[Article] Relying on Allaah and Abiding by the Means / Shaykh Saalih bin Fawzaan Al-Fawzaan

Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.

So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.

So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.

A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.

Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”

We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.

So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.

This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.

Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]

His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.

When ‘Umar (radyAllaahu 'anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you are Muta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.

Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]

This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”

This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

‘Umar (radyAllaahu 'anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”

Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu 'alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]

A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu 'alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present. 

The Prophet (sallAllaahu 'alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]

His (sallAllaahu 'alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.

Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.

So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.

Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: “Whoever is dependent upon something will be entrusted to it.” [3]

It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]

Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]

Footnotes:

[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.

[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab

[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim

Shaykh Saalih bin Fawzaan Al-Fawzaan

Source: Haqeeqat-ut-Tawakkul, pg. 15-25. 

Note: Al-Ibaanah. com no longer available

[Article] What should one Preoccupy his Time with during the Month of Ramadaan? Shaykh Saalih Al-Fawzaan

Ittihaaf Ahlil-Eemaan bi Duroos Shahri Ramadaan

Al-Ibaanah. com 

All praise be to Allaah for His blessings and generosity. He has blessed us by allowing us to reach the month of Ramadaan and enabling us to do good deeds by which we can draw nearer to Him. And may the peace and blessings be on our prophet Muhammad – who was the first to hasten to do good deeds – as well as upon his family and Companions – those who believed in him, supported him and followed the light that was revealed to him. They are the successful ones.

As for what follows, then:

I advise you and myself to fear Allaah during this blessed month as well as in any other month. However, this month has a special merit by which Allaah has distinguished it, since it is a unique occasion for performing good deeds. The Prophet (sallAllaahu ‘alayhi wa sallam) would supplicate to Allaah to allow him to be able to reach Ramadaan. So when the month of Rajab would come in, he (sallAllaahu ‘alayhi wa sallam) would say: “O Allaah! Bless us during Rajab and Sha’baan and allow us to reach Ramadaan.”

The Prophet (sallAllaahu ‘alayhi wa sallam) would also give his Companions the glad tidings of its arrival and explain to them its many virtues, saying to them:

“O people! A great and blessed month has come upon you.”

The Prophet (sallAllaahu ‘alayhi wa sallam) would encourage his Companions to strive hard in performing good deeds during this month, both the obligatory and recommended ones, such as prayer, charity, showing goodness and kindness, being patient while obeying Allaah, spending one’s day with fasting, one’s night with praying and one’s hours with recitation of the Qur’aan and remembering Allaah.

So do not waste time by being heedless and refusing, as is the case with the wretched ones who have forgotten Allaah and so He has caused them to forget themselves. Such people do not extract benefit from the passing of occasions for doing good, nor do they realize their sanctity or know their worth.

Many people don’t know this month except as a month for various types of foods and beverages. So they go to great extents in giving their souls what they desire. And they exceed in buying fancy types of foods and drinks.

It is well known that the intake of too much food and drink causes one to be lazy with acts of worship. What is required for the Muslim is that he decrease in his intake of food and drink such that he is energetic when it comes to acts of worship.

Some people don’t know the month of Ramadaan except as a month in which one sleeps during the day and stays up all night doing things that have no benefit or things that cause harm. So these people stay awake most of the night or all of it then sleep in the daytime even over the times of the obligatory prayers. So they don’t pray with the congregation or in the prescribed times of prayer.

Another group of people sit at the dinner table when it’s time to break fast and abandon performing the Maghrib prayer in congregation.

These types of people do not know the value of the month of Ramadaan nor do they refrain from violating its sanctity by committing the forbidden type of sleeplessness (i.e. all night), abandoning the obligations and doing the prohibited.

Next to these people are those individuals who don’t view the month of Ramadaan except as an opportunity for doing business, displaying their products and chasing after the worldly life, which is temporary. So they are active in buying and selling, thus spending all their time in the marketplaces and abandoning the masaajid. And if they do go to the masaajid, then they are in haste and anguish. They do not relax while in the masaajid since their joy and comfort lies in the market areas.

