‘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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Imam Ibn ul-Qayyim (rahimahullah) said:
“O you who wasted his strength without reserve! And transgressed in his illness without a shield! And who has no patience to repent! Do not deny the approach of destruction, for illness will cause corruption! If you were to follow the divine remedy so as to cure yourself, by having a shield from vain desires and lusts you would have found salvation! Unfortunately, lust blinded your insight, to the extent that you think salvation means to abandon the promise of Allaah in return for vain desires! What blind insight you have! It makes you impatient for one hour, then you bare disgrace forever! You travel seeking this worldly life despite its transient nature and you neglect to prepare for your journey to the hereafter despite its eternity! If you find a man, who is buying something worthless in return for something precious, and is selling something priceless in return for something of no value, verily he is a fool.”
[al-Fawaaid, page 104]
“O you who wasted his strength without reserve! And transgressed in his illness without a shield! And who has no patience to repent! Do not deny the approach of destruction, for illness will cause corruption! If you were to follow the divine remedy so as to cure yourself, by having a shield from vain desires and lusts you would have found salvation! Unfortunately, lust blinded your insight, to the extent that you think salvation means to abandon the promise of Allaah in return for vain desires! What blind insight you have! It makes you impatient for one hour, then you bare disgrace forever! You travel seeking this worldly life despite its transient nature and you neglect to prepare for your journey to the hereafter despite its eternity! If you find a man, who is buying something worthless in return for something precious, and is selling something priceless in return for something of no value, verily he is a fool.”
[al-Fawaaid, page 104]
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Shaykh Ibn Uthaymeen (rahimahullah) said:
These (Muslim) women should fear Allah and abandon these western thoughts that the home is a prison!
[Radio Program Fatawa noor alaa’ al-Darb]
These (Muslim) women should fear Allah and abandon these western thoughts that the home is a prison!
[Radio Program Fatawa noor alaa’ al-Darb]
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Question: What is the difference between al-Kaafireen and al-Mushrikeen (i.e between a Mushrik and a Kaafir).
Shaykh Salih Al-Fawzan: There are generalities (shared between them) and specifics (unique to each of them). Shirk is more general than Kufr, for every Mushrik is a Kaafir but not every Kaafir is a Mushrik. The Mushrik worships Allaah and worships other than Him, as for the Kaafir, then he rejects the existence of Allaah the Mighty and Exalted and does not acknowledge Allaah the Mighty and Majestic, and nor does he acknowledge a religion from amongst the religions. This is the rejecting Kaafir. As for the Mushrik, he acknowledges and believes, however, he worships Allah and worships other than Him, hence he is a Mushrik Kaafir. Thus, every Mushrik is a Kaafir, but not every Kaafir is a Mushrik, since the Kaafir can be a Mulhid, Jaahid (Atheist, Rejector).
Source: Silsilah Sharh ar-Rasaa'il pg.239
Translator: Abu Khadeejah
Shaykh Salih Al-Fawzan: There are generalities (shared between them) and specifics (unique to each of them). Shirk is more general than Kufr, for every Mushrik is a Kaafir but not every Kaafir is a Mushrik. The Mushrik worships Allaah and worships other than Him, as for the Kaafir, then he rejects the existence of Allaah the Mighty and Exalted and does not acknowledge Allaah the Mighty and Majestic, and nor does he acknowledge a religion from amongst the religions. This is the rejecting Kaafir. As for the Mushrik, he acknowledges and believes, however, he worships Allah and worships other than Him, hence he is a Mushrik Kaafir. Thus, every Mushrik is a Kaafir, but not every Kaafir is a Mushrik, since the Kaafir can be a Mulhid, Jaahid (Atheist, Rejector).
Source: Silsilah Sharh ar-Rasaa'il pg.239
Translator: Abu Khadeejah
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Ibn al- Jawzee رحمه الله said:
“ A man should follow a proof, instead of following a path, and then searching for a proof."
[صيد الخاطر ٤١]
“ A man should follow a proof, instead of following a path, and then searching for a proof."
[صيد الخاطر ٤١]
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Ibn Hajar رحمه الله said,
“When the Muslims entered the month of Shaban, they would devote themselves to the Quran and give out their Zakat.”
[فتح الباري ١٣٣١٢٤]
“When the Muslims entered the month of Shaban, they would devote themselves to the Quran and give out their Zakat.”
