🚫 Do not waste your time!

Shaykh bin baz رحمه الله said:

⏳️ "Time is life, and the one who wastes his time wastes his life. And the one who wastes his life regrets, and regretting will do him no benefit."

📝 [Majmū al-Fatawa Vol.16 Pg.261]📚

Sheikh Saleem Al-Hilali requested to share this clip ⤵️
"انشروها في المجموعات واوصلوها لجميع الدعاة"

وفق الله الجميع

﷽

Take a moment today to sit down and reflect on your heart. Do you feel the same as you did last week when your Ēmān was high? Has there been a change in your Ēmān, and do you sense that regression may have started to creep in? If so, it is crucial to act swiftly. Here are some practical steps to address this:

Step 1: Increase in Istighfār (Seeking Forgiveness)

The Prophet ﷺ said:

"Indeed, there is a covering over my heart, and I seek Allāh's forgiveness and turn to Him in repentance a hundred times a day."
Muslim (2702)

Regular istighfār cleanses the heart, and removes the rust caused by sins and heedlessness.

Step 2: Strive to Perform Good Deeds
Allah سبحانه وتعالى says:

"Those who believe and do righteous deeds, We shall admit them to the company of the righteous."
(Surah Al-‘Ankabut, 29:9)

Good deeds, coupled with sound faith, are among the primary reasons for attaining righteousness. Make a deliberate effort to increase your acts of worship and good deeds, such as praying, giving in charity, and helping others.

Step 3: Make Abundant Du'ā
Regular supplication is essential in asking Allāh for steadfastness. Among the du'ā of the Prophet ﷺ is:

"O Allah, I seek refuge in You from regression after progress and from the supplication of the oppressed."
Muslim (1343)

This dua reminds us to be vigilant in maintaining our progress in faith and avoiding falling back into sin.

Step 4: Reflect and Address the Causes of Regression

Think about the sins or distractions that may have caused a decline in your Ēmān. Reflect on what previously helped you overcome such sins. Remember Allāh’s greatness and the consequences of negligence. Allāh سبحانه وتعالى says:

"Indeed, those who fear Allah, when an impulse touches them from Satan, they remember [Him], and at once they have insight." (Surah Al-A‘raf, 7:201)

By actively remembering Allāh and turning to Him, you protect yourself from falling into sin and can regain clarity your in Ēmān.

Ibn Juzzai stated in his exegesis (tafsīr), at-Tashīl li ‘Ulūm al-Tanzīl:

"It is from the insight of the heart."

The point of this is to encourage self-reflection and immediate action. Just as one would do if his body was ill. For the heart is of greater significance than the body.

"Indeed, in the body, there is a piece of flesh. When it becomes good (reformed), the whole body becomes good, and when it becomes corrupt, the whole body becomes corrupt. Indeed, that piece of flesh is the heart."

This hadīth is reported in al-Bukhārī (52) and Muslim (1599).

May Allāh strengthen our Ēmān, forgive our shortcomings, and grant us steadfastness upon His path. والله أعلى وأعلم

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Abū 'Aṭīyah
11/6/1446H.

A Fitting Response to Those Speaking Negatively in Their Chatrooms About Brothers From Masjid Muqbil | Abu Fajr Abdul Fattah ḥafidhahullāh

Sheikh Abu Atiyyah is one of the diligent students of knowledge, through whom Allah has benefitted others — we consider him to be such, and Allah is his judge. May Allah grant him success and guidance. Whoever has been guided towards good and to benefiting from his brothers without making comparisons or belittling others, that is indeed commendable.

But, do not envy a body that lacks such feelings. If someone considers themselves superior, let them go to the scholar they regard as such and study under them, rather than becoming an obstacle for students of knowledge and causing their downfall. Allah said: {And taste the evil [of what you did] by turning [people] away from the path of Allah}.

We advise our brothers to be humble, gentle-hearted, and not to belittle acts of goodness. Let them help their brothers, not assist the devils against them.

As it was well said:

'Refrain from blaming them — you are no father to their father.
If you must criticise, then fill the gap they have filled.’

