The Qur’an gives us many cases of people who act based on their desires or what they feel and want in the moment.
The brothers of Yusuf عليه السلام acted on their envy.
The wife of the Aziz acted on her lusts.
The women of Egypt acted on their haughtiness and spread gossip.
The leaders of Quraish and Bani Israel acted on their arrogance.
The men of the garden acted on their greed and refused to share their fruits with the poor.
Shaytan acted on his envy and continues to be too arrogant to seek forgiveness from Allah.
They all share one thing in common: they act from a place of desire. What they do rests upon what they *feel* like doing or what feels good, even if it is wrong.
They treat people based on how they feel and what they want. They lack character, consistency, and a sense of self that is rooted in their relationship with Allah.
And the Qur’an gives us many cases of people who restrain themselves even when it’s difficult for the sake of Allah.
Yusuf عليه السلام refuses to acquiesce to the wife of the Aziz regardless of desire. He refuses to seek revenge toward his brothers regardless of their betrayal. He refuses to respond to his brothers’ hurtful comments regardless of his pain.
Yaqub عليه السلام forgives his sons regardless of his grief because of their deceitful scheming.
Musa عليه السلام chooses to face Firawn regardless of his fear.
The Prophet ﷺ continued to preach and prayed for Quraish regardless of the sting of rejection and betrayal from his own people.
All these people share one thing in common: they act based on their values. Based on what would please Allah. Values are eternal and feelings are fleeting, so they act based on those eternal truths and take them as a guiding compass.
It takes practice and you won’t always get it right. But clinging to your values will guide you to recognize that you made a mistake and immediately seek to rectify it for Allah. That’s what separated Adam عليه السلام and Shaytan.
The brothers of Yusuf عليه السلام acted on their envy.
The wife of the Aziz acted on her lusts.
The women of Egypt acted on their haughtiness and spread gossip.
The leaders of Quraish and Bani Israel acted on their arrogance.
The men of the garden acted on their greed and refused to share their fruits with the poor.
Shaytan acted on his envy and continues to be too arrogant to seek forgiveness from Allah.
They all share one thing in common: they act from a place of desire. What they do rests upon what they *feel* like doing or what feels good, even if it is wrong.
They treat people based on how they feel and what they want. They lack character, consistency, and a sense of self that is rooted in their relationship with Allah.
And the Qur’an gives us many cases of people who restrain themselves even when it’s difficult for the sake of Allah.
Yusuf عليه السلام refuses to acquiesce to the wife of the Aziz regardless of desire. He refuses to seek revenge toward his brothers regardless of their betrayal. He refuses to respond to his brothers’ hurtful comments regardless of his pain.
Yaqub عليه السلام forgives his sons regardless of his grief because of their deceitful scheming.
Musa عليه السلام chooses to face Firawn regardless of his fear.
The Prophet ﷺ continued to preach and prayed for Quraish regardless of the sting of rejection and betrayal from his own people.
All these people share one thing in common: they act based on their values. Based on what would please Allah. Values are eternal and feelings are fleeting, so they act based on those eternal truths and take them as a guiding compass.
It takes practice and you won’t always get it right. But clinging to your values will guide you to recognize that you made a mistake and immediately seek to rectify it for Allah. That’s what separated Adam عليه السلام and Shaytan.
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وعن يحيى بن أبي كثير قال: "إذا لقيت صاحب بدعة في طريق; فخذ في طريق آخر"
Yahya ibn Abi Katheer, he said: “If you meet a person of innovation on a path, then take another path.”
Yahya ibn Abi katheer (d. 129 H) was a thiqa (highest level) narrator of hadith, and is quoted in both Bukhari and Muslim- which shows you his credibility. The famous saying لا يستطاع العلم براحة الجسد is attributed to him for those who know.
وعن أبي قلابة ; قال: "لا تجالسوا أهل الأهواء ، ولا تجادلوهم; فإني لا آمن أن يغمروكم في ضلالتهم ، ويلبسوا عليكم ما كنتم تعرفون"
Abu Qilabah, said: “Do not sit with the people of desires, and do not argue with them, for I do not feel safe that they will immerse you in their misguidance, and confuse you about what you used to know.”
