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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What every Muslimah should look for in a prospective husband.
Question: What are the most important matters which should form the basis for a woman to choose a husband, and does refusing a righteous person for worldly reasons bring Allāh's punishment upon her?
Answer: The most important attributes which a woman should seek in one proposing marriage are good character and Dīn (Practice of the Religion). As regards wealth and lineage, then these are secondary matters. The most important thing is that the one proposing the marriage should be good in the Dīn and in his character - since regarding one possessing Dīn and good character, she will not lose out in any respect: if he keeps her, then he will do so in a good manner and if he releases her, he will do so in a good manner. Furthermore, the one possessing Dīn and good character will be a blessing for her and her children and she will learn good manners and the Dīn from him.
But if the person is one who does not have these attributes then she should avoid him - especially those who are negligent about the prayers, or one who is known to drink intoxicants - and Allāh's refuge is sought... So what is important is that the woman should concentrate on good character and practice of the Dīn. As regards lineage, then if it is attainable additionally, then that is more fitting, since Allāh's Messenger (ṣallallāhu ʿalayhi wa-sallam) said: If there comes to you one whose Dīn and character is pleasing then give [the woman] in marriage to him
However if one who is also similar in standing is found then that is better.
Shaykh Ibn ʿUthaymīn in Fatāwál-Mar'ah Vol. 1. p.50
What every Muslimah should look for in a prospective husband.
Question: What are the most important matters which should form the basis for a woman to choose a husband, and does refusing a righteous person for worldly reasons bring Allāh's punishment upon her?
Answer: The most important attributes which a woman should seek in one proposing marriage are good character and Dīn (Practice of the Religion). As regards wealth and lineage, then these are secondary matters. The most important thing is that the one proposing the marriage should be good in the Dīn and in his character - since regarding one possessing Dīn and good character, she will not lose out in any respect: if he keeps her, then he will do so in a good manner and if he releases her, he will do so in a good manner. Furthermore, the one possessing Dīn and good character will be a blessing for her and her children and she will learn good manners and the Dīn from him.
But if the person is one who does not have these attributes then she should avoid him - especially those who are negligent about the prayers, or one who is known to drink intoxicants - and Allāh's refuge is sought... So what is important is that the woman should concentrate on good character and practice of the Dīn. As regards lineage, then if it is attainable additionally, then that is more fitting, since Allāh's Messenger (ṣallallāhu ʿalayhi wa-sallam) said: If there comes to you one whose Dīn and character is pleasing then give [the woman] in marriage to him
However if one who is also similar in standing is found then that is better.
Shaykh Ibn ʿUthaymīn in Fatāwál-Mar'ah Vol. 1. p.50
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Imam al-Barbahaaree (rahimahullah) said:
“Beware of small innovations, because they grow and become large. This was the case with every innovation introduced into this Ummah.
It started as something small, bearing a resemblance to the truth, which is why those who entered into it were misled, and then were unable to leave it. So it grew and it became the religion which they followed, so they deviated from the Straight Path and thus left Islaam.
May Allaah have mercy upon you! Examine carefully the speech of everyone you hear from, in your time particularly.
So do not act in haste, nor enter into anything from it, until you ask and see: Did any of the Companions of the Prophet sallallaahu ‘alayhi wa sallam speak about it, or any of the (early) Scholars?
So if you find a narration from them about it, cling to it and do not go beyond it for anything, nor give precedence to anything over it and thus fall into the Fire.”
[Sharh us-Sunnah (no. 8) of Imam al-Barbahaaree]
“Beware of small innovations, because they grow and become large. This was the case with every innovation introduced into this Ummah.
It started as something small, bearing a resemblance to the truth, which is why those who entered into it were misled, and then were unable to leave it. So it grew and it became the religion which they followed, so they deviated from the Straight Path and thus left Islaam.
May Allaah have mercy upon you! Examine carefully the speech of everyone you hear from, in your time particularly.
So do not act in haste, nor enter into anything from it, until you ask and see: Did any of the Companions of the Prophet sallallaahu ‘alayhi wa sallam speak about it, or any of the (early) Scholars?
So if you find a narration from them about it, cling to it and do not go beyond it for anything, nor give precedence to anything over it and thus fall into the Fire.”
[Sharh us-Sunnah (no. 8) of Imam al-Barbahaaree]
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Sheikh Ibn ’Uthaymeen said: “If one’s desire becomes too strong, he will either extinguish it with this action (masturbation) or he will go to a place where he can find prostitutes and commit zina.
So in this case we say to him: This is a legitimate need, because the principle in sharee‘ah is to ward off the greater of two evils with the lesser.”
{Sharh al-Mumti v. 14, p. 318}
So in this case we say to him: This is a legitimate need, because the principle in sharee‘ah is to ward off the greater of two evils with the lesser.”
