abdullahblogsposts

[abdullahblogsposts]

Shāykh ‘Abdûllâh as-Sā’d said:

The Sahābāh رضوان الله عليهم have a haqq upon the Ummāh from whoever came after them, so loving them is obligatory, and praising them is compulsory, and asking Allāh to be pleased with them is an obligation.

And that obligates that they are not to be insulted, just as the Sunnāh has clearly stated [in ahādīth], and on top of them are the 4 rightly guided khulafā’, as the Sunnāh came with the indication of following their guidance and their way.

للصحابة -رضوان الله عليهم- حق على الأمة ممن أتى بعدهم؛ فمحبتهم واجبة، والثناء عليهم لازم، والترضي عنهم فريضة.

‏ويلزم من ذلك: عدم سبهم، كما صرَّحَت به السنة، وعلى رأسهم الخلفاء الأربعة الراشدين، وقد جاءت السنة بالاهتداء بهديهم واتِّبَاع طريقتهم.

[abdullahblogsposts]

[The Reality of Hadīths Criticizing Amīr Mu'āwįyā رضی اللہ عنہ]

Ibn al-Jawzī (رحمه الله) states:

Some people who claim to be from Ahlûs Sunnāh, they fabricated hadīths in virtue of Mu'āwįyā رضي الله عنه to provoke the Shî'ā, while some Shî'ā fabricated hadīths criticizing Mu'āwįyā. Both groups are in serious error.

📘 [Al-Mâwdū’āt by Ibn al-Jâwzī: 2/15]

Imām Ibn al-Qayyîm رحمه الله said:

Every hadīth criticizing Mu'āwīyā رضي الله عنه is false.

📘 [Al-Mânār al-Munīf: 1/110]

Shaykh Sulāyman al-Alwān فرج اللہ عنه states:

And Those narrations criticizing Mu'āwīyā رضي الله عنه are like the hadith:

1- "If you see Mu'āwīyā on my pulpit, kill him".

2- "O Mu'āwīyā! What will be your state when you will be ruler after some time, where evil is seen as good and evil be consideredas good, where the young grow up in it and the old grow aged, where your life will be short, but your oppression great."

3- "A man from my nation will emerge from 'Fâj'(enlogated route), and he will not be upon my religion,' and from there Mu'āwīyā emerged."

4- "Mu'āwīyā is in a Tābūt of fire in the lowest level of Hell."

These narrations are false, and anyone with knowledge of hadìth will know that they are fabrications by liars. They are not found in the well-known compilations of Islāmic scholars or in their famous books. The Rāfîdhā fabricated hadīths criticizing Mu'āwīyā رضي الله عنه, as mentioned by al-Khallāl in Al-‘Ilâl (1) and Ibn al-Jawzī discussed some in his book Al-Mâwdū’āt (2), and there are more such narrations

📘 Al-Istînfār lî-dh-Dhâb ‘an al-Sahābāh al-Akhyār: 20-21

1. Al-Mûntâkhâb mîn al-‘Ilâl by al-Khallāl (227) by Ibn Qudāmāh al-Maqdīsī

2. Al-Mawdū’āt by Ibn al-Jâwzī (2/15)

(Mu'āwīya and Umâr bîn Abdûl Azīz)

662: Imām Ahmad رحمہ اللہ was asked if anyone could be compared to the Companions of the Messenger of Allâh ﷺ. He replied, God forbid! Then he was asked is Mu'āwīyā better than Umâr bin Abdûl Aziz, to which he replied, Yes, by the One in whose hand is my life, for the Prophet ﷺ said, "The best of people are those of my generation".

📘 Al-Sunnāh by Abū Bâkr al-Khallāl: 2/435 and authenticated by al-'Alwān in his book Al-Istînfār lî-dh-Dhâb 'an as-Sahābāh al-Akhyār: 21

[abdullahblogsposts]

Afwan, fiqh and Arabic

جزاك الله خير الجزاء

I'm still learning!!