Abu Qilabah (d. 104 H), also thiqa and also quoted in Bukhari and Muslim along with Abu Dawud and Tirmidhi, was a prominent Tabi'i
وعن إبراهيم قال: "لا تجالسوا أصحاب الأهواء، ولا تكلموهم; فإني أخاف أن ترتد قلوبكم"
On the authority of Ibrahim, he said: “Do not sit with the people of desires, and do not speak to them, for I fear that your hearts will turn back.” There are many narrations on this.
Ibrahim al-Nakha'i (d. 96 H) was also thiqa, and quoted in the kutub al-sitta like the above two, but also stands out as he was a student of ibn Mas'ud رضي الله عنه
And we find many many more sayings like this. If scholars of high stature like them were this cautious about who they interacted with (socially mind you, taking knowledge from them was not even a question), and they avoided proximity, then where does that leave you and me?
Yahya ibn Abi Katheer, he said: “If you meet a person of innovation on a path, then take another path.”
Yahya ibn Abi katheer (d. 129 H) was a thiqa (highest level) narrator of hadith, and is quoted in both Bukhari and Muslim- which shows you his credibility. The famous saying لا يستطاع العلم براحة الجسد is attributed to him for those who know.
وعن أبي قلابة ; قال: "لا تجالسوا أهل الأهواء ، ولا تجادلوهم; فإني لا آمن أن يغمروكم في ضلالتهم ، ويلبسوا عليكم ما كنتم تعرفون"
Abu Qilabah, said: “Do not sit with the people of desires, and do not argue with them, for I do not feel safe that they will immerse you in their misguidance, and confuse you about what you used to know.”
Abu Qilabah (d. 104 H), also thiqa and also quoted in Bukhari and Muslim along with Abu Dawud and Tirmidhi, was a prominent Tabi'i
وعن إبراهيم قال: "لا تجالسوا أصحاب الأهواء، ولا تكلموهم; فإني أخاف أن ترتد قلوبكم"
On the authority of Ibrahim, he said: “Do not sit with the people of desires, and do not speak to them, for I fear that your hearts will turn back.” There are many narrations on this.
Ibrahim al-Nakha'i (d. 96 H) was also thiqa, and quoted in the kutub al-sitta like the above two, but also stands out as he was a student of ibn Mas'ud رضي الله عنه
And we find many many more sayings like this. If scholars of high stature like them were this cautious about who they interacted with (socially mind you, taking knowledge from them was not even a question), and they avoided proximity, then where does that leave you and me?
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Shaykh Ibn Uthyameen رحمه الله:
"Verily, a person does not know if he will reach the following Ramadan and what comes after it.
The seasons of goodness are like commercial seasons, just as merchants prepare for the buying and selling seasons by importing many different types of goods (to be sold for a profit),
likewise it is befitting for us to prepare with a complete preparation for the arrival of Ramadan with righteous deeds and keeping away from the forbidden matters.”
[Fatawa Suaal 'ala al-Haatif, pg.629]
"Verily, a person does not know if he will reach the following Ramadan and what comes after it.
The seasons of goodness are like commercial seasons, just as merchants prepare for the buying and selling seasons by importing many different types of goods (to be sold for a profit),
likewise it is befitting for us to prepare with a complete preparation for the arrival of Ramadan with righteous deeds and keeping away from the forbidden matters.”
[Fatawa Suaal 'ala al-Haatif, pg.629]
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PERFORMING THE OPTIONAL REGULAR PRAYER.
From the Hadeeth of Abu Darda [رضي الله عنه] who said that the Messenger of Allaah [ﷺ] said:
¤ ❝Whoever prays two Rakah of Dhuha will not be written to be amongst the negligent,
¤ Whoever prays four Rakah will be written from the worshippers.
¤ Whoever prays six then that will be sufficient for him for that day.
¤ Whoever prays eight then he is written from amongst the obedient ones.
