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The Decisive Criterion Between Sunnah and Innovation: Not Shaped by Desire nor Guided by Opinion—But Established Upon Steadfastness!
Shaykh Abdurrahman Al-Umaysan حفظه الله
Shaykh Abdurrahman Al-Umaysan حفظه الله
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The Meaning of: “Indeed, the Most Beloved of You to Me Are Those with the Best Character”
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Abū Wāʾil said: I heard Masrūq say: ʿAbdullāh ibn ʿAmr said: The Messenger of Allah ﷺ was neither obscene nor one who spoke obscenely, and he said: “Indeed, from the most beloved of you to me are those who are best in character.”
His statement ﷺ: “Indeed, from the most beloved of you to me are those who are best in character” is a clear proof of the virtue of good character. Good character is with Allah, the Most High, and it is with people.
As for good character with Allah, it is in His legislative rulings and His universal decrees.
So good character with Allah in His legislative rulings is that a person’s heart is open to Islam and he does not reject it. If they are commands, he rejoices in them, is pleased with them, and performs them in the required manner. And if they are prohibitions, he leaves them in full submission, and his heart does not become tight regarding them, nor does he say within himself: “This is restriction,” or “this is limiting freedom,” or “this is preventing clothing,” and what is similar to that.
As for good character with Allah in His universal decrees, then it is that he is pleased with the decree and preordainment of Allah.
As for good character with people, some of the scholars said: It is restraining harm and giving goodness—meaning giving whatever good a person is able to give—whether it is wealth, status, or other than that. And restraining harm means that he does not harm people, and along with that, he is patient upon their harm. So the believer who mixes with the people and is patient upon their harm is better than the believer who does not mix with them and is not patient upon their harm.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (7/541)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Abū Wāʾil said: I heard Masrūq say: ʿAbdullāh ibn ʿAmr said: The Messenger of Allah ﷺ was neither obscene nor one who spoke obscenely, and he said: “Indeed, from the most beloved of you to me are those who are best in character.”
His statement ﷺ: “Indeed, from the most beloved of you to me are those who are best in character” is a clear proof of the virtue of good character. Good character is with Allah, the Most High, and it is with people.
As for good character with Allah, it is in His legislative rulings and His universal decrees.
So good character with Allah in His legislative rulings is that a person’s heart is open to Islam and he does not reject it. If they are commands, he rejoices in them, is pleased with them, and performs them in the required manner. And if they are prohibitions, he leaves them in full submission, and his heart does not become tight regarding them, nor does he say within himself: “This is restriction,” or “this is limiting freedom,” or “this is preventing clothing,” and what is similar to that.
As for good character with Allah in His universal decrees, then it is that he is pleased with the decree and preordainment of Allah.
As for good character with people, some of the scholars said: It is restraining harm and giving goodness—meaning giving whatever good a person is able to give—whether it is wealth, status, or other than that. And restraining harm means that he does not harm people, and along with that, he is patient upon their harm. So the believer who mixes with the people and is patient upon their harm is better than the believer who does not mix with them and is not patient upon their harm.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (7/541)
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The Pillars of Worship: Where Three Sects Deviated Between Fear, Love, and Hope — The Understanding of Ahl al-Sunnah!
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
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The Cure for Obsessive Whispers (Al-Waswās Al-Qahrī)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Obsessive whispers, in most cases, occur due to psychological and mental emptiness, and even physical emptiness. Because when a person is occupied, he becomes engaged with what he is doing, and this distances him from evil thoughts and whispers. However, despite that, obsessive whispers may still occur—even when there is something occupying the mind, body, and soul.
The path to getting rid of it is as follows:
Firstly: Not paying attention to it and not giving it importance. A person should not pay attention to it, nor concern himself with it, nor give it any weight within himself. Even if he experiences whispers, he should train himself that this matter is not real, then leave off thinking about it. This is the method of abandoning—meaning that he frees himself from it, does not concern himself with it, and does not pay attention to it.
The second path to getting rid of it: That he uses the means that save him from it, and that is by frequently seeking refuge with Allah, the Most High, from the accursed devil and from these whispers. And when seeking refuge, he should feel two matters:
The first: Complete dependence upon Allah, Blessed and Exalted, from every aspect, such that a person disassociates himself in that state from his own power and ability, and entrusts the matter entirely to Allah, Glorified and Exalted.