And there is another type of people that do not know the month of Ramadaan except as a time for begging in the masaajid and in the streets. So they spend most of their time going back and forth from here and there and traveling from one country to another in order to collect money through begging and by presenting themselves as being needy when they are in fact wealthy, and as injured when they are in fact healthy! Such people are denying Allaah’s blessing on them and taking the people’s wealth unjustly. And they are wasting their precious time in things that are harmful to them. So there are no special merits that can be found in Ramadaan for these types of people.

O servants of Allaah! The Prophet (sallAllaahu ‘alayhi wa sallam) would strive hard during this month more than he would in any other month. Even though the Prophet (sallAllaahu ‘alayhi wa sallam) was strong in performing worship at all times, he would free himself up during this month from many of the duties, which in reality were acts of worship, leaving off these righteous deeds for deeds that were better than those. The Salaf would follow his example in this regard and so they would particularize this month with higher ambitions, thus keeping themselves unoccupied in it so that they could perform good deeds. They would spend their night in Tahajjud prayer and their day in fasting, remembrance of Allaah and recitation of the Qur’aan, thus frequenting the masaajid for that purpose. So we should compare our conditions to their conditions and see what the extent of our abilities is in this month.

And we should know that just as the good deeds are multiplied during this month, then likewise, evil acts are worse and their punishment is greater. So we should fear Allaah and magnify the sanctity of this month.

“And whoever magnifies the sacred things of Allaah, this is better for him in the sight of his Lord.” [Surah Al-Hajj]

May Allaah grant us all the ability to have righteous statements and actions.

And may the peace and blessings be on our prophet Muhammad, as well as all of his family and Companions.

Published: October 5, 2005 | Modified: October 5, 2005

Note: Al-Ibaanah. com no longer available

[Quote] Excuses

“Abu Qilaabah Abdullaah ibn Zaid al-Jurmi said, ‘If you hear something about your brother which you dislike then exert yourself in making an excuse for him. And then if you can’t, say to yourself, ‘Maybe he has an excuse I don’t know about.’’ [Al-Hilyah, 2/285]

Shaikh Abdur-Razzaaq al-Badr said, ‘What a difference there is between someone who strives to find an excuse for his brother and someone who invents lies and fabrications against him and twists what he says or does.’”

At-Tuhaf bil-Ma’thoor ’anis-Salaf, p. 11

[Quote] Sending Salaah on the Prophet (صلى الله عليه وسلم) When Supplicating

Umar ibn al-Khattaab, may Allaah be pleased with him, said, “A supplication is suspended between the heavens and the earth, none of it ascending—until you send salaah on your Prophet (صلى الله عليه وسلم).”

Saheeh at-Tirmidhi, 403.

The Shaikh of Islaam Ibn Taymiyyah, may Allaah have mercy on him, said, “Sending salaah on the Prophet (صلى الله عليه وسلم) before supplicating, in the middle of it and at the end is one of the strongest means by which it is hoped that all of the supplication will be accepted.”

Iqtidaa’us-Siraatil-Mustaqeem, p. 675.

[Quote] On Not Being Scared that You Could Enter the Fire

Imaam adh-Dhahabi, may Allaah have mercy on him, said, “Anyone who isn’t afraid that he might be in the Fire is deceived and has deemed himself secure from Allaah’s Plan.” [cf. Quran 7:99]

Siyaru A’laamin-Nubalaa. vol. 6, p. 291.

[Quote] Uthaimeen on Always Thinking About the Evil Eye

Shaikh ’Uthaimeen said, “The Evil Eye is true and something established, and if there was something that would’ve outdone qadar it would’ve been the Evil Eye. What is there that can repel its evil?

A number of things: firstly, that a person uses the legislated supplications which are recited in the morning and evening. Secondly: That he doesn’t pay it attention and that it shouldn’t be on his mind, because perhaps if he does pay it attention and it is on his mind, that thought might overcome him until he is afflicted by it or starts thinking that he is afflicted by it when he isn’t. A person must be strong, reliant upon Allaah عز وجل, entrusting his affairs to Him.”

At-Ta’leeq ala Saheeh Muslim, vol. 1, pp. 654-655.

