Archive for the ‘Naseeha’ Category

You Cannot Please Everyone   Leave a comment

A man said to al-Hasan al-Basri (rahimahullah): ‘The people sit around you so that they may find fault with you!’ So he said, ‘Indeed, I encouraged my soul to aspire for Paradise so it aspired for it. Then I encouraged it to aspire for salvation from Hellfire and so it aspired for it. Then I encouraged it to aspire for salvation from the people, but I didn’t find a way to that. Indeed the people were not pleased with their Creator although He provides for them, so how can they be pleased with another creation like themselves?’ [1]
Prophet Musa (’alayhisalam) said: ‘O my Lord, the people say things about me which are not (i.e. not true)! So Allah revealed to him: ‘O Musa, I did not make that (privilege) for Myself, so how can I make it the case for you?’ [2]
Malik ibn Dinar: ‘Since I have known (the reality of) people, I have not taken delight in their praise nor have I hated their criticism.’ It was said to him, ‘Why is that?’ He said, ‘The one who praises from amongst them is excessive and the critic from amongst them exaggerates!’
[3]‘Aisha (radhiallahu `anha) wrote to Mu’awiya (radhiallahu `anhu): ‘Salamun ‘alayk. Amma ba’d, I have heard the Messenger of Allah (sallallahu `alayhi wa sallam) say, ‘Whoever gains the Pleasure of Allah by the anger of the people (i.e. thereby gains their anger), Allah suffices him of the people’s troubles. And whoever gains the pleasure of the people by the Anger of Allah (i.e. in the process he gains His Anger), then Allah leaves him to the people.’ Wa-Salaamu ‘alayk.’ [4]
Imam al-Shafi’i: ‘There is nobody except that he has someone who loves him and someone who hates him. So if that’s the case, let a person be with the people who are obedient to Allah `azza wa jall!’ ( – as they love and hate for the Sake of Allah and they are not unjust) [5]
Note: InshAllah please do share!
[1] Al-Bidaya wal-Nihaya (9/318 )
[2] Al-Adaab al-Shar’iyyah by Ibn Muflih (1/38 )
[3] Tarikh Dimishq (59/307)
[4] Reported by al-Tirmidhi in Kitab al-Zuhd (no. 2414), declared Sahih by al-Albani
[5] Hilyat al-Awliya (9/124)

Posted January 12, 2011 by thesunnahway in Inspirational, Naseeha

Is it permissible to continue in a marriage relationship where one spouse dislikes the other   Leave a comment

Question: Is it permissible to continue in a marriage relationship where one spouse dislikes the other, but he/she remains in the marriage due to the children present between them?

Answer: Marital relationships have rulings, just as other relationships have rulings, for example, the relationship between a servant and his Lord, a servant and himself, and a servant and other human beings. As for a marital relationship, each spouse has his/her rights, some rights are upon him/her, and other rights are due to him/her.  What is incumbent is that each spouse fulfills the rights that are upon them and seek what is due to them.  One should not refuse to perform his/her obligations, nor should one seek what does not rightfully belong to them.  This (marriage) is a relationship governed by Islamic rules and regulations. 

With regards to a spouse disliking the other, the reason for this dislike should be known and made aware of.  At times this reason is poor dealings between husband and wife.  A man may possibly dislike the treatment received by his wife, or the opposite.  It may also take place that a husband dislikes his wife due to her deficiency in Religion, for example she does not pray or fast, or (even worse) she commits adultery and allows men to enter her home at the absence of her husband.  In this case, it is legislated to divorce her based on her un-Islamic actions, in fact, it is not permissible to stay with her.

The Messenger –salAllahu alayhi wa salem- clearly stated the criteria for seeking a wife and a husband. He said:  “If someone approaches you (guardian of female) with good character and religion, then marry (to your females).  If you do not, there will be much evil and corruption spread.”

He –salAllahu alayhi wa salem- also said: “A female is married for 4 reasons, her wealth, her beauty, her status and her religion.  Look for the pious female, and may you hands be filled with dust (may you be successful).”

