It is upsetting to see many people, who claims to be a 'MUSLIM' yet their doings and mannerisms are from what they appear as. In reality, when it comes to western education, they are in race to achieve the profession they want to have— to the point that they already forgot their Deen, without realizing that those achievements will not benefit them to their afterlife. SubhanAllāh al-Atheem.
In a world that often glorifies hustle culture and the constant competition for worldly achievements, it's important as Muslims to stay grounded and prioritize what truly matters, and that's our Akhirah.
Instead of getting caught up in the rat race of this Dunya, we should focus on nurturing our faith, seeking knowledge, and embodying the values and the teachings of Islam — inline with the Qur'ān and Sunnah. It is about finding a balance between our worldly pursuits and our hereafter.
Always put in mind that nothing in this Dunya belongs to us and we should not get attached to it, rather we should prepare for the hereafter, instead of following the doings of the Kuffar that is USELESS and will put us in Jahannam.
Let us strive to excel in both our worldly endeavors and our commitment to Islam, knowing that our true success lies in the pleasure of Allah.
In a world that often glorifies hustle culture and the constant competition for worldly achievements, it's important as Muslims to stay grounded and prioritize what truly matters, and that's our Akhirah.
Instead of getting caught up in the rat race of this Dunya, we should focus on nurturing our faith, seeking knowledge, and embodying the values and the teachings of Islam — inline with the Qur'ān and Sunnah. It is about finding a balance between our worldly pursuits and our hereafter.
Always put in mind that nothing in this Dunya belongs to us and we should not get attached to it, rather we should prepare for the hereafter, instead of following the doings of the Kuffar that is USELESS and will put us in Jahannam.
Let us strive to excel in both our worldly endeavors and our commitment to Islam, knowing that our true success lies in the pleasure of Allah.
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Names of Foods in Arabic
The food offered to a guest is called القِرَى Al-Qirāʾ.
The food served at a circumcision ceremony is known as العَذِيرة Al-ʿAdhīrah or الإعْذَار Al-Iʿdhār.
The food provided after the completion of building construction is called الوكيرة Al-Wakīrah.
The food served seven days after a birth, during the ceremony of shaving the newborn’s hair, is known as العقيقة Al-ʿAqīqah.
The food offered to someone returning from travel is referred to as التَّقِيعَة At-Taqīʿah.
The food served at a funeral is called الوَضِيمة Al-Waḍīmah.
The drink offered to someone who arrives while others are drinking, without an invitation, is known as الوَاغِل Al-Wāghil.
The food offered to someone who arrives while others are eating, without an invitation, is referred to as الوَارِش Al-Wārish.
The food offered to a visitor is called التحفة At-Tuḥfah.
The food served at a special invitation or banquet is known as المَأْدُبَة Al-Maʾdūbah.
The food served at a childbirth celebration is called الخُرْس Al-Khurs.
The food offered at a wedding is referred to as الوليمة Al-Walīmah.
The food offered to a guest is called القِرَى Al-Qirāʾ.
The food served at a circumcision ceremony is known as العَذِيرة Al-ʿAdhīrah or الإعْذَار Al-Iʿdhār.
The food provided after the completion of building construction is called الوكيرة Al-Wakīrah.
The food served seven days after a birth, during the ceremony of shaving the newborn’s hair, is known as العقيقة Al-ʿAqīqah.
The food offered to someone returning from travel is referred to as التَّقِيعَة At-Taqīʿah.
The food served at a funeral is called الوَضِيمة Al-Waḍīmah.
The drink offered to someone who arrives while others are drinking, without an invitation, is known as الوَاغِل Al-Wāghil.
The food offered to someone who arrives while others are eating, without an invitation, is referred to as الوَارِش Al-Wārish.
The food offered to a visitor is called التحفة At-Tuḥfah.
The food served at a special invitation or banquet is known as المَأْدُبَة Al-Maʾdūbah.
The food served at a childbirth celebration is called الخُرْس Al-Khurs.
The food offered at a wedding is referred to as الوليمة Al-Walīmah.
