Forwarded from Masjid Al Mukhbiteen
Updated !
Announcement:
Tomorrow, Ṣalātul 'Ishā will be at 18:30pm In Shā Allāh, & the lesson will begin shortly after.
BārakAllāhu Fīkum.
Announcement:
Tomorrow, Ṣalātul 'Ishā will be at 18:30pm In Shā Allāh, & the lesson will begin shortly after.
BārakAllāhu Fīkum.
Forwarded from Masjid Al-Imām Muqbil
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Forwarded from Masjid Al-Imām Muqbil
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Forwarded from Alqawluthaabit | القول الثابت
[ Not acknowledging the merits of others and having a lack of awareness of ones own faults is a sign of low intellect ]
قال الإمام ابن حبان - رحمه الله -:
والعاقل لا يخفى عليه عيب نفسه؛ لأنّ مَن خفي عليه عيب نفسه خفيت عليه محاسن غيره. روضة العقلاء ونزهة الفضلاء - (ص٢٢)
Imam Ibn Hibban, may Allah have mercy on him, said:
"The intelligent person is never unaware of his own faults; for whoever is unaware of his own faults will also be unaware of the merits of others."
Rawḍat al-'Uqalā’ wa Nuzhat al-Fuḍalā’ – (p. 22)
قال الإمام ابن حبان - رحمه الله -:
والعاقل لا يخفى عليه عيب نفسه؛ لأنّ مَن خفي عليه عيب نفسه خفيت عليه محاسن غيره. روضة العقلاء ونزهة الفضلاء - (ص٢٢)
Imam Ibn Hibban, may Allah have mercy on him, said:
"The intelligent person is never unaware of his own faults; for whoever is unaware of his own faults will also be unaware of the merits of others."
Rawḍat al-'Uqalā’ wa Nuzhat al-Fuḍalā’ – (p. 22)
Forwarded from Alqawluthaabit | القول الثابت
The conditions of lā ilāha illa Allāh
Lesson 3
Live now
Lesson 3
Live now
#6
If someone asks you:
"What is the first thing that is mandatory upon a servant of Allāh?"
Say: It is to learn about the Oneness of Allāh (Tawheed)
The proof for this is:
The hadeeth of Ibn ‘Abbaas رضي الله عنه who said: When the Prophet ﷺ sent Mu’aadh bin Jabal to Yemen, he told him: "You are going to a group of people from the Jews and the Christians. So let the first thing you should call them to is that they should make Allāh One (in worship)."
(Tawheed Uloohiya)
This hadeeth is agreed upon and the wording here is from Al-Bukhaaree.
-
The Beneficial Elementary Principles on the Subjects of Tawheed, Fiqh and 'Aqeedah #6
By As-Shaykh Al-Allaamah Abu 'Abdir-Rahmaan Yahyaa bin 'Alee Al-Hajooree
حفظه الله
If someone asks you:
"What is the first thing that is mandatory upon a servant of Allāh?"
Say: It is to learn about the Oneness of Allāh (Tawheed)
The proof for this is:
The hadeeth of Ibn ‘Abbaas رضي الله عنه who said: When the Prophet ﷺ sent Mu’aadh bin Jabal to Yemen, he told him: "You are going to a group of people from the Jews and the Christians. So let the first thing you should call them to is that they should make Allāh One (in worship)."
(Tawheed Uloohiya)
This hadeeth is agreed upon and the wording here is from Al-Bukhaaree.
-
The Beneficial Elementary Principles on the Subjects of Tawheed, Fiqh and 'Aqeedah #6
By As-Shaykh Al-Allaamah Abu 'Abdir-Rahmaan Yahyaa bin 'Alee Al-Hajooree
حفظه الله
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𝗠𝗮𝗱𝗿𝗮𝘀𝗮𝘁𝘂𝗻𝗮 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (37)
The Six Benefits of Seclusion (’Uzlah)
Abu Bakr Al-Bayhaqi writes in Az-Zuhd Al-Kabeer quoting from Ibn Qudāmah (may Allāh have mercy on them both):
"Let us begin by outlining the benefits of seclusion, which are six in number.