The Messenger –salAllahu alayhi wa salem- in these two narrations has informed of what and individual should look for in choosing a spouse. He made religion a criteria in both hadiths.  Therefore, if the dislike present between husband and wife is based on religious reasons, it’s possible that the best and only solution is divorce.

On the other hand, if the aversion is related to poor dealings between to spouses concerning (sexual) relations or problems related to service within the home, then these problems can be solved.  Some females are never satisfied, they always seek more and more, and some men have the same character, nothing satisfies them, but these sort of problems can be cured.

So in summery, (most) problems related to individual rights can be rectified.  Some men seek to impose their masculinity upon their wives.  I have heard that some men only approach their wives (intercourse) after beating them severely!

Another type of aversion may be caused by an outer force. This is (usually) categorized into three types:

  1. That which is caused by magic.
  2. That which is caused by demon (jinn) possession.  At times, female jinns possess (human) men and cause them to dislike their wives.  Male jinns also possess (human) females and cause them to dislike their husbands.
  3. Aversion caused by evil eye (al Ain).  The Messenger –salAllahu alayhi wa salem- said: “Indeed al Ain is true, and if anything was to proceed decree, it would be al Ain”

I was told of a man marrying a particular female and not having the ability to have relations with her for 12 years.  They lived a normal marital life except for this issue (sexual relations).  This trial was finally lifted when the person that placed the evil eye on the husband finally died, and after that, this couple lived a normal marital life.

So in summary, the outer elements that possibly create hatred between a husband and his wife are 3:

  1. Magic
  2. Jinn (demon possession)
  3. Evil eye (al Ain)


The last type of aversion is one created for some unknown reason.  There is nothing present of the above mentioned factors except that the spouses simply dislike on another. 

The point that I wish to make is that, in general, the reason for such dislike, hatred of aversion should be known (in order for a rectification to occur).  And by saying so, if rectification is possible, then this is what is befitting, but if not, then there is no problem in seeking a divorce.

Allah stated in the Quran:

{If discord is feared between them (husband and wife), then seek a representative from his side, and one from her side.  If they (husband and wife) desire rectification, Allah will give them success} surah al Nisaa:35

He (Allah) also stated:

{If a female fears discord and disagreement from her spouse, there is no problem in them seeking reconciliation} surah al Nisaa:128

Gathering with Sheikh Abdullah bin Abdul Rahman al Ghudiyan (October 14, 2007)

Posted January 12, 2011 by thesunnahway in Fatwas, Marriage, Naseeha

Reduce Socialization and Choose the Right Friends by sheikh Raslan‏   Leave a comment

Abu ‘Abdillah

Muhammad Sa’id Raslan
PAGEs 43-48

Reduce Socialization and Choose the Right Friends

People have always been greatly divided over the issue of mixing and seclusion. So, some

went with the opinion that one should always mix with the people, and some went with the

opinion that one should always seclude himself from the people, and everyone is satisfied

with his point of view.


Shaykh al-Islam Ibn Taymiyyah (may Allah have Mercy on him) touched upon this issueand clarified the dispute, saying:

“This issue – even though the people have differed over it, either partially or completely – the

reality of it is that mixing with the people is sometimes obligatory or recommended. The

same individual can sometimes be obligated to mix with others, and can at other times be

obligated to separate from them.

The way to properly reconcile between these two stands is to realize that mixing, if it

involves cooperation upon good and piety, is obligatory, and if it involves cooperation upon

sin and transgression, is forbidden. Mixing with the Muslims for the purpose of

congregational acts of worship, such as the five prayers, the Friday prayer, the

‘Id prayer, theeclipse prayer, the prayer for rain (

istisqa’), etc., is from what Allah and His Messenger (peacebe upon him) commanded. Such is also the case when mixing with the people during the


, to fight the disbelievers, Khawarij, and rebels, even if the leaders of and participants insuch activities are corrupt. This is also the case with a gathering in which the worshipper can

increase his faith – either because of it benefiting him, or he benefiting it.

