadam does not cease being eager for the Dunyah until death and thus his mouth is filled with the dust in his grave.
  • Allaah accepts the repentance of a person who repents from that blameworthy eagerness for the Dunyah [worldly possessions].
  • This hadeeth censures blameworthy eagerness for the Dunyah, the [blameworthy] love of gathering worldly things and being desirous of them.

[Source: An Excerpt from ‘Saheeh Muslim Bi-Sharhin Nawawi’ Vol 7-8. page 124′ Daar Kotob Al-Ilmiyyah 1st Ed 1421AH (Year 2000). slightly paraphrased]

 

Souls Are Like Recruited Troops – [Three Deviants and Slanderers (Abdul Haqq Baker, Abu Usaamah And Muhammad Hijaab)] Exposed

Written by Salafi Dawah Manchester on . Posted in Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

Abdul Haqq Baker:

The Slanders of Ikhwaniyyah Against Salafiyyah: Abdul Haqq Baker and Company Repackaging the ‘Cult’ Label of the Sururis and Qutbis

http://www.manhaj.com/manhaj/articles/dpqfg-the-inheritors-of-the-slanders-of-ikhwaniyyah-against-salafiyyah.cfm

Abu Usaamah [Corrupt Manhaj, Lying Tongue, Vile Behavior]

https://www.abukhadeejah.com/al-jarh-wat-tadeel-and-the-corrupt-principles-of-abu-usamah-khalifah-part-1/

https://www.abukhadeejah.com/al-jarh-wat-tadeel-and-the-corrupt-principles-of-abu-usamah-khalifah-part-2/

https://www.abukhadeejah.com/al-jarh-wat-tadeel-and-the-corrupt-principles-of-abu-usamah-khalifah-part-3/

https://www.abukhadeejah.com/al-jarh-wat-tadeel-and-the-corrupt-principles-of-abu-usamah-khalifah-part-4/

http://www.salafitalk.com/threads/1216-A-Response-to-the-Deceit-of-Abu-Usaamah-Khalifah-and-His-Lying-Tongue

https://salafidawahmanchester.com/2016/04/abu-usaamah-takes-his-cut-paste-from-his-innovator-shaykh-ali-hasan-al-halabi/

https://salafidawahmanchester.com/2014/08/abu-usamah-ad-dhahabi-glm-despicable-attempted-assault-must-read/

https://salafidawahmanchester.com/2016/04/What-Really-was-said-by-Shaykh-Ahmad-Najmi-about-Abu-Usaamah-Dhahabi

https://salafidawahmanchester.com/2016/04/abu-usaamah-hurls-vile-abuse-at-brothers-calling-to-allah/

Muhammad Hijaab:

Basic Arabic Lesson for Muḥammad Ḥijāb—the academic conman and intellectual fraudster, his compound ignorance deformed further by his severe arrogance.

https://twitter.com/AbuIyaadSP/status/1149068322081820673

Muhammad Hijab, the Falasifah, Mutafalsifah and Jahmiyyah: Laying the Foundations for the Dīn of the Philosophers and Jahmites

http://www.aqidah.com/creed/articles/fespl-muhammad-hijab-the-falasifah-mutafalsifah-and-jahmiyyah.cfm

A Warning Against Belittling the Scholars and Callers to Allah – Shaykh Fawzan

Written by — Admin on . Posted in Basics, Brotherhood, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Video.

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?

Continue reading

Allāh Hates all Lowly Manners, Characteristics, Speech and Actions – Shaykh Zayd, Shaykh ‘Abdullāh Bassām and Shaykh Fawzān

Written by Amjad Khan on . Posted in Articles, Basics, Brotherhood, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Purification of The Soul.

عن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ما كان الفحش في شيء؛ إلا شانه، و ما كان الحياء في شيء؛ إلا زانه

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)

Shaykh Zayd ibn Hādi (rahimahullāh):

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.

عن أبي الدرداء رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: إن الله يبغض الفاحش البذيء

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.

Shaykh Al-Fawzān (hafidahullāh) explains:

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.

 ‎  ليس المؤمن بالطعان، ولا اللعان، ولا الفاحش، ولا البذيء ‎ :عن عبد الله بن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه وسلم

‘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)

Shaykh ‘Abdullāh Bassām (rahimahullāh) mentions at the end of his explanation of this hadīth:

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.

Shaykh Zayd ibn Hādi (rahimahullāh) concludes his explanation of the hadīth of Anas by saying:

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.

Compiled, abridged and paraphrased from:
Shaykh Zayd ibn Hādi’s ‘Awnul-Ahadis-Samad Sharhul-Adabil-Mufrad vol.2 pgs. 213-214
Shaykh Fawzān’s Tashīlul-Ilmām bi Fiqhil-Ahādīth min Bulūghil-Marām Vol.6 pgs 263-264
Shaykh ‘Abdullāh Bassām’s Tawdīhil-Ahkām min Bulūghil-Marām vol.7 pg 497

Seek Forgiveness at All Times, Especially as You Become Older or Encounter Ill Health – Shaykh al-Fawzaan

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul.

Regarding seeking forgiveness, Shaykh Fawzan in explanation of the final verse of soorah an-Nasr said,

“It is better to complete ones lifespan with seeking and supplicating for forgiveness, because people, whether they are upon righteousness, uprightness and performance of righteous actions; then indeed they still have shortcomings regarding the right of Allah, so they should seek forgiveness. Subsequently it takes precedence and is obligatory for the sinful servant to seek and supplicate for forgiveness from Allah.