[Quote] Uthaimeen On Repentance

Shaikh Uthaimeen, may Allaah have mercy on him, said, “Turning back to Allaah is by feeling remorseful at what one has done, and wishing one hadn’t done the sin, and by resolving not to go back to it in the future—it is not a condition that a person doesn’t do that sin again, the condition is that he resolves not to go back to it—then if it does so happen that his soul entices him and he does it again, his initial repentance for that earlier sin is sound, but he must repent afresh from the following sin which he has just committed.”

Al-Liqaa ash-Shahri, 37.

[Quote] Some of the fruits of treating the people nicely by Ibn ul-Qayyim رحمه الله

The great scholar Ibn ul-Qayyim (رحمه الله) mentions:

"There's nothing more beneficial for the heart than treating the people with kindness and wishing good for them. Because by treating the people in that way, then; 

• if it is a stranger you will gain his love and affection, 

• if it is a friend and beloved one you will maintain his companionship and love, 

• and as for a hated enemy then you will extinguish his firebrand with your kindness and suffice              against his evil."

He (رحمه الله) also mentions: 

"The one who treats the people in a nice way and has good suspicion about them, his intention will be in a good condition, he will feel at ease, his heart will be well and Allah will protect him from any evil and calamities."

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.

​Published on Salafi-Dawah.com.

​Source: Madarij-us-Salikin 2/511.

يقول ابن القيّم - رحمه الله

فليس للقلب أنفع من معاملة الناس باللطف وحب الخير لهم فإن معاملة الناس بذلك إما أجنبي فتكتسب مودّته ومحبته ، وإما صاحب وحبيب فتستديم صحبته ومودّته ، وإما عدوٌّ مبغض فتُطفئ بلطفك جمرته وتستكفي شره

وقال أيضا رحمه الله: ومن حمل الناس على المحامل الطيبة وأحسن الظنّ بهم سلمت نيته وانشرح صدره وعوفي قلبه وحفظه الله من السّوء والمكاره

 2/511 مدارج السالكين 

[Quote] Beware of I, mine, and I possess

And the Muslim should be aware of misusing "I", "mine" and "I possess", because Iblees, Fir'aun and Qaaroon were indeed tried with these three expressions...

{I am better than him} [Surah Saad 38:76] is the statement of Iblees,

{mine is the dominion of Egypt} [Surah Az-Zukhruf 43:51] is the statement of Fir'aun, and

{This has been given to me only because of knowledge I possess.} [Surah Al-Qasas 28:78] is the statement of Qaaroon.

The best place to put "I" is when the worshipper (of Allah) says: I am the sinful, mistaken, forgiveness seeking, confessing worshipper (of Allah). And "mine" when he says: the sin is mine, the fault is mine, the indigence is mine, the poverty is mine and the lowness is mine. And "I possess" when he says: (Oh Allah) forgive me what I have committed (from sins) intentionally, jokingly, mistakenly, purposely, and I possess (within me is) all of that. [This du'a is part of a whole du'a reported in Sahih Muslim 2138]

Imam Ibn al-Qayyim al-Jawziyyah, may Allah have mercy upon him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
​Published on Salafi-Dawah.com.
​Source: Zaad-ul-Ma'aad 2/434.

قال ابن القيم رحمه الله : وليحذر المسلم من طغيان " أنا "، " ولي "، " وعندي "، فإن هذه الألفاظ الثلاثة ابتلي بها إبليس ، وفرعون ، وقارون، ف {أنا خير منه} لإبليس، و {لي ملك مصر}  لفرعون، و {إنما أوتيته على علم عندي} لقارون. وأحسن ما وضعت " أنا " في قول العبد : أنا العبد المذنب، المخطئ، المستغفر، المعترف. " ولي "، في قوله: لي الذنب، ولي الجرم، ولي المسكنة، ولي الفقر والذل ، " وعندي " في قوله: اغفر لي جدي، وهزلي، وخطئي، وعمدي، وكل ذلك عندي

زاد المعاد /2/ 434

[Audio] Stick To The Sunnah And Beware Of Separating From It / By Shaykh Ahmad As-Subay'ee