¤ Whoever prays twelve Rakah then Allaah builds a house for him in Paradise.
There is not a day nor a night except that Allaah has someone whom Allaah blesses that he gives Sadaqah to Allaah’s slaves, and there is none better from amongst Allaah’s slaves except that Allaah inspires him to remember Allaah.❞ [Collected By Tabraani | Albaani Declared It Hasan In Saheeh Targheeb, (No. 671) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
From Abu Musa Al-Ashari PRAYER.
From the Hadeeth of Abu Darda [رضي الله عنه]
who said that the Messenger of
Allaah [ﷺ] said:
«مَنْ صلَّى الضُّحَى أربعًا ، و قبلَ الأُولىَ أربعًا ، بُنِيَ لهُ بَيتًا في الجنَّةِ.»
❝Whoever prays four for Dhuha and four before Dhuhr prayer then a house is built for him in Paradise.❞ [Collected By Tabarani In ‘Al-Awasat’ | Al-Albaani Said Its Isnaad Is Hasan In Saheehah, (No. 2349) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
From the Hadeeth of Abu Darda [رضي الله عنه] who said that the Messenger of Allaah [ﷺ] said:
¤ ❝Whoever prays two Rakah of Dhuha will not be written to be amongst the negligent,
¤ Whoever prays four Rakah will be written from the worshippers.
¤ Whoever prays six then that will be sufficient for him for that day.
¤ Whoever prays eight then he is written from amongst the obedient ones.
¤ Whoever prays twelve Rakah then Allaah builds a house for him in Paradise.
There is not a day nor a night except that Allaah has someone whom Allaah blesses that he gives Sadaqah to Allaah’s slaves, and there is none better from amongst Allaah’s slaves except that Allaah inspires him to remember Allaah.❞ [Collected By Tabraani | Albaani Declared It Hasan In Saheeh Targheeb, (No. 671) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
From Abu Musa Al-Ashari PRAYER.
From the Hadeeth of Abu Darda [رضي الله عنه]
who said that the Messenger of
Allaah [ﷺ] said:
«مَنْ صلَّى الضُّحَى أربعًا ، و قبلَ الأُولىَ أربعًا ، بُنِيَ لهُ بَيتًا في الجنَّةِ.»
❝Whoever prays four for Dhuha and four before Dhuhr prayer then a house is built for him in Paradise.❞ [Collected By Tabarani In ‘Al-Awasat’ | Al-Albaani Said Its Isnaad Is Hasan In Saheehah, (No. 2349) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
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Do you know that Allah has given you two types of provision?
Temporary provision, which is what you own now, but it can disappear in a moment. Your health, wealth, success, and job can all be taken away.
Everlasting provision, which is what remains with you forever. The night prayer while others sleep is provision. Your tears in sujood are provision. Your parents du’a for you is provision. Your love for the Quran is provision. Your good manners, remembrance of Allah, and tawheed are provisions that will last beyond this world.
Do not let temporary provision distract you from the everlasting provision. True provision is the ability to worship Allah.
Chase what lasts, not what fades.
وَالآخِرَةُ خَيرٌ وَأَبقى
While the Hereafter is better and more enduring. (Surah Al-Aala:17).
Temporary provision, which is what you own now, but it can disappear in a moment. Your health, wealth, success, and job can all be taken away.
Everlasting provision, which is what remains with you forever. The night prayer while others sleep is provision. Your tears in sujood are provision. Your parents du’a for you is provision. Your love for the Quran is provision. Your good manners, remembrance of Allah, and tawheed are provisions that will last beyond this world.
Do not let temporary provision distract you from the everlasting provision. True provision is the ability to worship Allah.
Chase what lasts, not what fades.
وَالآخِرَةُ خَيرٌ وَأَبقى
While the Hereafter is better and more enduring. (Surah Al-Aala:17).
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Are we creating a society of hypocrites?
