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"All I Am Is An Old Man..."
The Humility Of Shaykh Al-Albaanee, may Allaah have mercy upon him
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The Humility Of Shaykh Al-Albaanee, may Allaah have mercy upon him
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Forwarded from The Fruits Of Knowledge
بسم الله الرحمن الرحيم
He Didn't Leave Behind Righteous Children...
قال الإمام ابن كثير رحمه الله:
ماتَ ابنُ تيمية فكشفتُ عن وجهه وقبَّلتُه وقد علاهُ الشَّيبُ أكثر مما فارقناه لم يتركْ ولداً صالحاً يدعو له لكنه تركَ أُمَّةً صالحةً تدعو له.
[البداية والنهاية ١٨/٣٠٠]
Al-Imaam Ibn Katheer, [may Allaah have mercy on him] said:
“[Shaykh ul-Islaam] Ibn Taymiyyah [may Allaah have mercy on him] died and I revealed his face and kissed him. Signs of greyness were apparent, more than before he departed from us. He did not leave behind any righteous children to supplicate for him, rather he left behind an entire righteous nation to supplicate for him.”
[Al-Bidaayah Wan-Nihaayah 18/300]
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He Didn't Leave Behind Righteous Children...
قال الإمام ابن كثير رحمه الله:
ماتَ ابنُ تيمية فكشفتُ عن وجهه وقبَّلتُه وقد علاهُ الشَّيبُ أكثر مما فارقناه لم يتركْ ولداً صالحاً يدعو له لكنه تركَ أُمَّةً صالحةً تدعو له.
[البداية والنهاية ١٨/٣٠٠]
Al-Imaam Ibn Katheer, [may Allaah have mercy on him] said:
“[Shaykh ul-Islaam] Ibn Taymiyyah [may Allaah have mercy on him] died and I revealed his face and kissed him. Signs of greyness were apparent, more than before he departed from us. He did not leave behind any righteous children to supplicate for him, rather he left behind an entire righteous nation to supplicate for him.”
[Al-Bidaayah Wan-Nihaayah 18/300]
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'Umar Ibnul-Khattaab (May Allaah Be Pleased With Him) Warned A Boy Against This Whilst He Was Dying, Yet People These Days Take This Issue So Lightly'
Ash-Shaykh 'Abdur-Razzaaq Al-Badr, may Allaah preserve him
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Ash-Shaykh 'Abdur-Razzaaq Al-Badr, may Allaah preserve him
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Forwarded from Masjid Al-Imām Muqbil
An Amazing Story About A Righteous Man Who Was Patient & Grateful
It is reported: Imām al-Awzāʿī narrates that 'Abd Allāh bin Muḥammad said:
“One day I set out to the shore on patrol; and at the time we were stationed at al-ʿArīsh [a town in Northern Egypt].
When I arrived at the shore, I found myself in wide open area where a tent was set up. Inside the tent, there was a man who had lost both his hands and legs, and whose hearing and sight had progressively worsened. No limb of his was of any use to him except his tongue. He was saying: O’ Allāh, grant me the ability to praise You, a praise through which I can sufficiently thank you for the Favors You have bestowed upon me, and by which You have preferred me over many whom You have created a great preference.”
Al-Awzāʿī said: ʿAbdallāh said: by Allāh, I will approach this man and ask him about what he has said. Perhaps it is understanding, or knowledge, or inspiration which was inspired to him? So, I approached the man, greeted him, and said to him: ‘I heard you say: ‘O’ Allāh, grant me the ability to praise You, a praise through which I can sufficiently thank you for the Favors You have bestowed upon me, and by which You have preferred me over many whom You have created a great preference.’ What Favors from the favors of Allāh upon you are you praising Him for? And in what way did He prefer you over others that you need to thank Him for it?
He replied: ‘Do you not see what my Lord has done? By Allāh, if He sent the sky to me as a fire which burned me, or commanded the mountains to crush me, or the seas to drown me, or the earth to swallow me; it would only cause me to be more grateful to my Lord for the blessing of this tongue that He has bestowed upon me.”
However, O’ slave of Allāh; since you have come to me, I need something of you. I cannot harm nor benefit myself. I had a young son who used to come at the time of prayer, and help me make wuḍūʾ, and when I became hungry, he would feed me, and if I became thirsty, he would provide me with a drink. But I have not seen him for three days, so please look for him on my behalf, Allāh have mercy upon you. I said: ‘By Allāh, no creature could fulfill the need of another which is greater in reward with Allāh than a need similar to yours.'
So, I set out looking for the young boy, and I had not gone far before I came by a sand-dune, and behold, I found a boy who had been preyed upon by a beast which ate his flesh. I said: innā lillāhi wa innā ilayhi rajiʿūn. How am I going to be able to face this man with a gentle face? As I was heading towards him, the dhikr of Prophet ʾAyyūb ʿalayhi al-salām came to my heart.
So, when I reached him, I greeted him, and he returned my salām, and said: “Are you not my companion?” I said: “Yes!” He asked: “What did you do about what I had asked?” I said: “Who is more honourable in the sight of Allāh. You or Prophet ʾAyyūb?” He replied: “Prophet ʾAyyūb, of course.” I asked: “Do you know what His Lord did with him? Did He not test him in his wealth, family, and children?” He replied: ‘Yes.’ I asked: “How did He find him?” He replied: “He found him patient and grateful.” I said: ‘He was not pleased with that for him until his relatives and loved ones abandoned him. [Are you aware of that?]’ He replied: ‘Yes.’ So I said: ‘And how did his Lord find him?’ He replied: ‘He found him patient and grateful.’