The second: That he feels that Allah, the Most High, is fully capable of removing this, because He, Glorified and Exalted, when He intends a thing, He only says to it, “Be,” and it is.
Based upon this second matter is built strong hope in Allah, Glorified and Exalted, and having good expectation of Him, until he is freed from this illness that has afflicted him within himself.
The third path to getting rid of this matter: That when he engages in the affairs of his religion and his worldly life, he is serious in them—meaning that he exerts his heart during action for the sake of the action. When the heart is directed away from obsessive whispers and distracting thoughts to seriousness in action, and looking at matters with seriousness, then the heart becomes active, turns away, and directs itself to these actions. By that, he forgets, and those whispers and evil thoughts depart from him.
The fourth path to getting rid of it: That he knows that this matter—especially whispers related to creed, and those connected to Allah, Blessed and Exalted, and to His Names and Attributes—has occurred to those who are more complete than us in īmān and higher than us in status, and they are the Companions. They complained about that to the Prophet ﷺ, so he commanded them to seek refuge with Allah, the Most High, from it, and to stop it, as has come in the hadith:
“Satan comes to one of you and says: Who created such-and-such? Who created such-and-such? until he says: Who created your Lord? So when it reaches that, let him seek refuge with Allah and stop.”
With these four methods that come to mind now, you can rid yourself of these whispers that have afflicted you. And I ask Allah to grant you well-being from them, and to grant well-being to all the Muslims.
📚Fatāwā Nūr ʿalā ad-Darb (12/557–558)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Obsessive whispers, in most cases, occur due to psychological and mental emptiness, and even physical emptiness. Because when a person is occupied, he becomes engaged with what he is doing, and this distances him from evil thoughts and whispers. However, despite that, obsessive whispers may still occur—even when there is something occupying the mind, body, and soul.
The path to getting rid of it is as follows:
Firstly: Not paying attention to it and not giving it importance. A person should not pay attention to it, nor concern himself with it, nor give it any weight within himself. Even if he experiences whispers, he should train himself that this matter is not real, then leave off thinking about it. This is the method of abandoning—meaning that he frees himself from it, does not concern himself with it, and does not pay attention to it.
The second path to getting rid of it: That he uses the means that save him from it, and that is by frequently seeking refuge with Allah, the Most High, from the accursed devil and from these whispers. And when seeking refuge, he should feel two matters:
The first: Complete dependence upon Allah, Blessed and Exalted, from every aspect, such that a person disassociates himself in that state from his own power and ability, and entrusts the matter entirely to Allah, Glorified and Exalted.
The second: That he feels that Allah, the Most High, is fully capable of removing this, because He, Glorified and Exalted, when He intends a thing, He only says to it, “Be,” and it is.
Based upon this second matter is built strong hope in Allah, Glorified and Exalted, and having good expectation of Him, until he is freed from this illness that has afflicted him within himself.
The third path to getting rid of this matter: That when he engages in the affairs of his religion and his worldly life, he is serious in them—meaning that he exerts his heart during action for the sake of the action. When the heart is directed away from obsessive whispers and distracting thoughts to seriousness in action, and looking at matters with seriousness, then the heart becomes active, turns away, and directs itself to these actions. By that, he forgets, and those whispers and evil thoughts depart from him.
The fourth path to getting rid of it: That he knows that this matter—especially whispers related to creed, and those connected to Allah, Blessed and Exalted, and to His Names and Attributes—has occurred to those who are more complete than us in īmān and higher than us in status, and they are the Companions. They complained about that to the Prophet ﷺ, so he commanded them to seek refuge with Allah, the Most High, from it, and to stop it, as has come in the hadith:
“Satan comes to one of you and says: Who created such-and-such? Who created such-and-such? until he says: Who created your Lord? So when it reaches that, let him seek refuge with Allah and stop.”
With these four methods that come to mind now, you can rid yourself of these whispers that have afflicted you. And I ask Allah to grant you well-being from them, and to grant well-being to all the Muslims.
📚Fatāwā Nūr ʿalā ad-Darb (12/557–558)
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Forwarded from Upon Clarity | على بيّنة
YouTube
The Real Reason “Wahhabis” Reject Bidʿah
A powerful reminder that Islām is complete and perfect, as Allāh said: {This day I have perfected your religion for you}. This clip explains why innovations (bidʿah) have no place in the religion, and why true guidance is found only in the Book and the Sunnah.
