Imam Ibnul Qayyim said,
“Allah has decreed a matter that cannot be changed or repelled, which is that
(1) whoever loves something other than Allah will suffer at its hands
(2) and that whoever fears other than Allah will be hunted by it
(3) and whoever busies himself with other than Allah will be misfortuned by it
(4) and whoever prefers something over Allah will not be blessed in it
(5) and whoever pleases others at Allah’s expense, Allah will turn them against him.”
(From his book: Al-Waabil As-Sayyib)
“Allah has decreed a matter that cannot be changed or repelled, which is that
(1) whoever loves something other than Allah will suffer at its hands
(2) and that whoever fears other than Allah will be hunted by it
(3) and whoever busies himself with other than Allah will be misfortuned by it
(4) and whoever prefers something over Allah will not be blessed in it
(5) and whoever pleases others at Allah’s expense, Allah will turn them against him.”
(From his book: Al-Waabil As-Sayyib)
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Jannah is Our Dream
Photo
If the aim is to buy a house through the bank, this also is of two types:
The role of the bank is to finance the purchase in return for interest, so it pays the price of the house for you, on condition that you will pay it off in installments in return for interest that will be taken from the bank. This is a riba-based loan and is haram.
The bank buys the house for itself first, then sells it to you for a higher price, in installments. There is nothing wrong with this, but it is essential that the contract be free of any stipulation of riba , which is the condition that a penalty be paid in the event of any delay in paying the installments, because stipulating this penalty is riba and is haram.
Prohibition of riba in Islam
It is no secret to you that riba is a major sin , and there are stern warnings concerning it that are not given for other sins; Allah threatens war to the one who commits this sin and He told His Prophet (blessings and peace of Allah be upon him) that there is a curse upon the one who consumes riba and the one who pays it. This is a strong warning against falling into this evil.
Ibn Qudamah (may Allah have mercy on him) said:
“Every loan in which it is stipulated that something extra must be paid back is haram, with no difference of scholarly opinion. Ibn al-Mundhir said: [the scholars] unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he lends him money on that basis, then accepting the extra payment is riba. It was narrated from Ubayy ibn Ka’b, Ibn 'Abbas and Ibn Mas’ud that they forbade every loan that brings benefits, because loans should be given as an act of kindness and an act of worship aimed at bringing one closer to Allah. So if there is a stipulation of extra payment, this diverts the loan from its purpose.” (Al-Mughni, 6/436)
This applies if the aim is to take out a loan from the bank that clearly involves interest.
The role of the bank is to finance the purchase in return for interest, so it pays the price of the house for you, on condition that you will pay it off in installments in return for interest that will be taken from the bank. This is a riba-based loan and is haram.
The bank buys the house for itself first, then sells it to you for a higher price, in installments. There is nothing wrong with this, but it is essential that the contract be free of any stipulation of riba , which is the condition that a penalty be paid in the event of any delay in paying the installments, because stipulating this penalty is riba and is haram.
Prohibition of riba in Islam
It is no secret to you that riba is a major sin , and there are stern warnings concerning it that are not given for other sins; Allah threatens war to the one who commits this sin and He told His Prophet (blessings and peace of Allah be upon him) that there is a curse upon the one who consumes riba and the one who pays it. This is a strong warning against falling into this evil.
Ibn Qudamah (may Allah have mercy on him) said:
“Every loan in which it is stipulated that something extra must be paid back is haram, with no difference of scholarly opinion. Ibn al-Mundhir said: [the scholars] unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he lends him money on that basis, then accepting the extra payment is riba. It was narrated from Ubayy ibn Ka’b, Ibn 'Abbas and Ibn Mas’ud that they forbade every loan that brings benefits, because loans should be given as an act of kindness and an act of worship aimed at bringing one closer to Allah. So if there is a stipulation of extra payment, this diverts the loan from its purpose.” (Al-Mughni, 6/436)
This applies if the aim is to take out a loan from the bank that clearly involves interest.
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Signs of a Diseased Heart…
Ibn al-Qayyim رحمه الله:
• One does not feel any hurt or pain when he commits evil deeds and sins.
• One finds both pleasure in committing sins and tranquility after doing them.
• One looks after less important matters and neglects more important and critical ones.
• One dislikes the truth and has difficulty accepting or submitting to it.
