Gems of Salafiyyah

اللهم ثبت قلوبنا على دينك

🌴 🫧 The Prophet (salallāhu ‘alaihi wasallam) stated, “Paradise is one hundred levels. The distance between each level is like the distance between the heavens and the earth, and Firdaws is the highest level, and from it gush forth the four rivers of Paradise. Above it is the Throne (‘Arsh) of the Most Merciful So when you ask of Allāh, ask Him for Firdaws.”

📔 At-Tirmidhī no. 2531

If Allah Knows Goodness in Your Heart, He Will Grant You Success in Goodness Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said: As for the one in whose heart Allah knows there is goodness, then Allah grants him success. So if Allah knows goodness within a person’s heart, He intends good for him. And if He intends good for him, He grants him understanding of the religion and gives him knowledge of His legislation that He may not grant to many others. This shows that a person should be extremely eager to gain understanding of the religion, because when Allah, the Most High, wills something, He facilitates its means. And among the means of attaining understanding is that you learn and strive earnestly, so that you may attain this tremendous rank: that Allah intends good for you. Therefore, be eager to gain understanding of the religion of Allah. And understanding of the religion is not merely knowledge. Rather, it is knowledge together with action. For this reason, the Salaf warned against a time when reciters would become many while those possessing true understanding would become few. ʿAbdullāh ibn Masʿūd, may Allah be pleased with him, said: “What will your condition be when your reciters become many and your people of understanding become few?” So if a person learns something from the Sharīʿah of Allah but does not act upon it, then he is not truly a person of understanding—even if he has memorised the largest book of fiqh by heart.

📚Sharḥ Riyāḍ al-Ṣāliḥīn (4/94).

The Meaning of the Prophet’s ﷺ Statement: “Whoever Conceals the Fault of a Muslim, Allah Will Conceal His Faults in This World and the Hereafter” Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said: Whoever conceals the fault of a Muslim, Allah will conceal his faults in this world and the Hereafter. This contains an encouragement to conceal the faults of a Muslim. However, this is not absolute. Rather, concealment is based upon what brings about the greater benefit. If there is benefit in concealing his fault, then it should be concealed. Otherwise, it should not. For example, if a man known for honour, dignity, and worship commits a slip which we know to be an isolated lapse—something that occurred and, judging by what we know of his condition, he is unlikely to return to—then in this case concealing his fault is better. But if the fault comes from a person who is known for evil and corruption, then it is obligatory to expose and clarify it, so that his evil may be restrained from the servants of Allah. Therefore, this ḥadīth is not to be understood without qualification. Rather, it is restricted by the other revealed texts, including the fact that Allah, the Most High, does not love corruption, and concealing the faults of one who is known for corruption can become a cause for corruption to increase. 📚Fatḥ Dhī al-Jalāl wa al-Ikrām bi-Sharḥ Bulūgh al-Marām (15/138).

♦ Finding Sweetness in Reciting the Qur’an One of the salaf, Saalim al-Khawwaas, is reported to have said: حدثنا إسحاق بن أحمد ، ثنا إبراهيم بن يوسف ، ثنا أحمد بن أبي الحواري ، حدثني أحمد بن ثعلبة العامل ، سمعت سالما الخواص ، يقول ، كنت أقرأ القرآن ولا أجد له حلاوة ، فقلت لنفسي : اقرئيه كأنك سمعتيه من رسول الله صلى الله عليه وسلم ، فجاءت حلاوة قليلة ، فقلت لنفسي : اقرئيه كأنك سمعتيه من جبريل – عليه السلام – حين يخبر به النبي صلى الله عليه وسلم ، قال : فازدادت الحلاوة ، ثم قلت لها : اقرئيه كأنك سمعتيه حين تكلم به . قال : فازدادت الحلاوة كلها . ـ I used to recite the Qur’an without finding any sweetness to it, so I said to myself, “Recite it as if you were hearing it from Allah’s Messenger,” and then I found a little sweetness to it. Then I said to myself, “Recite it as if you were hearing it from Jibril when he was telling it to the Prophet,” and the sweetness increased some more. Then I said to myself, “Recite it as if you were hearing it when it was being said to Jibril,” and then the sweetness increased entirely.

