In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam Sufyan Ibn Uyaynah (rahimahullaah) said: If my morning is like that of the foolish and my night like that of the ignorant, then what will I do with the knowledge I have written?’’ [Source: Akhlaaq Al-Ulamaa’ page 44’ by Imaam Al-Aajurree (rahimahullaah)]
Reminder:
Repentance:
Salah At-Tawbah
http://www.salaficentre.com/2016/08/salaah-tawbah-prayer-repentance/
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا وَاغْفِرْ لَنَا رَبَّنَا ۖ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
“Our Lord! Make us not a trial for those who have disbelieved, and forgive us, Our Lord! Verily, You, only You are the All-Mighty, the All-Wise.” [60:5]
Az-Zujaaj [rahimahullaah] said: The meaning of it is: Do not give them victory over us, so they think that they are upon truth and we are put to trial by way of that.
[Source: Ighaatha Al-Lahfaan 2/163]
English Translation of the supplication
All praise is due to Allah Who fed us, provided us drink, sufficed us and provided us with shelter, for how many people there is none to suffice and none to provide shelter. [Saheeh Muslim Number 2715]
Brief Reminder
In this supplication, there is a reminder for the Muslim before he (or she) goes to bed regarding the end of the day and the hours that have elapsed, in which Allaah provided him (or her) with food, drink and shelter, whilst there are a number of people who could not find food as a source of nourishment or drink to quench their thirst, or clothing to clothed themselves, or a dwelling place. So whoever Allaah blessed with food and drink, sufficed him (or her) etc then it is obligated on him (or her) to recognise (or acknowledge) the blessings of Allaah and consider it as something that is great indeed. That is because being grateful for the blessings Allaah has given you is a means to retaining and increasing those blessings. Allaah (The Most High) said:[وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ -And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe. (14:7)]
[Paraphrased Excerpt. Source: Fiqhul Ad’iyah Wal-Adkaar’ page 79′ parts 3&4′ by Sh Abdur-Razzaaq Al-Badr (may Allaah preserve him)]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah [The Most High] said:
يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ
O you who believe! Take care of your own selves. If you follow the right guidance no hurt can come to you from those who are in error. The return of you all is to Allah, then He will inform you about (all) that which you used to do. [5:105]
Allaah [The Most High] said:[ يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ – O you who believe! Take care of your own selves]-Meaning: Strive to rectify and perfect your own souls, and keep them firm upon the straight path. That is because if you are righteous, you will not be harmed by the one deviated from the straight path; rather he only harms himself [or herself]. [However], this does not indicate that the servant [i.e. a Muslim] is not harmed if he abandons enjoining good and forbidding evil or becomes negligent of it, for indeed his guidance will not be complete except through fulfilling what is obligated on him [or her] with regard to enjoining good and forbidding evil. If he is [genuinely] unable to stop evil with his hand and his tongue, but rejects it in his heart, then indeed he will not be harmed by the misguidance of others. [Ref A]
[إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا – The return of you all is to Allah]-Meaning: Your final destination is the day of Judgement and your gathering will be in the presence of Allaah [The Most High]; [فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ -then He will inform you about (all) that which you used to do]- Meaning: [Your] good and evil [deeds]. [Re 1]
Ref A:
Enjoining Good and Forbidding Evil
Question to Imaam Abdul Azeez Bin Baaz [Rahimahullaah]:
Is enjoining Ma’ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?
A: Correcting the wrong is a right for all Muslims according to their ability, because the Messenger (peace be upon him) said, “Anyone of you who sees Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).”(Muslim, Abu Dawood, Tirmidhi & others)
However, changing by the hand must be based on ability that will not result in greater corruption or evil. Man has the right to rectify matters with his hand (by taking action) in his home, with his children, wife, and servants; and a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them. Otherwise, people should not change with their hand anything they are not authorized to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.
In this case they should make the change with their tongue (by speaking out). They may say: “O so andso! Fear Allah! That is not permissible. This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with Shar’iy (Islamic legal) evidence. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect). They should make changes in accordance to the degree of authority that has been given to them, in the way prescribed by the Shari’ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [Fataawaa Ibn Baaz 8/208. Salafitalk.net]
Ref 1:
[Source: (Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan). Abridged and slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah [The Most High] said:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ ۚ وَلَا تَقْتُلُوا أَنْفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا
O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you. [4:29]
Few Reminders from the above Aayah
Allaah forbade His believing slaves [from] eating one another’s property in falsehood- through force, theft, gambling and [other] evil earnings; rather consuming your own wealth out of vanity and extravagance is included in this because it is considered a path of falsehood.