I said: ‘He was not pleased with that for him until He made him a public display for people passing by. Are you aware of that?’’ He replied: ‘Yes.’ So I said: ‘And how did his Lord find him?’ He replied: “He found him patient and grateful. Make this brief, may Allāh have mercy upon you.” I said to him: “The young boy you sent me in search of, I found him between a sand dune having been preyed upon by a beast which had eaten his flesh. May Allāh increase you in reward and grant you patience.”
It is reported: Imām al-Awzāʿī narrates that 'Abd Allāh bin Muḥammad said:
“One day I set out to the shore on patrol; and at the time we were stationed at al-ʿArīsh [a town in Northern Egypt].
When I arrived at the shore, I found myself in wide open area where a tent was set up. Inside the tent, there was a man who had lost both his hands and legs, and whose hearing and sight had progressively worsened. No limb of his was of any use to him except his tongue. He was saying: O’ Allāh, grant me the ability to praise You, a praise through which I can sufficiently thank you for the Favors You have bestowed upon me, and by which You have preferred me over many whom You have created a great preference.”
Al-Awzāʿī said: ʿAbdallāh said: by Allāh, I will approach this man and ask him about what he has said. Perhaps it is understanding, or knowledge, or inspiration which was inspired to him? So, I approached the man, greeted him, and said to him: ‘I heard you say: ‘O’ Allāh, grant me the ability to praise You, a praise through which I can sufficiently thank you for the Favors You have bestowed upon me, and by which You have preferred me over many whom You have created a great preference.’ What Favors from the favors of Allāh upon you are you praising Him for? And in what way did He prefer you over others that you need to thank Him for it?
He replied: ‘Do you not see what my Lord has done? By Allāh, if He sent the sky to me as a fire which burned me, or commanded the mountains to crush me, or the seas to drown me, or the earth to swallow me; it would only cause me to be more grateful to my Lord for the blessing of this tongue that He has bestowed upon me.”
However, O’ slave of Allāh; since you have come to me, I need something of you. I cannot harm nor benefit myself. I had a young son who used to come at the time of prayer, and help me make wuḍūʾ, and when I became hungry, he would feed me, and if I became thirsty, he would provide me with a drink. But I have not seen him for three days, so please look for him on my behalf, Allāh have mercy upon you. I said: ‘By Allāh, no creature could fulfill the need of another which is greater in reward with Allāh than a need similar to yours.'
So, I set out looking for the young boy, and I had not gone far before I came by a sand-dune, and behold, I found a boy who had been preyed upon by a beast which ate his flesh. I said: innā lillāhi wa innā ilayhi rajiʿūn. How am I going to be able to face this man with a gentle face? As I was heading towards him, the dhikr of Prophet ʾAyyūb ʿalayhi al-salām came to my heart.
So, when I reached him, I greeted him, and he returned my salām, and said: “Are you not my companion?” I said: “Yes!” He asked: “What did you do about what I had asked?” I said: “Who is more honourable in the sight of Allāh. You or Prophet ʾAyyūb?” He replied: “Prophet ʾAyyūb, of course.” I asked: “Do you know what His Lord did with him? Did He not test him in his wealth, family, and children?” He replied: ‘Yes.’ I asked: “How did He find him?” He replied: “He found him patient and grateful.” I said: ‘He was not pleased with that for him until his relatives and loved ones abandoned him. [Are you aware of that?]’ He replied: ‘Yes.’ So I said: ‘And how did his Lord find him?’ He replied: ‘He found him patient and grateful.’
I said: ‘He was not pleased with that for him until He made him a public display for people passing by. Are you aware of that?’’ He replied: ‘Yes.’ So I said: ‘And how did his Lord find him?’ He replied: “He found him patient and grateful. Make this brief, may Allāh have mercy upon you.” I said to him: “The young boy you sent me in search of, I found him between a sand dune having been preyed upon by a beast which had eaten his flesh. May Allāh increase you in reward and grant you patience.”
The tested man said: “Praise be to Allāh Who did not create from my progeny those who would disobey Him and would then be punished by the Fire.” Then he said the istirjā’ (“innā lillāhi wa innā ilayhi rajiʿūn”) [We are from Allāh, and to Him we shall all return], and heaved, and fell dead. I said: “Indeed, to Allāh we belong and to Him is our return.” My calamity has become greater. “A man like this. If I were to leave him, the beasts would devour him. And if I were to remain here, I would be able harm nor benefit. So, I covered him in a cloak which was over him, and I sat at the side of his head, crying.
As I was sitting, four men came upon me and said: ‘O Slave of Allāh! What is your situation and what is your story?” So, I told them my story and his. They said to me: “Uncover his face for us, perhaps we know him.” I uncovered his face and the men fell upon him, kissing his eyes and his hands alternately, and saying: ‘May our father be sacrificed [for you], for how long were these eyes lowered from the prohibitions of Allāh. May our father be sacrificed [for you], for how long this body prostrated before Allāh while people were sleeping.” I asked them: “Who is this, may Allāh have mercy on you?” They replied: ‘This is Abū Qilābah al-Jurmī, the companion of Ibn ʿAbbās. He had immense love for Allāh and the Prophet ṣallallāhu ʿalayhi wa sallam.’
