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Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: Steadfastness (Istiqaamah)

When Afflicted With Doubts – Shaykh Saleh al Usaymi [Video|Ar-En]

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When Afflicted With Doubts – Shaykh Saleh al Usaymi [Video|Ar-En]
https://youtu.be/a96vxcyIn8c [2 mins]

The practice of the Salaf in removing doubts by asking the scholars.

He said: The practice of the Salaf in removing doubts by asking the scholars.

Not by asking Google, not that an individual searches the websites when he has doubts. No! If you were able to be safe from doubts it wouldn’t have intruded in your heart! So this individual is unable to remove it. Rather, the one that is able to remove it is the one who inherited from the Prophet ﷺ in explaining the religion. You should go back to a scholar and put forth this doubt to him in order for him to remove it for you. Don’t go back to other than him because if you went back to other than him, the doubt will increase and it will be established your heart.

Afterwards, he said:

The scholars will answer it with what will remove the doubt from him. And this is because they only ascribe the statement to the Messenger ﷺ

How will the scholar remove the doubt? With proofs, not with their opinions, or with desires, or with what the people of the land were brought up upon. No! Rather these doubts are removed with proofs. So none has the ability to remove doubts unless he has with him an army of proofs. If he doesn’t have an army of proofs, he will be from the humiliated. So the strong from the scholars is the one who is strengthened by an army of proofs from the Statements of Allah and the statements of His Messenger ﷺ. If a doubt takes over the heart of the creation, then he has the weapons that he can repel these doubts from himself and the Muslims. So when a doubt befalls the slave, then he is commanded to ask a firmly grounded scholar about it. And the firmly grounded scholar is commanded to repel these doubts with the Statement of Allah and the statement of His Messenger ﷺ.

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Fitan (Trials) & Istiqamah (Steadfastness)
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The Regression of the Believer – Shaykh Muhammad Bāzmūl حفظه الله [Video]

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The Regression of the Believer – Shaykh Muhammad Bāzmūl حفظه الله [Video]
https://youtu.be/I4-RExJLMpY [4 min]

Steadfastness (Istiqaamah):
https://abdurrahman.org/category/islam/steadfastness-istiqaamah/

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Say ‘I believe in Allah’ and then be Steadfast – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

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Bismillaah

Say 'I believe in Allah' and then be Steadfast

[Souncloud Audio Link]

On the authority of Sufyan bin Abdullah (may Allah be pleased with him) who said:

“I said, ‘O Messenger of Allah, tell me something about Islam which I can ask of no one but you.’ He (peace be upon him) said, ‘Say “I believe in Allah” — and then be steadfast.'” 

[Muslim]

Posted from: Hadeeth #21 :  An Nawawi 40 Hadeeth – Shaykh Ibn Uthaymeen | Dr. Saleh as-Saleh [Audio Series|En]

Related Links:

Deeds of the Heart – Dawud Adib [Audio|En]

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Bismillaah

Al-Haafidh ibn Hajr al-Asqalaanee, may Allah have mercy upon him and provide us with his knowledge, said:

“The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, O servant of Allah, with to cure your heart then it is upon you to be truthful with regards to seeking refuge with Allah and putting your trust in Him, to pray a great deal of superogatory prayers, to perform the actions of obedience to Allah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous … and to frequently recite the Qur’an. And Allah will indeed allow all of this to be preserved by him.”

Related Links:

The Believer (Mu’min) should combine between al-Khawf (Fear) and ar-Rajaa (Hope) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lesson 51: Point 88
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know, may Allaah have mercy upon you, that it is befitting that the servant should always have fear and concern for as long as he remains in this world because he does not know what condition he will die upon, what conclusion he will have, knowing what state he will meet Allaah, the Mighty and Majestic even if he performed every good deed.

And it is befitting that a man who has transgressed greatly to the detriment of his own soul should not give up hope in Allaah, the Most High, at the point of death. Rather, he should have good thoughts with respect to Allaah whilst fearing his sins. So, if Allaah has mercy upon him then it is from His favour and if He punishes him then it is because of his sins.

[Souncloud Audio Link] 

Transcribed Audio:

This is a tremendous matter and it is that the believer (mu`min) should combine al-khawf war-rajaa· (fear and hope) such that in performing his deeds he precedes between fear and hope. So he does not have fear on its own and so therefore despair of the mercy of Allaah.

He, the Most High, said:

 إِنَّهُ لَا يَيْأَسُ مِن رَّوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ

Indeed no-one despairs of the mercy of Allaah except for the disbelieving people. (Soorah-Yoosuf (12), aayah 87)

And He, the Most High, said:

وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ

And who despairs of the mercy of his Lord except for those people who are astray. (Sooratul-Hijr (15), aayah 56)

He, the Most High, said:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ

Say, “O my servants who have transgressed greatly against their own soulsǃ Do not despair of the mercy of Allaah.” (Sooratuz-Zumar (39), aayah 53)

So he should not fear with excessive fear, which causes him to despair of the mercy of Allaah, the Mighty and Majestic, for this is blameworthy fear. And likewise, he should have hope in Allaah the Mighty and Majestic, however, the hope should not take him and cause him to feel secure of the makr (plot or plan) of Allaah. Rather, he should be fearful of Allaah’s plan.

And the plan of Allaah, the Majestic and Most High, is as befits Him and it is from His perfection. It is not like the makr (plotting) of the created beings, for makr (plotting) in the language is secretly striving for some harm to come upon someone else in a hidden manner such that he is not aware of it. This is what makr means in Arabic. So if that is done for a just cause then it is justice and this is the plotting or planning of Allaah, the Perfect and Most High, for He plots against the wrongdoers and the evildoers and causes his punishment to come upon them in a way that they do not perceive and this is justice from Him, He, the Perfect. So He is praised for it but as for if causing harm to come upon someone else is not for a just cause then it is dhulm (oppression) and it is not permissible. And this is the makr (plotting) of the created beings but as for the plotting of the Creator, the Majestic and Most High, then it is something praiseworthy because it is justice and fairness from Him, He, the Perfect and Most High. So this is the difference between the two matters; between the plotting of Allaah and the plotting of the created beings.