After forbidding [the servants] from consuming property through falsehood, Allaah made trade permissible for them and earnings that are free from what is unlawful- including contracts established through mutual consent and other than that.
[وَلَا تَقْتُلُوا أَنْفُسَكُمْ – And do not kill yourselves]- Meaning: Neither kill one another [i.e. except what is legislated by Islamic law and executed by the authorities (Ref 1)], nor should a person kill himself [or herself] by bringing about destruction to oneself and engaging in dangerous activities that will lead to ruin and destruction.
[إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا – Surely, Allah is Most Merciful to you]- Meaning: And from Allaah’s Mercy is that He safeguards your lives and properties. He forbids you from wasting and ruining your lives and properties and legislated prescribed rulings in relation to that.
[Source: (Tayseer Al-kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan). Abridged and paraphrased]
Ref 1: Imaam Abdul Azeez Bin Baaz [rahimahullaah] stated about the statement of Allaah:
وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ
And when you seize, you seize as tyrants. [26:130]
This is a rebuke from Allaah against Aad-the people of Hud (alayhis-salaam). Allaah rebuked them with this and that they are oppressors who strike people without right. They oppress people by way of striking, killing and seizing wealth by force. This is a rebuke against them and a blameworthy trait of theirs. Therefore, this is not permissible; rather it is obligated on a Muslim that he does not take wealth except based on what is right and he does not strike anyone except based on what is right. He neither has a right to transgress against the people nor to strike them; rather he seeks what is right through the path of the Islamic Law. If he has a right to seek after, he should seek it through the courts; through an upright path and through the authorities. He does not strike the people by way of oppression, transgression and injury. He should not oppress them by confiscating their wealth and striking; rather it is obligated on him to take his rights through the path of the Islamic Law and from an Islamic perspective. This (i.e. this statement of Allaah) is a rebuke against Aad and a blameworthy affair for which Allaah sent a devastating barren wind against them. They used to oppress the people and transgressed against them.
[Source: Slightly Paraphrased. see link: http://www.binbaz.org.sa/mat/9111 ]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah [The Most High] said:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up, rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [58:11]
This is a practical code of behaviour commanded by Allaah to His believing slaves- that when they come together in one of their gatherings, some of them or some of those who have already arrived should make room (for others); for indeed it is from (good) etiquettes to make room for him (i.e. the other person) to reach his goal. And this is not to harm the one who is (already) in the gathering in anyway, rather he enables his (Muslim) brother to reach his goal without him being harmed, and reward is given in accordance with a deed; for indeed whoever makes room, Allaah makes room for him, and whoever shows generosity to his brother, Allaah will show him generosity.
[وَإِذَا قِيلَ انْشُزُوا – And when you are told to rise up]- Meaning: To rise up and retire from your gathering for an (obligatory or important) need (i.e. prayer etc), then [فَانْشُزُوا – rise up] – Meaning: proceed towards the fulfilment of that beneficial affair, for indeed the fulfilment of the likes of these affairs is connected to knowledge and Eemaan. And Allaah [The Most High] will exalt in degree the people of knowledge and Eemaan in accordance with what He has portioned out for them from knowledge and Eemaan.
[وَاللَّهُ بِمَا تَعْمَلُونَ خَبِير -And Allah is Well-Acquainted with what you do]- Meaning: Allaah [The Most High] rewards every performer of deeds in accordance with his [or her] deeds-if they are good, there will be good recompense, and if evil deeds, there will be an evil recompense. And in this Ayah [i.e. 58:11] is [a mention] of the virtue of knowledge, whose beautification and benefit is that one disciplines [himself or herself] with its etiquettes and act in accordance with what it necessitates.
[Source 🙁 Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan). Abridged and slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah [The Most High] said:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ
O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.” [Soorah Al-Munaafiqoon: Ayah 9]
Allaah [The Most High] commanded His believing slaves to remember Him a lot because in that there is profit, success and abundant good. And He [The Most High] forbade them from being diverted from His Remembrance by their wealth and children because many souls have a natural inclination towards love of wealth and children, so he (a person) gives them precedence over love of Allaah and in that there is a great loss. And for this reason He [The Most High] said: [وَمَنْ يَفْعَلْ ذَٰلِكَ – And whoever does that] – Meaning: Diverted by his wealth and children from the Remembrance of Allaah, [فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ -Then they are the losers] – Meaning: [Losers] in that eternal happiness and abiding bliss, because they preferred what will come to an end over what will abide forever.
