فو الله ما من أحد يقبل على الله بصدق وإخلاص،ويعمل بعمل أهل الجنة إلا لم يخذله الله أبداً
Shaykh Ibn ‘Uthaimeen:
By Allaah, there’s nobody who honestly and sincerely turns to Allaah and does the deeds of the people of Jannah, except that Allaah wouldn’t let him down, never!
Source: Sharh al-Arba’een (p. 104)
Shaykh Ibn ‘Uthaimeen:
By Allaah, there’s nobody who honestly and sincerely turns to Allaah and does the deeds of the people of Jannah, except that Allaah wouldn’t let him down, never!
Source: Sharh al-Arba’een (p. 104)
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The scholars say that Usool Dawah has been summarized in a single verse in the Quran:
قُلْ هَـٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى ۖ وَسُبْحَـٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ
Say, ˹O Prophet,˺ “This is my way. I invite to Allah with insight—I and those who follow me. Glory be to Allah, and I am not one of the polytheists.”
Surah Yusuf Ayah 108
The first foundation is that the person calls to the path of the prophet صل الله عليه وسلم which is shown in the ayah:
قُلْ هَـٰذِهِۦ سَبِيلِىٓ
The person must call to the path of the prophet صل الله عليه وسلم without deducting anything from it or adding anything to it. The path of dawah is مرصوم
Meaning it has been ordained and set. No one is allowed to give dawah except with how the prophet صل الله عليه وسلم gave dawah.
The second foundation of dawah is that the person calls to Allah عزوجل as the ayah says:
أَدْعُوٓا۟ إِلَى ٱللَّهِ
Meaning that when the person is giving dawah he should call to Allah and Allah alone with sincerity. Not calling to a certain organization or a certain sheikh or a certain group.
And the third and final foundation of dawah is that the person gives dawah with knowledge, as the ayah shows:
عَلَىٰ بَصِيرَةٍ
Meaning the person calls to the path of the prophet صل الله عليه وسلم and calls to Allah sincerely WITH knowledge. Knowledge is a شرط ( prerequisite ) for everyone who wishes to give dawah in the path of Allah and his messenger صل الله عليه وسلم
The scholars say that any dawah which lacks these three foundations/pillars is a dawah that will cause more harm and destruction than bring good.
And Allah knows best
قُلْ هَـٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى ۖ وَسُبْحَـٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ
Say, ˹O Prophet,˺ “This is my way. I invite to Allah with insight—I and those who follow me. Glory be to Allah, and I am not one of the polytheists.”
Surah Yusuf Ayah 108
The first foundation is that the person calls to the path of the prophet صل الله عليه وسلم which is shown in the ayah:
قُلْ هَـٰذِهِۦ سَبِيلِىٓ
The person must call to the path of the prophet صل الله عليه وسلم without deducting anything from it or adding anything to it. The path of dawah is مرصوم
Meaning it has been ordained and set. No one is allowed to give dawah except with how the prophet صل الله عليه وسلم gave dawah.
The second foundation of dawah is that the person calls to Allah عزوجل as the ayah says:
أَدْعُوٓا۟ إِلَى ٱللَّهِ
Meaning that when the person is giving dawah he should call to Allah and Allah alone with sincerity. Not calling to a certain organization or a certain sheikh or a certain group.
And the third and final foundation of dawah is that the person gives dawah with knowledge, as the ayah shows:
عَلَىٰ بَصِيرَةٍ
Meaning the person calls to the path of the prophet صل الله عليه وسلم and calls to Allah sincerely WITH knowledge. Knowledge is a شرط ( prerequisite ) for everyone who wishes to give dawah in the path of Allah and his messenger صل الله عليه وسلم
The scholars say that any dawah which lacks these three foundations/pillars is a dawah that will cause more harm and destruction than bring good.
And Allah knows best
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Ibn al-Qayyim رحمه الله said:
”When night descends, sleep and sleeplessness struggle, of Allāh and longing for Allāh are the soldiers of wakefulness, while idleness and delaying are the soldiers of heedlessness. If determination is adopted, and negligence is defeated, then by the time day breaks, every party will take his share.”
