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[read-in-the-name-of-your-lord]

In the Name of Allâh, the Most Beneficent, the Most Merciful All the praises and thanks be to Allâh, the Lord of the 'Alamîn (mankind, jinns and all that exists), and the Peace and Blessings of Allah on the best of all the Messengers, and on all his companions and household. Shaykh Muhammad Nasr Al-Din Al-Albani [May Allah shower him with Mercy] was asked during Silsilat Al-Huda wa Al-Noor (The Series of Guidance and Light) the following: Tape 1 Q2: What is the meaning of "Al-Salafiyah"? And to whom are they attributed? And is it permissible to deviate from the understanding of the Righteous Predecessors (Salaf) in the explanation of Religious Texts? (00:06:30) He answered: I will say a true word after which no Muslim can argue, after the truth becomes clear to him. First of all, the Salafee da'wah is an ascription to what? 'Salafee' is an ascription to the 'Salaf' (the pious predecessors), so we have to know who the Salaf are when scholars of Islam refer to 'Al-Salaf', and then what this ascription means and its importance in regards to its meaning and implication. The Salaf are the people of the first three generations whom the Messenger of Allah (Salah Allah 'Alayhi wa Salam) declared to be good and rigteous, in the authentic and mutawaatir hadith narrated by al-Bukhaari, Muslim, and others through a group of the Companions that he [i.e. Prophet Muhammad] said: "The best of people are my generation, then those who come after them, then those who come after them.". These first three generations that Prophet Muhammad testified that they are good and righteous are the Salaf. So the Salafees attach themselves to the Salaf. After we have known the meaning of 'Salaf' and 'Salafee' then we should bear two things in mind. The first: That this ascription and attachment is not to a single person or a few people, as is the case with other Jamaa'ahs (groups) that are present in the Muslim world today. This is not an attachment to a person or even tens of people, but this is an ascription to a group which will not err. That is because the Righteous Predecessors would never agree upon falsehood, and it is impossible that the Salaf would unite upon an error, as opposed to the Khalaf (the people of later generations). With regard to the later generations, there is no text speaking in their favour, on the contrary, their majority are generally spoken of with ill, such as in the end of the previous hadeeth when he [peace be upon him] said: "Then there will come a people who give witness and their witness is not asked for...", and in another hadith you can see Prophet Muhammad [Peace be upon him] praising a small group of people, but censuring the remaining majority as can be understood when he said: "A Taa'ifah (small group) of my Ummah will not cease to be upon the truth, not being harmed by those who oppose them, until Allah's command comes" or "until the Hour is established". So this Prophetic tradition gave praise at the end of times to a specific Taa'ifah, and linguistically, 'Taa'ifah' refers to a small group composed of a single person or more. Thus if we understand this meaning of the 'Salafiya' and that they attach themselves to the Salaf- and that if the Muslim clings to that which the Salaf were upon - then here we come to the second matter: That after this ascription is understood, it is not possible for any Muslim but to be a Salafee, since we have understood that in attaching oneself to the Salaf (the Righteous Predecessors) one has attached himself to a that which cannot err. Now from where did we get this concept of infallibility, and that they cannot err? We took this from a hadith, that is used by many people of the Khalaf (later generations) to try to [falsely] show that the Truth is with the majority, when they mention what Prophet Muhammad said: "My Ummah will not unite upon error", "My Ummah will not unite upon error", it is not correct to take this as referring to the people of later ages and those present today with all what is between them from major differences, "My Ummah will not unite upon error", is something very difficult to apply among the Muslims today, and this can be realized by anyone that knows the unfortunate state [and division] of the Muslims today. In addition to that [hadith] is the ahadith referring to what happened to the previous peoples - the Jews and the Christians - and what will befall the Muslims, regarding splitting into sects: "The Jews split into seventy-one sects and the Christians into seventy-two, and my Ummah will split into seventy-three sects. All of them are in the Fire except one." The Companions said, "Who are they, O Messenger of Allah?" He replied "They are the Jamaa'ah." This Jamaa'ah is the Jamaa'ah (Group) of Prophet Muhammad (peace be upon him), and it is the one that we can affirm that the previous hadith practically applied to them "My Ummah will not unite upon error" since they are the saved sect, along with those who followed them. Those Salafus-Saaliheen [pious predecssors] are those whom Allah has warned us against opposing or against following a way other than theirs, saying: And whoever contradicts and opposes the Messenger (Muhammad SAW) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. (An-Nisa 4:115) I have