And a person must have time alone to engage in supplication, remembrance, prayer,

reflection, take himself to account, and rectify his heart. These are issues that nobody else

can participate with him in, and these are affairs that need to be seen to on an individual

basis, whether at home or otherwise, as Tawus said: “How excellent of a refuge is the home!

In it, one can restrain his gaze and his tongue.” So, it is incorrect to mix with people

unrestrictedly, and it is incorrect to seclude yourself from people unrestrictedly. As for

exactly how much every person needs of each, and what is best for him at all times, this is

something that requires further investigation.

What is best is that one sometimes pick from the various types of worship based on their

inherent virtue (prayer is in itself better than recitation of the Qur’an, and recitation is better


dhikr, and dhikr is better than supplication), and sometimes based on what time of dayhe is in (recitation,

dhikr, and supplication after Fajr and ‘Asr are preferred over prayer), andsometimes based on the physical position he is in (

dhikr and supplication in bowing andprostration are legislated instead of recitation of the Qur’an, and

dhikr and supplicationduring

tawaf is legislated by consensus, while recitation of the Qur’an during tawaf is differedover), and sometimes based on his location (what is legislated at ‘Arafah, Muzdalifah, at the


, and at Safa and Marwah is dhikr and supplication instead of prayer, etc. and tawaf ofthe Sacred House for the visitor is better than prayer, and prayer is better for the inhabitants

of Makkah), and sometimes based on the appropriateness of the worship for the person



Jihad for men is better than Hajj, while the jihad of women is Hajj, and obedience to thehusband is better than obedience to the father for the married woman, as opposed to the

single woman who is commanded to obey her father), and sometimes based on the capability

of the servant, as the worship he is capable of is better for him than the worship he is

incapable of, even if what he is incapable of is inherently better. This is a point where many

people go to extremes and follow their desires: some people who see a certain action as

being better for them due to their own circumstances, or due to it being more beneficial to

their heart and a better way to obey their Lord, wish to then make this the best action for

everyone around them, and proceeds to command them to do the same.

And Allah sent Muhammad (peace be upon him) with the Book and Wisdom, and made him

to be a mercy and guide for the servants, commanding each person with what is best for

them. So, the Muslim should be a well-wisher to every person, wanting what is best for


112 And the scholars – may Allah be Pleased with them – would mix with the people and teach

them while simultaneously being the most careful of people of wasting their time, and

Ahmad (may Allah be Pleased with him) was the most patient of people upon being alone,

despite the fact that he was the

imam of the world during his time. His son, ‘Abdullah, said:“My father went out to Tarsus on foot, performed

Hajj two or three times on foot, and hewas the most patient of people upon being alone. Bishr, despite his status, was unable to

remain by himself, and would always go out to see this person and that.”

113 So, mixing and socialization should not be with one who has a dead heart, as he is like a

highway robber. Rather, it should be with one who will increase you in faith and action.

Ibn al-Qayyim said:

“The one with a dead heart will make you feel lonely. So, take advantage of his absence as

much as possible, because you will not feel lonely except when he is with you. If you are put

to trial with him, give him your outer attention, wander from him with your heart, separate

your inner self from him, and do not let him distract you from what is more deserving of

your attention.

Know that the greatest of losses is for you to be preoccupied with one who will bring you

nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from

Him, wasting of your time on him, weakening of your energy, and dispersing of your

attention. So, if you are tested with this – and you must be tested with this – deal with him

according to how Allah would wish, and be patient with him as much as possible. Get closer

to Allah and His Pleasure by way of this person, and make your getting together with him

something to benefit from, not something to incur a loss from. Be with him as if you are a

man who is on a road who was stopped by another man, who then asks you to take him on

your journey. Make sure that you are the one who gives him a ride, and that he is not the one


‘Majmu’ al-Fatawa’  


‘Tarjamat al-Imam Ahmad’  


giving you the ride. If he refuses, and there is nothing to gain from traveling with him, do

not stop for him, bid him farewell, and do not even turn back to look at him, as he is a

highway robber regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun

set before you arrive at your destination.”