[al-Fawā’id | Pg. 78]
”When night descends, sleep and sleeplessness struggle, of Allāh and longing for Allāh are the soldiers of wakefulness, while idleness and delaying are the soldiers of heedlessness. If determination is adopted, and negligence is defeated, then by the time day breaks, every party will take his share.”
[al-Fawā’id | Pg. 78]
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Imam Ibn Battah related that Talhah bin Musarrif said:
“If I were not in a state of Wudu’ then I would have informed you of that which the Raafidah say.”
Look at how despicable & vile the Salaf viewed speech of these individuals. Now you have some who would unite you with them
Translator: Abu Marjaanah
“If I were not in a state of Wudu’ then I would have informed you of that which the Raafidah say.”
Look at how despicable & vile the Salaf viewed speech of these individuals. Now you have some who would unite you with them
Translator: Abu Marjaanah
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Imām Ibn Qudāmah al-Maqdisee Raḥimahullāh: “And do not accept any Jarḥ Wat Ta'deel (criticism and praise) from the women.”
[كتاب المغني ١٠/٦٢]
[كتاب المغني ١٠/٦٢]
Al-Hasan Al-Basrī رحمه الله said:
“It will be presented to the son of Ādam the moments of his life on the Day of Resurrection.
Every moment he did not do righteousness, his soul will break out of sorrow!”
[Hifdhul ‘Umr: 63]
“It will be presented to the son of Ādam the moments of his life on the Day of Resurrection.
Every moment he did not do righteousness, his soul will break out of sorrow!”
[Hifdhul ‘Umr: 63]
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Bishr ibn Harb said:
I went out with ‘Abdullah ibn ‘Umar ibn Al-Khattāb to the market. So he did not pass by young or old except he said:
“Peace be upon you! Peace be upon you!”
[Al-‘Iyāl: 282]
I went out with ‘Abdullah ibn ‘Umar ibn Al-Khattāb to the market. So he did not pass by young or old except he said:
“Peace be upon you! Peace be upon you!”
[Al-‘Iyāl: 282]
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نباح الكلاب
One day, a person said to Abu Bakr: Wallahi, I’ll insult you in such a way that it’ll follow you to your grave!
So he responded: It’ll return to you, not me.
Source: al-‘Aql al-Farid (v. 2, p. 124)
One day, a person said to Abu Bakr: Wallahi, I’ll insult you in such a way that it’ll follow you to your grave!
So he responded: It’ll return to you, not me.
Source: al-‘Aql al-Farid (v. 2, p. 124)
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The word khayraat [خيرات] which means fair and good, comes from the word khayyarah [خيّرة] which refers to the woman who combines all beautiful qualities, both outward and inward, and whose physical appearance and character are perfect!
Source: Garden of the Lovers by Ibn al-Qayyim (p. 243)
Source: Garden of the Lovers by Ibn al-Qayyim (p. 243)
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Ibn al-Qayyim رحمه الله said:
“Shukr is to display the effects of the blessings of Allaah upon the tongue by way of praise and acknowledgement; in the heart by way of witnessing and love; and upon the limbs by way of submission and obedience.”
[Madaarīj As-Salikeen | 2/244]
“Shukr is to display the effects of the blessings of Allaah upon the tongue by way of praise and acknowledgement; in the heart by way of witnessing and love; and upon the limbs by way of submission and obedience.”
[Madaarīj As-Salikeen | 2/244]
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Imam Bukhāri said:
‘Alī ibn Al-Hussayn would sit with Zayd ibn Aslam, so he was asked concerning this, so he said:
“A person only sits with one who benefits him in his religion!”
[Tadhkiratu Al-Huffādh: 1/100]
‘Alī ibn Al-Hussayn would sit with Zayd ibn Aslam, so he was asked concerning this, so he said:
“A person only sits with one who benefits him in his religion!”
[Tadhkiratu Al-Huffādh: 1/100]
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At-Tasbeeh Before Sleeping
Shaykh ul-Islaam Ibn Taymeeyah [رحمه الله] said:
«مَن اِعتَادَ علىٰ التَّسبيح قَبل نَومِه، أُعطِيَ نَشاطًا وقوة في قَضاءِ حاجَاتِه، وقُوَّة في عِبادته.»
