🌴Striving For Firdaws🌴

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: *The one among you who wakes up secure in his property, healthy in his body and has his food for the day, it is as if he were given the entire world.* 📗[Narrated by al-Bukhari in al-Adab al-Mufrad, no. 300 and by al-Tirmidhi in al-Sunan, no. 2346, Graded Hasan by Shaykh al-Albaani (rahimahullah) in Silsilah as-Saheehah, no. 2318, Hasan (fair) according to as Suyuti (rahimahullah)] al-Mubaarakfoori (may Allaah have mercy on him) said, commenting on this hadeeth: The words *“The one among you who wakes up”* means, among you O believers. *“Secure”* means, not fearing an enemy. *“In his property (fi sirbihi)"* means feeling secure within himself; it was also said that it means feeling secure within the group, i.e., within his family and dependents. And it was said that it means on his path or way, or that it means in his house. This was mentioned by al-Qaari (rahimahullah) quoting from some of the commentators. al-Turbashti (rahimahullah) said:  *"Mu’aafa"* (translated as healthy) means safe and sound with no illness and sickness. *“In his body”* means both outwardly and inwardly. *“And has his food for the day”* means enough food from halaal sources. *“It is as if the whole world were brought to him.”* End quote. 📗[Tuhfat al-Ahwadhi, 7/11] al-Manaawi (may Allaah have mercy on him) said: _"The one for whom Allaah has combined the blessings of physical good health, a sense of security wherever he goes and sufficient provision for the day, and kept his family safe, has been given all type of blessings by Allaah, which others may not have in full,_ _so he should not start his day without giving thanks for that, by using these blessings in obedience to the One Who bestowed them on him, not in disobedience, or and he should never cease to remember Him."_ 📗[End quote from Fayd al-Qadeer, 6/88] t.me/striving4firdaws

Hasan al-Basri (rahimahullah) said: *The believer does the best deeds yet is most fearful, that his deeds will not be accepted.* *If he were to spend a mountain of wealth in charity, he would not feel sure of the reward until he sees it (in the afterlife).* *The more righteous and pious he becomes, the more he fears.* *But the hypocrite (munafiq) says:* *“There are so many people, I will be forgiven, no problem.”* *So he does wrong and evil deeds, yet holds foolish wishes about Allah.* 📚[adh-Dhahabi (rahimahullah), Siyar A’lam an-Nubala’, 4:586] t.me/striving4firdaws

The Prayer is Nūr (ie: Light) فالصلاة نور: Light for the slave in their heart, their face, in their grave, and in their gathering, نور للعبد في قلبه، وفي وجهه، وفي قبره، وفي حشره، And for this reason you will find the brightest of faces from the people who pray the most, ولهذا تجد أكثر الناس نوراً في الوجوه أكثرهم صلاة، And the ones who are most humble to Allāh ʿazza wa jal (in those prayers). وأخشعهم فيها لله عز وجل. And similarly there is light for the person in his heart; وكذلك تكون نوراً للإنسان في قلبه؛ It opens upon him the door of knowledge of Allāh the Mighty and Majestic, the door of knowing about the Aḥkam (ie: Laws) of Allāh, His Actions, His Names, and Ṣifāt (ie: His Attributes). تفتح عليه باب المعرفة لله- عز وجل-، وباب المعرفة في أحكام الله، وأفعاله، وأسمائه، وصفاته، And it is a light the grave of the person, because prayer is the pillar of Islām, and if the pillar is upright then the building is upright. وهي نور في قبر الإنسان؛ لأن الصلاة هي عمود الإسلام، إذا قام العمود قام البناء، And if the pillar is not upright, then there is no building. وإذا لم يقم العمود فلا بناء. And similarly is the light in the Gathering on Yawm al-Qiyāmah (ie: the Day of Resurrection). كذلك نور في حشرة يوم القيامة؛ Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Sharḥ Riyaḍ al-Ṣāliḥīn 1/190 ابن عثيمين، شرح رياض الصالحين ١/١٩٠ t.me/striving4firdaws

Ibn al-Qayyim (rahimahullah) said: And some of his senior companions used to say: “I love that I could be to my friends the way he (i.e., Ibn Taymiyyah - rahimahullah) was to even his enemies.” And I never saw him once supplicate upon or against anyone, ever. Rather, he would pray for them. One day I had come to him congratulating him upon the death of one of his greatest enemies and from amongst the most severe and harmful of them. But he very sternly scolded and reprimanded me and said “innaa lillaahi wa innaa ilayhee raaji’oon” (i.e., indeed to Allah we belong and indeed to Allah we will return). Then he stood right away and hastened to the home of the deceased and gave them his condolences. Then he said to them “Consider me like I am in his place. There will not be any need you may have that you require help in, except that I will help you with it” among other similar things. And so the family became happy with him, and prayed for him and honored this act from him. So may Allah have mercy upon him and be pleased with him. [Madarij as-Salikeen, 3/139, Ahmad at-Tayyar (rahimahullah), Hayah as-Salaf, 1/349] t.me/striving4firdaws

