#as sunnah foundation

[afifsalehin]

অসহায় মানুষকে সাহায্য মহান ইবাদত | বন্যার্তদের জন্য সাহায্যের আবেদন | f...

[louis-morris-coaching]

This is the foundation of the issue. In episode four of How To Achieve Happiness, Sheikh as-Sa'di brings up the matter of The Remembrance of Allah. The human being can only find happiness here. The Sheikh brings a verse as proof and Ibn elaborates further. If you have any questions or would like a free PDF copy of the book send an email to spiritualcoaching.150@gmail.com

[kbanews]

Bisnis, Sunnah Rasul yang Terabaikan!

Sunnah itu artinya jalan hidup. Mengikuti sunnah berarti mengikuti jalan hidup. Dengan demikian mengikuti sunnah Rasulullah artinya mengikut kepada jalan hidup Rasulullah SAW. Kata “mengikuti” menjadi penting karena esensi sunnah ada pada kata “ittiba’l” (mengikut). Sebagaimana difirmankan Allah SWT: “katakan jika kalian cinta Allah maka ikuti aku (Muhammad). Niscaya Allah akan cinta padamu dan…

[julaibib]

Your deen is upon your akhlaq. Even if you have memorized the Qur'an, fulfilled sunnah and nafl prayers, and have a lot of Islamic knowledge, if you don't have good manners and treat people poorly, you lack the basic foundation of true faith.

[fluffy-appa]

The Islamic Stance on Halloween and Its Historical Roots

The ancient Celtic (Irish/Scottish/Welsh) festival called Samhain is considered by most historians and scholars to be the predecessor of what is now Halloween.

Samhain was the New Year's Day of the pagan Celts. It was also the Day of the Dead, a time when it was believed that the souls of those who had died during the year were allowed access into the "land of the dead".

Many traditional beliefs and customs associated with Samhain continue to be practiced today on the 31st of October. Most notable of these customs are the practice of leaving offerings of food and drink (now candy) to masked and costumed revelers, and the lighting of bonfires.

Elements of this festival were incorporated into the Christian festival of All Hallow's Eve, or Hallow-Even, the night preceding All Saint's (Hallows') Day.

It is the glossing of the name Hallow-Even that has given us the name of Halloween. Until recent times in some parts of Europe, it was believed that on this night the dead walked amongst them, and that witches and warlocks flew in their midst. In preparation for this, bonfires were built to ward off these malevolent spirits.

The Islamic Perspective

Iman (faith) is the foundation of Islamic society, and tawheed (the belief in the existence and Oneness of Allah) is the essence of this faith and the very core of Islam. The safeguarding of this iman, and of this pure tawheed, is the primary objective of all Islamic teachings and legislation.

In order to keep the Muslim society purified of all traces of shirk (associating partners with Allah) and remnants of error, a continuous war must be waged against all customs and practices which originate from societies' ignorance of divine guidance, and in the errors of idol worship.

In terms of Shariah, it will not be permissible to participate in the celebration of Halloween as it is based on un-Islamic practices and beliefs.

As Muslims, we are required to preserve our beliefs and not imitate un-Islamic practices .

The Prophet Muhammad (ﷺ) said :

You must keep to my Sunnah and the Sunnah of the Rightly Guided Caliphs; cling to it firmly. Beware of newly invented matters, for every new matter is an innovation, and every innovation is misleading.

(Bukhari).Sunan Ibn Majah, Hadith Number 42) Hadith 28, 40 Hadith an-Nawawi)

Whoever imitates a nation is one of them.

(Source: Sunan Abi‌ Da‌wu‌d 4031

Grade: Sahih (authentic) according to Al-Albani)

And Allah knows best.

[basicsofislam]

ISLAM 101: AN INTRODUCTION TO HADITH: Part 12

Avoiding Innovation

It is related that Aisha, may Allah be well pleased with her, said that the Messenger of Allah, may Allah bless him and grant him peace, said:

“Anyone who introduces an innovation in this affair of ours which is not part of it, that will be rejected.”

One version in Muslim reads:

“He who does an act which we have not commanded will have it rejected [by Allah].” (Sahih al-Bukhari, Sulh, 5; Sahih Muslim, Aqdiyya, 17, 18. See also: Sunan ibn Majah, Muqaddima, 2).

NARRATOR

Aisha

Aisha was a very intelligent woman who learned how to read and write at a very young age. She never forgot anything that she had learned and memorized.