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A Striking Warning Against a Distorted Reality: When the Condemnation of Sin Is Embraced—Yet the Exposure of Innovation and Misguidance Is Detested!
Shaykh Abdurrahman Al-Umaysan حفظه الله
Shaykh Abdurrahman Al-Umaysan حفظه الله
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Forwarded from Pearls of Ar-Ruhayli - دُرَرُ الرُّحَيْلِي
The Legislated Acts in Dhul-Qaʿdah for the Believer
Shaykh Sulayman al-Ruhayli, may Allah preserve him, said:
What is legislated for the believing man and the believing woman in the month of Dhul-Qaʿdah:
1- That he avoids all wrongdoing, because Dhul-Qaʿdah is from the sacred months, and wrongdoing is of three types:
The first: wrongdoing by committing sins, and the most severe of it is associating partners with Allah, which is a tremendous wrongdoing. So it is legislated that the believing man and the believing woman increase their care in abandoning sins in the month of Dhul-Qaʿdah more than their care in that in other than the sacred months.
The second: wrongdoing by leaving obligations, so it is legislated that the believing man and the believing woman increase their care in performing the obligations upon them.
The third: wrongdoing against the people, so it is legislated to give attention to avoiding wrongdoing against the people and freeing oneself from it if it is present.
2- That he performs ʿUmrah in Dhul-Qaʿdah if he is able, for it is the best time for ʿUmrah after Ramaḍān, upon verification.
3- Fasting what is legislated to be fasted in the rest of the months, especially the middle days—the three white days of the month.
4- Being keen upon the acts of worship that a person performs in other than it, such as remembrance of Allah, recitation of the Qurʾān, and the rest of the righteous deeds that he is accustomed to.
As for initiating specific acts of worship in Dhul-Qaʿdah merely because it is Dhul-Qaʿdah, then there is no basis for it.
And is it legislated to fast the entire month of Dhul-Qaʿdah? This was mentioned from some of the early scholars, but it is an independent reasoning, and there is no specific evidence for it. And the Prophet ﷺ is most knowledgeable of the interpretation of the Qurʾān and most eager in obedience to the Most Merciful, and he is for us a model and an example.
https://t.me/PearlsofRuhayli
Shaykh Sulayman al-Ruhayli, may Allah preserve him, said:
What is legislated for the believing man and the believing woman in the month of Dhul-Qaʿdah:
1- That he avoids all wrongdoing, because Dhul-Qaʿdah is from the sacred months, and wrongdoing is of three types:
The first: wrongdoing by committing sins, and the most severe of it is associating partners with Allah, which is a tremendous wrongdoing. So it is legislated that the believing man and the believing woman increase their care in abandoning sins in the month of Dhul-Qaʿdah more than their care in that in other than the sacred months.
The second: wrongdoing by leaving obligations, so it is legislated that the believing man and the believing woman increase their care in performing the obligations upon them.
The third: wrongdoing against the people, so it is legislated to give attention to avoiding wrongdoing against the people and freeing oneself from it if it is present.
2- That he performs ʿUmrah in Dhul-Qaʿdah if he is able, for it is the best time for ʿUmrah after Ramaḍān, upon verification.
3- Fasting what is legislated to be fasted in the rest of the months, especially the middle days—the three white days of the month.
4- Being keen upon the acts of worship that a person performs in other than it, such as remembrance of Allah, recitation of the Qurʾān, and the rest of the righteous deeds that he is accustomed to.
As for initiating specific acts of worship in Dhul-Qaʿdah merely because it is Dhul-Qaʿdah, then there is no basis for it.
And is it legislated to fast the entire month of Dhul-Qaʿdah? This was mentioned from some of the early scholars, but it is an independent reasoning, and there is no specific evidence for it. And the Prophet ﷺ is most knowledgeable of the interpretation of the Qurʾān and most eager in obedience to the Most Merciful, and he is for us a model and an example.
https://t.me/PearlsofRuhayli
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Pearls of Ar-Ruhayli - دُرَرُ الرُّحَيْلِي
Pearls of Ar-Ruhayli - دُرَرُ الرُّحَيْلِي: A channel devoted to sharing the precious pearls of knowledge from the virtuous and noble scholar, Shaykh Sulayman Ar Ruhayli حفظه الله.
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How to Earn One Thousand Good Deeds in a Day: A Simple Prophetic Dhikr—Magnificent in Reward, Yet So Easily Attained!
