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Shaikh-ul-Islaam Ibn Taymiyyah (rahimahullaah Ta’aala) said: “Those who establish the duty of preserving what was inherited from the Messenger (salallaahu ‘alayhi wa sallam) – and safeguard it from any addition or deletion – are from the greatest of the awliyya` of Allaah; they are of the beloved servants of Allaah and His party.”

Imam Ibnul Qayyim (rahimahullaah Ta’aala) said: “Whoever proceeds upon the Straight Path that the Messenger (salallaahu ‘alayhi wa sallam) and his companions were upon, let him make himself get used to trouble from the ignoramuses and Ahlul-Bid’ah, such as them belittling him, attacking him, warning against him.“

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Our Call is to Correct What People Have Corrupted, by Shaykh Muhammad al-Anjaree (hafidhahullaah Ta’aala) [The following are notes – Read more…

Published on 3 Apr 2012 by SalafiCentreUK

Question to Shaikh Abdur-Razzaaq Al-Badr:

”How is the elderly person dealt with, if he does not establish the prayer or if he commits some of the (acts) of disobedience?

Answer:

We know from what has preceded (i.e. in the lecture) that the elderly person has rights due to his old age; the rights of the elderly, even if he is not a Muslim, then how about the one who abandons the prayer completely?

This (person) is a disbeliever due to the saying of the Messenger (‘alayhi salat wasallam): ‘‘the covenant between us and them is the prayer, so whoever abandons it has disbelieved. ” And the ahaadeeth regarding this affair are many.

*[Note: Listener/Reader: The scholars differ with regards to the affair of the person who abandons the Salaah out of laziness, as to whether he is a disbeliever or not; so refer to the different arguments of the scholars on the topic. See the arguments of Shaikh Uthaymeen, Shaikh Bin Baaz, Shaikh Al-Albaanee (rahimahumullaah)]

However, regardless of this (i.e. this elder’s abandonment of the prayer), the rights of the elderly remain; so he is shown kindness and is dealt with in accordance with what such rights necessitates, in winning over his heart, and with the hope that Allaah (Tabaaraka-Wata-Aalaa) will guide him and return him to correctness, especially if he is a father or a near relative, then a person should deal with him in the worldly life with goodness and kindness. In this also is winning over his heart, and perhaps Allaah (Subhaanahu wa ta’ala) will grant him guidance and success.

And we did come across (i.e. in the lecture) the saying of Allaah:
”But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly.’‘ [Luqmaan: Ayah: 15].

He (Allaah) did not say: disrespect both of them, or cut off the relationship (between you and them), rather He said: ”but behave with them in the world kindly.” So, (you) behave kindly even if he is a disbeliever or polytheist; and even if he is caller to polytheism and disbelief, the father is (still) treated with kindness, also the mother and the close relative; so that this kindness becomes a means to winning over his heart and to draw it close to the truth and goodness.

And if he is from the sinful believers, then also he is to be dealt with in a good way and at the same time give him advise with etiquettes, without raising oneself above him, arrogance or what is similar to that; rather you him advise with etiquettes, gentleness and wise mannerisms, and perhaps Allaah (Tabaaraka-Wata-Aalaa) will bless him with guidance and bestow him steadfastness.

Translated by Abu Mu-aawiyyah (Abdullaah Al-Gambi)
Source www.al-badr.net
http://salaficentre.com

The Meaning Of ‘Actions Are Only Judged By Intentions’
sources: silsilat ul-hudaa wa nnoor, 340/8 & nudhum al-fawaaid, 21
asaheeha translations @ http://alalbaany.com

~ Explanation of the hadeeth: ‘Actions are only judged by intentions’ [Saheeh al-Bukhaari #1] ~

Shaikh al-Albaani (rahimahullaah):

“This hadeeth means that righteous actions are only (sound/accepted/rewarded) by sincere intentions, not that actions opposing the Legislation turn into righteous legislated actions due to coupling them with righteous intentions. No one will say that except someone ignorant or pursuing his own interests!

Many people know this hadeeth in wording but don’t understand its meaning. Why? Because oftentimes we turn (to some people) and say: ‘Yaa akhi, this action that you are doing, or this statement that you are uttering, is not a righteous action.’ What is the answer? ‘Yaa akhi, the Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘Actions are only judged by intentions’ and my intention is good! My intention is righteous!’

So what is the meaning of the hadeeth? Does the hadeeth mean that evil actions are only (sound/accepted/rewarded) by righteous intentions? Or does it mean that righteous actions are only (sound/accepted/rewarded) by righteous intentions? This latter statement is the meaning. As for if one’s actions are not righteous but intention is righteous – this is not enough. Likewise it is also not enough if it is vice versa: i.e. if one’s actions are righteous but intention is not righteous. So the hadeeth gives us two opposites: just like it is a condition for righteous action that there be righteous intention, it is likewise a condition for righteous intention that there be righteous action. So either one is not enough without the other.

