The Chapter On Hastening Towards Good Deeds (Explantion Of Riyaad Saliheen)

Shaykh Muhammad Bin Saleh Al-'Uthaymeen

Maktabatulirshad Publications Ltd

Explanation of Riyaadh Saliheen: Chapter on Humility & lower one's wing to the believers

Religion & Spirituality

al-Uthaymeen, Shaykh Muhammad bin Saleh

Islam

Reflecting on Allaah's statement: the good pleasure from Allaah is greater

Al Badr, Shaykh Abdur Razzaaq bin Abdul Muhsin

Crossing The Bridge Over The Fire

Ad-Dhamari, Shaykh 'Abdullah Bin 'Uthmaan

Every human being is inherently weak. Allah says, “Man was created weak.” Al-Allamah ibn Al-Qayyim pointed out after citing the statements of the interpreters: “The correct view is that a human's weakness comprises all the following aspects: physical appearance, determination, knowledge, and patience besides vulnerability to defects. Therefore, one is always in desperate need of a supporter who confers power and assistance on him. If he lacks this aid, loss is inevitable. “Interestingly, his creation in this state is an advantage (because) it requires gratitude to Allah (Glory be to Him) for it. This is a sign of Allah's wisdom and might and whatever comes from this of creation is considered good, just, and wise in relation to Allah.” Weakness is mentioned in the Qur’an in terms of mankind's need for Allah. Allah says, “O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all needs), Worthy of all praise.” Ibn Al-Qayyim explains this verse: “Allah revealed the essence of mankind. They constantly stand in need of Allah. By contrast, He informed us of the essence of Himself, Who stands needless and is worthy of praise. Thus, absolute need is associated with mankind’s nature, whereas absolute self-sufficiency is associated with Allah's Divine Entity. The neediness of the human being (for Allah) is inevitable, as is the self-sufficiency of Allah, since the human must be human only and the Lord can be only the Lord.” He also said, “The aforementioned weakness addresses both the body and the soul, not just the body.” Allah says, “O mankind! A similitude has been coined, so listen to it (carefully): Verily! those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.” Ibn Al-Qayyim commented after citing the statements of tafsir: “The word 'weakness' in this verse applies to all parties mentioned (i.e. the worshipper, the worshipped [other than Allah], the fly, and the individuals), and this is the correct position. So whoever associates anything with the Mighty Allah has not paid Him His due esteem, known Him well enough, or paid Him His due Majesty.” Ibn 'Ashoor says, “Weakness in this verse encompasses both the caller and the called: ‘those on whom you call besides Allah.’ The callers are weak because they took the idols as gods and the idols are weak because they are devoid of Divine attributes.

The Weak Believer

al-Imaam, Shaykh Aboo Nasr Muhammad Ibn 'Abdullaah

THE METHODOLOGY OF AHLUS-SUNNAH IN UNITING THE UMMAH

The poet began his poem regarding the creed with these two magnificent stanzas. And these lines of poetry contain the call to cling to the Book and the Sunnah; and to beware of innovations. He has begun with them before clarifying the creed and its affairs in accordance with the path of Ahlus-Sunnah within the books of creed since their way, in most instances, was to begin with this affair; and this was an example from them of denoting the source of derivation for the Usool of the religion and its subsidiary branches in order that the structure of the creed and its basis be upon a sound foundation and strong correct principles. When the servant makes the source from which he derives his creed and the source upon which the principles are predicated to be the Book and the Sunnah, then he will see that which is besides it from sources to be rubbish and he will not take anything from them nor will he make them to be a source for him in his religion and his creed. He will only take from the pure source and the pure spring which is neither soiled nor defiled; and thus by way of this his creed will be safe and his Eemaan will be sound. The source of Ahlus-Sunnah in derivation is the Book and the Sunnah. They take from them, derive their evidences from them, and rely upon them. They do not deviate from them in the least. Rather, they are as Al-Awzaa’ee said: “We go with the Book and the Sunnah wherever they go.”They do not invent anything from themselves. Shaykh Al-Islaam, may Allah have mercy upon him, stated: “The creed does not belong to me nor to anyone greater than myself. The creed belongs to Allah and His Messenger (sallallahu ‘alayhi wa sallam).”So from Allah is the Message and upon the Messenger is the conveyance of the Message and upon us is belief and submission. Due to this, we find the books of Ahlus-Sunnah beginning with mention of the source before explaining the creed. This is that which we derive from that which the Messenger of Allah (sallallahu ‘alayhi wa sallam) would constantly do within the Friday sermon. He would always say in the beginning of it: “As to proceed; indeed the truest speech is the Book of Allah the best guidance is the guidance of Muhammad (sallallahu ‘alayhi wa sallam) and the worst of all matters and the newly invented matters.”

A Radiant Masterpiece in Explanation of the Poem of Ibn Abee Daawud: Al-Haa'iyah

A COLLECTION OF ADVICES ON TRANQUILITY & HONESTY OF THE HEARTS

Al Wasaabi, Shaykh Muhammad bin 'Abdul-Wahhaab

Etiquettes of the Houses of Allah

al-Badr, Shaykh ʿAbdur-Razzāq Ibn ʿAbdul-Muḥsin al-ʿAbbād

Abu Hurairah (May Allāh be pleased with him) reported, the Prophet (May Allāh elevate his rank & grant him peace) said, “A woman is married for four reasons: for her wealth, for her class, for her beauty or for her piety. Select the pious, may your hand be rubbed in the dust!” Related by Bukhari and Muslim.Explanation The purposes of people regarding marriage are different. Women are often married for these four reasons: for her wealth, class, beauty or piety. First: “For her wealth.” For example, an old woman is married for her big fortune because she will die sooner or later. If she is childless, he will take half of her wealth or all of it according to a weak point of view. Second: “For her class.” Tribes are different from each other regarding superiority and inferiority. A man who is inferior can marry from a tribe superior to his in order to upgrade himself. So, people will say that he married this one to upgrade himself and his children. Third: “For her beauty.” The beautiful woman is married in spite of her low class and being penniless. Fourth: “For her religion.” This refers to the religious woman, especially a knowledgeable one. The Muslim has to marry a woman who helps him to obey Allāh. The religious woman helps her husband to obey Allāh and she is obedient to her husband. Some religious women can choose another wife for her husband if she notices his desire for her. If she is not religious, she will make troubles if her husband has dreamt of marrying another woman. A religious woman is an honest one. When her husband is absent, she will not betray him. Also, she will care for his wealth, children and family. The Prophet (May Allāh elevate his rank & grant him peace) said, “Select the pious,” meaning to look upon her as a prize you want to win.

THE BOOK OF MARRIAGE: FROM THE EXPLANATION OF BULUGH AL-MARAAM PART 1

al-Uthaymeen, Shaykh Muhammad Bin Saalih

See the best price to sell, buy or rent books by the Maktabatulirshad Publications Ltd publisher. BookScouter helps to compare book prices from 25+ online bookstores and 30+ buyback vendors with a single search.

Books by Maktabatulirshad Publications Ltd