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Ibn al-Qayyim (may Allah have mercy on him) said:

Protective jealousy implies hatred and resentment (of bad deeds), so Allah told us that no one has protective jealousy greater than His, and because of His protective jealousy He prohibited immorality and obscenity. According to those who deny the divine attributes, protective jealousy is regarded as a matter of feelings and emotions, like shyness, joy, anger, wrath, resentment and hate. So in their view, it cannot be attributed to Allah. But it is well-known that these divine attributes are attributes of perfection that are entirely praiseworthy according to reason, religious texts, customs and traditions, and sound human nature; and their opposites are blameworthy according to reason, religious texts, customs and traditions, and sound human nature. If someone has no sense of protective jealousy, then it is all the same to him whether one commits immoral deeds or refrains therefrom; such a person is utterly blameworthy and deserves to be rebuked harshly.

End quote from as-Sawaa‘iq al-Mursalah (4/1497)

بسم الله الرحمن الرحيم

From Abu Huraira رضي الله عنه he said:

The Messenger of Allah (ﷺ) was asked about the deed which will be foremost to lead a man to Jannah (paradise). He replied, “Taqwa (Fear/piety) of Allah and the good conduct.”

[Reported by At Tirmithi, Ash Shaykh Al Albaani authenticated it.]

Imam Ibnul Qaiyum said:

“The Prophet صلى الله عليه و سلم combined between the fear of Allah and good manners, because fear of Allah corrects that which is between the slave and his lord, and good manners corrects that which is between him (the slave) and the creation, thus fear of Allah obligates for him love of Allah, and good manners calls the people to loving him!!”

[Al Fawaaid page 54]

May Allah make us from those who have fear of Allah and good manners.

Translated by

Majid Jawed Al-Afghanee
Abu Layl

https://torontodawah.com/ibn-qayyim-al-jawziyya/

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Notes from lesson two of the Fiqh of buying and selling.pdf

بسم الله الرحمن الرحيم

'The Importance Of The Names Of Allaah'

Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee

Part 48: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-48

Part 49: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-49

Part 50: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-50

Part 51: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-51

Part 52: https://www.spreaker.com/user/aloloomaudio/the-names-of-allah-52

Join the telegram channel: t.me/FruitsOfKnowledge

بسم الله الرحمن الرحيم

The Miraculous Nature Of The Quraan And It's Inimatabilty

Compiled by Faisal Ibn 'Abdil-Qaadir Ibn Hassan Abuu Sulaymaan

https://darussaafi.com/?p=5465

إن العين لتدمع وإن القلب ليحزن
ولا نقول إلا ما يرضي ربنا

انتقل إلى رحمة الله الشيخ الدكتور
فلاح إسماعيل مندكار

أسأل الله له المغفرة والرحمة

دعواتكم للشيخ بالمغفرة والرحمة

إنا لله وإنا إليه واجعون

Sad news allaahul mustaan

Shaykh Falaah Ismaaeel Mundakar has passed away

May Allaah Have Mercy Upon Him and make his questioning easy and widen his grave

▪️The Deceased is tormented due to the crying of his Family over him

Q- Is the deceased tormented due to the crying of his family over him?

A- Yes, the deceased is tormented due to the crying of his family over him, because that is confirmed from the Messenger of Allāh ﷺ. However, the scholars have differed over the interpretation of this Ḥadīth. Some of them have said that it means the disbeliever, and some of them said that the intent behind it is the person who requests his family to cry over him after his death. Others said that it is concerning the man who knows that among his family there are those who cry over their deceased and he does not prohibit them from that before his death. This is because his acceptance and his silence are a proof of his being pleased with the evil act, and the person who is pleased with an evil is like the one who does the evil.

These are three interpretations of this Ḥadīth. However, they are all contradictory to the obvious meaning of the Ḥadīth because it does not contain any of these understandings (in the wording). The apparent meaning of the Ḥadīth is that the deceased will be tormented due to the crying of his family over him, and torment is not the same as punishment. This is because he has not committed a sin that he should be punished for, but it is a torment in that he feels pain and discomfort from this crying. Feeling pain and discomfort does not necessarily mean that it is a punishment. Do you not see the Prophet's (ﷺ) statement concerning travel where he said that it is a piece of the torment? Yet, travel is not a punishment or a torment. However, it is a worry, a preparation and a personal agitation. For this reason, the torment of the deceased in his grave from this type (of torment) means that he happens to feel some pain, agitation and discomfort, even though that is not a punishment for a sin.

[Sheikh Ibn Al-'Uthaymīn, Fatāwā Islāmiyah 3/132-3]

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Today inshaallaah. Try to attend if you're able to. Refreshments provided.

Notes from lesson three of the Fiqh of buying and selling.pdf

بسم الله الرحمن الرحيم

https://www.spreaker.com/show/the-inevitable-journey

Playlist of the conference

*'The Inevitable Journey'*

Containing all the talks for those who were unable to attend.

"القول في الصفات كالقول في الذات”

PRINCIPLE: THE SPEECH [in affirming] THE ATTRIBUTES OF ALLĀH IS LIKE THE SPEECH [in affirming] HIS DIVINE ESSENCE.


Shaykhul-Islām mentions in at-Tadmūriyyah [p. 43]:

“The speech [in affirming] the [Lofty] Attributes of Allāh is like the speech [in affirming] His Divine Essence....So if Allāh has a Divine Essence that is real which does NOT resemble any other being, then this Divine Essence is certainly characterised by actual [Lofty] Attributes that does NOT resemble any of the other beings”

💢In other words, affirming Allāh’s Divine Essence necessitates affirming His Lofty Attributes.

💢For example:

if it’s said to you, “how does Allāh descend to the lowest part of the Heavens❓”

Then simply ask, “How is (His Divine Essence❓”

If the person replies, “I don’t know the state of His Divine Essence”.

Then it is simply said to him/her, “similarly, we do not know the state of His Divine Descending to the lowest Heaven, since knowledge concerning the state of this Attribute necessitates knowledge in the state of His Divine Essence. This attribute is part of His Divine Essence and accompanies it. So how then do you expect from me knowledge concerning His Divine Attributes (e.g. Speech,Hearing, Seeing, etc.) when you do not know state of His Divine Essence”

💢This is an excellent argument to refute the deviant beliefs of the ‘Ashā’irah, Mu’tazilah and all those who deny some or all of His Divine Attributes سبحانه وتعالى


📖REF:
القواعد الحسان في أسماء وصفات الرحمن، 03-102