You hear many people nowadays swearing by their fathers for example, saying: ‘.’ Sometimes you may find a person coming to a grave and praying there – a grave of a prophet or righteous person or the like – then when they are prohibited from that, he tells you: ‘My intention is not to worship him, my intention is to seek nearness to Allaah (tawassul) through him.’ Ok, your coming to this grave – granted that the intention is righteous – is an action, so is this a righteous action? The answer is no, because the Messenger (‘alayhi ssalaam) used to say: ‘Don’t sit on the graves nor pray toward them.’ And du’aa is part of prayer, in fact du’aa is worship as he (‘alayhi ssalaam) said. Hence turning to the grave with du’aa is like turning to it with prayer: it is an action that is not righteous, and this unrighteous action is not justified by the intention being righteous, if we grant that the intention is righteous.

Thus, for our actions to be righteous, they must be in agreement with the Legislation. This is what our Lord (‘azza wa jal) pointed to with His Statement in the Noble Qur’aan: {whoever hopes for the meeting with his Lord, let him do righteous work and not associate any partner in the worship of his Lord}.”

Related Links:

• The Two Necessary Conditions for the Acceptance of an Action – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
  The People Divide into Four Categories with Regards to Sincerity and Adherence to the Guidance of the Prophet. Source: Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
• The Righteous Action – Shaykh Muhammad Nasirud-Din al-Albani – al-Hijra magazine (vol.4 no.2)

Anas bin Malik narrated: The Messenger of Allaah said: «A good dream [that comes true] of a righteous man is one of forty-six parts of prophethood.» Transmitted by al-Bukhaaree – v.9, p.30

Abu Qataadah narrated: The Prophet said: «A true good dream is from Allaah, and a bad dream is from Shaytaan.» Transmitted by Muslim – v.4, p.1772

Abu Hurayrah narrated: I heard the Messenger of Allaah saying: «Nothing is left of the prophethood except Al-Mubashshiraat.» They asked, “What are Al-Mubashshiraat?” He replied: «The true good dreams [that conveys glad tidings].» Transmitted by al-Bukhaaree – v.9, p.31

A man narrates:

My father once narrated [a story to me] about an old man who had a dream. In this dream, he met Shaykhul-Islaam Ibn Taymiyyah in one of the markets of ‘Unayzah; It was one of the markets which leads to the assembly (a gathering place) – a well known place in ‘Unayzah.

During this meeting, Shaykhul-Islaam Ibn Taymiyyah handed a lamp to this old man.

When the old man [later] enquired about the [meaning of his] dream, he was told that he will have a child who would [grow up to] be pious (saalih) and he would have [an elevated] stature in [islaamic] knowledge.

So, a child was born to this old man, and he was set upon naming him Saalih, in the hope that his dream would be true and specific to this child.

So, Saalih was religious and devout, and loved the people, [just] as they loved him [too]. He would recite the Qur.aan and stand the night in prayer, however, he was not a student of knowledge.

Saalih then got married and had a son, whom he named Muhammad; He was Muhammad ibn Saalih al-’Uthaymeen.

And in reality – and we consider him as such – he was the lamp which Shaykhul-Islaam Ibn Taymiyyah had given the old man [in the dream].

And [as for] this old man, [well, he] was the grandfather of Shaykh Ibn ‘Uthaymeen – may Allaah have mercy upon him.

Narrated by: The Shaykh’s son, ‘Abdullaah ibn Muhammad ibn Saalih al-’Uthaymeen.
http://bit.ly/KttPBc

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

Having Eeman and Befriending Those Who Oppose Allaah and His Messenger Cannot Exist in the same Person (or Jinn)

• Proofs, Virtues, Fruits for Al-Walaa` wal-Baraa` (Loving and Hating for Allaah’s Sake)
  

Youtube Channel Courtesy : by SalafyInk

Post Courtesy :  Maher Attiyeh in SalafisOfFlorida Yahoogroup

The Religion is ‘not left up to the intellects of men and their opinions’
From Shaykh Fawzaan’s hafizahullaah explanation of Sharh-us-Sunnah
Translated by Abu Talhah rahimahullaah -  ittibaa.com

From Shaykh Fawzaan‘s hafizahullaah explanation of Sharh-us-Sunnah:
(lesson 6 – audio/text)

His saying, “It was not left up to the intellects of men and their opinions.”

