January 2014 – Page 15 – AbdurRahman.Org

Shyness is of two types : My Advice to the Women : Umm Abdillah al-Waadi’iyyah

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259

Shyness is of two types:

1. What consists of character and disposition and cannot be acquired. Shyness is the behavior Allah granted the servant. The Prophet sallallahu alayhe was salaam said ” Shyness brings about nothing but good.” It prohibits a person from committing despicable actions and displaying degrading behavior.

2.What is attainable through knowing Allah and knowing His greatness as well as His closeness to His servants.His overseeing them, and His knowledge of what deceives the eyes while being hidden in the chests.

Shyness from Allah may be caused by witnessing and reflecting over His blessings and the shortcomings associated with being thankful for them.

The praiseworthy shyness is the behavior that encourages the performing of commendable actions and abandoning the wretched.

Concerning the statement : ” If you do not feel shy then do as you wish .” One meaning is that it does not command to do whatever you wish, but it conveys a meaning of blame and prohibition. One way of interpreting it is that it conveys a threat/warning. The second way to interpret it is that it is a way of conveying information. The thing that prohibits a person from doing bad actions is shyness.

An-Nawawee said , The Scholars said that the reality of shyness is the character that encourages the abandonment of despicable actions and prevents against negligence concerning the rights of the people who possess rights over others.

Aboo Al Qaasim al Junayd said Shyness is recognizing Allahs favors, meaning His blessings and the recognizing of ones own negligence in light of them both.

When shyness is lost, every type of evil is committed.

There are five signs of wretchedness :

1. The harshness in the hearts
2. The unflinching eye
3. The lack of shyness
4. The seeking of worldy pleasures.
5. Longevity in life

An example of shyness is Asmaa bint Aboo Bakr in the hadeeth where she carried the date stones and was offered to ride behind the Prophet sallallahu alayhe was salaam but was too shy.

Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

by AbdurRahman.orgJanuary 8, 2014February 19, 2015

Source: Tazkiyatun-Nufoos (pp.7-10)
Al-Istiqaamah Magazine , Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Ikhlaas (purity and sincerity of intentions): It is the stripping (i.e. the purifying) of one’s intentions in order to draw closer to Allaah – the Mighty and Majestic – in all matters. It is also said that ikhlaas is intending to single out Allaah alone with acts of obedience. It has also been said that ikhlaas is to forget about the creation by constantly looking towards the Creator.

And ikhlaas (sincerity) is a condition for Allaah to accept those righteous actions that are done in accordance with the Sunnah (guidance) of Allaah’s Messenger sallallaahu ‘alayhi wa sallam. So Allaah – the Most High – commanded us with His saying:

“And they have not been commanded except to worship Allaah alone, having ikhlaas (purity of intention) in their Religion and not setting-up partners with Allaah in the worship of Him.” [Soorah al-Bayyinah 38:5].

Abu Umaamah radiallaahu ‘anhu relates:
Once a man came to Allaah’s Messenger sallallaahu ‘alayhi wa
sallam and said: What do you think about a person who joins us in the fighting only to seek fame and wealth? So Allaah’s Messenger sallallaahu ‘alalvhi wa sallam replied: “He receives nothing!” The man repeated the question three times, each time Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “He recieves nothing!” Then he said: “Indeed Allaah does not accept an action except if it is done with ikhlaas (i.e. purely for Allaah’s sake), seeking nothing but His Face.”2

Zayd ibn Thaabit radiallaahu ‘anhu relates:
The Prophet sallallaahu ‘alayhi wa sallam said: “May Allaah brighten whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Ikhlaas for Allaah in one’s action; sincere advice to the Muslim leaders; and clinging to the Jamaa’ah.”3

The meaning of the above being that these three matters strengthen the heart. And that whosoever adopts them, then his heart will be purified from deceit, corruption and evil. And no servant can be free from Shaytaan except by having ikhlaas, as Allaah – the Mighty and Majestic -said:

“Except those of Your servants who have ikhlaas.” [Soorah Saad 38:83].

It has been related from one of the pious people that he said: “O my soul! Have ikhlaas and then you will be purified.” Thus, whenever any share of this world – in which the soul takes comfort and the heart inclines towards, either greatly or slightly – enters into our actions, then it marrs the purity and ruins the ikhlaas. For man becomes preoccupied with his portion of the world and becomes immersed in his desires; and very seldom are his action, or acts of worship, free from temporary objectives or desires of this kind. That is why it has been said: “Whosoever secures in his lifetime even a single moment of ikhlaas, seeking the Face of Allaah, he will be saved.” This is because ikhlaas is something very precious, and cleansing the heart from impurities is something difficult.

So ikhlaas is: Cleansing the heart from all impurities – whether large or small – such that the intention of drawing closer to Allaah is stripped of all other motives, except that. And this matter cannot be imagined, except from someone who truly loves Allaah; and who is so absorbed in thinking about the Aakhirah (Hereafter), that there remains no place in his heat for the love of this world to settle. The likes of such a person – even when he is eating, drinking or answering the call of nature – has ikhlaas in his actions and has correct intentions. However, whosoever is not like this, then the doors of ikhlaas will be closed to him – except in rare exceptions. Likewise, whosoever is overwhelmed with the love of Allaah and the love of the Hereafter, then the actions that he does will all be characterised with this ikhlaas. However, if the person’s soul is overwhelmed with this dunyaa (world), then the actions that he does will be characterised with this love, such that no act of worship – whether it be Pasting or Praying, or other than these – will be accepted from him, except in a few cases.