He, the Most High, said:

وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

And they plot and Allaah plots. And Allaah is the best of those who plot. (Soorah Aali `Imraan (3), aayah 54)

This is a case of recompense for them. So it is not oppression from Him, He, the Perfect and Most High. Rather it comes about as a result of their plotting. They plotted and Allaah plotted against them as a punishment for them. And this is justice from Him, He, the Perfect and Most High.

And there occurs in the hadeeth:

“One of you may act with the actions of the people of Paradise until there is not between him and it except a cubit; forearms distance and then what was written overtakes him and he acts with the actions of the people of the Fire and therefore he enters it.”

He enters the Fire on account of the fact that he has acted with the actions of the people of the Fire and the recompense comes as a result of the action. And since his conclusion was that he acted with the actions of the people of the Fire, he will enter the Fire and the opposite is the case:

“And one of you may act with the actions of the people of the Fire until there is not between him and it except a cubit; forearms distance so then what was written overtakes him and he acts with the actions of the people of the Paradise and therefore he enters it.”[1]

He enters it because he performed the actions of the people of Paradise and died upon it. So the Fire will not be entered into except on account of deeds and Paradise will not be entered into except on account of having performed deeds; and deeds are in accordance with their conclusions.

So a person must not be deceived by his own righteousness or his uprightness and therefore feel secure from deviation. How many believers and how many Muslims and how many scholars Allaah has caused them to deviate when acts of disobedience occurred from them? So a person should not feel secure about himself nor praise his own self. So he should not feel secure from deviation and so on account of it mix with the evil people and listen to them and look into matters of trials and tribulations. He should not feel secure for himself.

“The hearts of the servants are between two fingers from the fingers of the Most Merciful One.”[2]

He should not feel secure with regard to himself. And the khaleel (the especially beloved one); Ibraaheem `alayhissalaam made supplication (du`a) and said:

 وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ

… And keep me and my children away from worshipping the idols. O my Lord they have led many of the people astray. (Soorah Ibraaheem (14), aayah 35-36) 

So a person should not feel secure for himself from being put to trial and from having an evil conclusion even if he is from the most righteous of the people. And he shouldn’t despair of the mercy of Allaah even if he is one of the worst of the disbelieving ones from the people, for Allaah may favour him with repentance so that he dies upon Islaam and therefore enters Paradise. Because as long as he is still alive then he is open to this or that. So the actions are in accordance with their conclusions.

His saying, “and he should have good thoughts with respect to Allaah and he should fear his sins.” He should think good with regard to Allaah and not despair of the mercy of Allaah.

“and he should fear his sins,” meaning he should not hope with a hope that has no fear with it. Rather, he should gather between fear and hope.

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا

They used to hasten to perform good deeds and they worshipped Us and invoked Us upon hope and fear. (Sooratul-Anbiyaa· (21), aayah 90)

They were the Prophets and they used to hasten to do good deeds and worship and invoke Allaah, raghaban (with hope); meaning hoping for His reward and rahaban (meaning fearing His punishment). So the Prophets gathered between fear and hope; they did not take one aspect and leave the other aspect. They did not take the aspect of hope and leave off the aspect of fear and they did not take up the aspect of fear and leave off the aspect of hope.

And the servant should make his thoughts about Allaah good, particularly at the point of death. The scholars said, while the person is in a state of good health, he should cause the aspect of fear to predominate as a precaution and at the point of death, he should cause the aspect of hope to predominate. Because during life he is able to act and to repent and to seek forgiveness but at the point of death, he is not able to do anything so then he should give precedence to the aspect of hope. And therefore, there occurs in the hadeeth:

“One of you should not die except that he has good thoughts with respect to Allaah, the Mighty and Majestic.”[3]

His saying, “if Allaah has mercy upon him then it is from His favour and if He punishes him then it is on account of sin.” This is just as has preceded that Allaah, the Majestic and Most High, does not grant bliss to the people nor does He punish them except on account of their deeds.

He, the Most High, said:

وَلَا يَظْلِمُ رَبُّكَ أَحَدًا
And your Lord does not oppress anyone.
(Sooratul-Kahf (18), aayah 49)

Footnotes:

[1] Reported by al-Bukhaariyy (3,208) and (6,594) and Muslim (2,643) from a hadeeth of `Abdullaah ibn Mas`ood radiyAllaahu `anhu.

[2] Reported by Muslim (2,654) from a hadeeth of `Abdullaah Ibn `Amr radiyAllaahu `anhumaa.

[3] Reported by Muslim (2,877) from a hadeeth of `Abdullaah ibn `Amr radiyAllaahu `anhumaa.

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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

“Allaah! O Guardian of Islaam and its people! Make us firm upon Islaam until we meet You with it” – Aqeedah Tahawiyyah

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Aqeedah Tahaawiyyah: Lesson 37  : Point [151]

151. Allaah! O Guardian of Islaam and its people! Make us firm upon Islaam until we meet You with it.

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Links: Steadfastness (Istiqaamah)

We ask Allaah to make us firm upon Eemaan & to conclude our lives with it – Imam Tahaawi | Dawud Burbank [Short Clip]

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This short clip was extracted by AbdurRahman.Org from # 60 of the Audio Series: Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Al-Istiqaamah (Steadfastness) of the Deen – A Door from the Doors of Sustenance – Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

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After the Khutbatul Haajah the Sheikh mentions our subject tonight deals with: The means of getting sustenance and the doors towards sustenance. This subject in which everyone likes it, however many of them went wrong in the way of going about it. So, the Muslim knows the legislated means and doors towards attaining sustenance of which Allaah has mentioned in the Qura’an and of the Messenger صلى الله عليه وسلم has mentioned and carried those legislated means out he would have gained what has been promised to him. And sometimes these means are called ‘Abwaabur Rizq’ or ‘Abwaabul Furaj’ i.e doors towards relaxation and relief or if you wish to say ‘Abwaabul Rizq’ – doors towards obtaining sustenance or if you wish then say ‘Asbaabur Rizq’ i.e the means of sustenance. So the first means insha-Allaah (the students of knowledge should write these down in the notebooks with the proofs which we will mention from the Qura’an and the Sunnah). The Sheikh continues with the first door of means is :

1. Al-Istiaqaamah (Steadfastness on the Deen of Allaah) : Al-Istiqaamah of the Deen is a door from the doors of relief from difficulty and a door from the doors of sustenance and a means from the means of sustenance. Allaah (subhana wa ta’ala) says,

‘and if only they had believed in Allaah and had Istiqaamah on the right way, We would surely have bestowed upon them water (rain) in abundance.’

