There is no deity worthy of worship except Allah, and Muhammad (peace be upon him) is His last and final messenger.
Explanation of the hadeeth:
“Anyone who possesses a speck of Pride in his heart will not enter Paradise”
Author:Shaikh-ul-Islaam Ibn Taimiyyah
Source:Majmoo‘-ul Fataawaa (vol. 7, pg. 677-679)
Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) was asked:
Regarding the Prophet’s statement: “Anyone who possesses a speck of pride (kibr) in his heart will not enter Paradise” – Is this hadeeth specific only to the believers or (is it specific only to the) unbelievers? If we were to say that it is specific for the Believers then (is not) our statement trivial considering (the fact that) the believers shall enter Paradise due to their Eemaan. If, on the other hand, we were to say that the hadeeth is specific for the unbelievers then what is the relevance of the statement (since it is already known that the unbelievers shall not gain admission to Paradise?
He (rahimahullaah) answered:
(Another) authentically reported wording of (this particular version of the) hadeeth is, “Anyone who possesses half a mustard seed of Pride (kibr) in his heart will not be granted admission to Paradise. And anyone who possesses half a mustard seed of Eemaan will not enter the (Eternal) Fire.” 
Kibr that openly opposes and negates Eemaan results in the banishment of the one who holds it from entering al-Jannah as is found in Allaah’s statement:
“And your Lord said: “Invoke Me, I will respond to your (invocation). Verily! Those who scorn (yastakbiroon – Have kibr) My worship, they will surely enter Hell in humiliation!” [Surah Ghaafir: 60]
This is the Kibr of Iblees (the Devil), Pharaoh and all the others who possessed the Kibr, which invalidated Eemaan. This is also the Kibr that the Jews possess and those whom Allaah has described to us by saying:
“Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed.” [Surah Al-Baqarah: 87]
Al-Kibr, in its entirety, openly opposes the essentials of al-Eemaan. As such he who has an atom’s weight of Kibr in his heart will not act upon that which Allaah has prescribed, nor will he abstain from that which Allaah has prohibited. Instead his Kibr shall result in his disavowal and rejection of the truth and instill in him contempt of others. This, precisely, is the explanatory definition of al-Kibr provide by the Prophet as is found in the complete version of the initial Hadeeth [“The one who possesses an atom’s weight of Kibr in his heart shall not be granted admission to Paradise.”]
He (sallAllaahu ‘alayhi wa sallam) was asked: “[But] O Messenger of Allaah! A man likes to have fine clothing and footwear. Is this included in Kibr?” He responded, “No. Allaah is Beauty and loves Beauty. Kibr is the rejection of truth (Batrul-Haqq) and condescension of others (waa ghaamtun-naas).” 
The statement “Batarul-Haqq” denotes distain and rejection of the Truth, while “ghaamtun-naas” implies contempt and condescension of others from amongst mankind.
Therefore the one who possesses half a mustard seed of it (Kibr) rejects the Truth that he was ordered to accept and act upon. At the same time, the Kibr instills in him a sense of condescension that inculcates in the individual an oppressive demeanor producing transgression over the rights of others.
The one who neglects his obligations (due to his rejection of them) and is oppressive to others from amongst the creation is not to be amongst the people of Jannah (while in this state), or deserving of it. On the contrary, such an individual is to be counted amongst the people who are threatened with punishment!
His (sallAllaahu ‘alayhi wa sallam) statement: “Anyone who possesses a speck of Kibr in his heart will not be granted admission to Paradise” implies that the individual is not from the people of Jannah and is not deserving of it. But if he repents, or he possesses Hasaanaat (righteous deeds) that expiate his sins, or Allaah has given him Ibtillaah (trials and tests) in the form of calamities that have expunged his sins, or similar things; then for that individual the recompense of Kibr – which originally was a barrier for him to enter Jannah – is eliminated and he gains admission (to it). Similarly Allaah, due to Divine Grace, may forgive the individual (the sin of) Kibr.  None shall gain admission (to Paradise) while possessing an atom’s weight of Kibr. As a result, those (scholars) discussing this Hadeeth, and other Hadeeth that have a similar theme, have stated:
“Unconditional admission (to Paradise) – that is not in conjunction with punishment (for the sin of Kibr) – is what is being negated in this Hadeeth; not the admission to Jannah that is granted to those who have entered the Fire (to be purified and cleansed) and then are allowed admission to Paradise thereafter. (On the other hand) if a hadeeth explicitly declares that a particular person is in Jannah or that a particular person is from the People of Jannah, it would then be understood that he would enter the Jannah and not enter the fire (beforehand).”