Shaykh Ali bin Zayd Al-Madkhali حفظه الله
Shaykh Ali bin Zayd Al-Madkhali حفظه الله
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From the Benefits of Saying “Al-ḥamdulillāh”
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
From the benefits of praising Allah is that Allah, Glorified and Exalted, is pleased with the servant when he eats a meal and praises Him for it, and when he drinks a drink and praises Him for it. So what is meant by “a meal”? Is it the whole meal, or is every morsel that a person puts into his mouth considered a “meal”? The hadith carries both possibilities.
Imām Aḥmad ibn Ḥanbal, may Allah have mercy upon him, would, every time he ate a morsel, say: “All praise is for Allah” (Al-ḥamdulillāh). So it was said to him: O Abā ʿAbdillāh, what is this? He said: “Eating and praising is better than eating and remaining silent.” It is as though Imām Aḥmad, may Allah have mercy upon him, held the view that a “meal” refers to each morsel. Based on this, a person’s praise upon his food would be frequent.
However, most of the scholars say that a “meal” refers to the whole sitting—meaning: you sit for the food, and when you are satisfied, you say: “All praise is for Allah” (Al-ḥamdulillāh). And praising Allah is good. So from the benefits of praising Allah is that when a person praises Him upon his eating and drinking, it becomes a cause for Allah, the Mighty and Majestic, being pleased with him.
We ask Allah to grant us and you His pleasure. Indeed, He is over all things capable.
📚Sharḥ Riyāḍ al-Ṣāliḥīn (4/133)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
From the benefits of praising Allah is that Allah, Glorified and Exalted, is pleased with the servant when he eats a meal and praises Him for it, and when he drinks a drink and praises Him for it. So what is meant by “a meal”? Is it the whole meal, or is every morsel that a person puts into his mouth considered a “meal”? The hadith carries both possibilities.
Imām Aḥmad ibn Ḥanbal, may Allah have mercy upon him, would, every time he ate a morsel, say: “All praise is for Allah” (Al-ḥamdulillāh). So it was said to him: O Abā ʿAbdillāh, what is this? He said: “Eating and praising is better than eating and remaining silent.” It is as though Imām Aḥmad, may Allah have mercy upon him, held the view that a “meal” refers to each morsel. Based on this, a person’s praise upon his food would be frequent.
However, most of the scholars say that a “meal” refers to the whole sitting—meaning: you sit for the food, and when you are satisfied, you say: “All praise is for Allah” (Al-ḥamdulillāh). And praising Allah is good. So from the benefits of praising Allah is that when a person praises Him upon his eating and drinking, it becomes a cause for Allah, the Mighty and Majestic, being pleased with him.
We ask Allah to grant us and you His pleasure. Indeed, He is over all things capable.
📚Sharḥ Riyāḍ al-Ṣāliḥīn (4/133)
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Forwarded from The Ship of Salvation-سفينة النجاة
YouTube
“Ahmad al-Sayyid Uncovered: The Truth Behind the ‘Methodology Development Program’”
This video exposes the reality behind the “Methodology Development Program” and highlights concerns regarding the approach of Ahmad al-Sayyid.
Knowledge is religion, so be careful who you take your religion from. This is a sincere reminder to safeguard your…
Knowledge is religion, so be careful who you take your religion from. This is a sincere reminder to safeguard your…
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Innovations Are Greater Than All Major Sins—Even If They Are All Combined: The Dark Hidden Meaning and the Silent Accusation Within Them!
Shaykh Abdurrahman Al-Umaysan حفظه الله
Shaykh Abdurrahman Al-Umaysan حفظه الله
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Explanation of the Hadith: “Two Words That Are Light upon the Tongue…”
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
The Prophet ﷺ said: “Two words, light upon the tongue, heavy upon the scale, beloved to the Most Merciful: ‘Glory be to Allah and praise be to Him’ (Subḥānallāhi wa bi-ḥamdih), ‘Glory be to Allah the Magnificent’ (Subḥānallāh al-ʿAẓīm).”
Two words, as the Prophet ﷺ said, are light upon the tongue, and they are also heavy upon the scale. When it is the Day of Resurrection and the deeds are weighed, and these two words are placed in the scale, they will be heavy within it.
And the third: they are beloved to the Most Merciful, and this is the greatest of the two rewards—that Allah, the Most High, loves them. And when Allah loves a deed, He loves the one who performs it. So these two words are from the causes of Allah, Glorified and Exalted, loving His servant.
