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Publicaciones del Canal
How al-Hasan al-Basri رحمه الله would strive against his nafs for Qiyam ul-Layl
Al-Hasan tried to pray Qiyam ul-Layl one night but he was unable to find solace in it, so he sat through the whole night without sleeping. He was asked about it and replied: I was overwhelmed by my nafs into leaving my salah, so I overwhelmed it to leaving sleep and I shall pursue this method until I overpower my nafs and find solace in salah.'
| 2 |  How al-Hasan al-Basri رحمه الله would strive against his nafs for Qiyam ul-Layl | 1 |
| 3 |  Striving Against the Nafs in the Perfection of the Salah — Shaykh 'Abd al-Hakim al-'Ajlan حفظه الله
There is no doubt that a person's condition when he goes out to the masjid, even if it is not the same as when he is inside the masjid, improves the more he detaches himself from the dunya and turns his attention towards his salah. This is better for his nafs, helps him attain greater khushūʿ, and enables him to perfect and complete his salah better. May Allah rectify our hearts and remove from us the things that distract us.
The things that preoccupy a person are numerous, and the nafs is pulled in many different directions. There are many distractions, despite the blessings Allah, Glorified and Exalted is He, has bestowed upon us and the burdens He has spared us.
If we were to consider the conditions of people in the earlier times, or those of other people who have been afflicted by various hardships, whether the burdens of making a living, the troubles of the times, calamities and trials, or all of these combined, we would find that, despite all this, they strive against their own souls to rectify their salah and perfect their acts of 'ibadah.
What, then, should be the condition of someone whom Allah has spared all these hardships? He ought to find it easier to focus in his salah and be more diligent in completing it properly.
We must strive against our own nafs. A person may speak about such matters while others have already surpassed him by many stages. Yet, how many a bearer of knowledge is not himself a faqih, and how many a bearer of fiqh conveys it to someone with greater understanding than himself! This is a reminder for me and for you: a person should strive to turn his attention towards his salah, gather his heart together for it, and ensure that he approaches it in the best possible state in every respect.
This begins from the moment he performs wudu' for salah, through going early to the masjid, and by gathering his thoughts in it and preparing himself fully for the salah.
All of this is a means of attaining success in this dunya and the Akhirah. Whenever a person gives proper attention to his salah, tawfīq accompanies him in all his affairs. And whenever a person neglects his salah, the interruptions and calamities of this dunya befall him. For salah is the connection between the servant and his Lord. To the extent that a person loses out on this connection, he loses out on the blessings, goodness and mercy that come with it.
"Do you not see that to Allāh prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allāh humiliates - for him there is no bestower of honour." [Surah al-Hajj:18]
What, then, is the condition of a person who neglects his salah, neglects part of it, fails to honour it, or fails to perform it properly and completely? Such a person has subjected himself to a form of humiliation and abasement.
Whoever humiliates himself in this way becomes humiliated. And the more he persists in this, the greater his share of that humiliation becomes, until he begins to fall behind in performing the prayers at their appointed times and to miss them altogether. In doing so, he incurs a share of deserved punishment and reaches a degree of humiliation whose full extent is known only to Allah.
“So woe to those who pray, [but] who are heedless of their prayer.” [Al-Mā`ūn:4–5]
[ تخلص من الدنيا وأقبل على صلاتك | د. عبد الحكيم العجلان ] | 19 |
| 4 |  Shaykh Dr. Muṭlaq al-Jāsir حفظه الله said:
Life in marriage cannot continue if one constantly scrutinises, investigates, and holds the other accountable for every word, every action, and every single detail. No relationship can survive that way. If you want a marriage to endure, then overlooking faults (taghāful) is essential. You are not perfect, O husband, and nor is the wife perfect. If each spouse were to meticulously dwell on every mistake of the other, married life simply would not continue.
Here, the Qur'an gives us one of the qualities of the Prophet ﷺ:
عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ
"He made known part of it and ignored a part." [At-Tahrim:3]
As Imam Ahmad رحمه الله said: "Nine-tenths of intelligence lies in overlooking faults (taghāful)."
By overlooking, you preserve your energy—you do not exhaust yourself mentally or emotionally. You also preserve your marital relationship and maintain the affection between you, because excessive reproach diminishes the reserve of love.
[ 📹 Ta'ammulāt fī Sūrat al-Taḥrīm ] | 52 |
| 5 | Shaykh Ibrahim Rafiq al-Tawil حفظه الله:
When the subject of sincerity (ikhlas) comes up, it is as though someone considers the matter settled and finished, thinking, “I am a shaykh in these matters, may Allah be pleased with you. Do not talk to me about them, because I am, so to speak, firmly established in this field.” Yet he may end up being the furthest person from sincerity.