The first benefit is the availability of time for worship and the cultivation of intimacy through private communion with Allāh—Glorified and Exalted is He. Such intimacy requires inner spaciousness and freedom, which are not attainable amid constant social interaction. Seclusion, therefore, serves as a means to this end, especially at the outset. Know that whoever, through continual remembrance, comes to experience closeness to Allāh, or through sustained reflection attains true knowledge of Him, will find that complete devotion to this pursuit is superior to all that accompanies social mixing.
The second benefit is liberation, through seclusion, from sins to which one is commonly exposed through association with others.
These are four in number:
1st, people are habitually given to indulging in the reputations of others and taking pleasure in speaking about them.
2nd, there is the duty of enjoining what is right and forbidding what is wrong. One who mixes with people can scarcely avoid witnessing wrongdoing. If he remains silent, he disobeys Allāh; if he objects, he exposes himself to various forms of harm. Seclusion provides safety from this dilemma.
3rd, there is ostentation—a deeply rooted and pernicious disease from which it is difficult to guard oneself. Social interaction almost inevitably leads to displays of affection or eagerness toward others, which are rarely free of falsehood, whether in substance or exaggeration. Seclusion offers release from this danger.
4th, there is the subtle absorption of greed from the corrupt traits of others—a hidden affliction that even the intelligent seldom perceive, let alone the heedless.
The third benefit is deliverance from trials and disputes, and the protection of one’s religion from becoming entangled in them. Lands are rarely free from factionalism and conflict, but one who withdraws from such strife remains secure.
The fourth benefit is protection from the harm inflicted by people. At times they injure one through backbiting, at other times through tale-bearing, suspicion, and other forms of harm that arise even from acquaintances. Seclusion offers release from all of this.
The fifth benefit is the cessation of mutual covetousness—both people’s desire for what you possess and your desire for what they possess. As for their covetousness, winning people’s full satisfaction is an unattainable aim. One who withdraws from them cuts off their expectations of benefiting from his presence, loyalty, wealth, or influence. As for your own covetousness, whoever gazes upon the adornments of worldly life finds his greed stirred and his desires powerfully aroused, yet in most pursuits he meets only disappointment and distress.
The sixth benefit is freedom from having to observe foolish and base people and endure their character. When a person is harmed by such people, he is soon driven to backbite them; if they further injure him through slander, he retaliates, and thus the matter ends in corruption of religion. In seclusion there is protection from this outcome." [End of quote]
Source: https://t.me/madrasatuna/5822
The Six Benefits of Seclusion (’Uzlah)
Abu Bakr Al-Bayhaqi writes in Az-Zuhd Al-Kabeer quoting from Ibn Qudāmah (may Allāh have mercy on them both):
"Let us begin by outlining the benefits of seclusion, which are six in number.
The first benefit is the availability of time for worship and the cultivation of intimacy through private communion with Allāh—Glorified and Exalted is He. Such intimacy requires inner spaciousness and freedom, which are not attainable amid constant social interaction. Seclusion, therefore, serves as a means to this end, especially at the outset. Know that whoever, through continual remembrance, comes to experience closeness to Allāh, or through sustained reflection attains true knowledge of Him, will find that complete devotion to this pursuit is superior to all that accompanies social mixing.
The second benefit is liberation, through seclusion, from sins to which one is commonly exposed through association with others.
These are four in number:
1st, people are habitually given to indulging in the reputations of others and taking pleasure in speaking about them.
2nd, there is the duty of enjoining what is right and forbidding what is wrong. One who mixes with people can scarcely avoid witnessing wrongdoing. If he remains silent, he disobeys Allāh; if he objects, he exposes himself to various forms of harm. Seclusion provides safety from this dilemma.