So Istiqaamah on the Book and the Sunnah and holding onto them wholeheartedly without increasing in them or taking away from them, this is a door from the doors of relief from discomfort, and a door from the doors of sustenance and a means from its means. On the contrary it is from the greatest means of Rizq in the Dunya and the Aakhirah. And if you knew the following means you would have known how much the people had gone away from them these days except whom Allaah has had mercy on. They want Rizq but they went wrong in the ways of attaining it and the doors towards it and its means except who Allaah has had mercy on them and they are very few. Even to the point where it might come to the thought of a person that if he wants rizq all he has to do is engross himself in pursuing the dunya and leave off the ‘Asbaab-al-Shar’eeah’ – (that is the means designated by the Shariah). So he doesn’t find except adverse hardship and you ofcourse know what rain has of benefits for the Ummah. The Sheikh mentions the ayah in Surahtul Anbiah :

‘We made all things living from water.’

When rain comes, i.e the rain that has the mercy of Allaah with it, all of the good in turn comes – the earth vegetates fruits and various herbs and waters in rivers become plentiful and the cattle and the riding beasts benefit and the good of humans and animals become abundant and agriculture becomes successful and ghee and honey becomes abundant, and sheep, cattle becomes abundant and the market prices become lower. And even the heat it gets lowered a great deal from the people. The Sheikh mentions the ayah again :

‘and if only they had Istiqaamah on the right path, We would have given them water (rain) from the sky in abundance.’

And Istiqaamah as you know as Allaah (subhana wa ta’ala) says :

‘That is verily those who say, “Our Lord is Allaah, then they have Istiqaamah, the angels descend upon them saying, ‘have no fear and do not be sad and have good tidings of Jannah (Paradise) that you have been promised. We are your protecting friends in the Dunya and in the Aakhirah. ‘

And whomsoever has Allaah as his wali or his protecting friend and has the angels as his awliyaah, his protecting friends, will Allaah leave that person to be by himself without any protection? Whoever thinks that Allaah will let go to waste his awliyaah, the ones that are close to Him, that hold firm to the Book and the Sunnah – then he has thought negatively about Allaah. So, the first door from the doors of rizq is Istiqaamah upon the Deen. And visualize the time that the people were Mustaqeemeen – when they had Istiqaamah upon the Book and the Sunnah.

Ibn al Qayyim (rahimahullah) he mentioned in his book ‘Zaad al-Maad’ that he found a grain of wheat the size of a date stone. The Sheikh reiterates : a grain of wheat the size of a date stone. And a cucumber the length of it being such and such … This is barakah from Allaah. So then Istiqaamah would probably lead to having a tomato that would need two people to hold it, a water melon which needs 5 or 6 people to hold it – i.e if there is present holding to the Book of Allaah and the Sunnah, no bid’ah, no khurafaath (superstitions & folklore), no sheer foolishness, no magic, no taking of intoxicants, no ribaa and no zinaa, no ‘liwaath’ — no sodomy and no lying and no fujoor – witness evil doing and no ‘shahaadatuz zoor’ — bearing witness to falsehood, and no wicked oath and not putting off of the prayers.

With Istiqaamah there will be present an abundance of good by the permission of Allaah. Our forefathers mentioned to us (May Allaah forgive us and them and all the Muslims) that they used to sell a young sheep for a Riyal. So, they eat its meat and sell its skin for a Riyal. So he slaughters it, he eats it with his family, his neighbours and whoever comes and at the end of it he sells the skin for a Riyal. He didn’t lose anything. So Isthiqaamah its affair is great in this Dunya and Aakhirah, in your Deen and dunya and in your Barzaakh, in your Aakhirah if you held on to the Kitaab and the Sunnah.

From : Means of Sustenance: Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

Istiqaamah – Articles & Audio:
https://abdurrahman.org/category/islam/steadfastness-istiqaamah/

Beware of Self Delusion (al Ghuroor)

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[09/08 1:18 am] Whatsapp Rabee Almaqaalih:

من مجالس شيخنا ربيع العامرة بالنصح والتوجيه

كنت عنده يوم الأربعاء بتاريخ ٢١|٤|١٤٣٣ من هجرة

نبينا محمد صلى الله عليه وسلم.
وكان يتكلم على الغرور ويذمه ثم ذكر :
《 عبد الله القصيمي 》
قال : كان رجلا ذكيا جدا له كتابات قوية لو ثبت يمكن يمثل شيخ الإسلام ابن تيمية في هذا العصر !
لكنه ( الغرور ) الذي أضله ، فيه غرور شديد ، والله كنت أقرأ له والتمس الغرور في بعض كتاباته .
ولما نصحه بعض العلماء تكبر للغرور الذي فيه وارتد عن الدين .انتهى
كتبه : أبو حسان سمير القيسي

From the sittings of Shaykh Rabee full of advice and guidance:

“I was with the shaykh on Wednesday 21/4/1433 AH and he was speaking about self delusion. He was dispraising it and he then made mention of “Abdullah Al-Qaseemi”.