After this clarification we come to understand the true meaning of these narrations as being that the one who possesses an atom’s weight of Kibr in his heart is not from the people of Paradise (up to that point) and shall not gain admission into it without punishment (for his sin). Surely he deserves punishment – due to the enormity of the sin – similar to those who perform the Major (Kabaa’ir) sins. Allaah may punish him in the Fire as long as He wishes, but none from amongst the people of Tawheed shall remain in the Fire eternally.
This is to be the way we understand all the Hadeeth that have a similar meaning. This understanding is to be used when seeking the meaning of his (sallAllaahu ‘alayhi wa sallam) statement: “The one who severs the ties of the womb shall not enter Jannah” or “You shall not enter Jannah until you believe. And you shall not believe until you love one another. Shall I inform you of something that if you do you shall (truly) love each other? Spread the greetings of Salaam amongst yourselves.”
This is the understanding that we are to have when pondering over the ahaadeeth that contain threats of Punishment. In this way we understand that the hadeeth is general and can be attributed to both the unbelievers and the Muslims.
If one was to say: “All the Muslims enter Jannah due to their Islaam.” The response is that not all Muslims enter Jannah without punishment. Surely the people who have been threatened (with punishment in the Hereafter due to their sins) shall enter into the Fire to remain in it for the period that Allaah so wills even though they are not unbelievers. The individual who has some Eemaan coinciding with major sins may enter into the Fire and exit from it as a result of the Shafaa‘ah (Intercession) of the Prophet or by other reported means as articulated by the Prophet when he (sallAllaahu ‘alayhi wa sallam) said:
“My Shafaa‘ah is for the people who commit Majors Sins from amongst my Ummah.” 
And he (sallAllaahu ‘alayhi wa sallam) said as is reported in the Saheeh: “I shall bring out of the Fire the one who possesses half a mustard seed of Eemaan.” 
In this way we understand what is in store for those whom Allaah has threatened with punishment – the murderer, fornicator/adulterer, the one who consumes intoxicants, and the one who misappropriates the wealth of the orphans, the one who witnesses falsehood and others who perform the deeds of the people of major sins. They – even if they are not unbelievers – are not deserving of the Jannah that they are promised (as Muslims) without first being (cleansed and purged through) punishment.
The madh-hab (way and belief) of Ahlus-Sunnah wal-Jamaa‘ah is that the Foosaaq (deviant sinners) from amongst the general body of Muslims are not going to be eternally punished in the Fire as held by the Khawaarij and the Mu‘tazilah. They are not complete in their religion (Deen), Eemaan and obedience to Allaah. They have good and bad deeds that necessitate a measure of punishment and reward. This is a concise dissertation regarding the issue.
 Translator’s Note: Reported by Imaam Muslim, Abu Dawood and At-Tirmidhee on the authority of Ibn Mas‘ood. See Islaah al-Masaajid, checked by Shaykh Al-Albaanee rahimahullaah.
 Translator’s Note: Reported by Imam Muslim (54), Ibn Khuzaymah, Abu Dawood, At-Tirmidhee and Ibn Sa‘d on the authority of Ibn Mas‘ood. At-Tabaraanee reports it on the authority of ‘Abdullah bin Salaam
 Translator’s Note: Allaah the Most High says in Surah an-Nisaa’ (4:48): “Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives what is besides that to whom He pleases, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin.”
 Translator’s Note: Reported by Imaam Muslim (1765 – Abridged) al-Haakim, al-Bayhaqee, Abu Dawood, and at-Tirmidhee on the authority of Jubayr bin Mut‘aam.
 Translator’s Note: Turn to the Chapter “Shafaa‘ah for the People of Major Sins” (Pg. 61-108) in the highly beneficial book of the world-renowned Muhaddith, Shaykh Muqbil bin Haadee al-Waadi‘ee (rahimahullaah) titled: “Ash-Shafaa‘ah.” In the chapter the Shaykh reports seventy-six (76) ahaadeeth showing that those who perform Major sins are not excluded from the Shafaa‘ah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This particular hadeeth can be found in the book on page 85, hadeeth number 56. Shaikh Abu ‘Abdir-Rahmaan Muqbil bin Haadee reports that the Hadeeth is collected by at-Tirmidhee (v. 4, pg. 45) on the authority of Anas and Jaabir. He then states: “And this hadeeth is Hasan Saheeh Ghareeb (good and authentic yet scarce in this mode). The Hadeeth is reported by Ibn Khuzaymah (pg. 270), Ibn Hibbaan as is stated in the Mawrid (pg. 640), and al-Haakim (vol. 1, pg. 69) said: ‘This hadeeth is authentic and meets the requirements set by Al-Bukhaaree and Muslim even though they did not narrate it.’” Later on Shaykh Muqbil wrote: “Al-Haafidh Ibn Katheer said in his Tafseer (vol. 1, pg. 487) that its chain of narration is Saheeh and meets the requirements set by Al-Bukhaaree and Muslim.” The Shaykh then takes us step by step through the chain of narration and proves convincingly that the hadeeth does not meet the requirements of Al-Bukhaaree and Muslim due to the presence of Mu‘aamar reporting from Thaabit. For further detailed analysis turn to pg. 85-88. In Shaykh al-Albaani’s Saheeh al-Jaami‘, he declares the hadeeth Saheeh on the authority of Jaabir, Ibn ‘Abbas, Ibn ‘Umar, Ka‘b bin ‘Ajrah and Anas.