The Prophet ﷺ pointed to 𝗵𝗶𝘀 𝗰𝗵𝗲𝘀𝘁 3x and said:
التَّقْوَى هَا هُنَا
"𝘗𝘪𝘰𝘶𝘴𝘯𝘦𝘴𝘴 𝘪𝘴 𝙝𝙚𝙧𝙚."
('Sahih Muslim', 2564a).
It says in the Qur'an:
﴿ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ﴾
"𝐸𝑥𝑐𝑒𝑝𝑡 𝑓𝑜𝑟 𝑡ℎ𝑜𝑠𝑒 𝑤ℎ𝑜 𝑐𝑜𝑚𝑒 𝑡𝑜 𝐺𝑜𝑑 𝘄𝗶𝘁𝗵 𝗮 𝗽𝘂𝗿𝗲 𝗵𝗲𝗮𝗿𝘁.”
(Qur'an 26:89).
The external actions are merely reflections of the internal state—if the heart is corrupt, outward behavior will follow.
Enforcing external practices, such as acts of worship, hijabs, beards, and turbans, without addressing the inner condition, leads to a society of hypocrisy. People may appear pious, but true piety will be absent.
When someone is immoral, people often say, "𝘎𝘦𝘵 𝘩𝘪𝘮 𝘮𝘢𝘳𝘳𝘪𝘦𝘥, 𝘢𝘯𝘥 𝘩𝘦 𝘸𝘪𝘭𝘭 𝘤𝘩𝘢𝘯𝘨𝘦." While marriage may help to some extent, if it were the ultimate solution, adultery would not exist.
External sins are simply symptoms of deeper spiritual ailments; so the real solution lies in healing the heart.
𝗝𝘂𝘀𝘁 𝗮𝘀 𝘄𝗲 𝗰𝗮𝗻𝗻𝗼𝘁 𝗶𝗴𝗻𝗼𝗿𝗲 𝗮 𝗳𝗮𝘂𝗹𝘁𝘆 𝗲𝗻𝗴𝗶𝗻𝗲 𝗮𝗻𝗱 𝗼𝗻𝗹𝘆 𝗳𝗼𝗰𝘂𝘀 𝗼𝗻 𝗽𝗮𝗶𝗻𝘁𝗶𝗻𝗴 𝘁𝗵𝗲 𝗰𝗮𝗿, 𝘄𝗲 𝗰𝗮𝗻𝗻𝗼𝘁 𝗻𝗲𝗴𝗹𝗲𝗰𝘁 𝗶𝗻𝘁𝗲𝗿𝗻𝗮𝗹 𝗿𝗲𝗳𝗼𝗿𝗺 𝘄𝗵𝗶𝗹𝗲 𝗲𝗺𝗽𝗵𝗮𝘀𝗶𝘇𝗶𝗻𝗴 𝗼𝘂𝘁𝘄𝗮𝗿𝗱 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲.
When our physical body falls ill, we rush to the doctor, yet spiritual illnesses of the heart often go untreated.
This is not to downplay the importance of external actions, but rather to stress that true righteousness requires internal purification as well.
The Prophet ﷺ pointed to 𝗵𝗶𝘀 𝗰𝗵𝗲𝘀𝘁 3x and said:
التَّقْوَى هَا هُنَا
"𝘗𝘪𝘰𝘶𝘴𝘯𝘦𝘴𝘴 𝘪𝘴 𝙝𝙚𝙧𝙚."
('Sahih Muslim', 2564a).
It says in the Qur'an:
﴿ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ﴾
"𝐸𝑥𝑐𝑒𝑝𝑡 𝑓𝑜𝑟 𝑡ℎ𝑜𝑠𝑒 𝑤ℎ𝑜 𝑐𝑜𝑚𝑒 𝑡𝑜 𝐺𝑜𝑑 𝘄𝗶𝘁𝗵 𝗮 𝗽𝘂𝗿𝗲 𝗵𝗲𝗮𝗿𝘁.”
(Qur'an 26:89).
The external actions are merely reflections of the internal state—if the heart is corrupt, outward behavior will follow.