114 “So, the student of knowledge should abandon socialization, as this is from the most crucial

things that he can do, especially in regards to members of the opposite gender, and especially

with those who spend most of their time in amusement and little of their time in thought, as

the nature of others can rob you of your own. The harms of socialization include the passing

of your life without any benefit, as well as the decline of your wealth and religious

commitment if this socialization were to occur with the wrong people.

The student of knowledge should not mix except with those who he can benefit or can

benefit from. If he is offered the friendship of one who will waste his time with him, will not

benefit him, will not benefit from him, and will not assist him in reaching his objective, he

should politely end the relationship from the start before it progresses to something deeper,

as when something becomes established, it becomes more difficult to change it. There is a

phrase that is constantly on the tongues of the scholars: ‘Repelling something is easier than

removing it.’

If he requires someone to befriend, let that person be righteous, religious, pious, wary,

intelligent, full of benefit, having little evil, good at complying and rarely conflicting,

reminding him if he forgets, cooperating with him when he is reminded, helpful if he is in

need, and comforting if he is in distress.”

115 Ibn Qudamah (may Allah have Mercy on him) said:

“Know that not everyone is suitable to be your friend. You must verify that this potential

friend has the necessary characteristics that make friendship with him something to be

desired. The one you seek to befriend must have five characteristics:

He must be intelligent. There is no good in befriending an idiot, as he will only harm 

He must have good manners, and this is a must. One who is simply intelligent might 

He must not be a fasiq. Such a person would not fear Allah, and whoever does not

fear Allah cannot be trusted.


‘al-Wabil as-Sayyib’  


‘Tadhkirat as-Sami’ wal-Mutakallim’  


He must not be an innovator, as there is a fear of being overtaken by his innovation.

He should not be eager for the dunya.

‘Umar bin al-Khattab (may Allah be Pleased with him) said: “Stick with your true brothers. 

– The Rights of Brotherhood –

And each of you has certain rights upon his brother.

You should fulfill his needs, and this is of levels. The least is that you gladly fulfill his needs

when you are able and he asks you. Better than this is that you fulfill them before he even

asks you, and better than all of this is that you put his needs before your own.

You should remain silent regarding him at times, and speak at times. As for your silence, you

should be quiet about his faults, both in his presence and absence. You should not argue or

dispute with him, and shouldn’t ask him about personal things that he wouldn’t want to

reveal. If you happen to see him somewhere, don’t ask where he is going, as it might be that

he doesn’t want anyone to know. Don’t reveal his secrets, even if you fall into a feud

afterwards. Also, don’t insult his friends and family, and don’t inform him if others happen

to insult him.

Don’t say anything that could annoy him except if this involves something that must be said,

such as commanding the good or forbidding the evil, as this would actually be a way of being

good to him.

And know that you will never find a friend who is completely free of faults. Instead, look for

someone whose good qualities outweigh his bad. Once you are stricter in judging people

than you are in judging yourself, you fall into Allah’s Saying:




“Those who, when they have to receive by measure from men, demand fullmeasure, and when they have to give by measure or weight to men, give less than

their due.”


And know that one of the greatest means by which hatred and envy come between two

brothers is useless argumentation. This leads to nothing but each side trying to show itself as

being better and smarter than the other, belittling the other, etc. And he who picks

arguments with his brother has essentially made him out to be stupid, low, heedless, and

incompetent, and all of this is considered belittlement. This inflames the heart and makes

one person hate the other, and this is all contradictory to what brotherhood is all about.

The rights of brotherhood also entail that you say certain things. Just as you have to remain

silent from saying what you shouldn’t say, you should also say what should be said. In fact,

this is from the most particular rights of brotherhood, because the one who wants to

befriend the mute can go to the graveyard. The point of brotherhood is that you benefit

from your brother, not that you are relieved of him. So, you should strengthen your ties of

brotherhood with words by asking about him, asking how things are going, let him know

that you are concerned about him, and be happy with what makes him happy.