[فتح الباري ١٣٣١٢٤]
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Usamah Bin Zaid said,
“I said O Messenger of Allah ﷺ, I do not see you fasting any month as much as Shaban.”
He ﷺ said, “That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting.”
[Nasai 2357]
“I said O Messenger of Allah ﷺ, I do not see you fasting any month as much as Shaban.”
He ﷺ said, “That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting.”
[Nasai 2357]
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"Kill Yusuf or cast him out to some other land, so that the favor of your father may be given to you alone, and after that you can become a righteous people." [12:9]
In his commentary on this ayah, Imam al-Baghawi wrote:
Muhammad ibn Ishaaq said, “What they did involved many sins including the cutting of blood ties, poor treatment of parents, lack of compassion towards a child who had done nothing wrong, making false promises to achieve their own aims, breaking their promises, and lying to their parents. But Allāh pardoned them for all of that so that no one could lose hope of Allāh’s mercy.”
[Tafsir al-Baghawi 4/219]
In his commentary on this ayah, Imam al-Baghawi wrote:
Muhammad ibn Ishaaq said, “What they did involved many sins including the cutting of blood ties, poor treatment of parents, lack of compassion towards a child who had done nothing wrong, making false promises to achieve their own aims, breaking their promises, and lying to their parents. But Allāh pardoned them for all of that so that no one could lose hope of Allāh’s mercy.”
[Tafsir al-Baghawi 4/219]
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O believers, surely death is closer to any one of us than the straps of his sandals.
By Allah, you are all destined to die, and in your graves, you will be questioned about your Rabb, your religion, and your Prophet. Then, indeed, you will be resurrected.
There is not one among you except that his Rabb will speak to him directly, without any interpreter between them.
So, will there not be a righteous return, sincere repentance, and a race towards Paradise and forgiveness before it is said, "So-and-so has died"?
Shaykh Sulayman ar-Ruhayli حفظه الله | Twitter
By Allah, you are all destined to die, and in your graves, you will be questioned about your Rabb, your religion, and your Prophet. Then, indeed, you will be resurrected.
There is not one among you except that his Rabb will speak to him directly, without any interpreter between them.
So, will there not be a righteous return, sincere repentance, and a race towards Paradise and forgiveness before it is said, "So-and-so has died"?
Shaykh Sulayman ar-Ruhayli حفظه الله | Twitter
The Modesty of the Women of the Salaf
It is reported that ʿAasim (Ibn Sulaymaan) Al-Ahwaal said:
"We would enter upon Hafsah Bint Sireen (the sister of Muhammad Ibn Sireen), she would take hold of her jilbaab and veil (her face) with it.
We would say: May Allāh have mercy on you! Allāh says: 'As for women past child-bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not show adornment' [Al-Quraan 24:60] it is the jilbaab.
He said: She would then respond: 'What comes after this?' We replied: 'But to refrain is better for them.' [Al-Quraan 24:60] She then said: 'Here is the evidence for the jilbaab' (ie: of why she veiled herself despite reaching old-age)."
[Ibnul-Jawzee, Sifatus-Safwah, 2/241]
It is reported that ʿAasim (Ibn Sulaymaan) Al-Ahwaal said:
"We would enter upon Hafsah Bint Sireen (the sister of Muhammad Ibn Sireen), she would take hold of her jilbaab and veil (her face) with it.
We would say: May Allāh have mercy on you! Allāh says: 'As for women past child-bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not show adornment' [Al-Quraan 24:60] it is the jilbaab.
He said: She would then respond: 'What comes after this?' We replied: 'But to refrain is better for them.' [Al-Quraan 24:60] She then said: 'Here is the evidence for the jilbaab' (ie: of why she veiled herself despite reaching old-age)."
[Ibnul-Jawzee, Sifatus-Safwah, 2/241]
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Ibn Al Jawzi رحمه الله said: "O servant, bring yourself to account in your seclusion, think of the extinction of your time and work in your free time for your hard time."
[مواعظ ابن الجوزي ٨٣]
[مواعظ ابن الجوزي ٨٣]
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Hasan al-Basri رحمه الله:
“We laugh and yet, — who knows? — perhaps Allāh has looked at some of our deeds and said:
“I will not accept anything from you.”
[az-Zuhd: Ibn al-Mubarak, 1/527-528]
“We laugh and yet, — who knows? — perhaps Allāh has looked at some of our deeds and said:
“I will not accept anything from you.”