Shaykh Rabee said

“This was an extremely intelligent man who had powerful writings. Had he remained firm, he could well have been like the Shaykh ul Islam ibn Taymiyyah of our times! However, self delusion _(alghuroor)_ is what caused him to stray. He was severely deluded by himself. By Allah, I would read his books and sense self delusion in some of his writings. 

When some of the scholars advised him, he became haughty due to that very same delusion that he had (about himself) and thereafter he apostated and left the Religion.”

[End of quote]

Written by Hassaan Sameer Al-Qaysee

I, Nadeem Ahsan-Shah received this from brother Rabee Al-Maqaalih of Madinah (via a whatsapp group) who confirmed to me that he heard this directly from brother Hassaan Sameer Al-Qaysee.

Translated by Abu Ishaaq Nadeem Ahsan-Shah.

May Allah keep us firm upon His Deen and protect us from feeling safe from the Hell-Fire.

“Allah gave me intellect; therefore I can sit with the innovators” – Shaykh Sulaymaan Ar-Ruhaylee

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Read the article here: http://mtws.posthaven.com/allah-gave-…
Translated by Rasheed ibn Estes Barbee حفظه الله
Video Courtesy: Bilal Nahim

Shaykh said :

I swear by Allah O brothers;verily I know people personally, who were from the best of people upon the Sunnah,but they took lightly the matter of sitting with those known to be upon innovation and they were turned upside down

Know leavings the correct path occurs in two ways – Abu Muhammad al Maghribee [Audio|En]

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Listen / Download Mp3 Here (Time 55:41)[audio https://salafiaudio.files.wordpress.com/2014/09/know-leavings-the-correct-path-occurs-in-two-ways-abu-muhammad-al-maghribi.mp3]

Leaving the correct path occurs in one of two ways:

  • The first is one who leaves the correct path but only intends good
    • He did not seek knowledge from the correct place and is heading for destruction
    • Following him in his error knowingly is a path leading to destruction
    • He should be advised privately (if he is not calling to his error)
  • The second one leaves the correct path deliberately, obstinately and knowing the Truth
    • He wishes to mislead the people and he is a devil
    • The devil misleads people from the Straight Path (aayah and hadeeth mentioned as proof)
    • It is obligatory to warn against this person otherwise he will fool the people
    • This is the role of the knowledge-based refutations, rudood
    • Clarifying the Truth is a trust and responsibility Allaah placed upon the scholars
    • Remaining silent about those who mislead the people is hiding the Truth

Sabr – Patience – Perseverance (Al Baqarah 155 to 157) – Shaykh Uthaymeen / Dr. Saleh as Saleh [Audio|En]

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Sabr – Patience – Perseverance (Al Baqarah 155 to 157)

Based upon the work of Shaik Ibn Al ‘Uthaymeen .
Read Notes Points of Benefit On Sabr – Shaykh Uthaymeen – Dr. Saleh as Saleh [PDF]

Allaah Subhanahu wa ta’ala (the One Free of all Imperfection, the most High) said:

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin.” [2:155]

“Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.” [2:156]

Calamities inflicted on man:

1- Fear: covering the general fear and the specific fear.
2- Hunger: state when one’s stomach is empty of food while being eager to have it.
– Having little food
– Having little means of acquiring it
– Afflicted with an illness which prevents the person from eating due to loss of appetite, a blockage in the throat, ulcers in the stomach or a disease preventing absorption of nutrients.
3- Loss of wealth: This covers money, belongings, cattle etc.
4- Loss of Lives
5- Loss of fruits, either less produce or destruction of the produce

[2:155] And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin.

[2:156] Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.”

The saying of Allaah subhanahu wa ta’ala (what means): “but give glad tidings to AsSabirin,” tells us of the merits of the patient ones.

[2:45] And seek help in patience and As-Salât (the prayer) and truly it is extremely heavy and hard except for Al-Khâshi’ûn [i.e. the true believers in Allâh – those who obey Allâh with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)].

The people of knowledge said that patience is of three types:

1. Patience on the obedience to Allaah
2. Patience on avoiding disobedience and keeping away from sins
3. Patience on the pre-decrees of Allaah.

The most difficult and the most superior of them all in merits is the first type Because it involves acting, which covers doing acts of obedience and restraining the self from laxness towards that so that the self does not abandon obedience.

As to the patience on avoiding the sin there is only restrainment. This type of patience has more merits than the patience concerning the pre-decree of Allaah.

Patience on the pre-decrees of Allaah subhanahu wa ta’ala, is inevitable: whether we are patient or not the decree is certain to pass, and one’s sorrow would not lift the pre-decree.

[2:155] And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin.

[2:156] Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.”

People as a whole can be divided into two types in relation to patience:

1. The patient ones
2. The discontent ones: those who express displeasure and complaints

Having patience on calamities is obligatory and people afflicted with calamities react in different ways:

i) Displeasure and complaint (and this is unlawful)
ii) Patience
iii) Contentment
iv) Gratitude (Ash-Shukr)

Concerning the first one it is unlawful. It is not permitted for the person to be displeased and discontent with the pre-decree of Allaah neither in his heart, on his tongue or by his actions as this is from the major sins

The Prophet sallallaahu ‘alayhi wa sallam said, “He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us.” [Al Bukhari Volume 2, Book 23, Number 382].

This does not mean that the person cannot be sad and that he is the same whether afflicted by calamity or not. He is called, however, to persevere and be patient. The situation is not the same to the person before and after the calamity, he feels it but he does not say except that which pleases Allaah and does not do what angers Allaah.

The second reaction is having patience, it is obligatory and a must for the person to observe patience.

And the third reaction is contentment, being content with the pre-decree of Allaah, and content with this calamity which befalls him

The difference between being patient and being content:

The patient person feels pain in his heart but does not express it in his sayings and actions and does not do what displeases Allaah.

The content person does not go in pain, meaning that the presence or absence of the calamity, knowing it is from Allaah, does not make him feel in his heart the pain and (or) sorrow.

The third level of Contentment is higher than the second level of Patience.

