Never Turned Away

Al-Junaid Ibn Muhammad (d. 297H) said:

“If a man worships Allaah for one thousand years, and then he turns away from Him for one moment, then what he missed in this moment is more than what he gained (in one thousand years of worship).” 

[Hilyat Al-Awliyaa’, by Aboo Nu’aym, 10/278]

Allaahu I Musta'aan

Replace It With Something Better

Islam Is Known By The Way And Sunnah Only

For those that judge Islam base on race. Can you see this? An Englishman understands Islam better than an Arabman.

Islam is based on knowledge, if you don't have the knowledge, everything will look absurd to you. This is why we say if there's something you don't understand about Islam, ask scholars. When I say scholars, I meant real scholars (scholars of Sunnah) and not those that claim to be a scholar but actually are not one.

Locate these people and ask them whatever it is that's baffling you.

Islam is the answer and solution to all of life's question and problems.

May Allāh make us from the people of Islam Ammmmmin

Oh You Who Believe

The meaning of the phrase: ❝ {O you who believe!}❞

🎓 Ibn Masood and other scholars of the Salaf said:

❝When you hear Allaah تعالى saying in the Qur’aan:

 يَـأَيُّهَا الَّذِينَ ءَامَنُواْ 

{O you who believe!}, then listen with full attention, for it is either some goodness that Allaah تعالى is enjoining, or an evil that He is forbidding.❞

 [Tafseer Ibn Katheer [Surah al-Baqarah (2): 23]]

Shaikh Ibn al-Uthaymeen said:

❝The phrase {O you who believe!} indicates that acting upon the command with firm belief or complete obedience is one of the requisites of Imaan. 

Similarly, it also indicates that opposing the command or doubting it or belying it is the negation of Imaan – either in total or in perfection (i.e. either a person may lose his Imaan completely or there will be deficiency in it).

Moreover, in this there is motivation and allurement for the one being addressed, as if He تعالى is saying: If you truly believe, then hear and obey.❞

[Tafseer of Surah al-Maaidah (5): 90 by Shaikh Ibn al-`Uthaymeen]

Allaahu I Musta'aan

Realizing That This Is A Test

HADITHS OF THE DAY

ETTIQUETTES AS REGARDS RAIN

1) Adhkhar during windstorm

Hadith 

 

"اللّهُـمَّ إِنَّـي أَسْـأَلُـكَ خَيْـرَها، وَخَيْـرَ ما فيهـا، وَخَيْـرَ ما اُرْسِلَـتْ بِه، وَأَعـوذُ بِكَ مِنْ شَـرِّها، وَشَـرِّ ما فيهـا، وَشَـرِّ ما اُرْسِلَـتْ بِه" 

  

 

Allāhumma innī as'aluka khayrahā, wa khayra mā fīhā, wa khayra mā ursilat bih, wa a`ūdhu bika min sharrihā, wa sharri mā fīhā, wa sharri mā ursilat bih.

O Allah, I ask You for the good of it, for the good of what it contains, and for the good of what is sent with it. I seek refuge in You from the evil of it, from the evil of what it contains, and from the evil that is sent with it.

Reference:

Muslim 2/616, Al-Bukhari 4/76. 

Hisn al-Muslim, 167

In-Book Reference: Book 1, Hadith 168 

2) Adhkar upon hearing thunder

Hadith 

 

"سُبْـحانَ الّذي يُسَبِّـحُ الـرَّعْدُ بِحَمْـدِهِ، وَالملائِكـةُ مِنْ خيـفَته" 

  

 

Subḥāna ‘l-ladhī yusabbiḥur-ra`du bi ḥamdihi wa ‘l-malā'ikatu min khīfatih.

Glory is to Him Whom thunder and angels glorify due to fear of Him.

Reference:

Whenever Abdullah bin Zubair (RA) would hear thunder, he would abandon all conversation and say this supplication. See Al-Muwatta' 2/992. It was graded authentic by Al-Albani as a statement of Abdullah bin Zubayr only. 

Hisn al-Muslim, 168

In-Book Reference: Book 1, Hadith 169 

3) Adhkhar or Dua for seeking rain

(a) Hadith 

 

"اللّهُمَّ اسْقِـنا غَيْـثاً مُغيـثاً مَريئاً مُريـعاً، نافِعـاً غَيْـرَ ضار، عاجِـلاً غَـيْرَ آجِل" 

  

 

Allāhumma ‘asqinā ghaythan mughīthan marī'an murī`a, nāfi`an ghayra ḍārr, `ājilan ghayra ājil.

