Advice to Those Who Have Mobile Phones – By Shaykh Ibn ‘Uthaimīn [Video|Ar-En Subtitles]

Advice to Those Who Have Mobile Phones – By Shaykh Ibn ‘Uthaimīn رحمه الله
Source: zadgroup.net/bnothemen/upload/ftawamp3/mm_060_15.mp3
Translated by Mikail ibn Mahboob Ariff حفظه الله

Transcription of the Text from the Video:

Question:

Esteemed Shaikh, there has appeared in [recent] times the mobile phone device, and it has been used a lot by women, especially young women, and it has been misused to adverse effect, there being no person to watch over or keep track [of its use]. So could there be some advice to fathers and young women because it has really become one of the most dangerous traps of the Devil.

Shaykh Muhammad b. Salih AI-‘Uthaimin:

[My] Advice: Indeed, the means to evil in our time have become many, and they are temptations one whom Allah wants to test is tested by. They are a trial from Allah, Almighty and Majestic, since Allah the All-High at times tries slaves by making easy the means to commit sins. Allah the AII-H lgh at times tries slaves by making easy the means to commit suns.

That which the person with the question mentioned is [really] happening: indeed, mobile phones are ready, accessible means for young women to get in contact with young men because they use it everywhere, even if it were in the toilet-the bathroom-and because if anyone calls, his number shows up on the phone, [so] it’s easy to call him [back], so it’s dangerous.

And for that reason, firstly, I advise our young men and women to stay away from this disgraceful behavior, and I hope that the future of Islam at their hands will be the best of futures.

Secondly, I advise fathers and guardians to stay informed and have a deep look: how is the young woman using this mobile phone, and how is the young man using it? And I’ve said to you: indeed, Allah sometimes tries slaves by making easy the means to sin, in order to test them, almighty and majestic is He.

And we have two examples: the first example is found in the nations before us. The second example is found at the beginning of this nation. The Jews were prohibited from catching fish on Saturday.

So when it was Saturday, the fish would come to the surface of the water: when their fish would come to them on their Sabbath day in the open, everywhere, while on non-Sabbath days they would not come to them. [Meaning of Al-A’raf:163, extract]

During the remaining days of the week they wouldn’t come, and [it] went on for a long time for them. So they said: There must be some way out-and it’s that we lay out the nets on Friday; then the fish will come and fill them in great numbers. And when it’s Sunday, collect it.

So what dld Allah do With them?

Allah Almighty and Majestic says:

And you have most certainly come to know [0 Jews] those who transgressed from you with regard to the Sabbath, so We said to them: Become monkeys, cast out. [Meaning of AI-Baqarah: 65]

And those who came at the beginning of this nation:

Allah the Almighty and Majestic tested them when they were in a state of ihram [during pilgrimage] with the [wild] game that is forbidden for those in a state of ihram [to hunt].

So game was within reach of their hands and spears Reptiles [that they could catch to eat] were within reach; rabbits, easy to catch with one’s hands; gazelles, easy to catch with one’s hands; birds, within spear range-given that birds are never except within the range of arrows and that spears, as you know, consists of a stick or the like with a sharpened metal point at the head of it-one could have got them with his spear.

So the Companions? They held themselves back from this. Not one of them hunted game despite it being [so] easy [to catch].

And now sins have become easy to commit by way of these devices, so it’s upon us to pay attention. And I fear Allah the All-High may send us all a punishment and that He might replace this feeling of security [we have] with fear; this feeling of being fully satisfied, with hunger; this being clothed, with having no clothes, since Allah the Almighty and Majestic says:

And if only the townspeople had believed [and followed what the messengers of Allah had come with] and protected themselves [from His wrath by obeying Him and avoiding sins], We would have then released blessings [of rain and vegetation] upon them; instead, they disbelieved [in them], so We punished them for what they had earned [of sins]. Is it that the [disbelieving] townspeople have come to feel safe from Our punishment coming down upon them at night while they are asleep? Is it that they feel safe from Allah’s [gradual] plan [leaving them to continue sinning in good health and living until they are suddenly taken by punishment]? And no one feels safe from Allah’s [gradual] plan except people headed for complete loss [and destruction]. [Meaning of AI-A‘raf: 96-99]

May Allah protect us and you all from this.

Ibn Taimiyyah: A Better Way to Divide Recitation of the Qur’ān over a Month

Ibn Taimiyyah, may Allāh have mercy on him, described a 29 day schedule for completing recitation of the Qur’ān closer to the way the Companions did that.

He said: “…Division by complete surahs takes precedence over division by parts [based on letter count].” (412)

And from the great advantages of division by complete surahs, he mentioned (414):

· Reciting speech whose parts are connected, one part with another;
· Beginning [one’s daily recitation] with that which Allāh began a surah with;
· Finishing with that which He finished with;
· Completing what was intended [to be completed] from every surah.