The cure for loving this world is to break these worldly desires that the soul has, curing-off the greed it has for this world and purifying it for the Hereafter. This will then become the overwhelming trait of the heart and with this state achieving ikhlaas will become much easier. For how many actions there are that a person does, thinking that they are done with true ikhlaas (sincerity), seeking only the Face of Allaah, but he is deluded, for he does not see the defects in them!

Thus it has been related about someone that he used to always pray in the first row of the mosque. One day he was delayed in coming to the Prayer, so he had to pray in the second row. Feeling embarrassed at praying in the second row, the man realised that the satisfaction and pleasure of the heart that he gained from praying in the first row was due to him seeing that the people used to admire him for it. This is a very fine and subtle point and actions are seldom safe from it. Indeed, very few are there who realise such subtleties – apart from those upon whom Allaah – the Most High – has blessed and helped. Rather, those who are negligent of such matters will see their good deeds appearing as evil ones on the Day of Resurrection, and they are the ones who are referred to in Allaah – the Most High’s – sayings:

“And there will become clear to them that which they were not expecting. For the evil of their deeds will become apparent to them.” [Soorah az-Zumr 39:47-48].

“Say: Shall We inform you about those who will lose most in respect to their actions? Those whose efforts have been wasted in the life of this world, whilst they thought that they were doing good actions.” [Soorah al- Kahf 18:103-104].

Some Sayings Concerning Ikhlaas

Ya’qoob- rahimahullaah – said:
“A mukhlis (one who truly has ikhlaas) is someone who conceals his good actions, as he conceals his bad ones.”

As-Soosee – rahimahullaah -said:
“True ikhlaas is not to see your ikhlaas. Indeed, whosoever identifies ikhlaas in his ikhlaas, then he is in need of having ikhlaas in his ikhlaas!” And what this indicates is to purify one’s actions from being amazed with oneself. Since whosoever considers his ikhlaas, being amazed with it, has fallen into great danger. For ikhlaas is to be pure and free from such dangers of being amazed with one’s own actions.

Ayyoob – rahimahullaah -said:
“Having Ikhlaas (sincerity for Allaah) in the intentions for any action, is much more harder than performing the action itself.”

One of the Salaf (Pious Predecessors) said:
To have true ikhlaas even for a short time, is to be saved. However, ikhlaas is very rare.”

Suhayl – rahimahullaah – was asked: What is the thing most difficult for the nafs (soul)? He replied: “To have ikhlaas, especially when the soul is not disposed towards it.”

Al-Fudayl ibn ‘Iyyaad – rahimahullaah – said:
“Abandoning action for the sake of people, is to seek their admiration. To do an action for the sake of people is to commit Shirk (to associate in the worship of Allaah, others along with Allaah). Indeed ikhlaas is when Allaah saves you from both of these states.”

1. Tazkiyatun-Nufoos (pp.7-10).
2. Hasan: Related by an-Nasaa’ee (6/25). It was authenticated by al-Haafidh al-‘lraaqee in Takhreejul-lhyaa (4/28).
3. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).

Shyness of the Prophet Moosa (peace be upon him) – Sahih Bukhari

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Sahih Bukhari Volume 4, Book 55, Number 616:

Narrated Abu Huraira:

Allah’s Apostle said, “(The Prophet) Moses was a shy person and used to cover his body completely because of his extensive shyness. One of the children of Israel hurt him by saying, ‘He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.’ Allah wished to clear Moses of what they said about him, so one day while Moses was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the stone took his clothes and fled; Moses picked up his stick and ran after the stone saying, ‘O stone! Give me my garment!’ Till he reached a group of Bani Israel who saw him naked then, and found him the best of what Allah had created, and Allah cleared him of what they had accused him of. The stone stopped there and Moses took and put his garment on and started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting, three, four or five marks. This was what Allah refers to in His Saying:– “O you who believe! Be you not like those Who annoyed Moses, But Allah proved his innocence of that which they alleged, And he was honorable In Allah’s Sight.” (33.69)

“Anyone who possesses a speck of Pride in his heart will not enter Paradise” : Ibn Taimiyyah

by AbdurRahman.orgJanuary 8, 2014February 14, 2015

Author:Shaikh-ul-Islaam Ibn Taimiyyah
Source:Majmoo‘-ul Fataawaa (vol. 7, pg. 677-679)
Produced by:al-manhaj.com

Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) was asked:

Regarding the Prophet’s statement: “Anyone who possesses a speck of pride (kibr) in his heart will not enter Paradise” – Is this hadeeth specific only to the believers or (is it specific only to the) unbelievers? If we were to say that it is specific for the Believers then (is not) our statement trivial considering (the fact that) the believers shall enter Paradise due to their Eemaan. If, on the other hand, we were to say that the hadeeth is specific for the unbelievers then what is the relevance of the statement (since it is already known that the unbelievers shall not gain admission to Paradise?