So, we washed him and shrouded him with clothing that we had with us, and we prayed over him, and buried him. The men left and I went back to my station. When night fell, I put my head down and saw him in a dream, in a garden from the gardens of Paradise. He was wearing two garments from the garments of Paradise while reciting: “Salāmun ʿAlaykum. Peace be upon you for what you had patiently endured. Excellent indeed is the final abode.” [Al-Quraan 13:24]
I asked: ‘Aren’t you my companion [whom I encountered today]?” He replied: ‘Yes.’ So, I said: ‘How did you receive all this?” He replied: “Indeed, with Allāh are levels that cannot be attained except by having patience in times of difficulty, and gratitude in times of prosperity, along with the fear of Allāh, the Mighty and Majestic, in private and in the company of others.”
[Ibn Hibbān, Ath-Thiqāt 5/2-5]
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أَبُو قِلابَةَ عَبْدُ اللَّهِ بْنُ زَيْدٍ الْجَرْمِيُّ مِنْ عُبَّادِ أَهْلِ الْبَصْرَةِ وَزُهَّادِهِمْ يَرْوِي عَنْ أَنَسِ بْنِ مَالِكٍ وَمَالِكِ بْنِ الْحُوَيْرِثِ روى عَنهُ أَيُّوب وخَالِد مَاتَ بِالشَّام سنة أَربع وَمِائَة فِي ولَايَة يزِيد بْن عَبْد الْملك حَدَّثَنِي بِقِصَّةِ مَوْتِهِ مُحَمَّدُ بْنُ الْمُنْذِرِ بْنِ سَعِيدٍ قَالَ ثَنَا يَعْقُوبُ بْنُ إِسْحَاقَ بْنِ الْجَرَّاحِ قَالَ ثَنَا الْفَضْلُ بْنُ عِيسَى عَنْ بَقِيَّةَ بْنِ الْوَلِيدِ قَالَ ثَنَا الأَوْزَاعِيُّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ قَالَ خَرَجْتُ إِلَى سَاحِلِ الْبَحْرِ مُرَابِطًا وَكَانَ رَابِطُنَا يَوْمَئِذٍ عَرِيشَ مِصْرَ. قَالَ فَلَمَّا انْتَهَيْتُ إِلَى السَّاحِلِ فَإِذَا أَنَا بِبَطِيحَةٍ وَفِي الْبَطِيحَةِ خيمة. فِيهَا رجل قد ذهب يَدَاهُ وَرجلَاهُ وَثقل سَمعه وبصره وَمَا لَهُ من جارحة تَنْفَعهُ إِلَّا لِسَانه. وَهُوَ يَقُولُ: اللَّهُمَّ أَوْزِعْنِي أَن أحمدك حمدا أكافىء بِهِ شُكْرَ نِعْمَتِكَ الَّتِي أَنْعَمْتَ بِهَا عَلَيَّ وَفَضَّلْتَنِي على كَثِيرٍ مِمَّنْ خَلَقْتَ تَفْضِيلًا. قَالَ الأَوْزَاعِيُّ قَالَ عَبْدُ اللَّهِ قُلْتُ وَاللَّهِ لآتِيَنَّ هَذَا الرَّجُلَ وَلأَسْأَلَنَّهُ أَنَّى لَهُ هَذَا الْكَلامُ فَهْمٌ أم عِلْمٌ أم إِلْهَامٌ أُلْهِمَ؟ فَأَتَيْتُ الرَّجُلَ فَسَلَّمْتُ عَلَيْهِ فَقُلْتُ سَمِعْتُكَ وَأَنْتَ تَقُولُ اللَّهُمَّ أَوْزِعْنِي أَنْ أحمدك حمدا أكافىء بِهِ شُكْرَ نِعْمَتِكَ الَّتِي أَنْعَمْتَ بِهَا عَلَيَّ وَفَضَّلْتَنِي على كَثِيرٍ من خَلَقْتَ تَفْضِيلا فَأَيُّ نِعْمَةٍ مِنْ نِعَمِ اللَّهِ عَلَيْكَ تَحْمَدُهُ عَلَيْهَا وَأَيُّ فَضِيلَةٍ تَفَضَّلَ بِهَا عَلَيْكَ تَشْكُرُهُ عَلَيْهَا؟ قَالَ وَمَا تَرَى مَا صَنَعَ رَبِّي وَاللَّهِ لَوْ أَرْسَلَ السَّمَاءَ عَلَيَّ نَارًا فَأَحْرَقَتْنِي وَأَمَرَ الْجِبَالَ فَدَمَّرَتْنِي وَأَمَرَ الْبِحَارَ فَغَرَّقَتْنِي وَأَمَرَ الأَرْضَ فَبَلَعَتْنِي مَا ازْدَدْتُ لِرَبِّي إِلا شُكْرًا لِمَا أَنْعَمَ عَلَيَّ مِنْ لِسَانِي.
As I was sitting, four men came upon me and said: ‘O Slave of Allāh! What is your situation and what is your story?” So, I told them my story and his. They said to me: “Uncover his face for us, perhaps we know him.” I uncovered his face and the men fell upon him, kissing his eyes and his hands alternately, and saying: ‘May our father be sacrificed [for you], for how long were these eyes lowered from the prohibitions of Allāh. May our father be sacrificed [for you], for how long this body prostrated before Allāh while people were sleeping.” I asked them: “Who is this, may Allāh have mercy on you?” They replied: ‘This is Abū Qilābah al-Jurmī, the companion of Ibn ʿAbbās. He had immense love for Allāh and the Prophet ṣallallāhu ʿalayhi wa sallam.’
