قال الإمام مالك رحمهُ الله :
“مَن أحبّ أن تُفتح له فرجة في قلبه فليكُن
عمله في السر أفضل منه في العلانية.”
[ترتيب المدارك صـ(٦٠/٢)]
Imam Maalik(رحمه الله) said:
“Whoever loves for Allāh to open up his heart, then let his actions in private (when he is alone) be better than when its done in public.”
Translated By: Abu Aisha Yassin
Shaykh Ibn Taymiyyah said:
Indeed Allah forgives the slave for any sin in which he repented from, therefore whoever repented from shirk, Allah forgave him, and whoever repented from the major sins – Allah forgave him.
Collection of fataawa 185/11
Translated by Abu Eesa Yunus Al Jamaykee
Assalamu Alaikum Wa Rahmatullah,
This is not an attack but simply advice and reality. From what is apparent, many brothers of West African heritage in the United States complain about being called ‘Abd or ‘Abeed by some Arab Muslims. Thing is such words are not only racist and offensive but it also harms your relationship with Allah ‘Azza Wa Jall for the following reasons:
- The Prophet (صلى الله عليه و سلم) said: “And do not say my slave boy or slave girl,” i.e if the person is actually your servant. So firstly, to call a person ‘Abd or ‘Abeed is something prohibited by the Messenger (صلى الله عليه و سلم) hence it is an act of disobedience in addition to being a racist term.
- That when a person says this it resembles how Allah addresses his servants. Therefore, calling a person ‘Abd or ‘Abeed and not ascribing this slavery, bondage or servitude to Allah and Allah only is from minor Shirk in terms of speech.
- When a person does so he or she would not be from those who have fully affirmed Tawheed but rather that person’s practice of Tawheed would be deficient and therefore the chance of entering Jannah without accountability and punishment would be cast aside.
My dear brothers and sisters, so we see how even racism could lead to one’s deficiency in Tawheed and our relationship with Allah ‘Azza Wa Jall. Racism affects our Tawheed, our Jannah, our love and our hatred which should only be for the sake of Allah alone. May Allah help us and give all of us guidance.
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Qur’an and Sunnah upon the understanding of the salaf
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Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said:
تكفير كل لحاء ركعتان
The expiation for every argument/dispute is two rak’aat
[Authenticated by Shaikh al-Albani in the Saheeha (no. 1789) and Saheeh Jami (no. 2986)]
Imam as-San’aani (may Allah have mercy upon him) said in explanation of the narration:”That is: a dispute and insult. So it is necessary for the one who argues and insults [another] that he expiates it.
(Two Rak’at): it is as if the two rak’aat expiate the sin of obscenity. As for the right of the one he insults, then it is not dropped except by his pardoning…” [Tanweer Sharh Jami as-Sagheer (5/89)]
Imam al-Munaawi (may Allah have mercy upon him) said: “(Two Ra’kat): which he prays after making wudu for them. Verily it [the wudu] removes anger as it comes in a narration which will come [later]” [Fayd ul-Qadeer (3/266)]
So based on this narration, it is recommended to pray two rak’aat after engaging in an argument or insulting someone as a form of expiation.
And Allah Knows best
Faisal bin Abdul Qaadir bin Hassan
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‘Once the Shaykh (Ibn Uthaymeen) was standing by the masjid with some of his students who were asking him questions and were engaged in a discussion over some religious issues. Just then, an expensive luxury car pulled up and the driver got out and handed the Shaykh the keys [to the car], saying, “This car is a gift from such-and-such.” The Shaykh declined, but the driver persisted until the Shaykh took the keys. The driver then got into another car and drove off.
The Shaykh continued with his students while flipping the [car] keys in his hand and ([throughout] he did not turn to look at the [gifted] car. All of a sudden, a youth approached the Shaykh to convey his greetings to him, saying: “O Shaykh, it is my wedding this evening so I hope you can attend.” But the Shaykh excused himself since he was already engaged in other issues [that evening]. However, the youth insisted the Shaykh attend, so the Shaykh politely explained that his [prior] engagements did not permit him, saying:
“Take these keys to this car, as it is a present from me to you.”
The youth took the car and went, and the Shaykh turned [to the students] and continued with the discussion as if nothing ever happened!’
Narrated by Shaykh Fahd ibn ‘Abdillaah as-Sunayd.
Reference: ad-Durr ath-Thameen fee Tarjamati Faqeehil-Ummah al-’Allaamah Ibn ‘Uthaymeen – Page 218
Shaykh Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn ﺭﺣﻤﻪ ﺍﻟﻠﻪ said:
“We did not appear in this worldly life to live in it like grazing animals and merely eat, drink and sleep. Rather, we came to this dunyā (the worldly life) in order to prepare provisions for the hereafter.”
ﺍﻟﻤﺼﺪﺭ : ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺸﺎﻓﻴﺔ ﻓﻲ ﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﻔِﺮْﻗَﺔِ ﺍﻟﻨَّﺎﺟﻴﺔ ﻻﺑﻦ ﻋﺜﻴﻤﻴﻦ ٤ /٣٧٩
Sh. Ibn Taymiyyah | Tawheed is the origin of eeman ☝️
قناة درر وفوائد علمية:
◾️قال شيخ الإسلام ابن تيمية :-
⬅️ التوحيد أصل الإيمان
وهو الكلام الفارق بين أهل الجنة وأهل النار
وهو ثمن الجنة ولا يصح إسلام أحد إلا به.
Shaykhul Islam Ibn Taymiyyah said:
Tawheed is the origin of eeman and is the differentiating speech between the people of Jannah and the people of the hell, and is the price of Jannah and there is no correct Islam for one, except with it.
📔مجموع الفتاوى 235-24