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Ibn Al-Qayyim, may God have mercy on him:
"To complain to people (about your suffering) by speech or behaviour. This is contradictory to patience."
[The number of the patient and the reward of the thankful, p. 7]
"To complain to people (about your suffering) by speech or behaviour. This is contradictory to patience."
[The number of the patient and the reward of the thankful, p. 7]
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Relying on the dead for help in times of war is futile; true victory comes from fighting against them.
Ibn Taymiyah said:
، وقال بعض الشعراء:
يا خائفين من التتر ... لوذوا بقبر أبي عمر
أو قال:
عوذوا بقبر أبي عمر ... ينجيكم من الضرر
فقلت لهم: هؤلاء الذين تستغيثون بهم لو كانوا معكم في القتال لانهزموا.
Some poets said: Oh, those who fear the Tatars... seek refuge in the grave of Abu Umar, or he said: seek protection in the grave of Abu Umar... it will save you from harm.
So I said to them: These people you're seeking help from, if they were with you in battle, they would flee. (Meaning going to graves and asking help will not be a reason of victory, victory is due to doing Jihad).
Kitab al Istigatha fe Radd al Bakri 1/412, 413.
Ibn Taymiyah said:
، وقال بعض الشعراء:
يا خائفين من التتر ... لوذوا بقبر أبي عمر
أو قال:
عوذوا بقبر أبي عمر ... ينجيكم من الضرر
فقلت لهم: هؤلاء الذين تستغيثون بهم لو كانوا معكم في القتال لانهزموا.
Some poets said: Oh, those who fear the Tatars... seek refuge in the grave of Abu Umar, or he said: seek protection in the grave of Abu Umar... it will save you from harm.
So I said to them: These people you're seeking help from, if they were with you in battle, they would flee. (Meaning going to graves and asking help will not be a reason of victory, victory is due to doing Jihad).
Kitab al Istigatha fe Radd al Bakri 1/412, 413.
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Do you want to know of a deed which was more dearer to the prophet ﷺ than doing i’tikaaf for 2 months in Masjid an Nabawi? You’re thinking, it must be some deed that is more arduous than two months of i’tikaaf in the second most blessed place on earth, ie the prophet ﷺ masjid.
It was narrated from Ibn ‘Umar (may Allah be pleased with him) that a man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, which of the people is dearest to Allah? And which deeds are dearest to Allah? The Messenger of Allah (blessings and peace of Allah be upon him) said: “The dearest of people to Allah, may He be exalted, is the one who does most benefit to people, and the dearest of deeds to Allah, may He be exalted, is joy that you bring to a Muslim, or relieving him of distress, or paying off debt for him, or dispelling his hunger. And to walk with a brother to meet his needs is dearer to me than observing i‘tikaaf in this mosque – meaning the mosque of Madinah – for a month.”
Narrated by at-Tabaraani (12/453); classed as saheeh by al-Albaani in Saheeh at-Targheeb (955).
Helping others holds such a virtue with Allah, as mentioned in the Hadith, it is from amongst the most dearest deeds to Him سبحانه و تعالى. showing care, compassion and kindness in action by aiding someone to relieve them from their difficulty instills so much positivity in society Subhan’Allah, Allah encourages this by attaching great reward for the practitioner. If everyone adopted this mentality society would indeed change. So go and find someone in need in your locality and help them out. It could be even helping out with some jump leads to a brother who’s car battery is flat. Something as basic as that will bring you immense reward as mentioned earlier.
It was narrated from Ibn ‘Umar (may Allah be pleased with him) that a man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, which of the people is dearest to Allah? And which deeds are dearest to Allah? The Messenger of Allah (blessings and peace of Allah be upon him) said: “The dearest of people to Allah, may He be exalted, is the one who does most benefit to people, and the dearest of deeds to Allah, may He be exalted, is joy that you bring to a Muslim, or relieving him of distress, or paying off debt for him, or dispelling his hunger. And to walk with a brother to meet his needs is dearer to me than observing i‘tikaaf in this mosque – meaning the mosque of Madinah – for a month.”
