How The Youth Can Establish Themselves Upon Istiqaamah

​“How The Youth Can Establish Themselves Upon Istiqaamah”

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By: 

Shaykh Muhammad ibn Saalih  al-‘Uthaymeen رحمه الله

  

 
                   بسم الله الرحمن الرحيم

In the Name of Allaah The Most Merciful The Bestower of Mercy
❓السؤال: Question

ما نصيحتكم لشاب في بداية طريق الاستقامة؟

What is your advice for a youth at the beginning of the path of Al-Istiqaamah (uprightness)
📢الجواب:The response
نصيحتنا لهٰذا الشاب الذي هو في اتجاه سليم -إن شاء الله-:

Our Advice for this youth who’s  inclined to correctness in shaa Allaah:
1⃣أولاً: أن يسأل الله الثبات -دائمًا- والصواب.

First: that he ask Allaah for firmness (constantly) and for correctness.
2⃣ثانيًا: أن يُكثِر من قراءة القرآن بتدبُّر؛ لأنَّ هٰذا القرآن له أثر كبير على القلب، إذا قرأه الإنسان بالتدبُّر.
Second: That he read the Qur’an in abundance with reflection, because the Qur’an for him will have a great affect on the heart. When the person reads it with reflection .
3⃣ثالثًا: أن يحرص علىٰ ملازمة الطاعات، وألا يمل أو يكسل، فإن النبي صلى الله عليه وعلى آله وسلم استعاذ من العجز والكسل.
Third: That he restricts himself upon sticking to obedience and don’t lean or become lazy. For indeed the Prophet صلى الله عليه و على آله و سلم sought refuge from being weak and lazy. 
4⃣رابعًا: أن يحرص علىٰ مصاحبة الأخيار، ويبتعد عن مصاحبة الأشرار.

Fourth: That he restricts himself upon making friends with the best companions and be far from accompanying the evil companions.
5⃣خامسًا: أن ينصح نفسَه حينما تؤثِّر هٰذه النفس عليه؛ وتقول له: “إن المدى بعيد، والطريقَ طويل”؛ فلينصح نفسه وليثبُت؛ لأن الجنة حُفَّت بالمكاره، والنار حُفَّت بالشهوات.

Fifth: That he advise himself while it has an affect upon him, and that it says to him: ” indeed this is long range, the path is long” therefore advising himself for firmness; because the jannah is surrounded with deception and the Naar is surrounded with desires. (1)
6⃣سادسًا: أن يبتعد عن قرناء السوء، حتىٰ ولو كانوا أصحابًا له من قبل؛ لأن قرناء السوء يؤثِّرون عليه؛ ولهٰذا قال النبي عليه الصلاة والسلام: (مَثَلُ الجليس السوء كنافخ الكير؛ إما أن يُحرِقَ ثيابك، وإما أن تجد منه رائحة خبيثة). (2 )

Six: That he stays far from the companions of evil Even if it was a prior companion; because the evil companionship has an (negative) affect on him and due to this the Prophetصلى الله عليه و سلم said:

” the evil siting is like the blower of bellows (black smith) either he burns your clothing or either you find a smell from him that is offensive.”
لقاء الباب المفتوح (70/ 23)

الشيخ: محمد بن صالح العثيمين -رحمه الله-
Akhukum,

The poor servant of Allaah in need of His Mercy.

                        أبو عبد الهادي خليل ديفس

Abu Abdul-Haadee Khaleel Davis

________________________

The shaykh is refering to the hadeeth found in Saheeh Muslim and Bukhari with another wording. 

(1) قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: حُفَّتِ الْجَنَّةُ بِالْمَكَارِهِ، وَحُفَّتِ النَّارُ بِالشَّهَوَاتِ ـ هَكَذَا رَوَاهُ مُسْلِمٌ: حفت ـ ووقع في البخاري: حفت ـ ووقع فيه أَيْضًا: حُجِبَتْ ـ وَكِلَاهُمَا صَحِيحٌ.
(2)The whole hadeeth as reported by Bukharee and Muslim رحمهم الله on the authority of Abi Musa al-Ash’ari رضى الله عنه  is as follows: 

إِنَّمَا مَثَلُ الجليس الصالحُ والجليسُ السوءِ كحامِلِ المسك، ونافخِ الكِيْرِ فحاملُ المسك: إِما أن يُحْذِيَكَ، وإِما أن تبتاع منه، وإِمَّا أن تجِدَ منه ريحا طيِّبة، ونافخُ الكير: إِما أن يَحرقَ ثِيَابَكَ، وإِما أن تجد منه ريحا خبيثَة

أخرجه البخاري ومسلم عن أبي موسى الأشعري

Reminder That Sins Hurt! 

