Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

Source: Brother Mustafa George (hafidhahullah) blog  – http://salafee. multiply. com/

From time  to time we wish to encourage one another with the importance of studying.  Recently we came across the following speech of the scholars.

Sheikh ul Islam Ibn Taymiyyah said:

The Salaf would admonish their children when they made Arabic grammatical mistakes.  Due to this, we are ordered, whether it be an obligation or a recommendation, to preserve the Arabic (grammatical) laws, and to correct the tongues that have deviated from the correct speech.  By doing so, we preserve the methodology of understanding the Quran and the Sunnah.  We also preserve the following of the Arab in their manner of (correct) speech.  If people were left with their grammatical mistakes, this would be considered a great deficiency and despicable mistake.  (source: Majmoo’ Al Fatawa 32/252)

The speech of Ibn Taymiyyah reminds us of the statement of Umm Abdullah al Wadie’yah concerning her father, the beloved Sheikh Muqbil bin Hadee al Wadi’ee.

She wrote:

My father would admonish us (her and her older sister) if we made a mistake in Arabic grammar.  He would say: Don’t be like the people of Sa’daa, they learn Arabic for several years until they reach the level of reading ‘Al Mugnee al Labeeb’ (famous book in Arabic grammar), but they continue to speak like the normal layman. (source: Nubtha Muktesirah)

Sheikh Muqbil also mentioned:

The sciences of the Arabic language (nahoo) is from the important knowledge that is incumbent upon the Muslims to focus on.  This is because the enemies of Islam seek to divert the Muslims away from the language of their deen and busy them with what has less importance in their religion. And Allah is the Helper.  (source: Ershad Thawil Fitan pg.65)

Sheikh Muqbil likewise mentioned:

If a person becomes proficient in the Arabic language, then it will make learning easy for him. (source: Ar Rihlatul Akirah)

Sheikh Uthaymeen said:

From the benefits of learning the  Arabic language is correction of the tongue with the Arabic tongue which the speech of Allah was revealed in.  Because of this, understanding the Arabic language is extremely important.  But the sciences of the Arabic language are difficult in the beginning and becomes easy thereafter.  It is the example of a house made of cane (the likes of sugar cane), but its door is made of steel.  Meaning, it is difficult for one to enter, but once one does, is is then made easy.  Due to this, I encourage the student to learn the foundations of the language in order to make the rest easy for him/her.  (source: Sharh Al Ajromiyah)

In closing we say, one thing that a person especially a salafee who is in seek of knowledge can reflect over to help encourage the studying of the Arabic language, is the following question of reflection and contemplation:

What would you do if you came in to contact with the greatest scholars of our time, the likes of Sheikh Saleh al Fowzan, Sheikh Ahmed an Najmee, Sheikh Abdul Azeez ala Sheikh, Sheikh Ubaid al Jabiree, etc…, what if you came into contact with these scholars without having a translator?! How much would you truly be able to benefit from them?! How many questions could you possibly ask?! How would you understand their answers and advice?!

May Allah guide us to what is good in this life and the hereafter.  May the peace and blessings of Allah be upon the last messenger Muhammed, his family members and companions.

Mustafa Gorge(Hafidahullah)

http://salafee. multiply. com/

source: Shaykh Albanee – alkhawf wa rrajaa – fear and hope (of Allaah) – tape no. 1
~
shaykh al-albaani (rahimahullaah) discusses and clarifies a very important point about the believers entering, inheriting and enjoying jannah, a concept which the general muslimoon cannot immediately comprehend save with the clarification of the people of knowledge, wa lillaah ilhamd.

the shaykh‘s explanation particularly revolves around the two aayaat from the qur’aan and the hadeeth below:

“…Enter you Paradise because of that (the good) which you used to do (in the world).” (Surat ul-Nahl – 16:32)
“…This is the Paradise which you have inherited for what you used to do.” (Surat ul-A’raaf – 7:43)
The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:  “‘None of you will enter Paradise by his good deeds, but rather by the Favor of Allaah and His Mercy.’ They said, ‘Not even you O Messenger of Allaah?’. He [sallAllaahu 'alayhi wa sallam] said, ‘Not even myself, unless Allaah encompasses me with His Favor and His Mercy.’”
[this is exactly the way in which shaykh al-albaani relates it in the tape in terms of the wording, and he refers it to the saheehayn, i.e., saheeh al-bukhaari and saheeh muslim]

the shaykh then clarifies:

“Hence, for Paradise there is a price [that one must pay] and the two previous aayaat indicates that the price of Paradise is righteous deeds, and there is no doubt that good deeds do not benefit its owner at all except if he [or she] is a true believer in Allaah and His Messenger [sallAllaahu 'alayhi wa sallam]. So therefore, the price of Paradise is eemaan (faith) and righteous deeds. Then how do we reconcile between…the two previous aayaat…and between that hadeeth: ‘None of you will enter Paradise by his good deeds, but rather by the Favor of Allaah and His Mercy’?

The reconciliation between this and this [the two aayaat and the hadeeth] is that…”

here the shaykh maa shaa Allaah gets into an elaborate discussion about the difference between the implications of letter “baa” in the two aayaat versus that in the hadeeth. it is very difficult to break down this portion of the talk as a plain translation will still require some clarification, so i have left it out; but the main point of the shaykh is still illustrated alhamdulillaah as he continues:

“…So that which is negated in the last hadeeth, ‘None of you will enter Paradise by his good deeds’ is one thing and that which is established in the aayah ‘Enter you Paradise because of that which you used to do’  is another thing. That which is established in the aayah and so forth is merely the entrance (into Paradise), i.e., the key of Paradise, as comes in some of the narrations…in Saheeh al-Bukhaari: For everything there is a key, and the key of Paradise is ‘laa ilaaha illAllaah.’ So the key of Paradise is this eemaan (faith) and righteous deeds. But, if this muslim enters Paradise and he enjoys in it, as comes in some authentic narrations, that which ‘no eye has ever seen, and no ear has ever heard and no human heart can ever perceive/think of’ [Saheeh al-Bukhaari/Muslim], so this type of enjoyment is not due to the price that he presented, this enjoyer, but rather this is from the Favor of Allaah, the Mighty and Majestic, and His Mercy.

So merely the entrance (into Paradise), its price is eemaan (faith) and righteous deeds. As for the types of enjoyment in Paradise, which includes that which we pointed to earlier [that] in it is what ‘no eye has ever seen, and no ear has ever heard and no human heart can ever perceive/think of eye,’ then there is no price for this, it is not possible to assign for it a price [i.e., it is priceless].”

next, the shaykh relates the story of the last man to be admitted to jannah as narrated by ibn mas’ood (radi Allaahu ‘anhu) from saheeh muslim. there are some extra details that the shaykh mentions as he narrates it, but it is the same hadeeth:

Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Indeed I know the last man to exit from the Fire and the last man to enter Paradise. A man will come out of the Fire crawling {here Shaykh al-Albaani comments: ‘the meaning of this is that he will exit from the Fire being the most punished in it from the muslimeen, and he exits (from the Fire) perished…, thus he is not able to walk upright as Allaah, the Mighty and Majestic, created him’}…Then a tree would be raised up for him and he will say: O my Lord! Bring me near this tree so that I may take shelter in its shade and drink of its water. Allaah, the Exalted and Great, would say: O son of Adam, if I grant you this, you will ask Me for something else. He will say: No my Lord. And he would promise Him that he would not ask for anything else. His Lord…would bring him near it, and (the man) would take shelter in its shade and drink of its water.  Afterwards a tree more beautiful than the first would be raised up before him and he would say: O my Lord! Bring me near this tree in order that I may drink of its water and take shelter in its shade and I shall not ask You for anything else. (Allaah) would say: O son of Adam, if I bring you near it you may ask me for something else. He would promise Him that he would not ask for anything else. His Lord…would bring him near it and he would enjoy its shade and drink its water. Then a tree would be raised up for him at the gate of Paradise, more beautiful than the first two. He would say: O my Lord! Bring me near this (tree) so that I may enjoy its shade and drink from its water. I shall not ask You for anything else. (Allaah) would say: O son of Adam! Did you not promise Me that you would not ask Me anything else? (The man) would say: Yes, my Lord, but I shall not ask You for anything else. His Lord…would bring him near to it, and…(the man) would hear the voices of the inhabitants of Paradise. He would say: O my Lord! Admit me to it… Allaah would say to him: Go and enter Paradise, for there is for you the like of the world and ten times like it. The man will say {because of, as Shaykh al-Albaani explains, his barely being able to believe that this favor is being bestowed upon him} : O my Lord! Are You mocking at me, though You are the Lord of the worlds?. (Here, the narrator) Ibn Mas’ood (radi Allaahu ‘anhu) laughed and asked (those who were listening to him): Why don’t you ask me what I am laughing at. They said: Why do you laugh? He said: It is in this way that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) laughed. They (the sahaaba) asked: Why do you laugh, Messenger of Allaah? He (sallAllaahu ‘alayhi wa sallam) said: On account of the laugh of the Lord of the universe, when (the man) said: Are you mocking at me, though You are the Lord of the worlds?…”