3rd, there is ostentation—a deeply rooted and pernicious disease from which it is difficult to guard oneself. Social interaction almost inevitably leads to displays of affection or eagerness toward others, which are rarely free of falsehood, whether in substance or exaggeration. Seclusion offers release from this danger.
4th, there is the subtle absorption of greed from the corrupt traits of others—a hidden affliction that even the intelligent seldom perceive, let alone the heedless.
The third benefit is deliverance from trials and disputes, and the protection of one’s religion from becoming entangled in them. Lands are rarely free from factionalism and conflict, but one who withdraws from such strife remains secure.
The fourth benefit is protection from the harm inflicted by people. At times they injure one through backbiting, at other times through tale-bearing, suspicion, and other forms of harm that arise even from acquaintances. Seclusion offers release from all of this.
The fifth benefit is the cessation of mutual covetousness—both people’s desire for what you possess and your desire for what they possess. As for their covetousness, winning people’s full satisfaction is an unattainable aim. One who withdraws from them cuts off their expectations of benefiting from his presence, loyalty, wealth, or influence. As for your own covetousness, whoever gazes upon the adornments of worldly life finds his greed stirred and his desires powerfully aroused, yet in most pursuits he meets only disappointment and distress.
The sixth benefit is freedom from having to observe foolish and base people and endure their character. When a person is harmed by such people, he is soon driven to backbite them; if they further injure him through slander, he retaliates, and thus the matter ends in corruption of religion. In seclusion there is protection from this outcome." [End of quote]
Source: https://t.me/madrasatuna/5822
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𝗠𝗮𝗱𝗿𝗮𝘀𝗮𝘁𝘂𝗻𝗮 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (37)
The Six Benefits of Seclusion (’Uzlah)
Abu Bakr Al-Bayhaqi writes in Az-Zuhd Al-Kabeer quoting from Ibn Qudāmah (may Allāh have mercy on them both):
"Let us begin by outlining the benefits of seclusion, which are six in number.…
The Six Benefits of Seclusion (’Uzlah)
Abu Bakr Al-Bayhaqi writes in Az-Zuhd Al-Kabeer quoting from Ibn Qudāmah (may Allāh have mercy on them both):
"Let us begin by outlining the benefits of seclusion, which are six in number.…
Forwarded from Masjid Al-Imām Muqbil
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📚 Lesson: Kitāb at-Tawhīd from Sahīh al-Bukhārī
🎙 Teacher: Abū Huthayfah Sāmī
📱Live now at: https://masjidmuqbil.co.uk/live
📚 Lesson: Kitāb at-Tawhīd from Sahīh al-Bukhārī
🎙 Teacher: Abū Huthayfah Sāmī
📱Live now at: https://masjidmuqbil.co.uk/live
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*Taking Revenge*
Question: A sister is asking: “What is the Sharīʿah ruling regarding taking revenge when all other options have been exhausted and it is viewed as a last resort?”
Shaykh Faysal Al-Hashidi ḥafidhahullāh
Your question is important and requires an answer that is disciplined by the Sharīʿah, away from emotion.
▪️First: The basic principle in Islam
The foundation established by Islam is justice, not revenge, and removing oppression, not seeking personal gratification.
Allāh says: “And if you punish (your enemy), then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for As-Sâbirûn (the patient)..” [An-Naḥl:126]
So Allāh clarified that:
➡️Responding proportionally is permissible
✅ But forgiveness and patience are better
▪️Second: When is responding in kind permissible?
It is allowed for the oppressed person to respond if the following conditions are met:
1) The wrong is real and certain, not imagined
2) The response is exactly equal to the harm, without excess
3) The response does not lead to greater injustice, chaos, or transgression
4) The person is taking only what is rightfully his according to Sharīʿah
Allāh says: “Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear Allâh, and know that Allâh is with Al-Muttaqûn" [Al-Baqarah:194]
Not everything called “revenge” is permissible; rather, it is repelling injustice with its like, without exceeding limits.
▪️Third: When is revenge forbidden?
