Verily In The Remembrance Of Allah Do The Hearts Find Rest By Shaykh Abdur Razzaaq Bin Abdul Muhsin al Badr ISBN: 9781640074422 So, sadness, distress, and anxiety can be replaced by happiness. How can this heart be happy? Saying these supplications without thinking about its meanings would be meaningless because these remembrances and supplications are worthy of deep consideration. When one is afflicted with sadness, distress, and anxiety, he should mention starting with "O Allāh! I am your servant." This is a confession that he is a servant of Allāh (The Glorified & Exalted), who is His Creator and Sustainer. A servant means a worshipper who obeys the orders of Allāh (The Glorified & Exalted). "O Allāh! I am your servant the son of your servant, the son of your maidservant." I am your servant, and my father's till Adam are servants of You; all of us are servants of You and You are our Creator, Lord, and Sustainer. "My forelock is in your hand;" forelock is the forehead. I do not have anything unless with Your will and Power. If You want me to live, I will live. If You want me to be happy, I will be happy. If You want me to be healthy, I will be well and healthy. If You want me to be rich, I will be rich. If You want anything else like disease, poverty, I will be ill and poor. My forelock is in Your hand, your Will and Power rule all things

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The Rights of Elders in Islam By Shaykh Abdur Razzaaq ISBN: 9781467518826 Therefore, one who does not know the rights of Allah, the Messenger (sallallahu alehi wassallam), the parents, the neighbors, the elderly in Islam and so forth, then how could he possibly establish their rights? How can he possibly be just? Due to this reason, it is among the most significant of matters and most emphasized obligations to be concerned with learning the rights (of others). And that the Muslim be concerned about it (i.e. the rights), and learning about it with the intent of performing actions according to it and establish it in a perfect and complete manner. It is a must likewise to perform it as an act of worship for Allah alone, and seeking nearness to Him. Not that this learning is to merely gain information, to increase in knowledge and have abundance of knowledge and so forth. So this is not the objective behind knowledge; rather, the only objective of knowledge is to act upon it.

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Taqwa Is the Cause for Every Good By Abdul-Azeez Bin Baaz ISBN: 9781631736162 Because of the intense need for taqwaa and its immense significance, and the fact that every one of us-every Muslim-is in desperate need of taqwaa and istiqaamah (uprightness) upon that, I decided to write this brief essay. May Allah benefit the Muslims with it. I say, whoever contemplates the frequent references to taqwaa in the Book of Allah and the Sunnah of His Messenger (Peace be upon him) will realize that taqwaa is the cause for every good in the worldly life (Dunya) as well as the Hereafter. So oh servant of Allah, whenever you recite the Book of your Rabb from its beginning to its end, you find that taqwaa is the head, the key, and the cause of every good in the Dunya and Hereafter. On the other hand, you suffer difficulties, trials, tests, and punishments because of carelessness or a violation of taqwaa, and neglecting or discarding a portion of it. Taqwaa is the cause of happiness, hope, and alleviation of anxiety, as well as the strength and help in the Dunya and Hereafter. The following verses will illustrate these points: "And whosoever fears Allah and keeps his duty to Him, He will make a way out for him, and He will provide him from (sources) he never could imagine." [Soorah at-Talaq 65:2-3] Some of the salaf said: "This verse is the most comprehensive verse in the Book of Allah," or they said, "It is among the most comprehensive of verses in the Book of Allah." It has such status because all goodness in this world and the next springs from it. Allah has made for those who fear Him an escape from the difficulties of the Dunya as well as the Hereafter. And mankind is in severe, intense, dire need of safety from the afflictions of the Dunya and the Hereafter-especially those to be experienced on the Day of Judgment. So those who fear Allah in this abode-Allah will relieve them from the troubles of the Day of Resurrection, and they will obtain happiness on this heavy and mighty day. Whoever suffers any distress should fear Allah in all affairs until attaining solace and facility. Hence, taqwaa is the door to alleviation from the plight of hardships, the sorrows of poverty, the grief of oppression, the anxieties of sin and transgression, as well as the torment of shirk and disbelief.  

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Restoring One's Iman By 'Abdur-Razzāq Ibn 'Abdul-Muhsin al-'Abbād al-Badr ISBN: 9481975172458 Al-Ḥākim reported in his book al-Mustadrak and at-Tabarānī reported in his book al-Mʿujam al-Kabīr on the authority of ʿAbdullāh bin ʿUmar bin al-Aas (May Allāh be pleased with them) who said that the Messenger of Allāh (May Allāh elevate his rank & grant him peace) said,"Indeed, your ʾĪmān wears out in your heart similar to how a Thawb wears out. So supplicate Allāh to restore the ʾĪmān in your hearts." ʾĪmān wears out the same way as a Thawb wears in the sense that it is subjected to deterioration, weakness, decrease due to disobedience, sins, and conflicting diversions that keep one away from ʾĪmān, in addition to trials that reduce the strength and vigor of one's ʾĪmān. They disfigure its beauty, excellence, and splendor.  