The most important point in relation to the Prophet’s marriage to Aisha was it's being contracted through the direct commandment of Allah.

The Messenger of Allah loved Aisha greatly. When he was asked, “Who do you love most?” he replied, “Aisha.” When he was then asked, “(What about) from among the men?” he said, “Her father.”

Aisha was born nine years before the Emigration, in the city of Mecca. She passed away on the seventeenth day of Ramadan (676 CE), on a Tuesday, in Medina.

EXPLANATION

Innovation in religion is referred to in Islam as bid’a.

1. Allah declares the following in relevant Qur’anic verses:

“…What is there, after the truth, but error?” (Yunus 10:32).

This verse demonstrates that there is no connection between truth and being on the wrong path. What behooves the human being is to be on the side of and in the way of truth. All kinds of innovation in religion and every fabricated thing that does not have its basis in Islam is deviation. Deviation of all kinds has been deemed unacceptable.

“…We have neglected nothing in the Book…” (al-An’am 6:38).

Some scholars have asserted that implied in “the Book” is the Qur’an. This is because none of the proofs and obligations necessary for human beings has been omitted therein.

“…And if you are to dispute among yourselves about anything, refer it to Allah and the Messenger” (an-Nisa 4:59).

Solutions contravening the criteria espoused by Allah and His Messenger and which violate the truths of the Qur’an and the Sunnah lead the human being and society to an impasse. Individuals and even broader society come to believe, at times, that the most perfect solution lies in their self-discovered and tried paths, methods, and systems. They can even convince others of this also. Finding the resolutions to such great issues, however, is only possible through appeal to Allah and His Messenger, and through putting the Qur’an and the Sunnah into practice, without oversight, and free from any innovations.

This hadith constitutes one of the most important foundations of Islam. Anything that does not rest upon the Book and the Sunnah cannot be accepted. Such a thing cannot be considered to be part of religion. Those who disregard the worship and deeds befitting the Qur’an and the Sunnah, lessen or alter them and who thus manipulate (corrupt or distort) religion are also innovators in religion. Their deeds too are rejected and are on no account accepted.

Innovation (in religion) is that which does not have a basis in and which cannot be reconciled with the Qur’an or Sunnah and which has no application in the Muslim community. Here, however, it is used to mean the fabrications put forward in religion without an authoritative source. Rendering inactive the Qur’an and Sunnah or neglecting them breeds innovation and gives rise to their fostering and thriving. In that case, the sole way of preventing innovations in religion is to spread the culture of the Qur’an and Sunnah and to prepare the grounds for these to become a way of life. That being the case, how must innovations be understood?

According to Imam Shafi’i, innovation is of two kinds:

“Anything that contravenes the Qur’an, the Sunnah, the learned consensus, and the way of the Companions is a deviatory and evil innovation; those things and good practices that do not contradict these are good innovations.”

This is the reason behind the use of the terms bid’a hasana (good innovation) and bid’a sayyi’a (evil innovation). Shafi’i substantiates this with the words of Umar who responded to a group of Companions performing the Tarawih Prayer particular to Ramadan in the congregation, remarking, “What a good innovation this is!”

2. The Messenger of Allah said the following in relation to good and evil innovation:

“Whoever introduces a good practice that is followed after him, will have the reward for that and the equivalent of their reward, without that detracting from their reward in the slightest. Whoever introduces an evil practice that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” Sahih Muslim, Zakah, 69. See also: Sunan an- Nasa’i, Zakah, 64.

The Companions undertook a great many things that were not in question during the time of the Prophet and reached a unanimous consensus regarding their acceptance and legitimacy. The Qur’an’s being compiled into book form during the caliphate of Abu Bakr and duplicated and distributed to various regions during the caliphate of Uthman are the most known examples in this regard. Efforts in later periods to record, in full, texts of Arabic grammar, the religiously obligatory, accounts, Qur’anic commentary, and hadith constitute further such examples. Even if these are to be termed innovations, they cannot be said to be wrong, as this is precisely how knowledge was preserved, spread and transferred to succeeding generations. This needs to be considered thus with respect to our time and mass media organs, modern printing and publication houses, the Internet, and military and social developments. Those who do not keep pace with such advancements would have no chance of survival in such a world.

The sources of Islamic jurisprudence are clearly defined

The Qur’an: The leading source in Islamic jurisprudence. The religion of Islam is learned first and foremost from the Qur’an. “The best among you are those who learn the Qur’an and teach it.”