Enforcing external practices, such as acts of worship, hijabs, beards, and turbans, without addressing the inner condition, leads to a society of hypocrisy. People may appear pious, but true piety will be absent.
When someone is immoral, people often say, "𝘎𝘦𝘵 𝘩𝘪𝘮 𝘮𝘢𝘳𝘳𝘪𝘦𝘥, 𝘢𝘯𝘥 𝘩𝘦 𝘸𝘪𝘭𝘭 𝘤𝘩𝘢𝘯𝘨𝘦." While marriage may help to some extent, if it were the ultimate solution, adultery would not exist.
External sins are simply symptoms of deeper spiritual ailments; so the real solution lies in healing the heart.
𝗝𝘂𝘀𝘁 𝗮𝘀 𝘄𝗲 𝗰𝗮𝗻𝗻𝗼𝘁 𝗶𝗴𝗻𝗼𝗿𝗲 𝗮 𝗳𝗮𝘂𝗹𝘁𝘆 𝗲𝗻𝗴𝗶𝗻𝗲 𝗮𝗻𝗱 𝗼𝗻𝗹𝘆 𝗳𝗼𝗰𝘂𝘀 𝗼𝗻 𝗽𝗮𝗶𝗻𝘁𝗶𝗻𝗴 𝘁𝗵𝗲 𝗰𝗮𝗿, 𝘄𝗲 𝗰𝗮𝗻𝗻𝗼𝘁 𝗻𝗲𝗴𝗹𝗲𝗰𝘁 𝗶𝗻𝘁𝗲𝗿𝗻𝗮𝗹 𝗿𝗲𝗳𝗼𝗿𝗺 𝘄𝗵𝗶𝗹𝗲 𝗲𝗺𝗽𝗵𝗮𝘀𝗶𝘇𝗶𝗻𝗴 𝗼𝘂𝘁𝘄𝗮𝗿𝗱 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲.
When our physical body falls ill, we rush to the doctor, yet spiritual illnesses of the heart often go untreated.
This is not to downplay the importance of external actions, but rather to stress that true righteousness requires internal purification as well.
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The Revelation in Ramadan
The Prophet (ﷺ) said, “The Suhuf of Ibrahim were revealed on the first night of Ramadan, the Tawrah was revealed on the sixth of Ramadan, the Injil was revealed on the thirteenth of Ramadan, the Zabur were revealed on the eighteenth of Ramadan, and the Qur’an was revealed on the twenty-fourth of Ramadan.”
Hasan. See Sahih Al-Jami’ Al-Saghir (no. 1497) by Al-Allamah Al-Albani
The Prophet (ﷺ) said, “The Suhuf of Ibrahim were revealed on the first night of Ramadan, the Tawrah was revealed on the sixth of Ramadan, the Injil was revealed on the thirteenth of Ramadan, the Zabur were revealed on the eighteenth of Ramadan, and the Qur’an was revealed on the twenty-fourth of Ramadan.”
Hasan. See Sahih Al-Jami’ Al-Saghir (no. 1497) by Al-Allamah Al-Albani
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The waiting of Yusuf in the darkness of prison before being set free.
The waiting of Ayyub suffering illness for years before being restored of health.
The waiting of Nuh tirelessly calling people to the truth over a lifetime.
The waiting of Musa in the Midian for years before receiving the prophethood.
Their waiting wasn’t just a passage of time, it was sabr in forms of trust, obedience, hope & true reliance on Allah.
When the wait ends, we see the trials transformed into blessings. 🤍
The waiting of Ayyub suffering illness for years before being restored of health.
The waiting of Nuh tirelessly calling people to the truth over a lifetime.
The waiting of Musa in the Midian for years before receiving the prophethood.
Their waiting wasn’t just a passage of time, it was sabr in forms of trust, obedience, hope & true reliance on Allah.
When the wait ends, we see the trials transformed into blessings. 🤍
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Islam Has Been Perfected For Muslims
Allah said,
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الاِسْلَمَ دِينًا
This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.