{Sharh al-Mumti v. 14, p. 318}
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Imam Ibn Hajr said: “(Sometimes fasting) increases (sexual) desire.
But that only happens in the beginning, then when one persists in fasting and gets used to it, it settles down.”
[فتح الباري ٤/١١٩]
But that only happens in the beginning, then when one persists in fasting and gets used to it, it settles down.”
[فتح الباري ٤/١١٩]
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Imaam Maalik (rahimahullaah) said:
The believer is like a pearl; wherever he is, his beautiful (qualities) are with him.
[Hilyatul Al-Awliyaa:2/377
The believer is like a pearl; wherever he is, his beautiful (qualities) are with him.
[Hilyatul Al-Awliyaa:2/377
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The ruling on a woman's travelling with her husband before consummating marriage.
Q: A young man from outside Saudi Arabia has concluded his marriage contract, but he did not consummate the marriage. Is it permissible for him and his wife to travel together to perform ‘Umrah before the wedding?
A: Yes, it is permissible because she is his wife, Alhamdulillah [All praise is due to Allah].
[Majmoo ’al-Fataawa Ibn Baaz, Vol.: 21; pg. 209]
Q: A young man from outside Saudi Arabia has concluded his marriage contract, but he did not consummate the marriage. Is it permissible for him and his wife to travel together to perform ‘Umrah before the wedding?
A: Yes, it is permissible because she is his wife, Alhamdulillah [All praise is due to Allah].
[Majmoo ’al-Fataawa Ibn Baaz, Vol.: 21; pg. 209]
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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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'Ata' ibn Yasar said that a man came to Ibn 'Abbas and said, "I asked a woman to marry me and she refused to marry me. Another man asked her and she agreed to marry him. I became jealous and killed her. Is there any way for me to repent?"
He asked, "Is your mother alive?" "No," he replied.
He said, "repent to Allah Almighty and try to draw near Him as much as you can."
So I went and asked Ibn `Abbas why he inquired about the man's mother.
He replied:
"I don't know of a deed closer to Allah, Exalted and Majestic, other than dutifulness to the mother."
He asked, "Is your mother alive?" "No," he replied.
He said, "repent to Allah Almighty and try to draw near Him as much as you can."
So I went and asked Ibn `Abbas why he inquired about the man's mother.
He replied:
"I don't know of a deed closer to Allah, Exalted and Majestic, other than dutifulness to the mother."
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There will be no relief in Hell.
في سموم وحميم
They will be in scorching fire and scalding water.
وظلّ من يحموم
And a shade of black smoke.
لا بارد ولا كريم
Neither cool nor beneficial.
Source: Soorah al-Waqi‘ah (v. 41-44)
Commentary: This aayah includes all of the things that people avail themselves of in this world when it is too hot; these three things are: water, air and shade.
But the verse states that these things will be of no help whatsoever to the people of Hell.
The air of Hell is as-Sumoom, which is an intensely hot wind.
Its water is aI-Hameem, boiling water.
Its shade is al-Yahmoom, which is a part of the smoke of Hell.
{at-Tawkeef min an-Naar (p. 85)}
في سموم وحميم
They will be in scorching fire and scalding water.
وظلّ من يحموم
And a shade of black smoke.
لا بارد ولا كريم
Neither cool nor beneficial.
Source: Soorah al-Waqi‘ah (v. 41-44)
Commentary: This aayah includes all of the things that people avail themselves of in this world when it is too hot; these three things are: water, air and shade.
But the verse states that these things will be of no help whatsoever to the people of Hell.
The air of Hell is as-Sumoom, which is an intensely hot wind.
Its water is aI-Hameem, boiling water.
Its shade is al-Yahmoom, which is a part of the smoke of Hell.
{at-Tawkeef min an-Naar (p. 85)}
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The first are the innovations, and the second is following the [worldly] desire.
These two are the foundation of every evil, tribulation and trial.
Through these two the messengers were disbelieved in, the Lord was disobeyed, Hellfire was entered into, and punishments befell.
For this reason, the Salaf say: “Beware of two types among the people: A person of desire [meaning, innovation] put to trial by his desire [in religious affairs] and a person of the world whose worldly portion has amazed him [leading him to neglect and disobedience]
Iʿlām al-Muwaqqiʾīn (2/255)
Translated/Written-
Abū Iyād Amjad Rafīq
These two are the foundation of every evil, tribulation and trial.
Through these two the messengers were disbelieved in, the Lord was disobeyed, Hellfire was entered into, and punishments befell.