The chart in Arabic below [checked but not produced by me], shows Ibn Taimiyyah’s recommended schedule for a 29 day completion.

A Better Way to Divide Recitation of the Quran over Thirty Days

Summary of key points by Mikail ibn Mahboob Ariff

Source: Majmū‘ al-Fatāwá, vol. 13, pp. 405-416

Also see:
منتديات الإمام الآجري
http://www.ajurry.com/vb/showthread.php?t=14898

The Difference Between Lesser and Greater Shirk – Shaykh Uthaimin

Translator: Mikail ibn Mahboob Ariff حفظه الله

Question:

Esteemed Shaikh, what is the guiding principle with regard to the difference between texts concerning greater and lesser shirk?

Answer:

This [is a] question a lot of people ask about, saying: what is the difference between lesser shirk and greater shirk?

Greater shirk is that which, when it takes place from a person, he leaves the religion [of Islam, becoming a disbeliever]; lesser is that which is less than that.

So directing worship to other than Allāh is greater shirk, and revering [any of] creation as Allāh is due reverence, such that one [of creation] is given a right of divine lordship or revered as the Creator is revered, is greater shirk.

And whatever is less than that is lesser shirk, for example: the issue of swearing by other than Allāh is lesser shirk as an initial assumption. However, if there were in the heart of the one swearing, that the one he swore by was like Allāh, it becomes greater shirk.

So the guiding principle is that whatever the Shāri‘ [the One who lays down Islāmic law] calls shirk [that] does not [at the same time] take [one] out of the religion, is lesser shirk, [while] that which takes [one] out of the religion is greater shirk.

And another question [still] remains for us: what is it that takes [one] out of the religion? And what is it that does not take [one] out?

This depends on the given text, so whoever gives one of creation a right that is only for the Creator, then this is greater shirk, and whatever is less than that is lesser shirk.

I will give you an example: If a person respects his father greatly–every time he comes, he kisses his hand or kisses his forehead; sets his sandals down before him [to wear] and brings the car close to him [to save him having to walk]–this is showing great respect.

If he were to come to another person and did the same for him as he had done for his father, then this [person] has put other than his father [on] the same [level] as his father.

However, had he only presented [this person other than his father] sandals [for him to wear], would he then be treating this other one as one equal to his father? Of course not.

http://tasfiyah.com/ibn-uthaimin-the-difference-between-lesser-and-greater-shirk-2/

The Way to Strive Against the Soul – Shaykh ‘Abdullah Al-Bukhaaree


Video Courtesy : Brother Bilal Nahim

Question:

(What is) the way to strive against the soul [Inside] that is ever commanding [One] to do Evil?

Shaykh ‘Abdullah Al-Bukhaaree:

Strive against It.

And those who strive for Our sake [from the Messenger sallallaahu alaihi wa sallam, his companions, and those who followed their way], We will most certainly show them our paths. [Al-‘Ankabut 69]

Every person is such that it is a must that he strive against himself. It is well known that the Nafs al-Ammarah bi-l-Su’ [the soul inside that is ever commanding one to do evil] takes him here and there. So it is upon him to remember that Allah, Majestic and All-High, sees him and has full knowledge of him. He knows the eyes that betray trusts and that which the chests keep hidden. And that He, Majestic and All-High [is such that] nothing at all escapes Him. So it is upon him to keep bringing to his mind at all times that Allah sees him and has full knowledge of him; that he fear Him; that he repent to Allah; that he push his soul to do good, always and ever; and that he strive his utmost against it to do acts of obedience [to Allah] and make it remain upon acts of obedience.

When he hears the call [to prayer], he gets up and aims to beat others to the mosque; and he prays, if it’s the time for performing one of known routine [Sunnah prayers] or the like of that; he prays [general] voluntary [prayers]; he recites Qur’an; he is ready in the first line [of the congregation], and in this manner, he strives against his soul. And he recites the Qur’an, memorizes from it what he is able to, and shows eagerness to gain [Islamic] knowledge- he strives his utmost against his soul. If he were to tame it just a little, the soul would get tamed: It’s over, it would give in to him. But it needs to be checked on always, on an ongoing basis. Always, and on an ongoing basis.

And let him not feel secure from Allah’s long plan [that sinners enjoy for a time but finally get the punishment they deserve]. And let him not feel secure from Allah’s long plan.

We ask Allah Al-Aiim [the Exalted], Lord of the Great Throne, that He make us and you from those who listen to a speech and follow the best of it.

Translated by Mikail ibn Mahboob Ariff حفظه الله

Related Link:

I miss the Fajr prayer often, what should I do? – Advice from Shaykh ibn ‘Uthaymeen

Translated by Mikail ibn Mahboob Ariff حفظه الله
Video Courtesy: Bilal Nahim

Question [Reader]:

Someone with a question is saying: Esteemed Shaikh, I miss the Fajr prayer often, and I don’t pray [it] except after sunrise at the time I want to go to work. And this matter might happen again and again, so is there any [sin] upon me? And What should I do in order to stick to my prayer on time?

