Hisnul Mu’min | Shaykh ‘Ābdullāh al-Iryānī

Collection of authentic Du’a compiled by Shaykh Abū Ābdir-Raḥmān ‘Ābdillāh bin Aḥmad al-Iryānī حفظه الله iOS: https://itunes.apple.com/in/app/hisnul-mumin/id1202567128  Android:  With English titles: https://play.google.com/store/apps/details?id=com.sed.hisnulmumin https://play.google.com/store/apps/details?id=com.alburaawi.hisnulmumin PDF: https://app.box.com/s/435koibj45i3n19zumk5kl3m7rnk7luh Advertisements

Love & Hatred leading to Hellfire | ʿAlī bin Abī Ṭālib

ʿAlī -May Allāh be pleased with him- said,

“A people will love me until they enter the Hellfire due to their (extreme) love for me, and a people will hate me until they enter the Hellfire due to their hatred for me.”

– Kitāb Faḍāʾil aṣ-Ṣaḥābah 2/565 no.952, Kitāb as-Sunnah no.983 of Ibn Abī ʿĀṣim. Graded by Al-Albānī in Ẓilāl al-Jannah with a Ṣaḥīḥ chain of narration upon the condition of the two Shaykhs (al-Bukhārī and Muslim).

Ali -May Allāh be pleased with him- said,

“Destroyed are two (kinds of) men, the one who loves me excessively and the one who slanders me hatefully.”

  • Kitāb Faḍāʾil aṣ-Ṣaḥābah 2/571 no.964, Kitāb as-Sunnah no.984 of Ibn Abī ʿĀṣim. Graded Ḥasan chain of narration by Al-Albānī in Ẓilāl al-Jannah.

قال علي رضي الله عنه : ( ليحبني قوم حتى يدخلوا النار في ، وليبغضني قوم حتى يدخلوا النار في بغضي‏ ).‏

قال الألباني في “ظلال الجنة” (983) : [ إسناده صحيح على شرط الشيخين ] .

عن أبي حبرة قال : سمعت عليا يقول : ( يهلك في رجلان مفرط في حبي ومفرط في بغضي ).

قال الألباني في “ظلال الجنة” (984) : [ إسناده حسن ] .

A Sincere Advice and Clarification | Ustādh Aḥmad Banājah

بسم الله الرحمن الرحيم

In the following treatise, we are going to clarify some Qawā’id (Principles) which some of our Muslim brothers have innovated by themselves, for which no proofs can be found within the Qur’ān and the Sunnah. What is very saddening is that some of these innovated Qawā‘id have entered into most of the Salafi communities around the world.

The truth is that there is a big misunderstanding between the people. If you observe the situation of most of the Salafi brothers in this Fitnah, we see that they have not taken the methodology of the Salaf but rather have made Taqlīd (blind following) of certain individuals.

Some of the points which will be clarified in this treatise, if Allāh wills, are as follows:

  1. The meaning of al-Kibār al-‘Ulamā (Major Scholars)

  2. Our attitude towards the Kibār al-‘Ulamā

  3. Tawaqquf, its meaning and its ruling

  4. Supporting the Haq and Refuting the Bātil is from among the principles of Ahlus-Sunnah



The Beneficial Responses On Some Feeble Doubts from India | Shaykh Abū ʿAmr al-Ḥajūrī

بسم الله الرحمن الرحيم

الأجوبة النافعة

By Shaykh Abū ʿAmr ʿAbdul-Karīm bin Aḥmad al-ʿUmarī al-Ḥajūrī حفظه الله

Transcribed by: Abū ʿAbdur-Raḥmān Nawwās al-Hindī حفظه الله

Translated by: Abū Fajr ʿAbdul Fattāh bin ʿUthmān حفظه الله

Including answers for the following questions:

  1. Ash-Shaykh Yaḥyā is not a Muftī (a scholar of legal verdicts) nor from the Kibārul Ulamā (the major scholars), so it is best to seek knowledge from the Kibārul Ulamā of Saudi?
  2. Ash-Shaykh Yaḥyā’s disparagement on ʿAbdur-Raḥmān al-ʿAdenī is not accepted due to it being Jarh, disparagement of fellow peers, so it requires the ruling of Kibārul Ulamā on it and the same thing relating to ash-Shaykh Muḥammad bin ʿAbdul-Wahhāb al-Waṣṣābī?
  3. How has ash-Shaykh Abū ʿAmr al-Ḥajūrī and ash-Shaykh Zayd al-Waṣṣābī disparaged ʿAbdul-Bārī Fatḥullāh al-Hindī based upon one encountering/meeting (between them) despite the fact that ash-Shaykh Rabīʿ was patient upon Abil-Ḥasan for several years?
  4. The refutation upon Jamʿiyyah Ahlil-Ḥadīth is not accepted since ash-Shaykh Rabīʿ did not refute them despite the fact that ash-Shaykh Rabīʿ himself used to be with this Jamʿiyyah in India for four years, whereas ash-Shaykh Rabīʿ is on the level of being Shaykh Yaḥyā’s teacher?
  5. Verily after the visit of the Two Noble Shaykhs, Abū ʿAmr ʿAbdul-Karīm al-Ḥajūrī and Zayd al-Waṣṣābī to India many good has occurred, whereas some of the brothers began to travel to seek knowledge in Dammāj while in reality some of them have already traveled and have remained (there) for many years and benefited, all praise is due to Allāh, The Exalted, The Most High. However due to the stance of some of the people, such as ash-Shaykh Waṣī-ullāh ʿAbbās, may Allāh give him at-tawfīq, regarding the Jamʿiyyah Ahlil-Ḥadīth and regarding him intermingling with Zākir Nāik and so forth of the issues which the brothers there are confused in, as a result of this some of them have begun to keep away from the salafī brothers and some of them began to intermingle with Jamʿiyyah Ahlil-Ḥadīth. So how should our stance be towards these (individuals)?


سبحانك اللهم وبحمدك وأشهد أن لا إله إلا أنت وأستغفرك وأتوب إليك

Virtues of Kalimah at-Tawhīd & Refutation of the Khawārij | Shaykh Zayd al-Waṣṣābī

بسم الله الرحمن الرحيم

✴️شرح حديث: “الايمان بضع وسبعون شعبة.. الخ”

✴️Explanation of the Hadīth, “Īmān is seventy-odd branches…” (From the Shaykh’s classes on Explanation of Riyād as-Šālihīn)

🎙لشيخنا ابو عبد الله زايد بن حسن الوصابي حفظه الله

🎙By our Shaykh Abū ‘Abdillāh Zāyd bin Hassan al-Waššābī -May Allāh preserve him-

📍في دار القرآن والحديث، برليس، ماليزيا

📍In Dār al-Qur’ān wal-Hadīth, Perlis, Malaysia

🗓22 Jumādā al-Ākhirah 1438 (21/3/2017)

☝️ وفيه بيان معنى لا اله الا الله ومقتضاها وفضلها

🚫والرد على أهل الخوارج والدواعش وتنظيم القائدة 

☝️In it is Clarification of the Meaning of ‘Lā ilāha illa Allāh’, its requirements and its virtues

🚫And Refutation of the Khawārij, (including) Dā’ish and al-Qā’idah


Seeking a Good Ending | Shaykh Ṣāliḥ al-Fawzān

Eagerness upon Seeking the Means which Lead to a Good End

وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ

… and die not except in a state of Islaam (as Muslims) with complete submission to Allāh. [3:102]

This is a command from Allāh the Perfect and Most High, that the believer should not die except as a Muslim, clinging to his religion.

And is someone able to control the fact that he dies as a Muslim, or is this in the Hands of Allāh the Perfect and Most High? This is in the Hands of Allāh the Perfect and Most High.

However the meaning of His saying:

وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ 

… and die not except in a state of Islaam (as Muslims) with complete submission to Allāh. [3:102]

is: be firmly established upon eemaan and islaam, and whoever is firmly established upon īmān and upon islām, then he has taken the means which cause Allāh the Exalted and Most High to grant him a good end, because he who lives upon a certain way dies upon it.

So in this there is encouragement for the person to hold onto his religion and to have patience upon it so that death does not overcome him whilst he is upon sin such that he has an evil end. And whoever lives upon a certain way then his end is in accordance with that.

So whoever lives upon obedience to and love of Allāh and His Messenger then he has indeed taken the means which cause him to have a good end.

And as for he who commits sins and transgression then he has indeed taken the means which cause him to have an evil end – so the person should beware of this.


Wujūb-ut-tathabbut min al-akhbār wa iḥtiraam il-‘ulamā [The Obligation of Verifying the Reports and Honouring the Scholars] by Shaykh Ṣāliḥ al-Fawzān حفظه الله.