The fourth reaction of gratitude for the calamity (Ash-shukr):

How is a person thankful for a calamity which touches him and affects him? First, these calamities could be hastened punishments for sins which he has done so he thanks Allaah that He hastened the punishment of these sins in this life.

Secondly, he thanks Allah for not making his calamities more sever i.e. in his deen. Thirdly, he thanks Allaah by anticipating the reward because the more severe the calamity, the more is he rewarded. Therefore, he thanks Allah subhaanahu wa ta’aala for the reward which will be much more than what he can expect.

These are the four stations that people fall in with respect to calamities that Allaah mentioned:

[2:156] Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.”

The patient ones have combined Allaah’s Lordship with the rewards necessitating the righteous work and they refer the whole thing to Allah, in their hearts and on their tongues. So to say: “Truly! To Allah we belong and truly, to Him we shall return,” is from the completion and perfection of patience.

Also to say that which came in the Sunnah: “O Allah give me reward on my calamity; bring forth to me something better than it” [Saheeh Muslim].

“Truly! To Allah we belong and truly, to Him we shall return.” Saying this together with patience is the guidance.

[2:157] They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.

Note: may Allaah, the most High, reward our ADMIN team in the room “understanding islam” for their works on text documentation during classes. This is one of their efforts.

The Status of al-Istiqaama – Imam Ibn al Qayyim

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By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
Translated by Abbas Abu Yahya 

Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘From the levels of << It is only You we worship and only You we ask for help>> is the level of al-Istiqaama (being steadfast on the right way).

Allaah –Ta’ala – said:

<< Indeed, those who have said, ‘Our Lord is Allaah’ and then remained steadfast – the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.>>

[Fussilat :30]

Allaah –Ta’ala – said:

<< Indeed, those who have said, ‘Our Lord is Allaah,’ and then remained steadfast – there will be no fear concerning them, nor will they grieve. Those are the companions of Paradise, abiding eternally therein as reward for what they used to do.>>

[al-Ahaqqaf : 13-14]

And Allaah said to His Messenger -sallAllaahu alayhi wa sallam:

<< So remain steadfast as you have been commanded, [you] and those who have turned back with you [to Allaah], and do not transgress. Indeed, He Sees of what you do. >>

[Hood :112]

So He explained that Istiqaama is the opposite of oppression, which is overstepping the bounds in everything.

Allaah –Ta’ala – said:

<< Say, O [Muhammad], ‘I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness. >>

 [Fussilat : 6]

Allaah –Ta’ala – said:

<< And [Allaah revealed] that if they had remained steadfast on the right way, We would have given them abundant provision So We might test them therein. >>

[Jinn:16-17]

The most truthful of this Ummah and the one who had the greatest Istiqaama – Abu Bakr as-Siddeeq –Radi Allaahu anhu– was asked about Istiqaama? He answered:

‘That you do not associate anything with Allaah.’

What he intended was Istiqaama upon pure Tawheed.

Umar bin al-Khattab –Radi Allaahu anhu– said:

‘Istiqaama is that you remain steadfast upon commands and prohibitions. And do not dodge them in the way that foxes swerve away.’

Uthmaan bin ‘Affan –Radi Allaahu anhu– said:

‘To be steadfast means that you make your actions purely and sincerely for Allaah.’

‘Ali bin Abee Taalib –Radi Allaahu anhu– and Ibn ‘Abbas –Radi Allaahu anhu– said:

‘To be steadfast means: to perform the obligatory worship.’

Al-Hasan said:

‘Be steadfast upon the command of Allaah, fulfil His obedience, and distance yourself from sinning against Him.’

Mujahid said:

‘Be steadfast upon the testification of ‘La ilaha ‘illa Allaah’ (‘There is none worthy of worship, in truth, except Allaah’) until they meet Allaah.’

I heard Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- say:

‘Be steadfast upon love for Allaah and His worship and do not turn away from Him to the right or to the left.’

In the Saheeh of Muslim from Sufyaan bin Abdullaah –Radi Allaahu anhu– who said: ‘I said O Messenger of Allaah tell me a statement about Islaam, which I can only ask of from you.’

He -sallAllaahu alayhi wa sallam – answered:

‘Say, I believe in Allaah, then be steadfast.’

Also in the Saheeh of Muslim from Thawbaan –Radi Allaahu anhu– from the Prophet -sallAllaahu alayhi wa sallam – who said:

‘Be steadfast, and you will not be in loss, and know that the best of your actions is the prayer, and no one is continuous upon Wudoo except a believer.’

What is required from the slave of Allaah is to remain steadfast, and that is being steadfast and upright. If he is not capable of remaining steadfast, then he should do that what is close to remaining steadfast as possible, however, if he falls below that, then he is in loss and in a state of negligence.

As is mentioned in the Saheeh of Muslim from the hadeeth of Abu Huraira –Radi Allaahu anhu– from the Prophet -sallAllaahu alayhi wa sallam – who said:

‘Adhere to the correct way and if you cannot then that which is nearest to it, and know that none of you will not succeed with just his actions alone.’

They asked: ‘Not even you O Messenger of Allaah?’

He -sallAllaahu alayhi wa sallam – answered:

‘Not even me, only if Allaah encompasses me with mercy from Himself and His excellence.’

All the different levels and status of the Deen are gathered together in this hadeeth, so the command of being steadfast means to be correct, namely to be correct in intentions, statements and in actions.

The Prophet -sallAllaahu alayhi wa sallam– mentioned in the hadeeth of Thawbaan that they would not be capable of continuously remaining steadfast, so he referred them to coming closer to being steadfast, namely that they come as close as possible to being steadfast according to their own capability, like the person who shoots at a target but he does not hit the target however he comes close to it.  Along with this he -sallAllaahu alayhi wa sallam – informed them that being steadfast and coming close to being steadfast will not grant you success on the Day of Judgement by itself. Therefore, one should not just rely upon ones actions alone, or be amazed by his actions, nor should one view his success through his actions alone, rather his success is with the mercy of Allaah and His pardoning and His excellence.