He (rahimahullaah) answered:

(Another) authentically reported wording of (this particular version of the) hadeeth is, “Anyone who possesses half a mustard seed of Pride (kibr) in his heart will not be granted admission to Paradise. And anyone who possesses half a mustard seed of Eemaan will not enter the (Eternal) Fire.” [1]

Kibr that openly opposes and negates Eemaan results in the banishment of the one who holds it from entering al-Jannah as is found in Allaah’s statement:

“And your Lord said: “Invoke Me, I will respond to your (invocation). Verily! Those who scorn (yastakbiroon – Have kibr) My worship, they will surely enter Hell in humiliation!” [Surah Ghaafir: 60]

This is the Kibr of Iblees (the Devil), Pharaoh and all the others who possessed the Kibr, which invalidated Eemaan. This is also the Kibr that the Jews possess and those whom Allaah has described to us by saying:

“Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed.” [Surah Al-Baqarah: 87]

Al-Kibr, in its entirety, openly opposes the essentials of al-Eemaan. As such he who has an atom’s weight of Kibr in his heart will not act upon that which Allaah has prescribed, nor will he abstain from that which Allaah has prohibited. Instead his Kibr shall result in his disavowal and rejection of the truth and instill in him contempt of others. This, precisely, is the explanatory definition of al-Kibr provide by the Prophet as is found in the complete version of the initial Hadeeth [“The one who possesses an atom’s weight of Kibr in his heart shall not be granted admission to Paradise.”]

He (sallAllaahu ‘alayhi wa sallam) was asked: “[But] O Messenger of Allaah! A man likes to have fine clothing and footwear. Is this included in Kibr?” He responded, “No. Allaah is Beauty and loves Beauty. Kibr is the rejection of truth (Batrul-Haqq) and condescension of others (waa ghaamtun-naas).” [2]

The statement “Batarul-Haqq” denotes distain and rejection of the Truth, while “ghaamtun-naas” implies contempt and condescension of others from amongst mankind.

Therefore the one who possesses half a mustard seed of it (Kibr) rejects the Truth that he was ordered to accept and act upon. At the same time, the Kibr instills in him a sense of condescension that inculcates in the individual an oppressive demeanor producing transgression over the rights of others.

The one who neglects his obligations (due to his rejection of them) and is oppressive to others from amongst the creation is not to be amongst the people of Jannah (while in this state), or deserving of it. On the contrary, such an individual is to be counted amongst the people who are threatened with punishment!

His (sallAllaahu ‘alayhi wa sallam) statement: “Anyone who possesses a speck of Kibr in his heart will not be granted admission to Paradise” implies that the individual is not from the people of Jannah and is not deserving of it. But if he repents, or he possesses Hasaanaat (righteous deeds) that expiate his sins, or Allaah has given him Ibtillaah (trials and tests) in the form of calamities that have expunged his sins, or similar things; then for that individual the recompense of Kibr – which originally was a barrier for him to enter Jannah – is eliminated and he gains admission (to it). Similarly Allaah, due to Divine Grace, may forgive the individual (the sin of) Kibr. [3] None shall gain admission (to Paradise) while possessing an atom’s weight of Kibr. As a result, those (scholars) discussing this Hadeeth, and other Hadeeth that have a similar theme, have stated:

“Unconditional admission (to Paradise) – that is not in conjunction with punishment (for the sin of Kibr) – is what is being negated in this Hadeeth; not the admission to Jannah that is granted to those who have entered the Fire (to be purified and cleansed) and then are allowed admission to Paradise thereafter. (On the other hand) if a hadeeth explicitly declares that a particular person is in Jannah or that a particular person is from the People of Jannah, it would then be understood that he would enter the Jannah and not enter the fire (beforehand).”

After this clarification we come to understand the true meaning of these narrations as being that the one who possesses an atom’s weight of Kibr in his heart is not from the people of Paradise (up to that point) and shall not gain admission into it without punishment (for his sin). Surely he deserves punishment – due to the enormity of the sin – similar to those who perform the Major (Kabaa’ir) sins. Allaah may punish him in the Fire as long as He wishes, but none from amongst the people of Tawheed shall remain in the Fire eternally.

This is to be the way we understand all the Hadeeth that have a similar meaning. This understanding is to be used when seeking the meaning of his (sallAllaahu ‘alayhi wa sallam) statement: “The one who severs the ties of the womb shall not enter Jannah”[4] or “You shall not enter Jannah until you believe. And you shall not believe until you love one another. Shall I inform you of something that if you do you shall (truly) love each other? Spread the greetings of Salaam amongst yourselves.”

This is the understanding that we are to have when pondering over the ahaadeeth that contain threats of Punishment. In this way we understand that the hadeeth is general and can be attributed to both the unbelievers and the Muslims.

