Salafiway - Kitab & Sunnah

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Ibn Hibban, may Allah have mercy on him, said:

Humility is of two types:

The first is praiseworthy humility,

And the second is blameworthy humility.

Praiseworthy humility is refraining from looking down upon the servants of Allah.

Blameworthy humility is when a person humbles himself before someone of worldly status out of desire for their worldly possessions.

📙 Rawdat al-Uqala [Page 89]

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• *Turning away from knowledge and its gatherings (?!..)*

• The eminent scholar 'Abd al-Rahman al-Sa'di

—may God the Blessed and Exalted have mercy on him— said:

"O you who turn away from seeking knowledge! What is your excuse before Allah, while you are enjoying good health?! And what prevents you from it, while you are grazing in the provision of your Lord?!

Are you content for yourselves to be like grazing cattle?! Do you choose whims over guidance, while your hearts are heedless and wandering?! Do you tread the paths of ignorance, which are weak and shaky, and abandon the paths of guidance, which are clear and beneficial?!

Are you content that when you are asked: 'Who is your Lord, what is your religion, and who is your Prophet?' you cannot give an answer?! And if it is said: 'How do you pray and worship?' you reply incorrectly?! And how will you sell, buy, and conduct dealings when you do not know the lawful from the unlawful?!

By Allah, indeed this is a state that none would be content with except those resembling cattle."

[Al-Fawakih al-Shahiyyah fi al-Khutab al-Minbariyyah: No. 66]

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[Firmness with oneself without harshness]

Ibn al-Jawzi said:

The intelligent believer does not leave its bridle unattended, nor does he neglect its reins, but rather he loosens them at times while keeping control in his hand.

As long as it stays on the straight path, he does not constrict it by tightening it. But if he sees it leaning astray, he brings it back gently. If it weakens and refuses, then [he guides it] without harshness.

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Ibn al-Jawzi, may Allah have mercy on him, said:

"It is incumbent upon a sensible woman, when she finds a righteous husband who is compatible with her, to strive diligently for his pleasure and avoid everything that harms him. For if she harms him or does something he dislikes, it will inevitably cause his weariness, and this will remain in his heart. Perhaps he will seize an opportunity to leave her or prefer another over her, for he may find [another], while she may not. It is well known that weariness may occur even with what is pleasing, so how about with what is disliked?"

📕 [Ahkam al-Nisa’ (32)]

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Imam Ibn Hibban - may Allah have mercy on him - said:

Jesting outside of obedience to Allah strips away dignity,

severs friendships, breeds resentment, and cultivates malice.

Indeed, jesting is called "muzāḥ" (in Arabic) because it makes one deviate (yazūḥ) from the truth.

How much separation between two brothers, and estrangement between

close companions, has begun with jesting!

Rawḍat al-ʿUqalāʾ wa Nuzhat al-Fuḍalāʾ (1/77)

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Imam Ibn Hibban - may Allah have mercy on him - said:

Jesting outside of obedience to Allah strips away dignity,

severs friendships, breeds resentment, and cultivates malice.

Indeed, jesting is called "muzāḥ" (in Arabic) because it makes one deviate (yazūḥ) from the truth.

How much separation between two brothers, and estrangement between

close companions, has begun with jesting!

Rawḍat al-ʿUqalāʾ wa Nuzhat al-Fuḍalāʾ (1/77)

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Imam Ibn al-Qayyim, may Allah have mercy on him, said:

The scholars, the leaders of justice, the people of jihad, and those who give charity and spend their wealth in seeking Allah’s pleasure—these are the true kings of the Hereafter. The scrolls of their good deeds continue to increase; their righteous deeds are recorded while they are in the depths of the earth, as long as their impact remains in this world.

— Tareeq al-Hijratayn (2/824)

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Abdullah ibn Mas’ud, may Allah be pleased with him, said:

“A sincere servant before his Lord is like one walking on sand —

you do not hear his footsteps, but you see his traces.”