Narrated by at-Tabaraani (12/453); classed as saheeh by al-Albaani in Saheeh at-Targheeb (955).
Helping others holds such a virtue with Allah, as mentioned in the Hadith, it is from amongst the most dearest deeds to Him سبحانه و تعالى. showing care, compassion and kindness in action by aiding someone to relieve them from their difficulty instills so much positivity in society Subhan’Allah, Allah encourages this by attaching great reward for the practitioner. If everyone adopted this mentality society would indeed change. So go and find someone in need in your locality and help them out. It could be even helping out with some jump leads to a brother who’s car battery is flat. Something as basic as that will bring you immense reward as mentioned earlier.
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Ibn Qayyim said,
أَنَّ الثِّقَةَ خُلَاصَةُ التَّوَكُّلِ وَلُبُّهُ
“That confidence in Allāh is the conclusion of Tawwakul and its core“
And then he mentions a great example of it:
"He brought in this chapter His statement, the Exalted regarding Umm Musa
فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي
“When you fear for him, then cast him into the river and fear not, nor grieve” [28:7]
For verily what she did here is the very essence of having confidence in Allāh, the Exalted.
If it was not for the completeness of her confidence in Allāh, she would not have thrown her child, her prized possession, in the stream of water to be played with by the waves and current to where it would land or stop“
●[Madaarij us-Salikeen (2/142)]
أَنَّ الثِّقَةَ خُلَاصَةُ التَّوَكُّلِ وَلُبُّهُ
“That confidence in Allāh is the conclusion of Tawwakul and its core“
And then he mentions a great example of it:
"He brought in this chapter His statement, the Exalted regarding Umm Musa
فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي
“When you fear for him, then cast him into the river and fear not, nor grieve” [28:7]
For verily what she did here is the very essence of having confidence in Allāh, the Exalted.
If it was not for the completeness of her confidence in Allāh, she would not have thrown her child, her prized possession, in the stream of water to be played with by the waves and current to where it would land or stop“
●[Madaarij us-Salikeen (2/142)]
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The tough part about being tested by Allah is that you know that in the end, everything will be in your best interest. You need to keep reminding yourself of all those times you are crying in sujood, struggling to keep your faith, make ends meet, or keep healthy relationships with those around you. Allah will test you like he tested the Prophets. Be patient and let your worries depend on His plans.
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Sheikhul Islam Ibn Taymiyyah رحمه الله said,
“Perhaps people celebrate Mawlid in order to copy Christian celebrations of Christmas.”
[Iqtida as Sirat al mustaqim Pg. 146]
“Perhaps people celebrate Mawlid in order to copy Christian celebrations of Christmas.”
[Iqtida as Sirat al mustaqim Pg. 146]
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The Prophet (blessings and peace of Allah be upon him) said: “Whoever sets a good precedent in Islam will have the reward for that and the reward of those who do it after him, without that detracting from their reward in the slightest.” Narrated by Muslim (1017).
And he (blessings and peace of Allah be upon him) said: “When a man dies, all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge, or a righteous son who will pray for him.” Narrated by Muslim (1631).
These hadiths indicate that the one who teaches someone beneficial knowledge will have reward like that of the one who benefits from this knowledge, and that that reward will continue, uninterrupted, for everyone who learns this knowledge through him.
Hence the Messenger of Allah (blessings and peace of Allah be upon him) will have a reward like that of the entire ummah.
Al-Minnaawi (may Allah have mercy on him) said:
All our good and righteous deeds, and the acts of worship of every Muslim, are written in the record of our Prophet (blessings and peace of Allah be upon him), in addition to what he himself has of reward, and he will attain multiple reward, many times the number of his ummah, beyond reckoning, such as the human mind is not able to grasp. For everyone who guides people, shows them the righteous path and teaches them will have reward until the Day of Resurrection. A similar reward will be accredited to his shaykh who guided him, and the shaykh of his shaykh will have twice as much, the third shaykh will have four times as much, the fourth shaykh will have eight times as much, and so on; at every link in the chain, it will be multiplied, all the way back to the Prophet (blessings and peace of Allah be upon him).