If one was to say: “All the Muslims enter Jannah due to their Islaam.” The response is that not all Muslims enter Jannah without punishment. Surely the people who have been threatened (with punishment in the Hereafter due to their sins) shall enter into the Fire to remain in it for the period that Allaah so wills even though they are not unbelievers. The individual who has some Eemaan coinciding with major sins may enter into the Fire and exit from it as a result of the Shafaa‘ah (Intercession) of the Prophet or by other reported means as articulated by the Prophet when he (sallAllaahu ‘alayhi wa sallam) said:

“My Shafaa‘ah is for the people who commit Majors Sins from amongst my Ummah.” [5]

And he (sallAllaahu ‘alayhi wa sallam) said as is reported in the Saheeh: “I shall bring out of the Fire the one who possesses half a mustard seed of Eemaan.” [6]

In this way we understand what is in store for those whom Allaah has threatened with punishment – the murderer, fornicator/adulterer, the one who consumes intoxicants, and the one who misappropriates the wealth of the orphans, the one who witnesses falsehood and others who perform the deeds of the people of major sins. They – even if they are not unbelievers – are not deserving of the Jannah that they are promised (as Muslims) without first being (cleansed and purged through) punishment.

The madh-hab (way and belief) of Ahlus-Sunnah wal-Jamaa‘ah is that the Foosaaq (deviant sinners) from amongst the general body of Muslims are not going to be eternally punished in the Fire as held by the Khawaarij[7] and the Mu‘tazilah.[8] They are not complete in their religion (Deen), Eemaan and obedience to Allaah.[9] They have good and bad deeds that necessitate a measure of punishment and reward. This is a concise dissertation regarding the issue.

Footnotes:

[1] Translator’s Note: Reported by Imaam Muslim, Abu Dawood and At-Tirmidhee on the authority of Ibn Mas‘ood. See Islaah al-Masaajid, checked by Shaykh Al-Albaanee rahimahullaah.

[2] Translator’s Note: Reported by Imam Muslim (54), Ibn Khuzaymah, Abu Dawood, At-Tirmidhee and Ibn Sa‘d on the authority of Ibn Mas‘ood. At-Tabaraanee reports it on the authority of ‘Abdullah bin Salaam

[3] Translator’s Note: Allaah the Most High says in Surah an-Nisaa’ (4:48): “Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives what is besides that to whom He pleases, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin.”

[4] Translator’s Note: Reported by Imaam Muslim (1765 – Abridged) al-Haakim, al-Bayhaqee, Abu Dawood, and at-Tirmidhee on the authority of Jubayr bin Mut‘aam.

[5] Translator’s Note: Turn to the Chapter “Shafaa‘ah for the People of Major Sins” (Pg. 61-108) in the highly beneficial book of the world-renowned Muhaddith, Shaykh Muqbil bin Haadee al-Waadi‘ee (rahimahullaah) titled: “Ash-Shafaa‘ah.” In the chapter the Shaykh reports seventy-six (76) ahaadeeth showing that those who perform Major sins are not excluded from the Shafaa‘ah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This particular hadeeth can be found in the book on page 85, hadeeth number 56. Shaikh Abu ‘Abdir-Rahmaan Muqbil bin Haadee reports that the Hadeeth is collected by at-Tirmidhee (v. 4, pg. 45) on the authority of Anas and Jaabir. He then states: “And this hadeeth is Hasan Saheeh Ghareeb (good and authentic yet scarce in this mode). The Hadeeth is reported by Ibn Khuzaymah (pg. 270), Ibn Hibbaan as is stated in the Mawrid (pg. 640), and al-Haakim (vol. 1, pg. 69) said: ‘This hadeeth is authentic and meets the requirements set by Al-Bukhaaree and Muslim even though they did not narrate it.’” Later on Shaykh Muqbil wrote: “Al-Haafidh Ibn Katheer said in his Tafseer (vol. 1, pg. 487) that its chain of narration is Saheeh and meets the requirements set by Al-Bukhaaree and Muslim.” The Shaykh then takes us step by step through the chain of narration and proves convincingly that the hadeeth does not meet the requirements of Al-Bukhaaree and Muslim due to the presence of Mu‘aamar reporting from Thaabit. For further detailed analysis turn to pg. 85-88. In Shaykh al-Albaani’s Saheeh al-Jaami‘, he declares the hadeeth Saheeh on the authority of Jaabir, Ibn ‘Abbas, Ibn ‘Umar, Ka‘b bin ‘Ajrah and Anas.

[6] Translator’s Note: This is a segment of the famous Hadeeth of Shafaa‘ah collected by Al-Bukhaaree (vol. 13, pg. 472)

[7] Translator’s Note: Khawaarij is the plural of Kharijee – They are those who declared that a Muslim becomes a disbeliever due to committing a major sin alone.

[8] Translator’s Note: The Mu‘tazilah deem the one who does not agree with their understanding of Tawheed (7 false principles) is deemed a Mushrik. They believe that the sinners who are Muslim shall be in a place between Jannah and the Fire. Their beliefs are built on false logical deductions that led them to negate many of the Names and Attributes of Allaah. They were the deviant group who opposed the Imaam of Ahlus-Sunnah, Ahmad Ibn Hanbal by falsely claiming that the Qur’aan is created and not the Speech of Allaah.

[9] Translator’s Note: The Murji’ah believe that sins, major or minor, do not affect faith and that Eemaan neither increases nor decreases. They claim that actions are not part of faith and that people do not vary in faith.