For this reason, the Salaf say: “Beware of two types among the people: A person of desire [meaning, innovation] put to trial by his desire [in religious affairs] and a person of the world whose worldly portion has amazed him [leading him to neglect and disobedience]
Iʿlām al-Muwaqqiʾīn (2/255)
Translated/Written-
Abū Iyād Amjad Rafīq
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Imam al-Barbahaaree (rahimahullah) said:
“Beware of small innovations, because they grow and become large. This was the case with every innovation introduced into this Ummah.
It started as something small, bearing a resemblance to the truth, which is why those who entered into it were misled, and then were unable to leave it. So it grew and it became the religion which they followed, so they deviated from the Straight Path and thus left Islaam.
May Allaah have mercy upon you! Examine carefully the speech of everyone you hear from, in your time particularly.
So do not act in haste, nor enter into anything from it, until you ask and see: Did any of the Companions of the Prophet sallallaahu ‘alayhi wa sallam speak about it, or any of the (early) Scholars?
So if you find a narration from them about it, cling to it and do not go beyond it for anything, nor give precedence to anything over it and thus fall into the Fire.”
[Sharh us-Sunnah (no. 8) of Imam al-Barbahaaree]
“Beware of small innovations, because they grow and become large. This was the case with every innovation introduced into this Ummah.
It started as something small, bearing a resemblance to the truth, which is why those who entered into it were misled, and then were unable to leave it. So it grew and it became the religion which they followed, so they deviated from the Straight Path and thus left Islaam.
May Allaah have mercy upon you! Examine carefully the speech of everyone you hear from, in your time particularly.
So do not act in haste, nor enter into anything from it, until you ask and see: Did any of the Companions of the Prophet sallallaahu ‘alayhi wa sallam speak about it, or any of the (early) Scholars?
So if you find a narration from them about it, cling to it and do not go beyond it for anything, nor give precedence to anything over it and thus fall into the Fire.”
[Sharh us-Sunnah (no. 8) of Imam al-Barbahaaree]
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قال الشّيخ إبنُ عُثَيْمين رَحِمهُ الله:
«ننصح المرأة بألاَّ تختار في النّكاح إلا رجُلًا صاحب دين وخلق ، وألاَّ تتعجّل المرأة بقبول الخاطب حتى يبحث عنه من جميع الجوانب
و لا أعني أن المرأة لا تتزوج من لا يأتي شيئًا من الذنوب لأنّ هذا متعذر لكن سدِّدوا وقاربوا»
[فَتاوى نور على الدرب :10/31].
«ننصح المرأة بألاَّ تختار في النّكاح إلا رجُلًا صاحب دين وخلق ، وألاَّ تتعجّل المرأة بقبول الخاطب حتى يبحث عنه من جميع الجوانب
و لا أعني أن المرأة لا تتزوج من لا يأتي شيئًا من الذنوب لأنّ هذا متعذر لكن سدِّدوا وقاربوا»
[فَتاوى نور على الدرب :10/31].
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Are there Jews and Christians Who are Not Disbelievers - Sheikh Salih Al-Fawzan
السائل: يقول فضيلة الشيخ وفقكم الله ذكرتم أن اليهود والنصارى لا يُذَمُّونَ مُطلَقا وإنما يُذَمُّوا الضلاَّلُ منهم.
Questioner: He says, Virtuous Sheikh, may Allah grant you success, you said that not all Jews and Christians are to be dispraised, only the deviants among them are to be dispraised.
الشيخ: أي نعم.
Sheikh: Yes.
السائل: فمن يقول الان إنَّ من اليهود والنصارى في هذا العصر لا يُطلَقُ عليهم كفار مطلقا. فهل هذا القول صحيح؟
So, those who say that now there are Jews and Christians in this day and age cannot be generally called as disbelievers. Is this statement correct?
الشيخ: بعد بعثة النبي صلى الله عليه وسلم من لم يؤمن به فهو كافر. مِن يهودي او نصراني او غيره.
Sheikh: After the arrival of the Nabī ﷺ whosoever does not believe in him is a disbeliever; be it a Jew, Christian, or others.
إنما هذا كان قبل بعثة النبي صلى الله عليه وسلم.
This was only before the arrival of the Nabī ﷺ.
اما بعد بعثة النبي صلى الله عليه وسلم وكل مَن لم يؤمن بالرسول ويتبعه فهو كافر. وهو من اهل نار. نعم
However, after the arrival of the Nabī ﷺ, anyone who does not believe in the Messenger or follow him is a disbeliever. And he is from the people of the Hell-fire. Yes.
السائل: يقول فضيلة الشيخ وفقكم الله ذكرتم أن اليهود والنصارى لا يُذَمُّونَ مُطلَقا وإنما يُذَمُّوا الضلاَّلُ منهم.