*the translation of the above hadeeth, for the most part, was taken directly from the already translated text of saheeh muslim*

the shaykh continues:

“This is the last person who will exit from the fire and the last person who will enter Paradise, [and] for him is the likes of the world and ten times like it. So does this perished person, who was the last person to exit the fire, does he deserve this vast dominion in Paradise because of his deeds? No, this is from the Favor of Allaah, the Mighty and Majestic, and His Mercy…

[In conclusion], if we regard this explanation, the contradiction disappears between this hadeeth and between the two aayaat [mentioned in the beginning]. And this is [just] one example from many instances [in which] some contradiction between some texts [such as] the Qur’aan and Sunnah…appears to some people, even the sincere ones amongst them. So, the muslim must not be hasty and must reflect on both texts, and if he did not find the way to reconcile between the two, he should ask who is above him, as our Lord, the Blessed and Most High, said: ‘So ask the people of the Reminder (the people of knowledge) if you do not know’ [Surat ul-Ambiyaa - 21:7].”

~
asaheeha translations

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

When Sick…

Shaikh Hassan al-Banna (hafidhahullaah) told us during his trip to America a few years ago:

quote:

When sick: 1- Seek forgiveness from Allaah (alone) 2- Give Sadaqah, as legislated 3- Ask Allaah (alone) to cure you 4- Seek the means by going to Doctor (or taking lawful means of cure)

Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.

Source: http://www.salafitalk.net/st/viewmessages.cfm?forum=11&topic=11484

Related Links:

• [Health]

This is an advise from Shaykh Bazmool, found on the site www.sahab.net concerning the person that is not able to reach the scholars in person.

Question: What does a person who wants to seek knowledge do if he is not able to reach the people of knowledge? Do they suffice with taking knowledge from books, and what is the methodology of doing so in this case?

The Shaykh repeated the question and asked:

Is the person an Arabic speaker or a non Arabic speaker?

The questioner responds that he is as Arabic speaker.

The Shaykh answers:

As for seeking knowledge, the origin is that the Muslim travels to the scholars to gain knowledge from them if he does not have a scholar in his locality. What is befitting for him is to travel to the scholars if he is able.  All praise is for Allah (Aza wa Jel), during our present time means of communicating with the scholars have become widespread. (It has become easy for us to communicate with) the scholars who are upon the straight methodology and safe aqeedah, but we will lay (mention) some easy affairs for the one seeking knowledge in our present time so that a person can seek knowledge while he is in the confines of his home.

This is done in the following ways:

1. If he is able to call a scholar (one upon the Sunnah) if he has the financial means, him and a group of his friends can attend a class with the scholar.  This is a means of seeking knowledge.

2. Another way which is also easy it that an individual for example travels to Saudi Arabia for Hajj or Umrah and during his visit, he buys tapes of the people of knowledge that are well known for their correct beliefs and methodology. (A person) can also request someone else who is traveling to buy these tapes for them. Thereafter the individual listens to these audio recordings, he listens to the speech of the people of knowledge. It is, by the permission of Allah, as if he is in front of the scholar.