You should refer to him in the best light and praise him to others for the good that you

know of him. You should also speak well of his family, children, actions – even his character,

intellect, appearance, personality – and everything that can make him happy without going

into extremes or saying what is untrue. Likewise, you should inform him if someone says

something good about him while showing him that you are happy about this, as to hide such

joy is tantamount to envy.

You should thank him for anything he does for you, and defend him in his absence if he is

mentioned in a bad light, as the right between brothers is that they rush to defend and assist

one another.

You should teach and advise him, as your brother’s need for knowledge is not any less than

his need for money. So, if you have been blessed with a wealth of knowledge, distribute it

and guide him.

And you should advise him in secret, and the difference between advising and condemning

is whether you do it in public or private. Likewise, the difference between ignoring the fault

of your brother and compromising with him is all in the purpose of doing so. So, if you

ignore his fault for the sake of a religious benefit, or you see that this will lead to his longterm

benefit, you are not compromising. If you put aside his fault for your own personal

benefit, you are compromising.

You should supplicate for your brother during his life and after his death for everything you

want for yourself. Abu ad-Darda’ (may Allah be Pleased with him) narrated that the Prophet

(peace be upon him) said:

“The supplication of a Muslim man for his brother in hisabsence is accepted, and there is an Angel appointed for each supplication of a man

for his brother with good who says: ‘Allah, accept it, and give him the same that he




asks for his friend,’”

117 and Abu ad-Darda’ used to supplicate for many of his brothers,mentioning them by name in his supplications. Likewise, Ahmad bin Hambal used to

supplicate at dawn for six specific individuals.

You should make a pact to love your brother until death, and to love his family and friends

after his death. You should also not stop being humble with him even if you end up

exceeding him in wealth and status. From the implications of this pact is also that you do not

listen to criticism of your friend from others, and that you do not befriend his enemies.

You should also not task him with what he cannot bear. Rather, you should try to relieve

him of his own concerns and pressures, and should not use his friendship to get to his

wealth or resources, and should not pressure him to go out of his way to help you. Rather,

your love of him should only be for Allah’s Pleasure and to deal with him in an easygoing

and reserved manner, so that he would not hesitate to ask of you what you would ask of


Ja’far bin Muhammad said: “The most difficult friends are those who are a burden on me

and I try to avoid, and the easiest of friends are those whose presence is just as burdensome

as their absence (i.e. they are not at all burdensome).”

118 So, the student of knowledge should be sure to avoid those who should not be befriended in

order to preserve his time and protect his heart. He should choose the friend who will help

him in the matters of his religion and the Hereafter, and al-Khawarizmi (may Allah have

Mercy on him) said:

Do not befriend one who is lazy * How many righteous people have been corrupted by the corrupt?

The steadfast are quickly infected by the lazy * And burning coals simmer down when thrown into ashes.


‘Sahih al-Adab al-Mufrad’ (487) and ‘Sahih Ibn Majah’ (2358 

118 ‘Mukhtasar Minhaj al-Qasidin’ (p. 126-132)


; 2-3


You can live in comfort with them, as they are a delight in times of ease, and you can lean on

them in times of hardship. Assume the best about your brother until he comes with

something that should alarm you from him. Avoid your enemy, and beware of befriending

anyone but the trustworthy, and there is no trust for the one who doesn’t fear Allah. Do not

befriend the corrupt, as he will teach you his corruption, and do not reveal your secrets to

him, and only consult those who fear Allah, the Exalted.”

Yahya bin Mu’adh said: “A friend is the one who you don’t have to remind to remember you

in his supplication, and that you don’t have to flatter and impress, and that you don’t have to

apologize to.”

And Abu Ja’far said to his companions: “Can any of you put his hand in the pocket of his

brother and take what he wants?” They replied: “No.” He said: “Then you are not brothers

as you claim.”