many times pointed out to our brothers the wisdom of our Lord in attaching in this verse "following other than the believers' way" to "the opposing of the Messenger", what is the wisdom in that? Since even if the verse did not contain the part about following a way other than that of the believers, then the first part about opposing the Messenger would have been suffice for establishing a warning to those who oppose the Messenger of Allah, and earning that person the evil end mentioned. However, it is not possible that the second part has no relevance, and we seek Allaah's refuge from such a thing. Then what is the wisdom? The wisdom is shown by Imaam Al-Shaafi'ee, when he used this verse as a proof of Ijmaa' (Consensus)- meaning: 'He who takes a way other than that of the Companions'- who are unerring -, and they and those who follow them are the Jamaa'ah whom the Messenger of Allaah (peace be upon him) declared to be the saved sect. They are those whom it is not permissible to oppose - for one who wishes to be saved from Allah's punishment on the Day of Resurrection. Which is why Allah said [the meaning of which]: "And whoever contradicts and opposes the Messenger (Muhammad SAW) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination". Therefore the Muslims today have to be aware of two things: the first being, who are the believers mentioned in this verse? And then, what is the wisdom behind which Allah mentioned the Companions who are the Righteous Salaf, and those who follow in their footsteps? The answer has already been mentioned and is, in brief, that they [the Companions] were the ones present when the revelation came down, and they were the ones who took it directly from the mouth of the Messenger (Salah Allah 'Alayhi wa Salam). They saw their Messenger (Salah Allah 'Alayhi wa Salam), who lived among them, following and applying what has been revealed to him in the Quran. However, the later people do not have this virtue - of hearing the Quran and the Sunnah directly from the mouth of Prophet Muhammad - nor did they see how he (Salah Allah 'Alayhi wa Salam) practically applied the texts of the Quran and the Sunnah. From the wisdom sayings of Prophet Muhammad (Salah Allah 'Alayhi wa Salam) is his statement that: "Being informed is not like seeing for yourself". And from this statement a poet said: "He who hears is not like he who witnesses". So those who did not see him are not like his Companions who saw him and heard his words directly and saw how he acted. Today there is a very nice saying which some callers to Allah are calling to - but it would be nicer if it was put into practice. They say in their speeches and lectures, "that we should turn Islam into a reality that walks upon this Earth". A very nice statement, however, if we do not understand Islam in accordance to the understanding of the Righteous Predecessors, then we cannot put this beautiful passionate saying into practice. Those who were able to do that [i.e. apply that statement] were the Companions of the Messenger (Salah Allah 'Alayhi wa Salam) due to the two reasons that we have mentioned: a) That they heard his words directly and therefore their retention of it is better than ours; b) The affairs which needed explanation through practical application, they saw it through the actions of Prophat Muhammad -peace be upon him. I will give you a very clear example. There are some verses in the Quran which a Muslim cannot understand unless he knows the Sunnah, which explains the Noble Quran, as Allah -All Mighty- says: And We have also sent down unto you (O Muhammad SAW) the reminder, so that you may explain clearly to men what is sent down to them. (An-Nahl 16:44) Allah says [the meaning of which]: Cut off the hand (yad) of the thief (saariq or saariqa), male or female, as a recompense for that which they committed, a punishment by way of example from Allâh. Al-Ma'idah 5:38 Who is meant by this? Linguistically, who is the 'theif', and what is the 'hand'? Let us produce Seebawaih (a great scholar of the Arabic ******** of early times) of this time and even he would not be able to answer this question for us. Who is the thief (saariq) whose hand (yad) is to be cut? What is the hand (yad) that should be cut of the theif (saariq)? He cannot answer! In the ******** anyone who steals even an egg is a thief, and the 'yad' can go right up to the shoulder. The answer lies in the verse mentioned previously: "And We have also sent down unto you (O Muhammad SAW) the reminder, so that you may explain clearly to men what is sent down to them". The answer is found in the explanation of the Messenger (Salah Allah 'Alayhi wa Salam) of the Qur'aan. That explanation is found in his application of this and many other verses. He who reads the 'Science of Usool' finds that there is 'General and Particular' ('Aam and Khaas), 'Unrestricted and Restricted' (Mutlaq and Muqayad), and 'Abrogating and Abrogated' (Naasikh and Mansookh) texts - comprehensive words under which tens if not hundreds of texts enter, general texts that are restricted by the Sunnah - and I will not prolong this further in order to answer the rest of the questions. #2 قديم 04-05-07, 12:33 AM

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It was said to Imām ʿAbdullāh ibn Mubārak: “Has there remained anyone who still offers advice?”