Shaykh Ahmad As-Subay'ee حفظه الله

From the 8th Annual Knowledge-Base Seminar of Shaykh Muhammad Ibn ‘Abdul Wahhāb

Date September 15, 16 & 17

Masjid Ahlil Hadeeth, Philadelphia, Pa

Translated by Abu ‘Abdis Salaam Siddiq Al Juyaanee

[Quote] If a Salafi Goes Astray Due to You! by Shaykh ‘Āyid Ash-Shamri

Shaykh ‘Āyid Ash-Shamri  (may Allah preserve him) stated:

This salafi, if he was to go astray due to you, due to your character, due to your harshness, due to your evil thoughts and your lies upon him–if he was to go astray (because of this), you will be held accountable (for that) on the Day of Judgment. This salafi who teaches the books of the Salaf in opposition to the Ikhwānis, in opposition to the Tablīghis, in opposition to the Takfīris, in opposition to the Ashā‘irah and the Sūfis, he teaches Tawhīd, the Sunnah and Salāh–if he was to stop the classes because of you and your tale-carrying, you will be questioned (about this) in front of Allah (‘azza wa-jall). Therefore fear Allah O brothers!

Source: Sharh at-Tadmuriyyah

Translated by Abu Yusuf Khaleefah

4th of Safar, 1438 (11-03-2016)

Masjid Nur Allah, Queens, NYC

[Quote] The Strangers by Shaykh 'Abdul'azīz ibn 'Abdullāh ibn Bāz رحمه الله

Shaykh 'Abdul'azīz ibn 'Abdullāh ibn Bāz:

It was said: 'O messenger of Allāh (صلى الله عليه وسلم), who are the Ghurabā?'

He said, "Those who rectify when the people are corrupt." (1)

Another wording, "They rectify what the people corrupted from the Sunnah." (2)

In the Hadīth of Abī Tha'labah (رضي الله عنه):

"The reward of one of them is 50."

It was said, "O messenger of Allāh (صلى الله عليه وسلم), from us of them?"

He said, "Rather, from you." (3)

And the reason for that: few supporters and assisters.

And several paths of destruction and doubts.

And several paths of destruction and callers to it.

Due to this their patient during the end of times, upon knowledge and actions, his reward is 50 from amongst the companions, like the reward of 50.

Because they found assistance in the emergence of Islām, in the strength of Islām and the Muslims, a lot of assisters and destruction of the enemies.

As for the end of times then it's opposite,.

The enemies are abundant, as well as the callers of misguidance and few supporters. 

And few assistance upon truth.

Transcribed by Eesa ibn Roy

Translated by Abu Owais Balaswad

Source link: Scholarly Subtitles

________________

Footnote:

(1) al-Silsilah al-Saheehah 1273

(2) at-Tirmidhi Vol. 5, Book 38, Hadith 2630, according to Imaam at-Tirmidhi this hadeeth is Hasan saheeh,

but others from the  ulamaa say it is da'eef, but it's meaning is correct.

(3) at-Tirmidhi Vol. 5, Book 44, Hadith 3058, hadeeth Saheeh.

[Quote] Whenever Shaytan loses hope!

[Fatawa] Slaughtering animals for jinn (Hajj)

Fatwa no. 2527:

Q: Some religious brothers come to us in the desert and advise us that if people slaughter animals as a sacrifice to the Jinn (creatures created from fire), their Salah and Hajj will be invalid. When I heard this from them, I repented to Allah for sacrificing animals to the Jinn. I had already performed Hajj, but they tell me that my previous Hajj is invalid. Is my Hajj valid or not? If it is invalid, should I perform Hajj again.

A: Sacrificing animals to the Jinn is considered Shirk (associating others with Allah in His Divinity or worship). If a person who commits this dies before repenting to Allah, he will abide eternally in Hellfire.

(Part No. 1; Page No. 208)

Shirk invalidates all deeds, as Allah the Exalted says (what means):  But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them. (Surah Al-An‘am, 6: 88).

