Islamic knowledge

Ibn Abi Hatim reported that al-Hasan al-Basri recited: [قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ] "Say: Brief is the enjoyment of this world" [al-Nisa' ayah 77] and then said: May Allah have mercy on a servant who interacts with this world in light of that. The entire dunya from its beginning to its end is nothing more than a man who fell asleep, saw some things that he enjoyed in a dream, and then woke up. [Tafsir ibn Kathir 2/361]

“Those Who Remember Allah While Standing, Sitting, and Lying on Their Sides” Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said: This verse indicates that a person should remember Allah while standing, sitting, and lying on his side. But who among us is capable of this? Who among us remembers Allah in all of his states? Indeed, heedlessness overtakes the hearts. Even when we remember Allah in a place of remembrance, the hearts may still be heedless. So beware lest the statement of Allah, Glorified and Exalted is He, apply to you: ﴿وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا﴾ “And do not obey the one whose heart We have made heedless of Our remembrance, who follows his desires, and whose affair has become neglected and lost.” [Sūrah al-Kahf: 28] By Allah, a person should fear for himself when he sees that his affairs are being wasted: days and nights pass over him, yet he finds nothing of benefit that he has produced. It is feared that he may be among those whose hearts Allah has made heedless of His remembrance. Also contained in this verse is that when Allah grants a person success in remembering Him abundantly, Allah blesses his time and blesses his work. This is something we hear about regarding the scholars of the past. You would find one of them writing many volumes within a short period of time, despite all of his other responsibilities and circumstances, the hardship of living, and the lack of proper lighting at night—to the point that some of them even lost their eyesight due to the dimness of the light. 📚Taʿlīq ʿalā Ṣaḥīḥ Muslim (2/290–291).

The Lofty Status of the Sunnah Imām Ibn al-Qayyim, may Allāh, the Most High, have mercy upon him, said: Indeed, the Sunnah is Allāh’s impregnable fortress; whoever enters it will be among those who are safe. It is His greatest gate; whoever enters through it will be among those who reach Him. The Sunnah upholds its people even when their deeds fall short, and its light will proceed before them when the lights of the people of innovation and hypocrisy have been extinguished. And Ahl as-Sunnah (the People of the Sunnah) are those whose faces will be whitened when the faces of the people of innovation are blackened. Allāh, the Most High, said: “On the Day when some faces will become white and some faces will become black…” [Āl ʿImrān 3:106] Ibn ʿAbbās (may Allāh be pleased with him) said: “The faces of Ahl as-Sunnah wal-Iʾtilāf (the People of the Sunnah and Unity) will become white, while the faces of Ahl al-Bidʿah wat-Tafarruq (the People of Innovation and Division) will become black.” 📚Ijtimāʿ al-Juyūsh al-Islāmiyyah ʿalā Ghazw al-Muʿaṭṭilah wal-Jahmiyyah, page: 6.

Four Deeds That Expel a Person from the Mercy of Allāh! ʿAlī ibn Abī Ṭālib (may Allāh be pleased with him) said: The Messenger of Allāh ﷺ narrated to me four statements: “May Allāh curse the one who sacrifices to other than Allāh; may Allāh curse the one who curses his parents; may Allāh curse the one who shelters a muḥdith [an offender or an innovator]; and may Allāh curse the one who alters the boundary markers of the land.” Narrated by Muslim. Shaykh al-ʿAllāmah Ṣāliḥ ibn Fawzān ibn ʿAbdillāh al-Fawzān, may Allāh preserve him, said: The Overall Meaning of the Ḥadīth: The Prophet ﷺ warns his Ummah against four grave offences, informing us that Allāh, the Most High, expels from His mercy whoever commits any one of them: The first: Seeking nearness to other than Allāh through sacrifice, because this is directing an act of worship to one who is not entitled to it. The second: The one who invokes a curse upon his parents, insults them, or causes this to occur by insulting the parents of another person, whereupon that person responds by doing the same to his parents. The third: The one who protects an offender who deserves a prescribed Islamic punishment, thereby preventing the punishment from being carried out upon him; or the one who is pleased with an innovation in the religion and approves of it. The fourth: The one who tampers with the land boundary markers that distinguish people’s respective rights, moving them forward or backward from their proper places, thereby unjustly taking a portion of another person’s land. 📚Al-Mulakhkhaṣ fī Sharḥ Kitāb at-Tawḥīd, pages: 97–98.