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Raising Children in Islam By Shaykh Abdur Razzaaq bin Abdul Muhsin al Badr ISBN: 9781943842100 Allāh (Glorified be He) says: "Your wealth and your children are only a trial." [Sūrah at-Taghābun 64:15]Allāh honored you and bestowed upon you sons and daughters as a trial for you-a test, a tribulation-so that it can be observed whether or not you will take care of them, discipline them, teach them and straighten their behavior; or, will you neglect this trust or put this obligation to waste. Surely, from the attributes of the believers whose faith and salvation has been confirmed is their keeping of the Amānah (what they have been entrusted with) as Allāh (The Blessed and Sublime) has said at the beginning of Sūrah al-Mu'minūn while mentioning the attributes of those whose faith has materialized: "Successful indeed are the believers." [Sūrah al-Mu'minūn 23:1]Then He mentioned their attributes, from which are: "Those who are faithfully true to their Amānāt (plural of Amānah: all the duties which Allāh has ordained, honesty, moral responsibility and trusts) and to their covenants; (8) and those who strictly guard their (five compulsory congregational) Salawāt (prayers) (at their fixed stated hours). (9) These are indeed the inheritors. (10) Who shall inherit the Firdaus (Paradise). They shall dwell therein forever." [Sūrah al-Mu'minūn 23:8-11]Being faithfully true to the Amānah: "O you who believe! Betray not Allāh and His Messenger, nor betray knowingly your Amānāt (things entrusted to you, and all the duties which Allāh has ordained for you." [Sūrah al-Anfāl 8:27]So neglecting the Amānah is a seriously dangerous matter, and keeping the Amānah is an attribute of the wholesome believers whose faith has been actualized along with their happiness in the life of this world and the Hereafter.  

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How Can You Become a Key Towards Good By Shaykh Abdur Razzaaq bin Abdul Muhsin al-Badr ISBN: 9781467518857 Shaykh Abdur-Razzaaq Bin Abdil-Muhsin al-Badr, illustrates how one can be a key towards good by giving 16 points on this matter. Shaykh Abdur-Razzaaq Bin Abdil-Muhsin al-Badr, illustrates how one can be a key towards good by giving 16 points on this matter. A must read book; very beneficial!!! Covers areas such as Tawheed and worship, Supplication and Dua, Benificial Knowledge, The doors of good being ceaseless, and much much more! 82 pages (6x9 perfect binding). Beneficial knowledge that is derived from the ‎Book of Allah and the Sunnah of His ‎messenger (sallallahu 'alayhi wa sallam). Knowledge is the foundation, and it is essential ‎for the servant to acquire in order for him to become a key to good. He who does not possess ‎beneficial knowledge, how can he distinguish between the keys to good and the keys ‎to ‎evil?! How can he distinguish between truth and falsehood?! How can he differentiate ‎between ‎what is Sunnah and what is Bid'ah (innovation)?! ‎How can he differentiate between ‎guidance and misguidance?! How can he protect himself from falsehood while he does not ‎have any knowledge?! Just as, it has been stated in the past "How ‎can one ward off that ‎which he does not know what he is warding?!"‎ As Allah says,‎ ‎"Say (O Muhammad): 'This is my way; I invite unto ‎Allah (i.e. To the Oneness of Allah - ‎Islâmic Monotheism) ‎with sure knowledge.'" [Soorah Yusuf 12:108] ‎ Al-Baseerah is beneficial knowledge. ‎Therefore, he who does not have beneficial knowledge, ‎how can he separate between truth ‎and falsehood, guidance and misguidance?! ‎‏ ‏Allah ‎says, ‎ ‎"Is he who walks without seeing on his face, more rightly guided, or he who (sees and) ‎walks on a Straight Way (i.e. ‎Islâmic Monotheism)." [Soorah al-Mulk 67:22]‎ ‎"Shall he then who knows that what has been revealed ‎unto you (O Muhammad) from ‎your Lord is the truth be ‎like him who is blind? But it is only the men of ‎understanding that pay heed." [Soorah ar-Rad 13:19]‎ ‎"Say: 'Are those who know equal to those who know ‎not?'" [Soorah az-Zumar 39:9]‎ Thus, he who wants himself to become a key to ‎good then he must be diligent and concern ‎himself relentlessly with acquiring beneficial knowledge. There has been a Prophetic ‎tradition reported by ‎Al-Bayhaqi that the Messenger (sallallahu 'alayhi wa sallam), said:‎ ‎"Whoever goes out seeking to learn some beneficial knowledge, Allah will open a door ‎of Paradise for him."‎  