Istiqaama is a comprehensive word, its meaning embodies the Deen. And it is to stand in front of Allaah with honesty and adhering to the reality of truth, and fulfilling Allaah’s covenant.

Istiqaama is linked to sayings, actions, situations and intentions, so to possessIstiqaama in these matters means that they are done for Allaah and for the sake of Allaah and upon the command of Allaah.

Some righteous people said:

‘Make Istiqaama your companion, not one who seeks a miracle, even though your inner self desires to seek a miracle, because your Lord requests Istiqaama from you.’

I heard Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- saying:

‘The greatest of miracles is adhering to Istiqaama’.

[Taken from: ‘Madarij as-Salikeen’ vol 2 p.103]

Uprightness and Steadfastness

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Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 8
Uprightness and Steadfastness

Allah, the Exalted, says:

“So stand (ask Allah to make) you (Muhammad (sallallaahu ’alayhi wa sallam)) firm and straight (on the religion of Islamic Monotheism) as you are commanded…” (11:112)

“Verily, those who say: `Our Rubb is Allah (Alone),’ and then they stand firm, on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Jannah which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask. An entertainment from (Allah), the Oft-Forgiving, Most Merciful.”’ (41:30-32)

“Verily, those who say: `Our Rubb is (only) Allah,’ and thereafter stand firm and straight (on the Islamic Faith of Monotheism), on them shall be no fear, nor shall they grieve. Such shall be the dwellers of Jannah, abiding therein (forever), – a reward for what they used to do.” (46:13,14)

85. Sufyan bin `Abdullah  (May Allah be pleased with him) reported: I said, “O Messenger of Allah, tell me something of Islam which I will not ask anyone else about it.” He (sallallaahu ’alayhi wa sallam) said, “Say, `I believe in Allah’ and then be steadfast”.
[Muslim].

86. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Follow the Right Path of Faith strictly, and be steadfast; and keep in mind that none of you can achieve salvation through his (good) actions.” Someone asked, “Not even you, O Messenger of Allah?” He (sallallaahu ’alayhi wa sallam) said, “Not even me, unless Allah grants me His Mercy and Grace”.
[Muslim].

Shaytan says : “If you miss him now , you will never catch him again”

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When death befalls someone, he should know that it is an hour of serious suffering because it is a moment of severe pain, when he is leaving all objects of love, his loved ones, and to all that the horror of the throes of death and fear of where his wealth go. Then Shaytan comes and attempts to have the slave [of Allah] become discontent with his Lord, he tells him ‘Look at you! What made you die? Is it painful? You are leaving your wife, your children and you will be laid under the ground? So he might cause him to become discontent with his Lord, hating Allaah’s decree, making him say things that include any kind of objection , or he might make him unjust in his will, giving some of the inheritors preference over others, to on and so forth. In this case, we need to cure the whispers of Shaytaan and cure the self .

Abu Dawood reported from Abu al-Yusr (radiy Allaahu anhu) that the Prophet (Sallallaahu ‘alaihi wa sallam) used to say,

 أعوذ بك أن يتخبطني الشيطان عند الموت

Aoodhubika an ya takhabaTani ash-Shaytaan ‘indal Mawt

“I seek refuge in You that Shaytaan flounders me at death: [1]

In that minute Shaytaan tells his assistants,

“If you miss him now [i.e. you do not succeed to lead him astray before he dies], you will never catch him again [i.e. you will never be able to deviate him at any other time].”

As for the cure for these trials we should first mention that whoever is mindful of Allah while in good health, Allah will protect him when he is ill, and whoever observes Allah in his thoughts, Allah will protect him when he moves his bodily parts.

Al-Khattaab said,

“His seeking refuge in the ‘floundering of Shaytaan at death‘, that is if Shaytaan seizes him when he leaves this world, preventing him from repenting or hinders him from mending his affairs, leaving an injustice or he makes him despair from the mercy of Allaah or makes him hate death or be sorry for this life, so he becomes discontented with Allah’s decree in dissolution, going to the hereafter, so one has a bad end and he meets his Lord while he is discontented with Him.

It was narrated that the Shaytaan is never tougher on a man as in death and he tells his assistants: ‘Take this person! if you miss him today you will never catch him again.’ We seek refuge in Allah from his evil, we ask him to bless our death and to have a good end.”

[1] Reported by Abu Dawood 1552-1553, al-Nasa’i[8:283] through the chain of Afla’ Mawla (emancipated slave) of Abu Ayyub from Abu al-Yusr that the Prophet (Sallallaahu ‘alaihi wa sallam) used to pray, “O Allah! I seek refuge in you from dying under abolishment, not being deliberate, I seek refuge in you from drowning, from burning and from senility, I seek refuge in you that Shaytaan flounders me at death, I seek refuge in you that I die while escaping from fighting for Your sake and I seek refuge in you from dying because of a sting.”

Source: from the Book “Disciplining the Soul” by Ibn al Jawzi (rahimahullaah) , published by Dar as-Sunnah

Related Links:

Jinn & Devils Index Page:
https://abdurrahman.org/jinn-shayateen-devils/

Seeking Refuge in Allah from Shaitan :
https://authentic-dua.com/category/dua-dhikr/shaitan-devil/

Are We Really Holding Firm? How to Check Ourselves ? – Abu Muhammad Al-Maghribee [Audio|En]

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This lecture was given at Masjid Sunnatun-Nabawiyyah in Philadelphia, PA on Friday, June 7, 2013.