I would suggest you to study under scholars!! And this is the best way especially study fiqh under scholars!!

If you are studying online then below are some points regarding arabic, which will benefit you In shā Allāh

1st Advice]: The first piece of advice is sincerity. For indeed the one who is sincere in their efforts will find that Allāh makes things easy for them. Allāh Subhhānahū wa taʿālā says;

O Prophet, say to whoever is in your hands of the captives, “If Allāh knows [any] good in your hearts, He will give you [something] better than what was taken from you;

So if Allāh Subhhānahū wa taʿālā knows that your heart is sincere in seeking to learn His dīn (religion), He will aid you in your efforts, even if you don’t understand much at first. Allāh Subḥānahū wa taʿālā hasn’t allowed you to understand much because understanding is from ارْزقْ [Arzuq] provide; Remember that understanding is a provision (rizq) from Allāh, and if you don’t gain much understanding initially, your efforts are not in vain because you are sincere. All of your efforts will, In s͟hāʾ Allāh, be placed on the scale of your good deeds. بِإِذْنِ اللهِ تَعَالَى [Bi id͟hnillāhi taʿālā] With the permission of Allāh, the Most High.

Our intention should not be to make the Arabic language our ultimate objective. Rather, it is a means to reach our goal, which is to understand the Qurʾān and the Sunnah, to stand in prayer with khushūʿ (attentiveness and humility), to reflect on what the ʾImām is reciting, and to perform adhkār (remembrances) with an attentive heart, fully aware of what we are saying. When we say subḥānAllāh, alḥamdulillāh, or Allāhu akbar, we want these words to affect our hearts, not just to move our lips while our hearts are disconnected. This is the true benefit of addhkār, reciting the Qurʾān, and having kkhushūʿ in ṣalāh. Likewise, learning Arabic helps remove ignorance from ourselves and those around us.

[2nd Advice]: The second piece of advice is consistency. I advise myself and you to be consistent in seeking knowledge. Even if we only have 10 minutes every days, which amounts to 70 minutes a week, it may seem small, but with consistency, In sshāʾ Allāh, we will see the fruits of our efforts. The more effort we put in, the greater the results will be.

I also want to stress the importance of working hard. Don’t just listen or watch the videos on the internet without engaging actively. You should have a pen and notebook in hand while watching these lessons. Pause the video, rewind, replay, and make sure you understand the content. Take notes, copy the letters as you see them, and don’t just move on to the next lesson without fully grasping the current one. If you don’t put in the effort, you might end up blaming the course for not being beneficial, when in reality, the issue lies in the effort you put into it.

Do not allow any opportunity for benefit to slip away. While we acknowledge that you have taken notes, the true value lies in what you have recorded. Should you encounter a new word, be sure to write it down. If possible, consult a dictionary to uncover its meaning. Embrace this practice. This active engagement will help solidify your understanding of the material.

[Final Advice]: Lastly, it’s important to remember that these online classes are supplementary to the traditional study circles in the masājid. They should not be considered an alternative to attending physical durūs with scholars and students of knowledge from Ahl al-Sunnah wal-Jamāʿah. Online classes serve as a supplementary aid, especially for those who live in remote areas with no access to scholars or structured classes. However, the primary way of learning is through attending classes in person in the masājid.

For learning Arabic Online; I advise you to study the Madīnāh Books in entirety. They are laid out extremely well and will give you a solid foundation in the science of nâhw (grammar) and sârf (how to conjugate verbs).

You can watch the videos on times two or times 1.5 as the speaker speaks very slow. Take good notes and pay attention. These books will teach you more than enough Arabic grammar and realistically if you’re goal is not to become a full fledged student of knowledge then you can suffice yourselves with what they teach you.

The second step is to study Bâynâ Yadăyk. The Mâdīnāh books are great for grammar but very weak for vocabulary and you need to supplement for that once you finish them.

There is this explanation of Bâynâ Yadăyk entirely in Arabic!!