The Religion is not what men deem to be good or what they hold as their opinion, because this is not the Religion of Allaah. This is the Religion of the people, which they have newly invented. As for the Religion of Allaah the Mighty and Majestic, then it is what He legislated.  As for that which the men hold as their opinion, based upon their own opinions, this is not the Religion of Allaah the Perfect and Most High.  Rather it is just a religion of whoever holds that opinion. So nothing can be ascribed to Allaah from the Religion except that which He legislated upon the tongue of His Messenger sallAllaahu `alayhi wa sallam. And as for what others besides Him legislated, then it cannot be ascribed to Allaah, rather it can only be ascribed to whoever legislated it, and Allaah is free of it.  He the Most High said:

أَمْ لَهُمْ شُرَكَاء شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ

Do they have partners who legislate for them religion which Allaah has not permitted (Sooratush-Shooraa (42), aayah 21)

His saying, “And its knowledge is with Allaah and His Messenger sallAllaahu `alayhi wa sallam.” The affairs of the Religion are towqeefiyyah (depend upon text); there must be proofs from Allaah and His Messenger with regard to the affairs of the Religion. The matter is restricted to what occurs in the Book and the Sunnah from the affairs of the Religion. And newly introduced matters and innovations are abandoned, that which Allaah has not sent down any proof for – even if their people hold them to be religion, and they draw closer to Allaah through them, then we turn no attention to these things and we do not believe in them, because the Religion of Allaah is what He legislated and His Messenger.

Because the Religion is based upon knowledge which came from Allaah and His Messenger. And do not follow the desires of the people and the opinions of the people and what they declare to be good and what they follow each other upon, and it has no basis in the Book of Allaah or the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. Just as he `alayhis-salaatu was-salaam said:

“Whoever introduces into this affair of ours that which is not from it, it is rejected.”

And in one narration:

“Whoever does an action which our affair is not in accordance with, it is rejected”[1]

So the person who wishes that his action be righteous and be beneficial, then he should adhere to two matters:

The first matter: is that he makes his Religion pure for Allaah and free from shirk.

And the second matter: ittibaa` following the Sunnah of Allaah’s Messenger sallAllaahu alayhi wa sallam, free of innovations and newly introduced affairs.

A person will indeed find many things which contradict what is correct in the `aqeedah, matters which contradict what is correct in matters of worship, many of them; (because) the people have desires, and have their own aspirations, and they have  their own opinions and they have their own ways (which  they follow). So we do not follow the people, rather we present whatever the people are upon to the Book and the Sunnah. So whatever conforms with the Book and the Sunnah then it is the Truth, and whatever contradicts these two then it is false and futile.

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[1] The checking of this has preceded on page 66. (Hadeeth of Aa`ishah radiyAllaahu`anhaa reported by Muslim and in the Saheeh of al-Bukhaaree)

[Translated by Abu Talhah rahimahullaah]

Related Links:

• Status of the Sunnah in Islam and the sources of Legislation – Shaik Ibn Baz [PDF] alifta.net
• The Deviation of those who are satisfied with The Qur’an to the exclusion of Hadeeth – by Shaik Nasiruddin Albanee
  From the Author’s book “The Status of Sunnah in Islam”
• The Status of Sunnah in Islam – by Shaik Nasiruddin Albanee [PDF]  al-ibaanah

The Believer is the mirror of the Believer
Sheikh Saalih al-Fouzaan
Translated by Abu Fouzaan Qaasim

In the name of Allaah, the Most Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;

On the authority of Abu Hurayrah, may Allaah be pleased with him, said: The Messenger of Allaah, may peace and blessings be upon him, said:

“The believer is the mirror of the believer.”[Abu Daawud 4918 with a good chain]

Sheikh Saalih al-Fouzaan, may Allaah preserve him, explains this hadeeth by saying:

“A mirror is that which you see yourself when you stand in front of it whether the picture is presentable or needs fixing and modificaton. When a person wishes to leave from his home, he stands in front of the mirror because there may be something that he needs to correct on himself or remove from his clothing or the like. For a person to have a pleasant appearance in front of the people is a good thing, however there is the figurative meaning of mirror that shows you your deficiencies and that is your Muslim brother/sister.

The believer is the mirror of his fellow brother. Your brother knows the mistakes and shortcomings that you may have and therefore informs you of them so accept what he tells you. This is an encouragement to accept what your brother presents to you which entails the beautification of your inward and outward appearance. Also he sees things in you that you can’t see yourself. A person may think he is complete and is mistake-free whereas his sincere and genuine Muslim brother sees that he has mistakes and shortcomings thus he instructs him to rectify them. So do not restrict yourself solely to your own assumptions and considerations but consult your brother and listen to the advice he has to give.

In this hadeeth are two important matters:

1) A person should accept the advice of his sincere brother from that which he sees in him from defects and correct them.

2) It is compulsory upon the Muslim to advise his brother/sister and not remain silent about what he sees in him from defects and the like or the opposite; praising him and being phony with him by relaying to him that which isn’t true (about himself). This is deceit and treachery. “The believer is the mirror to the believer,” he sees in him his own picture and what needs perfecting and reformation.”

Translated from: ‘Tasheelul Ilmaam bi fiqhil Ahaadeeth min Bulooghil Maraam’ by Sheikh Saalih al-Fouzaan

AsSalam Alaikum wa Rahmatullaahi wa Barakaatuhu.

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AbdurRahman Meda @ AbdurRahman.Org