So, my brothers, beware of becoming weary of the subject of ikhlas. Even if you listened to a lecture about ikhlas every single day, by Allah, that would not be too much. Even if you listened every day to a lesson on actualising this servitude to Allah within oneself, that would not be too much.
How quickly riya’ can enter a Muslim’s heart and infiltrate any righteous deed! Shaytan does not leave a person alone. He tries to catch you off guard from one direction, then another, in every righteous deed, attempting to corrupt it for you.
Therefore, you need someone to renew your reminders about these matters, someone to present to you the ayaat, ahadith, and textual evidence that establish this subject more and more firmly. So, every month or two, revisit the subject of ikhlas. Renew your reading, reflection, and contemplation of it.
For even the greatest of the Sahabah, may Allah be pleased with them, feared for themselves. ʿUmar feared hypocrisy for himself. And we always say: this was ʿUmar, who took part in Badr, Uhud, and the Battle of al-Ahzab, and witnessed the major battles and expeditions...
[ 📹 شرح كتاب آداب العالم والمتعلم والمفتي والمستفتي ا برنامج رياض الجنة ] | 46 |
| 6 |  Istiʼjal (Hastiness) in Knowledge, Having Patience, and Maintaining Consistency — Shaykh Saʼid Hasan حفظه الله
[ Seeking Knowledge - Discussion with Ustaadh Saeed Hassan #InTheMaktaba ] | 53 |
| 7 |  Thinking Is Not Separate from Language — Shaykh Mutlaq al-Jasir حفظه الله
This is one of the problems caused by being influenced by the Western intellectual current, which has taken control of people's minds and changed their concepts, and made them look at things from a different perspective, all while they believe they are thinking for themselves.
The problem, as I see it, is that these views do not actually stem from a person's own feelings or genuine independent thought. Rather, they are imported ways of thinking. The evidence is that all the objections they raise are objections that conflict with Western thought.
SubhanAllah, when it comes to the religious texts that do not conflict with Western thought, they have nothing to say about them. They have no problem with those texts. You will find that most, or rather all, of the shubuhaat raised about any ayat or hadith, when you examine them, ultimately clash in one way or another with what Westerners think.
This unfortunate person has inherited this influence, whether from TV series, a film, a foreign school, or simply through being influenced by and fascinated with the West. And nowadays, social media is also wide open, exposing people to all kinds of things.
Unfortunately, this is a responsibility that falls on fathers and mothers. They must pay attention to it. It astonishes me to see an Arab Muslim family whose culture is entirely different from Arab and Islamic culture. They speak English among themselves; their clothing, appearance, practices, interactions, and even their customs are those of foreigners.
The language in which a person thinks is their language, and language leads to a particular way of thinking. A person should not imagine that language allows them to think independently of its influence. No, language affects one's way of thinking.
A young man grows up attending a foreign school where he hears nothing but Western ideas. He lives in a home where he hears nothing but Western ideas, and watches films and television series. Consequently, his mind becomes moulded by the Western way of thinking.
Then he grows up, hears an ayat or a hadith, and looks at it. He thinks he is reasoning for himself, but he is not actually thinking independently. He is thinking according to their framework. He is merely echoing their ideas. These people are nothing more than an echo, nothing more and nothing less. He is not an independent thinker. I have debated many of them, and I find that they keep returning to the same talking points they have heard repeated by others.
[ التسليم للقرآن والسنة ] | 54 |
| 8 |  Imam al-Fudayl ibn 'lyad رحمه الله said:
"The sin is magnified in the sight of Allah according to how insignificant it is to you, and it shrinks in the sight of Allah according to how significant it is to you.”
A sign of sincerity is not the absence of sin, but rather it is recognising its gravity, feeling remorse for it, and turning back to Allah in sincere repentance.
لَا تَنْظَرُ إِلَى صِغَرِ الْمَعْصِيَةِ
Do not look at the smallness of the sin,
وَلَكِن انظُرْ إِلَى عَظَمَةٍ مَنْ عَصَيْتَ
Rather, look at the greatness of the One you have disobeyed.
[ 📕 Source: The Disease and The Cure | Imam Ibn al-Qayyim ] | 61 |
| 9 | Imam ibn al-Qayyim رحمه الله said about the Salaf:
"I saw the gheerah of the Salaf — one of them would not even let the shadow of another man fall on his wife."