[📔 Jami’ al-‘Ulum wal-Hikam (302)]

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Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, upon his family, his Companions, and those who follow him.

To proceed:

Indeed, the true and sincere fear for the Ummah is fear of those who have donned the garb of #Islamic_knowledge while having nothing of true Islamic knowledge at all. This is a genuine fear for the Ummah of corruption and deviation, for the rise of the ignorant when sincere, well-grounded scholars are absent is a wide gateway to misguidance and leading others astray.

This is exactly what the Prophet ﷺ informed us of in his statement—reported in the hadith of ʿAbdullāh ibn ʿAmr ibn al-ʿĀṣ:

“Indeed, Allah does not take away knowledge by snatching it from the people, but He takes away knowledge by taking away the scholars, until when He leaves no scholar, people take ignorant leaders; they are asked and they give fatwas without knowledge, so they go astray and lead others astray.”

The sincere scholars of the Ummah became aware of the danger that this type of people poses to the religion, creed, and destiny of the Ummah. Thus, they ruled that it is obligatory to beware of them, to warn against them, and not to take knowledge from them. I will quote two statements from the words of the scholars which are among the clearest explanations of this issue:

1️⃣ The first:

The statement of Abū Bakr Muḥammad ibn al-Ṭayyib al-Bāqillānī (may Allah have mercy on him), who said in his book Al-Inṣāf (p. 114):

“Know—may Allah have mercy upon us and you—that the people of innovation and misguidance among the #Kharijites, the #Rāfiḍah, and the #Muʿtazilah strove to introduce something of their innovations and misguidance into Ahl al-Sunnah wa al-Jamāʿah, but they were unable to do so because the scholars repelled them and refuted falsehood. Then they gained the upper hand over a group of people at a later time who set themselves up for knowledge while having neither knowledge nor understanding, and who were too proud and arrogant to seek comprehension and learning, since they had already become—by their own claim—prominent teachers. In their ignorance, they thought that learning would be a disgrace and a deficiency for them. That became a cause of their own misguidance and the misguidance of a group from the Ummah.”

End quote.

2️⃣ The second:

The statement of al-Rāghib al-Aṣfahānī (may Allah have mercy on him), who said:

“There is nothing more obligatory upon the ruler than to look after the conditions of those who put themselves forward for leadership through knowledge. For if this is neglected, evil spreads, and hatred and discord arise among the people…”

Then he said:

“When people put themselves forward for leadership in knowledge without deserving it, and through their ignorance introduced innovations by which they made the masses independent (of true scholars), and by which they sought benefit and authority, they found support from the common people through sharing with them, closeness to their nature, and opening blocked paths and raising lowered veils. They sought the rank of the elite and reached it through brazenness and through the greed within them. Thus, they declared the scholars to be innovators and accused them of ignorance, usurping their authority and competing for their position. They incited their followers against them until they trampled them under hooves and feet. From this arose widespread ruin, injustice, and disgrace.”

End quote.

These two profound texts call upon scholars and students of knowledge to reflect deeply upon them, to understand their meanings, and to examine the reality of Muslims today in light of what these two great scholars explained.

Has what we see today—deviation in the beliefs of some youth, the emergence of signs of tribulation, the audacity of the young against the great imams and the “scholars of daʿwah,” and their departure from the methodology derived from the Qur’an, the Sunnah, and the narrations, with full awareness of the objectives of the Shariah and the places of benefit—occurred except because of the imbalance in the scale by which scholars are weighed, and the elevation of those with no knowledge to the ranks of the great?

Indeed, the noble Companion ʿAbdullāh ibn Masʿūd (may Allah be pleased with him) spoke the truth when he said:

🔴

“You are in a time in which its jurists are many, its speakers are few; its questioners are few, its givers are many; action in it leads desire. And there will come after you a time in which its jurists are few, its speakers are many; its questioners are many, its givers are few; desire in it leads action. Know that good guidance at the end of time is better than some action.”