He responded: “Do you know anyone who accepts it?!“1

[1] Tārikh Baghdād (7/191), Hilyat al-Awliyā. (106).

https://www.troid.ca/brief-benefits/1771-benefit-accept-sincere-advice-when-it-is-given

[read-in-the-name-of-your-lord]

Know that you will not love Allah until you love to obey Him.

Al-Hasan Al-Basree (rahimahullah) [Jaami-ul Uloom Wal-Hikam, p. 85] (via sayingsofthesalaf)

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I met a people who used to act and not just speak; but today they (i.e. the people) just speak and do not act.

Abu Khaldah  [As-Samt pg. 294] (via sayingsofthesalaf)

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Don’t follow the religion of men blindly, since they aren’t safe to make misstake.

Imam Ahmad (rahimahullah) [Majmoo al-Fatawaa 20/213] (via sayingsofthesalaf)

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Whenever a man makes an innovation, the sweetness of hadeeth is removed from his heart.

[As-Siyar, 12/245] (via strivingukht)

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Coming soon new publication

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عن عائشة أم المؤمنين رضي الله عنها، عن الرسول صلى الله عليه وسلم قال: “لا تَسُبُّوا الأمواتَ ؛ فإنهم قد أَفَضَوْا إلى ما قَدَّموا .” صحيح البخاري

Narrated `Aisha: The Prophet (ﷺ) said, “Do not abuse the dead, for they have reached the result of what they have done.” Sahih al-Bukhari 6516 In-book reference : Book 81, Hadith 105 USC-MSA web (English) reference : Vol. 8, Book 76, Hadith 523

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What is Tawheed-e-Rabubiah?

Tawheed of Rabubiah means that a believer should believe in the total oneness of Allaah as a Lord and Sustainer of the universe in the matters of creation, planning and controlling of it.

QUR'AN

“Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists.” (3:2)

HADITH:

Narrated Umm Salamah رضي الله عنه: The Messenger of Allah (ﷺ) used to recite: “In the name of Allah, the Cherisher and Sustainer of the worlds…”

Abu Dawud 4001 [Sahih]

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Advice to my sister in islam

1. Make sure to make salah a priority

2. Be careful with where you take your science from

3. Be careful with men

4. Be careful in general

5. Make sure to moisturize your skin after wudhu

6. If you wear the hijab make sure to let your hair down when you can

7. You don’t necessarily lose more hair when you wear the hijab, it’s just that the hair is kept in the hijab and falls at once when you take it off, instead of falling throughout the day

8. Salam a sister when you see one

9. Respond to the salam when you hear one

10. Learn to take an advice even when it’s not made in the best way

11. Beautify yourself at home (especially if you’re married)

12. Know your rights as a (muslim) woman

13. Know your duties as a (muslim) woman

14. Learn about the mothers of the believers

15. Stand firm for your beliefs

16. Learn about the conditions of the hijab

17. Be careful with men

18. Just because they’re your maharim doesn’t mean you absolutely have to shake their hands

19. Support your sisters

20. Get educated when you can

21. Take care of the first half of your deen before seeking the other half

22. Don’t be all chitty chatty with men

23. Embrace your natural face and hair

24. Avoid backbiting and gossiping

25. Just because he said salam doesn’t mean that he likes you

26. Just because he smiled at you doesn’t mean that he likes you

27. Be careful with men

28. Make sure to have friends who remind you of Allah

29. Drink lots of water and your skin will glow

30. Exercise and eat healthy

31. Forgive yourself

32. Do some dhikr when you can’t pray

33. Don’t settle for less than what you deserve

34. Not everyone is your enemy

35. Not everyone is your friend

36. Don’t give yourself to anyone until you’re married

37. Love yourself

38. Shave your legs lol

39. Coconut oil

40. Be careful with men

41. Avoid pointless conversation because it often leads to no good

42. If a random guy messages you and doesn’t immediately precise the purpose of his message don’t even bother answering

43. Your mental health is important

44. Guard your tongue

45. Talk to Allah

46. Seek refuge in Allah when you get evil thoughts, no matter what they are

47. Learn how to cook for yourself

48. You don’t always have to justify yourself

49. Try out different hairstyles at home

50. Be good to your parents

51. Those who wear the hijab have the exact same duties as those who don’t

52. Don’t choose dunya over akhirah

53. Don’t be afraid to ask questions about the deen

54. Pray for your sister instead of judging her

55. Don’t compromise your deen for compliments

56. Don’t compromise your deen for money

57. Just because he has a beard doesn’t mean he’s pious

58. Repent everyday

59. Give advice in a gentle manner

60. Be careful with men

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عن أبي هريرة-رضي الله عنه-قال: سئل النبي ـﷺـ : ما أكثر ما يدخل الجنة؟ قال : « التّـقْوى وحُسْن الخُلُقِ »؛

[سلسلة الأحاديث الصحيحة (٩٧٧)] .