• One feels discomfort being in the company of the righteous and feels comfort in the company of the sinful.
• One is susceptible to misconceptions and doubts, and is attracted to debates and arguments about them rather than to reading Qur’an and other such beneficial acts.
• One is not affected by any kind of admonition.
[Ighaatha al-Lahfaa | Vol. 1, P. 548]
Ibn al-Qayyim رحمه الله:
• One does not feel any hurt or pain when he commits evil deeds and sins.
• One finds both pleasure in committing sins and tranquility after doing them.
• One looks after less important matters and neglects more important and critical ones.
• One dislikes the truth and has difficulty accepting or submitting to it.
• One feels discomfort being in the company of the righteous and feels comfort in the company of the sinful.
• One is susceptible to misconceptions and doubts, and is attracted to debates and arguments about them rather than to reading Qur’an and other such beneficial acts.
• One is not affected by any kind of admonition.
[Ighaatha al-Lahfaa | Vol. 1, P. 548]
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Forwarded from Muslim Health Tips
.
Not Drinking from a Cracked Cup: A Scientific Miracle and Prophetic Medicine
From Abu Sa’eed who said, “The Messenger of Allaah صلى الله عليه وسلم forbade drinking from the cracked place on a cup …” [Abu Dawud, no. 3722]
Al-Albaani said, “Sahih li ghairihi.” Then he quoted Ibn al-Athir’s explanation of the term, ‘ثُلْمَة – cracked place,’ “I.e., the place where it is broken, and he only forbade it because the mouth of the one drinking cannot grasp [the cup] properly and [thus] the water may spill onto his garments or body. And it has been said: [it was said] because when the cup is washed, the place where it is cracked cannot be cleaned completely.” An-Nihaayah.
I [al-Albaani] say, “And today it is possible to say: [it was said] because it is the place where germs and microbes gather, so it is from Prophetic medicine, and a scientific miracle.
So may Allaah send prayers upon the Prophet, the Unlettered one.”
Saheeh Mawaarid adh-Dhamaan, 2/15.
Not Drinking from a Cracked Cup: A Scientific Miracle and Prophetic Medicine
From Abu Sa’eed who said, “The Messenger of Allaah صلى الله عليه وسلم forbade drinking from the cracked place on a cup …” [Abu Dawud, no. 3722]
Al-Albaani said, “Sahih li ghairihi.” Then he quoted Ibn al-Athir’s explanation of the term, ‘ثُلْمَة – cracked place,’ “I.e., the place where it is broken, and he only forbade it because the mouth of the one drinking cannot grasp [the cup] properly and [thus] the water may spill onto his garments or body. And it has been said: [it was said] because when the cup is washed, the place where it is cracked cannot be cleaned completely.” An-Nihaayah.
I [al-Albaani] say, “And today it is possible to say: [it was said] because it is the place where germs and microbes gather, so it is from Prophetic medicine, and a scientific miracle.
So may Allaah send prayers upon the Prophet, the Unlettered one.”
Saheeh Mawaarid adh-Dhamaan, 2/15.
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'BUT THERE IS A DIFFERENCE OF OPINION'
Shaykh Al Islam Ibn Taymiyyah رحمه الله said
Whoever has a disease in his heart, will take from every speech whatever suits his disease.
Jaamih Al-Masaa'il (7/191)
Shaykh Al Fawzan حفظه الله said
No one uses the difference of opinion amongst the scholars as a justification except for the people of desires who love to follow their whims.
As for the one who fears Allah, he does not use the differences of opinion as an excuse.
Differences of opinions exist amongst the scholars. In fact, there is almost no issue from among the issues of Fiqh, except that there can be found a difference of opinion amongst the scholars in it. This is why Allah has commanded us to refer back to the Book and the Sunnah.
So differences of opinion exist. However, it is not permissible for us to (only) accept the opinion that confirms to our desires and aspirations, whilst rejecting the one that is supported by the evidences just because it contradicts our desires.
This is not permissible.
"Four Essays On The Obligation Of Veiling" p.4
Shaykh Al Islam Ibn Taymiyyah رحمه الله said
Whoever has a disease in his heart, will take from every speech whatever suits his disease.
Jaamih Al-Masaa'il (7/191)
Shaykh Al Fawzan حفظه الله said
No one uses the difference of opinion amongst the scholars as a justification except for the people of desires who love to follow their whims.