[ 📖 Source: Rawdat al-Muhibbin (p.247) | Trans: Nasiruddin al-Khattab ] | 1 |
| 10 | The True Purpose of Knowledge: Action Over Information
One of the shaykhs who graduated from Madinah mentions as a reminder to students of knowledge that one of the greatest lesson from his six years of study came not so much from scholars or classmates, but from observing the ordinary laymen at Masjid al-Nabawi.
Although they were lacking in Islamic knowledge or haven't spent a lot of time learning, these people consistently acted upon the little knowledge they had. They would arrive an hour early for Fajr, for example, just to capture qiyam ul-layl, or they would walk to the masjid as early as Fajr and stay all the way up to the salah of Jumu'ah on Fridays.
It is narrated that 'Ali ibn Abi Talib said:
هتف العلم بالعمل فإن أجابه و إلا إرتحل.
“Knowledge calls out to 'amal (action) — if action responds, it stays; otherwise, it departs.”
Knowledge calls for action. If a person does not act upon his knowledge, it will slip away from him, and it would become a hujjah against him.
May Allah increase us in beneficial knowledge and grant us the ability to act upon it with sincerity. | 72 |
| 11 |  Al-Hasan al-Basri رحمه الله said:
“Learning a single chapter of knowledge is more beloved to me than the dunya and everything in it.”
[ 📚 Source: Zawāʾid al-Zuhd by ʿAbd Allāh ibn Aḥmad 1540 ] | 77 |
| 12 | Imam Ibn al-Qayyim said:
ومن عقوبات المعاصي أنها تلد أمثالها، ويولد بعضها بعضًا، حتى يعزَّ على العبد مفارقتها والخروج منها.
“Among the punishments of sins is that they give birth to similar sins, and some sins produce others, until it becomes difficult for a servant to abandon them and escape from them.”
[ 📕 Source: كتاب الداء والدواء, صـ 139 ] | 77 |
| 13 | 💡 Seek out Sa‘at al-Istijabah (the Hour of Response), for du‘a is rarely rejected. | 75 |
| 14 | sticker.webp | 89 |
| 15 | sticker.webp | 86 |
| 16 |  Women Are the Majority of Paradise ❗ – Shaykh Abdullah al-Qaseer رحمه الله
Something that many are unaware of, unfortunately... | 153 |
| 17 | Beneficial talk on Western psychology, spirituality and other contemporary issues
It is important to approach those fields critically, understanding their history.
Western psychology, and by extension, self-development books are often based on ideas of atheist and secular thinkers.
Psychology is not an exact science like physics, and it should not be treated as such.
Also discusses how kufr ideas of spirituality have entered certain psychological theories. | 199 |
| 18 | بث مباشر لقاء ماذا وراء خطاب التشافي
https://www.youtube.com/live/5EC0gDmIGdw?si=MSMra-tqvXf_LuV3 | 95 |
| 19 | The author also says that the same applies if someone intends to lead a person whom it is not valid for him to lead, or if he is uncertain whether he is the imam or the follower.
For example, suppose someone who does not recite al-Fatihah properly leads a person who can recite it properly. The salah of the proficient reciter behind the person who cannot properly recite al-Fatihah is not valid. Therefore, intending to lead such a person is itself invalid in this situation. They consequently say that neither salah is valid in such a case. This is the well-known position of the Hanabilah, although according to another position, the imam's prayer could be valid even if the follower's salah is not. This also differs from the position of the other three madhhabs.
The author رحمه الله says: "It is not required to specify the imam or the follower."
This means that, for the validity of following an imam, it is not necessary to intend specifically to pray behind a particular person by name.
For example, if a person arrives and the imam is already in front of him, there is no issue here. But sometimes there are many rows and a person does not know exactly who the imam is. It is not a condition for him to intend, "I am following this particular person," or to identify the imam by his name, his clothing, or some other distinguishing characteristic. Rather, if he intends to join this jamaʼah which has an imam, and pray behind its imam, his salah is valid.
Likewise, it is not necessary for the imam to know specifically that this particular person, or that particular person, is praying behind him. As long as he knows that there are people behind him praying and following him, that is sufficient. It is valid even if he does not know specifically who they are or that a particular individual is the one following him.
The author رحمه الله says: "It does not matter if the follower does not know what the imam recited."
That is, if the follower misses what the imam recited because he was distracted, because he was too far away to hear, or he could not hear the imam's voice, or for some similar reason, this does not prevent him from following the imam.