 Translator’s Note: This is a segment of the famous Hadeeth of Shafaa‘ah collected by Al-Bukhaaree (vol. 13, pg. 472)
 Translator’s Note: Khawaarij is the plural of Kharijee – They are those who declared that a Muslim becomes a disbeliever due to committing a major sin alone.
 Translator’s Note: The Mu‘tazilah deem the one who does not agree with their understanding of Tawheed (7 false principles) is deemed a Mushrik. They believe that the sinners who are Muslim shall be in a place between Jannah and the Fire. Their beliefs are built on false logical deductions that led them to negate many of the Names and Attributes of Allaah. They were the deviant group who opposed the Imaam of Ahlus-Sunnah, Ahmad Ibn Hanbal by falsely claiming that the Qur’aan is created and not the Speech of Allaah.
 Translator’s Note: The Murji’ah believe that sins, major or minor, do not affect faith and that Eemaan neither increases nor decreases. They claim that actions are not part of faith and that people do not vary in faith.
Ibn al-Qayyim [rahimahullah] said,
When a person spends his entire day with no other concern but Allaah alone, Allaah [subhaanahu wa ta’ala] will take care of all his needs and take care of all that is worrying him. He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him [dhikr], and cause all his faculties to work only in obedience to Him.
But when a person spends his entire day with no other concern but this world, Allaah will make him bear its distress, anxiety and pain.
He will leave him to sort himself out, and cause his heart to be distracted from the love of Allaah towards the love of some created being.
He will cause his tongue to speak only in remembering people instead of remembering Allaah.
He will cause him to use his talents and energy in obeying and serving the people. This person will strive hard, laboring like some work-animal, to serve something other than Allaah.
Everyone who turns away from being a true slave of Allaah by obeying and loving Him, will be burdened with servitude to some created being.
Allaah says in the Qur’an [interpretation of the meaning]:
And whosoever turns away [blinds himself] from the remembrance of the Most Beneficent, We appoint for him a shaytaan to be his Qareen [intimate companion]. (Sura al-Zukhruf, Ayah 36)
It was narrated that Anas [radi Allaahu anhu] said that the Prophet [sallal laahu alaihi wa sallam] said:
Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place. But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him.
(narrated by al-Tirmidhi, Hadith No. 2389 and classed as Saheeh by Shaykh Muhammad Naasiruddin al-Albaani [rahimahullah])
Taken from the great book Al-Fawa’id by the Great Scholar ibn al qayyim rahimuhullah
Ayah of the day!
Short story relating to the ayah
وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ
“And I hurried to You, my Lord, so that You’ll be pleased.”
[Taahaa, [20: 84]
A Qur’aan teacher always advised her students to live by this Ayah:
She told them, “This Ayah is what moves me. When I hear the Adhaan and I’m occupied and in the middle of something, I remind myself of this Ayah and so I get up to pray.”
"When my alarm goes off at 2am and I want to go back to sleep I remember: "And I hurried to You, my Lord, so you’ll be pleased", and so I get up.
Her husband had the following arrangement with her: On his way home from work he’d call her so she’ll get the food hot & ready, so he can come home and eat & sleep.
One day he asked her to make Mahshi (stuffed grape leaves) - very time consuming. You wrap many of them and put the pot of them on the stove to cook. She had 3 more to wrap then she had to put them on the stove to cook.
But the Adhaan came in. So she left the 3 remaining grape-leaves (which would have taken her 5 mins) and went to pray. Her husband kept calling & calling her phone but there was no answer.
He came home and found her in Sujood and food not ready. He saw there were only 3 grape-leaves left. So he got upset & said, “You could have just finished them & put the pot to cook then pray!”
He went to her to discover she had died in her Sujood!
SubhaanAllaah, had she waited like any of us to “finish whats in her hand” she would have died in the kitchen! But a person dies upon what they lived on. And they are resurrected on what they died on.