O Allah, shower upon us abundant rain, beneficial not harmful, swiftly and not delayed.

Reference:

Abu Dawud 1/303. See also Al-Albani SahihAbu Dawud 1/216. 

Hisn al-Muslim, 169

In-Book Reference: Book 1, Hadith 170 

(b) Hadith 

 

"اللّهُمَّ أغِثْنـا، اللّهُمَّ أغِثْنـا، اللّهُمَّ أغِثْنـا" 

  

 

Allāhumma aghithnā, Allāhumma aghithnā, Allāhumma aghithnā.

O Allah, send us rain. O Allah, send us rain. O Allah, send us rain.

Reference:

Al-Bukhari 1/224, Muslim 2/613. 

Hisn al-Muslim, 170

In-Book Reference: Book 1, Hadith 171 

(c) Hadith 

 

"اللّهُمَّ اسْقِ عِبادَكَ وَبَهـائِمَك، وَانْشُـرْ رَحْمَـتَكَ وَأَحْيِي بَلَـدَكَ المَيِّـت" 

  

 

Allāhumma’sqi `ibādaka wa bahā'imak, wanshur raḥmatak, wa aḥyi baladaka ‘l-mayyit

O Allah, give water to Your slaves, and Your livestock, and spread Your mercy, and revive Your dead land.

Reference:

Abu Dawud 1/305. Al-Albani graded it good in Sahih Abu Dawud 1/218. 

Hisn al-Muslim, 171

In-Book Reference: Book 1, Hadith 172 

(4) Adhkhar when it is raining

Hadith 

 

"اللّهُمَّ صَيِّـباً نافِـعاً" 

  

 

Allāhumma ṣayyiban nāfi`a.

O Allah, (bring) beneficial rain clouds.

Reference:

Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 2/518. 

Hisn al-Muslim, 172

In-Book Reference: Book 1, Hadith 173 

(5) Adhkhar after rain (when it has stopped raining)

Hadith 

 

"مُطِـرْنا بِفَضْـلِ اللهِ وَرَحْمَـتِه" 

  

 

Muṭirnā bifaḍlillāhi wa raḥmatih.

We have been given rain by the grace and mercy of Allah.

Reference:

Al-Bukhari 1/205, Muslim 1/83. 

Hisn al-Muslim, 173

In-Book Reference: Book 1, Hadith 174 

(6) Adhkhar for witholding rain

Hadith 

 

"اللّهُمَّ حَوالَيْنا وَلا عَلَيْـنا، اللّهُمَّ عَلى الآكـامِ وَالظِّـراب، وَبُطـونِ الأوْدِية، وَمَنـابِتِ الشَّجـر" 

  

 

Allāhumma ḥawālaynā wa lā `alaynā. Allāhumma `ala ‘l-ākāmi waẓ-ẓirāb, wa buṭūni ‘l-awdiyati, wa manābitish-shajar.

O Allah, let the rain fall around us and not upon us, O Allah, (let it fall) on the pastures, hills, valleys, and the roots of trees.

Reference:

Al-Bukhari 1/224, Muslim 1/614 

Hisn al-Muslim, 174

In-Book Reference: Book 1, Hadith 175 

Pleasurable Punishment

Ibn al-Jawzi رحمه الله beautifully reminds us:

“There is no goodness in a pleasure that is followed with fire. Woe to pleasure that is followed with punishment!”

This is a powerful reminder that not every pleasure is worth pursuing. The dunya may give us comfort for a moment, but we should always ask ourselves: Will this pleasure bring me closer to Allah, or will I regret it later?

The early scholars understood this well. 

Al-Hasan al-Basri رحمه الله reminded people that sins can make worship difficult, while the righteous trained themselves to prefer obedience over the comfort of the nafs.

And the Prophet ﷺ said that if people knew the reward of ʿIshāʾ and Fajr, they would come to them even if they had to crawl.

So tonight, when the nafs says, “I’m tired, I’ll pray later,” remember: the bed will wait, the phone will wait, and the dunya will wait—but the opportunity to earn tonight’s reward will not return.

Let us choose the pleasure that has no regret: the pleasure of obeying Allah.