​💡Reminder That Sins Hurt! 

☣They hurt in your family and your whip(riding beast)!

.قال بعض السلف : إني لأعصي الله ، فأرى ذلك في خلق دابتي وامرأتي 

Some of the Salaf use to say: “Indeed when I disobey Allaah, I see it in the character of my wife and riding beast.” 

مصدر:

الداء والدواء لابن القيم رحمه الله
☣They hurt in your heart and your knowledge.

حرمان العلم ، فإن العلم نور يقذفه الله في القلب ، والمعصية تُطفئ ذلك النور  

Deprives you of Knowledge.  Indeed knowledge is light that Allaah cast in the heart, and the disobedience extinguishes that light.

مصدر:

الداء والدواء لابن القيم رحمه الله
☣They hurt in your dunya!

حرمان الرزق ففي مسند الإمام أحمد عن ثوبان قال : قال رسول الله صلى الله عليه وعلى آله وسلم : ” إن الرجل ليُحرم الرزق بالذنب يُصيبه ”

 Deprives the rizq (sustenance given by Allaah). In the Musnad of Imaam Ahmad رحمه اللهfrom Thawbaan  رضي الله عنه who said the Messenger of Allaah صلى الله عليه و سلم said: “indeed a man deprives himself of rizq with the sins he’s  afflicted with.” 
 رواه ابن ماجه (4022) وحسنه الألباني في صحيح ابن ماجه .
☣They hurt in (your worship and) will and intent for making tawbah! 

أن المعاصي تُضعف القلب عن إرادته ، فتقوى إرادة المعصية ، وتضعف إرادة التوبة شيئاً فشيئاً إلى أن تنسلخ من قلبه إرادة التوبة بالكلية 

Indeed the disobedience weakens the heart from its  will,  therefore  strenghing the will of sin. It weakens the will of repentance little by little until it breaks the heart from the will of tawbah all together.  

مصدر:

الداء والدواء لابن القيم رحمه الله

☣They hurt in your memorization! 

قال الامام الشافعي رحمه الله: شَكَوْتُ إلَى وَكِيعٍ سُوءَ حِفْظِي, فَأرْشَدَنِي تَرْكِ المعَاصي. وَأخْبَرَنِي بأَنَّ العِلْمَ نُورٌ, ونورُ الله لا يهدى   لعاصى

Imaam ash-Shaafi’ said: “I complained to (my shaykh) Wakee’ رحمه الله about my bad memory, so he guided me to leave of sins and informed me that the knowledge is light and that the light of Allaah doesn’t guide the disobedient. 

مصدر:

الداء والدواء لابن القيم رحمه الله
Translated by the miskeen, in need of His Mercy.

                       ابو عبد الهادي خليل ديفيس

Abu Abdul-Haadee Khaleel Davis

​Some benefits from yesterday’s lesson with Shaykh Abu ‘Abdurrahman Agial حفظه الله

​Some benefits from yesterday’s lesson with Shaykh Abu ‘Abdurrahman Agial حفظه الله who was explaining the following hadeeth:
حَدَّثَنَا حِبَّانُ، أَخْبَرَنَا عَبْدُ اللَّهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّهُ سَمِعَ مُعَاوِيَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَاللَّهُ الْمُعْطِي وَأَنَا الْقَاسِمُ، وَلاَ تَزَالُ هَذِهِ الأُمَّةُ ظَاهِرِينَ عَلَى مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ وَهُمْ ظَاهِرُونَ ‏”‏‏.‏
Narrated Muawiya: Allah’s Messenger (ﷺ) said, “If Allah wants to do good for somebody, he makes him comprehend the Religion (i.e. Islam), and Allah is the Giver and I am Al-Qasim (i.e. the distributor), and this (Muslim) nation will remain victorious over their opponents, till Allah’s Order comes and they will still be victorious ”
(Sahih al-Bukhari #3116)
Ibn Baaz, Ibn Hajr (may Allah have mercy on them): The opposite of the hadith is true: if you see someone who does not have fiqh of hadeeth, or islam, or is not practising, that means Allah did not give him khayr.

