A Safeguard Against Getting Involved In What Does Not Concern Us
Keeping away from what is doubtful
A Great Reward For Those Who Pardon Others
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah (The Most High) said:
وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ
The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend.
وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ
But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)
[وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ – (The good deed and the evil deed cannot be equal] – meaning: There is a big difference between this (i.e. a good deed) and this (i.e. an evil deed).
[ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ – (Repel (the evil) with one which is better]-meaning: The one who does wrong to you, repel (his evil) by treating him in a good manner.
[فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ – (then verily he, between whom and you there was enmity, (will become) as though he was a close friend]–meaning: If you (return) good treatment to the one who treat you badly, this good deed (or treatment) will lead to reconciliation and love. He will show you affection and become as if he is a close friend to you, and shows you pity and kindness. Then Allah says:
[وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا- But none is granted it except those who are patient]-meaning: No one accepts this advice and acts in accordance with it, except for the one who exercises patience in that, because it is hard on the souls (i.e. difficult for people to act upon it).
[وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ – and none is granted it except the owner of the great portion] – meaning: The one who has an ample share of happiness in this world and in the Hereafter. Ali bin Abee Talhah said that Ibn Abbas said in his explanation of this Ayah: “Allaah command the believers to exercise patience when they are angry, to be forbearing when encountered with ignorance and to forgive when treated badly; for if they do that, Allaah will protect them from shaytaan and make their enemies humble (in their presence) until they become like close friends.
[Abridged…see Tafseer Ibn Katheer’ Vol 6 Surah Fussilat 41:34-35. Publishers Daarul Aathaar 1430AH (2009)]
What is it that amazed our Salaf?!
Imaam Maalik [rahimahullaah] said that it reached him from Al-Qaasim Bin Muhammad [rahimahullaah] who said, ”I met a people [i.e. Salaf] who were not amazed by speech, rather they were amazed by actions [i.e. a person acting upon what he knows].
Be Humble In The Earth!
Humility
Hearts Become Rusty In The Absence of Dhikr [Remembrance of Allaah]
Hearts Become Rusty In The Absence of Dhikr [Remembrance of Allaah]
See link:
http://www.salaficentre.com/2017/05/remembrance-allaah-gratitude-imaam-ibnul-qayyim/
The Basis of Abiding Virtue at all Times and in Every Place
The Basis of Abiding Virtue at all Times and in Every Place
A Supplication When Entering and Exiting The Masjid
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Supplication When Entering
بسم الله والصلاة والسلام على رسول الله
اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ
In the Name of Allaah, and may peace and blessings be upon the Messenger of Allaah.
O Allaah! Open the doors of mercy for me.
Supplication When Exiting
بسم الله والصلاة والسلام على رسول الله
اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ
In the Name of Allaah, and may peace and blessings be upon the Messenger of Allaah.
O Allaah! I ask You for Your Bounty.
Regarding the statement [اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ – O Allaah open for me the doors of mercy], it is said (i.e. by the scholars) that perhaps the wisdom behind this is because entry into the masjid is connected to seeking after the afterlife and mercy is a specific thing pursued in relation to the afterlife. And exiting the Masjid is connected to seeking after livelihood in worldly life and this is what is intended by the word [فضل – Bounty], which the statement of Allaah [The Most High] indicates to (in Surah Al-Jumu’ah) as follows: [فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ – Then when the (Jumu’ah) Salat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allah (by working, etc.) [62:10]
It is said (i.e. by the scholars) that the one who enters the Masjid busies himself by doing what will draw him close to Allaah, earns him Allaah’s reward and Paradise; therefore the mention of ‘Mercy’ is suitable in this instance (i.e. the mention of mercy in the supplication when entering the masjid). And when he exits the Masjid, he goes about in the earth to seek after the bounty of Allaah – good and lawful provision; so the mention of [الفضل- Bounty] is suitable in this instance. And Allaah knows best.
[Paraphrased. Source: Fiqhul Ad’iyah Wal Adhkaar’ page 124′ parts 3&4′ by Sh Abdur Razzaaq Al-Badr (may Allaah preserve him). The Shaikh directed the reader to Sharh Al-Adkaar’ 2/42′ by (ابن علَّان )]
Whenever The Filthy Doctrine of The Khawaarij Emerges, It Has To Be Rebutted | Shaykh Saaleh Al-Fawzaan (Hafithahullah)
Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] says:
“The people of knowledge [i.e. the scholars] are of the view that it is obligated on the Muslims in every era that if they are certain about the presence of this filthy doctrine [i.e. the doctrine of the khawaarij], they should remedy it through calling to Allaah [i.e. the correct way] and enlighten the people about that. If they [i.e. khawaarij] do not obey [and come out fighting], then they are fought [by the Muslim ruler] in order to repel their harm.”