3. If an individual is able to be consistent with the classes on the radio, for example the classes of Shaykh Saleh al Fawzan or other than him (may Allah preserve him) from the scholars that are well known who’s classes are broadcasted on the Quraan radio station (KSA).  It is upon the individual to be consistent with this program. This is very good, but at the same time, I warn of some stations that have lessons with individuals whose affairs are not known or those who are known to have deviated from the salafi methodology.  Verily, one does not take knowledge from these stations for indeed those individuals that are unknown or have deviated from the correct path and the salafi methodology; one does not take knowledge from them. This is because knowledge is from the religion, so let everyone look to who he takes his knowledge from.  (Unclear sentence)  Verily if you seek knowledge from a person of innovation or a man that you do not know his religion, you do not know if is methodology is safe or unsafe.  And the methodology (of an individual) is known by either being widespread or asking the salafi scholars. You say to them: We have an individual so and so, do you know this person? If they reply: We know him to have the correct methodology and belief. Then one can take from him, but if they say, we don’t know him then you should continue to ask until you find out about him.

4. By way of internet, for indeed there are (paltalk) rooms for Shaykh Zayd al Madkhali, Shaykh Ahmad an Najmee and Shaykh Rabee al Madkhali and other than them from the salafi scholars. There are also rooms for some salafi students of knowledge, classes that an individual can go on the internet and enter these rooms and schedule classes for himself.  I also warn from intensive lessons from some directions that it is not known who is teaching. An individual says: I take the lesson and I just continue upon my way!  I warn you of this. I warn you from taking lessons from rooms that either have individuals who are unknown or they are known for incorrect beliefs. Do not be deceived because an individual teaches in such and such university or such and such institute etc… verily these titles: (BA, MA, PhD) do not benefit and do not satisfy ones hunger. The respect of an individual is the praise of the salafi scholars for them, and their knowledge of them. A person merely being a doctor and the likes, an individual may in fact be a revolutionist. So be aware and do not be deceived by his degree (unclear words) I am informing you of sources for seeking knowledge but there might be some sort of danger in some of them, so I have to warn you from this danger.

Other means of seeking knowledge similar to what was mentioned by the questioner, such as reading books.

But in reading books there are also things one should be cautious of:

1. If a person does not have knowledge, he can misunderstand something

2. He may incorrectly pronounce words

3. He may read from whoever comes and goes and the affair becomes confusing to him. He reads from the people of Ahlus Sunnah and he, for example reads from the people of innovation, and he does not distinguish between the two.  But on the other hand, if he knows the arabic language, he understands the speech and he has sat with the people of knowledge and he has some foundations for example; the foundations that by the permission of Allah, he is able to continue reading, writing and researching, then this is ok.

But he should be aware of the following matters:

1. He should refer to the speech of the scholars, not depend on his own understanding

2. He must be diligent and read the books of the people of sunnah, those known with the correct methodology and belief only!

3. When he is able to reach the Ulamaa, it is upon him to do so. To go to them, to refer back to them, to ask them.

4. His reading of books is done so out of need he does not make this his means of seeking legislated knowledge, rather, he takes if from the mouths of the scholars just as the salaf took it from the Prophet (sallahu alayhi wa salam) and his students and those who came after took it from the salaf. This is (the way) knowledge (should be sought).  If a person merely takes it from books, and reads from those who are not known, then a person may deviate. Verily knowledge is obtained by seeking it and having a relationship (with the people of knowledge). The purpose of seeking knowledge is not merely to have abundant amounts of information; verily there are affairs that are related to knowledge, such as its manners and understanding. It is because of this, ignorance and mistakes have increased for the individual who has made reading books a habit instead of sitting with the scholars.

These are some means of seeking knowledge that I advise myself and the questioner with. Allah knows best, and may the peace and blessing of Allah be upon the Messenger Muhammad, his family and his companions.

Article taken from www.sahab.net: http://www.sahab.net/forums/showthread.php?t=336213

Translated by: Mustafa George

Ruwais, United Arab Emirates

Source : http://salafee.multiply.com/journal/item/10/How_to_seek_knowledge_if_you_cant_reach_the_scholars

Question : All praise be to Allah and may blessings and peace be upon the Messenger , his family and companions. To commence : The Permanent Committee for Islaamic Research and deliverance of legal rulings has looked into the question posed by the Executive secretary of the Punjabi assembly for the welfare of children to his Eminence, the President of the administration of the Islamic research, deliverance of rulings, propagation and guidance committee. The question was then referred to the General secretariat for the board of Great scholars numbered :2/86 dates 15/1/1392 Hijriy. The questioner seeks information pertaining to the rules and principles concerning the rights of an adopted child regarding inheritance.