❝Whoever is accustomed to saying Tasbih [SubhanAllaah - far is Allaah from imperfection] before going to sleep, is given strength and energy in fulfilling his needs and also strength in worshipping.❞
[Majmoo Al-Fatawa, (7/394) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Shaykh ul-Islaam Ibn Taymeeyah [رحمه الله] said:
«مَن اِعتَادَ علىٰ التَّسبيح قَبل نَومِه، أُعطِيَ نَشاطًا وقوة في قَضاءِ حاجَاتِه، وقُوَّة في عِبادته.»
❝Whoever is accustomed to saying Tasbih [SubhanAllaah - far is Allaah from imperfection] before going to sleep, is given strength and energy in fulfilling his needs and also strength in worshipping.❞
[Majmoo Al-Fatawa, (7/394) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
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'Umar ibn Al-Khattāb رضي الله عنه:
"If a caller from the heavens announced, 'O mankind, all of you will enter Paradise except for one of you,' I will be afraid that it would be me."
[Fleeing from the Fire: pg. 39]
"If a caller from the heavens announced, 'O mankind, all of you will enter Paradise except for one of you,' I will be afraid that it would be me."
[Fleeing from the Fire: pg. 39]
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A man came to the Prophet ﷺ and he said, “Advise me.” The Prophet ﷺ said, “Do not be angry.” The man repeated his request and the Prophet said, “Do not be angry.”
[Ṣaḥīḥ al-Bukhārī: 6116]
Explanation by Shaykh Sālih al-Fawzān:
The Messenger ﷺ used to get angry but he would not vent it except if the anger is for the sake of Allāh. He was lenient and never retaliated for himself despite the difficulties he faced from the people. He would forbear, forgive, and be nice to the one who has angered him because of His saying:
"But whoever forgives and makes reconciliation, his reward is due from Allāh." [42:40]
Medication for anger;
1st - As much as possible, do not get angry.
2nd - When you get angry, do not express it; rather you should exercise patience, endurance, and forbearance.
[Exp. of Imam al-Nawawi's 40 Hadiths]
[Ṣaḥīḥ al-Bukhārī: 6116]
Explanation by Shaykh Sālih al-Fawzān:
The Messenger ﷺ used to get angry but he would not vent it except if the anger is for the sake of Allāh. He was lenient and never retaliated for himself despite the difficulties he faced from the people. He would forbear, forgive, and be nice to the one who has angered him because of His saying:
"But whoever forgives and makes reconciliation, his reward is due from Allāh." [42:40]
Medication for anger;
1st - As much as possible, do not get angry.
2nd - When you get angry, do not express it; rather you should exercise patience, endurance, and forbearance.
[Exp. of Imam al-Nawawi's 40 Hadiths]
Ibn al-Qayyim رحمه الله said:
“Do you think the righteous do not commit sins?
They simply hid them and didn’t expose them...
And sought forgiveness for them and did not insist on them...
And admitted to them and did not justify them...
And did goodness after they did wrong..
One of the salaf was asked, “How is the relationship between you and your religion?”
He said, “it is shredded by sins, and I patch it with seeking forgiveness (isitighfār).
How excellent is the question
And how deep is the answer!.”
“Do you think the righteous do not commit sins?
They simply hid them and didn’t expose them...
And sought forgiveness for them and did not insist on them...
And admitted to them and did not justify them...
And did goodness after they did wrong..
One of the salaf was asked, “How is the relationship between you and your religion?”
He said, “it is shredded by sins, and I patch it with seeking forgiveness (isitighfār).
How excellent is the question
And how deep is the answer!.”
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Shaykh Uthaymīn (rahimahullaah) explains al-Istigfār:
The author (Imām an-Nawawi (rahimahullāh)) completed his book (Riyādh as-Sālihīn) – this tremendously beneficial book which Muslims in all corners of the world benefit from (the layperson and the students of knowledge) – with istigfār.
Al-istigfār: means to seek forgiveness, and there is not a single person except that he errs, as the Prophet (sallallāhu alaihi wa salam) said,
“All of mankind err, and the best of those who err are those who repent.” (1)
And mistakes which occur from mankind, are either by way of shortcomings in the performance of an obligation or by the committing of a prohibition.
Mankind is not free from falling into these errors, however the cure of sins and shortcomings is al-istigfār (Alhamdulilāh).
