A common mistake in your prostration can invalidate your prayer

A common mistake in your prostration can invalidate your






In the name of Allah the Most Gracious the Most Merciful

A common mistake in your prostration can invalidate your prayer!

By Shaykh Muhammad bin Saalih al-’Uthaymeen may Allah have mercy on him

The shaykh explains this in his explanation of “Riyaadus Saaliheen” in the fourth volume page 20. The shaykh said,


It is not permissible for one, while in prostration, to raise one or both of the hands, or one or both of the feet (from the floor). It is obligatory that the prostration is performed upon seven body parts: the forehead along with the nose, the two hands, the two knees, and the toes. If one of these are raised before rising from prostration, then the prayer is invalid! * As for if one raises quickly, while having the body parts touching the floor, then we hope that it is not something done regularly in the prayer.

*That is because prostrating on all seven body parts are considered to be a pillar of the prayer. Narrated Ibn `Abbas that he said,

“The Messenger of Allah was ordered to prostrate on seven parts and not to tuck up the clothes or hair (while praying). Those parts are: the forehead (along with the tip of nose), both hands, both knees, and (toes of) both feet.” [Bukhari]

Translated by: Abu Awzaa’ee AbdusSalaam

Do you cry when you hear Qur’an or when du’aa is made? -Shaykh ibn Baaz

In the name of Allah the Most Gracious the Most Merciful

Do you cry when you hear Qur’an or when du’aa is made?

Answered by Shaykh Abdul-Aziz bin Abdillah bin Baaz may Allah have mercy on him

The shaykh mentions this benefit in his book “al-Ikhtiyaaraat al-Fiqhiyah” p. 91.

Whoever cries in supplication (du’aa) and doesn’t cry when he hears the speech of Allah, the Most High, then it is incumbent for him to cure himself. For indeed, having reverence in the recitation (of Qur’an) is greater and more important than having it in supplications.

Translated by: Abu Awzaa’ee AbdusSalaam

الفقير الى الله

How Sins can Cause you to Enter Paradise – Imam Ibn a Qayyim

By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Translated by Umm Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘Indeed a slave commits a sin and enters Paradise through committing it and he performs a good deed and enters the Hellfire through performing it.’

It was asked ‘How is this (possible)?’

Ibn Qayyim -Rahimullaah- answered:

‘A sin is committed and thus does not cease to be before his eyes (causing him to be) fearful of it, concerned about it frightened and weeping due to his regret of doing it. Feeling ashamed due to this action before his Lord The Most High, with his head lowered between his hands, and his heart broken and despondent due to it.

Therefore that sin will be more beneficial to him than numerous acts of obedience could be. As a consequence these previously mentioned matters are the cause for this slave of Allaah’s happiness and success until that sin will be a reason for him to enter Paradise.

A slave of Allaah performs a good deed and he continues to view it as if he has performed a favour for his Lord and is egotistic due to that good deed, and he is conceited, vain and arrogant due to the sin. So he says I did such and such action (boasting) causing to him to inherit the characteristic of pride, haughtiness and adopting an overbearing attitude.

This becomes the reason for his destruction.

Thus if Allaah Ta’ala intends good for the needy slave He trials him with something in order to bring him down and to lower his neck in humiliation and to decrease his importance to himself. However if Allaah intended for him (the slave) anything other than good He (Allaah) would have left him alone and his vanity and pride and this is the deception which necessitates his destruction.’

[Taken from: ‘al-Waabil as-Sayyib min Kalim at-Tayyib’ By Ibn al-Qayyim page 15]

Free Ebook: “The Difference Between Sincere Advice and Disparaging” Shaykh Fawzaan

All praises are due to Allah; may the prayers and peace of Allah be upon Muhammad, his family, his companions, and his followers. To proceed:
This ebook is a translation of Shaykh Saalih bin Fawzaan al-Fawzaan’s lecture entitled “al-Farq bayna an-Naseehah wal Tajreeh” given at the masjid of King Fahd bin ‘Abdil-’Azeez in the city of Najran on Thursday 20th of Safar 1428AH. We ask Allah, the Most High, to accept this deed only for His Face, and allow us to benefit from this reminder in this life and the next. Aameen.

Please click here for the PDF: Difference Between Naseehah and Tajreeh

Read and Share…Baarakallahu feekum!

https://ia800309.us.archive.org/28/items/PatienceGratitude.pdf/PatienceGratitude.pdf

Ten Means to obtain the Love of Allaah (سبحانه وتعالى)

Ibn al-Qayyim al-Jawziyyah

Ten means to obtain the love of Allaah

1. Recitation of the Qur’aan with reflection and understanding of its meanings and what is intended by it, as one reflects over a book which he has memorised and which he expounds so that he may understand what its author intends from him.

2. Getting closer to Allaah with the superogatory acts of worship, after the obligatory ones, for they will take him to another level of love that comes after love.

3. Constant remembrance in every circumstance by the tongue, the heart, the actions and (one’s) condition, so a person’s share of love is in accordance with his share of this remembrance.

4. Preferring His love over your own when desires overcome you and climbing to reach His love, even if the ascent is difficult.

5. The heart’s comprehension of His Names and Attributes, witnessing them and having knowledge of them, to immerse himself in the garden of this knowledge and its fundamental pillars. Whoever knows Allaah by His Names, Attributes and Actions, will, no doubt, love Him.

6. Witnessing His generosity, His benevolence, His favours and blessings, both hidden and open, for these things all call to His love.

7. And this is the most amazing of all: the heart’s total defeat and humility in front of Allaah, the Most High, and there are no other words and considerations which give expression to this meaning.

8. Being alone in the time of the Descent of Allaah (last third of the night) for having private conversations with Him, reciting His Words, investigating the heart, displaying the manners of servitude whilst in front of Him and then to seal all of that with seeking forgiveness and repentance.

9. Sitting with the truthful lovers (of Allaah) and gathering the good fruits (arising) from their speech, just as one picks out the best of fruits, and that you do not speak except when the benefit of the speech prevails and when you know that there is a betterment for you and benefit for others in it.

10. Keeping distant from everything that comes between the heart and Allaah, the Mighty and Majestic.

May Allaah make us of those who strive to love Him and are loved by Him. aameen.

From Madaarijus-Saalikeen, by Imam Ibn al-Qayyim al-Jawziyyah