And the meaning of “Glory be to Allah and praise be to Him” (Subḥānallāhi wa bi-ḥamdih) is that you declare Allah free from every imperfection and deficiency, and that He is perfect in every way, Exalted and Most High, while coupling this glorification with praise which indicates the perfection of His bestowal and His goodness to His creation, Exalted and Most High, and the perfection of His wisdom, His knowledge, and other than that from His perfections.
And “Glory be to Allah, the Magnificent” (Subḥānallāh al-ʿAẓīm) means: the One possessing greatness and majesty. There is nothing greater than Allah in authority, nothing greater in rank, nothing greater in wisdom, and nothing greater in knowledge. So He is great in His essence and great in His attributes, Exalted and Most High.
“Glory be to Allah and praise be to Him” (Subḥānallāhi wa bi-ḥamdih), “Glory be to Allah the Magnificent” (Subḥānallāh al-ʿAẓīm).
📚Sharḥ Riyāḍ al-Ṣāliḥīn (4/154)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
The Prophet ﷺ said: “Two words, light upon the tongue, heavy upon the scale, beloved to the Most Merciful: ‘Glory be to Allah and praise be to Him’ (Subḥānallāhi wa bi-ḥamdih), ‘Glory be to Allah the Magnificent’ (Subḥānallāh al-ʿAẓīm).”
Two words, as the Prophet ﷺ said, are light upon the tongue, and they are also heavy upon the scale. When it is the Day of Resurrection and the deeds are weighed, and these two words are placed in the scale, they will be heavy within it.
And the third: they are beloved to the Most Merciful, and this is the greatest of the two rewards—that Allah, the Most High, loves them. And when Allah loves a deed, He loves the one who performs it. So these two words are from the causes of Allah, Glorified and Exalted, loving His servant.
And the meaning of “Glory be to Allah and praise be to Him” (Subḥānallāhi wa bi-ḥamdih) is that you declare Allah free from every imperfection and deficiency, and that He is perfect in every way, Exalted and Most High, while coupling this glorification with praise which indicates the perfection of His bestowal and His goodness to His creation, Exalted and Most High, and the perfection of His wisdom, His knowledge, and other than that from His perfections.
And “Glory be to Allah, the Magnificent” (Subḥānallāh al-ʿAẓīm) means: the One possessing greatness and majesty. There is nothing greater than Allah in authority, nothing greater in rank, nothing greater in wisdom, and nothing greater in knowledge. So He is great in His essence and great in His attributes, Exalted and Most High.
“Glory be to Allah and praise be to Him” (Subḥānallāhi wa bi-ḥamdih), “Glory be to Allah the Magnificent” (Subḥānallāh al-ʿAẓīm).
📚Sharḥ Riyāḍ al-Ṣāliḥīn (4/154)
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Six of the Noblest Remembrances After the Book of Allah: A Dhikr That Requires No Effort—Yet Magnificent in Its Reward!
Shaykh Sulayman Ar-Ruhayli حفظه الله
Shaykh Sulayman Ar-Ruhayli حفظه الله
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“Shall I Not Guide You to a Treasure from the Treasures of Paradise?”
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
As for the hadith of Abū Mūsā al-Ashʿarī, may Allah be pleased with him, that the Prophet ﷺ said: “Shall I not guide you to a treasure from the treasures of Paradise?”—this question is for the purpose of arousing eagerness, meaning that the Messenger ﷺ is stirring his desire to listen to what he will say.
I said: Yes, O Messenger of Allah. He said: “There is no might nor power except with Allah” (Lā ḥawla wa lā quwwata illā billāh). Because this statement contains declaring oneself free from all might and power except by Allah, the Mighty and Majestic. A person has no might and no power—he cannot move from one state to another, nor have the ability to do so, except by Allah, the Mighty and Majestic.
So it is a statement of seeking aid. If something overwhelms you and you are unable to do it, then say: “There is no might nor power except with Allah” (Lā ḥawla wa lā quwwata illā billāh), for indeed Allah, the Most High, will aid you upon it.
And this statement is not the statement said when a calamity occurs, as many people do—when it is said to him: such-and-such calamity has occurred, he says: “There is no might nor power except with Allah.” (Lā ḥawla wa lā quwwata illā billāh) Rather, the statement said when a calamity occurs is that you say: “Indeed, we belong to Allah, and indeed to Him we shall return” (Innā lillāhi wa innā ilayhi rājiʿūn).