Most people only relate financial gain with rizq; but money is rizq, a wife is rizq; children is rizq; ‘ilm is rizq (Allah gave you the ability to go deep inside the religion and understand, why not someone else? Especially when they have more tools than you to obtain it? Some people cannot understand a hadith while others are able to extract a 100 fawaa’id from it.)

Daleel for the fact that someone cannot have fiqh of the deen unless it is from Allah:

حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، وَأَبُو بَكْرِ بْنُ النَّضْرِ قَالاَ حَدَّثَنَا هَاشِمُ بْنُ الْقَاسِمِ، حَدَّثَنَا 

 وَرْقَاءُ بْنُ عُمَرَ الْيَشْكُرِيُّ، قَالَ سَمِعْتُ عُبَيْدَ اللَّهِ بْنَ أَبِي يَزِيدَ، يُحَدِّثُ عَنِ ابْنِ عَبَّاسٍ، أَنَّوسلم أَتَى الْخَلاَءَ فَوَضَعْتُ لَهُ وَضُوءًا فَلَمَّا خَرَجَ قَالَ ‏”‏ مَنْ وَضَعَ

 هَذَا ‏”‏ ‏.‏ فِي رِوَايَةِ زُهَيْرٍ قَالُوا ‏.‏ وَفِي رِوَايَةِ أَبِي بَكْرٍ قُلْتُ ابْنُ عَبَّاسٍ ‏.‏ قَالَ ‏”‏ اللَّهُمَّ فَقِّهْهُ

 ‏”‏ ‏.‏
Ibn ‘Abbas reported that Allah’s Messenger (ﷺ) came to privy and I placed for him water for ablution, When he came out he said: Who placed it here? And in a version of Zubair they (the Companions) said, and in the version of Abu Bakr (the words are): I said: It is Ibn ‘Abbas (who has done that), whereupon he (the Prophet ﷺ) said: May Allah grant him deep understanding of religion.
(Sahih Muslim #2477)
If it was achievable by someone to do it themselves & from books to become an ‘alim, the Prophet ﷺ would have just told him to go to the market & get books. But instead he supplicated to Allah because He is the One who grants someone understanding.
Shaykh bin Baaz رحمه الله ‘s comments about some signs one can look for to see if they are among those who have been granted understanding of the religion:
If as soon as you read that verse it affects your heart, It jumps from your tongue to your heart. Anything Allah hates you hate. Anything Allah loves you love. You respect the sunnah, you respect the ulama, the prophets, the quran, the tahdeem (whatever comes from Allah). And you start watching out because you know Allah is watching you, your footsteps. This will push you to do the faraa’id anything Allah ordered you to do.

One of Allaah (SubhànaH’s) Names is Al M’oti (the Giver).
There is a connection between rain or water that it mentioned in the Qur’an and knowledge and there is a connection between the different types of land and the hearts. One kind of land, when the water hits it, you see grass, flowers, etc coming from that land. The same with the knowledge – when it hits certain hearts, you see the result or good actions coming from

the person. 
The heart is the malik (king) and the limbs are the soldiers, carrying out the orders of the heart (the king). I think this is the analogy made by Ibnu’l Qayyim but someone can correct me if I am wrong.

A BENEFIT FROM THE HADEETH OF ABDULLAH IBN MAS’UD: ACTIONS ARE BASED UPON WHAT THEY END UPON

​A BENEFIT FROM THE HADEETH OF ABDULLAH IBN MAS’UD: ACTIONS ARE BASED UPON WHAT THEY END UPON
Shaykh Abdur-Razzaaq al-Badr
People in relation to the beginning of their lives and end of their lives are of our four categories:
1. His beginning is good and his end is good.
Ex. One who is born in Islam, is raised upon Islam and dies upon it.
2. His beginning is evil and his end is evil.
Ex. One who is born with two disbelieving parents and they raise him Christian, Jew or majoos. So he is raised upon this and dies upon this.
3. His beginning is good and his end is evil.
Ex. One who is born muslim and raised as muslim then apostates before he dies.
4. His beginning is evil and his end is good.
Ex. One who is born from two disbelieving parents, raised as such in a disbelieving society then it is written for him to accept Islam so he dies upon that even if occurs an hour or day before his death.
Translated and compiled by Abu Anas Atif Hasan
Source: From the explanation of Hadeeth of  Abdullah Ibn Mas’ud

THE SALAF WOULD HAVE EXTREME FEAR ABOUT WHAT WAS ALREADY WRITTEN FOR THEM AND WHAT THEY WOULD DIE UPON – Shaykh Abdur-Razzaaq al-Badr

Brothers: Having a Hard Time Handling Polygyny?