(p. 83)

(p. 45)

be overcome by anger or desire, and obey his desire. Thus, there would be no benefit

in befriending him.

you when he wants to benefit you. By intelligent, we mean one he understands things

as they are on his own or if they are explained to him.

(p. 18)


Posted January 12, 2011 by thesunnahway in Naseeha

The Salaf Would Make A Judgement of an Invididual By His Companionship   Leave a comment

The Salaf Would Make A Judgement of an Invididual By His Companionship

Aboo Hurayrah ( رضي الله عنه ), who said, “The Messenger of Allaah صلى الله عليه وسلم said, “A person is upon the Deen of his friend. So let each one of you look to whom he keeps as a friend.” [Reported by Ahmad (2/303), Aboo Daawood (no.4812) and at-Tirmidhee (no.2484).]

Al-Amash said, “They (the Salaf) did not used to ask anything more about a person after having asked about three affairs: Who he walks with, who he enters upon (i.e. visits) and who he associates with amongst the people.” Al-Ibaanah (2/478)

Abdullaah bin Masood  radiallaahu anhu – said, “Make consideration of the (regions of the) Earth by the names given to them and make consideration of a person by his companion.” Al-Ibaanah (2/479)


Imaam Al-Awzaa said, “Whoever hides his innovation from us will not be able to hide his companionship from us.” Al-Ibaanah (2/476)

Yahyaa bin Katheer said, “Sulaimaan bin Daawood alaihis salaam said: Do no pass a judgement over anyone with anything until you see whom he befriends.” Al-Ibaanah (2/464)

Ibn Masood – radiallaahu anhu – said, “Indeed a person walks alongside and accompanies the one whom he loves and who is like him.” Al-Ibaanah (2/476)


Abu ad-Dardaa – radiallaahu anhu – said, “It is from the fiqh (understanding of a person) that he [chooses] those whom he walks with, whom he enters upon (visits) and whom he sits with.” Al-Ibaanah (2/477)

Quoted Jamaal bin Fareehaan al-Haarithee the following narrations, under the chapter heading, “The Salaf Would Make A Judgement of an Invididual By His Companionship“, in “Lumm ad-Durr al-Manthoor”, checked, and revised by Shaikh Saalih al-Fawzaan.

Abu Qilaabah said, “May Allaah fight the poet [an expression of amazement in Arabic] who said: Do not ask about a man, but ask about his companion. For every person guides himself by his companion. This poetry is by Adee bin Zaid, and al-Asmaee said about it, “I have never seen a line of poetry which resembles the Sunnah more than this saying of Adee bin Zaid.” Al-Ibaanah (2/439

 Al-Imaam Adh-Dhahabee (رحمه الله ) mentioned in his Tadhkiratul-Huffaadh, that Sufyaan bin ‘Uyainah Aboo Muhammad al-Hilaalee (رحمه الله ) said: “If a man follows those who came before him he will be an Imaam (leader)for those who come after him.” Ash-Shaykh al-‘Allaamah Bakr bin ‘Abdillaah Aboo Zayd

Posted January 3, 2011 by thesunnahway in Naseeha

“Whoever abandons something for the sake of Allaah, He will replace it for him with something better than it”   Leave a comment

AUTHOR: ‘Alee Hasan al-Halabee

SOURCE: Al-Asaalah Magazine (Issue 31, pg. 60-61)PRODUCED BY:

The teacher of our teachers,[1] the great scholar and historian, Shaikh Muhammad Raaghib At-Tabbaakh, rahimahullaah, mentioned the following story in his book “I’laam an-Nubalaa bi-Taareekh Halab ash-Shuhabaa” (7/231):

“Shaikh Ibraaheem Al-Hilaalee Al-Halabee – a pious and noble scholar – traveled to Al-Azhar University in search of knowledge. While seeking knowledge, he became very poor and used to rely on charity. One time, several days passed by and he did not find anything to eat, so he became extremely hungry.So he came out of his room in Al-Azhar to ask for some scraps of food. He found an open door from which a pleasant smell of food was coming out of.