As for the one who fears Allah, he does not use the differences of opinion as an excuse.
Differences of opinions exist amongst the scholars. In fact, there is almost no issue from among the issues of Fiqh, except that there can be found a difference of opinion amongst the scholars in it. This is why Allah has commanded us to refer back to the Book and the Sunnah.
So differences of opinion exist. However, it is not permissible for us to (only) accept the opinion that confirms to our desires and aspirations, whilst rejecting the one that is supported by the evidences just because it contradicts our desires.
This is not permissible.
"Four Essays On The Obligation Of Veiling" p.4
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Treating other well.
Imam ibn al-Qayyim said:
"There is nothing more beneficial for the heart than treating people well and wanting good for them. If you do this, you will gain the love and affection of strangers; you will maintain the companionship and love of friends; and your kindness will extinguish the fire of hatred raging in the breast of your enemy..."
He also said:
"The person who treats others kindly and thinks well of them, will find that his intention will remain true, he will feel at ease, his heart will be sound and Allah will protect him from evil and calamity."
~ Madarij al-Salikeen 2/511
Imam ibn al-Qayyim said:
"There is nothing more beneficial for the heart than treating people well and wanting good for them. If you do this, you will gain the love and affection of strangers; you will maintain the companionship and love of friends; and your kindness will extinguish the fire of hatred raging in the breast of your enemy..."
He also said:
"The person who treats others kindly and thinks well of them, will find that his intention will remain true, he will feel at ease, his heart will be sound and Allah will protect him from evil and calamity."
~ Madarij al-Salikeen 2/511
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Abu Huraira reported Allah's Messenger (ﷺ) saying:
"الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ".
Souls are like connoscripted soldiers. Those who recognize each other (have afinity/similar qualities) will come together and those amongst them who don't, will differ.
📜 Sahih Muslim 2638a
Abu Huraira reported Allah's Messenger (ﷺ) saying:
"الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ".
Souls are like connoscripted soldiers. Those who recognize each other (have afinity/similar qualities) will come together and those amongst them who don't, will differ.
📜 Sahih Muslim 2638a
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✒ Be The Key To Goodness 🗝
Prophet Muḥammad Ṣallallāhu-ʿAlaihi Wa Sallam said:
“Indeed, from amongst mankind are those who are KEYS to GOODNESS and LOCKS to EVIL and indeed from amongst mankind are those who are KEYS to EVIL and LOCKS to GOODNESS, so GLAD-TIDINGS to the one in whose hand Allāh has placed the keys to goodness and WOE to the one in whose hand Allāh has placed the keys to evil.”
● [مختصر صحيح الجامع الصغير برقم ٢٢٢٣ ، حسنه الألباني]
Prophet Muḥammad Ṣallallāhu-ʿAlaihi Wa Sallam said:
“Indeed, from amongst mankind are those who are KEYS to GOODNESS and LOCKS to EVIL and indeed from amongst mankind are those who are KEYS to EVIL and LOCKS to GOODNESS, so GLAD-TIDINGS to the one in whose hand Allāh has placed the keys to goodness and WOE to the one in whose hand Allāh has placed the keys to evil.”
● [مختصر صحيح الجامع الصغير برقم ٢٢٢٣ ، حسنه الألباني]
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What a beautiful thing to post.
It is attributed to al Hasan basri:
[قال الحسن البصري : قرأتُ في تسعين موضعاً من القرآن : أنَّ الله قدَّرَ الأرزاقَ وضمنها لخلقه وقرأتُ في موضعٍ واحدٍ : ﴿الشيطانُ يعدكم الفقر ويأمركم بالفحشاء ﴾ ،فشككنا في قول الصادق في تسعين موضعاً ! وصدَّقنا الكاذبَ في موضعٍ واحد]
al-Hasan al-Basri said: I have found 90 places in the Qur'an where Allah has decreed provisions and guaranteed it for His created beings, and I have found one place that
[الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ]
"The shaytaan promises you poverty and commands you to do immorality" [al-Baqarah ayah 268]
So we doubted what the Truthful One said in 90 place but we believed the liar in this one place.
[القرطبي في قمع الحرص بالزهد والقناعة (93) ط دار الصحابة معلقا بصيغة التمريض عن الحسن البصري]
It may not be authentic upto al Hasan basri but the meaning is true.
Copied.
