Forwarded from Alqawluthaabit | القول الثابت
The conditions of lā ilāha illa Allāh
Lesson 3
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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
👍2
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
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📚 Lesson: Kitāb at-Tawhīd from Sahīh al-Bukhārī
🎙 Teacher: Abū Huthayfah Sāmī
📱Live now at: https://masjidmuqbil.co.uk/live
👍2
*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]
*The Dunya is like water; whoever enters it must get wet.*
Source: https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v
Source: https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v
Sheikh ibn Bāz رحمه الله said:
“Among the innovations which some people have introduced is the innovation of celebrating the middle night of Sha’bān and singling out its day with fasting. There is no reliable evidence to prove this. There are weak reports indicating its virtue which must not be relied upon. As for what is mentioned concerning the virtue of praying during it (the night of the 15th), then this is all fabricated, as many of the scholars have pointed out.”
[Majmū’ Fatāwā Ibn Bāz (1/ 186)]
“Among the innovations which some people have introduced is the innovation of celebrating the middle night of Sha’bān and singling out its day with fasting. There is no reliable evidence to prove this. There are weak reports indicating its virtue which must not be relied upon. As for what is mentioned concerning the virtue of praying during it (the night of the 15th), then this is all fabricated, as many of the scholars have pointed out.”
[Majmū’ Fatāwā Ibn Bāz (1/ 186)]
𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (451)
Ruling on Delaying Make-Up Fasts Until the Next Ramaḍān
Question: I have days of fasting to make up from two years ago, and until now I have not made them up. Ramaḍān is about to begin and I still have not made up those fasts. What is the ruling?
Sheikh Salih Al-Fawzan hafidahullah:
If delaying the make-up fasts was due to a valid excuse, then you should make them up when you are able to do so. But if the delay was without a valid excuse, it is not permissible for a new Ramaḍān to come while you still owe fasts from the previous Ramaḍān. You must make up the missed fasts before the next Ramaḍān begins.
ʿAishah (may Allāh be pleased with her) said: “I used to have days of fasting to make up, and I would not fast them except in Sha‘ban because of my duties toward the Messenger of Allāh (peace and blessings be upon him).”
So the new month should not come upon you unless you have made up what you owe from the previous month—unless there is a valid excuse that prevents you from making them up before Ramaḍān. In that case, you may delay them until after Ramaḍān and make them up afterward, and there is no sin in that.
[https://www.alfawzan.af.org.sa/ar/node/16835]
Ruling on Delaying Make-Up Fasts Until the Next Ramaḍān
Question: I have days of fasting to make up from two years ago, and until now I have not made them up. Ramaḍān is about to begin and I still have not made up those fasts. What is the ruling?
Sheikh Salih Al-Fawzan hafidahullah:
If delaying the make-up fasts was due to a valid excuse, then you should make them up when you are able to do so. But if the delay was without a valid excuse, it is not permissible for a new Ramaḍān to come while you still owe fasts from the previous Ramaḍān. You must make up the missed fasts before the next Ramaḍān begins.
ʿAishah (may Allāh be pleased with her) said: “I used to have days of fasting to make up, and I would not fast them except in Sha‘ban because of my duties toward the Messenger of Allāh (peace and blessings be upon him).”
So the new month should not come upon you unless you have made up what you owe from the previous month—unless there is a valid excuse that prevents you from making them up before Ramaḍān. In that case, you may delay them until after Ramaḍān and make them up afterward, and there is no sin in that.
[https://www.alfawzan.af.org.sa/ar/node/16835]
www.alfawzan.af.org.sa
تأخير قضاء رمضان. | الموقع الخاص للشيخ الدكتور صالح الفوزان
الجواب: إذا كان تأخير القضاء لعُذُر فإنَّكِ تقضينهُ إذا استطعتِ قضاءهُ، وأمَّا إذا كان لغير عُذُر فلا يجوز أن ياتيَ رمضان الجديد وعليكِ صيامٌ من رمضان الماضي، بل عليكِ أن تصومي القضاء قبل دخول رمضان الجديد، قالت عائشة -رضي اللهُ عنها-: "كان يكونُ عليَّ الصوم…
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Shaykh Abdurrazzaq Al-Badr
حفظه الله
The Parable of Tawhid to Iman
حفظه الله
The Parable of Tawhid to Iman
👍2
#7
If someone says to you:
"What is the meaning of
Lā-illāha-ill-Allāh?"