As for this, then it is a statement of seeking aid. So if you want Allah to aid you upon something, then say: “There is no might nor power except with Allah” (Lā ḥawla wa lā quwwata illā billāh).
📚Sharḥ Riyāḍ al-Ṣāliḥīn (4/188)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
As for the hadith of Abū Mūsā al-Ashʿarī, may Allah be pleased with him, that the Prophet ﷺ said: “Shall I not guide you to a treasure from the treasures of Paradise?”—this question is for the purpose of arousing eagerness, meaning that the Messenger ﷺ is stirring his desire to listen to what he will say.
I said: Yes, O Messenger of Allah. He said: “There is no might nor power except with Allah” (Lā ḥawla wa lā quwwata illā billāh). Because this statement contains declaring oneself free from all might and power except by Allah, the Mighty and Majestic. A person has no might and no power—he cannot move from one state to another, nor have the ability to do so, except by Allah, the Mighty and Majestic.
So it is a statement of seeking aid. If something overwhelms you and you are unable to do it, then say: “There is no might nor power except with Allah” (Lā ḥawla wa lā quwwata illā billāh), for indeed Allah, the Most High, will aid you upon it.
And this statement is not the statement said when a calamity occurs, as many people do—when it is said to him: such-and-such calamity has occurred, he says: “There is no might nor power except with Allah.” (Lā ḥawla wa lā quwwata illā billāh) Rather, the statement said when a calamity occurs is that you say: “Indeed, we belong to Allah, and indeed to Him we shall return” (Innā lillāhi wa innā ilayhi rājiʿūn).
As for this, then it is a statement of seeking aid. So if you want Allah to aid you upon something, then say: “There is no might nor power except with Allah” (Lā ḥawla wa lā quwwata illā billāh).
📚Sharḥ Riyāḍ al-Ṣāliḥīn (4/188)
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A Message to the Youth Lost in Doubts: You Exhausted Yourself with Philosophy—but Neglected the Qur’an: The Root of Modern Deviation!
Shaykh Salih Āl al-Shaykh حفظه الله
Shaykh Salih Āl al-Shaykh حفظه الله
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Shaykh Sulaymān al-Ruḥaylī, may Allah preserve him, said:
The Salafi, with his clear religion and his upright methodology, says what he knows, and builds his positions upon the legislative principles, and loves security, stability, and happiness for every land from the lands of the Muslims, and he supplicates for that for all the lands of the Muslims, and he rejoices at every news in which there is stability and goodness for any Muslim land, and at the exposure of the criminals and the traitors and their unveiling, and he asks Allah to protect the lands of the Muslims from the evils of tribulations and those who cause tribulations.
https://t.me/PearlsofRuhayli
The Salafi, with his clear religion and his upright methodology, says what he knows, and builds his positions upon the legislative principles, and loves security, stability, and happiness for every land from the lands of the Muslims, and he supplicates for that for all the lands of the Muslims, and he rejoices at every news in which there is stability and goodness for any Muslim land, and at the exposure of the criminals and the traitors and their unveiling, and he asks Allah to protect the lands of the Muslims from the evils of tribulations and those who cause tribulations.
https://t.me/PearlsofRuhayli
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The Tremendous Virtue of Reciting Surah Al-Kahf on Friday: A Light in This World and Protection from the Dajjal!
Shaykh Sulayman Ar-Ruhayli حفظه الله
Shaykh Sulayman Ar-Ruhayli حفظه الله
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From the Causes of Increasing Faith
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
If someone were to say: Do people differ in certainty?
The answer: Yes, they differ in certainty. Even a person himself may at times be more certain and stronger in faith than at other times.
Ibrāhīm, peace be upon him, said:
﴿ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنُ قَالَ بَلَى وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِي ﴾
“My Lord! Show me how You give life to the dead.” He (Allah) said: “Do you not believe?” He (Ibrāhīm) said: “Yes (I believe), but to be stronger in Faith.” [Al-Baqarah: 260]
And whenever a person increases in knowledge of Allah and His signs, his faith increases without doubt.
Allah, the Most High, said:
﴿ وَإِذَا مَا أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ ﴾
“And whenever there comes down a Sūrah (chapter from the Qur’ān), some of them (hypocrites) say: ‘Which of you has had his Faith increased by it?’ As for those who believe, it has increased their Faith, and they rejoice.” [At-Tawbah: 124]
For this reason, if you want your faith to increase:
Then increase in reflecting upon the legislative signs of Allah and His universal signs, for that increases faith.
