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A Principled Refutation: The Decisive Criterion That Distinguishes True Worship from Innovation!
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
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🗞️The Newspaper of Exposing the People of Misguidance: Muhammad Ilyās al-Kāndahlawī
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A Golden Advice to Every Muslim: Cling Firmly to the Scholars of the Sunnah and Beware of the People of Desires and Innovation!
Shaykh Abdullah An-Najmi حفظه الله
Shaykh Abdullah An-Najmi حفظه الله
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Forwarded from The Ship of Salvation-سفينة النجاة
YouTube
Can You Criticise Rulers of Other Countries? Scholars Explain the Ruling
Is it permissible to speak out against rulers of other countries?
In this video, a collection of scholars explain the correct approach from the methodology of Ahl al-Sunnah: advising rulers with wisdom, avoiding public criticism, and understanding that these…
In this video, a collection of scholars explain the correct approach from the methodology of Ahl al-Sunnah: advising rulers with wisdom, avoiding public criticism, and understanding that these…
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A Clarification of a Widespread Mistake: Performing Acts of Worship for Worldly Benefits—How It Diminishes Reward!
Shaykh Sulayman Ar-Ruhayli حفظه الله
Shaykh Sulayman Ar-Ruhayli حفظه الله
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A Reminder to Thank Allah: You Walk, See, Hear, and Breathe—While You Complain, Others Are Suffering!
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
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It Is Befitting for the One Who Sees Someone Sad or Afflicted to Comfort Him
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Comforting a person regarding what has happened to him; because the Prophet ﷺ comforted his Companions and said:
“The people have prayed and gone to sleep,” while they had been waiting for the Messenger ﷺ.
So he said to them: “And indeed, you remain in prayer so long as you are waiting for the prayer.”
And likewise, it is befitting for a person to comfort the one whom he sees harmed or distressed by something, by reminding him that it is good for him.
Likewise, if someone is afflicted with a calamity, and he sees that he has become saddened and that it has become difficult upon him, then it is befitting that he comforts him and says: “Look at those who are more severely afflicted than you and greater than you in calamity,” and similar words.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (3/569)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Comforting a person regarding what has happened to him; because the Prophet ﷺ comforted his Companions and said:
“The people have prayed and gone to sleep,” while they had been waiting for the Messenger ﷺ.
So he said to them: “And indeed, you remain in prayer so long as you are waiting for the prayer.”
And likewise, it is befitting for a person to comfort the one whom he sees harmed or distressed by something, by reminding him that it is good for him.
Likewise, if someone is afflicted with a calamity, and he sees that he has become saddened and that it has become difficult upon him, then it is befitting that he comforts him and says: “Look at those who are more severely afflicted than you and greater than you in calamity,” and similar words.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (3/569)
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Kindness to Parents Is Shown Through Speech and Action
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Kindness to parents is shown through speech and through action.
As for speech, Allah, the Most High, says:
﴿ وَقُل لَّهُمَا قَوْلًا كَرِيمًا ﴾
“And speak to them a noble word.” [Al-Isrāʾ: 23]
So every noble word that brings about happiness and ease—just as giving wealth brings benefit—this is what should be said to parents. Its opposite is harsh speech, like a barren wind in which there is no good.
As for kindness through action, it includes kindness through wealth and kindness through physical service. Therefore, just as it is obligatory upon you to spend on your parents, it is also obligatory upon you to serve them in a good manner—meaning: kindness through both physical service and financial support.
This is obligatory, because Allah, the Mighty and Majestic, said:
﴿ وَبِالْوَالِدَيْنِ إِحْسَانًا ﴾
“And be dutiful to your parents.”
In this is proof of the great right of the parents, because Allah, the Most High, placed it immediately after His own right.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (6/565)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Kindness to parents is shown through speech and through action.
As for speech, Allah, the Most High, says:
﴿ وَقُل لَّهُمَا قَوْلًا كَرِيمًا ﴾
“And speak to them a noble word.” [Al-Isrāʾ: 23]
So every noble word that brings about happiness and ease—just as giving wealth brings benefit—this is what should be said to parents. Its opposite is harsh speech, like a barren wind in which there is no good.
As for kindness through action, it includes kindness through wealth and kindness through physical service. Therefore, just as it is obligatory upon you to spend on your parents, it is also obligatory upon you to serve them in a good manner—meaning: kindness through both physical service and financial support.