Shaykh Muhammad ibn Saalih Al-‘Uthaymeen:

Do a number of things.

The first thing is that you sleep early. That you sleep early. And it is for this reason the Prophet sallallaahu alaihi wa sallam used to hate [one’s] sleeping before Eshaa’ and enganging in discussions after it so that a person may go to sleep early in order to wake up early. This is one.

Second is that you have an intention at the time of going to sleep. a resolve, and determination that you are going to wake up for Fajr prayer. Then waking up will be easy for you.

Third is that you use an alarm clock you put by your head that sets off an alarm for you. And if you’re afraid that when it goes off, you’ll switch it off, turn off the sound, and keep sleeping, keep it away from you a bit. And someone, out of concern for the prayer, would put the alarm clock in a tin can [words unclear] and keep it at a distance from himself, so that it would have a powerful sound, so he would wake up. Do this. There’s nothing prohibiting [it].

If this weren’t easy for you, put a telephone by your head, if you have a telephone, and tell one of your brothers, “When the Adhaan for Fajr is given, give me a ring.” What’s important is that a person can do things which result in his waking up so that he can perform Fajr in its time. And one who makes laziness a habit for himself will remain upon laziness.

(voices too faint to hear requesting further clarification from the Shaikh)

As for prayer in other than its time, if one intended [that], then the prayer is not accepted. It is rejected from him, even if he were to pray it a thousand times, due to the saying of the Prophet , Whoever does an act that is not under our legislation, it will be rejected,“ meaning it is returned back to him [unaccepted].

Related Links:

How to Overpower One’s Own Soul to Do Good – Shaykh Ali al-Haddadi [Video|Ar-En Subtitles]

How to Overpower One’s Own Soul to Do Good – Shaykh ʿAlī al-Ḥaddādī حفظه الله
Translated by Mikail ibn Mahboob Ariff حفظه الله
Video Courtesy: Brother Bilal Nahim

Shaykh ʿAlī ibn Yaḥyá al-Ḥaddādī said:

[The question] says: “How can I fight my [own] soul in [making myself] love acts of obedience, seeking knowledge, learning knowledge, and praying in congregation?”

How do you fight against your soul…. This means you compel it. Compel your soul. Your soul says, “No, don’t attend the lesson.” Tell it: “Rather, I will attend the lesson.” Start your car and head off to the lesson.

This is the solution.

You hear the call [to the prayer] while your soul is feeling sluggish, loving sleep. Tell it: “No, there’s no [more] sleep; there’s prayer.” Get up, perform ablution, and walk to the mosque.

Once, twice, three times, it’s over. [Your soul] will become compliant. Your soul will become compliant and give in to you.

But if you pamper it—every time it tells you, “Don’t do it,” you say, “Hearing and obeying”—it will overpower you. You will not be able to direct it.

So then the issue, after Allāh gives one true success and [one] puts [his] trust in Allāh, is one of your overpowering your soul and compelling it, and it will become compliant for you after one, two or three times, if Allāh wills.

Meaning of Izhaar al-Din (Openly Practicing the Religion) in the lands of Disbelief – Shaykh Muhammad Bazmul [Video|Ar-En Subtitles]

What the Term Iẓhār al-Dīn (Openly Practicing the Religion) Entails – Shaykh Muḥammad Bāzmūl حفظه الله
Translated by Mikail Ibn Mahboob Ariff حفظه الله
Video Courtesy: Bilal Nahim

Advice Regarding Migration from the Lands of Disbelief – Shaykh Ali al-Ḥaddadi [Video|Ar-En Subtitles]

Advice Regarding Migration from the Lands of Disbelief to the Lands of Islām – Shaykh ʿAlī al-Ḥaddādī حفظه الله
Translated by Mikail ibn Mahboob Ariff حفظه الله
Video Courtesy: Bilal Nahim

The sign of not being attached (zuhd) to the [life of this] world and to people – Shaykh Muhammad Ramzan al-Hājirī

Shaykh Muhammad Ramzan al-Hājirī, may Allah protect him from every kind of harm, said: A legacy for myself and everyone [to hold on to:]

Al-Fudhayl ibn ‘Iyaadh, may Allah have mercy on him, said:

The sign of not being attached (zuhd) to the [life of this] world and to people is that you do not love people praising you and that you do not worry about their criticisms; and if you were able to avoid being known [to people], do [that]; and it is not to be held against you that you are unknown; and it is not to be held against you that you receive no acclaim; and it is not to be held against you that you are criticized by people, if you were someone praised by Allāh.

Hilyah al-Awliyā’, 8/90

Translated by Mikail ibn Mahboob Ariff

Source: twitter.com/0505386236. 8 Nov 14.