The Sunnah: The words and actions of the Prophet. Constitutes the second primary source in Islamic jurisprudence. The Sunnah is applied in the absence of clear injunctions in the Qur’an. In the same way that the Prophet has instructed adherence to his Sunnah, he has also enjoined adherence to the practice of the Four Rightly Guided Caliphs as well as his Companions. Such innovations as the supererogatory Prayer during Ramadan performed in the congregation during the caliphate of Umar and the establishment of the Call to Prayer inside the mosque for the Friday Prayer during Uthman’s caliphate, constitute the practice of the Companions and must be followed.

Ijma al-Umma (Consensus of Scholars): Ijma is the term employed to refer to the consensus of Muslim jurists on a theological matter in a given era. The consensus of scholars on a matter is a source of legislation in Islam and is appealed to when a matter is not found in the Qur’an and the Sunnah. For instance, the Tarawih Prayer performed in congregation during Umar’s caliphate.

Qiyas al-Fuqaha (Analytical Reasoning of the Scholars): The term qiyas literally means measuring two things with each other and drawing comparisons between them. Umar is known to have advised Abu Musa al-Ash’ari to “Identify similar and analogous cases, carefully examine their causes, and then use qiyas (analytical deduction).”

WHAT WE HAVE LEARNED

This hadith constitutes one of the cornerstones of Islam.

That which does not abrogate or contradict the Qur’an and Sunnah is accepted (The compilation of the Qur’an in book form, the commemoration of the Noble Birth, and the like).

Innovation (bid’a) is categorized into good (hasana) and evil (sayyi’a) innovation.

Muslim scholars have considered an innovation in five parts: necessary (wajib), recommended (mandub), permitted (mubah), unlawful (haram), and disliked (makruh). The discovery of weapons of warfare and the readying of forces suitable for the conditions of the time is necessary. Establishing universities and institutes and publishing scholarly works, spreading knowledge, teaching it to others, building schools and the like are recommended and accepted. Eating and drinking of the lawful are permissible, while the unlawful and disliked have been clearly defined and determined in Islam.

Both the one who sets an evil precedent (in evil innovation) and the one who follows in their path are equally wrongdoers.

[ynx1]

Six Things That Cause Someone to Go Astray

The six points:

1. Jahl (Ignorance)

2. Kawf (Fear)

3. Kibr (Pride/Arrogance)

4. Ḥasad (Jealousy)

5. Bad Companionship

6. Sins

Is it not the case that we have seen from our own brothers/sisters the likes of these points bringing about the ruin of those beloved to us.

– Jahl (ignorance): Have we not seen the effects of one being ignorant of the ʿAqīdah, heedless about his manhaj, slipping into the hands of the people of ḥizbiyyah?

– Kawf (Fear): Have we not seen someone become fearful of his; family traditions/expectations, cultural or peer pressure, eventually subsiding to the preferences of those who pressure him away from Islām?

– Kibr (Pride/Arrogance): Is it not the case that some have ‘rated’ themselves, looked down on others and claimed leadership for themselves or despised those who Allāh has give authority, leadership or fame to?

– Ḥasad (Jealousy): Such a common vice, envying knowledge, envying popularity, envying leadership to the point of severing relationships that were based upon righteousness and good companionship all due to being displeased with the Qadr of Allāh

– Bad Companionship: A foundation of correct ʿAqīdah, good companionship and spending time wisely, how is it destroyed? By the one who feels secure, not in need of guidance and good companionship so they entertain the companionship of the wicked or those unconcerned with upright moral character, those who do not act by ‘ad-dīnun-Naṣīḥah’ so slowly the spending of time flips from goodness to uselessness to evil, from the appearance of a practising Muslim to a open sinner (beards trimming down/khimārs changing colour) – how, not by the corruption of information but by the vice of poor companionship (oftentimes by those who feel they have reached a ‘level of excellence’ in their fiqh of the dīn, such that they can associate with anyone and receive no ill effects)

– Sins: Often overlooked, we should fear the retribution of Allāh, worry about our guidance and our end as the Companions often did, be careful what you wish for! If you incline towards evil and away from the sanctity of the places of Sunnah and goodness, then perhaps you will receive what you intended

We ask Allāh for Safety.

https://www.troid.org/six-things-that-cause-someone-to-go-astray/

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): Before His Birth, His Birth and His Childhood

The Prophet is Given to a Foster Mother

The universe, which rejoined its master was joyful. The heart of the Arabia, which harbored the person that would provide the heart of the humanity with light and peace, was very excited.