So if we assume that there are ten links in the chain of transmission of knowledge after the Prophet (blessings and peace of Allah be upon him), the Prophet (blessings and peace of Allah be upon him) will have one thousand and twenty-four rewards. If an eleventh link follows the tenth, then the reward of the Prophet (blessings and peace of Allah be upon him will be two thousand and forty-eight, and so on. Every time another link is added, the reward of those who came before him will be multiplied, until the Day of Resurrection. This is something that no one can calculate except Allah, so how about if we take into account the great number of the Sahaabah and Taabi‘een, and the Muslims in each era?
For each one of the Sahaabah, as a result of their actions, there will be rewards like those of all the people in the links until the Day of Resurrection. All the reward attained by the Sahaabah will also be accredited to the Prophet (blessings and peace of Allah be upon him). Thus it becomes clear that the early generations (salaf) are superior to the later generations (khalaf), and that the more the later generations earn of reward, the more the reward of the early generations will increase and multiply. Whoever reflects on this meaning and is helped and guided by Allah will be motivated to teach others and spread knowledge, so that his reward will be multiplied during his life and after his death, without ceasing, and he will refrain from introducing innovations (bid‘ah) and wronging others by collecting unjust levies (mukoos) and otherwise, for this will multiply his sins and bad deeds in the manner described, so long as there is anyone who is still doing that. So let the Muslim reflect on this meaning, and think of how blessed the one who promotes the path of good will be and how wretched the one who promotes the path of evil will be." (Fayd al-Qadeer 6/170).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
There will be written for the Prophet (blessings and of Allah be upon him) the reward of everything that the ummah does.
And he (blessings and peace of Allah be upon him) said: “When a man dies, all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge, or a righteous son who will pray for him.” Narrated by Muslim (1631).
These hadiths indicate that the one who teaches someone beneficial knowledge will have reward like that of the one who benefits from this knowledge, and that that reward will continue, uninterrupted, for everyone who learns this knowledge through him.
Hence the Messenger of Allah (blessings and peace of Allah be upon him) will have a reward like that of the entire ummah.
Al-Minnaawi (may Allah have mercy on him) said:
All our good and righteous deeds, and the acts of worship of every Muslim, are written in the record of our Prophet (blessings and peace of Allah be upon him), in addition to what he himself has of reward, and he will attain multiple reward, many times the number of his ummah, beyond reckoning, such as the human mind is not able to grasp. For everyone who guides people, shows them the righteous path and teaches them will have reward until the Day of Resurrection. A similar reward will be accredited to his shaykh who guided him, and the shaykh of his shaykh will have twice as much, the third shaykh will have four times as much, the fourth shaykh will have eight times as much, and so on; at every link in the chain, it will be multiplied, all the way back to the Prophet (blessings and peace of Allah be upon him).
So if we assume that there are ten links in the chain of transmission of knowledge after the Prophet (blessings and peace of Allah be upon him), the Prophet (blessings and peace of Allah be upon him) will have one thousand and twenty-four rewards. If an eleventh link follows the tenth, then the reward of the Prophet (blessings and peace of Allah be upon him will be two thousand and forty-eight, and so on. Every time another link is added, the reward of those who came before him will be multiplied, until the Day of Resurrection. This is something that no one can calculate except Allah, so how about if we take into account the great number of the Sahaabah and Taabi‘een, and the Muslims in each era?
For each one of the Sahaabah, as a result of their actions, there will be rewards like those of all the people in the links until the Day of Resurrection. All the reward attained by the Sahaabah will also be accredited to the Prophet (blessings and peace of Allah be upon him). Thus it becomes clear that the early generations (salaf) are superior to the later generations (khalaf), and that the more the later generations earn of reward, the more the reward of the early generations will increase and multiply. Whoever reflects on this meaning and is helped and guided by Allah will be motivated to teach others and spread knowledge, so that his reward will be multiplied during his life and after his death, without ceasing, and he will refrain from introducing innovations (bid‘ah) and wronging others by collecting unjust levies (mukoos) and otherwise, for this will multiply his sins and bad deeds in the manner described, so long as there is anyone who is still doing that. So let the Muslim reflect on this meaning, and think of how blessed the one who promotes the path of good will be and how wretched the one who promotes the path of evil will be." (Fayd al-Qadeer 6/170).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
There will be written for the Prophet (blessings and of Allah be upon him) the reward of everything that the ummah does.