Al-Ḥāfiẓ said in al-Fatḥ:

“Its chain is authentic, and the like of this is not said based on mere opinion.”

End quote.

This report was also narrated by Imam Mālik in al-Muwaṭṭaʾ (1/173) from Yaḥyā ibn Saʿīd, that ʿAbdullāh ibn Masʿūd said to a man:

“Indeed, you are in a time in which its jurists are many…” to the end of the narration.

Then Ibn ʿAbd al-Barr said:

“What we witness in this time is, like clear proof, evidence for the correctness of this meaning.”

End quote.

This was in his time—may Allah have mercy on him—so how about our time today?

📙 The Ascendancy of the Ignorant

Shaykh ʿAbd al-Salām ibn Barjas (may Allah have mercy on him)

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Six traits by which an ignorant person is recognized:

- Anger without cause,

- speech with no benefit,

- giving in places where it does not belong,

- revealing secrets,

- trusting everyone,

- and not being able to distinguish a friend from an enemy.

📚 Al-Ādāb ash-Shar‘iyyah by Ibn Mufliḥ (may Allah have mercy on him), vol. 2, p. 170.

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⛔️ Predictions for 2026 ⛔️

⚠️ Whoever watches them for entertainment will have their prayers rejected for 40 nights.

⚠️ And whoever believes them has disbelieved in what was revealed to Muhammad.

🎙 Fear Allah, your Lord, and abandon these polytheistic practices.

The Ruling on Predicting the Future

✍️ Ibn 'Uthaymin (may Allah have mercy on him) said:

"Whoever predicts the future is called a 'fortune-teller' (kahin). It is not permissible to ask them or go to them. As for their predictions sometimes coming true, this is either due to a coincidence with Divine Decree, or it is from the jinn who eavesdrop (on the heavens). The jinn then conveys a word to the fortune-teller, and he mixes it with a hundred lies."

❐ It is narrated from 'Aishah (may Allah be pleased with her) that she said: "Some people asked the Messenger of Allah (ﷺ) about fortune-tellers. He said: 'They are nothing.' They said: 'O Messenger of Allah, they sometimes tell us something that turns out to be true.' The Messenger of Allah (ﷺ) said: 'That true word is snatched by the jinni, who then whispers it into the ear of his familiar (the fortune-teller), and they mix it with a hundred lies.'"

📚 Narrated by Al-Bukhari (5429) and Muslim (2228).

📚 "Majmoo' Fatawa Al-Shaykh Ibn 'Uthaymin" (1, Question No. 22).

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Shaykh al-ʿAllāmah Ibn ʿUthaymīn (may Allah have mercy on him) said:

The woman who should be married is the one in whom the fulfillment of these two objectives is realized—namely, the one who possesses both outward (physical) and inward (moral and spiritual) beauty.

Outward beauty is the perfection of physical form. For the more beautiful a woman is in appearance and the more pleasant she is in speech, the more the eye finds comfort in looking at her and the ear listens attentively to her words. The heart then opens toward her, the chest feels at ease with her, and the soul finds tranquility with her. In this is realized the saying of Allah, the Most High:

“And among His signs is that He created for you from yourselves spouses that you may find tranquility in them, and He placed between you affection and mercy.”

(Qur’an 30:21)

Inward beauty is the perfection of religion and character. The more religious a woman is and the more complete her character, the more beloved she is to the soul and the safer the outcome will be.

A woman of true religion fulfills the commands of Allah, safeguards the rights of her husband, his bed, his children, and his wealth, and assists him in obedience to Allah the Exalted. If he reminds her, she responds; if he becomes weary, she energizes him; if he becomes angry, she pleases him. A woman of refined manners shows affection toward her husband, respects him, does not delay in matters he loves her to advance in, and does not advance in matters he loves her to hold back in.