Shaykh Abdullah Lamh Al Khowlānī

As for his participation in a conference with Faisal Al-Jaasim, one of our distinguished students, Isa Al-Bashawiri, may Allāh grant him success, provided the following clarification:

"The Sheikh's position is one of disagreement with Faisal regarding the issues that have he has been criticised for over the past few years. One of the Sheikh's closest students, who is also one of my teachers, informed me privately that the Sheikh's attendance at the conference with Faisal was due to a request from some senior officials in the Kuwaiti Ministry of Religious Endowments. Although the Sheikh was reluctant to attend, he accepted out of respect for those who made the request. It is worth noting that the conference was not publicly announced on the Sheikh's official platforms. At that time, Faisal’s position was still unclear to many scholars, and some continued to hold a favorable opinion of him. And Allāh knows best.

In conclusion, I say that what matters to us is the truth, which we hold dearer than the lecture of any particular scholar, and I ask Allāh for success. However, based on what we have learned, associating Sheikh At-Tahiri with the group of outcasts or those from whom knowledge should not be taken is, in my view, incorrect. I have not received any such statement from my esteemed teachers, may Allāh grant them all success. And Allāh knows best and is Most Wise.

Abu Atiyyah Āl-Hussayn
14/4/1446 [17/10/24]

"After all of this, Sheikh Ubaid Al-Jabiri (may Allāh forgive him) warned against studying under Dr. Abu Salah (Muhammad At-Tahiri)! This, by Allāh, is one of the consequences of tale-carrying which Allah prohibited, and there is no doubt that this is a sinful act, stirred by the devil, as warned by the Messenger ﷺ. But, alas, some may think they are doing good, as Allāh says: 'So it barred them from the [correct] path, and they are not rightly guided' (An-Naml 24)." (End of the intended quote).
http://www.saltaweel.com/articles/344

This article was dated Sha’ban 14, 1435 AH, which means over a decade has passed since its publication, indicating that their separation and Sheikh Ubaid’s warning against him occurred even earlier. Where is this companionship, then, when it has been severed for over ten years and ended with a warning? It is not far-fetched to think that someone was take-carrying about Sheikh Yahya to Sheikh Ubaid, leading to the latter's criticisms.

Lastly, my attention was drawn to the answer of our Sheikh (may Allāh support him), who explained that one reason for not declaring a person an innovator is that their innovation may not be evident to those who refrain from declaring them as such, even if it has been clarified to them due to a lack of insight. He said:

"Not declaring an innovator as such may be due to a lack of insight in recognising it, so someone who has insight has been enlightened by Allāh, while the other did not declare the person an innovator because they did not recognise it, or lacked insight, even if it was explained to them. Or, there may be doubts or bad company that prevent them from declaring the innovator as such. Not everyone who refrains from declaring an innovator is themselves an innovator. However, there is a distinction to be made regarding someone who assists in sin and transgression, does not declare the innovator as such due to approval of the innovation, or because they follow the same path and agree with it, even after the matter has been clearly explained to them. In such a case, it can indeed be said that they have not declared the innovator as such. As the saying goes, "A person is upon the religion of their close companion, so let each of you look to whom you befriend." Ahmad said: "They are from among them." These evidences are applied accordingly, based on the situation at hand." (End of quote).
https://t.me/almanhajussalafi/870

This is a sound foundation, upheld by scholars, including Sheikh Al-Fawzan, who clarified when it is valid to consider someone who refrains from declaring an innovator to be like the innovator himself. He said: "Because they permitted the innovation and agreed with it." (The implication is clear: those who do not meet this criterion are treated differently).
https://dralfawzann.com/file/8166

The implied understanding is clear: for those who do not fit this description, the ruling differs. I recall in this context that when Sheikh As-Suhaimi, may Allāh grant him success, visited Britain in 1439 AH for the purpose of Da'wah, Sheikh Yahya, may Allāh support him, was asked about hosting him at the Muqbil Muqbil and whether it was beneficial to learn from him. The Sheikh replied that he is to be benefitted from him in matters of creed, despite it being well-known that Sheikh As-Suhaimi was a peer and friend of Sheikh Ubayd, not to mention the other observations that had been made about him. Therefore, we have brought forth nothing new, and we ask Allāh for success and guidance.

One of our students informed me that when he visited Kuwait and had the opportunity to meet Sheikh Muhammad At-Tahiri, and he told him that he was studying with some of the students of Dammaj. He conveyed his greetings and sent us his regards. This, in addition to previous considerations, led us to have a favourable opinion of Sheikh At-Tahiri—may Allāh aid him—for had he followed the path of his teacher, he would not have agreed to give the lecture. Reflect on this!