This, indeed, is the biggest favor from Allah to this Ummah, for He has completed their religion for them, and they, thus, do not need any other religion or any other Prophet except Muhammad. This is why Allah made Muhammad the Final Prophet and sent him to all humans and Jinn. Therefore, the permissible is what he allows, the impermissible is what he prohibits, the Law is what he legislates and everything that he conveys is true and authentic and does not contain lies or contradictions.
Allah said;
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice), (6:115) meaning, it is true in what it conveys and just in what it commands and forbids. When Allah completed the religion for Muslims, His favor became complete for them as well.
Allah said,
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الاِسْلَمَ دِينًا
This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.
meaning, accept Islam for yourselves, for it is the religion that Allah likes and which He chose for you, and it is that with which He sent the best of the honorable Messengers and the most glorious of His Books.
Ibn Jarir recorded that Harun bin Antarah said that his father said,
"When the Ayah,
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ
(This day, I have perfected your religion for you...) was revealed, during the great day of Hajj (the Day of Arafah, the ninth day of Dhul-Hijjah) Umar cried.
The Prophet said,
The Prophet said,
صَدَقْت
(You have said the truth)."
What supports the meaning of this Hadith is the authentic Hadith,
إِنَّ الاِْسْلَمَ بَدَأَ غَرِيبًا وَسَيَعُودُ غَرِيبًا فَطُوبَى لِلْغُرَبَاء
Islam was strange in its beginning and will return strange once more. Therefore, Tuba for the strangers.
Imam Ahmad recorded that Tariq bin Shihab said,
"A Jewish man said to Umar bin Al-Khattab,
The Jew replied,
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي
(This day, I have perfected your religion for you, completed My favor upon you...).
Umar replied,
In the narration collected by Al-Bukhari in the book of Tafsir, through Tariq, he said,
"The Jews said to Umar,
[Tafseer Ibn Kathir of Surah Al-Ma'idah - 5:3]
Allah said,
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الاِسْلَمَ دِينًا
This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.
This, indeed, is the biggest favor from Allah to this Ummah, for He has completed their religion for them, and they, thus, do not need any other religion or any other Prophet except Muhammad. This is why Allah made Muhammad the Final Prophet and sent him to all humans and Jinn. Therefore, the permissible is what he allows, the impermissible is what he prohibits, the Law is what he legislates and everything that he conveys is true and authentic and does not contain lies or contradictions.
Allah said;
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice), (6:115) meaning, it is true in what it conveys and just in what it commands and forbids. When Allah completed the religion for Muslims, His favor became complete for them as well.
Allah said,
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الاِسْلَمَ دِينًا
This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.
meaning, accept Islam for yourselves, for it is the religion that Allah likes and which He chose for you, and it is that with which He sent the best of the honorable Messengers and the most glorious of His Books.
Ibn Jarir recorded that Harun bin Antarah said that his father said,
"When the Ayah,
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ
(This day, I have perfected your religion for you...) was revealed, during the great day of Hajj (the Day of Arafah, the ninth day of Dhul-Hijjah) Umar cried.
The Prophet said,
What makes you cry?'
He said, What made me cry is that our religion is being perfected for us. Now it is perfect, nothing is perfect, but it is bound to deteriorate.'The Prophet said,
صَدَقْت
(You have said the truth)."
What supports the meaning of this Hadith is the authentic Hadith,
إِنَّ الاِْسْلَمَ بَدَأَ غَرِيبًا وَسَيَعُودُ غَرِيبًا فَطُوبَى لِلْغُرَبَاء
Islam was strange in its beginning and will return strange once more. Therefore, Tuba for the strangers.
Imam Ahmad recorded that Tariq bin Shihab said,
"A Jewish man said to Umar bin Al-Khattab,
O Leader of the Believers! There is a verse in your Book, which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration.'
Umar bin Al-Khattab asked, Which is that verse!'The Jew replied,
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي
(This day, I have perfected your religion for you, completed My favor upon you...).
Umar replied,
By Allah! I know when and where this verse was revealed to Allah's Messenger. It was the evening on the Day of Arafah on a Friday."'