So, we washed him and shrouded him with clothing that we had with us, and we prayed over him, and buried him. The men left and I went back to my station. When night fell, I put my head down and saw him in a dream, in a garden from the gardens of Paradise. He was wearing two garments from the garments of Paradise while reciting: “Salāmun ʿAlaykum. Peace be upon you for what you had patiently endured. Excellent indeed is the final abode.” [Al-Quraan 13:24]
I asked: ‘Aren’t you my companion [whom I encountered today]?” He replied: ‘Yes.’ So, I said: ‘How did you receive all this?” He replied: “Indeed, with Allāh are levels that cannot be attained except by having patience in times of difficulty, and gratitude in times of prosperity, along with the fear of Allāh, the Mighty and Majestic, in private and in the company of others.”
[Ibn Hibbān, Ath-Thiqāt 5/2-5]
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أَبُو قِلابَةَ عَبْدُ اللَّهِ بْنُ زَيْدٍ الْجَرْمِيُّ مِنْ عُبَّادِ أَهْلِ الْبَصْرَةِ وَزُهَّادِهِمْ يَرْوِي عَنْ أَنَسِ بْنِ مَالِكٍ وَمَالِكِ بْنِ الْحُوَيْرِثِ روى عَنهُ أَيُّوب وخَالِد مَاتَ بِالشَّام سنة أَربع وَمِائَة فِي ولَايَة يزِيد بْن عَبْد الْملك حَدَّثَنِي بِقِصَّةِ مَوْتِهِ مُحَمَّدُ بْنُ الْمُنْذِرِ بْنِ سَعِيدٍ قَالَ ثَنَا يَعْقُوبُ بْنُ إِسْحَاقَ بْنِ الْجَرَّاحِ قَالَ ثَنَا الْفَضْلُ بْنُ عِيسَى عَنْ بَقِيَّةَ بْنِ الْوَلِيدِ قَالَ ثَنَا الأَوْزَاعِيُّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ قَالَ خَرَجْتُ إِلَى سَاحِلِ الْبَحْرِ مُرَابِطًا وَكَانَ رَابِطُنَا يَوْمَئِذٍ عَرِيشَ مِصْرَ. قَالَ فَلَمَّا انْتَهَيْتُ إِلَى السَّاحِلِ فَإِذَا أَنَا بِبَطِيحَةٍ وَفِي الْبَطِيحَةِ خيمة. فِيهَا رجل قد ذهب يَدَاهُ وَرجلَاهُ وَثقل سَمعه وبصره وَمَا لَهُ من جارحة تَنْفَعهُ إِلَّا لِسَانه. وَهُوَ يَقُولُ: اللَّهُمَّ أَوْزِعْنِي أَن أحمدك حمدا أكافىء بِهِ شُكْرَ نِعْمَتِكَ الَّتِي أَنْعَمْتَ بِهَا عَلَيَّ وَفَضَّلْتَنِي على كَثِيرٍ مِمَّنْ خَلَقْتَ تَفْضِيلًا. قَالَ الأَوْزَاعِيُّ قَالَ عَبْدُ اللَّهِ قُلْتُ وَاللَّهِ لآتِيَنَّ هَذَا الرَّجُلَ وَلأَسْأَلَنَّهُ أَنَّى لَهُ هَذَا الْكَلامُ فَهْمٌ أم عِلْمٌ أم إِلْهَامٌ أُلْهِمَ؟ فَأَتَيْتُ الرَّجُلَ فَسَلَّمْتُ عَلَيْهِ فَقُلْتُ سَمِعْتُكَ وَأَنْتَ تَقُولُ اللَّهُمَّ أَوْزِعْنِي أَنْ أحمدك حمدا أكافىء بِهِ شُكْرَ نِعْمَتِكَ الَّتِي أَنْعَمْتَ بِهَا عَلَيَّ وَفَضَّلْتَنِي على كَثِيرٍ من خَلَقْتَ تَفْضِيلا فَأَيُّ نِعْمَةٍ مِنْ نِعَمِ اللَّهِ عَلَيْكَ تَحْمَدُهُ عَلَيْهَا وَأَيُّ فَضِيلَةٍ تَفَضَّلَ بِهَا عَلَيْكَ تَشْكُرُهُ عَلَيْهَا؟ قَالَ وَمَا تَرَى مَا صَنَعَ رَبِّي وَاللَّهِ لَوْ أَرْسَلَ السَّمَاءَ عَلَيَّ نَارًا فَأَحْرَقَتْنِي وَأَمَرَ الْجِبَالَ فَدَمَّرَتْنِي وَأَمَرَ الْبِحَارَ فَغَرَّقَتْنِي وَأَمَرَ الأَرْضَ فَبَلَعَتْنِي مَا ازْدَدْتُ لِرَبِّي إِلا شُكْرًا لِمَا أَنْعَمَ عَلَيَّ مِنْ لِسَانِي.