It is attributed to al Hasan basri:
[قال الحسن البصري : قرأتُ في تسعين موضعاً من القرآن : أنَّ الله قدَّرَ الأرزاقَ وضمنها لخلقه وقرأتُ في موضعٍ واحدٍ : ﴿الشيطانُ يعدكم الفقر ويأمركم بالفحشاء ﴾ ،فشككنا في قول الصادق في تسعين موضعاً ! وصدَّقنا الكاذبَ في موضعٍ واحد]
al-Hasan al-Basri said: I have found 90 places in the Qur'an where Allah has decreed provisions and guaranteed it for His created beings, and I have found one place that
[الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ]
"The shaytaan promises you poverty and commands you to do immorality" [al-Baqarah ayah 268]
So we doubted what the Truthful One said in 90 place but we believed the liar in this one place.
[القرطبي في قمع الحرص بالزهد والقناعة (93) ط دار الصحابة معلقا بصيغة التمريض عن الحسن البصري]
It may not be authentic upto al Hasan basri but the meaning is true.
Copied.
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Being Truthful with Allāh
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
If you’re truthful with your Mawlá [supporter and manager of affairs] in your relationship with Him, first of all, and then your relationship with creation, no words of abuse from someone casting abuse harm you, and no words of praise from someone throwing praise benefit you.
Being truthful with Allāh is a high level.
A person goes up [in levels] to that as his holding on to being truthful [goes up] in [both] speech and deed. Consider the ḥadīth: “A man continues to be truthful and keeps looking to be truthful [again and again] until he’s recorded with Allāh as an ever-truthful one.”¹
¹Narrated by Al-Bukhārī and Muslim (tr.)
Source: twitter.com/m_g_alomari. 16 Jun 22. 05:51 GMT+3.
Translator: Mikail ibn Mahboob Ariff
Date published: June 17th, 2022
https://tasfiyah.com/being-truthful-with-allah/
The shaikh, Dr. Muḥammad ibn Ghālib Al-ʿUmarī, may Allāh protect him, said:
If you’re truthful with your Mawlá [supporter and manager of affairs] in your relationship with Him, first of all, and then your relationship with creation, no words of abuse from someone casting abuse harm you, and no words of praise from someone throwing praise benefit you.
Being truthful with Allāh is a high level.
A person goes up [in levels] to that as his holding on to being truthful [goes up] in [both] speech and deed. Consider the ḥadīth: “A man continues to be truthful and keeps looking to be truthful [again and again] until he’s recorded with Allāh as an ever-truthful one.”¹
¹Narrated by Al-Bukhārī and Muslim (tr.)
Source: twitter.com/m_g_alomari. 16 Jun 22. 05:51 GMT+3.
Translator: Mikail ibn Mahboob Ariff
Date published: June 17th, 2022
https://tasfiyah.com/being-truthful-with-allah/
X (formerly Twitter)
د.محمد بن غالب العُمري (@m_g_alomari) on X
أرجو أن أكون نافعا فيما أكتب
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A simple lesson on how one’s self-delusion can hurt others too:
There are two types of people in the world:
1. Those who unapologetically finish an entire bag of popcorn (or chips) and then discreetly toss it away.
2. Those who eat most of it in one sitting but then about 9/10th of the way through grow a conscience and even deem themselves generous by leaving the kernels (or crushed bits of chips and flakes) for everyone else. They may even go as far as folding up the bag nicely and using a chip clip. So thoughtful!
Although the first group selfishly eats the entire bag, at least they're not delusional enough to believe they're doing anyone a favor by leaving them crumbs. Nor are they cruel enough to eat all the fluffy/crispy pieces and leave the stale, lifeless rocks and jagged ones (ouch! there goes that crown) for everyone else!
The first group actually does you two favors: they spare you the disappointment AND a visit to the dentist's office!
So the next time you open up a bag and start munching away or face a similar dilemma, remember:
Sharing, in *some* scenarios, is NOT caring.
And if that's the case, then don't delude yourself or risk harming others. It's better to be like the first group and NOT the second group.
There are two types of people in the world:
1. Those who unapologetically finish an entire bag of popcorn (or chips) and then discreetly toss it away.
2. Those who eat most of it in one sitting but then about 9/10th of the way through grow a conscience and even deem themselves generous by leaving the kernels (or crushed bits of chips and flakes) for everyone else. They may even go as far as folding up the bag nicely and using a chip clip. So thoughtful!