Makkah, in which the unmatched event of the universe took place, was so excited and joyful that it was as if it wanted to fly to the lofty realms.

Hazrat Amina was peaceful and jubilant. It was as if the sweet smiles of her lovely child were helping her to forget a tinge of the intense pain that she felt over her husband’s death. Her child was her only consolation that secured her hope for the future.

The fortunate Amina could only suckle her glorious child for week. After this, Abu Lahab’s handmaiden, Lady Suwayba became the wet nurse of the Master of the Universe and suckled him for days. 

Before that, Lady Suwayba had nourished Hazrat Hamza. In this way, she had attained the fortune and honor of being the means in joining the Holy Prophet (PBUH) and his esteemed uncle as foster brothers.

The Master of the Universe (PBUH), who possessed such virtue and feelings of faithfulness, never forgot the smallest favors that people did for him, nor did he leave them unrequited. Throughout his entire life, he never forgot Lady Suwayba who nourished him for a period of time. He would frequently visit her and would always show her kindness, respect, and pay her compliments.

Yes, faithfulness was the foundation of good manners that the Holy Prophet (PBUH) brought to the face of the Earth. The smallest trace of ingratitude cannot be found in the immaculate and upright life of   our Beloved Messenger (PBUH).

At one point in time, Hazrat Khadija, who had taken lessons from the Holy Prophet’s (PBUH) virtue and gratitude, wanted to purchase Lady Suwayba, who would frequently visit Hazrat Khadija’s home, for the purpose of setting her free; however, Abu Lahab did not lend himself to this idea. It was not until after the Holy Prophet’s (PBUH) migration to Medina that Abu Lahab freed Lady Suwayba on his own. 

Abu Lahab was our Holy Prophet ‘s (PBUH) own paternal uncle. Afterwards he did not testify and admit to the Holy Prophet’s (PBUH) Prophethood; he did not forsake being a pagan and did not refrain from his attempts in being our Holy Prophet’s (PBUH) biggest enemy, either. For this reason, he incurred the wrath of Allah and did not earn a value that is equivalent to the nail of his slave, Lady Suwayba. In fact, it has been explained that because of Lady Suwayba, Abu Lahab has obtained a driblet of grace in the afterlife.

After his death, he was seen in a dream where he was found screaming in the severe punishment of hell. They asked him: “Why are you screaming? What is the matter?”

He answered: “What else could be the matter? The absence of water is making me burn! I never saw any good in my life, yet I did find one fortune: Because I set the woman, who nourished Muhammad, free, I have been spared the opportunity to absorb water and be watered” and as he said this, he showed his index finger (the finger that testifies faith). 

This incident is certainly a case in point. A ferocious enemy of Islam, like Abu Lahab, who did not refrain from oppressing, torturing, and insulting the Master of the Universe throughout his entire life, was the recipient of such beneficence and grace and a tinge of his punishment in hell was alleviated. This means that goodness done not only upon our Beloved Messenger PBUH, but also upon those who have served him, is also not left unrequited by God Almighty’s grace and beneficence.

In addition, one should think of the greatness in gifts, favors, and Divine endowments of the eternal realm that are awaiting those who have made the Master of the Universe (PBUH) their absolute imam and guide in every matter and the true believers who have felt honored to uphold his Sunnah on the Earth .

The Custom of Giving Babies to Wet Nurses

Mecca’s weather was hot and muggy. It did was not good for the children’s delicate nature and was not a favorable condition for a healthy upbringing. In the desert, the weather was nice, the water was sweet and clean, life was easy, and the climate was mild. Besides, some of the tribes that lived in the desert had a language and diction that was smooth and sharp. They maintained their nobility and practiced good conduct.

Based on this, the Qurayshi gentry and leading figures practiced the custom of handing their children over to the tribal women in the desert to be breastfed for a cost, so that their children could grow and be brought up under healthier conditions and to learn and speak a dialect of Arabic that was appropriate in its essential form. The child would remain with his/her wet nurse for 2-3 years, and sometimes even more.

For this reason, many tribes that lived in the uplands/prairies, Sa’d bin Bakr’s tribe in particular, would have a caravan of women go to Mecca a few times a year in which the women would take the newly-born infants with them to their homeland for the purpose of nourishment.