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هَذَا وَلَكِنْ يَا عَبْدَ اللَّهِ إِذْ أَتَيْتَنِي لِي إِلَيْكَ حَاجَةٌ قَدْ تَرَانِي على أَيِّ حَالَةٍ أَنَا أَنَا لَسْتُ أَقْدِرُ لِنَفْسِي على ضُرٍّ وَلا نَفْعٍ وَلَقَدْ كَانَ مَعِيَ بُنَيٌّ لِي يَتَعَاهَدُنِي فِي وَقت صَلَاتي فيوضيني وَإِذَا جُعْتُ أَطْعَمَنِي وَإِذَا عَطِشْتُ سَقَانِي وَلَقَدْ فَقَدْتُهُ مُنْذُ ثَلاثَةِ أَيَّامٍ فَتَحَسَّسْهُ لِي رَحِمَكَ اللَّهُ. فَقُلْتُ وَاللَّهِ مَا مَشَى خَلْقٌ فِي حَاجَةِ خَلْقٍ كَانَ أَعْظَمَ عِنْدَ اللَّهِ أَجْرًا مِمَّنْ يَمْشِي فِي حَاجَةِ مِثْلِكَ. فَمَضَيْتُ فِي طَلَبِ الْغُلامِ فَمَا مَضَيْتُ غَيْرَ بَعِيدٍ حَتَّى صِرْتُ بَيْنَ كُثْبَانٍ مِنَ الرَّمْلِ فَإِذَا أَنَا بِالْغُلامِ قَدِ افْتَرَسَهُ سَبُعٌ وَأَكَلَ لَحْمَهُ فَاسْتَرْجَعْتُ. وَقُلْتُ أَنَّى لِي وَجْهٌ رَقِيقٌ آتِيَ بِهِ الرَّجُلَ فَبَيْنَمَا أَنَا مُقْبِلٌ نَحْوَهُ إِذْ خَطَرَ على قَلْبِي ذِكْرُ أَيُّوبَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. فَلَمَّا أَتَيْتُهُ سَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلامَ فَقَالَ أَلَسْتَ بِصَاحِبِي؟ قُلْتُ بَلَى. قَالَ مَا فَعَلْتَ فِي حَاجَتِي؟ فَقُلْتُ أَنْتَ أَكْرَمُ على اللَّهِ أَمْ أَيُّوبُ النَّبِيُّ؟ قَالَ بَلْ أَيُّوبُ النَّبِيُّ. قُلْتُ هَلْ عَلِمْتَ مَا صَنَعَ بِهِ رَبُّهُ أَلَيْسَ قَدِ ابْتَلاهُ بِمَالِهِ وَآلِهِ وَوَلَدِهِ؟ قَالَ بَلَى. قُلْتُ فَكَيْفَ وَجَدَهُ؟ قَالَ وَجَدَهُ صَابِرًا شَاكِرًا حَامِدًا. قُلْتُ لَمْ يَرْضَ مِنْهُ ذَلِكَ حَتَّى أَوْحَشَ مِنْ أَقْرِبَائِهِ وَأَحِبَّائِهِ. قَالَ نَعَمْ. قُلْتُ فَكَيْفَ وَجَدَهُ رَبُّهُ؟ قَالَ وَجَدَهُ صَابِرًا شَاكِرًا حَامِدًا. قُلْتُ فَلَمْ يَرْضَ مِنْهُ بِذَلِكَ حَتَّى صَيَّرَهُ عَرَضًا لِمَارِّ الطَّرِيقِ هَلْ عَلِمْتَ؟ قَالَ نَعَمْ. قُلْتُ فَكَيْفَ وَجَدَهُ رَبُّهُ؟ قَالَ صَابِرًا شَاكِرًا حَامِدًا أَوْجِزْ رَحِمَكَ اللَّهُ. قُلْتُ لَهُ إِنَّ الْغُلامَ الَّذِي أَرْسَلْتَنِي فِي طَلَبِهِ وَجَدْتُهُ بَيْنَ كُثْبَانِ الرَّمْلِ وَقَدِ افْتَرَسَهُ سَبُعٌ فَأَكَلَ لَحْمَهُ فَأَعْظَمَ اللَّهُ لَكَ الأَجْرَ وَأَلْهَمَكَ الصَّبْرَ. فَقَالَ الْمُبْتَلَى الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَخْلُقْ مِنْ ذُرِّيَّتِي خَلْقًا يَعْصِيهِ فَيُعَذِّبَهُ بِالنَّارِ. ثُمَّ اسْتَرْجَعَ وَشَهَقَ شَهْقَةً فَمَاتَ. فَقُلْتُ إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. عَظُمَتْ مُصِيبَتِي. رَجُلٌ مِثْلُ هَذَا إِنْ تَرَكْتُهُ أَكَلَتْهُ السِّبَاعُ وَإِنْ قَعَدْتُ لَمْ أَقْدِرْ على ضُرٍّ وَلا نَفْعٍ. فَسَجَّيْتُهُ بِشَمْلَةٍ كَانَتْ عَلَيْهِ وَقَعَدْتُ عِنْدَ رَأْسِهِ بَاكِيًا فَبَيْنَمَا. أَنَا قَاعِدٌ إِذْ تَهَجَّمَ عَلَيَّ أَرْبَعَةُ رِجَالٍ فَقَالُوا يَا عَبْدَ اللَّهِ مَا حَالُكَ وَمَا قِصَّتُكَ؟ وَقِصَّتَهُ فَقَصَصْتُ عَلَيْهِمْ قِصَّتِي. فَقَالُوا لِي اكْشِفْ لَنَا عَنْ وَجْهِهِ فَعَسَى أَنْ نَعْرِفَهُ. فَكَشَفْتُ عَنْ وَجْهِهِ فَانْكَبَّ الْقَوْمُ عَلَيْهِ يُقَبِّلُونَ عَيْنَيْهِ مَرَّةً وَيَدَيْهِ أُخْرَى وَيَقُولُونَ بِأَبِي عَيْنٌ طَالَ مَا غَضَّتْ عَنْ مَحَارِمِ اللَّهِ وَبِأَبِي وَجِسْمُهُ طَالَ مَا كُنْتَ سَاجِدًا وَالنَّاسُ نِيَامٌ. فَقُلْتُ مَنْ هَذَا يَرْحَمُكُمُ اللَّهُ؟ فَقَالُوا هَذَا أَبُو قِلابَةَ الْجرْمِي صَاحب بن عَبَّاسٍ لَقَدْ كَانَ شَدِيدَ الْحُبِّ لِلَّهِ وَلِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. فَغَسَّلْنَاهُ وَكَفَّنَّاهُ بِأَثْوَابٍ كَانَتْ مَعَنَا وَصَلَّيْنَا عَلَيْهِ وَدَفَنَّاهُ. فَانْصَرَفَ الْقَوْمُ وَانْصَرَفْتُ إِلَى رِبَاطِي. فَلَمَّا أَنْ جَنَّ عَلَيَّ اللَّيْلُ وَضَعْتُ رَأْسِي فَرَأَيْتُهُ فِيمَا يَرَى النَّائِمُ فِي رَوْضَةٍ مِنْ رِيَاضِ الْجَنَّةِ وَعَلَيْهِ حُلَّتَانِ مِنْ حُلَلِ الْجَنَّةِ وَهُوَ يَتْلُو الْوَحْيَ سَلامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ. فَقُلْتُ أَلَسْتَ بِصَاحِبِي؟ قَالَ بَلَى. قُلْتُ أَنَّى لَكَ هَذَا؟ قَالَ إِنَّ للَّهِ دَرَجَاتٍ لَا تُنَالُ إِلا بِالصَّبْرِ عِنْدَ الْبَلاءِ وَالشُّكْرِ عِنْدَ الرَّخَاءِ مَعَ خَشْيَةِ اللَّهِ عَزَّ وَجَلَّ فِي السِّرِّ وَالْعَلانِيَةِ.