Questioner: He says, Virtuous Sheikh, may Allah grant you success, you said that not all Jews and Christians are to be dispraised, only the deviants among them are to be dispraised.
الشيخ: أي نعم.
Sheikh: Yes.
السائل: فمن يقول الان إنَّ من اليهود والنصارى في هذا العصر لا يُطلَقُ عليهم كفار مطلقا. فهل هذا القول صحيح؟
So, those who say that now there are Jews and Christians in this day and age cannot be generally called as disbelievers. Is this statement correct?
الشيخ: بعد بعثة النبي صلى الله عليه وسلم من لم يؤمن به فهو كافر. مِن يهودي او نصراني او غيره.
Sheikh: After the arrival of the Nabī ﷺ whosoever does not believe in him is a disbeliever; be it a Jew, Christian, or others.
إنما هذا كان قبل بعثة النبي صلى الله عليه وسلم.
This was only before the arrival of the Nabī ﷺ.
اما بعد بعثة النبي صلى الله عليه وسلم وكل مَن لم يؤمن بالرسول ويتبعه فهو كافر. وهو من اهل نار. نعم
However, after the arrival of the Nabī ﷺ, anyone who does not believe in the Messenger or follow him is a disbeliever. And he is from the people of the Hell-fire. Yes.
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Ibn Rajab رحمه الله said,
“Fasting it is like a training for fasting Ramadan, so that he does not enter the fasting of Ramadan upon discomfort and inconvenience, rather he had trained himself for fasting and he had made it a habit and he had found, through fasting Shaban, the sweetness of fasting and its delight, so he enters the fasting of Ramadan with energy and vigour.
Since Shaban is like a prelude to Ramadan, what was legislated in Ramadan was legislated in it; from fasting and recitation of the Quran, so that one can attain preparedness for welcoming Ramadan and for the souls to be accustomed to that, in obedience to Ar Rahman.”
[Lata'if al-Maarif 138]
“Fasting it is like a training for fasting Ramadan, so that he does not enter the fasting of Ramadan upon discomfort and inconvenience, rather he had trained himself for fasting and he had made it a habit and he had found, through fasting Shaban, the sweetness of fasting and its delight, so he enters the fasting of Ramadan with energy and vigour.
Since Shaban is like a prelude to Ramadan, what was legislated in Ramadan was legislated in it; from fasting and recitation of the Quran, so that one can attain preparedness for welcoming Ramadan and for the souls to be accustomed to that, in obedience to Ar Rahman.”
[Lata'if al-Maarif 138]
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Shaykh Abdus Salam al-Shuway'ir حفظه الله:
"And look at the statement of Imam al-Shafi’i رحمه الله where he says:
'I wish that all of my knowledge would be spread among the people and not a single letter of it be ascribed to me'"
[قواعد مهمة وفوائد جمة]
"And look at the statement of Imam al-Shafi’i رحمه الله where he says:
'I wish that all of my knowledge would be spread among the people and not a single letter of it be ascribed to me'"
[قواعد مهمة وفوائد جمة]
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Sheikh Salih al Fawzan حفظه الله:
Patience in Islam means three things:
1 - patience upon the obedience of allah
2 - patience in staying away from what allah has made haram
3 - patience upon the qadr of allah
[شرح أصول الثلاثة]
Patience in Islam means three things:
1 - patience upon the obedience of allah
2 - patience in staying away from what allah has made haram
3 - patience upon the qadr of allah
[شرح أصول الثلاثة]
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A man came to Ibn Abbas رضي الله عنه and said: “I married a pretty daughter of an uncle of mine, and this took place in Ramadān. Am I allowed to kiss her?”
Ibn Abbas asked: “Are you able to control yourself?” He replied: “Yes.” So, Ibn Abbas said: “Kiss her.”
The man asked: “Am I allowed to caress her?” Ibn Abbas said: “Are you able to control yourself?” The man replied: “Yes.”So, Ibn Abbas said: “Caress her.”
The man asked: “Am I allowed to touch her private part with my hand?” Ibn Abbas said: “Are you able to control yourself?” The man said: “Yes.” So, Ibn Abbas said: “Touch her.”
[الصحيحة للألباني ١/٤٣٦]
Ibn Abbas asked: “Are you able to control yourself?” He replied: “Yes.” So, Ibn Abbas said: “Kiss her.”
The man asked: “Am I allowed to caress her?” Ibn Abbas said: “Are you able to control yourself?” The man replied: “Yes.”So, Ibn Abbas said: “Caress her.”
The man asked: “Am I allowed to touch her private part with my hand?” Ibn Abbas said: “Are you able to control yourself?” The man said: “Yes.” So, Ibn Abbas said: “Touch her.”
[الصحيحة للألباني ١/٤٣٦]
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