We strive to hold firm to the Quran and the Sunnah of the Messenger, sallallahu alaihi wasallam.  But do we know how to check ourselves upon this?  Listen to find out…

Listen / Download Mp3 Here (Time 1:13:56)

Posted with Permission from: followthesalaf.com

Hadith of Irbaad ibn Saariyah, may Allaah the Most High be pleased with him, who said, “The Messenger of Allaah صلى الله عليه وسلم gave us a sermon which frightened the hearts and caused the eyes to shed tears. So we said, ‘O Messenger of Allaah! [it is as if it is a farewell sermon] so advise us.’ He said,

‘I advise you to fear Allaah and to hear and obey even if an Abyssinian slave were to rule over you. For surely, he who lives from amongst you will see much differing, so it is upon you to be upon my Sunnah and the Sunnah of the Rightly Guided Caliphs. Bite on to it with your back molar teeth and beware of newly invented matters, for verily, every newly invented matter is an innovation, and all innovation is misguidance.’” 

Related by Aboo Daawood (no. 4607) and by at-Tirmidthee (no. 2676). It was authenticated by Shaykh al-Albaanee in Irwaa’ul-Ghaleel (no. 2455).

Leaving the Correct Path Occurs in Two Ways : Sharhu Sunnah

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Points discussed by Shaykh Saalih al-Fowzaan and Shaykh Saalih as-Suhaymee hafizahumAllaah in this excerpt include:

Leaving the correct path occurs in one of two ways:

  • The first is one who leaves the correct path but only intends good
    • He did not seek knowledge from the correct place and is heading for destruction
    • Following him in his error knowingly is a path leading to destruction
    • He should be advised privately (if he is not calling to his error)
  • The second one leaves the correct path deliberately, obstinately and knowing the Truth
    • He wishes to mislead the people and he is a devil
    • The devil misleads people from the Straight Path (aayah and hadeeth mentioned as proof)
    • It is obligatory to warn against this person otherwise he will fool the people
    • This is the role of the knowledge-based refutations, rudood
    • Clarifying the Truth is a trust and responsibility Allaah placed upon the scholars
    • Remaining silent about those who mislead the people is hiding the Truth

[Click Here to Read or Download PDF] – 8 Pages
Translated By Abu Talha Dawood Burbank (rahimahullaah)

Remaining Steadfast After Ramadhaan : Abdullaah bin Saalih Al-Fawzaan

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‘Abdullaah bin Saalih Al-Fawzaan
Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 155-157)
Al-Ibaanah.com

Sufyaan Ibn ‘Abdillaah (radyAllaahu ‘anhu) said: “O Messenger of Allaah, tell me something about Islaam of which I will not ask anyone else besides you (after that).” He said: “Say: ‘I believe in Allaah’ and then be steadfast (on that).” [1]

This hadeeth is proof that the servant is obligated, after having Eemaan in Allaah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion, without drifting away from it to the right or to the left.

If a Muslim lived through Ramadaaan and spent its days in fasting and its nights in prayer, and in that month he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allaah at all times (after that). This is the true state of the servant (‘abd), for indeed, the Lord of the months is One and He is ever watchful and witnessing His servants at all times.

Indeed, steadfastness after Ramadaan and the rectification of one’s statements and actions are the greatest signs that one has gained benefit from the month of Ramadaan and that he struggled in obedience. They are tokens of acceptance and signs of success.

Furthermore, the deeds of a servant do not come to an end with the end of a month and the beginning of another. Rather they continue and extend until one reaches death, for Allaah says: “And worship your Lord until the certainty (i.e., death) comes to you.” [2]

If the fasting of Ramadaan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year, and all praise is due to Allaah. If standing in prayer at night during Ramadaan comes to an end, then indeed, the entire year is a time for performing the night prayer. And if the Zakaat-ul-Fitr comes to an end, then there is still the Zakaah that is obligatory as well as the voluntary charity that lasts the whole year. This goes the same for reciting the Qur’aan and pondering over its meaning as well as every other righteous deed that is desirable, for they can be done at all times. From the many bounties that Allaah has bestowed upon His servants is that He has placed for them many different types of acts of worship and He provided many means for doing good deeds. Therefore, the enthusiasm and the zeal of the Muslim must be constant and he must continue to remain in the service of his Master.

It is unfortunate to find some people performing worship by doing different types of righteous acts during Ramadaan – they guard strictly their five daily prayers in the masjid, they recite the Qur’aan abundantly and they give in charity from their money. But when Ramadaan comes to an end, they grow lazy in their worship. Rather, sometimes they even abandon the obligations, both generally, such as praying in congregation, and specifically, such as praying the Fajr prayer!

And they (even) commit forbidden acts such as sleeping over the time of prayers, indulging in places of foolishness and entertainment, and mingling in parks, especially on the day of ‘Eed! Obtaining help from these evils is only through the Grace of Allaah. Thus, they demolish what they have constructed and they destroy what they have established. This is an indication of deprivation and a sign of perdition. We ask Allaah for His safeguarding and protection!

Indeed, these types of people take the example of turning in repentance and ceasing from committing evil deeds as something specific and restricted to (only) the month of Ramadaan. So they stop doing these (good) acts when the month stops. Thus, it is as if they have abandoned sinning for the sake of Ramadaan, and not out of fear for Allaah! How evil are these people who do not know Allaah except in Ramadaan!

Truly, the success that Allaah grants His servant lies in the fasting of Ramadaan. And Allaah’s assisting him to do that is a great blessing. Thus, this calls for the servant to be grateful to his Lord. And this understanding can be found in Allaah’s saying, after having completed the favor of the month of fasting: “(He wants that you) must compete the same number of days, and that you must magnify Allaah (by saying Allaahu Akbar) for having guided you, so that you may be grateful to Him.” [3]

So the one who is grateful for having fasted, he will remain upon that condition and continue to perform righteous deeds.

Indeed, the true manner of a Muslim is that of one who praises and thanks his Lord for having been bestowed the ability to fast and make qiyaam (night prayer). His condition after Ramadaan is better than it was before Ramadaan. He is more ready to obey, desiring to do good deeds and quick to implement the obligatory acts. This is since he has acquired benefit from this prominent institute of learning. It is that of one who fears for having his fast not accepted, for indeed Allaah only accepts from those who have Taqwaa.