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For everything that we do of good and righteous deeds, both obligatory and supererogatory, the rewards thereof will also be recorded for the Messenger (blessings and peace of Allah be upon him), because he is the one who taught us." (Sharh Riyaadh as-Saaliheen 2/258).
So if you teach someone any adhkaar, you will have a reward like that of everyone who learns these adhkaar from the one whom you taught, until the Day of Resurrection.
And Allah knows best.
Islamqa
So if you teach someone any adhkaar, you will have a reward like that of everyone who learns these adhkaar from the one whom you taught, until the Day of Resurrection.
And Allah knows best.
Islamqa
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"𝗪𝗵𝗲𝗻 𝗜 𝗳𝗶𝗻𝗶𝘀𝗵𝗲𝗱 𝗯𝘂𝗶𝗹𝗱𝗶𝗻𝗴 𝗺𝘆 𝘀𝗵𝗶𝗽, 𝘁𝗵𝗲 𝘀𝗲𝗮 𝗵𝗮𝗱 𝗱𝗿𝗶𝗲𝗱 𝘂𝗽!"
کله چې د خپلې بېړۍ له جوړولو فارغ شوم نو سمندر وچ شوی وو!
We become so consumed with work and gathering material things that before we realise, our youth and lives have already passed.
Cherish every moment of life.
کله چې د خپلې بېړۍ له جوړولو فارغ شوم نو سمندر وچ شوی وو!
We become so consumed with work and gathering material things that before we realise, our youth and lives have already passed.
Cherish every moment of life.
💯7
The Arabs said:
"Know a man by his actions, not by his words, and by his eyes, not by his tongue."
And the poet said:
If words deceive you, look at the actions of the speaker, for actions reveal what is hidden by falsehood."
•|📚🪞
"Know a man by his actions, not by his words, and by his eyes, not by his tongue."
And the poet said:
If words deceive you, look at the actions of the speaker, for actions reveal what is hidden by falsehood."
•|📚🪞
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*Stick To The Senior Scholars*
*Questioner:* When is the statement: 'Stick to the Senior Scholars' binding upon us?
The Noble Shaykh Khālid Ibn 'Abdir-Rahmān Al-Misrī حفظه الله stated:
"The statement: *'Stick to the Senior Scholars* is correct. The Senior Scholars, [they] are the Scholars. However, you find two Scholars [or] three (Scholars) who are opposed by two [other] Scholars; four (or) five (Scholars). Then you have this speaker come and say:
*Stick to the Senior Scholars*.
Which Senior Scholars? Is it not the case that these (individuals) are senior scholars and (likewise) those (individuals) are senior scholars (too)? *This is fraudulence! This is fraudulence! This is fraudulence! This is deceiving the students of knowledge!*
The scholars differ in a matter regarding criticism (of an individual), [or] the praise (of an individual). All of them are noble scholars who are (to be) mentioned with good. Then this student comes and chooses a statement and an opinion of some of the scholars, then he wages a war against his brothers (who hold the opposite position).
Why? Because they did not *stick to the Senior Scholars*. Ok, very well.
Then the other group [of scholars], who are they? They are Senior Scholars just like your Senior Scholars. And your Senior Scholars are like his (your brother who you have waged war against) Senior Scholars. So, he deals with fraudulence, deceives and (seeks to) intimidate the people (by saying to them) *'You do not respect the Senior Scholars'*, the Scholars whose opinion he has adopted. This is cheating, deceit, forgery and an attack against the scholars. That is because he has, as a result, restricted the denoscription [of Senior Scholar] to two or three (Scholars) whose opinion he has inclined towards and subjects the criticism (of not respecting these Senior Scholars) to whom? The other Senior Scholars. Therefore, sticking to the Senior Scholars from the people of knowledge and holding to the Scholars in that which they have agreed upon is a prior Sunnah and a legislated obligation.