You should thank Allah for guiding you to Tawbah (repentance) from this grave sin which invalidates all deeds, and you must perform Hajj again. If your Tawbah is sincere, Allah has promised to forgive those who repent and change their sins into good deeds, as He says (what means):  And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse - and whoever does this shall receive the punishment.  The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;  Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful. (Surah Al-Furqan 25: 68-70).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

Member	Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Fatwas of the Permanent Committee

[Quote] ​The home of the Hereafter is for those who are humble for the sake of Allāh / Shaykh Rabee bin Haadee al-Madkhalee

The home of the Hereafter is for those who are humble for the sake of Allāh

{That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqūn (pious)} [Sūrah Al-Qasas 28:83]

Allāh has prepared the home of the Hereafter for those who are humble for the sake of Allāh. And whosoever is humble for the sake of Allāh then He (Allāh) will elevate him. And as for the arrogant then Allāh hates them. And this will be their destination; the Hellfire. And refuge is sought with Allāh.

Shaykh Rabee bin Haadee al-Madkhalee, may Allah preserve him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
​Published on Salafi-Dawah.com.
Source: Marhaban yā Tālibal 'Ilm p. 220.

(تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ)

فالدار الآخرة أعدها الله للمتواضعين في الله. ومن يتواضع لله يرفعه. والمستكبرون يبغضهم الله. وهذا مصيرهم النار. والعياذ بالله

[الشيخ ربيع ابن هادي المدخلي حفظه الله في كتابه مرحبا يا طالب العلم ص٢٢٠]

[Quote] The afflictions might be good for you / Shaykh Muqbil bin Haadee al-Waadi'ee

When you are afflicted with an affliction, then perhaps that affliction is good for you. Whether that affliction may be in your wealth, your body or in anything that hurts and upsets you. Perhaps it is a means for the raising of your rank in this life and in the Hereafter, and perhaps it is a purification from Allāh (from sins), the Mighty and Majestic.

Shaykh Muqbil bin Haadee al-Waadi'ee, may Allah have mercy upon him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
​Published on Salafi-Dawah.com.
​Source: Kitāb Al-Mušāra'ah p. 533.

المصائب قد تكون خيرا لك

إذا أصبت بمصيبة، ربما تكون تلك المصيبة خيرا لك. سواء أكانت تلكم المصيبة في مالك أو كانت في جسدك، أو كانت في أي شيء يؤلمك، ويقلقلك، ربما يكون سببا لرفع شأنك في الدنيا والآخرة، وربما يكون تمحيصا من الله عز وجل

[كتاب المصارعة ص ٥٣٣]

[Quote] Adhere to the Rabbāni Scholars! by Shaykh Sulaymān ibn Salīmullāh al-Ruhaylī حفظه الله

Shaykh al-Ruḥaylī:

Indeed, during theses times people who have no knowledge have emerged.

This is because the media serves them and because the media raises them.

So, they have for them programs where they put them forth to the people.

While the reality of their affairs is they have no intellects, neither do they 

have knowledge nor justice. 

Rather, they only want ignorance and Fitnah for the Ummah of Muhammad

(صلى الله عليه وسلم).

So, what is obligatory upon us is to know the Rabbāni scholars, regardless if 

they appear in the media or not.

And to be aware of deluded youth, those who have know knowledge. 

And through social media, some people put themselves forward as if they are 

from students of knowledge and from people of knowledge.

And they've written some treatises that if one were to read it he would assume    

they were from the people of knowledge.

Then, they stir Fitnah and doubts in the hearts of the Muslims.

And they are unknown. Their conditions are unknown.

Rather, at times their names are not even known.

So, there's and Abū al-Qa'qā', and there's an Abū Daḥdāḥ.

And Allāh knows best if they are even from the Muslims or not!

They are concealed and hiding behind social media. 

So, it is obligatory upon the ummah to be aware of these people and stick to

with the Rabbāni scholars!

Whoever traverses upon the Fatwa of the Rabbāni scholars is safeguarded and 

safe with his Lord (سبحانه و تعالى).

And his Dunyā is safe from the Fitnah of the people of desires.

Transcribed by Eesa ibn Roy

Translated by Abu Owais Balaswad

Source link: Scholarly Subtitles

Some of the virtues of the last ten days of Ramadan / Shaykh Saalih Al-Fawzaan

Question:

"If you could please benefit us by mentioning some of the virtues of the last ten days of Ramadan?"