[az-Zuhd: Ibn al-Mubarak, 1/527-528]
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Ibn Sireen رحمه الله:
"I've never approached a woman while asleep or awake except Umm Abdillah." [meaning his wife]
He also said, "I once saw a woman in a dream and knew that she is not permissible for me, so I turned my gaze away from her".
[Taareekh Baghdad: 5/336]
"I've never approached a woman while asleep or awake except Umm Abdillah." [meaning his wife]
He also said, "I once saw a woman in a dream and knew that she is not permissible for me, so I turned my gaze away from her".
[Taareekh Baghdad: 5/336]
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قال سفيان الثوري رحمه الله تعالى:
(مَنْ أَكْثَرَ مِنْ ذِكْرِ القَبْرِ وَجَدَهُ رَوْضَةً
مِنْ رِيَـــــاضِ الجَنَّةِ، وَمَنْ غَفَلَ عَنْ
ذِكْرِهِ وَجَدَهُ حُفْرَةً مِنْ حُفَرِ النَّــــارِ)
(مَنْ أَكْثَرَ مِنْ ذِكْرِ القَبْرِ وَجَدَهُ رَوْضَةً
مِنْ رِيَـــــاضِ الجَنَّةِ، وَمَنْ غَفَلَ عَنْ
ذِكْرِهِ وَجَدَهُ حُفْرَةً مِنْ حُفَرِ النَّــــارِ)
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Shaykhul Islaam Ibn Taymiyyah رحمه الله said:
❝The just person is the one who informs of an affair the way it is; He neither adds to it and becomes a liar, nor does he remove from it and becomes a concealer.❞
Majmuu Fataawaa (20/84)
Abu Faysal Ali Alburtugaali
❝The just person is the one who informs of an affair the way it is; He neither adds to it and becomes a liar, nor does he remove from it and becomes a concealer.❞
Majmuu Fataawaa (20/84)
Abu Faysal Ali Alburtugaali
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“The pleasure that the student experiences when they seek knowledge overwhelms all the pleasures of this life.”
Source: Imam Sa’di’s Tafsir (p. 704)
Source: Imam Sa’di’s Tafsir (p. 704)
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The Fundamentals Which Cause Mahabbah (Love) of Allāh (The Lord).
Imām Ibn Al Qayyim – رحمة الله عليه – says:
“The reasons which cause mahabbah of Allâh to develop, are ten:
١. Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.
٢. Drawing closer to Allāh – the Most High – through optional deeds, after fulfilling the obligatory duties.
٣. Being continuous in the dhikr (remembrance) of Allāh, with the tongue, the heart and the limbs – under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.
٤. Giving precedence to what Allāh loves over personal loves, when being overcome by desires.
٥. Contemplating and deliberating over the Names and Attributes of Allāh.
٦. Recognising and remembering the favours and bounties of Allāh – both the manifest and hidden.
٧. To be humble and submissive before Allāh – and this is the greatest matter.
٨. To be in seclusion reciting the Qur'ān, during that time in which Allāh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.
٩. To sit in the gatherings of true and sincere lovers of Allāh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.
١٠. To stay clear of all those causes which distances the heart from Allāh – the Mighty and Majestic.
So these are the ten reasons which cause the person to develop true love for Allāh and to reach the rank of al-muhabbah, by which he reaches his Beloved.”
[مدارج السالكين ٣: ١٧-١٨]
Imām Ibn Al Qayyim – رحمة الله عليه – says:
“The reasons which cause mahabbah of Allâh to develop, are ten:
١. Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.
٢. Drawing closer to Allāh – the Most High – through optional deeds, after fulfilling the obligatory duties.
٣. Being continuous in the dhikr (remembrance) of Allāh, with the tongue, the heart and the limbs – under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.
٤. Giving precedence to what Allāh loves over personal loves, when being overcome by desires.
٥. Contemplating and deliberating over the Names and Attributes of Allāh.
٦. Recognising and remembering the favours and bounties of Allāh – both the manifest and hidden.
٧. To be humble and submissive before Allāh – and this is the greatest matter.
٨. To be in seclusion reciting the Qur'ān, during that time in which Allāh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.
٩. To sit in the gatherings of true and sincere lovers of Allāh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.
١٠. To stay clear of all those causes which distances the heart from Allāh – the Mighty and Majestic.
So these are the ten reasons which cause the person to develop true love for Allāh and to reach the rank of al-muhabbah, by which he reaches his Beloved.”
[مدارج السالكين ٣: ١٧-١٨]
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