So he entered the door and found himself in a kitchen with no one around. There he found some tempting food, so he grabbed a spoon and dipped it in, but when he lifted it to his mouth, he held himself back from eating it, since he realized that he had not been given permission to eat from it. So he left it and returned to his room in the dormitory of Al-Azhar, still hungry and starving.

But no less than an hour passed by, when one of his teachers, accompanied by another man, came into his room. And his teacher said to him: ‘This noble man came to me seeking a righteous student of knowledge to choose for marrying his daughter, and I have chosen you for him. So rise and come with us to his home where we can complete the marriage contract between you and his daughter and you can become part of his household.’

 So Shaikh Ibraaheem struggled to get to his feet, obeying the command of his teacher and went with them. And behold they took him to the very same house he had been to, and which he had entered and dipped the spoon into the food!So when he sat down, the girl’s father married her to him and the food was brought out.

 It was the same food he had put the spoon into before and which he abandoned. But now he ate from it and said to himself: ‘I withheld from eating it when I had no permission, but now Allaah has given me this food with permission.’Afterward, this righteous wife went back with him to Halab, after he had finished his studies. And she bore righteous children for him.”So this is the fruit of patience and this is the result of having taqwaa, as Allaah says: “And whoever has Taqwaa of Allaah, He will make a way out for him (from hardship), and He will provide for Him from places He never imagined.” [Surah At-Talaaq: 2-3]

But as for those who are hasty – those who do not distinguish between the truth and falsehood, seeking after the transitory vanities of this worldly life – they will never experience anything but grief and sorrow in their hearts, for they will never attain the worldly life nor will they ever achieve Religion.This is because they forget – or perhaps neglect – the saying of Allaah: “Is not Allaah sufficient for His servant?” [Surah Az-Zumar: 36]As for those who are patient and firm and who have Taqwaa, they will gain ascendancy in this life and glory and honor with their Lord on the Day of Judgement.

And Allaah says: “So give the glad tidings to the patient ones.” [Surah Al-Baqarah: 155] And He says: “Verily, the patient ones will be given their reward without any reckoning.” [Surah Az-Zumar: 10]Footnotes:[1] Translator’s Note: He is referring to Imaam Al-Albaanee, who was a student of Shaikh Muhammad Raaghib At-Tabbaakh.

Posted January 3, 2011 by thesunnahway in Naseeha

A precious Advice: The wise one is the one who uses what he is blessed with to aid those who are less than him   Leave a comment

And utilize those things which you have which Allah has blessed you with to aid those who are less than you. Whoever is deficient in a particular area than aid that individual until he reaches where you are. For indeed the hakim the wise one and the one who has wisdom is the one who uses what he is blessed with to give to the one who is less than him, he looks to the deficiencies of those who are weaker than him, those who are less than him and than he supports them until they reach where he is. He recognises that in that there is brakaha or ajaar (Reward). For indeed that may be your ticket to jannah“.

Abdul Hakeem Bilal Davis sharah: That which you have which is extra or a surplus For example if you have that which is related to ilm, than aid those who have less ilm than you) or if you have been blessed with sustenance (rizq), aid those who have less than you, after taking care of your needs, spend it those who are less than you. Or if Allah swt has given you strength utilise that strength by helping those who need it, use that for indeed that may be your ticket to jannah. That maybe your path, that you excel in.

You may not be good at certin aspects of khayr but there may be an area which Allah swt has blessed you with. It may not necessarily be wealth or ilm

If you see someone who is less than you and deficient, give them aid support them don’t be full of glee and have no care for your brother or sister. For the best action is that which is consistent even if it small as the prophet (peace be upon him) said.