Although the first group selfishly eats the entire bag, at least they're not delusional enough to believe they're doing anyone a favor by leaving them crumbs. Nor are they cruel enough to eat all the fluffy/crispy pieces and leave the stale, lifeless rocks and jagged ones (ouch! there goes that crown) for everyone else!
The first group actually does you two favors: they spare you the disappointment AND a visit to the dentist's office!
So the next time you open up a bag and start munching away or face a similar dilemma, remember:
Sharing, in *some* scenarios, is NOT caring.
And if that's the case, then don't delude yourself or risk harming others. It's better to be like the first group and NOT the second group.
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Tremendous advice from the noble Shaykh Al ‘Allaamah 'Abdul 'Azeez Ibn Baaz (رحمه الله)
It was said to the Shaykh, “Oh Shaykh, so and so has become misguided”.
The Shaykh replied: “Perhaps his deviation was due to two things:
1. He didn’t ask Allah for Ath-thabaat (Firmness).
2. He didn’t thank Allaah for Al-Istiqaamah (Steadfastness)
So when Allaah chose for you path of guidance, it was not because you are special, nor was it because of your obedience. But rather, it was mercy from Him that enveloped you. He can remove it from you at any time.
Therefore, do not be deceived by your actions nor by your worship. And do not look down upon the one who has deviated from His path. For had it not been due to His mercy, you would have been in his position.
Repeat the recitation of this verse while pondering:
﴿ ولوﻵ أن ثبتناك لقد كدت تركن إليهم شيئا قليلا ﴾
"Had We not made you firm (Oh Muhammed صلى الله عيه وسلم) then you would have inclined towards them slightly.” (Al Qurʾān 17:74)
So upon is to not to think that thabaat (Firmness) upon Al-Istiqaamah (Steadfastness) is due to your own personal achievements. Ponder over His statement (Ta'aalaa) to the best of mankind: “Had We not made you firm (Oh Muhammed صلى الله عيه وسلم).”
So how about you?!
We are greatly mistaken when we disregard and pay no attention to our athkaar (supplications of remembrance). We believe it to be something that is not important and we forget that Allah preserves us with it. And perhaps the decree will change…
Ibnul-Qayyim (رحمه الله) says: “The need of the servant in his supplications by which he seeks refuge [in Allah], is more severe than his need for food, drink and clothes!”
Be consistent in your athkaar (supplications of remembrance), so that you can encompass the meaning: “Preserve Allah, He will preserve you.”
Fortify [yourselves] every morning and evening [with your athkaar (supplications of remembrance)]. For the dunya (life of this world) is horrifying and full of surprises and Allah is the protector of His servants.
Shaykh Abdul ‘Aziz bin Baaz (رحمه الله)
Majmoo al Fatawa (297\4).
AL WAHYAIN CENTRE.
Toronto, Canada 🇨🇦
Striving to be upon Salafiyyah.
It was said to the Shaykh, “Oh Shaykh, so and so has become misguided”.
The Shaykh replied: “Perhaps his deviation was due to two things:
1. He didn’t ask Allah for Ath-thabaat (Firmness).
2. He didn’t thank Allaah for Al-Istiqaamah (Steadfastness)
So when Allaah chose for you path of guidance, it was not because you are special, nor was it because of your obedience. But rather, it was mercy from Him that enveloped you. He can remove it from you at any time.
Therefore, do not be deceived by your actions nor by your worship. And do not look down upon the one who has deviated from His path. For had it not been due to His mercy, you would have been in his position.
Repeat the recitation of this verse while pondering:
﴿ ولوﻵ أن ثبتناك لقد كدت تركن إليهم شيئا قليلا ﴾
"Had We not made you firm (Oh Muhammed صلى الله عيه وسلم) then you would have inclined towards them slightly.” (Al Qurʾān 17:74)
So upon is to not to think that thabaat (Firmness) upon Al-Istiqaamah (Steadfastness) is due to your own personal achievements. Ponder over His statement (Ta'aalaa) to the best of mankind: “Had We not made you firm (Oh Muhammed صلى الله عيه وسلم).”
So how about you?!