As for when the scholars differ in a matter of Fiqh, in a matter of creed, in a matter of Jarh wa Ta'deel, then it is from oppression, and foolishness and ignorance to make binding [upon the people] the opinions of some of those [Senior Scholars] excluding other than them without any proof.
Then he turns (away) from the other Scholars, in belittlement of them, and making a mockery of them and they could be similar to those other scholars whose opinions he has inclined towards. All of this is from weakness in religiosity.
The summary of that (is the statement of Allāh):
{And if you differ in anything refer it back to Allāh and the Messenger}.
Therefore, when the scholars differ it is obligatory to search for the proof. It is obligatory to search for the proof.
Is this clear?
[Sharh Al-Mūqithah of Imām Adh-Dhahabī 23rd of Dhul-Hijjah]
Translated by Abu Yusuf Khaleefah
*Questioner:* When is the statement: 'Stick to the Senior Scholars' binding upon us?
The Noble Shaykh Khālid Ibn 'Abdir-Rahmān Al-Misrī حفظه الله stated:
"The statement: *'Stick to the Senior Scholars* is correct. The Senior Scholars, [they] are the Scholars. However, you find two Scholars [or] three (Scholars) who are opposed by two [other] Scholars; four (or) five (Scholars). Then you have this speaker come and say:
*Stick to the Senior Scholars*.
Which Senior Scholars? Is it not the case that these (individuals) are senior scholars and (likewise) those (individuals) are senior scholars (too)? *This is fraudulence! This is fraudulence! This is fraudulence! This is deceiving the students of knowledge!*
The scholars differ in a matter regarding criticism (of an individual), [or] the praise (of an individual). All of them are noble scholars who are (to be) mentioned with good. Then this student comes and chooses a statement and an opinion of some of the scholars, then he wages a war against his brothers (who hold the opposite position).
Why? Because they did not *stick to the Senior Scholars*. Ok, very well.
Then the other group [of scholars], who are they? They are Senior Scholars just like your Senior Scholars. And your Senior Scholars are like his (your brother who you have waged war against) Senior Scholars. So, he deals with fraudulence, deceives and (seeks to) intimidate the people (by saying to them) *'You do not respect the Senior Scholars'*, the Scholars whose opinion he has adopted. This is cheating, deceit, forgery and an attack against the scholars. That is because he has, as a result, restricted the denoscription [of Senior Scholar] to two or three (Scholars) whose opinion he has inclined towards and subjects the criticism (of not respecting these Senior Scholars) to whom? The other Senior Scholars. Therefore, sticking to the Senior Scholars from the people of knowledge and holding to the Scholars in that which they have agreed upon is a prior Sunnah and a legislated obligation.
As for when the scholars differ in a matter of Fiqh, in a matter of creed, in a matter of Jarh wa Ta'deel, then it is from oppression, and foolishness and ignorance to make binding [upon the people] the opinions of some of those [Senior Scholars] excluding other than them without any proof.
Then he turns (away) from the other Scholars, in belittlement of them, and making a mockery of them and they could be similar to those other scholars whose opinions he has inclined towards. All of this is from weakness in religiosity.
The summary of that (is the statement of Allāh):
{And if you differ in anything refer it back to Allāh and the Messenger}.
Therefore, when the scholars differ it is obligatory to search for the proof. It is obligatory to search for the proof.
Is this clear?
[Sharh Al-Mūqithah of Imām Adh-Dhahabī 23rd of Dhul-Hijjah]
Translated by Abu Yusuf Khaleefah
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How beautiful is the life of the Muslim, wakes up praising Allāh after resting from the toils of the day, then prays fajr, listening to the Speech of his Creator, then after completing the prayer does his adhkār after the Salah, then does the adhkār for the morning. Alhamdulillah!