There is great virtue in seeking forgiveness and seeking of forgiveness is legislated to be done when completing righteous actions; when your life is approaching its end; when getting up from a gathering (1) and when completing the prayer.

On the authority of Thawbaan (may Allah be pleased with him), who said: When he had finished his prayer, the Messenger of Allah (ﷺ) used to ask for forgiveness three times and say: “Allaahumma anta al-salaam wa minka al-salaam, tabaarakta yaa dhaa’l-jalaali wa’l-ikraam (O Allaah, You are al-Salaam (the One Who is free from all defects and deficiencies) and from You is all peace, blessed are You, Possessor of Majesty and Honour).” (2)

Likewise he completes his life with asking for forgiveness, just (as he does at the end of each obligatory prayer) because seeking of forgiveness is sought after (at then end of an action, or one’s life).

Maa Tayyasara wa Tahassala min Duroos al-Quraan fee Hizb al-Mufassal pg. 527 with additional benefits from the recorded lesson.

(1)Sunan at-Tirmidhi 3433, Authenticated by Shaykh al-Albaani
(2) Muslim 135

Fear Allah Oh Haasid (Envier)! You are Harming Yourself – Shaykh al-Fawzaan

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Morals and Manners - 'Akhlaaq', Purification of The Soul.

After explaining Sooratul Iklaas and al-Muawwidhatayn (Soorah al-Falaq and Soorah an-Naas) Shaykh Fawzaan was asked a question regarding envy and the envious person.

Questioner: You mentioned – Allah preserve you – that the envier only harms himself and his envy does not prevent the blessings of Allah for the one who is envied; the question is, why did Allah command us with seeking refuge from the envier if he harms himself?

Shaykh: Because he is afflicted with anxiety and distress more than the the envied one is afflicted, he is afflicted with anxiety and extreme sorrow more than the person who is envied.

Shaykh bin Baz said(1):It has come in the hadeeth that the Messenger of Allah (peace and blessings upon him) said,

“Be warned of envy, for indeed envy devours good deeds, just as fire devours wood” (2)

Shaykh bin Baz (Allah have mercy upon him) continues, “Therefore envy is harmful and evil, however it begins with the envier and harms him before anyone else.

Fawzaan’s audio lessons entitled “Majaalis fee Tafseer al-Mufassal” recording 114

(1) Shaykh’s Official Website

(2) Sunan Abu Dawood 4903)

Which of Us Truly Loves Allah & His Messenger – Shaykh al-Uthaymeen

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq'.

Al-Allaamah al-Faqeeh Muhammad ibn Saalih al-Uthaymeen (rahimahullah) in explanation of aayatul imtihaan:

 

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

This verse is named the aayatul mihna, meaning the verse of examination, because a people claimed that they loved Allah, so Allah said to the Messenger,

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ

Say (O Muhammad) if you (truly) love Allah

This is the sign of a persons love for his Lord, that they follow the Messenger (peace and blessings upon him) and everyone who is more ardent in following the Messenger then he is more beloved to Allah, however lets ponder and look at the result of loving Allah; Allah did not command the Messenger to say “If you love Allah, follow me and be truthful in that” rather He said

يُحْبِبْكُمُ اللَّهُ

Allah will love you

and this is the tremendous fruit and result which every person seeks. Hence the reality is that you loving Allah is not the same as you being loved by Allah. Due to this He said,

فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

then follow me, Allah will love you

Therefore if you were to seek after the Love of Allah and you love Him, then it is upon you to follow the Messenger (peace and blessings of Allah upon him).

Is it possible to understand from this verse that the actions of the people of innovation belies their claim of loving the messenger (peace and blessings upon him)?

The answer to this, is yes, because we say, if you truly loved the messenger, you would indeed follow him, and if you truly loved Allah, you would definitely follow the Messenger, and if you truly took him (peace and blessings of Allah upon him) as a leader you would not precede him (i.e. utter statements or perform actions which he did not legislate), and how can he be your leader in reality whilst you oppose him, so where is the following of this leadership?

And due to this blatant opposition, how easy it is to destroy their claims; those who say, you don’t celebrate the birthday of the Prophet, and you don’t perform long extended poetic salaat and salaam and praise upon him,  therefore you don’t love him. So we say in reply to them, Glory be to Allah! Which of us has more right to loving the Messenger?! Those who follow his Sunnah and do not leave it, or those who perform that which he (peace and blessings of Allah upon him) warned against of innovations?! There is no doubt that those who truly love Allah is the first type, and destroying their claims does not require a strong axe, rather it is very easy to destroy.

Paraphrased from Sharh Iqtida as-Siratul Mustaqeem pg 723-724

Saying “I Don’t Understand” – Shaykh Uthaymeen

Written by Amjad Khan on . Posted in Articles, Morals and Manners - 'Akhlaaq', Seeking Knowledge.

When an Aalim is asked a question it’s befitting that the student of knowledge attentively listens to him and correctly understands the answer. Some students, if they ask a question and are answered, you find him shy to say, “I don’t understand”.

That which is better for a student of knowledge if he doesn’t understand is to say “I don’t understand”, and he should say it respectfully and with good manner towards the scholar. 

Sharh Kitab al-Ilm pg 242