We are greatly mistaken when we disregard and pay no attention to our athkaar (supplications of remembrance). We believe it to be something that is not important and we forget that Allah preserves us with it. And perhaps the decree will change…
Ibnul-Qayyim (رحمه الله) says: “The need of the servant in his supplications by which he seeks refuge [in Allah], is more severe than his need for food, drink and clothes!”
Be consistent in your athkaar (supplications of remembrance), so that you can encompass the meaning: “Preserve Allah, He will preserve you.”
Fortify [yourselves] every morning and evening [with your athkaar (supplications of remembrance)]. For the dunya (life of this world) is horrifying and full of surprises and Allah is the protector of His servants.
Shaykh Abdul ‘Aziz bin Baaz (رحمه الله)
Majmoo al Fatawa (297\4).
AL WAHYAIN CENTRE.
Toronto, Canada 🇨🇦
Striving to be upon Salafiyyah.
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Jami` at-Tirmidhi 2391
Hafs bin 'Asim narrated from Abu Hurairah or Abu Sa'eed that the Messenger of Allah ﷺ said:
"Seven shall be shaded by Allah under his shade on a day in which there is no shade except His Shade: A just Imam, a young person raised upon worshiping Allah, a man whose heart is attached to the Masjid when he leaves from it until he returns from it, two men who love each other for Allah's sake, coming together upon that, and parting upon that, a man who remembers Allah in privacy and his eyes swell with tears, a man invited by a woman of status and beauty, but he says: 'I fear Allah, Mighty and Sublime is He,' and a man who conceals the charity he gives such that his left hand does not know what his right hand has spent."
Hafs bin 'Asim narrated from Abu Hurairah or Abu Sa'eed that the Messenger of Allah ﷺ said:
"Seven shall be shaded by Allah under his shade on a day in which there is no shade except His Shade: A just Imam, a young person raised upon worshiping Allah, a man whose heart is attached to the Masjid when he leaves from it until he returns from it, two men who love each other for Allah's sake, coming together upon that, and parting upon that, a man who remembers Allah in privacy and his eyes swell with tears, a man invited by a woman of status and beauty, but he says: 'I fear Allah, Mighty and Sublime is He,' and a man who conceals the charity he gives such that his left hand does not know what his right hand has spent."
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The Four Levels of Al-Qadr:
Taken from The Tenets of Faith by Shaikh Muhammad Ibn Saalih al-Uthaimeen (d. 1421H, rahimahullah). Refer to full section here: https://islamtees.uk/2011/07/15/the-pillars-of-imaan-6-belief-in-the-divine-decree-al-qadr/
Taken from The Tenets of Faith by Shaikh Muhammad Ibn Saalih al-Uthaimeen (d. 1421H, rahimahullah). Refer to full section here: https://islamtees.uk/2011/07/15/the-pillars-of-imaan-6-belief-in-the-divine-decree-al-qadr/
Ibn Al-Qayyim رحمه الله said:
"Sitting with righteous people turns you from six (things) to six (things):
❶ From doubt to certainty.
❷ From showing off to sincerity.
❸ From heedlessness to remembrance.
❹ From desire in this world to the desire for the Hereafter.
❺ From arrogance/pride to humility.
❻ From bad intentions to (giving) advice.
Source:
إغاثة اللهفان من مصائد الشيطان - ابن قيم الجوزية
Ighaathatul-Lahfaan min Masaaid Ash-Shaytaan
Supporting the Anxious Against the Traps of the Shaytaan
"Sitting with righteous people turns you from six (things) to six (things):
❶ From doubt to certainty.
❷ From showing off to sincerity.
❸ From heedlessness to remembrance.
❹ From desire in this world to the desire for the Hereafter.
❺ From arrogance/pride to humility.
❻ From bad intentions to (giving) advice.
Source:
إغاثة اللهفان من مصائد الشيطان - ابن قيم الجوزية
Ighaathatul-Lahfaan min Masaaid Ash-Shaytaan
Supporting the Anxious Against the Traps of the Shaytaan
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Having Halloween celebrations even a small piece of objects and Christmas 🎄 trees or any other accessories of these festivals shows that this house is far very far from the deen of Islam. Far very far from Tawheed. These objects are the signs of shirk taking place in that house. Stay far from shirk. The hidden shirk. It’s like you're saying I accept this ritual. Which means I associate partners with Allah azwajal.
Shirk e Akbar. Major shirk.
Be mindful and ponder over those verses from the Quran that talk about shirk.