As long as he is praying according to the imam's salah, making rukuʼ when he makes rukuʼ and prostrating when he prostrates, and the other conditions that complete the validity of following the imam are fulfilled, this is permissible even if he cannot hear his recitation.
This was particularly common in the past, when people did not have the loudspeakers available today. Nowadays, the easiest thing is for the imam's voice to reach the followers, whereas in the past it was much more difficult because of the distance between people, the large number of worshippers, and the inability of the imam's voice to reach everyone.
The author رحمه الله says: "If Zayd intends to follow ʿAmr, but ʿAmr does not intend to lead, then only ʿAmr's prayer is valid."
For example, a person enters the masjid with his companion. The first person says the opening takbir and begins praying, and his companion comes and says the takbir beside him, intending to follow him. But the first person had not intended in his own mind to be an imam.
In this situation, they say that the follower's niyyah to follow him does not take effect. Why? Because he was not an imam for him, since he had not intended to lead him. Therefore, the follower's salah is not valid.
As for the person who was already praying, he had intended to pray individually, so his salah remains valid as an individual salah. Thus the commentator, says: "If Zayd intends to follow ʿAmr, but ʿAmr does not intend imamah, then only ʿAmr's salah is valid," because ʿAmr intended an individual salah, so his salah is complete, whereas Zayd intended to follow someone who had not intended to lead him.
The author رحمه الله تعالى says: "It is valid for the imam to intend imamah while expecting that a follower will be present, but not while merely being uncertain."
[ أحكام نية الإمامة والائتمام | د. عبد الحكيم العجلان ] | 92 |
| 20 |  The Rulings on Intending to Lead and Follow in Salah — Shaykh ʼAbd al-Hakim al-ʿAjlan حفظه الله
For salah al-jama'ah, the imam must intend to lead, and the person praying behind him must intend to follow him, because various rulings are connected to being part of a jama'ah. This is the well-known position of the Hanbaliyah رحمهم الله.
If a person wants to pray as an imam, he must have the niyyah of being an imam, meaning that he intends to lead those behind him. This could be because a jama'ah is already present and he steps forward to lead them, or because he knows that someone will join him. For example, he enters with another person, and that person falls behind to fix his clothing, complete his wudu, or something similar. The first person knows that he will follow him and join him in the salah.
For this reason, they say that if a person intends to lead, he must make the intention of imamah when he believes or reasonably expects that someone will follow him. If he does not intend to be an imam, then according to this position he cannot be an imam under any circumstances.
Likewise, if he intends to be an imam while not expecting anyone to join him, and merely says, "If someone comes, then I will be the imam," the salah is not valid in such a case either.
If, however, he intends to be an imam while expecting someone to join him, for example, he sees some people at the mosque door and expects them to enter.. and appear to be preparing to pray, and he begins praying: If he rises from rukuʼ before they arrive, his salah is not valid. Thus, he must either be certain that someone will join him or reasonably expect it, and that person must join him before he rises from ruku.
Similarly, if he has someone with him, or expects someone to join him, but that person ultimately does not join him and he prays alone, his salah is likewise invalid. Since he intended to be an imam but no one followed him, he must repeat the salah.
They make one exception: if he expects someone to join him, or is certain that someone will join him, and the person actually joins him and prays behind him, but then something happens to the follower that causes him to end his salah, this does not invalidate the imam's salah. The imam simply changes from being an imam to a person praying alone.
They also say that the follower must intend to follow the imam. The salah is not valid without this niyyah. Why? Because the follower has rulings specific to him, and the imam has rulings specific to him.
For the imam, for example, there is the obligation of reciting al-Fatihah, and the salah of those behind him are connected to his salah. As for the follower, there are matters for which the imam bears responsibility on his behalf, and the imam's recitation is considered his recitation, and so on.
Thus, they say that the follower must intend to follow the imam, because the rulings specific to each of them depend upon this status. This is why the author says that they are distinguished from one another through the niyyah: this person is the imam and that person is the follower because the former intends imamah and the latter intends iqtida'.
Their respective rulings therefore differ on the basis of this niyyah, which is why the niyyah is required. This applies whether the follower is a man or a woman, meaning to followers generally...
The author رحمه الله تعالى says: "If each of them believes that he is the imam of the other, or that he is the other's follower, their prayers are invalid."
...There is a question as to whether their prayers are completely invalid or whether each prayer becomes a valid individual prayer. The apparent meaning here is that they are invalid and that each person must re-do his salah. This is the well-known position, although there is also a narration according to which each person's salah is valid as an individual salah. | 87 |