Among the tribes in the vicinity of Mecca, Sa’d bin Bakr’s tribe was the one that had acquired fame since it was distinguished for its honor, generosity, chivalry, humility, and speaking Arabic properly. For this reason, the leading figures of Quraysh mostly wanted to hand the custody of their children over to the women of this tribe.

The Arrival of the Women from Bani Bakr’s Tribe to Mecca

The Holy Prophet (PBUH) was being nourished by Lady Suwayba.

At that time, a strong drought was prevalent in the homeland of Sad’s sons although such a strong drought had not occurred till then. The drought resulted in a famine that left the tribal community poor and miserable. It was so bad that they had difficulty finding something to eat. Their camels and sheep had weakened and their milk had ceased.

During this year of intense famine and drought, the tribeswomen of the Bani Bakr had gone to Mecca in a crowded procession with the intention of finding a child to nourish and of obtaining a portion of their livelihood.

All of the women, with the exception of one extraordinary lady, had chosen a child who was appropriate for them. Strangely enough, none of them chose nor approached our Beloved Messenger (PBUH) because they thought they would not be able to obtain much money and help since he was an orphan.

There was only one woman who arrived late in Mecca. She was distinguished among her tribe for her decency, cleanliness, gentleness, and modesty. Due to their old and frail donkey, Halima and her husband had fallen behind the rest of the procession. When they entered Mecca, all of the newly-born Qurayshi children, with the exception of one very extraordinary infant, had been chosen by the women of the Bani Bakr tribe that were in the forefront.  With the fate and wisdom of the Possessor of the Absolute Power, Halima could not find anyone in need of nourishment.

Her husband, Harith, was sad, too. All of their friends shared the children of the wealthy families among themselves. She was the only one who was left empty-handed and it was only because she arrived late.

This virtuous woman, who now had a pale and sad countenance and was unaware of the plan that Divine fate had drawn for her, wandered the streets of Mecca with despair and the distress of not being able to find an appropriate fitting child.

Incidentally, she encountered an old man with a friendly face and who, through his presence, summoned the respect of his surroundings. This individual was Abdulmuttalib, the grandfather of the Master of the Universe (PBUH). They looked each other as if they had been looking to become the relief for their troubles. Then they began to engage in conversation:

Abdulmuttalib asked, “Where are you from?”

Halima: “I am a woman from the Bani Sa’d Tribe” (Sons of Fortune/Luck)

Abdulmuttalib: “What is your name?”

She answered, “Halima”.

Abdulmuttalib: “How wonderful! How wonderful!  Fortune and gentleness are two traits that carry the beneficence of this world and the honor and glory of the afterlife” After he said this, Abdulmuttalib took a deep breath and followed with: “Oh, Halima! I have an orphaned child next to me. I offered him to the women of the Sons of Sa’d but they did not accept him. Come and be the wet nurse of this child. Maybe you will attain prosperity, wealth, and fortune for taking care of him”.

At first, Halima became hesitant upon hearing this unexpected offer. However, she did not want to return to her homeland empty-handed. For this reason, she overcame her hesitation and accepted the offer from within. Nevertheless, she did not want to disclose her answer without first asking and receiving permission from her husband. She immediately returned to her husband and after she explained everything to him she said, “I was unable to find a child to nourish. I do not favor going back empty-handed among my friends. By God, I am going to take that orphan”.

Her husband, Harith, supported her view and said, “There is no harm in taking him. Perhaps Allah will endow us with prosperity and blessings thanks to him”. 

Upon this, they returned to Abdulmuttalib.

Abdulmuttalib took Halima to Hazrat Amina’s modest home which the Beloved Prophet (PBUH) illuminated.

Halima went to our Holy Prophet’s (PBUH) bedside. Our lovely Master (PBUH) was wrapped in a white fabric made from wool and was sleeping soundly on a blanket of green yarn. The surrounding smelled like musk!

Halima was in a state of amazement. She immediately warmed up to this child so much that she could not bear to wake him up!

The cloud of gloom and anguish had left Halima. She was so happy that it was as if she was walking on air. It was such a great bliss to have suddenly come across an infant of excessive beauty after squirming in the distress of not being able to find a child.

Halima could not resist anymore. She neared the Master of the Universe’s (PBUH) bedside very closely and slightly lifted the corner of his blanket. With a mother’s love and compassion, she kissed his forehead and hands that smelled like roses and that were softer than cotton and as white as snow.

