cherry valley forever
ojovivo
EXPECTATIONS
Today's Document
Interview Vampire Daily
Fieri Frames
No title available
h
Show & Tell
No title available
ellievsbear
Fai_Ryy
No title available
izzy's playlists!
I'd rather be in outer space 🛸
$LAYYYTER
macklin celebrini has autism
Origami Around
Noah Kahan
TMBGareOK. The Official They Might Be Giants tumblr
seen from United States
seen from T1
seen from Singapore
seen from United Kingdom
seen from Türkiye
seen from Brazil
seen from United Kingdom
seen from Netherlands
seen from Brazil
seen from United States
seen from Colombia
seen from Colombia
seen from Brazil
seen from Brazil
seen from Italy
seen from Norway
seen from United States
seen from United Kingdom
seen from United States
seen from Colombia
@ibnaluthaymeen
Sheikh Ibn-'Uthaymeen (Rahimahullah) said:
"Ibn Hajar considers it recommended to act upon a Hadeeth which command something, if the hadeeth is weak, just for the sake of safety. But if the Hadeeth is prohibiting something, then the action is Makrooh for the sake of safety. This is a good method."
[Sharh-ul-Bulugh 1/458]
When Allaah knows that there is any good in a person’s heart, He gives him all good.
Sheikh ibn al 'Uthaymeen
“If it becomes heavy (difficult) to follow the Sunnah (of the Prophet ), then know that there is a disease in the heart.”
Sheikh al 'Uthaymeen (Sharh Hilyatu Taalib al-`Ilm)
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire. A woman is obliged to cover her face in front of anyone who is not her mahram (blood relative to whom marriage is forbidden). From this we learn that the face is the most essential thing to be covered. There is evidence from the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that women are obliged to cover all of their bodies in front of those who are not their mahrams.
[Fataawa al-Mar’ah al-Muslimah, 1/ 391, 392]
The women are not a garment you wear and undress however you like. They're honored & have their rights.
Sheikh ibn al ‘Uthaymeen [al-Liqa’ ash-Shahri 80]
Wiping Over Two Layers of Socks
Question: Is it permissible to wipe over (during wudoo) two layers of socks, worn one over another?
Answer: Shaykh Uthaymeen (may Allaah have mercy on him) explained that there are a number of scenarios in which a person wears two layers of khufoof or socks (or Shoes/Boots/Trainers with socks underneath) with, as follows:
1 – If a person put on socks or khufoof then broke his wudoo’, then put on another pair before doing wudoo’, the ruling applies to the first layer, i.e., if he wants to wipe over them after that, he has to wipe over the first layer, and it is not permissible for him to wipe over the second layer.
2 – If he puts on socks or khufoof, then he breaks his wudoo’ and wipes over them, then he puts on a second layer, then he may wipe over the second layer according to the sound view. It says in al-Furoo’: That is permissible according to Maalik. End quote. Al-Nawawi said: This is the best view, because he put them on in a state of purity (tahaarah), and their view that it is a lesser kind of purity is not acceptable. End quote.
If we accept that, then the period of wiping starts from the first time he wiped over the first layer.
In this case he may also wipe over the first layer, without a doubt.
3 – If he puts khufoof on over khufoof or socks, and he wipes the outer layer then takes it off, can he wipe over the lower layer for the remainder of the period? I did not see any clear statement on this, but al-Nawawi stated that Abu’l-‘Abbaas ibn Surayj said that if he puts overshoes over the khufoof then one of three scenarios must apply: one of which is that they become like a single khuff, with the upper layer visible and the second layer like a lining, therefore he may wipe over the lower layer until the period for wiping ends from the time he wiped over the upper layer, which is like the case when the outer surface of the khuff becomes worn or scratched – it is permissible to wipe over the lining.” Fataawa al-Tahaarah, p. 192
The “overshoe” (jurmooq) is something that is worn over the regular khufoof, especially in cold countries.
[Kashshaaf al-Qinaa’, 1/130, Al-Sharh al-Mumti’, of Shaykh Uthaymeen 1/211]
How to attain Al-Khushoo' in the Prayer
Question: How is it possible for us to gain Al-Khushoo' (humility) in and outside of the prayer and during recitation of the Quran?