When we keep our priorities straight, insha’Allaah we will find amazing results —barakah in our time and much more.
It is reported that Shurayh – Allâh have mercy on him – said,
“If I am afflicted with a calamity, I praise Allâh for it four times:
I praise Him because it wasn’t worse than it was,
I praise Him when He gives me the patience to bear it,
I praise Him for enabling me to say al-istirjâ’ (‘To Allâh we belong and to him we will return’; see Al-Baqarah: 154-156) in hope of a great reward,
and I praise Him for not making it a calamity in my religion.”
[Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, in his biography of Shurayh Al-Qâdî]
It is reported that ‘Umar b. Al-Khattâb – Allâh be pleased with him – said:
Whoever exposes himself to suspicion, let him blame only himself for whoever suspects him.He who covers his secret is in a position to choose [to correct himself].
Assume the best about your brother until what comes to you from him overcomes you [and you have to change your opinion].
Never do you pay back someone who disobeys Allâh in his dealings with you with the likes of obeying Allâh in your dealings with him.
Take righteous brothers [as friends]; acquire them in plenty, for they are a beautification in prosperity and an aid during calamity.
Do not ask about what has not yet happened until it actually happens, for what has happened is enough of an occupation to worry about what has not happened.
Let not your speech be given freely except to those who want to hear it and will value it.
Do not seek help in fulfilling a need you have except from someone who wants success for you in that endeavor.
Do not consult except people who fear Allâh, and do not accompany the sinner, [lest] you learn his sinfulness.
And be humble at the graves.
Abû Dâwûd, Kitâb Al-Zuhd article 89.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen:
"If it’s evident that the person who stands besides you in Salah keeps moving their feet away from you (i.e. refuses to join feet) it is not from the Sunnah for you to move your foot closer (because then you’ll end up standing with widespread feet)."
(Liqaa ash-Shahri 16)
Ibul Qayyim (rahimahullaah): Every characteristic which Allah praised the servant for in the Quran is from the fruits of knowledge and its results and every characteristic which Allah has admonished the servant for is from the fruits of ignorance and its results.
[Source: Miftah Dar 1/379]
Imam Ibnul Qayyim (rahimahullaah) states in Al Fawaa-id that Ibn Sad (rahimahullaah) mentions in At Tabaqaat about Umar Bin Abdul Azeez (rahimahullaah) that:
Whenever he delivered a khutbah on the mimbar, and feared being amazed by himself; he would terminate it (i.e. the khutbah)
And whenever he wrote a letter and feared amazement by way of it; he would tear it.
And he would say: ”O Allaah! I seek refuge in you from the evil of my nafs.’‘
Source: Al Fawaa-id of Imaam Ibnul Qayyim (rahimahullaah) (page: 225)
Umar ibn Al-Khattab reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever performs ablution perfectly and then he says: I bear witness there is no god but Allah alone without any partners, and I bear witness Muhammad is his servant and his messenger. O Allah, make me among those who repent and make me among those who purify themselves. If he says this, then the eight gates of Paradise will be opened for him and he may enter through whichever he wishes.”
Source: Sunan At-Tirmidhi 55
Grade: Sahih (authentic) according to Ahmad Shakir
عَنْ عُمَرَ بْنِ الْخَطَّابِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ اللَّهُمَّ اجْعَلْنِي مِنْ التَّوَّابِينَ وَاجْعَلْنِي مِنْ الْمُتَطَهِّرِينَ فُتِحَتْ لَهُ ثَمَانِيَةُ أَبْوَابِ الْجَنَّةِ يَدْخُلُ مِنْ أَيِّهَا شَاءَ
"Whoever aids Allah’s enemy, Allah will destroy him through him, for it is mentioned in the tradition, “Whoever aids an oppressor, Allah will cause him to prevail over him.”
من نصر عدوّ الله أهلكه الله به، ففي الأثر: (من أعان ظالماً سلطه الله عليه)”
– Abdul ‘Aziz al-Tarefe
We joined a karate club in America, and when our trainer told us that we had to bow to him after he bowed to us, we refused, explaining to him that we couldnt because of our religion. He accepted our excuse but then he said that we had to bow our heads at least. He said that since he began the greeting by bowing, we had to respond. What is the ruling in this issue?
To greet somebody by bowing is unlawful, regardless whether that person is a Muslim or a disbeliever, and regardless whether you bow with our entire upper body or with your head only. This is because bowing is a kind of worship, and worship is for Allaah Almighty alone.
May Allaah send peace and blessing upon Muhammad, his family, and his Companions.
Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 219