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Explanation of Riyaadh Saliheen: Chapter on Humility & Lowering Ones' Wing To The Believers By Shaykh Muhammad bin Saleh al-Uthaymeen ISBN: 9781628906530 Humility is the opposite of self-exaltation. Humility is that one does not elevate or exalt himself over others by way of his knowledge, lineage, wealth, status, leadership, governorship, and so on. Rather, it is obligatory to lower one's wing to the believers. He should exhibit kindness to them just as the most honorable of creation and lofty amongst them before Allaah, the Messenger of Allaah (sallallahu alayhi wa sallam), used to exhibit kindness to the believers, to the point that a young girl would grab him by the hand and take him wherever she wanted and he would fulfill her need for her. Allaah the Sublime says, "And be kind and humble to the believers." [Soorah al-Hijr 15:88]And in another verse Allaah says, "the believers who follow you." [Soorah ash-Shu'araa 26:215] "... and lower your wing"Meaning be humble. The arrogant and haughty person thinks of himself as a bird soaring in the air. So he is commanded to lower his wing and come down to the believers who follow the Prophet (sallallahu alayhi wa sallam). It is known that one is not to lower one's wing to the disbeliever. Rather, one is to be elevated above the disbeliever and exalted above him, placing himself in a position above him. Cling to the Statement of Allaah (At-Tawheed), and the Statement of Allaah is superior. Allaah said in his description of the Prophet (sallallahu alayhi wa sallam) and his companions, "They are severe against disbelievers, and merciful among themselves," [Soorah al-Fath 48:29]

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Crossing the bridge over the fire By Shaykh Abdullah Bin Uthmaan Ad-Dhamari ISBN: 9781633151710 "The Lord of all that exists will be in front of them, thus they will pass over the fire and the bridge will be slippery and sharper than a sword. They will pass over the bridge according to their light. Some will pass like the blinking of an eye, while some will pass like lightning; some will pass like the clouds, some will pass like the falling star, while some will pass like the wind; some will pass like the racehorse, while some will pass like the fast traveler; until the last of them will be the man who was given light in his big toe. "He will walk at times and he will stop at times. And he will crawl on his face, his hands and his feet. He will attach his feet to the bridge and his feet will slip, and he will attach his hands and his hands will slip, and his sides will be burnt by the fire. When he is saved-after great difficulty-he will stop and look back at it (the Fire) and he will say, 'All praises belong to the One who saved me from you after I saw you and He has given me what He has not given to anyone from His creation.' "

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Being TruthFul With Allah By Shaykh Abdur Razzaq ibn Abdul Muhsin al-Badr ISBN: 9781944241339 A small excerpt from the book..... All praise is due to Allāh, the Lord of all that exists. I bear witness that none deserves to be worshiped in truth except Allāh alone with no partners and I bear witness that Muhammad is His slave and messenger (may Allāh send Salāh [1] and peace upon him, his family, and his companions all-together). As for what follows: Verily, the subject matter of this treatise is extremely important and it is worthy of deep study and a good deal of time due to its magnitude, importance and urgent need. The happiness of the servant in his worldly life and Hereafter is dependent upon its fulfillment. There is no safety nor happiness for him in this worldly life or in the Hereafter unless he is from its people. Whoever studies the Book of Allāh and the Sunnah of His Noble Messenger knows its great and extensive importance as well as its loftiness: Truthfulness, it is a lofty, great rank from the various ranks of those who advance to Allāh. Every action of the heart returns to it just as every corruption that occurs in the heart returns exclusively to its opposite, which is lying. So the source of every good in the outward and inward appearance of man is truthfulness and the source of every corruption in the outward and inward appearance of man is lying; thus good and corruption return back to these two sources. Allāh has made the life of this world a place for examination and testing so that the truthful distinguishes himself from the liar. Allāh said: "Alif-Lām-Mīm. Do people think that they will be left alone because they say: "We believe," and will not be tested. And We indeed tested those who were before them. And Allāh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars. (Although Allāh knows all that before putting them to test)." [Sūrah al-Ankabut 29:1-3] Meaning: This life is a field for examination and an abode of trials. Allāh has tested those who came before us from the various nations in this life: "And We indeed tested those who were before them," meaning, He tested and examined them with what will distinguish the people of truth from the people of falsehood by way of it. And like them, this nation itself is subjected to being tested. [1] Shaykh Muhammad ibn Sālih al-'Uthaymīn said in his explanation to his book, Usūl Min 'Ilm Usūl: " Abū al-'Āliyyah said: "Allāh's Salāh upon His slave is Allāh's praise for him in the highest gathering." (Dār ibn al-Jawzi Edition, 21).