Al-Bukhari recorded this Hadith through Al-Hasan bin As-Sabbah from Jafar bin Awn. Muslim, At-Tirmidhi and An-Nasa'i also recorded this Hadith.In the narration collected by Al-Bukhari in the book of Tafsir, through Tariq, he said,
"The Jews said to Umar,
By Allah! There is a verse that is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration.'
Umar said, By Allah! I know when and where this verse was revealed and where the Messenger of Allah was at that time. It was the day of Arafah, and I was at Arafah, by Allah."[Tafseer Ibn Kathir of Surah Al-Ma'idah - 5:3]
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The one that makes excuses will not achieve anything. Rather the years will pass and he will find that others have exceeded him - become Huffadth and sought knowledge of their Dīn. The intelligent one does not make excuses - rather they manage their time well, strive and ask Allāh to aid them in this Dunya and Akhirah.
Ibn al-Qayyim رحمه الله:
“Every breath we take is taking us closer to death. The time we spend in this world is short, the time we are held in our graves is long, and the punishment for following our lowly desires is calamitous.”
[Sincere Counsel to the Seekers of
Knowledge | Pg. 38 | Daarus Sunnah Publishing]
Ibn al-Qayyim رحمه الله:
“Every breath we take is taking us closer to death. The time we spend in this world is short, the time we are held in our graves is long, and the punishment for following our lowly desires is calamitous.”
[Sincere Counsel to the Seekers of
Knowledge | Pg. 38 | Daarus Sunnah Publishing]
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Forwarded from Deeniyyat فوائد
Al-Fawzan on Worrying about Future Provision and Means of Living
Wed 05 Nov, 2014 by Owais Al-Hashimi
Noble Shaykh, may Allāh give you success, the questioner says: I take care of my five daily prayers, doing them on time, and I regularly recite the Qurān and fast the supererogatory fasts, and all praise is for Allāh. But sometimes I am afflicted with fear about the future as it pertains to provision and means of living, for me and for my children, especially in recent times. This has caused me worry, sadness and confusion. What is your guidance for me regarding these things?
[00:00:34]
The Shaykh responded:
This is from Shayṭān, you must seek refuge with Allāh from this, if you feel this, you seek refuge with Allāh from this, and have a good opinion of Allāh, and rely on Him (by entrusting your affairs to Him). Allāh will make things easy as He wills.
Original (Arabic) audio: http://www.sahab.net/forums/index.php?showtopic=148310
https://owaisalhashimi.info/al-fawzan-on-worrying-about-future-provision-and-means-of-living/
Wed 05 Nov, 2014 by Owais Al-Hashimi
Noble Shaykh, may Allāh give you success, the questioner says: I take care of my five daily prayers, doing them on time, and I regularly recite the Qurān and fast the supererogatory fasts, and all praise is for Allāh. But sometimes I am afflicted with fear about the future as it pertains to provision and means of living, for me and for my children, especially in recent times. This has caused me worry, sadness and confusion. What is your guidance for me regarding these things?
[00:00:34]
The Shaykh responded:
This is from Shayṭān, you must seek refuge with Allāh from this, if you feel this, you seek refuge with Allāh from this, and have a good opinion of Allāh, and rely on Him (by entrusting your affairs to Him). Allāh will make things easy as He wills.
Original (Arabic) audio: http://www.sahab.net/forums/index.php?showtopic=148310
https://owaisalhashimi.info/al-fawzan-on-worrying-about-future-provision-and-means-of-living/
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When people hurt you for their worldly benefits just say “let this dunyaa be yours and akhirāh for ours.”
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Ibn Rajab Rahimahullah:
"How often are the verses of the Qur'an recited to us, yet our hearts remain like stones or even harder?
How many Ramadans pass over us, and our condition in them resembles that of the wretched?
The youth among us do not abandon their reckless desires, nor do the elders refrain from disgraceful deeds to join the ranks of the righteous."
[Lataif al-Ma'arif 174]
"How often are the verses of the Qur'an recited to us, yet our hearts remain like stones or even harder?