Answer :

1. Adoption was known in the days of ignorance before the message of our Prophet Muhammad sallallahu alayhe was salaam. The adopted son would be ascribed to his foster father, inherit from him, allowed to be in seclusion with his wife and daughters and his foster fathers wife would be forbidden to him in marriage. On the whole the status of an adopted son was that of a begotten one in all affairs. The Prophet sallallahu alayhe was salaam adopted Zayd Ibn Haarith Ibn Sharaaheel al-Kilaby before the message of Islaam, and he used to be called Zayd Ibn Muhammad. This form of pre-Islaamic adoption continued until the third or fifth year after the migration to Madeenah(Hijraah).

2. Then Allah ordered to ascribe adopted children to their fathers from those whose loins they originated, if they are known. If their original fathers are unknown they are considered brothers in the religion and as freed slaves to those who adopted them. He, glory be to Him forbade that a child should be ascribed to it’s foster in descent and forbade the child from attributing itself to other than it’s real father, except by a slip of the tongue in error , for there is no blame in that. He, glory be to Him, verified that this ruling is pure justice due to it entailing truth in speech, preservation of lineage, honour, and the reservation of financial rights to those who are more deserving. The Most High said :

“….nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allâh says the truth, and He guides to the (Right) Way.Call them (adopted sons) by (the names of) their fathers, that is more just with Allâh. But if you know not their father’s (names, call them) your brothers in faith and Mawâlîkum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft¬Forgiving, Most Merciful.” (Al-Ahzab 33:4,5)

Furthermore the Prophet sallallahu alayhe was salaam said :

” Whoever attributes himself to other than his father or ascribes to other than his manumator(the person who frees a slave), then the continuous curse of Allah is upon him”. [Narrated by Abu Daawood.]

3. At His termination of adoption, glory be to Him, ( that is the false acclaiming of son-ship), He terminated those rules that were linked with it in the pre-Islaamic period that had continued into the early stage of Islaam.

a) He terminated inheritance between the adopted and the foster guardian by means of this false son-ship. He made it that each one should be charitable to the other in their lifetimes, and that a deserved share be bequeathed to the other from the deceased that does not exceed a third of his wealth. The Sharee’ah has clarified the laws of inheritance and the deserving heirs in detail without a mention of the adopted or his guardian amongst them. He, the most High, has also mentioned in general those who are to inherit of distant relatives out of kindeness to kin. The Most High said :

“…..And blood relations among each other have closer personal ties in the Decree of Allâh (regarding inheritance) than (the brotherhood of) the believers and the Muhajirûn (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet Sallallahu alayhe was salaam joined them in brotherhood ties)….”(Al-Ahzab 33:6)

b) Allah has permitted the adopted son to marry the wife of his guardian after his term with her ends and this was forbidden in the pre-Islaamic period. He started with His Messenger in this to be the stronger in its legislation and tougher in terminating the custom of the people of the pre-Islaamic period in forbiddeing this. The Most High said :

“…..So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh’s Command must be fulfilled. (Al-Ahzab 33:37)
So the Prophet sallallahu alayhe was salaam married Zaynab Bint Jahsh by the command of Allah after Zayd Ibn Haarithah had divorced her.

4. From the preceding , it is clear that the termination of adoption is not the termination of human emotions and Islamic rights such as brotherhood, love, keeping ties, and good treatment, and all that it linked with prestigious morals. It is recommended to do good deeds, as follows:

a) A person is allowed to call he who is younger than him with the words ” O my son…” in treating him with kindeness , gentleness and making him feel loved, so that he may become friendly and listen to his advise or carry out his need. likewise, it is allowed for a person to call who is older than him with the words “…O my father..” out of respect for him and seeking his compassion in order to recieve his kindness , advise and help. Good manners can spread in the society and relationships between its members can strengthen due to this and all can feel a general feeling of brotherhood in faith.

b) The Sharee’ah has encouraged cooperation in doing good and increasing the fear of Allah . It has been recommended for people from all walks of life to love and treat eachother well. The Most High said :
“……Help you one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. ….. (Al-Ma’idah 5:2)

Also the Prophet sallallahu alayhe was salaam said :
” The similitude of the believers is their love, compassion and kindness between one another is like that of a body, if a limb complains , the rest of the body collapses with fever and restlessness.”[Narrated by Ahmad and Muslim].