Answer:

"The virtues of the last ten days are immense, for the Prophet صلى الله عليه وسلم used to exert himself in them even more than at the beginning of the month. Thus he عليه الصلاة والسلام would strive even harder with regards to his night prayers in these nights than in his night prayers at the beginning of the month. And he عليه الصلاة والسلام used to perform I'tikaf[1] in the last ten days of Ramadan, meaning that he صلى الله عليه وسلم would remain in the mosque for the remembrance (dhikr) of Allah and in order to perform worship. And he صلى الله عليه وسلم would not leave the mosque throughout the last ten days of Ramadan except when really needed, which is a clear proof for their great excellence and virtue. Furthermore Laylat-ul-Qadr is more likely to be in these last ten (nights) because the Prophet صلى الله عليه وسلم informed that it is to be expected in the last ten (nights) in particular. Hence he صلى الله عليه وسلم would make great efforts in these ten in pursuit of Laylat-ul-Qadr."

[1] Seclusion for worship in a masjid

Shaykh Saalih bin Fawzaan Al-Fawzaan, may Allah preserve him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.

​Published on Salafi-Dawah.com.

Source: http://www.alfawzan.af.org.sa/

السؤال : أرجو الإفادة عن فضائل العشر الأواخر من رمضان ‏؟‏

الجواب : فضائل العشر الأواخر عظيمة ، وذلك لأن النبي صلى الله عليه وسلم كان يجتهد فيها أكثر من اجتهاده في أول الشهر، فكان عليه الصلاة والسلام يجتهد  في التهجد في هذه الليالي أكثر من تهجده في أول الشهر‏‏، ‏وكان عليه الصلاة والسلام يعتكف في العشر الأواخر من رمضان ، بمعنى‏ أنه يمكث في المسجد لذكر الله وللعبادة ، ولا يخرج منه إلا لحاجة الإنسان طيلة العشر الأواخر، مما يدل على مزيتها وفضيلتها‏ ، كذلك فإن أكثر ما يرجى مصادفة ليلة القدر في هذه العشر الأواخر، لأن النبي صلى الله عليه وسلم أخبر أنها تُرجى في العشر الأواخر خاصة ، فكان صلى الله عليه وسلم يجتهد في هذه العشر طلبًا لليلة القدر‏

[Fatawa] Refutation Of Those Who Associate Salafiyah With The Khawarij / Shaykh Abdul Aziz Bin Baz

Question:

There are some "Scholars" who label those who are "Salafi's" as people who make Takfir; what is your statement regarding this? 

Answer:

It is a must for the Teachers to have mercy on their Students; and they should know the virtue and honour of attaching (themselves) to the Salaf, and it is indeed not worthy of dispraise and fault.

The Salaf - us - Saalih are the companions of  the Prophet {صلى الله عليه وسلم} and those who followed them in goodness, so being tied (1) to them is honourable and a virtue. 

So it's upon those who attach themselves to the Salaf; to be truthful to that claim and obey Allaah and his messenger {صلى الله عليه وسلم}, and Allaah's legislation [شريعة‎‎] and stay

 away from that which opposes that.

And it's not allowed to direct hate towards this title "Salafi" as it is attached to the Salaf - us - Saalih. (2)

Nor is it allowed to call others Takfi'ree without proofs, as many people do these days due to ignorance.

Takfiree's are those who call others disbelievers based [upon a person] sin and they are "Khawarij" (3) like those who revolted against Ali {رضي الله عنه‎‎} in his time as Caliph.

They call others "Kafir" based [upon] sin, and the Prophet {صلى الله عليه وسلم} called them "Dogs of Hell-Fire"(4) and ordered [that] they [should] be fought and killed.

For example these people make Takfir saying "This person [who] drank alcohol or fornicated; thus he [has become] a disbeliever"

Making Takfir on sins, [this] is not what the people of Sunnah do; rather this is from the ways of the Khawarij.

They were known as "Hurooriyah" in the olden days,[by Ahlus Sunnah wal Jamaah] then they were fought by Ali (رضي الله عنه).

He fought them in their city [of] Harura (5), and Nahwaran (6); and their likes are present in our times as well; in the form of many groups (like ISIS, Al-Qaeda etc).