Answer: Al-Khushoo' is the essence and core of the prayer. And it means the presence and attendance of the heart. And that the heart of the person who is praying does not wander left and right. However if the person senses something that will divert him away from (this) Al-Khushoo', then he must seek refuge with Allah from the Outcast Shaytaan just as the Messenger sallahu 'alayhi wasallam instructed us to do.[1]
And there is no doubt that the Shaytaan is extremely assiduous upon spoiling all acts of worship especially the Salah which is the most superior act of worship after the Two Testimonies. Thus, He (Shaytaan) comes to the Musalli (Individual who is praying) and says (or whispers): Remember this and that.[2] And he causes him to indulge in thoughts and ideas that are of no benefit and which leave his head soon as he concludes from the prayer.
Therefore it is upon a person to strive with the utmost ambition to devote himself towards Allah the Mighty and Majestic and if he feels anything from these misgivings and devilish insinuations to seek refuge with Allah from the Outcast Shaytaan whether he is Raki' (bowing), in the Tashahhud, sitting, (standing) or in any position from his prayer.
(Lastly) from the greatest means that will aid one in attaining Al-Khushoo' in the prayer is that he visualizes himself standing in front of Allah the All-Mighty and that he is confiding in his Lord subhanahu wa ta'ala.
Footnotes: [1]Muslim(2203). [2] Bukhari(608) and Muslim(291)
Taken from: Fataawa Arkaanil Islaam lish Shaykh Al-'Uthaymeen. Q#244
Translator: Abu Fouzaan Qaasim
Righteous Woman is Better than Hoor al 'Ayn
السؤال: طيب بارك الله فيكم هذا السائل أحمد صالح يقول هل المرأة الصالحة في الدنيا تكون من الحور العين في الآخرة أرجو منكم الإفادة؟ الجواب
الشيخ: المرأة الصالحة في الدنيا يعني الزوجة تكون خيراً من الحور العين في الآخرة وأطيب وأرغب لزوجها فإن النبي صلى الله عليه وعلى آله وسلم أخبر أن أول زمرة تدخل الجنة على مثل صورة القمر ليلة البدر.
Question: Will the righteous woman of the Dunya (worldly life) be from the Hoor Al-’Ayn (virgin women of Jannah) in the next life? Answer: The righteous woman in the Dunya, meaning the wife, will be better, better smelling, and more desirable to her husband than the Hoor Al-’Ayn in the Aakhira (next life). Indeed the Prophet ﷺ informed us that the first group to enter Jannah will be like a shining like a full moon.
[Sheikh ibn al 'Uthaymeen; Nur 'ala al Darb]
True Repentance
Sheikh Muhammad bin Saalih al 'Uthaymeen [rahimahullah]
A christian European wanted to test a Muslim scholar who sat and ate in a restaurant. He said ‘You Muslims say that the Qur’an clarifies everything. How does it clarify how the food you are eating is made of?’ The Muslim then called the restaurant owner and asked him and he answered. He thereafter said: So says the Qur’an, namely that we ask the knowledgeable ones if we do not know.
Sheikh ibn 'Uthaymeen [Ahkam-ul-Qur’an 2/214]
It befits a person to always inspect himself as to whether he is upright or not, if he is then he praises Allaah, the Mighty and Majestic, and extols Him and asks Him to keep him firm [upon that righteousness], and if he is not upright he must become upright and he must change [the manner of] his progression to Allaah, the Mighty and Majestic.