It becomes forbidden if:
1) One exceeds the limit
2) It is driven by anger or a desire for personal satisfaction
3) It harms others
4) It leads to a greater sin (cutting ties, assault, bloodshed, or disorder)
The Prophet (ﷺ) said: “Fear Allāh wherever you are.” [Hadith 18, 40 Hadith]
[ An-Nawawee ]
Anger is a wide gateway to wrongdoing.
▪️Fourth: Does being a “last resort” change the ruling?
No, it does not change the Islamic ruling by itself.
Sharīʿah does not say: “When all options fail, take revenge.”
Rather, it says: Either take your right with justice
Or forgive and earn reward
Or refer the matter to a legitimate authority when possible
So calling it a “last resort” does not make the unlawful permissible, but it may allow lawful self-defense if the previous conditions are fulfilled.
▪️Fifth: The virtue of forgiveness
Forgiveness is not weakness; it is strength of character and elevation in rank.
Allāh says: “And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allāh..” [Ash-Shūrā 42:43]
And the Prophet (ﷺ) said: “Allāh does not increase a servant in anything through forgiveness except honour.” [Muslim]
Source: https://t.me/EngFatawaboxes_9_9_9_Bot
Question: A sister is asking: “What is the Sharīʿah ruling regarding taking revenge when all other options have been exhausted and it is viewed as a last resort?”
Shaykh Faysal Al-Hashidi ḥafidhahullāh
Your question is important and requires an answer that is disciplined by the Sharīʿah, away from emotion.
▪️First: The basic principle in Islam
The foundation established by Islam is justice, not revenge, and removing oppression, not seeking personal gratification.
Allāh says: “And if you punish (your enemy), then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for As-Sâbirûn (the patient)..” [An-Naḥl:126]
So Allāh clarified that:
➡️Responding proportionally is permissible
✅ But forgiveness and patience are better
▪️Second: When is responding in kind permissible?
It is allowed for the oppressed person to respond if the following conditions are met:
1) The wrong is real and certain, not imagined
2) The response is exactly equal to the harm, without excess
3) The response does not lead to greater injustice, chaos, or transgression
4) The person is taking only what is rightfully his according to Sharīʿah
Allāh says: “Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear Allâh, and know that Allâh is with Al-Muttaqûn" [Al-Baqarah:194]
Not everything called “revenge” is permissible; rather, it is repelling injustice with its like, without exceeding limits.
▪️Third: When is revenge forbidden?
It becomes forbidden if:
1) One exceeds the limit
2) It is driven by anger or a desire for personal satisfaction
3) It harms others
4) It leads to a greater sin (cutting ties, assault, bloodshed, or disorder)
The Prophet (ﷺ) said: “Fear Allāh wherever you are.” [Hadith 18, 40 Hadith]
[ An-Nawawee ]
Anger is a wide gateway to wrongdoing.
▪️Fourth: Does being a “last resort” change the ruling?
No, it does not change the Islamic ruling by itself.
Sharīʿah does not say: “When all options fail, take revenge.”
Rather, it says: Either take your right with justice
Or forgive and earn reward
Or refer the matter to a legitimate authority when possible
So calling it a “last resort” does not make the unlawful permissible, but it may allow lawful self-defense if the previous conditions are fulfilled.
▪️Fifth: The virtue of forgiveness
Forgiveness is not weakness; it is strength of character and elevation in rank.
Allāh says: “And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allāh..” [Ash-Shūrā 42:43]
And the Prophet (ﷺ) said: “Allāh does not increase a servant in anything through forgiveness except honour.” [Muslim]
Source: https://t.me/EngFatawaboxes_9_9_9_Bot
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Imam al-Albani رحمه الله said,
"We are not responsible for guiding the hearts of the people to the truth we invite to,
We are only responsible for the invitation."
[Silsilah Al-Huda Wa-Noor 730/3]
"We are not responsible for guiding the hearts of the people to the truth we invite to,
We are only responsible for the invitation."
[Silsilah Al-Huda Wa-Noor 730/3]