ابن حبان, الثقات
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"They Heard Screams From Her Grave"
Shaykh Ibn Baaz (may Allaah have mercy upon him) relaying some terrifying stories related to the punishment of the grave
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Shaykh Ibn Baaz (may Allaah have mercy upon him) relaying some terrifying stories related to the punishment of the grave
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The_Islaamic_Ruling_On_Ta'weez_From_The_Qur'aan_And_Sunnah.pdf
15.4 MB
Pamphlet: The Islamic Ruling On Ta’weez (Amulet) From The Quraan And Sunnah
Compiled & Translated By Abuu Mu'aadh Mahdi Ibn 'AbdiNuur
Revised & Edited By Abuu 'Atiyyah Mahmoud Ibn Muhammad
May Allaah Preserve Them
https://torontodawah.com/pamphlet-the-islaamic-ruling-on-taweez-from-the-quraan-and-sunnah/
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Compiled & Translated By Abuu Mu'aadh Mahdi Ibn 'AbdiNuur
Revised & Edited By Abuu 'Atiyyah Mahmoud Ibn Muhammad
May Allaah Preserve Them
https://torontodawah.com/pamphlet-the-islaamic-ruling-on-taweez-from-the-quraan-and-sunnah/
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Audio
'Yasir Qadhi And His Belief Regarding The Quraan'
https://torontodawah.com/audio-yasir-qadhi-and-his-belief-regarding-the-quraan-musa-millington-2/
Speaker: Musa Millington, may Allaah preserve him
Part 1: “…this is an audio that relates to the recent statements of Yasir Qadhi regarding the Qur’an and how his belief regarding the Qur’an is similar to that of the Rafidah Shee’ah in three angles.”
Part 2: “In it there is also a refutation of the Orientalist doubts regarding the different types of recitations [qira’aat]”
(Musa Millington studied in Madeenah whilst Yasir Qadhi was there)
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'Yasir Qadhi And His Belief Regarding The Quraan'
https://torontodawah.com/audio-yasir-qadhi-and-his-belief-regarding-the-quraan-musa-millington-2/
Speaker: Musa Millington, may Allaah preserve him
Part 1: “…this is an audio that relates to the recent statements of Yasir Qadhi regarding the Qur’an and how his belief regarding the Qur’an is similar to that of the Rafidah Shee’ah in three angles.”
Part 2: “In it there is also a refutation of the Orientalist doubts regarding the different types of recitations [qira’aat]”
(Musa Millington studied in Madeenah whilst Yasir Qadhi was there)
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Toronto Dawah
[AUDIO] Yasir Qadhi And His Belief Regarding The Qur’aan – Musa Millington | Toronto Dawah
Topic: Yasir Qadhi And His Belief Regarding The Qur’aan Speaker: Musa Millington Part 1: https://archive.org/download/Reminders_And_Lectures/Musa%20Millington/YasirQadhiAndHisBeliefRegardingTheQuraan-MusaMillington.mp3 [Download] Comment: “…this is an audio…
بسم الله الرحمن الرحيم
A Refutation Of The Deviant Group Jamaa’at-ut-Tableegh
Ash-Shaykh Ahmad Ibn Yahyaa An-Najmee, may Allaah have mercy upon him
"They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.