He sallallahu alayhe was salaam furthermore said :
” The believers amongst themselves are like a structure, parts of it srengthen others”.[Narrated by Bukhari, Muslim, Tirmidthee and Nasaaee.]

This includes the caring of orphans, the poor, those unable to work and those whose fathers are unknown by tending , raising, and treating them well. So that society may not contain those who are wretched and neglected for they could afflict the Ummah due to their bad upbringing or rebel for having felt the harshness of society and its neglect. It is upon the Islamic governments to establish centres for the disabled , orphans, abandoned children, those who have no families and those who fall under the rulings of these categories. If the treasury of the government does not suffice the needs of such people, assistance can be sought from the affluent of the Ummah, the Prophet sallallahu alayhe was salaam said :

” Any believer who dies and bequeaths wealth, let his heirs whoever they may be inherit from him, if he bequeaths a debt or loss , then let his creditors refer to me, for I am his sponsor”. [Narrated by Bukhari]

May Allah bless and send peace upon the Messenger , his family, and companions.

The Pemanent Committee [Fataawa Islaamiyyah 4/497]
Islamic Fatawa Regarding the Muslim Child
pgs 172-175

Question posed to Shaykh Ibn Baaz, rahimahullah:

Q. Are the deeds of a child who has not yet reached the age of puberty such as prayer, Hajj and the reading of the Qur’aan attributed to his parents or are they attributed to him?

A.  The good deeds of a child who has not yet reached the age of puberty and their rewards are for him and not for his parents or anyone else.  His parents are rewarded for having taught him to perform these deeds, for directing him to do good and for helping him in them.  This is indicated by the hadeeth in Saheeh Muslim, narrated by Ibn Abbaas, that a woman lifted a child to the Prophet, salallahu ‘alayhi wa salam, during his farewell Hajj and said:  “O Messenger of Allah, is there Hajj for him?”  He, salallahu ‘alayhi wa salam, replied:  “Yes, and there is reward for you.”The Prophet, salallahu ‘alayhi wa salam, informed us that the Hajj is for the child, and that his mother is rewarded for her Hajj with him.  Similarly, there is reward for others besides the child’s parents, for the good they do such as teaching orphans, relatives, servants and others, due to the Prophet’s, salallahu ‘alayhi wa salam, saying:  “For the one who guides to good, a reward similar to that of the one who performs it.”  Narrated in Saheeh Muslim.  This is because it is from the assisting one another in virtue and fearfulness of Allah and that He, Glory be to Him, rewards for this.

Shaykh Ibn Baaz, rahimahullah  [Fataawa Islaamiyyah: 4/526]
(Also in Islamic Fataawa Regarding the Muslim Child, page 15)

Related Links:

• Muslim Children Page
• Actions or Deeds

Q: When I was a young man, I committed some sins. Alhamdu lillah [All praise is due to Allah], for having guided me to make Tawbah (repentance to Allah). However, I still have doubts about whether Allah has accepted my Tawbah or not. Kindly enlighten me regarding Salat-ul-Tawbah (Prayer of Repentance). May Allah reward you with the best!

A: Alhamdu lillah, Tawbah wipes out all one’s past sins. Therefore, you should give up your doubts that Allah has turned your Tawbah away. Rather, you have to expect good from your Lord and have firm belief that He has accepted your heartfelt Tawbah. This is based on the Ayah (Qur’anic verse) in which Allah says:Surah Al-Nur, 24: 31 And all of you beg Allâh to forgive you all, O believers, that you may be successful In the above Ayah, Allah has made success contingent upon making Tawbah. Anyone who turns in Tawbah to Allah, will achieve success. Allah (Glorified be He) says:Surah Ta­Ha, 20: 82 And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death). Allah is the Ever-Truthful Who never breaks His Promises. Allah (Glorified be He) also says:Surah Al-Tahrim, 66: 8 O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)

In the above Ayah Allah’s Promise, as indicated by the words “It may be …”, should be understood to mean that He will surely fulfill His Promise.