Book 1: https://youtube.com/playlist?list=PL_dKnCRHejbI7p1mVBRQDARkHfa4bPFGA&feature=shared

Book 2: https://youtube.com/playlist?list=PL_dKnCRHejbKPdK0u7wPgcTHM7yZcDPd8&feature=shared

Book 3: https://youtube.com/playlist?list=PL_dKnCRHejbJCjTSscPAo-FENoQSIkS44&feature=shared

You can study Bâynâ Yadăyk in english but I highly advise you do so in all arabic. This will help you a lot more and start your immersion into Arabic. You can also find Arab teachers online who can teach it to you in live lessons in all Arabic.

Thirdly and lastly now that you have finished the Madīnāh Books and Bâynâ Yadăyk you should have a strong grasp on grammar and know an okay amount of vocab. One of the reasons Arabic is so difficult is because of how much vocabulary there is. However, as you start to learn about root words this will get easier.

The final step is you need to listen to durūs and read books. As you listen and read you need to look up all the new words you learn. This is extremely tiring and difficult in the start but as you go on it will become less and less naturally.

These are two independent skills. Meaning, if you only listen to durūs you will not necessarily be able to read with ease. I found gaining the ability to listen to durūs is a lot easier than reading. Listening to durus is very important as well as you can understand how words are used and in what context.

For listening I advise you listen to durūs of some Arabic scholars who are on the path of Hâqq such as Alī Khudāyr, Turkī Bin'alī, Abū Mālîk at-Tamīmī etc

For reading, of course I advise brothers to read the books of the salâf!!

The more you listen and the more you read the better you will get at it. Speaking is an independent skill which you will not gain from this program and frankly is not important if you are learning Arabic to study the dīn.

As a last piece of advise, really put in energy into reading and listening to durūs. Some people become obsessed with grammar and never make true progress in the language.

You need to know how to practically apply the rules not just to memorize them and this will only come from immersing yourself into reading and listening. Take our experience with English for example. We can speak and read and listen with fluency yet the majority of us are probably incredibly ignorant when it comes to actually naming the rules of English grammar. Many non native speakers of English on the other hand may known many rules and terms but will struggle to read or listen to the language.

For Fîqh , I advise you to listen these series;

I hope you find this beneficial and can make use of it. Wallāhû Tâ'ālâ Ā'lâm!!!

[abdullahblogsposts]

📜How To Read Books Of Tafsīr

The readers of tafsīr each differ on account of its purpose.

▪️He may intend to read the complete tafsīr of the Qur’ān.

▪️Or to read the tafsīr of some of the verses or chapters.

▪️Or to know the meaning of a word, or a hûkm from the ahkām (rulings), or a subject from among the subjects mentioned in the Qur‘ān, or to know the story from the stories entered in the great book like the story of Ibrāhim, or Yūsuf (‘alāyhîmûşâlām) and others. As for the first, then it is the best way to understand the great book by reading its tafsīr from beginning to the end. Because the Qur’ān explains itself with itself, for what is general somewhere is specific somewhere else, and what was summarized somewhere went into depth somewhere else, as the Almighty said:

[It is for Us to collect it and to give you (O Muhammad ﷺ ) the ability to recite it (the Qur'ān).

And when We have recited it to you [O Muhammad ﷺ through Jibrīl], then follow you its (the Qu’ān’s) recital.

Then it is for Us (Allāh) to make it clear to you. (Al-Qiyāmah, 17-19)]

The first case is collecting it in the chest, the second is its recital, and the third is the explanation and clarification of its meaning.