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, and his family and Companions. Chairman: 'Abdul-'Aziz Al Al-Shaykh Member: 'Abdullah ibn Ghudayyan Member: Salih Al-Fawzan Member: Bakr Abu Zayd [The Permanent Committee for Scholarly Research and Ifta': Group 2: Vol. : 2 : pp. 262 - 264] 📄 Sheikh ’Uthaymeen rahimahullah said: “Celebrating valentine's day is not permissible for various reasons. The first: It is an innovated festival that has no basis in the Sharī‘ah. The second: It promotes passion and infatuation. The third: It calls for hearts to be preoccupied with foolish matters that are contrary to the guidance of the Righteous Predecessors (Salaf As-Saalih), may Allaah be pleased with them. So is not permissible on this day to do any of the things that are characteristic of this festival, whether that has to do with food, drinks, clothing, exchanging gifts or anything else. The Muslim must be proud of his religion and must not be a weak character who follows every Tom, Dick and Harry. I ask Allaah, the Most High, to protect the Muslims from all trials, apparent and hidden, and that He guards over us with His care and His aid.” [Majmoo Fataawa 16/199] ___ It won't cost you anything to share this gift with others 📲 https://t.me/Striv4Jannah https://t.me/madrasatuna

بسم الله الرحمن الرحيم 𝙏𝙝𝙚 𝙂𝙞𝙛𝙩 of Teaching the Reality of 𝙑𝙖𝙡𝙚𝙣𝙩𝙞𝙣𝙚'𝙨 𝘍𝘰𝘳 𝘩𝘪𝘮 𝘢𝘯𝘥 𝘩𝘦𝘳 🍰💍 Valentine's Day is celebrated every year on 14 February. For many, it is a special occasion to show affection to loved ones by sending cards, flowers or chocolates with messages of love. However, since valentine's day is a non Islamic celebration, Muslims have absolutely nothing to do with this festival. Muslims have a unique identity which distinguishes and separates them from the rest of the crowd. They have Divine teachings which regulate every part of their lives. These teachings, which form the religion of Islam, encourage Muslims to show love and affection at all times - not just on special occasions. For a Muslim, it's not about looking to what everyone else is doing and trying to fit in; rather a Muslim thinks: what does Islam say about this? Will Allah be pleased with me? So, what does Islam say about valentine's day? And will Allah be pleased with us for celebrating this festival? 📩 Question: Some people celebrate Valentine's Day on February 14 by exchanging red roses, dressing in red, and congratulating one another on that day. Some cake shops make heart-shaped cakes in red and draw hearts on them and other shops advertise special items on sale for this day. What is your opinion on: 1st: Celebrating this day? 2nd: Buying from these stores on this day? 3rd: Shop owners who do not celebrate this day but sell gifts to those who do celebrate it? May Allah reward you with the best. 📄 Answer: The clear-cut evidence from the Qur'an and Sunnah, upon which the righteous predecessors of this Ummah unanimously agree, confirms that there are only two ’Eids (festivals) in Islam: ’Eid-ul-Fitr and 'Eid-ul-Adha. Any other festival, whether peculiar to a person, a group, an event or stands for any meaning whatever, is an invented festival that is not permissible for Muslims to celebrate, approve of, enjoy, or support in any way, because this is considered to be a transgression of the boundaries of Allah's Law. Anyone who transgresses the boundaries set by Allah has wronged themselves. If we add to this fabricated festival the fact that it is one of the festivals of the disbelievers, this heaps sin upon sin, because it entails imitating them and is a type of support of them. Allah (سبحانه وتعالى) forbids the believers, in His Ever-Glorious Book, from imitating or supporting the disbelievers. It is authentically reported that the Prophet ﷺ said: “Anyone who imitates a people is one of them.” Valentine's Day falls under this heading, as it is one of the idolatrous Christian festivals. It is not lawful for a Muslim who believes in Allah and the Last Day to celebrate, approve of, or congratulate people on it; it is forbidden to them. Rather, it is obligatory for them to ignore and avoid it, in obedience to Allah and His Messenger and to keep away from that which will arouse Allah's Anger and incur Punishment. It is also Haram for Muslims to support this festival or any other forbidden festival by any means, whether by supplying food or drinks; selling, buying, manufacturing, gift-giving, corresponding, advertising and so on, because all this comes under cooperating in sin and transgression, and disobeying Allah and His Messenger. Allah (سبحانه وتعالى) says: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” It is obligatory for Muslims to adhere to the Qur'an and Sunnah in all matters, especially in times of Fitnah (trial) when corruption is widespread. They must be astute enough and on their guard to avoid falling into the misguidance of those who have earned Allah's Anger, those who went astray, or the Fasiqs (immoral) who have no fear of Allah nor have pride in being Muslims. Muslims should resort to Allah, asking for guidance and steadfastness in Islam, as it is Allah Alone Who guides and keeps us steadfast.