📕 [Marriage (20)]

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✍️ ʿĀ’ishah (may Allah be pleased with her) said:

I asked the Messenger of Allah (peace and blessings be upon him) about this verse:

“And those who give what they give while their hearts are fearful, because they will be returning to their Lord.” (Qur’an 23:60)

ʿĀ’ishah said: “Are they the ones who drink wine and steal?”

He said: “No, O daughter of aṣ-Ṣiddīq. Rather, they are those who fast, pray, and give charity, yet they fear that their deeds may not be accepted from them. Those are the ones who hasten to good deeds.”

📚 Sunan at-Tirmidhī, 5/327

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📍On a Person Benefiting from the Deeds of Others

◾️Shaykh Taqī al-Dīn Abū al-‘Abbās Aḥmad ibn Taymiyyah (may Allah have mercy on him) said:

📥Whoever believes that a person only benefits from his own deeds has broken the consensus (Ijmā'), and this is false for many reasons:

▫️The first: A person benefits from the supplication of others, and this is benefiting from the deed of others.

▫️The second: The Prophet (peace and blessings be upon him) will intercede for the people standing at the gathering place (al-Mawqif) on the Day of Judgement, and then for the people of Paradise to enter it.

▫️The third: He will intercede for the people of major sins to be taken out of the Hellfire, and this is benefiting from the effort of others.

▫️The fourth: The angels pray and seek forgiveness for those on earth, and this is a benefit from the deed of others.

▫️The fifth: Allah, the Exalted, will bring out of the Hellfire those who never did any good purely by His mercy, and this is benefiting without their own deed.

▫️The sixth: The children of believers will enter Paradise due to the deeds of their fathers, and this is benefiting purely from the deed of others.

▫️The seventh: Allah, the Exalted, said regarding the story of the two orphan boys: ("And their father had been righteous") (Surah Al-Kahf: 82). So, they benefited from the righteousness of their father, which was not from their own effort.

▫️The eighth: The deceased benefits from charity given on his behalf and from manumission (freeing a slave), according to the explicit texts of the Sunnah and the consensus, and this is from the deed of others.

▫️The ninth: The obligatory Hajj is waived for the deceased if his guardian performs Hajj on his behalf, according to the explicit text of the Sunnah, and this is benefiting from the deed of others.

▫️The tenth: A vowed Hajj or a vowed fast is waived for the deceased by the deed of another, according to the explicit text of the Sunnah, and this is benefiting from the deed of others.

▫️The eleventh: The Prophet (peace and blessings be upon him) refrained from praying the funeral prayer over a debtor until Abū Qatādah paid off his debt (1), and ‘Alī ibn Abī Ṭālib paid off the debt of another, and they benefited from the prayer of the Prophet (pbuh), which is from the deed of others.

▫️The twelfth: The Prophet (pbuh) said to a man who had prayed alone: "Would that a man give charity to this one by praying with him?" (2). Thus, he obtained the virtue of congregation through the action of another.

▫️The thirteenth: A person is absolved from the rights of others (financial obligations) if someone else settles them on his behalf, and this is benefiting from the deed of others.

▫️The fourteenth: If someone has obligations and injustices against others, and they forgive him, they are lifted from him, and this is benefiting from the deed of others.

▫️The fifteenth: A righteous neighbor benefits (his neighbors) in life and after death, as has been narrated, and this is benefiting from the deed of others.

▫️The sixteenth: The companion of people engaged in the remembrance of Allah (Dhikr) is shown mercy because of them, even though he was not one of them and did not sit for that purpose, but due to a need that arose. Deeds are according to intentions, so he benefited from the deed of others.

▫️The seventeenth: Praying over the deceased and supplicating for him during the prayer is a benefit for the deceased through the prayer of the living for him, and it is the deed of others.

▫️The eighteenth: The Friday prayer is valid by the gathering of a prescribed number, and likewise the congregational prayer is enhanced by a larger number. This is some people benefiting from others.