May Allah guide us all and keep our homes clean and pure from shirk. Give us all the death on Tawheed Ameen.
Shirk e Akbar. Major shirk.
Be mindful and ponder over those verses from the Quran that talk about shirk.
May Allah guide us all and keep our homes clean and pure from shirk. Give us all the death on Tawheed Ameen.
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It was narrated from that 'Ali said:
"The Messenger of Allah (ﷺ) said: 'Do not tell lies about me, for telling lies about me leads to Hell (Fire)."
علی رضی اللہ عنہ کہتے ہیں کہ رسول اللہ صلی اللہ علیہ وسلم نے فرمایا: مجھ پر جھوٹ نہ باندھو، اس لیے کہ مجھ پر جھوٹ باندھنا جہنم میں داخل کرتا ہے ۔
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ زُرَارَةَ، وَإِسْمَاعِيلُ بْنُ مُوسَى، قَالاَ حَدَّثَنَا شَرِيكٌ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ عَلِيٍّ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ تَكْذِبُوا عَلَىَّ فَإِنَّ الْكَذِبَ عَلَىَّ يُولِجُ النَّارَ " .
Grade: Sahih (Darussalam)
Reference : Sunan Ibn Majah 31
"The Messenger of Allah (ﷺ) said: 'Do not tell lies about me, for telling lies about me leads to Hell (Fire)."
علی رضی اللہ عنہ کہتے ہیں کہ رسول اللہ صلی اللہ علیہ وسلم نے فرمایا: مجھ پر جھوٹ نہ باندھو، اس لیے کہ مجھ پر جھوٹ باندھنا جہنم میں داخل کرتا ہے ۔
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ زُرَارَةَ، وَإِسْمَاعِيلُ بْنُ مُوسَى، قَالاَ حَدَّثَنَا شَرِيكٌ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ عَلِيٍّ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ تَكْذِبُوا عَلَىَّ فَإِنَّ الْكَذِبَ عَلَىَّ يُولِجُ النَّارَ " .
Grade: Sahih (Darussalam)
Reference : Sunan Ibn Majah 31
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Jannah is Our Dream
Photo
And few of My servants are grateful. [34:13]
You speak to people and you notice a lot of ungratefulness and taking blessings for granted, especially among women, may Allāh forgive us.
Sisters who are struggling to get married are not grateful to Allāh سبحانه وتعالى during the wait, and sisters who are already married are not grateful to be married and that they have good husbands.
The unmarried sister who is of older age complains of the difficulty in the search for a spouse and constantly compares herself to her peers, thinking — if not saying — “Why me?” Dear sisters, there is goodness in your delay, and you will not be able to perceive it or take benefit of it until you stop complaining and start being grateful to Allāh سبحانه وتعالى for what you HAVE been blessed with in the meantime. The search for a spouse can be extremely trying and unbearable, especially if one reaches older age, but what reward is left for the one who spends the duration of her trial moaning and lamenting at her state? Does one who harbors resentment against Allāh’s Qadr and repeats “if only, if only…” have any share of reward for going through it? Gratitude only makes your trials easier!
And on the flip side, the married sisters who got married young or on time and didn’t have to wait at all…SubhānAllāh, some of them reach the age of 40, and anytime you you talk to them, they just complain about getting married young (most of them weren’t even young by Islamic standards, only by Western standards). What’s even more ironic is that they’re happy in their marriages and love their husbands, yet they can’t help but complain about their age at marriage. “I was just a child, what did I know!”, “Poor me, I was a clueless little girl!”, “He expected me to make him tea, I was so small!”, “I had no childhood, I missed out on the joys of of girlhood since my parents married me off so young!”