💠💠💠 💠💠 💠 #Benefits 🚫 Ruling on Celebrating Valentine’s Day 🚫 🎓Imaam Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] said: Celebrating Valentine’s Day is IMPERMISSIBLE due to [several] reasons: -Firstly: It is an innovated Eed [holiday]. It has no basis in the Sharee’ah. -Secondly: It calls to passion and infatuation. -Thirdly: It is a means of preoccupying the heart with the likes these insignificant affairs and it is in opposition to the guidance of the Salafus Saaleh [The Pious Predecessors]. 📌Therefore, it is IMPERMISSIBLE to initiate anything on this day [i.e. specifically on Valentine’s day] related to [celebration], whether it is foodstuffs, drinks, clothing, and exchanging gifts or other than these [actions]. It is obligated on a Muslim to nobly [adhere to his (or her)] religion and he [or she] should not be one who goes with the flow- following everyone who calls to something. 📚[Source: (Majmoo Fataawaa 16/199). ✨"{وذكر فإن الذكرى تنفع المؤمنين}" "And remind، for indeed the reminder benefits the believers." https://t.me/Striv4Jannah https://chat.whatsapp.com/GaN37g7a8cKK36zRj3U5aB

Shaykh Ahmad an Najmi said: As for hidden Shirk, then it is categorized into two categories: The First: Showing-Off That Is  considered Major Shirk. This means that showing -off is the [sole] incentive for the action. So if a person is not seen doing the action, he or she will not do it. This is the showing off of the hypocrites (the  Munafiqun). This is the reason they did not attend Isha prayer and Fajr prayer. The Prophet ﷺ said, “The most burdensome prayer on the hypocrites is ‘Isha prayer and Fajr prayer.”1 This is because there is no light present at that time, for them to be seen. This is just as Allah (the Most High) said, “And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little ...” [Surah al-Nisa  (4): 142] The Second: Showing-Off that  occurs during the Action The example of this is that a person does a good deed; however, he tries to beautify that action so he can be  applauded. This is something that occurs during the action. So this person does not exit Islam, but it could reach a point where his reward is ruined and void.Yet, if he fights it and supplicates with supplications that have been narrated, we hope that he will be saved by way of it.The Prophet used to teach his companions to say this if they found a trace o f this in themselves, “O Allah, I seek refuge with you from associating partners with you whilst I know, and I seek your forgiveness concerning that which I do not know.  Indeed, You know, and I do not know, and You are The Knower of the unseen.”2 ' A uthenticated by al-Albam in “Sahih al-Adab al-M ufrad.” 2 Collected by al-B ukhari (#1096) in the H adlth o f al￾Istikharah, on the authority o fja b ir b. ‘Abdullah. شرك خفي قال شيخ العثيمين رحمه الله: قال بعضهم: إن الجلي و الخفي هو الأكبر و الأصفر."(بمعنى كلمة الخفي هو ضد الجلي). Shaykh Uthaimeen رحمه الله said: "Some say: the evident (الجلي) and the hidden (الخفي) is the major and minor (shirk). (Meaning the word hidden (الخفي) is the opposite of the evident (الجلي) (shirk). و بعضهم قال: "الجلي ما ظهر للناس من الأصغر و الأكبر كالحلف بغير الله و السجود للأصنام. و الخفي ما لا يعلمه الناس من أصغر و أكبر كالرياء و اعتقاد أن مع الله الها آخر. [يراجع إلى أعين الناس) And some say the evident (shirk) is that which is apparent to the people from the minor and major (shirk), such as swearing by other than Allaah and prostrating to idols. And the hidden (shirk) is that which the people are unaware of from the minor and major (shirk), such as Riyaa and the belief that there's another God along with Allaah.  (So here hidden and apparent shirk returns to what is known/unknown to the people of both major and minor shirk و قد يقال: الجلي ما انجلى أمره و ظهر موته شركا و لو كان أصغر. و الخفي ما سوى ذلك. (يراجع إلى العلم) معلوم عند الناس أنه شرك: جلي معلوم عند الناس أنه ليس شرك: خفي كالرياء And sometime it is said the clear/evident shirk is that which it's affair has become manifest and it is clear that it is shirk, even if it is minor. And the hidden (shirk) is that which is other than that. (Here hidden and apparent shirk returns to that which is known to the people. If it is known to the people that a particular thing is shirk, then it is apparent (shirk). And if it is known to fhd فائدة: جعل شرك الخفي نوع الثالث لأنه لا يظهر فخصه بقسم. فإذا ظهر أُلحق بنوع الأول و الثاني. it.Theبسم الله الرحمن الرحيم Lesson 16: The third cate hich is known to the people. If it is known to the people that a particular thing is shirk, then it is apparent (shirk). And if it is known to the people that is not shirk, then it is hidden Shirk. فائدة: جعل شرك الخفي نوع الثالث لأنه لا يظهر فخصه بقسم. فإذا ظهر أُلحق بنوع الأول و الثاني. The author made hidden shirk the third category of Shirk because it is not apparent. Therefore he gave it a special category. Therefore the truth is revealed though the first or second type. the truth becomes apparent