At that moment, our Holy Prophet (PBUH) opened his eyes and replied to Halima’s kisses with a sweet smile. They got along with one another.

While one of them was in despair because of not being able to find a child, worn out, and downhearted, the other was a radiant orphan who had been rejected by the women. Fate had filled both of their worlds with happiness.

[abuhusna]

Assalamu Alaikum wa Rahmatullahi wa Barakatuhu, dear brothers and sisters,

Reflect deeply on the honor and weight of being upon Tawheed and the Manhaj of the Salaf. Allah has chosen you to know the Haqq and guided you to the clear path of Qur’an and Sunnah. This is no small blessing—He has opened your heart to Tawheed and the Sunnah, to a way of life that countless others may seek but may never fully grasp. As Shaykh Uthaymeen (rahimahullah) reminds us, “Tawheed is the foundation, the root of our belief. Without it, we are lost, but with it, we have everything.”

Yet, Shaytan is relentless. He knows we are people of Tawheed, striving for the Pleasure of Allah, and his only goal is to see us falter. He whispers excuses, “Your situation makes it difficult to obey,” or “This sin is justified given your circumstances.” But remember, dear brothers and sisters, these are traps! The righteous scholars like Shaykh Al-Fawzan (hafidhahullah) and Shaykh Albani (rahimahullah) have warned us time and again—one who understands Tawheed cannot blame his sins on his surroundings. Tawheed strengthens us to rise above, to find the strength in Allah alone, regardless of our circumstances.

We are people of Iman, of understanding Qada and Qadar. Nothing happens without Allah's Will. When we slip, it is not because of the situation but our own shortcomings. It is a test for us to rise, to repent, to renew our commitment. As Shaykh Arafat and Shaykh Luhaidan have taught, Allah is Merciful, but He also loves those who struggle against their desires, those who bite onto the truth “like one bites onto his molar teeth,” as the Prophet (ﷺ) commanded.

Hold tightly to your family, your brothers and sisters upon the Manhaj of the Salaf. Strengthen one another, uplift each other, for Shaytan targets us all the more because we are upon the Haqq. Let us remind ourselves daily, as a family striving together, that our purpose is to earn the Pleasure of Allah, to meet Him with hearts clean from shirk, obedient to His commands.

Do not give Shaytan the satisfaction of seeing you falter. Show him that the people of Tawheed are strong, unwavering. Let him know that we are striving not just for ourselves but as a family, a community, that yearns to enter Jannatul Firdous together as Salafiyoon. May Allah keep us firm, forgive us our weaknesses, and unite us all in His Jannah.

Allahumma Ameen.

[abdullahblogsposts]

The scholars of the ṭawāghīt (tyrants) call Muslimīn “takfīrīs” (Because of Declaring Takfīr) and incite the public, especially their followers, to avoid sitting with them and to boycott them. What is the response to this?

Answer:

Know, may Allāh have mercy on you, that declaring disbelievers (takfīr) on those who oppose the foundations of Islām is one of the pillars of the religion and one of the foundations of the millah (faith).

Islām cannot be correct without it, and learning about kufr (disbelief) and īmān (faith), who is a muwaḥḥid (monotheist), and who is a Muslim is obligatory before learning ṣalāh (prayer) and ṣawm (fasting). Shaykh ʿAbd al-Laṭīf ibn ʿAbd al-Raḥmān Āl al-Shaykh (may Allāh have mercy on him) said:

"Takfīr due to abandoning tawḥīd (monotheism) is one of the greatest pillars of the religion, known by anyone who seeks to understand Dīn al-Islām." [Miṣbāḥ al-Ẓalām]

So, when kufr and shirk (polytheism) became widespread, the scholars of Iblīs (Satan) emerged, warning people against making takfīr on the kuffār (disbelievers) and mushrikīn (polytheists) to preserve the “national unity” of society and to prevent division and separation from shirk and its people.

Although they acknowledge that Islām has nawaqiḍ (nullifiers) and that whoever commits them leaves the fold of Islām, they refrain from labeling those who commit them as kāfir (disbeliever) or expelling them from the millāh, under various pretexts such as the excuse of jâhl (ignorance) or restricting the right of takfīr to the scholars of the ṭawāghīt, who themselves do not declare anyone a disbeliever.