[Al Muhâddîth ‘Abdûllāh as-Sa’d]

📚 كيفية القراءة في كتب التفسير؟

القراء في تفسير القرآن يختلفون كل بحسب مقصده

• فإما أن يقصد قراءة تفسير القرآن كاملًا،

• وإما أن يقرأ تفسير بعض الآيات والسور،

• وإما يريد معرفة لفظة وردت أو حكم من الاحكام، أو موضوع من الموضوعات التي ذكرت في القرآن، ومعرفة قصة من القصص الواردة في الكتاب العزيز كقصة إبراهيم، ويوسف - عليهما السلام- وغيرهم، أما الأولى فهي الطريقة المثلى لفهم الكتاب العزيز وذلك بقراءة تفسيره من أوله إلى آخره، لأن القرآن بعضه يفسر بعضًا فما أٌجمل في مكان بين في مكان آخر، وما اخُتصر في موضع بسط في موضع آخر، كما قال تعالى:

(إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ * فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ * ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ)

فالحالة الأولى جمعه في صدره، والثانية تلاوته، والثالثة تفسيره وإيضاح معناه.

[abdullahblogsposts]

السلام عليكم ورحمة الله وبركاته

Can you share tips, if you have any, on taking notes and reviewing properly what you’ve learned from? Talking about Islamic ilm

جزاك الله خير الجزاء

‏وعليكم السلام ورحمة الله وبركاته

In which; Arabic/Aqīdāh/Hādīth/Fîqh....??

There are many types of Islāmic knowledge.!!

[abdullahblogsposts]

Who is Abu hamza and what’s wrong with posting a fatwa from him?

🤔

[abdullahblogsposts]

Shāykh Abū Bâkr al-Jazāîrī رحمه الله (d. 2018 CE) in Nâhr al Khăyr, his commentary on his well-known Tâfsīr: Aysâr-at-Tâfāsīr, said:

"The scholars have said that indeed whoever seeks other than the judgement of Allâh ta'ālā, whereby he isn't pleased with it, is a kāfir; and this is the conditon of the Jəws, and the condition of the majority of the Muslims today whereby they weren't pleased with the judgement of Allâh ta'ālā; and they judged with the laws of falsehood and kûfr."

[abdullahblogsposts]

Imām Ahmad رحمه الله never used to visit the Caliphs nor the governors. He refrained from writing to them and he unconditionally forbade his companions from that.

The Sâlâf who held this opinion:

Tāwūs, Al Nâkhâ’ī, Sufyān Al Thâwrī, Ibn Al Mubārak, Al Fudhāyl bîn ‘Iyād etc

[abdullahblogsposts]

Shāykh Fāris Az-Zahrānī (تقبله الله) said:

“So the Rulers of the Muslims countries in this age - who are recognised by the United Nations, are all tawāgīth, murtaddūn & kāfirūn who left Islām from all the doors.

They replaced Shârī’āh of Allāh with man made laws dictated to them by their devils and masters from the Jəws & Christian’s. They waged war against the Awlįyā of Allāh and they allied His Enemies. They humiliate people, looted their wealth and they desecrated their sanctities.

There is nothing else left for the Muslim Muwāhîddīn other than the strength of Iron and fire and jihād fī sabīlī Allāh to bring back the Khilāfāh upon the prophetic Methodology."

📚[Al-Āyāt wal Ahādīth Al-Ghâzīrāh 'alā Kûfrı Quwāt Dır' Al-Jâzīrāh]

[abdullahblogsposts]

What happens on your profile is your responsibility, just because it’s on social media doesn’t mean you won’t be held responsible and that somehow it’s ok and “not for real”.

Many of us start with the intention of making dāwâ' and that is a noble cause but we need to always question ourselves about our aim, our goal, our methods and last but not least our sincerity. Are we making dāwâ' or have we decived ourselves and become mere entertainers for likes?

That leads to turning a blind eye on harām that happens infront of our eyes on our profiles while we see and can do something about it, but we let it go because of “the people”, and that is the evil of shâytān turning du'āt into entertainers. Don’t fall for the tricks and traps of shāytān. (Ofcourse if one has noticed and doesn’t change the evil, sometimes everyone can miss occasional things).