Sheikh ibn 'Uthaymeen [rahimahullah] [Sharh al-Arba’een an-Nawawiyyah, p. 263]
Moving the Tongue Whilst Reciting Qur'aan
Question: Is it obligatory to move the tongue when reciting Qur’aan in prayer or is it sufficient to say it in one's heart? Answer: Recitation must be done with the tongue. If a person recites it in his heart when he is praying, that is not sufficient. The same applies to all other adhkaar; it is not sufficient to recite them in one's heart, rather it is essential to move one's tongue and lips, because they are words to be spoken, and that can only be achieved by moving the tongue and the lips. End quote. [Majmoo’ Fataawa Ibn ‘Uthaymeen, 13/156]
Delaying the Isha Prayer
Question: What is the ruling on delaying the Isha prayer until a late hour? Answer: It is better for the Isha prayer to be delayed to its later time. The more it is delayed, the better, unless it be for a man because if a man delays it, he misses the congregational prayer, and it is not permissible for him to delay it and miss the congregational prayer. As for the women in their houses, the more they delay the Isha prayer, the better it is for them, but they should not delay it past midnight.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 2 Page 239
question: "What is the ruling of cursing the sinner of (the command of) Allaah in a certain matter, even if the sin was minor"?
Sinning is known (by) abandoning that which is obligatory (upon oneself) or doing that which is prohibited, and the sinner from amongst the Muslims is advised, and advising is obligatory upon every Muslim according to his ability.
The Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) said:
((He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) from his heart and that is the least of faith.)), [transmitted by Muslim, 49]
and (Allaah) The Most High says:
{Help you one another in al-Birr and at-Taqwa (virtue, righteousness and piety)}, [Soorah al-Maa.idah, Aayah 2]
As for backbiting the Muslim, then that is prohibited even if he was a sinner, unless if someone sought your advice for (an issue related to) a transaction, then it is upon you to explain.
Reference: Mowsoo'atul-Ahkaam ash-Shar'iyyah - Volume 3, page 415
Leave the debater if the truth has been made clear
One of the main issues is that a man follows the Salaf in all religious matters tawhid, worship, trading and everything else. In addition, he should not debate and argue. Debates and disputes locks the door to the truth. They get a person to speak and fight for their own sake. It goes so far that even if the truth would have been made clear to him, you will see how he either denies it or distort it to support his own opinion and to force the opponent to embrace his opinion. If you see your brother debating and disputing when the truth is clear and he does not want to follow it, you should flee from him in the same way as you flee from a lion. Tell him that you have nothing more than that to say to him, and let him be.
[Sheikh Muhammad bin Salih bin 'Uthaymîn, Sharh Hilyah Talib-ul-'Ilm, p. 28]
What is the ruling on ar-Riyaa (Showing off)?
Answer: ar-Riyaa is from the lesser Shirk, because the person associates within his worship other than Allaah. And it can lead to the greater major Shirk. Ibnul Qayyim (may Allaah have mercy upon him) gave the example of the lessor Shirk being 'a slight showing off' this is an indication that a great amount of showing off leads to the greater major Shirk. Allaah (The Most High) said:
قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
{Say (O Muhammad): "I am only a man like you. It has been inspired to me that your God is One God (i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."} [Kahf 18:110]
So the righteous action is that which is correct and sincere, and sincere [worship] is that by way of which Allaah's Face is intended. And correct [worship] is that which is [in accordance] to the legislation (Sharee'ah) of Allaah.
So that which is intended for other than Allaah then it is not righteous, and that which is not in accordance to the legislation of Allaah is not righteous. And it is rejected for the one who performs it due to the saying of the Prophet,
مَن عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ
"Whosoever performs an action that has not been legislated by us, then it is be rejected"1 And he said,
...إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى
"Indeed actions are based upon intentions; every person will have that which they intended..."2
These two Prophetic narrations are the scales of actions. The Hadith regarding the 'intention' is the scale of the inner actions. And the other Hadith is the scale of the outer apparent actions.
Indeed when a person faces calamities with patience [but] without hoping for a reward from Allaah, the calamity will become an expiation for his sins. And if he shows patience along with hoping for a reward [from Allaah], then along with being an expiation for his sins it becomes a good recompense and reward. And the meaning of hoping for Allaah’s reward [al-Ihtisaab] is that a person believes that he will soon be rewarded for the patience [he is showing], so he makes good his thoughts about Allaah and thus Allaah, the Mighty and Majestic, will give him [a reward] according to what he thought of Him.
Sheikh ibn 'Uthaymeen [At-Ta’leeq alaa Saheeh Muslim, p. 342.]