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Welcoming The Month Of Ramaḍan, The Virtues Of Fasting, & Tafsir Of The Verses On Fasting By Shaykh Aḥmad Bin Yaḥya An-Najmi ISBN: 9781640075870 From the book: Fasting linguistically means to refrain from doing something. Based upon this, the Angel Jibril (peace be upon him) said to Maryam-it is said it is from the speech of ʿĪsā, "And if you see any human being, say: 'Verily! I have vowed a fast unto the Most Beneficent (Allāh), so I shall not speak to any human being this day." [Sūrah Maryman 19:26] The meaning of the statement, 'fast' refers to refrain from talking. Hence, fasting linguistically means to refrain from doing something. Its Islāmic definition is to refrain from food, drink, and sexual desires from the time of the second Fajr (i.e., true Fajr) until the setting of the Sun. At the beginning of Islām, the person was allowed to break his fast. To eat, drink, and have relations with his spouse as long as he doesn't fall asleep. However, if he were to fall asleep then it is impermissible for him to eat, drink, and have relations with his spouse. This happened for some time to the Muslims. One man, in particular, Abū Salamah. This person would exhaust himself in the fields, and when he returned from working at dinner time, his wife found him asleep. She said to him, "you have failed! And you are not allowed to eat and drink" So he continued to fast until the next day. He worked the next day until he fainted around Dhuhr time.

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Ways of staying firm upon the Religion By Shaykh 'Abdur-Razzāq Ibn 'Abdul-Muhsin al-'Abbād al-Badr ISBN: 9781944245191 Noble gathering, the talk in this gathering of ours is about "Ways and reasons to stay firm upon the religion." It is no doubt that studying the likes of this subject is very important. The Muslim is in dire need of studying the likes of this every now and then. This is because the ways and the reasons that take a person to the right and the left, hinder him from good, and turn him away from guidance are of many different types. The calamities that deter (a person) from guidance come from different ways. Therefore, the servant (of Allāh) - and this is the situation- is to give tremendous careful diligence to the ways of staying firm upon the truth and guidance. Especially since the heart of the son of Adam is afflicted with affairs, which are from doubts or desires, thus turning him away and deviating him from the straight path of Allāh (The Exalted & Blessed).  

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Walaa & Baraa: Loyalty & Disavowal By Shaykh Muhammad ibn 'Umar Baazmool ISBN: 9781943274956 Author: Shaykh Muhammad ibn 'Umar Baazmool Binding: Paperback Pages: 80 Size: 8.5 x 5.7 Inch Publication Year: 2015 Description About This Book: In "Walaa & Baraa: Loyalty & Disavowal " Shaykh Muhammad ibn 'Umar Baazmool plunges into the significant and complex Islamic thoughts of Walaa (devotion) and Baraa (repudiation). These ideas are essential to fathom the connection between a Muslim's confidence and their dealings with others, coordinating professors in their affiliations, loyalties, and disassociations. Key Qualities include: Exhaustive Investigation: The book presents an intensive assessment of the ideas of Walaa and Baraa, drawing on Quranic stanzas, Hadith (Prophetic practices), and the lessons of Islamic researchers over the entire course of time. Quranic References: Shaykh Muhammad ibn 'Umar Baazmool utilizes Quranic references to clarify the standards of Walaa and Baraa, featuring their significance with regard to Islamic confidence and practice. Moral and Moral Lessons: Perusers will find brilliant moral and moral lessons all throughout the book that stress the meaning of acquiescence to Allah and His Courier, as well as the dismissal of whatever goes against Islamic standards. Pragmatic Exhortation: "Walaa & Baraa: Loyalty & Disavowal " gives useful guidance on the most proficient method to execute these standards in all circles of life, like contacts with individual Muslims and non-Muslims, as well as worries of confidence and conviction. Social Awareness: While established in Islamic lessons, the book recognizes Muslims' different social foundations and customs, giving direction that regards these varieties while featuring the widespread standards of Walaa and Baraa. welcomes Intelligent Idea: The writer's work welcomes perusers to partake in contemplation and intelligent ideas, asking them to assess their activities, loyalties, and disassociations considering these standards. "Walaa and Baraa: Devotion and Denial" underlines the need to lay out areas of strength for a character and interfacing one's way of behaving with Islamic lessons.

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