Tawakkul as a substitute for supplication – Permanent Commitee

by AbdurRahman.orgJanuary 8, 2014January 17, 2015

Fatwa from Permanent Commitee

source: alifta.net

Q 2: does Tawakkul (putting one’s trust in Allah) negate du`a’ (supplication)? That is to say, “Can a Muslim slave put his trust in Allah without performing Du`a’ citing this Hadith Qudsy (Revelation from Allah in the Prophet’s words) which says “Whoever is occupied with My Dhikr rather than seeking My Grace, I shall give him/her the best I give to the seekers.” What is meant by “My Dhikr”? Does it mean the Holy Qur’an? And what is meant by “seeking My Grace”? The Prophet (peace be upon him) said, Whoever does not ask Allah,surely Allah will be angry with him.

That is what is meant by this Hadith. My question is, “Can we combine Du`a’ with Tawakkul? Actually, I have been confused between the Hadith Qudsy and the Prophetic Hadith mentioned above. What is deemed preferable, asking Allah or being busy with Dhikr rather than asking Him?

A: First of all, This Hadith is related by Al-Tirmidhy in His Jami`, on the authority of Muhammad ibn Al-Hasan ibn Abu Yazid Al-Hamadany from `Amr ibn Qays from `Atiyyah from Abu Sa`id Al-Khudry who reported Allah’s Messenger (peace be upon him) as saying, Allah (Glory be to Him) says, “Whoever is occupied with the Qur’an rather than remembering Me and seeking My Grace, I shall give him/her the best I give to the seekers. Indeed, the superiority of Allah’s Word over that of man is to equal to His superiority over His creation. This Hadith is Da`if (a Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of the narrators) as the chain of its narrators includes `Atiyyah Al-`Awfy and Muhammad ibn Al-Hasan ibn Abu Yazid, who are considered as weak narrators.

Imam Abu Hatim Al-Razy said, “This is a Hadith Munkar (rejected Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith).” Al-Hafizh Al-Dhahaby said, “Al-Tirmidhy tried to raise it to the rank of Hasan, but it is not considered as Hadith Hasan.” The Hadith was also related by Al-Darimy in his Sunan and Al-Tabarany in his book “The Du`a’ (supplication)” and Al-Bayhaqy in Al-Asma’ wa Al-Sifat (Allah’s Names and Attributes). It was also mentioned by Ibn Al-Jawzy in “Al Mawdu`at” (fabricated Hadith); Allah knows best.

Secondly, Many texts in the Qur’an and Sunnah have recommended Du`a’ urging its performance to the extent of describing it as the core of worship. Allah (may He be Exalted) said, Surah Al-Baqarah, 2: 186 And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. Allah (may He be Praised) also said,Surah Ghafir, 40: 60 And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islâmic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islâmic Monotheism)] they will surely enter Hell in humiliation!” In addition, there are many other relevant Qur’anic verses. The Prophet (peace be upon him) said, Du`a’ (Supplication) is itself the worship. Related by As-hab-ul-Sunan (authors of Hadith compilations classified by jurisprudential themes) through an authentic Sanad (chain of narration). Du`a’ is not in conflict with Tawakkul, as the former denotes application of the means. Whoever thinks that Tawakkul means deserting Du`a’ is fabricating lies against Shari`ah, the same as the one who thinks that Tawakkul can be a substitute for the application of the means, like selling, purchasing, cultivating in addition to other means. What is lawful for every Muslim is combining Tawwakul with pursuing the rightful and permissible means. In Allah Alone we seek help.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Performing Tawbah from envy : Nur Ala Al-Darb Fatwas

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Source : Nur `Ala Al-Darb Fatwas , alifta.net

Q62: I would like to perform Tawbah (repentance to Allah) from envying others. I am trying to get rid of this quality as hard as I can, but Satan often tempts me to do this through jealousy. If I become jealous of my colleagues or other women, I begin to envy them. A friend told me, “Suppress your jealousy and envy inside your heart, and don’t talk about it, so Allah will not punish you for it.”

A62: Yes, it is true, if you feel something you should try to struggle against yourself and suppress your feelings, and do not do anything contrary to the Shari`ah.

– Do not try to harm the person that you envy, whether by actions or by words.

– Ask Allah to remove this from your heart so it will not harm you.

– If one person envies another, but they do not act upon it, it will not harm them if they do not harm the person they envy, take their blessing from them, or speak ill about them. If it is something that is in their mind and they suppress it, it will not cause them any harm. However, they should be careful to avoid saying or doing anything to harm the person they envy. It was narrated the Messenger of Allah (peace be upon him) said,Avoid envy, as envy devours good deeds just as a fire devours fuel.

– Envy is a malicious thing that harms the one who feels it before it harms others.

– Believers should beware of this and ask Allah for protection. They should supplicate to Allah to remove this from their hearts, until there is nothing left of it. And, whenever they feel anything like it, they should struggle against themselves to suppress it and keep it inside their hearts, without hurting the person they envy, whether by actions or by words. And may Allah help us all!

The Fruits of Putting one’s Trust in Allaah : Shaykh Saalih Al-Fawzaan

by AbdurRahman.orgJanuary 8, 2014March 24, 2015

Haqeeqat-ut-Tawakkul (pg. 35-42) – Al-Ibaanah.com

As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]

So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”

This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).

Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]

And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]

So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]

And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]

He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]

And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]

Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.

Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]

So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.

Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.

Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.

It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]

So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” [1]

So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]

There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.

Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.

As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.

So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says: “Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.” [Surah Al-Maa’idah: 2]

So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.

In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.

Footnotes:

[1] Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.

Published on: August 5, 2007

The Meaning of Tawakkul : Permanent Committee

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Fatwa no. 2798:

Q: If Tawakkul (putting trust in Allah) does not mean that you should jump into a pool of water while you cannot swim, nor put yourself in danger by a physical movement without previous training, nor sit in a room full of insects without using insecticide and expose oneself to affliction of a disease, nor leave a drawer opened exposing its contents to loss, then what is the meaning of Tawakkul? We appreciate your guidance, and many thanks to you.

A: Tawakkul means that a person should put their trust in Allah (may He be Exalted) Alone. It is an obligatory act and one of the tenets of Iman (faith). Allah (may He be Exalted) says:Surah Al-Ma’idah, 5: 23 … and put your trust in Allâh if you are believers indeed. Tawakkul is one of the powerful moral means helping to achieve goals and fulfill purposes. However, a Muslim should combine it with other means, whether they are acts of `Ibadah (worship) like Du`a’ (supplication), Salah (Prayer), Sadaqah (voluntary charity) or maintaining the ties of kinship, or other material means which Allah has predestined that their effects follow from their causes like the examples mentioned by the questioner here. We should have Tawakkul to follow the way of Allah’s Messenger (peace be upon him) in this regard as he was the best person who had Tawakkul. He used to consider other appropriate material means along with his Tawakkul. So, whoever ignores the material means thinking that it is sufficient for them to have Tawakkul, contradict the way of Allah’s Messenger (peace be upon him). This type of Tawakkul is not permissible. Rather, it is recklessness and not a Shar`y (Islamically lawful) Tawakkul.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

source : alifta.net

Suffering from the whispering of Shaytan : Shaykh ibn Uthaymeen

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Fatawa Arkanul Islam
Shaykh Muhammad Ibn Uthaymeen (Rahimallah) Pgs. 55-60

Question:

There is a man who suffers from the whisperings of Shaytan. He whispers things to him that are great sins, concerning Allah, the Almighty, the All-Powerful and he is very much afraid of this; what is the advice of your eminence?

Answer:

Regarding what has been mentioned concerning the problem of the questioner, which is that he fears the result of it, I say to him: Rejoice at the good news that there will be no result from it except a good result. This is the whispering by which Shaytan assails the believers in order to upset the sound belief in their hearts and to cause them sprirtual and mental agitation and disturb the serenity of their faith, indeed the serenity of their lives, if they are believers.

He is not the 1st among the people of faith to be confronted by this situation, nor is he the last, for it will continue as long as there is a believer in the world; and this same situation confronted the Sahabahs (radiallahu anhum), for it was reported on the authority of Abu Hurayrah (radiallahu anhu) that he said:

“Some people from among the Companions of the Messenger of Allah came to the Rasool (alayhi salatul wasalam) and said to him, ‘Verily we perceive in our minds that which every one of us considers too grave to express’.

He (alayhi salatul wasalam) said: “Do you really perceive it?

“They said: “Yes”. Upon this he (alayhi salatul wasalam) remarked:”That is true faith.” *

* [(It was reported by Muslim in the Book of Faith, in the Chapter of Explanation of the (evil) whispering regarding Faith (132)]

In the Two Sahihs , it is also narrated from Abu Hurayrah (radiallahu anhu) that the Rasool (alayhi salatul wasalam) said:

“Satan may come to anyone of you and say: ‘Who created such and such? Who created such and such?’ until he says, ‘Who created your Lord?’ So, when he inspires such a question, one should seek refuge w/Allah and give up such thoughts.” *

* (Reported by Bukhari in the Book of Beginning of Creation, in the Chapter: The description of Iblis and his Legions (3276) and it was reported by Muslim in the Book of Faith, in the Chapter on the Description of the (evil) Whispering regarding Faith (134).

It is reported on the authority of Ibn Abbas (radiallahu anhu) that a man came to the Rasool (alayhi salatul wasalam) and said: “Oh, Messenger of Allah! one of us has thoughts of such a nature that he would rather be reduced to charcoal than speak about them.” The Rasool (alayhi salatul wasalam) said:”All praise and thanks be to Allah who has reduced his matter (shaytan’s guile) to (evil) whispering.” *

*(It was reported by Abu Dawud in the Book of Good Manners, in the Chapter: Regarding the response to (evil) Whispering (5112) and by Imam Ahmed in Al-Musnad (1:340)

Shaykhul Islam Ibn Taymiyah (rahimallah) said in the Book of Faith:
“The believer is put to trial by the whispering of Satan, the whispering of kufr which causes him distress, as the Companions (radiallahu anhum) said: “Oh Messenger of Allah! one of us has thoughts within himself of such a nature that he would rather fall down from the heaven than speak of them.” The Rasool (alayhi salatul wasalam) said:

“That is true faith”

And in another narration: “he considers it too grave to express.” He (alayhi salatul wasalam) said:

“All praise and thanks are Allah’s who has reduced his (shaytan) intrigue to (evil) whispering)”

That is, the occurence of his whispering along with this great hatred for it and repelling it from the heart is a part of true faith, like the warrior in Allah’s Cause who met the enemy and fought him until he overcame him, for that is a great Jihad up to his words.