(https://twitter.com/MarkazMuaadh/status/1039042109960081410?s=03)
(https://twitter.com/MarkazMuaadh/status/1039042109960081410?s=03)
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Markaz Mu’aadh (@MarkazMuaadh) on X
How beautiful is the life of the Muslim,wakes up praising Allāh after resting from the toils of the day, then prays fajr, listening to the Speech of his Creator, then after completing the prayer does his adhkār after the Salah,then does the adhkār for the…
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📌 The pain of what has passed:
Ibn al-Qayyim رحمه الله writes:
“(The pain) of what has passed can not be removed by grieving over it, but only through:
• Acceptance (i.e. being pleased with Allāh’s Decree) (al-Ridhaa)
• Gratitude (al-Hamd)
• Patience (al-Sabr)
• Faith in Predestination
(al-Imaan bil-Qadr)
and the saying of the slave:
“It is the decree of Allāh and what He Wills, He Does” (قَدَّرَ اللَّهُ وَمَا شَاءَ فَعَلَ)."
[Zaad al-Ma`aad | 2-327]
Ibn al-Qayyim رحمه الله writes:
“(The pain) of what has passed can not be removed by grieving over it, but only through:
• Acceptance (i.e. being pleased with Allāh’s Decree) (al-Ridhaa)
• Gratitude (al-Hamd)
• Patience (al-Sabr)
• Faith in Predestination
(al-Imaan bil-Qadr)
and the saying of the slave:
“It is the decree of Allāh and what He Wills, He Does” (قَدَّرَ اللَّهُ وَمَا شَاءَ فَعَلَ)."
[Zaad al-Ma`aad | 2-327]
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Ibn al-Qayyim [رحمه الله] said:
❝Allaah loves from His slave that he beautifies his tongue with the truth, and his heart with Ikhlaas and love, turning repentantly and reliance upon Allaah.❞
[al-Fawaid, (No. 327) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
❝Allaah loves from His slave that he beautifies his tongue with the truth, and his heart with Ikhlaas and love, turning repentantly and reliance upon Allaah.❞
[al-Fawaid, (No. 327) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
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Imām Ibn Qayyim al-Jawziyyah:
"Calamities, trials and tests are signs of love from Allāh for the believers. They are comparable to a cure; although it may be bitter, you accept it because it is from the one whom you love; and to Allāh belongs the best example."
[Ighāthatul Lahfan p. 286]
~correctaqeedah
"Calamities, trials and tests are signs of love from Allāh for the believers. They are comparable to a cure; although it may be bitter, you accept it because it is from the one whom you love; and to Allāh belongs the best example."
[Ighāthatul Lahfan p. 286]
~correctaqeedah
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“Ibn al Qayyim رحمه الله said:
“A person should spend an hour before bed for Allah, giving an account of his soul: what loss he suffered today and what income he gained today. Then he should renew repentance in front of Allah and fall asleep in the state of repentance. This should be done every night.”
Repentance is among the key heart softeners a servant of Allah can resort to when softening their heart and remaking their lives for the better. Sadness and loneliness in the heart is often a direct consequence of the sins a person commits. Remembering Allah, the hereafter, and death are impediments to sinning.
Imam al Shafi’i رحمه الله remarked: “There is a verse in the Quran that every wrongdoer should be terrified of.”
He was asked, “which verse is that?”
He replied: “And your Lord never forgets.” [19:64]”
-Sharh Kitab al-Tawhid, Timeless Seeds of Advice
“A person should spend an hour before bed for Allah, giving an account of his soul: what loss he suffered today and what income he gained today. Then he should renew repentance in front of Allah and fall asleep in the state of repentance. This should be done every night.”
Repentance is among the key heart softeners a servant of Allah can resort to when softening their heart and remaking their lives for the better. Sadness and loneliness in the heart is often a direct consequence of the sins a person commits. Remembering Allah, the hereafter, and death are impediments to sinning.
Imam al Shafi’i رحمه الله remarked: “There is a verse in the Quran that every wrongdoer should be terrified of.”
He was asked, “which verse is that?”
He replied: “And your Lord never forgets.” [19:64]”
-Sharh Kitab al-Tawhid, Timeless Seeds of Advice
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