Shaykh Ahmad an Najmi said: As for hidden Shirk, then it is categorized into two categories: The First: Showing-Off That Is  considered Major Shirk. This means that showing -off is the [sole] incentive for the action. So if a person is not seen doing the action, he or she will not do it. This is the showing off of the hypocrites (the  Munafiqun). This is the reason they did not attend Isha prayer and Fajr prayer. The Prophet ﷺ said, “The most burdensome prayer on the hypocrites is ‘Isha prayer and Fajr prayer.”1 This is because there is no light present at that time, for them to be seen. This is just as Allah (the Most High) said, “And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little ...” [Surah al-Nisa  (4): 142] The Second: Showing-Off that  occurs during the Action The example of this is that a person does a good deed; however, he tries to beautify that action so he can be  applauded. This is something that occurs during the action. So this person does not exit Islam, but it could reach a point where his reward is ruined and void.Yet, if he fights it and supplicates with supplications that have been narrated, we hope that he will be saved by way of it.The Prophet used to teach his companions to say this if they found a trace o f this in themselves, “O Allah, I seek refuge with you from associating partners with you whilst I know, and I seek your forgiveness concerning that which I do not know.  Indeed, You know, and I do not know, and You are The Knower of the unseen.”2 ' A uthenticated by al-Albam in “Sahih al-Adab al-M ufrad.” 2 Collected by al-B ukhari (#1096) in the H adlth o f al￾Istikharah, on the authority o fja b ir b. ‘Abdullah. شرك خفي قال شيخ العثيمين رحمه الله: قال بعضهم: إن الجلي و الخفي هو الأكبر و الأصفر."(بمعنى كلمة الخفي هو ضد الجلي). Shaykh Uthaimeen رحمه الله said: "Some say: the evident (الجلي) and the hidden (الخفي) is the major and minor (shirk). (Meaning the word hidden (الخفي) is the opposite of the evident (الجلي) (shirk). و بعضهم قال: "الجلي ما ظهر للناس من الأصغر و الأكبر كالحلف بغير الله و السجود للأصنام. و الخفي ما لا يعلمه الناس من أصغر و أكبر كالرياء و اعتقاد أن مع الله الها آخر. [يراجع إلى أعين الناس) And some say the evident (shirk) is that which is apparent to the people from the minor and major (shirk), such as swearing by other than Allaah and prostrating to idols. And the hidden (shirk) is that which the people are unaware of from the minor and major (shirk), such as Riyaa and the belief that there's another God along with Allaah.  (So here hidden and apparent shirk returns to what is known/unknown to the people of both major and minor shirk و قد يقال: الجلي ما انجلى أمره و ظهر موته شركا و لو كان أصغر. و الخفي ما سوى ذلك. (يراجع إلى العلم) معلوم عند الناس أنه شرك: جلي معلوم عند الناس أنه ليس شرك: خفي كالرياء And sometime it is said the clear/evident shirk is that which it's affair has become manifest and it is clear that it is shirk, even if it is minor. And the hidden (shirk) is that which is other than that. (Here hidden and apparent shirk returns to that which is known to the people. If it is known to the people that a particular thing is shirk, then it is apparent (shirk). And if it is known to fhd فائدة: جعل شرك الخفي نوع الثالث لأنه لا يظهر فخصه بقسم. فإذا ظهر أُلحق بنوع الأول و الثاني. it.Theبسم الله الرحمن الرحيم Lesson 16: The third category of Shirk is hidden Shirk  ______________________________ Matn 3. The third category of Shirk is hidden Shirk. The proof for it is the statement of the Messenger of Allah (ﷺ), “The polytheism of this nation is more hidden than the crawling of a black ant on a black rock in the darkness  of the night.” And its expiation is the statement of the Messenger of Allah “O Allah, I seek refuge with you from knowingly associating anything as a partner with you. And I seek your forgiveness from sins that I do not know about.”