Thus, takfīr is entirely suspended for them, and for them, the Muslim and the mushrîk are the same. Those who know Islām and practice it are equated with those who do not know it and act contrary to it.

So, if the muwāḥḥid (monotheist) and Muslim adhere to the practice of takfīr, as Allāh has commanded, they label him a “takfīrī,” because it is only the Muslim who declares the mushrikīn and kuffār to be disbelievers and dissociates from them.

Therefore, this is their testimony that you are steadfast in Islām and that you declare disbelief on those who oppose it from among the various ṭawāʾif (sects), jamāʿāt (groups), and aqwām (nations). Do not shy away from making takfīr on those who disbelieve in Allāh, for this is one of the foundations of Islām.

Every Muslim is a "takfīrī" by necessity, as he must declare the kuffār and mushrikīn as such and dissociate from them for his Islām to be correct. Otherwise, someone who abandons takfīr altogether is a kāfir, not a Sunni Muslim. He is not a Khārijī (member of an extremist sect), as the scholars of the ṭawāghīt claim.

The Khārijī declares Muslims to be disbelievers due to sins other than kufr, whereas the Muslim Sunnį declares disbelief only on the nawāqiḍ of Islām and acts of kufr. So, whoever equates a Muslim with the Khawārij, who make takfīr for major sins, is ignorant of Islām.

Shaykh ʿAbd al-Laṭīf Āl al-Shaykh (may Allāh have mercy on him) said:

“At that time, ʿUthmān ibn Manṣūr began to show clear animosity towards tawḥīd (monotheism) and towards those who upheld it and called to it. He wrote about them; referring to what was said about the Khawārij, claiming that they had deviated from Islām and the Sunnah simply because they accepted the call of Shaykh al-Islām Muḥammad ibn ʿAbd al-Wahhāb to sincere worship of Allāh alone, without associating partners with Him.

They opposed the mushrikīn and condemned the widespread acts of shirk that had become prevalent in towns and villages, including the worship of the lords of graves, ṭawāghīt, stones, and trees.

He equated the people of shirk and idol worshippers with the status of the Ṣaḥābah (Companions, may Allāh be pleased with them), whom the Khawārij declared disbelievers because of the disputes that arose among them. And he equated the people of tawḥīd, who called for ikhlāṣ (sincerity) in worship and rejected major shirk, excessiveness, and idolatry, with those who rebelled against Muslims by fighting them and declaring takfīr on them.”

Al-Durar al-Saniyyah fi al-Ajwibah al-Najdiyyah, Vol. 12, p. 299.

(End)

@geniya

[andisuru]

HELP THEM TO RISE and GROW

[aysufs]

Al-Barbahārī رحمه الله said:

“The foundation upon which the Jamaa'ah is built

is the Companions of Muhammad May Allaah's Mercy be upon them all.

They are Ahl us-Sunnah wal-Jamaa'ah,

so whoever does not take from them has gone astray and innovated!”

[Sharh As-Sunnah: 83]

[gharibuponhaqq]

The Hypocrisy of Rabiʿ al-Madkhalī on the khawārij - And his murjiʾī beliefs

"A council under Islamic law, with no creed, no methodology—nothing at all, as is the current reality, except in these lands. All the rulers of the Islamic lands now are either Rafidhis, Batiniyyah, or secularists. None of them hold the creed or implement Shariah."

Subḥānallāh, the truth delivered by a liar's lips. Contrary to the beliefs of his students, and those who support him, he'd be labeled a khārijī and takfired.

Whilst I do dislike Fawzān a bit, he has exposed the statements of his (“shaykh” madkhalī's) murjiʾah-like beliefs being exposed by Fawzān;

Questioner; Shaykh, may Allah forgive you. Shaykh, this statement has confused us. I don't know if it aligns with the creed of Ahl al-Sunnah, Shaykh. I say, may Allah reward you, I don't know if it aligns with the creed of Ahl al-Sunnah or if it opposes it. He says that faith is the foundation and deeds are a branch—a complement.

Fawzan; No, no, this is false. It contradicts the way of Ahl al-Sunnah. This is the Murji'ah school of thought

Questioner; He says: 'I quoted nine texts from Ibn Taymiyyah, and also from Ibn al-Qayyim, Ibn Rajab, and a number of the prominent scholars of the Najdi Da'wah, all of whom explicitly state that faith is the foundation and deeds are a branch. Some of them sometimes say it's a branch, and sometimes say otherwise

Fawzan; He is a liar.