Say: This means that there is nothing that has the right to be worshipped truthfully except Allāh.
The proof for this is Allāh's saying:
فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلَّا اللَّهُ
"So know (O Muhammad ﷺ) that there is no deity that has the right to be worshipped (in truth) except Allāh."
Surah Muhammad
47:19
And Allāh says:
ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ
"That is because Allāh – He is the only true God/Deity that deserves to be worshipped."
Surah Al-Hajj
22:62
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The Beneficial Elementary Principles on the Subjects of Tawheed, Fiqh and 'Aqeedah #7
By As-Shaykh Al-Allaamah Abu 'Abdir-Rahmaan Yahyaa bin 'Alee Al-Hajooree
حفظه الله
If someone says to you:
"What is the meaning of
Lā-illāha-ill-Allāh?"
Say: This means that there is nothing that has the right to be worshipped truthfully except Allāh.
The proof for this is Allāh's saying:
فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلَّا اللَّهُ
"So know (O Muhammad ﷺ) that there is no deity that has the right to be worshipped (in truth) except Allāh."
Surah Muhammad
47:19
And Allāh says:
ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ
"That is because Allāh – He is the only true God/Deity that deserves to be worshipped."
Surah Al-Hajj
22:62
-
The Beneficial Elementary Principles on the Subjects of Tawheed, Fiqh and 'Aqeedah #7
By As-Shaykh Al-Allaamah Abu 'Abdir-Rahmaan Yahyaa bin 'Alee Al-Hajooree
حفظه الله
👍2
The Arkan أركان (Pillar’s) Of
Lā-illāha-ill-Allāh
The First Pillar:
Nafi نفي
Negation
Lā-illāha - You are Negating any Deity worthy of worship in truth.
The Second Pillar:
Ithbāt إثبات
Affirmation
ill-Allāh - You are Affirming it is only Allāh in truth that is worthy of worship.
These are the 2 pillars of
Lā-illāha-ill-Allāh that every Muslim must know.
Lā-illāha-ill-Allāh
The First Pillar:
Nafi نفي
Negation
Lā-illāha - You are Negating any Deity worthy of worship in truth.
The Second Pillar:
Ithbāt إثبات
Affirmation
ill-Allāh - You are Affirming it is only Allāh in truth that is worthy of worship.
These are the 2 pillars of
Lā-illāha-ill-Allāh that every Muslim must know.
👍3
The Shurooṭ شروط (Conditions) of
Lā-ilāha-ill-Allāh are seven:
1: Knowledge | 'Ilm العلم
Knowledge of its meaning, in both its negation and affirmation, which negates/opposes ignorance.
2: Certainty | Yaqeen اليقين
Certainty, which removes & opposes any doubt, uncertainty & skepticism.
3: Sincerity | Ikhlāṣ الإخلاص
Sincerity, which negates/opposes polytheism and ostentation (to show off).
4: Truthfulness | Ṣidq الصدق
Truthfulness, which negates/opposes lying.
5: Love | Maḥabbah المحبة
Love, which negates/opposes hatred and resentment.
6: Submission | Inqiyād الاِنقياد
Submission, which negates/opposes abandonment.
7: Acceptance | Qabool القبول
Acceptance, which negates/opposes rejection.
━━━━⊱⊰━━━━
Taken from The Conditions of
Lā-ilāha-ill-Allāh by Sheikh ʿAbdul-Razzāq Al-Badr (May Allāh preserve him)
Lā-ilāha-ill-Allāh are seven:
1: Knowledge | 'Ilm العلم
Knowledge of its meaning, in both its negation and affirmation, which negates/opposes ignorance.
2: Certainty | Yaqeen اليقين
Certainty, which removes & opposes any doubt, uncertainty & skepticism.
3: Sincerity | Ikhlāṣ الإخلاص
Sincerity, which negates/opposes polytheism and ostentation (to show off).
4: Truthfulness | Ṣidq الصدق
Truthfulness, which negates/opposes lying.
5: Love | Maḥabbah المحبة
Love, which negates/opposes hatred and resentment.
6: Submission | Inqiyād الاِنقياد
Submission, which negates/opposes abandonment.
7: Acceptance | Qabool القبول
Acceptance, which negates/opposes rejection.
━━━━⊱⊰━━━━
Taken from The Conditions of
Lā-ilāha-ill-Allāh by Sheikh ʿAbdul-Razzāq Al-Badr (May Allāh preserve him)