From a talk by Abdul Hakeem Bilal Davis called  

The way of the salaf in maintaining the strength of imaan

Posted January 3, 2011 by thesunnahway in Naseeha

The Prophet’s (Peace be upn him) Advice to Mu’aadh ibn Jabal   Leave a comment

The Prophet’s (Peace be upn him) Advice to Mu’aadh ibn Jabal

By: Shaykh Muhammad Salih al-Uthaymeen
Sharh Riyadh as-Saliheen

Mu’aadh bin Jabal reported from the Messenger of Allaah (Sallalaahu Alaihi wa Sallam) that he said:

“Fear Allaah wheresoever you may be, and follow up an evil deed with a good deed, it will efface it (the evil deed). And deal with mankind with good manners.”
[At-Tirmidhee reported this Hadeeth as Hasan, Al-Hakim reports it in al-Mustadrak and states that it meets the condition of Bukhari and Muslim Adhahabee agreed.]

This hadeeth is one of forty Ahadeeth of the author, may Allaah have mercy upon hi, and in it is that the Prophet (Sallalaahu Alaihi wa Sallam) gave three great and important pieces of advice:

The First: He said “have Taqwaa of Allaah whersoever you may be.”

Taqwaa means to stay away from the forbidden matters and to enact the obligatory matters – this is Taqwaa that you enact what Allaah has commanded you, sincerely for Allaah and in compliance to the Messenger of Allaah (Sallalaahu Alaihi wa Sallam), and that you leave what Allaah has forbidden due to His prohibiting it and to steer clear of it.

For example that you establish the greatest obligation that Allaah has imposed upon you after the testimony of faith – the Prayer, and you establish it completely, fulfilling all of its conditions and pillars and obligations fulfilling all of these perfectly.

So whosoever leaves off any of these conditions, pillars or obligations, then he has not feared Allaah (to the best of his ablility), rather he has been deficient in this to the extent of what he left out.

In Zakaah, the Taqwaa of Allaah lies in your calculating all of your property on which is due, and giving the Zakaah as a means of purifying yourself without any miserliness or tight distends, or delay.

And whosoever does not do this then he has not feared Allaah. In Fasting the Taqwaa of Allaah lies in establishing the Fast as you have been commanded, distancing yourself from the idle speech, obscene word mannerisms, boisterous behaviour, backbiting and preading tales and other such things that make the fast deficient and remove the spirit of fasting.

The true meaning of fasting is to fast from that which Allaah (SWT) has made forbidden.

The same applies to all the obligations that are used to establish obedience to Allaah, and compliance to His command, sincerely for Him and in following His Messenger. Likewise all the forbidden action is to be left in compliance to His prohibition.

The Second: “and follow up an evil deed with a good one, it will efface it (the evil deed).”

Meaning that when you perform and evil action then follow it up with a good action to be performed after the evil is that you repent to Allaah for this evil action, for indeed repentance is for the most noble and excellent of the good actions as Allaah Has said

“Indeed Allaah loves those who repent and purify themselves.”
[Surah Al Baqarah Ayah 222] And He said[24:31]

“And repent to Allaah all of you, O believers so that you may be successful”

Similarly righteous actions expiate the evil action as the Prophet (Sallalaahu Alaihi wa Sallam) said,

“The five daily prayers and one Jumu’ah to the next, and one Ramadaan to the next Ramadaan, is expiation for what lies between them as a long as one refrains from the major sins.”

And he said

“One Umrah to the next is an expiation for what is in between them”

Therefore the good actions efface the evil actions.

The Third: “and deal with mankind with good manners.”

The first two pieces of advice were those related to relationship with the Creator, and this third relates relationship of the creation to the createion.

This is to deal with mankind with the best of manners such that you will be praised and not blamed.

This by having a cheerful complexion, being truthful in speech speaking to each other nicely and such good manners.

so noble manners, along with their being a way to beautify gatherings and the person who possesses them being beloved to the people, contain a huge reward which will be bestowed on the person on the day of judgement.

So preserve these three pieces of Advice from the Prophet (Sallalaahu Alaihi wa Sallam) and Allaah is the Grantor of Success.

Posted January 3, 2011 by thesunnahway in Naseeha