[لمحة عن الفرق الضالة page 42]
Explanation Of The Hadeeth: “Whoever Is Able To Marry, Should Marry, For That Will Help Him Lower His Gaze And Guard His Modesty…” | Imaam ‘Abdul ‘Azeez ibn Baaz (Rahimahullah)
Chapter: The Statement of the Prophet: [Whoever is able to marry, should marry, for that will help him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.).’ And should a person marry (even if) he has no desire for marriage?] [Kitaabun Nikaah’ Saheeh Al-Bukhaari’ Hadeeth Number 5065]
Narrated ‘Alqamah:
“While I was with Abdullaah, uthman met him at Mina and said, ‘O Abu Abdur-Rahmaan! I have something to say to you.’ So both of them went aside and uthmaan said, ‘O Abu Abdur-Rahmaan! Shall we marry you to a virgin who will make you remember your past days? When Abdullaah felt that he was not in need of that, he beckoned me (to join him) saying, ‘O Alqamah’ Then I heard him saying (in reply to uthmaan), ‘As you have said that, (I tell you that) the Prophet (sallal-laahu-alayhi-wasallam) once said to us, ‘O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to observe fast as fasting will diminish his sexual power’.
Imaam Abdul Azeez Bin Baaz [rahimahullaah] explains:
“Therefore, getting married is the correct [thing to do] as an obligation upon the one who has shahwa [sexual desires] even if he is not in fear of falling to Zinaa, and this is with regards to the one whose situation allows him to get married. This [also shows] Uthman’s righteous moral conduct and that the elderly person can get married as long as he has the strength for sexual relations; and those mainly intended in this hadeeth are the young people, because in most cases they possess greater desires and are more in need of that.”
[Source: Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-baaziyyah Alaa Saheeh Al-Bukhaaree Volume 4; Hadith No:5065; Footnote Number 2]
Among The Virtues Of The Prophet’s City | Shaykh Muhammad ibn Saalih al-‘Uthaymeen (Rahimahullah)
Among The Virtues of The Prophet’s City- By Imaam Muhammad Ibn Saaleh Al-Uthaymeen (Rahimahullah)
Imaam Muhammad Bin Saaleh al-Uthaymeen (rahimahullaah) was asked about the statement of the Messenger (sallal-laahua-alayhi-wasallam) that: ‘’Verily Imaan returns and goes back to Madeenah as a snake returns and goes back to its hole.’’[1]
Answer:
In this hadeeth the Messenger (sallal-laahu-alayhi-wasallam) said: ‘’ Verily Imaan returns and goes back to Madeenah as a snake returns and goes back to its hole.’’ The word (يَأرِزُ)-Yarizo with a kasrah on the letter Raa can also have a Fatha or a Dammah (on the Raa). And the meaning of (يَأرِزُ) – Yarizo is that (Islaam) will return and it will be established in Madeenah, just as a snake returns to its hole after exiting it. This is an indication from the Prophet (sallal-laahu-alahi-wasallam) that this religion will return to Madeenah after the other lands become corrupted, just as a snake goes out and roams about in the earth, and then returns to its hole after that.
In this hadeeth is also an indication that just as Islaam did spread from Madeenah, it will also return to it; for indeed Islaam’s strength and authority did not spread except from Madeenah, even though its origin was in Makkah. Makkah was the first place where the revelation came down, but the Muslims were not able to establish a state, authority and Jihaad except after migrating to Madeenah. So for this reason, Islaam’s authority, enforcement and strength spread from Madeenah, and it will return to it in the end of time.
And some of the people of knowledge say that this (hadeeth) is indicative of an affair that has preceded, and that people did come to Madeenah and return to it in order to acquire the knowledge of the Sharee-ah and to study Islaam. However, the first meaning is what is apparent from the hadeeth. [2]
[1]Saheeh Bukhaari: Summarized Version: Hadeeth Number: 909
[Source:Fataawaa Fadeelatus Shaikh Al-Allaamah Muhammad Bin Saaleh Al-Uthaymeen Fil Aqeedah: Vol:1-2: page: 84-85]