Shaykh Ahmad an Najmi said: As for hidden Shirk, then it is categorized into two categories: The First: Showing-Off That Is  considered Major Shirk. This means that showing -off is the [sole] incentive for the action. So if a person is not seen doing the action, he or she will not do it. This is the showing off of the hypocrites (the  Munafiqun). This is the reason they did not attend Isha prayer and Fajr prayer. The Prophet ﷺ said, “The most burdensome prayer on the hypocrites is ‘Isha prayer and Fajr prayer.”1 This is because there is no light present at that time, for them to be seen. This is just as Allah (the Most High) said, “And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little ...” [Surah al-Nisa  (4): 142] The Second: Showing-Off that  occurs during the Action The example of this is that a person does a good deed; however, he tries to beautify that action so he can be  applauded. This is something that occurs during the action. So this person does not exit Islam, but it could reach a point where his reward is ruined and void.Yet, if he fights it and supplicates with supplications that have been narrated, we hope that he will be saved by way of it.The Prophet used to teach his companions to say this if they found a trace o f this in themselves, “O Allah, I seek refuge with you from associating partners with you whilst I know, and I seek your forgiveness concerning that which I do not know.  Indeed, You know, and I do not know, and You are The Knower of the unseen.”2 ' A uthenticated by al-Albam in “Sahih al-Adab al-M ufrad.” 2 Collected by al-B ukhari (#1096) in the H adlth o f al￾Istikharah, on the authority o fja b ir b. ‘Abdullah. شرك خفي قال شيخ العثيمين رحمه الله: قال بعضهم: إن الجلي و الخفي هو الأكبر و الأصفر."(بمعنى كلمة الخفي هو ضد الجلي). Shaykh Uthaimeen رحمه الله said: "Some say: the evident (الجلي) and the hidden (الخفي) is the major and minor (shirk). (Meaning the word hidden (الخفي) is the opposite of the evident (الجلي) (shirk). و بعضهم قال: "الجلي ما ظهر للناس من الأصغر و الأكبر كالحلف بغير الله و السجود للأصنام. و الخفي ما لا يعلمه الناس من أصغر و أكبر كالرياء و اعتقاد أن مع الله الها آخر. [يراجع إلى أعين الناس) And some say the evident (shirk) is that which is apparent to the people from the minor and major (shirk), such as swearing by other than Allaah and prostrating to idols. And the hidden (shirk) is that which the people are unaware of from the minor and major (shirk), such as Riyaa and the belief that there's another God along with Allaah.  (So here hidden and apparent shirk returns to what is known/unknown to the people of both major and minor shirk و قد يقال: الجلي ما انجلى أمره و ظهر موته شركا و لو كان أصغر. و الخفي ما سوى ذلك. (يراجع إلى العلم) معلوم عند الناس أنه شرك: جلي معلوم عند الناس أنه ليس شرك: خفي كالرياء And sometime it is said the clear/evident shirk is that which it's affair has become manifest and it is clear that it is shirk, even if it is minor. And the hidden (shirk) is that which is other than that. (Here hidden and apparent shirk returns to that which is known to the people. If it is known to the people that a particular thing is shirk, then it is apparent (shirk). And if it is known to fhd فائدة: جعل شرك الخفي نوع الثالث لأنه لا يظهر فخصه بقسم. فإذا ظهر أُلحق بنوع الأول و الثاني. it.Theبسم الله الرحمن الرحيم Lesson 16: The third category of Shirk is hidden Shirk  ______________________________ Matn 3. The third category of Shirk is hidden Shirk. The proof for it is the statement of the Messenger of Allah (ﷺ), “The polytheism of this nation is more hidden than the crawling of a black ant on a black rock in the darkness  of the night.” And its expiation is the statement of the Messenger of Allah “O Allah, I seek refuge with you from knowingly associating anything as a partner with you. And I seek your forgiveness from sins that I do not know about.”

Shaykh Ahmad an Najmi said: As for hidden Shirk, then it is categorized into two categories: The First: Showing-Off That Is  considered Major Shirk. This means that showing -off is the [sole] incentive for the action. So if a person is not seen doing the action, he or she will not do it. This is the showing off of the hypocrites (the  Munafiqun). This is the reason they did not attend Isha prayer and Fajr prayer. The Prophet ﷺ said, “The most burdensome prayer on the hypocrites is ‘Isha prayer and Fajr prayer.”1 This is because there is no light present at that time, for them to be seen. This is just as Allah (the Most High) said, “And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little ...” [Surah al-Nisa  (4): 142] The Second: Showing-Off that  occurs during the Action The example of this is that a person does a good deed; however, he tries to beautify that action so he can be  applauded. This is something that occurs during the action. So this person does not exit Islam, but it could reach a point where his reward is ruined and void.Yet, if he fights it and supplicates with supplications that have been narrated, we hope that he will be saved by way of it.The Prophet used to teach his companions to say this if they found a trace o f this in themselves, “O Allah, I seek refuge with you from associating partners with you whilst I know, and I seek your forgiveness concerning that which I do not know.  Indeed, You know, and I do not know, and You are The Knower of the unseen.”2 ' A uthenticated by al-Albam in “Sahih al-Adab al-M ufrad.” 2 Collected by al-B ukhari (#1096) in the H adlth o f al￾Istikharah, on the authority o fja b ir b. ‘Abdullah. شرك خفي قال شيخ العثيمين رحمه الله: قال بعضهم: إن الجلي و الخفي هو الأكبر و الأصفر."(بمعنى كلمة الخفي هو ضد الجلي). Shaykh Uthaimeen رحمه الله said: "Some say: the evident (الجلي) and the hidden (الخفي) is the major and minor (shirk). (Meaning the word hidden (الخفي) is the opposite of the evident (الجلي) (shirk). و بعضهم قال: "الجلي ما ظهر للناس من الأصغر و الأكبر كالحلف بغير الله و السجود للأصنام. و الخفي ما لا يعلمه الناس من أصغر و أكبر كالرياء و اعتقاد أن مع الله الها آخر. [يراجع إلى أعين الناس) And some say the evident (shirk) is that which is apparent to the people from the minor and major (shirk), such as swearing by other than Allaah and prostrating to idols. And the hidden (shirk) is that which the people are unaware of from the minor and major (shirk), such as Riyaa and the belief that there's another God along with Allaah.  (So here hidden and apparent shirk returns to what is known/unknown to the people of both major and minor shirk و قد يقال: الجلي ما انجلى أمره و ظهر موته شركا و لو كان أصغر. و الخفي ما سوى ذلك. (يراجع إلى العلم) معلوم عند الناس أنه شرك: جلي معلوم عند الناس أنه ليس شرك: خفي كالرياء And sometime it is said the clear/evident shirk is that which it's affair has become manifest and it is clear that it is shirk, even if it is minor. And the hidden (shirk) is that which is other than that. (Here hidden and apparent shirk returns to that which is known to the people. If it is known to the people that a particular thing is shirk, then it is apparent (shirk). And if it is known to fhd فائدة: جعل شرك الخفي نوع الثالث لأنه لا يظهر فخصه بقسم. فإذا ظهر أُلحق بنوع الأول و الثاني. بسم الله الرحمن الرحيم Lesson 16: The third category of Shirk is hidden Shirk  ______________________________ Matn 3. The third category of Shirk is hidden Shirk. The proof for it is the statement of the Messenger of Allah (ﷺ), “The polytheism of this nation is more hidden than the crawling of a black ant on a black rock in the darkness  of the night.” And its expiation is the statement of the Messenger of Allah “O Allah, I seek refuge with you from knowingly associating anything as a partner with you. And I seek your forgiveness from sins that I do not know about.”

