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Be from Ahl al-Sunnah...and with the Jamāʿah

  Shaykh Ḥasan ibn ʿAbd al-Wahhāb al-Banná́

A telelink conducted with the noble Shaykh, Ḥasan ibn ʿAbd al-Wahhāb al-Banná́ al-Miṣrī (2015/03/28) encouraging the listeners to not just ascribe to the Sunnah but to be with the People of Sunnah, a path towards salvation. The lecture was part of the Points of Benefit from Sharḥ al-Sunnah, the Outstanding Book of Imām al-Barbahārī seminar. 

Benefit: If the Bell Is the Musical Instrument of al-Shaytān, What About Your Melodious Ringtones?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

‘O Muslims - Music Intoxicates the Intellect!!

 17. Ridding your house (if you can) of any type of bells

Abū Hurayrah reported Allāh's Messenger (ṣallallāhu ʿalayhī wa-sallam) as saying: “The bell is the musical instrument of Shayṭān.”1

If this is the case - the bell is the musical instrument of Iblīs - then how could it be that a Muslim claiming to fear Allāh, has reverberating in their cars or pounding in their homes; jazz, rhythm and blues, pop, hip-hop, gangster rap tunes or the like? Much worse than that, is the musical tune coming from the mobile/cell phones in the houses of Allāh, especially during the times of ṣalāh!

Shaykh al Islām Ibn al-Qayyim al-Jawziyyah said in his book ‘Madaarijus Saalikeen’ (1/485) said: “How astonishing! That is, what type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verse and music in which most of  what is said is prohibited and warrants that Allāh be angry with and would warrant the punishment of Allāh and His Messenger?"

He also said in his book ‘Ighaathatul-Lahfaan’ (1/258-259) “Singing [and music] is worse and more harmful than stories of emperors, because it directs [one] to adultery and fornication and it is the fountainhead of hypocrisy. It is the snare of the Shayṭān, and it intoxicates the intellect. Its obstructing (people) from the Qurʾān is worse than any way in which other types of phony speech blocks them, because the souls of people lean towards [sounds like this] and have the desire to listen to it”.

How can anyone who has the slightest amount of baṣīrah (keen insight) and life in his heart attempt to draw near to Allāh and increase his faith by enjoying something which is hated by Him, and He loathes the one who says it and the one who accepts it?

An excerpt from the upcoming TROID Publication: How to Protect Yourself from Shayṭān


1 Ṣaḥīh Muslim vol.3; ḥadīth #5279. 

Benefit: Upright Moral Character - Who Is Better, Someone Who Attains Manners or Someone with Them Naturally?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy


From the upcoming publication: Upright Moral Character by Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (translated by Mūsá Richardson)

There is an issue worthy of discussion here: Who is more virtuous – someone who has commendable character naturally, or someone who worked to attain it?  Which of them has a higher status and more reward than the other?

We reply to this question, saying: Certainly, the person created with good manners is more complete with regards to his behavior, and with regards to the actual presence of the manners within him. That is because he does not need to struggle or overcome any difficulty in manifesting them, nor are these manners absent in certain situations and scenarios since they are found within his natural disposition.  Whenever and wherever you meet such a person, you find him having good manners, no matter what the situation. So, from this angle, he is more complete without doubt.

As for the one who struggles, refines himself, and attains good manners, then he is certainly to be rewarded for this, due to his personal struggle. However, he is much more deficient than the other when it comes to the completeness of his character.

Furthermore, if a man is granted both types, some good character naturally and some attained, then this is the most complete case.  The types of people in this regard are four:

[1] One who has been deprived of (innate) good manners (and he has not attained them)
[2] One who has some (innate good manners), but he has not worked to attain any more
[3] One who has good manners naturally and has worked to improve them
[4] One who has been deprived of innate good manners, but has worked to attain them

In conclusion, the one who has good manners naturally is more complete (in his character).  However, when a person struggles and endures hardships to attain good character he will be rewarded for his efforts. 

Discuss this in our forum

Bulūgh al-Maram: Exhortation to Good Character

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

The following ḥadīth are selected from Ibn Ḥajr al-Asqʿalánī's Bulooghul-Maram (Attainment of the Objective according to Evidence of the Ordinances). [Page 480+ eng. trans.] They touch on the importance of good Islamic character; being truthful, avoiding lying, the evil of a suspicious mind, heedlessness, not protecting each other's honour etc.

A good reminder to the sincere heart, that even if you have been blessed with guidance to the Sunnah and hold yourself to be from Ahlul-Ḥaqq, the Shayṭān will not leave you alone, perhaps he may destroy your deeds by wrecking your character and making you heedless and blinded by the fact that you 'ascribe yourself to the correct manhaj'. We ask Allāh to make us people of upright character, firstly with Allāh, His Messenger, His Companions, the Scholars of Islām, Our families, kinsfolk and our brothers and sisters in Islām.

1314. Narrated by Ibn Masʿūd (raḍī Allāhu ‘anhu) Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: “Adhere (you people) to truthfulness. Indeed, truthfulness leads to righteousness and righteousness leads to Paradise, and if a man continues to speak the truth and makes truth his object, he will be recorded as truthful before Allāh. Avoid (you people) falsehood, indeed falsehood leads to wickedness and wickedness leads to the hellfire, and if a man continues to speak falsehood and makes falsehood his object, he will be recorded as a liar before Allāh [agreed upon].