[Sifah al-Safwa 2/415]

Sufyan ath-Thawri (رحمة الله) said: "Innovations are more beloved to shaitan than sin, since a sin may be repented from but an innovation is not repented from. This is because the innovator believes he is doing something good and therefore sees no need to repent." He also said: "…so cling to the original state of affairs." (meaning the way of the Prophet (ﷺ) and his companions.) 📚: Sharh Usool I’tiqaad of al-Laalikaaee no.238 | Al-Hilya 6/376.

✅ The Six Rights Of One Muslim Over Another

Certainty is the completeness and perfection of knowledge. Allah said: إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا 𝗧𝗵𝗲 𝗯𝗲𝗹𝗶𝗲𝘃𝗲𝗿𝘀 𝗮𝗿𝗲 𝗼𝗻𝗹𝘆 𝘁𝗵𝗲 𝗼𝗻𝗲𝘀 𝘄𝗵𝗼 𝗵𝗮𝘃𝗲 𝗯𝗲𝗹𝗶𝗲𝘃𝗲𝗱 𝗶𝗻 𝗔𝗹𝗹𝗮𝗵 𝗮𝗻𝗱 𝗛𝗶𝘀 𝗠𝗲𝘀𝘀𝗲𝗻𝗴𝗲𝗿 𝗮𝗻𝗱 𝘁𝗵𝗲𝗻 𝗱𝗼𝘂𝗯𝘁 𝗻𝗼𝘁. [ˢūʳᵃʰ ᵃˡ⁻ᴴᵘʲᵘʳāᵗ ⁴⁹⠃¹⁵] They are certain and they do not doubt. Īmān and tawḥīd must contain certainty, as well as truthful, correct 'aqīdah, and the heart is connected to this. If the person waivers and has doubt, it will not be accepted from him. --------------------------------------- Explanation of Important LESSONS for Every Muslim, The Pillars of Islam: The Conditions of 'La Ilaha Ill-Allah" BY IMĀM 'ABDUL-'AZİZ IBN 'ABDULLAH IBN BĀZ EXPLAINED BY SHAYKH-ABDUR-RAZĀQ AL-ABĀD

If something is written for you, it will reach you at the right time. But that doesn't mean you sit back and wait for it to happen. You still have to make the effort. You still have to take the means. You still have to work for what you want. If you ask Allah for a cake, you might suddenly find yourself with flour, sugar, eggs, and milk. But you still have to get up, mix the ingredients, and bake it. That is how you understand qadr. You trust Allah with the outcome, but you don't abandon the effort. Allah has already written your provision, but He has also commanded you to strive and take the means.

وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ ﴾

“And that there is not for man except that for which he strives.” —[سورة النجم، الآية ٣٩] So make duʿā. Work for it. Take the means. And leave the outcome to Allah. Tawakkul is not sitting still and calling it qadr. It is doing what you can, then trusting Allah with what you cannot control. The Prophet ﷺ said:

Tie it and rely upon Allah.

The Mawlid in the Scale of the Sharīʿah: Obedience, Sin—or an Innovation Without Proof?