​مسجد  التوحيد والسنة:

💎 Brothers: Having a Hard Time Handling Polygyny? Perhaps, Just Maybe Check Yourself
Shaykh ‘Abdul-‘Azīz Ibn Bāz said:
After this, it is upon the husband to have fear of Allāh in everything in order that there does not occur problems between the wives. If he is just and has fear of Allāh in his speech, division of time, and talking to them in accordance with his ability, Allāh will make his affair easy and will guide them for him. Allāh will rectify them for him, as occurred from the goodly people, from aforetime and latter times.
As for if he acts oppressively and wrongly then they will begin to control him; a befitting recompense (for his own actions). However, when he is just and pursues good, Allāh will guide them and aid him regarding them. When problems do arise he is to remedy them with wisdom and goodly speech in order that the problems will depart and the affairs will be settled.
📖 The Beauty of Plural Marriage pg. 12-13 (Upcoming Publication)
Translated by Raha Batts

Important Issue Regarding Wudhoo & Prayer 

​*You’ll never make wudhu or pray the same again (inshaaAllah)* by Shaykh ‘Uthaymeen 

*An Important issue!!*

The Shaykh the ‘Allaamah Ibn ‘Uthaymeen -رحمه الله- said:
“I wish to remind myself and (all of) you about an important issue, which is: 
All of us make wudhu when we desire to pray, but the majority of the time the people merely do so to establish a condition of worship [i.e the prayer]. And there is nothing wrong with this for the goal is reached. But there is something greater and more complete than this:
*Firstly:* When you want to make wudhu you should seek to feel that you’re actualising the command of Allah in His statement:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ 
“O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…” 

(Al-Maaidah:6) 
So that the meaning of worship is actualised for you. 
*Secondly:* When you want to make wudhu you should seek to feel that you are surley following the Messenger of Allah (ﷺ)
For indeed he (ﷺ) said: “Whoever makes wudhu like this wudhu of mine then prayed two units…” (Bukhaari and Muslim)
Then at this time it will be sincere and following [the sunnah]. 
*Thirdly:* Seeking the reward from Allah -عزّ وجل- by that wudhu. Because that wudhu expiates the sins. And the sins of the hand are removed with the last drop of water from washing the hand. And like this the [sins of the] rest [of the body parts]. 
*These are three tremendous and sublime meanings* [i.e.

*1.* To follow the command of Allah 

*2.* To follow the command of His messenger (ﷺ) 

*3.* Whilst seek His reward]
We are headless of this the majority of the time. 
Likewise if you wanted to pray and you have stood for the prayer you should seek to feel [that you are fulfilling] the command of Allah.
وَأَقِيمُوا الصَّلَاةَ
“And perform As-Salat (Iqamat-as-Salat)…”

(Al-Baqarah:43)
Then you should seek to feel that you are following the Messenger of Allah (ﷺ) when he said: “Pray as you have see. Me pray” (Bukhaari)
Then seek the reward because this prayer is an expiation [for the minor sins committed] between it and the other prayers. So come one!
This (reward) misses us a lot, -we ask Allah to deal with us with His forgiveness- we do not feel the affect of worship how we should even though we bear witness by Allah, indeed the prayer prevents [a person] from Al-Fahsha’ [i.e. to commit indecency (illegal sexual intercourse, etc.)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.)]. 
But who from the people if he prayed his thoughts change and his prayer prevents him from 

Al-Fahsha’ [i.e. to commit indecency (illegal sexual intercourse, etc.)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.)]. ?
Oh Allah only but a few, because the intended meanings have been lost”

__________________

*Source:*

Sharh Arba’een An-Nawawi li Shaykh Muhammad Ibn Saalih ‘Uthaymeen (pg. 252-254)