This is obligatory, because Allah, the Mighty and Majestic, said:
﴿ وَبِالْوَالِدَيْنِ إِحْسَانًا ﴾
“And be dutiful to your parents.”
In this is proof of the great right of the parents, because Allah, the Most High, placed it immediately after His own right.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (6/565)
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Lengthening the Supplication Has Two Benefits
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
And in this also is lengthening and elaborating in supplication, due to his statement ﷺ:
(اغْفِرْ لِي ذَنْبِي كُلَّهُ؛ دِقَّهُ وَجِلَّهُ)
“Forgive me all of my sins: the small of them and the great.”
If he had simply said: “Forgive me my sins (اغْفِرْ لِي ذَنْبِي)”, that would have been sufficient without all this detail.
But he ﷺ said:
(ذَنْبِي كُلَّهُ؛ دِقَّهُ وَجِلَّهُ، وَأَوَّلَهُ وَآخِرَهُ، وَعَلَانِيَتَهُ وَسِرَّهُ)
“All of my sins: the small of them and the great, the first of them and the last, the public of them and the private.”
And elaboration and detail in supplication have two benefits:
The first benefit: That a person brings to mind these situations in which sins occur.
The second benefit: Increasing one’s private conversation with Allah, the Mighty and Majestic, or lengthening one’s private conversation with Allah, Glorified and Exalted. There is no doubt that the beloved loves to prolong his conversation with the one he loves. For this reason, you find that if a beloved person remained for many long hours speaking with the one he loves, he would not become tired of it.
If someone were to say: Is it understood from this hadith that the Prophet ﷺ committed sins?
The answer: Yes, however he was not left upon a sin. Also, there are sins which cannot occur from him nor from his brothers, the Prophets, peace be upon them.
📚Taʿlīq ʿalā Ṣaḥīḥ Muslim (3/243)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
And in this also is lengthening and elaborating in supplication, due to his statement ﷺ:
(اغْفِرْ لِي ذَنْبِي كُلَّهُ؛ دِقَّهُ وَجِلَّهُ)
“Forgive me all of my sins: the small of them and the great.”
If he had simply said: “Forgive me my sins (اغْفِرْ لِي ذَنْبِي)”, that would have been sufficient without all this detail.
But he ﷺ said:
(ذَنْبِي كُلَّهُ؛ دِقَّهُ وَجِلَّهُ، وَأَوَّلَهُ وَآخِرَهُ، وَعَلَانِيَتَهُ وَسِرَّهُ)
“All of my sins: the small of them and the great, the first of them and the last, the public of them and the private.”
And elaboration and detail in supplication have two benefits:
The first benefit: That a person brings to mind these situations in which sins occur.
The second benefit: Increasing one’s private conversation with Allah, the Mighty and Majestic, or lengthening one’s private conversation with Allah, Glorified and Exalted. There is no doubt that the beloved loves to prolong his conversation with the one he loves. For this reason, you find that if a beloved person remained for many long hours speaking with the one he loves, he would not become tired of it.
If someone were to say: Is it understood from this hadith that the Prophet ﷺ committed sins?
The answer: Yes, however he was not left upon a sin. Also, there are sins which cannot occur from him nor from his brothers, the Prophets, peace be upon them.
📚Taʿlīq ʿalā Ṣaḥīḥ Muslim (3/243)
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A Simple Yet Powerful Remedy for Sleeping Early at Night: Disconnect the Internet From the Entire House!
Shaykh Ali bin Zayd al-Madkhali حفظه الله
Shaykh Ali bin Zayd al-Madkhali حفظه الله
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Forwarded from The Ship of Salvation-سفينة النجاة
YouTube
The Dangerous Methodology of Ibn Jibrīn: Excusing the Takfīrīs, Criticising the Scholars of Sunnah
In this powerful and eye-opening video, Shaykh ‘Adil ibn Mansur al-Bashah — may Allah preserve him — uncovers a deeply troubling contradiction in methodology that has misled many and distorted the scales of justice.
He highlights a path in which leniency…
He highlights a path in which leniency…
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What Is a Good Life? A Reality That the World Has Forgotten—Beyond Wealth, Beauty, and Illusion!
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
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