*AllaahuI I Musta'aan*

Shaiton's Khutbah

May Allāh not make us from those shaiton will be saying this to on the day of judgement Ammmmmin 

QUOTE OF THE DAY

Requirements For Practising Shiism

Right Of The Poor

Sheikh 'Asim al-Qaryooti wrote:

[قال الله تعالى: ﴿وأقيموا الصلاة وآتوا الزكاة﴾ يا عبد الله…يا أمة الله كم من مصلٍّ ضيّع حق الفقراء! وكم من منفقٍ ضيّع صلته بربه! إن الله لم يرض لك نصف الدين… فاجمع بينهما… تجمع لك سعادة الدنيا والآخرة. وإن اقتران الصلاة بالزكاة في القرآن:  • ليس تكرارًا لفظيًا  • بل هو قاعدة بناء الدين ➡️ فمن جمع بينهما:  • صلح قلبه  • وصلح مجتمعه ➡️ ومن فرّق بينهما:  • اختل دينه]

Allah said, "And establish the prayer and give the zakah"

O servants of Allah - how many of those who pray neglect the rights of the poor? And how many of those who give charity neglect praying to their Lord? Allah is not satisfied with you practicing only half of the religion, so bring the two halves together, thereby bringing together joy in both this life and the next. 

The pairing of the prayer and the zakah throughout the Qur'an is not merely repetition. Rather, it is the foundation on which the religion is built. So whoever brings both together will rectify his heart and his society. But whoever divides them, his religion will be incomplete. 

*Allaahu I Musta'aan*

Effects Of Knowing Allāh

WE BELIEVE: NOT THE END OF TEST

Allah ﷻ says:

أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ

“Do people think that they will be left to say, ‘We believe,’ and they will not be tested?” — Qur’an 29:2

This is not merely a verse to comfort us when life becomes difficult. It is a verse that confronts us.

Allah does not say, “Do people think they will be tested?” He asks whether they think they can claim faith and then expect a life untouched by trials.

The very word يُفْتَنُونَ (yuftanūn) carries the meaning of being tested and examined. The classical scholars explained it through the image of gold being placed into fire: the fire does not create the gold—it reveals what is actually there. 

Al-Ṭabarī explains that believers are tested so that the truthful and the false claimants become manifest. And Ibn Kathīr connects this directly to the Sunnah: Allah tests His servants according to the strength of their faith.

So perhaps the question is not: “Why am I being tested?” Perhaps the deeper question is: “Who am I becoming because of this test?” Because sometimes Allah takes away something you desperately wanted—not because He has abandoned you, but because He is teaching your heart that He is greater than what you wanted.

Sometimes the door closes. Sometimes people disappoint you. Sometimes your plans collapse. Sometimes you have to fight against desires that nobody else can see. Sometimes doing the right thing makes you feel alone. Sometimes you make duʿāʾ and the answer does not arrive when you expected. And sometimes the greatest test is not hardship at all. It is ease.

Money can be a test. Popularity can be a test. Free time can be a test. Success can be a test. Attention can be a test. Having everything you wanted can be a test.

Al-Saʿdī explains that Allah tests people through ease and hardship, difficulty and prosperity, what they love and what they dislike. He particularly highlights two dangers: doubts that attack the mind and desires that attack the will. The sincere believer responds to doubts by holding firmly to truth and responds to temptation by acting according to faith. 

That is the real examination. Not whether you can say “I believe.” But whether your belief still governs you when obedience becomes difficult.

*AllaahuI I Musta'aan*

Fajr Talk

Ruling on saying ‘I am a Salafi’

Question

I have come to know a person who follows the Salafi da’wah and I have read a book about this movement. I believe that the Salafi da’wah is correct and that those who follow it have the sound ‘aqeedah (belief), but there are some matters I want to ask about.

How correct is it from an Islamic point of view to use the word “Salafi” and to describe oneself in this way?

If a person says that he is a Salafi, is he praising himself? Is this considered to be dividing the ummah?

If we tell the Sufis that their madhhab is not correct, and that neither the Prophet (peace and blessings of Allah be upon him) or his Companions taught it, they will respond that the Prophet (peace and blessings of Allah be upon him) or his Companions did not use the word “Salafi” either, so how should we reply to them?

Summary of answer

Each person is obliged to follow the guidance of the Prophet Muhammad and his Companions. This is the way of Ahl al-Sunnah wa’l-Jama’ah and the followers of the righteous predecessors (al-salaf al-salih). 