Questioner; And one last statement, they falsely claimed against the Salaf that they made a type of action a pillar in the definition of faith.

Fawzan; Who is this?

Questioner; This man, his name is Rabi' al-Madkhali.

[fluffy-appa]

طريقة طلب العلم

The Way of Seeking Knowledge

١- احرص على حفظ كتاب الله تعالى واجعل لك كل يوم شيئا معينا تحافظ على قراءته ولتكن قراءتك بتدب�� وتفهم.

1- Strive to memorise the Book of Allah and set a goal for yourself to recite a specific portion of it everyday and let your recitation be one where you seek to reflect upon and understand the meanings.

وإذا عنت لك فائدة أثناء القراءة فقيدها.

If you come across a benefit during your recitation, write it down.

٢- احرص على حفظ ما تيسر من صحيح سنة الرسول ﷺ ومن ذلك حفظ «عمدة الأحكام».

2- Strive to memorise whatever you can from the authentic sunnah of the Messenger of Allah ﷺ, including memorising the book: ‘Umdat ul-Ahkām.

٣- احرص على التركيز والثبات بحيث لا تأخذ العلم نتفا من هذا الشي، ومن هذا الشيء، لأن هذا يضيع وقتك ويشتت ذهنك.

3- Strive to concentrate and remain steadfast so that you do not take knowledge in small amounts from different places, because this will cause your time to be wasted and your mind to become scattered.

٤- ابدأ بصغار الكتب وتأملها جيدا ثم انتقل إلى ما فوقها حتى تحصل على العلم شيئا فشيئا على وجه يرسخ في قلبك وتطمئن إليه نفسك.

4- Begin with the smaller books and contemplate them well. Then move onto works of a higher level up until you have acquired knowledge gradually in a matter that will cause it to become deeply rooted within your heart and you will feel confident in it.

٥- احرص على معرفة أصول المسائل وقواعدها وقيد كل شيء يمر بك من هذا القبيل فقد قيل: «من حرم الأصول حرم الوصول».

5- Strive to learn the principles and foundations surrounding the issues and write down any of this type of information that you come across. As it is said, “Whosoever is deprived of the foundations is deprived of reaching the truth of the matter.”

٦- ناقش المسائل مع شيخك أو من تثق به علما ودينا من أقرانك ولو بأن تقدر في ذهنك أن أحدًا يناقشك فيها إذا لم تكن المناقشة مع من سمينا.

6- Discuss the issues with your teacher, or with the one whose knowledge and religion you trust from your contemporaries; even if you must imagine in your mind someone discussing with you, when you do not find those whom we have mentioned.

كتبه محمد الصالح العثيمين في ٣ رجب ١٤١٢ هـ

✍🏼 Written by Muhammad al-Saleh al-‘Uthaymeen on 3rd of Rajab, 1412 AH

The book: منهج يومي لطالب العلم 📚

A Daily Routine for the Seeker of Knowledge

[yonarida]

Marriage

I found a great post from the sesterhood IG account. I like it and then copy all their writing here, as a reminder.

"Mariage is about becoming a team. You're going to spend the rest of your life learning about each other, and every now and then, things blow up. But the beauty of marriage is that if you picked the right person and you both love each other. You'll always figure out a way to get through it.

In Islam, marriage is considered a sacred bond between two individuals who come together to fulfill half of their deen. It's not just about finding a partner, but it's also about building a strong foundation for a successful and happy life. One of the essentials is to work as a team. Allah SWT says in the Quran, " They (your wife) are your garment and you are his garment." This verse emphasizes the importance of mutual support and protection in a marriage. As a team, you should be there for each other through thick and thin. You should be each other's support system, helping one another through life's challenges. When one of you is down, the other should be there to lift them. Moreover, communication plays a critical role in building a strong partnership. It's essential to talk to each other regularly and share your thoughts, feelings, and concerns. Always remember that communication is the key to a successful marriage.

Lastly, always remember to seek guidance from Allah SWT through prayer and duas. Allah SWT has given us the Quran and Sunnah as guides for our lives, so we should always turn to Him for help and support in our marriage. In conclusion, marriage is not just about finding a partner but about building a strong partnership that lasts a lifetime. Remember to work as a team, communicate regularly, and seek guidance from Allah SWT. May Allah SWT bless our marriage with love, happiness, and success. Jazakallah khairan.