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  • Understanding Your Shahādah

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    Seven Essential Elements of Our Testimony of Faith - Knowledge, Conviction, Sincerity, Truthfulness, Love, Submission, Acceptance.

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    The Deviation of the Youth - Its Causes and a Means to Remedy It is a short book discussing the vices that drag the youth astray and how we can prevent this misguidance from occurring.

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Benefit: Importance of Choosing Companions Wisely

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

Question: Can you explain to us the Ḥadīth of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam): the person is upon the religion of his companion.

Answer: The ḥadīth is clear, that one’s companions leave behind an affect on him, so it is upon the Muslim to choose an upright friend who—through his companionship—will benefit him, make him stronger in his religion and (aid him in) avoiding bad companionship. The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said:

The example of the good and evil companions is like a bearer of musk and a person blowing a pair of bellows. As for the musk bearer, he either gives you some, or you buy from him, or at least you get a pleasant smell from him. As for the blacksmith, he either gets your clothes burnt or you get an unpleasant smell from him. [Ṣaḥīḥ al-Bukharī, Ḥadīth #2101].

Likewise, the saying of the poet:

If you (seek) companionship with the people then accompany the best of them. And do not accompany the corrupted lest that you spoil along with them.

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān

Source: شرح الحديث: المَرْءُ عَلَى دِيْنِ خَلِيلِهِ 
Translated by: Munīb al-Ṣumālī
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Benefit: Warning from the People of Deviation, Innovations and Desires Is from the Foundations of Our Dīn (Religion)

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

  Shaykh ʿAbdullāh ibn Ṣulfīq al-Ẓafīrī (حفظه الله) said:

Warning from the people of deviation, innovations and desires is a foundation from the foundations of our Dīn [religion], so as to preserve the honourable Sharīʿah [Islamic legislation] and to protect the Muslims from the incorrect ʿaqīdah [creed] and from desires which destroy.

Verily Allāh, the All Knowing, the All Wise, has clarified this affair when he said:

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚوَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِينَ 
‘And when you [Muḥammad] see those who engage in a false conversation about Our Verses [of the Qurʾān] by mocking at them, stay away from them till they turn to another topic. And if Shayṭān causes you to forget, then after the remembrance sit not you in the company of those people who are the Ẓalimūn [polytheists and wrongdoers, etc.]’.

[Sūrah al-Anʿām, 6:68]

Source: Sall al-Suyuf Wa-al-Sunnah pg. 109.

Translated by: Musa Shaleem Mohammed
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Benefit: Lying Is More Repulsive Than Innovation

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

Shaykh Rabīʿ ibn Hādī al-Madkhalī said: O brothers, lying is more repulsive than innovation! Lying is more repulsive to the people of the Sunnah than the one who innovates (because) the innovator can be narrated from. The Qadariyyah were narrated from, the Murjīʾah were narrated from, and other than them from the various groups of innovation as long as their innovation does not exit them from the fold of Islām and as long as they were not known for lying.

If someone was considered by the people of Sunnah to be a liar, they would regard him to be from among the people of innovation. This is why Ibn Adī (raḥimuhullāh) compiled approximately twenty-nine chapters about the liars and one chapter for the people of innovation. The people of Sunnah accepted the narrations from the people of innovation who were truthful except those who called (to their innovation).1
 
[1] Source: From the lecture entitled al-Thabāt ʿala-al-Sunnah (Steadfastness upon the Sunnah).
Translated by: Munīb al-Ṣumālī

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Benefit: Father Prohibits Son from the Gatherings of Knowledge?

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

Question: Here in Yemen, there are centres of knowledge that belong to the people of Sunnah. Whenever I try to go, I am not able to except by tricking my father [i.e. telling him I will go elsewhere etc.], and after this (when he finds out), he becomes angry at me. What is the ruling on these actions of mine?

Answer: [Your] attending the sittings of the scholars of Ahl al-Sunnah wa-al-Jamāʿah and benefiting from them is considered to be from good actions, so your father does not have the right to prohibit you from them. Call your father with wisdom and forbearance so that he may accept it (i.e. attending the sittings of the scholars).

If he is upon other than the way of Ahl al-Sunnah wa al-Jamāʿah, then advise him and clarify to him with evidences that the way of Ahl al-Sunnah is the truth, and that it is the way the Prophet (ṣallal Allāhu ʿalayhi wa-sallam) and his companions (raḍī Allāhu ʿʿʿanhum) were upon, and that it is obligatory that we take it [as a methodology], stick to it, and abandon everything that opposes it [i.e. the methodology of Ahl al-Sunnah]. Likewise, beware of falling short with regards to being dutiful to your father and showing him kindness, strive against your soul for this, and you will be rewarded in shāʾAllāh for being dutiful to your father and wanting good for both yourself and him.

The Permanent Committee for Islamic Research and Fatāwá

Source: al-Lajnah al-Dāʾimah li-al-Fatāwá: Fatwá: 18190
Translated by: Munīb al-Ṣumālī 
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Benefit: Is it Better to Pray Sitting in a Chair or Sitting on the Ground for Those Who Cannot Stand?

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

Question: Praying [seated] on chairs has become prevalent in mosques, is it better to pray sitting on a chair or [sitting] on the ground considering the sujūd [prostration] and the other pillars of the prayer?

Answer: The foundation is that he (prays) sitting on the ground. Those who are not able to sit on the ground should sit on a chair, then if he is able to prostrate on the ground—meaning that he sits on a chair at the time of standing in prayer and then prostrates on the ground—it is compulsory that he does so. If he is not able to prostrate on the ground then he gestures the act of prostration with his head and neck [i.e. bowing his neck and head downwards while seated on the chair] and this will suffice him from the [full] prostration on the ground due to the verse of Allāh:

 فَاتَّقُوا اللَّـهَ مَا اسْتَطَعْتُمْ
Fear Allāh to the best of your capability.
[Surah al-Taghābun, 64:16]

Shaykh Ṣāliḥ al-Fawzān

Source: ظاهرة الصلاة على الكراسي
Translated by: Munīb al-Ṣumālī
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