This why the seekers of knowledge and worship are assailed by whispering and uncertainty which do not afflict another, b/c he (the other) does not follow the Law of Allah and His way; rather, he follows his own desires, heedless of the rememberance of his Lord and this is the goal of Shaytan, as opposed to those who turn towards their Lord with knowledge and (acts of ) worship, for he is their enemy and he seeks to prevent them from (worshipping) Allah, the Most High.

So, I say to this questioner: once it is clear to you that this whispering is from Shaytan, then you must struggle and stand against it, know that it will never harm you as long as you undertake the necessary struggle, reject it and cease thinking about it. The Rasool (alayhi salatul wasalam) said:

“Allah has forgiven what is whispered in the hearts of my followers, unless they put it into action or utter it.” *

*(Reported by Bukhari in the Book of Manumission, in the Chapter: Error and Forgetfulness in Manumission and Divorce (2528) and by Muslim in the Book of Faith, in the Chapter: Allah has forgiven what is whispered in heart (127)

And if it is said to you:

Do you believe what is whispered to you? And do you think it is the truth? And is it possible to describe Allah, the Most Glorified by it? You would say: It is not for us to speak of this; Glorified are You (Oh Allah), this is a great lie! You would reject it with your heart and by your words; and of the people, you would flee further than any of them from it. Then it is, only whispering and perils displayed to your heart, and a window to polythesim from Shaytan, who courses throughout the human body as blood courses through it, in order to destroy and obscure your deen for you.

This is why you find that Shaytan does not place doubt or rejection about trivial things in your heart, so you hear for example, of the existence of large and important cities filled w/residents and buildings in the east and west and yet doubt their existence never once crossed your mind, nor regarding their faults, such as that their buildings are destroyed or are unfit for habitation or that there are no occupants in them and so on. There is no goal for Shaytan in making man kind doubt such things. But Shaytan’s important great goal is destroying the faith of the believer, so he strives by his horse, and on on foot, to extinguish the light of knowledge and guidance in one’s heart and to cause him to fall into the darkness of doubt and uncertainty.

The Rasool (alayhi salatul wasalam) explained the beneficial medicine which contains a cure for this:

“Then let him seek refuge with Allah and cease doing it.”

If a person ceases doing that and continues to worship Allah, seeking & desiring that which is with Allah, it will stop troubling him, by Allah’s Power. So, avoid all suppositions which pass through your heart on this subject and worship Allah, supplicate to Him and glorfiy Him, and if you heard anyone describing Him with what was whispered to him, you would kill him if you could. Therefore, what is whispered is not a fact; rather it is simply thoughts and whisperings which have no basis. Like in the case of someone wearing a clean garment which he has just washed and then he is assailed by thoughts that maybe it is impure, and maybe it is not permissble to pray in it, but he should pay no heed to this.

And my advice may be summarized as follows:

1. Seek protection with Allah and completely stop these suppositions as the Rasool (alayhi salatul wasalam) ordered us to do.

2. Mention Allah, the Most High and restrain yourself from this whisperings.

3. Wholehearted dedication to worship and acting in accordance with the Command of Allah and seeking His Pleasure, for when you give worship your undivided attention with earnestness and striving, you will forget about occupying yourself with this whispering, Inshallah.

4. Seeking refuge with Allah much and asking Him to protect you from this thing.And I ask Allah, the Most High for protection for you and safety from every evil and every destable thing.

”Were You To Depend upon Allaah with true dependence” : Permanent Committee

by AbdurRahman.orgJanuary 8, 2014March 17, 2015

Question:

Please explain this Hadeeth so that we have a correct understanding of it: لو أنكم كنتم توكلون على الله حق توكله لرزقكم كما يرزق الطير تغدو خماصا وتروح بطانا “Were you to depend upon Allaah with true dependence, He would have provided for you like He provides for the bird; early in the morning he leaves hungry, but returns at the end of the day with a full stomach.”

Answer:

The Hadeeth from ‘Umar, may Allaah be pleased with him, that the Prophet (sallAllaahu `alayhi wa sallam) said:

لو أنكم كنتم توكلون على الله حق توكله لرزقكم كما يرزق الطير تغدو خماصا وتروح بطانا

“Were you to depend upon Allaah with true dependence, He would have provided for you like He provides for the bird; early in the morning he leaves hungry, but returns at the end of the day with a full stomach.” (At-Tirmithi no. 2344, Ibn Majah no.4I64, Ahmad 1/30,52, Ibn Hibban no. 2548 and Al-Hakim 4/318)

was recorded by Imam Ahmad, At-Tirmithi, An-Nisa’i, Ibn Majah, Ibn Hibban, and Al-Hakim, and At-Tirmithi said, “This Hadeeth is Hasan Sahih.”