And also increase in righteous deeds with humility and presence of heart.
And be keen to accompany people of goodness who guide you if you go astray, direct you if you are misguided, remind you if you forget, and teach you if you are ignorant. All of these are from the causes of increasing faith.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (1/94)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
If someone were to say: Do people differ in certainty?
The answer: Yes, they differ in certainty. Even a person himself may at times be more certain and stronger in faith than at other times.
Ibrāhīm, peace be upon him, said:
﴿ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنُ قَالَ بَلَى وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِي ﴾
“My Lord! Show me how You give life to the dead.” He (Allah) said: “Do you not believe?” He (Ibrāhīm) said: “Yes (I believe), but to be stronger in Faith.” [Al-Baqarah: 260]
And whenever a person increases in knowledge of Allah and His signs, his faith increases without doubt.
Allah, the Most High, said:
﴿ وَإِذَا مَا أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ ﴾
“And whenever there comes down a Sūrah (chapter from the Qur’ān), some of them (hypocrites) say: ‘Which of you has had his Faith increased by it?’ As for those who believe, it has increased their Faith, and they rejoice.” [At-Tawbah: 124]
For this reason, if you want your faith to increase:
Then increase in reflecting upon the legislative signs of Allah and His universal signs, for that increases faith.
And also increase in righteous deeds with humility and presence of heart.
And be keen to accompany people of goodness who guide you if you go astray, direct you if you are misguided, remind you if you forget, and teach you if you are ignorant. All of these are from the causes of increasing faith.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (1/94)
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The Scarcity of Food in the Home of the Prophet ﷺ
ʿĀʾishah, may Allah be pleased with her, said to ʿUrwah:
O son of my sister! We would see the crescent, then the crescent, then the crescent—three crescents in two months—and no fire would be lit in the houses of the Messenger of Allah ﷺ. I said: O my aunt! What used to sustain you? She said: The two black things: dates and water—except that the Messenger of Allah ﷺ had neighbours from the Anṣār who had milking animals, and they would give the Messenger of Allah ﷺ some of their milk, and he would give us to drink.
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
By Allah, we are not better than the Messenger of Allah ﷺ. Allah did not withhold these blessings from His Messenger and store them for us because we are better than him. We light fires in our homes at least three times a day, while the Messenger ﷺ would remain for three crescents—seen over two months—without a fire being lit in his house. Rather, their food was the two black things: dates and water.
Then despite that, when the fire is lit and food is presented, we find on the table various cooked dishes and various uncooked foods. If a person, when his meal is placed before him, were to reflect and consider that the Messenger ﷺ would remain for two months—and enter into the third—while he would eat nothing but dates and water, then we ask Allah not to make this an entrapment for us, for indeed we fear these abundant and plentiful blessings.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (7/609)
ʿĀʾishah, may Allah be pleased with her, said to ʿUrwah:
O son of my sister! We would see the crescent, then the crescent, then the crescent—three crescents in two months—and no fire would be lit in the houses of the Messenger of Allah ﷺ. I said: O my aunt! What used to sustain you? She said: The two black things: dates and water—except that the Messenger of Allah ﷺ had neighbours from the Anṣār who had milking animals, and they would give the Messenger of Allah ﷺ some of their milk, and he would give us to drink.
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
By Allah, we are not better than the Messenger of Allah ﷺ. Allah did not withhold these blessings from His Messenger and store them for us because we are better than him. We light fires in our homes at least three times a day, while the Messenger ﷺ would remain for three crescents—seen over two months—without a fire being lit in his house. Rather, their food was the two black things: dates and water.
Then despite that, when the fire is lit and food is presented, we find on the table various cooked dishes and various uncooked foods. If a person, when his meal is placed before him, were to reflect and consider that the Messenger ﷺ would remain for two months—and enter into the third—while he would eat nothing but dates and water, then we ask Allah not to make this an entrapment for us, for indeed we fear these abundant and plentiful blessings.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (7/609)
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A Piercing Warning Against a Deviated Criterion: When Duʿā’ for the Rulers Is Branded a “Crime”—and Rebellion Against Them Is Glorified as “Courage”!
Shaykh Abdurrahman Al-Umaysan حفظه الله
Shaykh Abdurrahman Al-Umaysan حفظه الله
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