1315. Narrated Abū Hurayrah (raḍī Allāhu ‘anhu) Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: “Avoid (you people) suspicion, for indeed suspicion is the worst form of false speech. [agreed upon]

1316. Narrated Abū Saʿīd al-Khudrī (raḍī Allāhu ‘anhu) Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: “Avoid sitting by the roadside, they (the Companions) asked ‘O Allāh’s Messenger, we cannot do without those meeting places in which we converse,’ so he said, “Well if you insist (on that), give the road its dues.” They asked, ‘what are the roads due?’ He replied, “Lowering the eyes, abstaining from anything offensive, returning salutations, enjoining good, forbidding the evil.” [agreed upon]

1317. Narrated Mu’aawiyyah (raḍī Allāhu ‘anhu) Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: “Whoever Allāh wishes good for, he gives him understanding of the Religion” [agreed upon].

1318. Narrated Abū al-Dardā (raḍī Allāhu ‘anhu) Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: “There isn’t anything, which will be put on the scales (on the day of resurrection), heavier than good character.” [Abū Dāwūd and al-Tirmidhī reported it, and the later graded it ṣaḥīḥ]

1319. Narrated Ibn ʿUmar (raḍī Allāhu ‘anhu) Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: “Modesty is part of Faith” [agreed upon].

1320. Narrated Abū Masʿūd (raḍī Allāhu ‘anhu) Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: “One of the things people have learned from the earlier prophecies is, ‘If you do not feel any shame, do whatever you like.’ [al-Bukhārī reported it]

1322. Narrated Iyāḍ Ibn Himar (raḍī Allāhu ‘anhu) Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: "Allāh, The Most High, has revealed to me that you should be humble, so that no one transgresses against another, and no one boasts to another.” [Muslim reported it]

Note: we see hear that both transgression and pride are blameworthy characteristics, it is reported in a ḥadīth that the Prophet (sallāllāhu ʿalayhī wa-sallam) stated that transgression is one of the worst of the criminal acts that are punishable in this world as well as in the hereafter. Indeed, lack of humbleness fosters and breeds both transgression and pride.

1323. Narrated by Abū al-Dardā (raḍī Allāhu ‘anhu), the Prophet (sallāllāhu ʿalayhī wa-sallam) said: “Whoever defends his brother’s honour in his absence, Allāh will protect his face from the hellfire on the day of resurrection.” [al-Tirmidhī reported it, and graded it ḥasan. Aḥmad has something similar from the ḥadīth of Asmāʾa’, daughter of Yazeed.]

Note: If someone backbites a third person before somebody, the listener must stop him on the spot; and if possible one should mention his virtuous deeds and qualities instead.

1326. Narrated Tamīm ad-Daree (raḍī Allāhu ‘anhu) Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said three times: “The religion is naseehah (sincerity).” We asked, ‘who is it (directed) to, O Messenger of Allāh?’ He replied, “To Allāh, His Book, His Messenger, the leaders of the Muslims and their common folk” [Muslim reported it].

1327. Abū Hurayrah (raḍī Allāhu ‘anhu); Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: “The Fear of Allāh and the Good Character are the major things that lead to Paradise.” [At-Tirmidhī reported it, and al-Ḥākim graded it ṣaḥīḥ]

Note: Good Character here includes treating people well, refraining from causes them any harm and maintaining a cheerful appearance whilst interacting with them. The Arabic word Taqwá stands for one’s compliance with the divine commands and avoiding the prohibitions.

1330. Narrated Ibn ʿUmar (raḍī Allāhu ‘anhu); Allāh’s Messenger (sallāllāhu ʿalayhī wa-sallam) said: “The believer who mixes with the people and patiently endures their harms, is better than the one who does not mix with them and does not endure their harm.” [Ibn Majah reported it with  ḥasan chain of narrations, al-Tirmidhī also reported this ḥadīth but did not mention the name of the Companion.]

Class: Explanation of the Four Principles (القواعد الأربع)

  Abū ʿIyāḍ Amjad Rafīq

A highly beneficial class that took place with Ustādh Amjad Rafīq in 2014/2015. Al-Qawāʾid al-Arbaʿ (The Four Principles) is the outstanding treatise by the illustrious Imām, Muḥammad ibn ʿAbd al-Wahhāb (raḥimahullāh). The noble brother utilised the explanation of six scholars in a weekly lesson that took place at TROID (online) over approximately half a year. 

Praying with Braided Hair

  Shaykh Muḥammad ibn ʿUmar Bazmūl

When the person prays and the hair of his head is braided, meaning tied up, what is the ruling of his prayer? Taken from Explanation of The Prophet’s Prayer Described of Shaykh Muḥammad Nāṣir al-Dīn Al-Albānī by Shaykh Muḥammad ibn ʿUmar Bazmūl.

Seminar: The Deviation of the Youth - Its Causes and the Means to Remedy It

  Sulaymān al-Hayitī

A seminar which took place November 2015 at TROID (Toronto, Canada). The series is based on the book by Shaykh Sulaymān al-Ruḥaylī. Sulaymān al-Hayitī reads through the book exemplifying some of its important points. The topic was selected in light of the Paris Attacks, focusing on the importance of protecting the youth from deviation and in particular extremism.