بسم الله الرحمن الرحيم Lesson 16: The third category of Shirk is hidden Shirk  ______________________________ Matn 3. The third category of Shirk is hidden Shirk. The proof for it is the statement of the Messenger of Allah (ﷺ), “The polytheism of this nation is more hidden than the crawling of a black ant on a black rock in the darkness  of the night.” And its expiation is the statement of the Messenger of Allah “O Allah, I seek refuge with you from knowingly associating anything as a partner with you. And I seek your forgiveness from sins that I do not know about.” Shaykh Ahmad an Najmi said: As for hidden Shirk, then it is categorized into two categories: The First: Showing-Off That Is  considered Major Shirk. This means that showing -off is the [sole] incentive for the action. So if a person is not seen doing the action, he or she will not do it. This is the showing off of the hypocrites (the  Munafiqun). This is the reason they did not attend Isha prayer and Fajr prayer. The Prophet ﷺ said, “The most burdensome prayer on the hypocrites is ‘Isha prayer and Fajr prayer.”1 This is because there is no light present at that time, for them to be seen. This is just as Allah (the Most High) said, “And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little ...” [Surah al-Nisa  (4): 142] The Second: Showing-Off that  occurs during the Action The example of this is that a person does a good deed; however, he tries to beautify that action so he can be  applauded. This is something that occurs during the action. So this person does not exit Islam, but it could reach a point where his reward is ruined and void.Yet, if he fights it and supplicates with supplications that have been narrated, we hope that he will be saved by way of it.The Prophet used to teach his companions to say this if they found a trace of this in themselves, “O Allah, I seek refuge with you from associating partners with you whilst I know, and I seek your forgiveness concerning that which I do not know.  Indeed, You know, and I do not know, and You are The Knower of the unseen.”2 ' A uthenticated by al-Albam in “Sahih al-Adab al-M ufrad.” 2 Collected by al-B ukhari (#1096) in the H adlth o f al￾Istikharah, on the authority o fja b ir b. ‘Abdullah. شرك خفي قال شيخ العثيمين رحمه الله: قال بعضهم: إن الجلي و الخفي هو الأكبر و الأصفر." Shaykh Uthaimeen رحمه الله said: "Some say: the evident (الجلي) and the hidden (الخفي) is the major and minor (shirk).  و بعضهم قال: "الجلي ما ظهر للناس من الأصغر و الأكبر كالحلف بغير الله و السجود للأصنام. و الخفي ما لا يعلمه الناس من أصغر و أكبر كالرياء و اعتقاد أن مع الله الها آخر. [يراجع إلى أعين الناس) And some say the evident (shirk) is that which is apparent to the people from the minor and major (shirk), such as swearing by other than Allaah and prostrating to idols. And the hidden (shirk) is that which the people are unaware of from the minor and major (shirk), such as Riyaa and the belief that there's another God along with Allaah.  (So here hidden and apparent shirk returns to what is seen/unseen to the people of both major and minor shirk. و قد يقال: الجلي ما انجلى أمره و ظهر كونه شركا و لو كان أصغر. و الخفي ما سوى ذلك. (يراجع إلى العلم) معلوم عند الناس أنه شرك: جلي معلوم عند الناس أنه ليس شرك: خفي كالرياء And it is said the clear/evident shirk is that which it's affair has become manifest and it is clear that it is shirk, even if it is minor. And the hidden (shirk) is that which is other than that. (Here hidden and apparent shirk returns to  ______________________________ Matn 3. The third category of Shirk is hidden Shirk. The proof for it is the statement of the Messenger of Allah (ﷺ), “The polytheism of this nation is more hidden than the crawling of a black ant on a black rock in the darkness  of the night.” And its expiation is the statement of the Messenger of Allah “O Allah, I seek refuge with you from knowingly associating anything as a partner with you. And I seek your forgiveness from sins that I do not know about.”