▫️The nineteenth: Allah, the Exalted, said to His Prophet (pbuh): ("But Allah would not punish them while you are among them") (Surah Al-Anfāl: 33). And He said: ("If it were not for believing men and believing women") (Surah Al-Fatḥ: 25). And He said: ("And if Allah did not repel some people by means of others") (Surah Al-Baqarah: 251, Surah Al-Ḥajj: 40). Indeed, Allah has averted punishment from some people because of others, and this is benefiting from the deed of others.

▫️The twentieth: The Zakāt al-Fiṭr (Charity of Breaking the Fast) is obligatory on the young child and others whom a man supports. So, the one on whose behalf it is given benefits from it without any effort on his part.

▫️The twenty-first: Zakāt (obligatory alms) is due on the wealth of a child and an insane person, and reward is recorded for it without any effort on their part.

Whoever contemplates religious knowledge will find countless examples of a person benefiting from what he did not do.So how can it be permissible to interpret the noble verse contrary to the clear text of the Book, the Sunnah, and the consensus of the Ummah?

📑(1) Narrated by Al-Bukhārī (2289, 2295) from Salamah ibn Al-Akwa‘.

📑(2)Narrated by Aḥmad (3/5, 45, 64, 85), Al-Dārimī (1375), Abū Dāwūd (574), and Ibn Khuzaymah (1632) from Abū Sa‘īd Al-Khudrī.

🔖Jāmi‘ al-Masā‘il (5/203-206)

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The All-Powerful & Most Strong One’s Bestowal of a Commentary on FORTY HADITH of an-Nawawi Made Fifty by Ibn Rajab

- by Shaykh Abdul Muhsin Al-Abbad Al-Badr

👇

https://www.mediafire.com/file/glhh4eyjl37z2vc/Forty_Hadith_of_al_Nawawee_made_Fifty_by_Ibn_Rajab_–_Exp_Abdul_Muhsin.pdf/file

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‏قال الإمام ابن كثير رحمه الله :

أول كلمة نطق بها المسيح وهو في المهد :

﴿ إني عبد الله ﴾

ولم يقل : ابن الله .

التفسير (٦٧٧/٢).

Imam Ibn Kathir, may God have mercy on him, said:

The first word uttered by Jesus while in the cradle was:

"Indeed, I am a servant of God,"

and he did not say: "the son of God."

— Tafsir (2/677).

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👈🏽              Utilizing one's life in

  the obedience of Allah and in His remembrance, before the time of regret arrives.

▪️Ibn 'Abbas (may Allah be pleased with them) narrated that the Prophet (peace be upon him) said:

"There are two blessings which many people lose: health and free time."

📚 Sahih al-Bukhari - Number: (6412)

▪️Imam al-Mubarakfuri (may Allah have mercy on him) said:

"Health and free time" refer to the health of the body and freedom from preoccupations. The meaning is that many people do not appreciate the value of these two blessings, as they fail to earn through them sufficient good deeds for what they will need in their Hereafter.

Thus, they regret wasting their lives when these blessings are gone, but their regret will be of no benefit to them. Allah Almighty said:

{That is the Day of Mutual Loss and Gain} [At-Taghabun: 9]. And the Prophet (peace be upon him) said:

"The people of Paradise will only regret a moment that passed them by in which they did not remember Allah."

📚 Tuhfat al-Ahwadhi: (7/189)

▪️The eminent scholar Ibn 'Uthaymeen (may Allah have mercy on him) said:

"The reality is that these many moments pass us by in vain; we derive no benefit from them, and we do not regret this except when death approaches. A person then wishes to be given an opportunity, even a single minute, to repent, but this will not be attained. Therefore, it is incumbent upon the sensible person to seize the opportunity of health and free time by obeying Allah, the Almighty, to the best of his ability."

📚 Explanation of Riyad as-Salihin: (2/66)