Do not mind the people who ridicule you so that they can sin in peace, do not care about the people who claim you have to be sinfree in order to enjoin the good and forbid the evil, nowhere is this a requirement and it does NOT make you a hypocrite. It’s not and has never been a condition as we are all sinners while enjoining good and forbiding evil is an OBLIGATION from Allāh ﷻ. If being sinfree was the case then no one would’ve fulfilled the requirements. We are here to please Allāh ﷻ and not the people.

Hudhāıfa ibn Al-Yâmān reported: The Prophet, peace and blessings be upon him, said:

وَالَّذِي نَفْسِي بِيَدِهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنْ الْمُنْكَرِ أَوْ لَيُوشِكَنَّ اللَّهُ أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْهُ ثُمَّ تَدْعُونَهُ فَلَا يُسْتَجَابُ لَكُمْ

By the one in whose hand is my soul, you will enjoin good and forbid evil or else Allâh will soon send the punishment upon you. Then you will supplicate to Allāh and he will not accept it from you.

Abū Sa’īd al-Khudrī reported: The Messenger of Allâh, peace and blessings be upon him, said, “Whoever among you sees evil, let him change it with his hand. If he is unable to do so, then with his tongue. If he is unable to do so, then with his heart, and that is the weakest level of faith.”

_ Ṣaḥīḥ Muslim 49

Sa‘īd bîn Jubāyr (râhîmâhûllāh), said, “If no Muslims enjoined good and forbade evil until they have duly reformed themselves, no one would enjoin good or forbid evil.”

Al-Hasân Al-Basrī (Râhîmâhûllāh) said to Mutārrîf bîn ‘Abdûllāh, “Advise your friends.” He replied, “I am afraid that I would be advising them to do what I do not do myself.” Al-Hasân Al-Basrī replied, “May Allāh have mercy upon you! Who does everything what he says? Satān would love all Muslims to give up enjoining good and forbidding evil.”

A scholar was asked: Can i advice someone to stop doing a harām which i’m myself doing it?

The scholar replied: Advice people to stop that harām while yourself repenting and making intention not to fall into it anymore.

You are and will be held fully responsible for what is under your control if it’s in real life or social media makes no difference.

1. Your posts and what you intend, you’re responsible!!!

2. People acting shameless or unnecessary freemixing in your comment section, you and your post has made it possible while not interfering.. you’re responsible!!

3. Whatever harām is going on, deviant mindsets and thoughts from all kind of filthy "isms” that make it into your comment section and you do not stop them, refute them or delete them while you see and know, you’re responsible!!

4. Adding shameless people knowingly with the intention of “dāwâ” while you know, you’re responsible!!

Don’t make your profile a hub for harām, shameless behaviour and the anger of Allâh ﷻ ultimately.. Don’t become an entertainer if your intention was dāwâ' for the sake of Allāh ﷻ, always question yourself and go back to your original intention and the noble cause of calling to Allāh ﷻ. And fear Allāh!

May Allâh forgive us for that which is known and that which is hidden and all our shortcomings as we are all sinners and the best of sinners is the one who oft repents[Although this hâdīth is weak but itz meaning is correct]

Wallāhû Tâ'ālâ Ā'lâm

[abdullahblogsposts]

Ibrāhīm al-Khawwās رحمه الله said:

“The cure of the heart is in five things: reading the Qur’ān with contemplation, emptying the stomach, standing for prayer at night, humbly supplicating at dawn, and sitting with the righteous.”

Ibn ul-Qayyîm ( رحمه الله ) said:

The five heart corrupters are: mixing too much with people, wishful thinking, being attached to anything other than Allāh, excessive eating or consuming the forbidden, and excessive sleeping.

[abdullahblogsposts]

Al-Imām Suhnūn (رحمه الله) [d. 240 AH] said:

“The example of a little knowledge with a righteous man is like a sweet spring in fertile land: its owner plants herbs and crops on it, and it brings benefit. And the example of abundant knowledge with an unrighteous man is like a gushing spring in salty land: it flows day and night, but no benefit comes from it.”