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”Inshaa-Allaah, we will seek knowledge until we die.” Shaykh Muqbil Al-Waadi’ee Rahimahullāh

He Rahimahullāh said: ”We will not abandon the Sunnah of the Messenger of Allaah (sallal-laahu-alayhi-wasallaam) even if we were to bite onto it with our teeth.”

He Rahimahullāh said: ”Pride is from the greatest affairs that diverts a person from good. He (The Most High) said: [سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ]—”I shall turn away from My Ayat (verses of the Qur’an) those who behave arrogantly on the earth, without a right.” [Al-Araaf: Ayah: 146].

The proud person is detested by the people even if he heaps a kilo basket of gold for them.”

[Source: نبذة مختصرة من نصائح والدي العلامة مقبل الوادعي – لأم عبد الله: 22, 26, 29]

http://salaficentre.com/2012/11/three-percious-statements-of-imaam-muqbil-on-knowledge-clinging-to-the-sunnah-and-pride/

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Treat Your Books Well by Shaikh Dr. Muhammad Sa’īd Raslān حفظه الله

Books are the instruments of knowledge, and the Salaf would have the best and most complete manners when dealing with their books, and they would exert all the effort they could in collecting them.

As a student of knowledge, one should strive to collect and gather the books that he needs, whether by purchasing, renting, or borrowing them. They are the instruments by which he learns, and he shouldn’t limit his share of knowledge and understanding to merely collecting and gathering them, as is the case with many of those who ascribe themselves to Fiqh and Hadīth. And how excellent is the one who said:

If you are not a sharp memorizer * Then your collection of books is of no benefit…

It is encouraged to lend your books out to those who will not damage them. Although a group of the scholars discouraged this, one should still do it since it is a form of assisting each other in gaining knowledge, and considering the virtue and reward of lending out books.

The borrower should thank the lender and reward him with good, and he shouldn’t keep the book with him for too long without a need for it. Rather, he should return it to him if he has obtained what he needs from it, and should not keep it stored with him if the owner requests it. He is not allowed to add footnotes to the book without the permission of the owner, nor is he allowed to write anything near the introduction or conclusion unless the owner approves. He should not lend it out to anyone else, and should not leave it with anyone else unless there is a need to do so. 

If he wants to copy a portion or all of it, he shouldn’t write while the paper is on or in the book. He shouldn’t leave an open pen on it, and he shouldn’t run a pen over the pages of the book.”

—-

من كتاب آداب طالب العلم للشيخ محمد سعيد رسلان حفظه الله

The Manners of the Student of Knowledge by Shaikh Dr. Muhammad Sa’īd Raslān حفظه الله  pages 67-69

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Be plentiful in asking your Lord to keep you firm upon guidance and the truth, and thereafter if you fall into disobedience, hasten in repentance.

Shaykh Bin Baz — Majmoo’ al-Fataawa 2/27 (via strivingukht)

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How few do it.

 سئلت عائشة رضي الله عنها‏:‏ ما كان النبي صلى الله عليه وسلم يصنع فى بيته‏؟‏ قالت‏:‏ كان يكون فى مهنة أهله -يعنى‏:‏ خدمة أهله- فإذا حضرت الصلاة، خرج إلى الصلاة

Aishah رضي الله عنه was asked: “What did Messenger of Allāh ﷺ used to do inside his house?” She answered: “He used to keep himself busy helping members of his family, and when it was the time for Salah, he would get up for prayer.”

Reference : al-Bukhari

Shaykh Ibn ul-Uthaymeen رحمه الله said in explanation:

So for example, if a person is in his house, then from the Sunnah is for him to make tea himself, cook if he knows how, and wash what needs to be washed. All of this is from the Sunnah. If you did that, you will receive reward like the reward of Sunnah in emulating the Messenger ﷺ and out of humility to Allāh.

Reference : Sharh Riyad as-Saliheen