Author: Saalih Fawzan al Fawzaan | Size: 300kb | Pages: 23 | Format: PDF
This is a complete translation of a short treatise called, ‘al-Eemaan bil-Malaa’ikah wa Atharuhu fee Hayaat-il-Ummah’
Although this treatise is short in size, it provides many proofs and evidences for the descriptions, duties and general characterisitics of the angels.
Author: Dr Adul Mundhir Ameen | Size: 14MB | Pages: 365 | Format: PDF
The subject of the jinn is one which is of interest to many people. Folk stories abound, and many superstitious practices have arisen in Muslim cultures with regard to protection against the jinn. Many myths surround the ideas of the evil eye and envy, and there are many strange notions surrounding illnesses such as epilepsy and mental illness, which are often thought of as being caused by the jinn. This book cuts through all the confusion and identifies correct Islamic teachings on all these subjects. The jinn are real and they can indeed harm humans, but this book will teach you how to protect yourself in the manner taught by the Prophet (peace be upon him). Break free from fear, superstition and fairy stories, and familiarize yourself with the teachings of Islam on these important aspects of spirituality which the author presents here, drawing on the texts of the Qur’an and Sunnah and the writings of the respected scholars of Islam.
At a time in which the Muslims are beset with trials from every periphery and within, comes this heartening book rooted in the commandments of Allah (swt), the Sunnah and the excellent guidance and examples of the Muslims that have come before us.
Don’t Be Sad is an absolute must-read for all people. It is full of practical advice on how to replace sadness with a pragmatic and ultimately satisfying Islamic outlook on life. It exposes to the modern reader how Islam teaches us to deal with the tests and tribulations of this world.
So, take heart and hold firmly onto the rope of Allah (swt).
Author: Ibn Kathir | Size: 22MB | Pages: 135 | Format: PDF
Like everything, the present universe will also come to an end, and it is a part of our faith to believe in the Last Day. The signs of the Day of Judgment have been foretold by our Prophet (S). Ibn Kathir has collected all the prophesies of the Prophet (S) in his book Al-Bidaayah wan-Nihaayah. In this volume, we have presented from them the signs of the Hour and the events that are yet to take place, although mentioning very few examples of those prophesies that have already been realized.
Ibn ul Qayyim al Jawziyyah
Al-Fawaa’id, p. 302-303
Quoted in footnotes to “An Explanation of Riyadh as-Saliheen” by Sh. Ibn `Uthaymeen
Glory be to Allah, Lord of the Worlds. There is not in the abandonment of misdeeds and wrongdoing save
* the establishment of manhood;
* the protection of honor;
* the preservation of prestige;
* the conservation of wealth – [all matters] which Allah has placed as a foundation for the correction of the Dunya and the Hereafter – the love of creation [for him] and a statement of approval amongst them;
* a righteous substinence;
* a healthy body;
* strength of the heart;
(more…)
Imam Ibn ul Jawzee
The believer is not one who performs the ordained religious duties superficially and avoids what is forbidden only, but he is one whose faith is absolute, with no objection whatsoever arising in his heart and no obsession dwelling in his soul. The more hardships he faces, the more his faith grows and the more his submission strengthens.
He could pray and not see a trace of an answer to his prayers, yet he does not change because he knows that he is owned by One who deals with him in whatever way He chooses. For if an objection was to arise in his heart, he then forsakes the role of the slave and takes on the role of a protester such as that of Iblees (the devil).
Ibn Taymiyyah
Shaykhul Islam Ibn Taymiyyah (rahimahullah) was asked:
Regarding his statement,
“The one who possesses an iota of Kibr in his (spiritual) heart (intention, consciousness) shall not enter al-Jannah”
Is this hadîth specific only to the believers (Mu‘minîn) or (is it specific only to the) unbelievers (Kufâr)? If we were to say that it is specific for the Believers then (is not) our statement trivial considering (the fact that) the believers shall enter al-Jannah (Paradise) due to their Imân . If, on the other hand, we were to say that the hadîth is specific for the unbelievers then what is the relevance of the statement (since it is already known that the unbelievers shall not gain admission to al-Jannah)?