So this is the case of the Khawarij, they make takfir on sins, so they [will] call the fornicator a kafir, with Ahlus Sunnah wal Jamaah we do not make Takfir, rather the fornicator is a Muslim and the Hadd (Islamic punishment) is applied to him (in a Islamic country only).

Likewise with the Homosexual, we do not deem him a disbeliever rather (he is) a sinner; and he is to be killed if there is proof he is a Homosexual (in a Islamic country only by the authorities).

However if such a person says it is permissible to commit fornication while they know Allaah has prohibited it, then this person is a disbeliever.

So those who claim that Ahlus Sunnah, those who command good and forbid evil, to be Takfi'ree; such a person is oppressing himself.  

This person should show some manners, unless there is proof such [a person] is a Takfi'ree, then it is upon the authorities to apply the Hadd (Islamic punishment).

Transcribed and slightly edited by Eesa ibn Roy

Source link: أهل العلم People Of Knowledge

____________

Footnotes:

(1) Taymiyyah, may Allah have mercy upon him, said, "There is no criticism upon the one who manifests the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (ittifaq) because the way (madhdhab) of the Salaf is nothing but the Truth (haqq)." [Majmu' al-Fatawa, 4:149]

ولا عيب على من أظهر مذهب السلف وانتسب إليه واعتزى إليه، بل يجب قبول ذلك منه بالاتفاق؛

فإن مذهب السلف لا يكون إلا حقاً

(2) Allaah (سبحانه و تعالى) says about the Pious Predecessors [السلف الصالح]: 

"It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun" 

Surah Al-Baqarah [2:177]

Allaah (سبحانه و تعالى) says:

Among the believers are men who have been true to their covenant with Allah [i.e. they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e. have been martyred), and some of them are still waiting, but they have never changed [i.e.they never proved treacherous to their covenant which they concluded with Allah] in the least.

Surah Al-Ahzab [33:23]

Also included in this are the best generations of the Muslims: 

Narrated `Abdullah (ibn Mas’ud):

The Prophet (صلى الله عليه وسلم) said, "The best people are those of my generation, and then those who will come after them (the next generation), and then those who will come after them (i.e. the next generation), and then after them, there will come people whose witness will precede their oaths, and whose oaths will precede their witness." Sahih al-Bukhari 6429

حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ مِنْ بَعْدِهِمْ قَوْمٌ تَسْبِقُ شَهَادَتُهُمْ أَيْمَانَهُمْ وَأَيْمَانُهُمْ شَهَادَتَهُمْ ‏"‏‏.‏

Theses generations of Muslims are:

The first generation:

The prophet (صلى الله عليه وسلم) and his Sahabah (رضي الله عنهم).

The second generation:

Taabi'een those who followed the first generation.

The Third generation:

Taabi' ut-Taabi'een those who followed the second generation.  

(3) Yusair b. 'Amr reported that he inquired of Sahl b. Hunaif:

Did you hear the Messenger of Allah (صلى الله عليه وسلم) making a mention of the Khawarij? He said: I heard him say (and he pointed with his hand towards the east) that these would be a people who would recite the Qur'an with their tongues and it would not go beyond their collar bones. They would pass clean through their religion just as the arrow passes through the prey.

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنِ الشَّيْبَانِيِّ، عَنْ يُسَيْرِ بْنِ، عَمْرٍو قَالَ سَأَلْتُ سَهْلَ بْنَ حُنَيْفٍ هَلْ سَمِعْتَ النَّبِيَّ صلى الله عليه وسلم يَذْكُرُ الْخَوَارِجَ فَقَالَ سَمِعْتُهُ - وَأَشَارَ بِيَدِهِ نَحْوَ الْمَشْرِقِ ‏ "‏ قَوْمٌ يَقْرَءُونَ الْقُرْآنَ بِأَلْسِنَتِهِمْ لاَ يَعْدُو تَرَاقِيَهُمْ يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ ‏"‏ ‏.‏

Sahih Muslim 1068 a

See: [Article] Reality on the `Aqidah of Kharijites

(4) It was narrated that Ibn Awfa said:

"The Messenger of Allah said: 'The Khawarij are the dogs of Hell.'"