*The Importance of Remembering Allaah* Ibn al-Qayyim al-Jawziyyah (may Allaah have mercy on him) said: Allaah – the Most High – said: *“O you who believe! Remember Allaah and remember Him a lot.”* [Soorah al-Ahzaab 33:4I]. *“Those men and women who remember Allaah a lot.”* [Soorah al-Ahzaab 33:35]. *“So when you have finished the rights of your Pilgrimage, then remember Allaah as you remember your fore-father, or with more intense remembrance.”* [Soorah al-Baqarah 2:200]. These verses contain a command to remember Allaah intensely and abundantly, since the worshipper is in dire need of [remembering Allaah] and cannot do without it even for a twinkling of an eye. This is because every moment that a person does not spend in the dhikr (remembrance) of Allaah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dhikr of Allaah is far greater than any benefits that can be gained. One of the ‘aarifeen (those who are knowledgeable about Allaah) said:”If a person were to spend such and such number of years engaged [in the dhikr of Allaah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained.”1 Al-Bayhaqee relates from ‘Aaishah radiallaahu ‘anhaa that the Prophet sallallaahu ‘alayhi wa sallam said: “There is no time in which the son of Aadam does not remember AIIaah in it, except that it will be a source of regret for him on the Day of Judgement”2 Mu’aadh ibn jabal radiallaahu ‘anhu relates that the Prophet sallallaahu ‘alayhi wa sallam said: “The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allaah.”3 Mu’aadh ibn Jabal also relates that Allaah’s Messenger sallallaahu ‘alayhi wa sallam was asked: What action is the most beloved to Allaah? So he replied: “That you continue to keep your tongue moist with the dhikr of Allaah, until you die.”4 *FOOTNOTES:* 1. AI-Waabilus-Sayyib min Kalimit-Tayyib (pp.78-82). 2. Hasan: Related by Abu Nu’aym in al-Hiliyatul-Awliyaa (51361-362). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no.5720). 3. Saheeh: Related by lbnus-Sunnee in ‘Aml al-Yawma wal-Laylah (no.3). Refer to Saheehul-Jaami’ (no.5446). 4. Hasan: Related by lbn Hibbaan (no.2318)). t.me/striving4firdaws

*There is no might nor power except with Allaah* Shaykh Uthaimeeen رحمه الله said: "If you have been exhausted by something, and were unable to do it say: *laa hawla wa laa quwwata illa billaah* *(There is no might nor power except with Allaah)* because Allaah the Most High will help you with it, and this saying is not something that is said when some calamity befalls, as done by many people when it is said to them such and such calamity occurred they say: 'Laa hawla wa laa quwwata illa billah.' Rather the dua for afflictions is to say: Inaa lillaahi wa innaa ilayhi raajioon (truly, to Allaah we belong and truly, to Him we shall return). As for this dua (laa hawla wa laa quwwata illa billaah) it is a dua for seeking help. If you want Allaah to aid you with something you say: *laa hawla wa laa quwwata illa billaah*. 📗Explanation of Riyaadus-Saaliheen (5/522) t.me/striving4firdaws

Shaikh Saalih Al Fawzan said: “A person asks Allah for firmness even if he knows the truth, acts upon it and believes in it.

Have We Truly Understood Tawheed? Shaykhul Islam, Muhammad ibn ‘Abd al-Wahhab (rahimahullah) was with his students After having completed the study of his book 'Kitab at-Tawheed', he wished to start again the study of this book for the 3rd or 4th time. His students said to him: "O sheikh, we wish to study another book, a book of Fiqh (jurisprudence) or Hadith". The shaikh asked his students: "Why (do you wish to study another book)?". His students said: “We have in fact understood Tawhid, we want to study another science". The sheikh: "Wait, I shall give some thought to this". A few days later, the sheikh came to the lesson with a troubled face. His students asked him the reason for it. The sheikh explained that he'd come across something which angered him. His students asked what it was. The sheikh: "It has been related to me that the inhabitants of a house have sacrificed a rooster (for a jinn) in front of their door. I have sent someone to confirm this affair". (Time passed) Some time later, his students (were reminded of the incident and) asked him about the affair that he had mentioned. The Shaykh replied: "In fact, the inhabitants of this house did not sacrifice for other than Allah, but it was someone who fornicated with his mother". Shocked, his students exclaimed: “We seek refuge with Allah! He fornicated with his mother?! We seek refuge with Allāh! He fornicated with his mother...". After mentioning this story, Shaikh Saaleh explained that Shaykhul Islam told this story to his students to show them that the statement "We have understood Tawhid" is ignorance and is one of the greatest tricks of the shaytaan. In fact, they have made greater a great sin (fornicating with one's mother) than shirk which exits one from Islam! Indeed, their hearts were not angered when the shirk that exits from Islaam was mentioned. And this also happens today, when some ignorant people see great sins and are angered by them, but when they hear about Shirk al-Akbar, or see people commiting shirk like sacrificing for other than Allah, (and other things of that nature) this does not move their hearts! This proves their ignorance. It proves that they have not understood Tawheed. [Shaykh Saalih Ibn ‘Abdul Aziz Aal ash-Sheikh (hafidhahullah) in Sharh Kashf ash-Shubuhaat of Shaikh al-Islaam Muhammad Ibn ‘Abdul Wahhab at-Tamimi (rahimahullah)] t.me/striving4firdaws