Therefore, you have to expect good from Allah and assume that He has accepted your Tawbah provided that you are sincere and full of remorse for committing these past sins. You also have to be determined not to return to doing them again. You have to be aware of incitements of Satan. In one Hadith Qudsy (Revelation from Allah in the Prophet’s words) Allah (Glorified and Exalted be He) says: I am near to the thought of My Servant as he thinks about Me.

Therefore, you ought to have firm belief that Allah has accepted your Tawbah. The Messenger of Allah (peace be upon him) said: Let none of you die without expecting good from Allah (may He be Glorified and Exalted) (Related by Muslim in his Sahih (authentic) Book of Hadith)

As for Salat-ul-Tawbah, it was authentically reported on the authority of Abu Bakr Al-Siddiq (may Allah be pleased with him) that the Prophet (peace be upon him) said:

Anyone who commits a sin, performs Wudu’ (ablution) properly, and then offers two Rak’ahs (units of Prayer) wherein he asks Allah to forgive his sins, Allah will accept his Tawbah. (Related by Ahmad)May Allah grant us success!

Source : Ibn Baaz fatwas from alifta.com

Browse by volume number > Volume 11 > The Book of Salah (Prayer): Section Two > Supererogatory Salah > Salah (Prayer) of repentance

Related Links:

• Repentance ( At-Tauba ) & Forgiveness ( Isthigfar ) Page
• The Method Of Making Tawbah – Fatwa

Dua Upon Going Out of the Home

The Messenger of Allah said: Whoever says – upon going out of his home:

Bismillãh, tawakkaltu `alã ‘allãh, lã hawla wa lã quwwata ‘illã bil-lãhi ta`ãla,

[I put my trust in Allah, there is neither might nor strength, except by Allah, the Most High]

it is said to him:

“You have been sufficed, protected, and guided, and the shaytan would move aside from him, then say to another shaytan: What access do you have to a man that has been guided, sufficed, and protected?”

Reporters

Reported by Abu dawood, An-Nisã’ee , and At-Tirmithi and he said it was comely-sound. Al-Albãni said it is as At-Tirmithi said; rather, he said, it is sound, and he said that Ibn Hibbãn also reported it in his Saheeh. Al-Albãni included this hadeeth in The Authentic of Good Sayings as #44.

Related Links:

• Tawakkul Page
  
• Whoever Does not Supplicate to Allaah, then Allaah is Angry with him [PDF]
  Taken from Silsilah Ahadeeth As-Saheehah Shaykh Nasir- Deen Al-Albaani

• Authentic Supplications of the Prophet – Waleed K.S. Al-Essa
• Fortress of The Muslim – Hisn Al Muslim – Saaed Al Qahtaani – 57 [Frames HTML Version] [PDF] [Book]

• Explanation of the Du’aa to alleviate Grief, Distress and Anxiety – By Abu Abdullah Hasan as Somaali
  Transcription by: Umm Yusuf min Sri Lanka [ pdf version here from muslimaat.info ] Must Read !!

Dear Brothers and Sisters in Islam,

“Taqaballa Allahu mina wa minkum Al-‘Amal Al-Saliha” (may Allah accept from you and us the good deeds).

Eid Mubarak to you and your family members.

May Allah give us the steadfastness(Thabbit) in the religion, Ameen.

Q: People congratulate one another on the ‘Eid day by saying, “Taqaballa Allahu mina wa minkum Al-‘Amal Al-Saliha” (may Allah accept from you and us the good deeds), is it not better to ask Allah to accept all our deeds and is there any particular supplication to mention on such an occasion?

A: It is permissible for a Muslim to say to his fellow Muslim on the ‘Eid day or on other days, “May Allah accept from you and us the good deeds”, and I do not know any particular supplication for that occasion but believers have to pray for each other with good supplications as indicated by the many pieces of evidence reported in this regard. May Allah grant us success!

Source : http://www.alifta.com/