And in an athar, it’s narrated that Shaytān said,
“I have destroyed the people with sins, and I have been destroyed by La Ilāha illa Allāh”
Seeking forgiveness is a means of (gaining) forgiveness, due to this, Allāh commanded with istigfār in many verses of the Qurān.
فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ
So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. (Muhammad: 19)
So Allāh (The Most High) commanded his prophet (sallallāhu alaihi wa salam) to know that there is no deity truly deserving of worship except Allah alone. And he commanded him with seeking forgiveness,
وَاسْتَغْفِرْ لِذَنبِكَ
And this was the prophet, he who Allāh has forgiven all of his actions, yet he was still commanded to seek forgiveness.
Likewise, in many verses Allāh has praised those who seek his forgiveness;
وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ
And those who pray and beg Allah’s Pardon in the last hours of the night. (Āli Imrān: 17)
They are those who seek Allah’s forgiveness in the last part of the night.
The scholars said, that they are those who establish tahajjud and stand the night in prayer, worshipping Allāh, and regard themselves to be deficient, so they ask for Allāh’s forgiveness.
This is alongside the fact that they are from those who pray tahajjud and stand the night in prayer, and they seek forgiveness fearing their shortcomings, hence it is a must for people to be plentiful in seeking Allāh’s Forgiveness (The Mighty and Majestic).
[Sharh Riyādh as-Sālihīn Vol.6 Pgs. 711-713]
[(1) Tirmidhi 2423]
The author (Imām an-Nawawi (rahimahullāh)) completed his book (Riyādh as-Sālihīn) – this tremendously beneficial book which Muslims in all corners of the world benefit from (the layperson and the students of knowledge) – with istigfār.
Al-istigfār: means to seek forgiveness, and there is not a single person except that he errs, as the Prophet (sallallāhu alaihi wa salam) said,
“All of mankind err, and the best of those who err are those who repent.” (1)
And mistakes which occur from mankind, are either by way of shortcomings in the performance of an obligation or by the committing of a prohibition.
Mankind is not free from falling into these errors, however the cure of sins and shortcomings is al-istigfār (Alhamdulilāh).
And in an athar, it’s narrated that Shaytān said,
“I have destroyed the people with sins, and I have been destroyed by La Ilāha illa Allāh”
Seeking forgiveness is a means of (gaining) forgiveness, due to this, Allāh commanded with istigfār in many verses of the Qurān.
فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ
So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. (Muhammad: 19)
So Allāh (The Most High) commanded his prophet (sallallāhu alaihi wa salam) to know that there is no deity truly deserving of worship except Allah alone. And he commanded him with seeking forgiveness,
وَاسْتَغْفِرْ لِذَنبِكَ
And this was the prophet, he who Allāh has forgiven all of his actions, yet he was still commanded to seek forgiveness.
Likewise, in many verses Allāh has praised those who seek his forgiveness;
وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ
And those who pray and beg Allah’s Pardon in the last hours of the night. (Āli Imrān: 17)
They are those who seek Allah’s forgiveness in the last part of the night.
The scholars said, that they are those who establish tahajjud and stand the night in prayer, worshipping Allāh, and regard themselves to be deficient, so they ask for Allāh’s forgiveness.
This is alongside the fact that they are from those who pray tahajjud and stand the night in prayer, and they seek forgiveness fearing their shortcomings, hence it is a must for people to be plentiful in seeking Allāh’s Forgiveness (The Mighty and Majestic).
[Sharh Riyādh as-Sālihīn Vol.6 Pgs. 711-713]
[(1) Tirmidhi 2423]
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Sufyān Ath-Thawrī رحمه الله said:
“If certainty entered the heart as it should, then the hearts would fly [out of our chests]; longing for Al-Jannah and fearing the Hellfire!”
[Fathul Bārī: 1/14]
“If certainty entered the heart as it should, then the hearts would fly [out of our chests]; longing for Al-Jannah and fearing the Hellfire!”
[Fathul Bārī: 1/14]
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‘Amr ibn Qays رحمه الله said:
“Glad findings to the one who reforms himself before Ramadan!”
[Latā'if al-Ma'ārif: 138]
“Glad findings to the one who reforms himself before Ramadan!”
[Latā'if al-Ma'ārif: 138]
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