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا إِسْحَاقُ الأَزْرَقُ، عَنِ الأَعْمَشِ، عَنِ ابْنِ أَبِي أَوْفَى، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ الْخَوَارِجُ كِلاَبُ النَّارِ ‏"‏ ‏.‏

Sunan Ibn Majah 173 declared Saheeh by Al-Albani

Abu Ghalib narrated that Abu Umamah said:

"(The Khawarij) are the worst of the slain who are killed under heaven, and the best of the slain are those who were killed by them. Those (Khawarij) are the dogs of Hell. Those people were Muslims but they became disbelievers." I said: "O Abu Umamah, is that your opinion?" He said: "Rather I heard it from the Messenger of Allah."

حَدَّثَنَا سَهْلُ بْنُ أَبِي سَهْلٍ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ أَبِي غَالِبٍ، عَنْ أَبِي أُمَامَةَ، يَقُولُ شَرُّ قَتْلَى قُتِلُوا تَحْتَ أَدِيمِ السَّمَاءِ وَخَيْرُ قَتْلَى مَنْ قَتَلُوا كِلاَبُ أَهْلِ النَّارِ قَدْ كَانَ هَؤُلاَءِ مُسْلِمِينَ فَصَارُوا كُفَّارًا ‏.‏ قُلْتُ يَا أَبَا أُمَامَةَ هَذَا شَىْءٌ تَقُولُهُ قَالَ بَلْ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ ‏.‏

Sunan Ibn Majah 176 declared Hasan by Al-Albani

See: The Khawaarij are the Dogs of the Hellfire / Shaykh 'Abdul-Qaadir Al-Junayd

(5) It was narrated that Mu'adhah Al-'Adawiyyah said:

"A woman asked 'Aishah: 'Should a menstruating woman make up the Salah she misses? She said: 'Are you a Haruri? [1] We used to menstruate during the time of Allah's Messenger (صلى الله عليه وسلم) but we did not make up the missed Salah nor were we commanded to do so.'"

 [1] Meaning are you one of the Khawarij. Harura is a place associated with a group of the Khawarij.

أَخْبَرَنَا عَمْرُو بْنُ زُرَارَةَ، قَالَ أَنْبَأَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلاَبَةَ، عَنْ مُعَاذَةَ الْعَدَوِيَّةِ، قَالَتْ سَأَلَتِ امْرَأَةٌ عَائِشَةَ أَتَقْضِي الْحَائِضُ الصَّلاَةَ فَقَالَتْ أَحَرُورِيَّةٌ أَنْتِ قَدْ كُنَّا نَحِيضُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَلاَ نَقْضِي وَلاَ نُؤْمَرُ بِقَضَاءٍ ‏.‏

Sunan an-Nasa'i 382 Saheeh

Another narration:

Narrated Mu`adha:

A woman asked `Aisha, "Should I offer the prayers that which I did not offer because of menses" `Aisha said, "Are you from the Huraura' (a town in Iraq?) We were with the Prophet (صلى الله عليه وسلم) and used to get our periods but he never ordered us to offer them (the Prayers missed during menses)." `Aisha perhaps said, "We did not offer them."

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ حَدَّثَنَا هَمَّامٌ، قَالَ حَدَّثَنَا قَتَادَةُ، قَالَ حَدَّثَتْنِي مُعَاذَةُ، أَنَّ امْرَأَةً، قَالَتْ لِعَائِشَةَ أَتَجْزِي إِحْدَانَا صَلاَتَهَا إِذَا طَهُرَتْ فَقَالَتْ أَحَرُورِيَّةٌ أَنْتِ كُنَّا نَحِيضُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَلاَ يَأْمُرُنَا بِهِ‏.‏ أَوْ قَالَتْ فَلاَ نَفْعَلُهُ‏.‏

Sahih al-Bukhari 321

(6) Ibn Hajar:

The apostates were the people of Al-Nahrawan (i.e. the Khawarij) due to the establishment of the authentic report about them that “They will apostasies from the religion as the arrow leaves the bow.”

Source: Talkhis Al-Habir fīiAhadith Raafi’i Al-Kabir. Vol. 4, Pg. # 44.