[Tabâqāt ʿUlamāʾ Ifrīqıyāh, Page 103]

[abdullahblogsposts]

فَيارَبِّ إِن حانَت وَفاتي فَلا تَكُن

عَلى شَرجَعٍ يُعلى بِدُكنِ المَطارِفِ

وَلَكِن أَحِن يَومي شَهيداً وَعُقبَةً

يُصابونَ في فَجٍّ مِنَ الأَرضِ خائِفِ

عَصائِبُ مِن شَتّى يُؤَلِّفُ بينهم

هُدى اللَهِ نَزّالونَ عِندَ المَواقِفِ

إِذا فارَقوا دُنياهُمُ فارَقوا الأَذى

وَصاروا إِلى مَوعودِ ما في المَصاحِفِ

فَأُقتَلَ قَعْصًا ثُمَّ يُرمى بِأَعظُمي

كَضِغثِ الخَلى بَينَ الرِياحِ العَواصِفِ

وَيُصبِحَ قَبري بَطنَ نَسرٍ مَقيلُهُ

بِجَوِّ السَماءِ في نُسورٍ عَوائِفِ

[abdullahblogsposts]

brother, can you provide the article of Abu Hamza regarding the issue why we shouldn’t take from ibn uthaymeen, if you know of any such article. Jazak Allāh khayr for previous response

Sorry,😒 I don't have Abū Hamzā's Fatāwā avalaible!!

If i find I'll share here In shā Allāh

if you want to know regarding Uthāymīn and Bîn Bāz, then read this👇

[abdullahblogsposts]

sorry to bother you, but brother can you name some of the scholars from recent times who warned from taking knowledge from ibn uthaymeen? It’s urgent if you can help بارك الله فيك

Abū Barā As Sâyf, Abûl Mûndhîr,..... and many more!

[abdullahblogsposts]

can we take from ibn uthaymeen and ibn baaz? Give a detailed answer with views of the righteous scholars if possible

These people, even though they are a people of knowledge, they committed the nullifiers of Islām, like permitting elections or their allegience for Āl- Sa'ūd, their verdict on the permissibility seeking the aid of the kuffār against Muslims etc!!

As for knowledge, everyone is taken (knowledge) from and rejected, except the Prophet عليه الصلاة والسلام.

So, whoever knows their points of defeciency and error, it is not permissible for him to follow and approve of them, especially in masā'îl of Į'tîqad/Aqīdāh and shar"i politics.

As for what is other than this, of masāil al-fiqh and principles and foundations of fiqh etc, then it is better that only a well grounded student of knowledge takes from them as he is able to distinguish the good/truth from the bad/false, and not to take from them except in the case of necessity, like the one who eats the dead (meat), meaning after he doesn't find these masāîl of knowledge which are taken from them - if they are in agreement with the truth and correct (teachings)- with scholars of Ahl Sunnāh and tawhīd and Jîhād..!!

As Ibn al-Mubārak and Ahmād ibn Hanbāl and others used to say:

"When people differ on something, look at what the people of the frontier (Ahl al-Thûghūr) are upon, for the truth is with them; because Allâh, the Exalted, says: (And those who strive for Our cause, We will surely guide them to Our paths)."

Wâllāh Tâ'ālâ Ā'lâm!!!

[abdullahblogsposts]

Oh Allah you are more merciful to us than our mothers, so be gentle on our weak hearts, and be merciful to us. Oh Allah do not punish us for our sins, not because we deserve respite and forgiveness, but because you are the most forgiving ya Allah. Oh Allah You know our intentions, You know that we long for Your Paradise, and we long for Your mercy, but man was created weak, and we are weak, You know us better than ourselves Ya Allah, so do not disappoint a servant who has good hopes in You. Oh Allah we left everything for Your sake, seeking Your pleasure, so do not leave us empty handed, oh Allah we trade our lives with you, so accept them from us, and reward us with your kindness ya Allah.