Meanwhile, she was an 18-year-old woman the whole time… after some time Allāh blessed her with children and then whenever she is overwhelmed by them, she complains “Oh why did I have to get married so young! The other women by age are enjoying themselves in peace with their parents and I’m here running after toddlers and changing diapers!” All while the sister who struggles to conceive looks on with longing at her state. While I know some women use complaints as a way to indirectly boast about a matter, I remind these sisters of the Hadīth:
Asmā', the daughter of Yazīd Al-Ansāri, said, "The Prophet ﷺ passed by me while I was with some young slavegirls belonging to me. He greeted us and said, 'Beware of the ingratitude of those with blessings.' I was the boldest of them in coming forward to question him and I said, 'Messenger of Allāh, what is the ingratitude of those with blessings?' He replied, 'Perhaps one of you remains unmarried for a long time with her parents, and then Allāh provides her with a husband and provides her with children from him and then she gets angry and is ungrateful…” [Al-Adab Al-Mufrad]
And the parents of these respective sisters are a whole worse story at times, and they’re often the ones feeding the ingratitude and stress in the daughters. If they’re daughter is aging, and FROM ALLĀH (not her own bad choices or something similar) she remains unmarried, they start to complain to every being who will listen about her age and marriage prospects being insufficient, الله المستعان. It’s always “Perhaps someone has done black magic on her!” Or “Why my family? So-and-so’s daughters got married one after the other before they even graduated!” Or they begin to blame her or her appearance or something out of her control for the delay. Stress and worry from a parent to see their daughter in good hands is natural and from their love and concern, yet delay in the matter is a trial that Allāh سبحانه وتعالى commanded patience in, just like every other trial. It’s not befitting for a believer to complain to creation about Allāh’s decree and despair over it!
You speak to people and you notice a lot of ungratefulness and taking blessings for granted, especially among women, may Allāh forgive us.
Sisters who are struggling to get married are not grateful to Allāh سبحانه وتعالى during the wait, and sisters who are already married are not grateful to be married and that they have good husbands.
The unmarried sister who is of older age complains of the difficulty in the search for a spouse and constantly compares herself to her peers, thinking — if not saying — “Why me?” Dear sisters, there is goodness in your delay, and you will not be able to perceive it or take benefit of it until you stop complaining and start being grateful to Allāh سبحانه وتعالى for what you HAVE been blessed with in the meantime. The search for a spouse can be extremely trying and unbearable, especially if one reaches older age, but what reward is left for the one who spends the duration of her trial moaning and lamenting at her state? Does one who harbors resentment against Allāh’s Qadr and repeats “if only, if only…” have any share of reward for going through it? Gratitude only makes your trials easier!
And on the flip side, the married sisters who got married young or on time and didn’t have to wait at all…SubhānAllāh, some of them reach the age of 40, and anytime you you talk to them, they just complain about getting married young (most of them weren’t even young by Islamic standards, only by Western standards). What’s even more ironic is that they’re happy in their marriages and love their husbands, yet they can’t help but complain about their age at marriage. “I was just a child, what did I know!”, “Poor me, I was a clueless little girl!”, “He expected me to make him tea, I was so small!”, “I had no childhood, I missed out on the joys of of girlhood since my parents married me off so young!”
Meanwhile, she was an 18-year-old woman the whole time… after some time Allāh blessed her with children and then whenever she is overwhelmed by them, she complains “Oh why did I have to get married so young! The other women by age are enjoying themselves in peace with their parents and I’m here running after toddlers and changing diapers!” All while the sister who struggles to conceive looks on with longing at her state. While I know some women use complaints as a way to indirectly boast about a matter, I remind these sisters of the Hadīth:
Asmā', the daughter of Yazīd Al-Ansāri, said, "The Prophet ﷺ passed by me while I was with some young slavegirls belonging to me. He greeted us and said, 'Beware of the ingratitude of those with blessings.' I was the boldest of them in coming forward to question him and I said, 'Messenger of Allāh, what is the ingratitude of those with blessings?' He replied, 'Perhaps one of you remains unmarried for a long time with her parents, and then Allāh provides her with a husband and provides her with children from him and then she gets angry and is ungrateful…” [Al-Adab Al-Mufrad]
And the parents of these respective sisters are a whole worse story at times, and they’re often the ones feeding the ingratitude and stress in the daughters. If they’re daughter is aging, and FROM ALLĀH (not her own bad choices or something similar) she remains unmarried, they start to complain to every being who will listen about her age and marriage prospects being insufficient, الله المستعان. It’s always “Perhaps someone has done black magic on her!” Or “Why my family? So-and-so’s daughters got married one after the other before they even graduated!” Or they begin to blame her or her appearance or something out of her control for the delay. Stress and worry from a parent to see their daughter in good hands is natural and from their love and concern, yet delay in the matter is a trial that Allāh سبحانه وتعالى commanded patience in, just like every other trial. It’s not befitting for a believer to complain to creation about Allāh’s decree and despair over it!