𝗠𝗔𝗪𝗟𝗜𝗗 𝗜𝗦 𝗕𝗜𝗗𝗗𝗔𝗛! Sheikh Ul Islam Ibn Taymiyah رحمه الله: This [ Mawlid ] wasn't done by the Salaf, even tho they could do it and nothing was restricting them, so if it [ Mawlid ] was something good, then the Salaf would've done it, because their love towards the prophet peace and blessings be upon him surpasses ours. [ Iqtidaa Al Sirat AlMustageem 2/123]

Allah says in surah al-A'raf: [يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّي ۖ لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ۚ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً] They ask you about the Hour - when will it come? Say: That knowledge is only with Allah. None will reveal its time except Him. It is heavy on the sky and the earth. It will only come unexpectedly. [187] Commenting on this, ibn Kathir wrote: [وقال ابن جريج : ( ثقلت في السماوات والأرض ) قال : إذا جاءت انشقت السماء وانتثرت النجوم ، وكورت الشمس ، وسيرت الجبال ، وكان ما قاله الله ، عز وجل فذلك ثقلها . واختار ابن جرير ، رحمه الله : أن المراد : ثقل علم وقتها على أهل السماوات والأرض ، كما قال قتادة . وهو كما قالاه ، كقوله تعالى : ( لا تأتيكم إلا بغتة ) ولا ينفي ذلك ثقل مجيئها على أهل السماوات والأرض ، والله أعلم . ] Regarding the phrase "It is heavy on the sky and the earth," ibn Jurayj said: When it comes, the sky will split, the stars will scatter, the sun will be rolled up, and the mountains will move. That is what Allah said, and that is this heaviness. The interpretation favored by ibn Jarir [al-Tabari] is that: Knowledge of its time is "heavy" - i.e. obscure - to the people of the inhabitants of the heavens and the earth. This was mentioned by Qatadah. And it is as both Qatadah and ibn Jarir said, for Allah says, "It will only come unexpectedly." And that being true does not negate that its coming will also be heavy for the inhabitants of the heavens and the earth. And Allah knows best. [Tafsir ibn Kathir 3/519]

It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (ﷺ) said: "‏إِذَا جَمَعَ اللَّهُ الأَوَّلِينَ وَالآخِرِينَ يَوْمَ الْقِيَامَةِ يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ فَقِيلَ هَذِهِ غَدْرَةُ فُلاَنِ بْنِ فُلاَنٍ".‏ When Allah gathers together, on the Day of Judgment, all the earlier and later generations of mankind, a flag will be raised (to mark off) for every traitor, and it will be announced that this is the betrayal of so and so, son of so and so (to attract the attention of people to his guilt). 📜 Sahih Muslim 1735a

Abu Ayyub Ansari reported that Allah's Messenger (ﷺ) said:

"If you were not to commit sins, Allah would have swept you out of existence and would have brought forth a people who would sin, and then seek forgiveness from Allah, and He would forgive them." 📜 Sahih Muslim 2748b

Imām Al-Mujaddid Shaykh Muḥammad Ibn ʿAbd al-Wahhāb said: So reflect, may Allah have mercy upon you, upon the aḥādīth concerning ghurbah (strangeness), some of which are in the Ṣaḥīḥ, despite their abundance and widespread fame. And reflect upon the ijmāʿ of all the scholars that this has occurred since a long time ago, to the extent that Ibn al-Qayyim said: “Islam in our time is stranger than it was at the very beginning.” So reflect upon this carefully, so that perhaps you may be saved from this great abyss in which most people have perished, namely, following the majority and the great multitude, and turning away from the few. How few are those who have been saved from it. How few they are, how few they are!! [Mufīd al-Mustafīd by Shaykh Muḥammad Ibn ʿAbd al-Wahhāb p.42-43]

♦ So Be Steadfast Ibn Taymiyah wrote: والمؤمن مأمور عند المصائب أن يصبر ويسلم، وعند الذنوب أن يستغفر ويتوب، قال الله تعالى: (فاصبر إن وعد الله حق واستغفر لذنبك) فأمره بالصبر على المصائب، والاستغفار من المعائب The believer has been commanded to be patient and submit when afflicted and to seek forgiveness and repent when he sins. Allah said:

فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنبِكَ So be steadfast. Allah’s promise is surely true. And seek forgiveness for your sins. [40:55]

So Allah commanded him to be patient in the face of afflictions and to seek forgiveness for his shortcomings. [al-Furqan pg 135]