He (rahimahullah) answered: (Another) authentically reported wording of (this particular version of the) Hadîth is,
“The one who possesses half of mustard seed of Kibr in his heart shall not be granted admission to Jannah; and the one who possesses half of a mustard seed of Imân shall not enter the (Eternal) Fire.” [1]
ibn ul Qayyim al Jawziyyah
From among the stations of worshipping Allah and seeking His help is the station of fear.
Fear is one of the most important stations on the path and most beneficial for the heart. Fear is an obligation upon everyone, Allah said, “So fear them not, and fear Me alone, if you are believers.” [3:175] (The actual word used for fear in this verse is ‘khawf.’) Another verse says, “And Me alone you all should fear,” [2:40] the actual word being a derivative of ‘rahba.’ And, “So do not fear people, but fear Me,” [5:44] the actual word in Arabic being ‘khashya.’ Different connotations of these various terms in Arabic for fear will be discussed shortly.
Allah has praised those who possess the attribute of fear saying, “And such (are the believers) who are humbled by the fear of their Lord…” [23:57]
Fear (of Allah’s displeasure or punishment) is not only for grave sinners, but also for the pious, observant believers, as in the following hadeeth: Aisha said, “O Messenger of Allah, is the verse “And those who dispense their charity while their hearts fear that to their Lord they must return” [23:60] referring to someone who commits fornication, drinks alcohol and steals and still fear Allah? The Prophet, sallallahu alayhe wa sallam, said, “No, O daughter of as-Siddiq, but it refers to one who fasts, perform salah and gives charity, and fears that it may not be accepted from him.” (Tirmithi) Al-Hasan, commenting on this, said, “By Allah, they (the Companions) obeyed Him and strove hard in it, yet they feared it might be rejected. A believer combines righteousness with fear in his heart, while a hypocrite combines evil with impunity.”
Ibn ul Qayyim al Jawziyyah
Ibn al-Qaiyim mentioned ten causes that result in Allah’s love for His slave and the slave’s love for his Lord. [These ten are:]
First, reciting the Qur’an while pondering over its meanings and what is meant by it.
Second, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: “My slave continues getting closer to Me by performing voluntary deeds until I love him.” [al-Bukhari]
Third, continual remembrance of Allah under all circumstances, with one’s tongue, heart and actions. The extent of one’s love of Allah is determined by this.
Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.
Fifth, the heart being avid of Allah’s Names, and Attributes and the heart roaming in that garden of knowledge.
Sixth, observing Allah’s kindness, goodness and bounties, both hidden and open.
Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.
Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.
Ninth, sitting with the beloved and sincere, benefitting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.
Tenth, remaining away from every cause that comes between the heart and Allah.
These ten causes take the lovers to the station of true love and bring them to their Beloved.
Shaykh ul-Islaam Ibn Taymiyah
Majmoo al-Fataawaa 10/88-90
Al-Istighfaar (Seeking Repentance)
The Messenger of Allah, sallallahu `alaihi wa sallam, said:
“The master of invocations for forgiveness is that the servant says:
O’ my ‘ilãh You are my Lord, there is no ‘ilãh but You. You created me, and I am your bondservant, and I will stick to my covenant and promise [of faith and sincere obedience] to You, as to my ability. I seek refuge in You from the evil of what I have done, I acknowledge, to You, your bounties upon me, and I acknowledge, to You, my sin. Thus forgive me, for none forgives sins except You.
Whoever says this as he enters upon evening, then, dies that night, he would enter Paradise; and if one says this as he enters upon morning, then, dies that day, he would enter Paradise.” [Al-Bukhari]
The servant is always in the blessings of Allah, which necessitate thankfulness, and in sinfulness, which requires seeking forgiveness. Both of these matters are required and essential for the servant at all times, as the servant does not cease to alternate between Allaah’s (various) favors and blessings, and does not cease to be in need of repentance and seeking forgiveness.