[Source: Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] said: Destructive Good Suspicion is to have a good suspicion of the people of falsehood whether are they disbelievers, innovators or evil sinners. And that which led the disbelievers to belie the Messengers, [harbouring] a severe disbelief in them and their message was due to their evil suspicion towards the people of truth [i.e. the Prophets and their true followers], and having a good suspicion of their forefathers and their religions of falsehood and disbelief.
Ahlul Bidah such as the Rawaafid, the khawaarij, the Soofiyyah, the Murji-ah, the Qadariyyah and the people of Tahazzub Al-Baatil [false partisanship] are destroyed by good suspicion towards their Shuyookh and figureheads, and their corrupt creeds. On the other hand, they are destroyed by their evil suspicions towards the truth and its people. Abul Hasan Al-Maribee and his followers have a share of both this destructive good suspicion and destructive evil suspicion.
[Source: (Majmoo Fataawaa Al-Allaamah Rabee: 13/363-364) Abridged and slightly paraphrased]
The Messenger (صلى الله عليه و سلم) said to his cousin, Abdullaah ibn `Abbaas) whilst he was still a youth, “O young boy, surely I will teach you some words” and then he began to teach Abdullaah ibn `Abbaas. He said to him:
“Be mindful of Allāh and he will protect you, be mindful of Allāh and you will find him in-front of you. If you ask than ask of Allāh, and know that if all the people were to gather together to benefit you with something, they could not benefit you except with that which Allāh has already written for you – and if they were to gather together to harm you with anything they would not be able to harm you except with that which Allāh has already written and decreed for you. Indeed the pens have been lifted and the pages have dried.”
(At-Tirmidhee)
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said:
It is not permissible to exalt and praise the innovators even if they have some truth with them. That is because raising and praising them will spread their bidah and place them amongst the sincere ones-those who are taken as examples amongst distinguished men of this Ummah. The Salaf warned against having trust for the innovators, [warned against] praising them and their gatherings. In this regard, Asad Ibn Musa [rahimahullaah] wrote: ‘’Beware of being a brother of the innovator [by association] or a companion of his, or one whom you sit with; for indeed it has been narrated that ‘Whoever sits with a person of innovation has left the protection of Allaah and is entrusted to himself’.
The innovators must be warned against and shunned even if they have some truth with them. Indeed, the most astray are not devoid of some truth, but as long as they have with them innovation, opposition and sinful views, it is not permissible to praise and exalt them. It is impermissible to not have an objection against their innovation because this spreads bidah, belittles the Sunnah and by way of this the innovator will emerge and become a guide for the Ummah.
As for giving consideration [to the fact] that the innovator has some truth, this does not justify praising him. This is -to a far greater extent- against what is of overriding benefit and it is known- in relation to a principle in the religion- that preventing harm takes precedence over seeking that which is of benefit. And with regards to having hatred for the innovator, the harm that is prevented from the Ummah is weightier than the benefit possessed by the innovator. And had we adhered to this concept [i.e. praising an innovator because he has some truth with him], then no one would have been judged to be misguided and declared an innovator. That is because there is not an innovator except that he has some truth and adherence to the Sunnah. The innovator [may] neither be a disbeliever nor be in opposition to all the Islamic legislation; rather he is either an innovator in some or most of the affairs. [Ref 1] However, if the innovation is particularly related to affairs of Creed and Methodology, then the affair is dangerous indeed because it will become an example [to be followed], innovation will spread and the innovators will become active in spreading their innovation.
So, this person who praises innovators and makes their affair obscure to the people -due to some truth they have – is one of two [people]: He is either one ignorant of the methodology of the pious predecessors and their stance against the innovators, and it is neither permissible for this ignorant one to speak nor is it permissible for the Muslims to listen to him; or he is one who has an objection to the truth because he knows the danger of innovation and the innovators, but he wishes to spread innovations. Nevertheless, this is a dangerous affair and it is not permissible to be lackadaisical with regards to innovation and its people, whatever that may be.
[Source: At-Tabdee Wat-Tafseeq Wat Takfeer. Page: 72-76. Abridged and slightly paraphrased]
Ref 1: Bidah Al-Mukaffirah and Bidah Al-Mufassiqah:
Bidah Al-Mukaffirah: It is the Bidah that is tantamount to disbelief. Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so Shaikh said that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief).
But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations.
Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him.
As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…. [Abridged and paraphrased, see www.rabee.net/ar/questions.php?cat=26&id=484 ]