The (Arabic) word (in the Hadeeth is) “Tawakkul,” means to depend sincerely in one’s heart upon Allaah Almighty, for bringing blessings and warding off harms, for this world and the Hereafter. If people were to sincerely trust and depend upon Allaah to bring them that which benefits them and to keep away that which harms them, and if they take reasonable, practical steps themselves, Allaah will send their provision to them by the simplest of means. Just as Allaah Almighty gives the bird provision when it simply leaves in the morning, seeking its sustenance, and returns at the end of the day. Yes, it does go out to search, but it is an easy effort. Tawakkul in reality does not deny actually working and striving for provision, for Allaah Almighty has decreed that we should work and it is from His ways that he gives people when they strive. In fact, Allaah Almighty ordered us to both depend upon Him and to work, to take the necessary steps needed to achieve our goals, and so the act of striving for our sustenance is an act of physical worship while trusting and depending upon Allaah is faith in Him. He said:

وَعلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

“And in Allaah let believers put their Trust” [Ibrahim 14:11]

He made Tawakkul like Taqwa which is to establish the means that have been ordered, while depending upon Allaah. Dependence without working and striving is mere impotence, even though, when one does this, he may appear to depend on Allaah to a certain degree. No one, then, should transform his trust into mere impotence and weakness. One should rather deem his trust in Allaah to be like working and striving: it is one of the necessary steps one must take to achieve his goal.

And with Allaah is the facilitation to do what is right. May Allaah send peace and blessings upon Muhammad, his family, and his Companions

Permanent Committee for Research and Verdicts
Fatawa Islamiyah, Vol. 7, Pages 172-174, DARUSSALAM

K9 Web Protection for PC, iPhone and Android (Free) – Protect Your Children!

by AbdurRahman.orgJanuary 3, 2014February 10, 2015

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Being Moderate in Your Affairs – Abu Muhammad al Maghribee [Audio|En]

by AbdurRahman.orgJanuary 3, 2014March 18, 2015

Masjid Tawheed Annual Seminar:
Al-Wasatiyyah – Moderation in the Religion

The Prophet (Sallalaahu alaihi wa sallam) said,

“Deen is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be exaggerators, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights.” (Sahih Bukhari)

Part 01: Listen / Download Mp3 Here (Time 1:04:53)
[audio http://salafiaudio.files.wordpress.com/2014/01/being-moderate-in-your-affairs-01-abu-muhammad-al-maghribee.mp3]

Part 02: Listen / Download Mp3 Here (Time 55:49)
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Part 03: Listen / Download Mp3 Here (Time 1:04:10)
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Part 04: Listen / Download Mp3 Here (Time 58:36)
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Part 05: Listen / Download Mp3 Here (Time 1:17:42)
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Lofty Ambitions – Abu Muhammad al-Maghribee [Audio|En]

by AbdurRahman.orgJanuary 3, 2014March 18, 2015

This khutbah was given at Masjid Tawheed in Stone Mountain, GA. Please join us if you are able at 5848 Memorial Dr, Stone Mountain, GA 30083. If you are not able to attend in person, please feel free to listen in via our Paltalk room or our telelink line at 712-432-2856.

Listen / Download Mp3 Here (Time 37:43)

Posted from: http://followthesalaf.com

Book Study: Usoolus-Sunnah (Foundations Of The Sunnah) – Expl of Shaykh Rabee – Abu Muhammad al Maghribee [Audio|En]

by AbdurRahman.orgJanuary 3, 2014March 24, 2015

Usoolus-Sunnah (Foundations of the Sunnah) of Imaam Ahmad, rahimahullahu ta’ala, as explained by our noble sheikh Rabee bin Haadee al-Madkhalee, hafidhahullahu ta’ala.

For the arabic text of the explanation, please click here: شرح أصول السنة للإمام أحمد بن حنبل

For the english text, please click here: Foundations of the Sunnah

Part01 : Listen /Download Mp3 Here (Time 1:00:46)
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Part02 : Listen /Download Mp3 Here (Time 1:01:24)
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Part03 : Listen /Download Mp3 Here (Time 1:04:53)
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Part04 : Listen /Download Mp3 Here (Time 1:08:39)
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Part05 : Listen /Download Mp3 Here (Time 56:11)
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Part06 : Listen /Download Mp3 Here (Time 1:04:53)
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Part07 : Listen /Download Mp3 Here (Time 1:03:49)
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Part08 : Listen /Download Mp3 Here (Time 1:04:36)
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Part09 : Listen /Download Mp3 Here (Time 1:03:47)
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Part10 : Listen /Download Mp3 Here (Time 57:16)
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Part11 : Listen /Download Mp3 Here (Time 56:20)
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These are ongoing classes..other parts will be uploaded as they are made available by http://followthesalaf.com

Obligatory Belief Regarding The Companions – Abu Muhammad al Maghribee [Audio|Eng]

by AbdurRahman.orgJanuary 2, 2014March 9, 2015

we will now begin a new, short book, in shaa Allah, regarding the obligatory belief upon us towards the noble companions of the Messenger of Allah, sallallahu alaihi wa sallam, as they are our examples, our salaf, to be followed and emulated.

The book titled الإعتقاد الواجب نحو الصحابة can be read and downloaded by clicking on the Arabic title. It is authored by our Sheikh Faalah bin Isma’eel Mandakar, hafidhahullah.

We begin today’s lesson by reading the introduction by our noble Sheikh Muhammad bin Saaleh al-Uthaymeen, rahimahullahu ta’ala.

Part 01: Listen / Dowload Mp3 Here (Time 52:17)