A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Quraan and read the Six Collections of Hadeeth. He was upon the Deobandi methodology, taking the Hanafee madhhab, the Ash’aree and Mastureedee Creed and the Sufi way. They have four Sufi orders amongst them:
1. The Naqshabandees
2. The Sahruurdees
3. The Qaadirees
4. The Jishtees
Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankuuhee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Quduus Al-Kankuuhee, the one who forced the ideology of wahdat-ul-wujuud [belief that Allaah and the Creation is one existence.] on him. He resided and taught in Delhi and passed away in 1363H.
Circumstances that brought about the start of the movement:
Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying:
'You are the best of people ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allaah.' [Al-Quraan 3:110]
And it was that going out (khuruuj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word 'brought out' and that one’s eemaan increases by going out in this khuruuj based on Allaah’s saying: 'and believing in Allaah' after having said: 'brought out for mankind.'
The following can be noted from what has just been mentioned:
1. The Quraan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the devil.
2. It is apparent from what was stated previously that the founder of this jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.
3. The founder of this jamaa’ah was a qubuuree (grave worshipper) and a khuraafee. This is clear from his saying: '…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.' And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujuud on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujuud on him is without doubt a clear proof that he held that same belief.
4. Those who believe in wahdat-ul-wujuud claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!
The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:
1. Actualizing the statement of Tawheed: “Laa Ilaaha Illallaah Muhammadur Rasuulullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the virtues (fadaa’il) and not the fiqh issues (masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
A Refutation Of The Deviant Group Jamaa’at-ut-Tableegh
Ash-Shaykh Ahmad Ibn Yahyaa An-Najmee, may Allaah have mercy upon him
"They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.
A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Quraan and read the Six Collections of Hadeeth. He was upon the Deobandi methodology, taking the Hanafee madhhab, the Ash’aree and Mastureedee Creed and the Sufi way. They have four Sufi orders amongst them:
1. The Naqshabandees
2. The Sahruurdees
3. The Qaadirees
4. The Jishtees
Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankuuhee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Quduus Al-Kankuuhee, the one who forced the ideology of wahdat-ul-wujuud [belief that Allaah and the Creation is one existence.] on him. He resided and taught in Delhi and passed away in 1363H.
Circumstances that brought about the start of the movement:
Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying:
'You are the best of people ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allaah.' [Al-Quraan 3:110]
And it was that going out (khuruuj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word 'brought out' and that one’s eemaan increases by going out in this khuruuj based on Allaah’s saying: 'and believing in Allaah' after having said: 'brought out for mankind.'
The following can be noted from what has just been mentioned:
1. The Quraan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the devil.
2. It is apparent from what was stated previously that the founder of this jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.
3. The founder of this jamaa’ah was a qubuuree (grave worshipper) and a khuraafee. This is clear from his saying: '…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.' And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujuud on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujuud on him is without doubt a clear proof that he held that same belief.
4. Those who believe in wahdat-ul-wujuud claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!
The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:
1. Actualizing the statement of Tawheed: “Laa Ilaaha Illallaah Muhammadur Rasuulullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the virtues (fadaa’il) and not the fiqh issues (masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. da’wah) and going out (i.e. khuruuj) for that purpose in the way of Allaah upon the tablighi manhaj.
There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha Illallaah) is to: 'Eradicate the corrupted yaqeen (certainty) from the heart while placing the correct and valid yaqeen into the essence (dhaat) of Allaah.' They really intend the belief of wahdat-ul-wujuud with this.
Points to be noted about Jamaa’at-ut-Tableegh:
1. The founder of this jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.
2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.
3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Qudduus Al-Kankuuhee, who used to believe in wahadat-ul-wujuud.
4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: 'Allaahu Haadiree, Allaahu Naadhiree' [This has something with the meaning of 'Allaah is my ever-Present Accompanier, Allaah is my Watcher']. This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.
5. They have four of their graves located in the masjid from where their da’wah emerged.
6. The founder of this jamaa’ah believed in Kashf.
7. The founder of this jamaa’ah was a grave worshipper.
8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawheed (Laa Ilaaha Illallaah).
9. Whoever cuts off the negation part of the statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamuud At-Tuwayjiree stated this, quoting it from the scholars.
10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.
[Al-Fataawaa Al-Jaliyyah ‘Anil-Manaahij Ad-Da’wiyyah, Pgs. 54-56]
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There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha Illallaah) is to: 'Eradicate the corrupted yaqeen (certainty) from the heart while placing the correct and valid yaqeen into the essence (dhaat) of Allaah.' They really intend the belief of wahdat-ul-wujuud with this.
Points to be noted about Jamaa’at-ut-Tableegh:
1. The founder of this jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.
2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.
3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Qudduus Al-Kankuuhee, who used to believe in wahadat-ul-wujuud.
4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: 'Allaahu Haadiree, Allaahu Naadhiree' [This has something with the meaning of 'Allaah is my ever-Present Accompanier, Allaah is my Watcher']. This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.
5. They have four of their graves located in the masjid from where their da’wah emerged.
6. The founder of this jamaa’ah believed in Kashf.
7. The founder of this jamaa’ah was a grave worshipper.
8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawheed (Laa Ilaaha Illallaah).
9. Whoever cuts off the negation part of the statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamuud At-Tuwayjiree stated this, quoting it from the scholars.
10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.