Ibn al-Jawzi (rahimahullah) says: How could I think highly of my deeds when it was Allah who gave me the ability to perform it? He (alone) made me see things that He did not let others see (and I would have otherwise not seen myself!) Did I perform these deeds out of my own goodness or because of His Greatness? And how can I (ever) thank Allah (even) for His enabling me to (also) give thanks?! [Ibn al-Jawzi (rahimahullah) in Sayd al-Khātir, pg. 685] t.me/striving4firdaws

Ibn al-Qayyim (rahimahullah): If Allah forgave the one who had quenched the thirst of a very thirsty dog, so what would be the case for he who quenches the thirst, feeds the hungry, and clothes the unclothed from among the Muslims? ['Uddat as-Saabireen, 1/216, Ibn al-Qayyim (rahimahullah)] t.me/striving4firdaws

*The Companion that Stays* It is reported that Al-Nuʿmān b. Bashīr – Allāh be pleased with him – said: The example of the son of Adam and death is that of a man who has three friends. He says to one of them: “What do you have?” [The first friend] replies, “I have your wealth, take from it what you wish, and whatever you do not take, you will no longer possess.” Then he asks the second, “What do you have?” He replies, “I will look after you, and when you die, I will bury you and then leave you.” The man then asks the third, “What do you have?” He replies, “I will be with you wherever you go.” [Al-Nuʿmān] said, “As for the first one, it is the wealth of a person: whatever he uses is his, and whatever he does not use is not. As for the second, it is a man’s family and kin: when he dies they take care of him, then they leave him. As for the third, it is a man’s actions: wherever he goes (before and after death), they go with him.” *Ibn Abī Shaybah, Al-Muṣannaf ḥadīth 34723.* t.me/striving4firdaws

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ مـــن هــــم أهــــل القــــرآن ؟ ❍ • قـ✑ــال‏ الشيخ صالح الفوزان - حفظــﮧُ اللَّـﮧُ تعالـــﮯ: 📖 المراد بأهل القرآن ليس الذين يحفظونه ويرتّلونه و إلى آخره . أهل القرآن هم الذين يعملون به حتّى ولو لم يحفظوه ، الذين يعملون بالقرآن بأوامره ونواهيه وحدوده ، هؤلاء هم أهل القرآن ، وهم أهل الله وخاصّته من خلقه . أمّا من • يحفظ القرآن • ويجيد التّلاوة • ويضبط الحروف • ويضيّع الحدود فهذا ليس من أهل القرآن وليس من الخاصّة وإنّما هو عاص لله ولرسوله ومخالف للقرآن ، نعم. وكذلك أهل القرآن الذين يستدلّون به ولا يقدّمون عليه غيره في الاستدلال ويأخذون منه الفقه والأحكام والدّين هؤلاء هم أهل القرآن . •|[ شرح كتاب العبودية ]|• ـــــــــــــــ Who are the people of the Qur'ân? ❍ • The Shâykh Sâleh Al Fawzân -may Allâh preserve him said-: 📖 The intended meaning of the people of Qur'ân is not those that memorise it, nor recite it etc. The people of Qur'ân are those who implement it or act accordingly to it even if they have not memorised it, those that implement the Qur'ân by following its commandments, prohibitions and it's limits, these are the people of the Qur'ân, the people of Allâh and those that are close to Him from his creation. As for the one who: • Memorises the Qur'ân • Perfects his recitation • Adjusts it's letters • [But] is negligent towards the limits ordained by Allâh This kind is not from the people of the Qur'ân nor from the close ones, rather he is disobedient to Allâh and his Messenger ﷺ and has opposed the Qur'ân. Indeed! Also the people of the Qur'ân are those who take it as a binding evidence, and do not preceed anything else [besides the revelations] above it when presenting proofs. They extract from it their jurisprudence, rulings and creed, these are the people of the Qur'ân. ✍🏻Translated by: Abu Abdillâh Ahmed Al-Jumahi 🕯من دل على خير فله مثل أجر فاعله"§¶ "Whoever guides to good has the like of the reward of the person who actually does it." https://t.me/AhmedAljumahi