The righteous predecessors would struggle to complete and perfect their deeds, hoping afterwards, that they would be accepted and fearing that they would be rejected. From the reports of ‘Alee (radyAllaahu ‘anhu) is that he said: “Be more concerned with having your deeds accepted than with the deed itself. Did you not hear Allaah say: ‘Verily Allaah only accepts from those who have Taqwaa’?” [4] [5]

‘Aa’ishah said: “I asked the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) concerning the aayah: ‘And those who give away that which they give (i.e., charity and other good deeds), while their hearts tremble with fear.’ Are they the ones who drink alcohol and steal?” He (sallAllaahu ‘alayhi wa sallam) said: “No, O daughter of As-Siddeeq. But rather, they are the ones who fast and pray and give in charity, yet fear that it won’t be accepted from them. They are the ones who rush to do good deeds and they are the first to do them.” [6]

So be warned and again be warned – of turning backward after having attained guidance, of going astray after persevering! And ask Allaah to provide you with endurance in doing righteous deeds and continuity in performing good acts. And ask Allaah that He grant you a good end, in order that He may accept our Ramadaan from us.

Footnotes:

[1] Saheeh Muslim (no. 38)

[2] Surat-ul-Hijr: 99

[3] Surat-ul-Baqarah: 185

[4] Surat-ul-Maa’idah: 27

[5] Lataa’if-ul-Ma’aarif (pg. 246)

Seeking Istiqaamah (Steadfastness)

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Source: Al-Istiqaamah Magazine, Issue No.2

Allaah – the Most High – said:

“Indeed those who say: Our Lord is Allaah, and then do istiqaamah (be upright and obedient) upon them shall be no fear, nor shall they grieve. Those will be the companions of Paradise, to dwell therein forever – a reward for what they used to do.” [Soorah Ahqaaf 46:13].

From Abu ‘Umar Sufyan ibn ‘Abdullaah radiallaahu ‘anhu, who said: O Messenger of Allaah sallallaahu ‘alayhi wa sallam! Tell me something about Islaam which I can ask of no one but you? So he said: “Say: My Lord is Allaah and then do istiqaamah (be upright).” Abu ‘Umar then asked him: O Messenger of Allaah! What do you fear that is the most harmful to me? So he took hold of his tongue and said: “Control this.” 1

Abu Bakr as-Siddeeq radiallaahu ‘anhu said, whilst explaining the meaning of the aayah (verse): “thereafter do istiqaamah“ said: “Not associating any partners in the worship of Allaah.” And he said: “Not turning to other than Him.”

Abul-‘Aaliyah (d.90H) – rahimahullaah – said:
“To make the religion and one’s actions pure and sincere for Allaah alone.”

Qataadah (d.104H) – rahimahullaah – said:
“To stand firm upon obedience to Allaah.” 2

Ibn Rajab (d.795H) – rahimahullaah – said: 3
“The foundation of istiqaamah is: firmness of the heart upon tawheed (i.e. firmness in worshipping Allaah alone, not worshipping others along with Him) – as Abu Bakr and others have explained.

Thus when the heart is firm and upright upon the ma’rifah (realisation and knowledge) of Allaah, and upon fear, veneration and awe of Him, and upon love, desire and hope in Him, calling upon Him, and repenting and turning away from everything besides Him – then the limbs will all follow in obedience to Him. This is because the heart is the king of the limbs and they are its army. So if the king is upright, then his army and subjects will be upright.

Then, after the heart, the greatest of the body-parts which takes care of one’s istiqaamah is the tongue – since the tongue is the translator of the heart and is its interpreter (i.e. the tongue is like a ladle which scoops-out what is in the heart). This is why, when the Prophet sallallaahu ‘alayhi wa sallam ordered Abu ‘Umar with istiqaamah, he then ordered him to safeguard his tongue.

The Prophet sallallaahu ‘alayhi wa sallam also said:
“The eemaan (faith) of a person will not be upon istiqaamah (firmness and obedience to Allaah), until his heart is upon istiqaamah. And his heart will not be upon istiqaamah, until his tongue is upon istiqaamah.” 4

And he sallallaahu ‘alayhi wa sallam said:
“When the son of Aadam wakes up in the morning, then all of the body-parts humble themselves to the tongue, saying: Fear Allaah with regards to us, for we are dependant upon you. If you have istiqaamah, then we have istiqaamah, and if you swerve, then we also swerve.” 5″

1. Related by Muslim (no.31) and at-Tirmidhee (no.2535).
2. Ibn Katheer related these narrations in his Tafseer Qur’aanul-‘Adheem (4/106-107).
3. Jaami’ul-‘Uloom wal-Hikam (pp.312-313), abridged.
4. Related by Ahmad (3/198) with a Hasan isnaad.
5. Hasan: Related by at-Tirmidhee (no.2531), from Abu Sa’eed al-Khudree radiallaahu ‘anhu. It was authenticated by al-Albaanee in Saheehul-Jaami’ (no.351).

‘Ashru Qawaa’id fil-Istiqaamah (10 Principles of Steadfastness) – Shaykh Abdur-Razzaaq Al-Badr – Abu Muhammad al-Maghribi [Audio|En]

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‘Ashru Qawaa’id fil-Istiqaamah (10 Principles of Steadfastness)
by Shaykh Abdur-Razzaaq Al-Badr 

Abu Muhammad a-Maghribi (hafidhahullaah)

 al-Istiqaamah (Steadfastness) Seminar that took place in Detroit, MI this past April 2013.

[Part01] Listen /Download Mp3 (Time 59:13)

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[Part02] Listen /Download Mp3 (Time 01:05:08)

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[Part02b] Listen /Download Mp3 (Time 24:43)

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[Part03] Listen /Download Mp3 (Time 54:45)

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[Part04] Listen /Download Mp3 (Time 01:06:02)

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[Part04b] Listen /Download Mp3 (Time 46:14)

Audio Courtesy: http://www.masjidtawheed.org/wordpress/?p=296

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