Answer

Table Of Contents

Who are Ahl al-Sunnah wa’l-Jama’ah?

Who are the Salaf? 

Can you say ‘I am a Salafi’?

Response to the Sufi claims

Your way to salvation

Praise be to Allah, and blessings and peace be upon the Messenger of Allah:

Who are Ahl al-Sunnah wa’l-Jama’ah?

We can answer this question with the following points:

Each person is obliged to follow the guidance of the Messenger of Allah (peace and blessings of Allah be upon him) and his Companions. This is the way of Ahl al-Sunnah wa’l-Jama’ah and the followers of the righteous predecessors (al-salaf al-salih). Allah says (interpretation of the meanings):

“Say (O Muhammad): ‘This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the mushrikeen (polytheists… those who worship others along with Allah or set up rivals or partners to Allah).” [Yusuf 12:108]

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the oath he has chosen, and burn him in Hell – what an evil destination!” [al-Nisa 4:115]

Who are the Salaf?

Whoever follows the way of the Messenger of Allah (peace and blessings of Allah be upon him) belongs to the salaf al-salih , even if the people call him something else; by the same token, whoever goes against it and deviates from the Sunnah is an innovator, even if he claims to be a Salafi.

Can you say ‘I am a Salafi’?

If a person calls himself a Salafi to express his gratitude for having been guided to this way, or to clearly distinguish himself from innovation, then this is OK and is allowed in Islam. But if he says it only for the purpose of praising himself, then this is not allowed, because Allah says (interpretation of the meaning): “… therefore justify not yourselves…” [al-Najm 53:32]. 

Similarly, it is not allowed if it is said in a spirit of tribalism or sectarianism, because such attitudes are forbidden, as is clear from the following story: Jabir ibn ‘Abd-Allah said: “A man from the Muhajireen shoved a man from the Ansar from behind, so each man’s people gathered around him, saying ‘O Muhajireen (come and help)!’ or ‘O Ansar (come and help)!’ News of this reached the Prophet (peace and blessings of Allah be upon him) and he said, ‘Stop this, for it is repulsive.’ Then he said, ‘What is this call of the people of jahiliyyah? What is this call of the people of jahiliyyah?’” (Reported by Imam Ahmad, 14105; the hadeeth is also to be found in al-Sahihayn).

The Prophet (peace and blessings of Allah be upon him) called it the call of the people of jahiliyyah and described it as repulsive, even though the words “Ansari” and “Muhajiri” are Islamic words, the first referring to those who supported Allah and His Messenger, and the second referring to those who left the land of kufr and migrated to Allah and His Messenger. Why were they described in this manner? Because in this instance, the words were not used in a permissible fashion; the usage was a sectarian and political one that could have led to fighting between the two groups. The same applies to the word “Salafi”.

If the Ahl al-Sunnah and the salaf draw a line between themselves and the innovators, this is not considered to be dividing the ummah, as those who criticize the use of this word think is the case, but this distancing of oneself has to be done in accordance with the degree of bid’ah – whether it is major or minor – and should be regulated by the overall interests of the Islamic da’wah.

Response to the Sufi claims

The Sufi claims mentioned in the question are not valid. The denunciation is not merely because of the word “Sufi”, which is a general word that may be applied to things approved of in Islam, such as asceticism (zuhd) and fear of Allah, or it may be applied to innovations such as monasticism and extremism. Rather the denunciation is because of the various types of shirk, major and minor, that are connected with Sufism and its tariqahs . 

The word Tasawwuf (Sufism) now refers to the Sufi tariqahs and the kinds of innovations they have. Sufism – as is obvious from their books and how Sufis actually are – includes deviant ideas of kufr, such as hulool (incarnation or the belief that the Creator may be indwelling in His creation – exalted be Allah above what they say), ittihad (union) and wahdat al-wujood (pantheism or the unity of existence, which is the belief that the Creator and His creation are the same thing, and that everything in existence is Allah – exalted be Allah above what they say), and going to extremes in what they say about the awliya, in addition to their innovations in the matter of acts of worship and awrad (du’as).

Your way to salvation

The one who is seeking salvation has to work hard to gain beneficial knowledge and do righteous deeds, and he should avoid vain arguments and futile discussions in which there is no benefit.

We ask Allah to help us and you to follow the truth and act upon it. May Allah bless our Prophet Muhammad (peace and blessings of Allah be upon him)

And Allāh's aid is sought.