[Al-Fataawaa Al-Jaliyyah ‘Anil-Manaahij Ad-Da’wiyyah, Pgs. 54-56]
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Learn the beautiful Names of Allaah through text and audio recordings - t.me/namesofallaah1
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Learn the beautiful Names of Allaah through text and audio recordings - t.me/namesofallaah1
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Send benefits to FruitsOfKnowledge1@gmail.com for them to possibly be posted here.
The Fruits Of Knowledge
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'How To Raise Funds For A Masjid'
Abuu Fajr 'Abdul-Fattaah Ibn 'Uthmaan, may Allaah preserve him
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'How To Raise Funds For A Masjid'
Abuu Fajr 'Abdul-Fattaah Ibn 'Uthmaan, may Allaah preserve him
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If You Were To Truly Place Your Trust In Allaah
Al-Imaam Ibnul-Qayyim, may Allaah have mercy upon him:
فلو توكل العبد على الله تعالى حق توكله وكادته السموات والأرض ومن فيهن لجعل له مخرجا من ذلك وكفاه ونصره.
"If the slave places his trust in Allaah as He truly deserves, and the heavens and the earth with all its inhabitants were to plot against him, Allaah would surely make a way out for him, suffice him, and aid him."
[Badaa'i Al-Fawaaid, 2/240]
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Al-Imaam Ibnul-Qayyim, may Allaah have mercy upon him:
فلو توكل العبد على الله تعالى حق توكله وكادته السموات والأرض ومن فيهن لجعل له مخرجا من ذلك وكفاه ونصره.
"If the slave places his trust in Allaah as He truly deserves, and the heavens and the earth with all its inhabitants were to plot against him, Allaah would surely make a way out for him, suffice him, and aid him."
[Badaa'i Al-Fawaaid, 2/240]
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بسم الله الرحمن الرحيم
ANNOUNCEMENT
Alhamdulilah by the grace of Allâh, Slough Dawah welcomes you to come & study with us!
"The Student of Knowledge Program"
This will take you through the foundational books which the scholars recommend from beginner to a strong level,
Bi’idhnillah.
We are beginning on the Friday 2nd June.
All lessons are FREE however we expect those who attend to be regular and bring a pen & paper!
REMINDER - Do your utmost to be on time as each subject will be delivered in 30minutes segments & interruptions will cause much disturbance.
We will aim to provide the PDF version of the books in this telegram. However, we advise those who are aiming high to purchase the physical copies according to their ability.
We have an email address linked to Slough Dawah, so any queries or issues feel free to email.
SloughDawah@hotmail.com
Important:
Anyone who attends will be expected to register upon arrival.
This allows each person to hold themselves to account & for us to assess the number of students expected.
WhatsApp group chat will be created strictly for this program and those attending to benefit eachother, discuss and notify others if you have a genuine reason for not attending.
Many of these books are small in size but HEAVY in benefits.
Therefore 1 or 2 months of consistency is all it takes to finish some of them.
The lectures will also be LIVE recorded for sisters.
جزاكم الله خيرا
t.me/SloughDawah
ANNOUNCEMENT
Alhamdulilah by the grace of Allâh, Slough Dawah welcomes you to come & study with us!
"The Student of Knowledge Program"
This will take you through the foundational books which the scholars recommend from beginner to a strong level,
Bi’idhnillah.
We are beginning on the Friday 2nd June.
All lessons are FREE however we expect those who attend to be regular and bring a pen & paper!
REMINDER - Do your utmost to be on time as each subject will be delivered in 30minutes segments & interruptions will cause much disturbance.
We will aim to provide the PDF version of the books in this telegram. However, we advise those who are aiming high to purchase the physical copies according to their ability.
We have an email address linked to Slough Dawah, so any queries or issues feel free to email.
SloughDawah@hotmail.com
Important:
Anyone who attends will be expected to register upon arrival.
This allows each person to hold themselves to account & for us to assess the number of students expected.
WhatsApp group chat will be created strictly for this program and those attending to benefit eachother, discuss and notify others if you have a genuine reason for not attending.
Many of these books are small in size but HEAVY in benefits.
Therefore 1 or 2 months of consistency is all it takes to finish some of them.
The lectures will also be LIVE recorded for sisters.
جزاكم الله خيرا
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Updates & Lessons regarding the Dawah in Slough
The Tone Of Voice A Woman Should Use When Having To Conversate With Strange Men
Al-Imaam Ibnul-Qayyim, may Allaah have mercy upon him:
"And it is befitting for the woman, when she addresses strange men, to make her speech tough and strong, and not soften or break it."
[Miftaah Daar As-Sa’aadah, 1/368]
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Al-Imaam Ibnul-Qayyim, may Allaah have mercy upon him:
"And it is befitting for the woman, when she addresses strange men, to make her speech tough and strong, and not soften or break it."
[Miftaah Daar As-Sa’aadah, 1/368]
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Increase In Your Witnesses For The Day Of Judgement
Al-Imaam Ibnul-Qayyim, may Allaah have mercy upon him:
"Everything around you is a witness for you when you engage in the remembrance of Allaah. The land, the mountains, and the ground will testify for you on the Day of Judgement."
[Al-Waabil As-Sayyib, 81]
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Al-Imaam Ibnul-Qayyim, may Allaah have mercy upon him:
"Everything around you is a witness for you when you engage in the remembrance of Allaah. The land, the mountains, and the ground will testify for you on the Day of Judgement."
[Al-Waabil As-Sayyib, 81]
Join the telegram channel: t.me/FruitsOfKnowledge