How many Ramadans pass over us, and our condition in them resembles that of the wretched?
The youth among us do not abandon their reckless desires, nor do the elders refrain from disgraceful deeds to join the ranks of the righteous."
[Lataif al-Ma'arif 174]
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Aisha reported: The Messenger of Allāh, peace and blessings be upon him, said,
“No believer is pricked by a thorn or more but that Allāh will raise him one degree in status or erase a sin.”
Ṣaḥīḥ al-Bukhārī 5640, Ṣaḥīḥ Muslim 2572
“No believer is pricked by a thorn or more but that Allāh will raise him one degree in status or erase a sin.”
Ṣaḥīḥ al-Bukhārī 5640, Ṣaḥīḥ Muslim 2572
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WHEN GOOD PEOPLE SPEAK WELL OF YOU AFTER YOUR DEATH
Anas bin Malik narrated that a funeral procession passed and the people praised the deceased. The Prophet (ﷺ) said, "It has been affirmed for him."
Then another funeral procession passed and the people spoke badly of the deceased. The Prophet (ﷺ) said, "It has been affirmed for him".
‘Umar bin Al-Khattab asked, "What has been affirmed?" He replied, "You praised this one so Paradise has been affirmed for him — and you spoke badly of that one, so Hell has been affirmed for him. You people are Allah's witnesses on earth.”
(Al-Bukhāri no. 1367)
‘Umar narrated a version in which Allah’s Messenger (ﷺ) said:
“If four (righteous) people testify to the piety of a Muslim, Allah will grant him Paradise."
We asked, "If three persons testify his piety?" He (the Prophet) replied, "Even three."
Then we asked, "What about two?" He replied, "Even two." We did not ask him regarding one witness.
(Al-Bukhari no. 1368)
Anas bin Malik narrated that a funeral procession passed and the people praised the deceased. The Prophet (ﷺ) said, "It has been affirmed for him."
Then another funeral procession passed and the people spoke badly of the deceased. The Prophet (ﷺ) said, "It has been affirmed for him".
‘Umar bin Al-Khattab asked, "What has been affirmed?" He replied, "You praised this one so Paradise has been affirmed for him — and you spoke badly of that one, so Hell has been affirmed for him. You people are Allah's witnesses on earth.”
(Al-Bukhāri no. 1367)
‘Umar narrated a version in which Allah’s Messenger (ﷺ) said:
“If four (righteous) people testify to the piety of a Muslim, Allah will grant him Paradise."
We asked, "If three persons testify his piety?" He (the Prophet) replied, "Even three."
Then we asked, "What about two?" He replied, "Even two." We did not ask him regarding one witness.
(Al-Bukhari no. 1368)
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Ibn Abbas reported: The Prophet, peace and blessings be upon him, said,
“There is healing in three: a cupping operation, a drink of honey, and cauterization with fire, but I forbid my nation from using cauterization.”
al-Bukhārī 5357
“There is healing in three: a cupping operation, a drink of honey, and cauterization with fire, but I forbid my nation from using cauterization.”
al-Bukhārī 5357
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You will spend more time in your grave than in your house. Invest sensibly.
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How Many Recite The Book Of Allaah
Shaykh Ibn Uthaymeen [رحمه الله] said:
❝So many people recite the Book of Allaah Ta’ala. However, they recite it in wording and correctly recite its letters but they do not recite its meaning. They do not establish its Shari’a.
If you reflected upon the condition of the Islamic world today, you would find that most of the Islamic world are upon correctly reciting the letters, rather than establishing the meaning and the Shari’a.❞
[Taleeq Ala Saheeh Muslim, (2/11)]
Shaykh Ibn Uthaymeen [رحمه الله] said:
❝So many people recite the Book of Allaah Ta’ala. However, they recite it in wording and correctly recite its letters but they do not recite its meaning. They do not establish its Shari’a.
If you reflected upon the condition of the Islamic world today, you would find that most of the Islamic world are upon correctly reciting the letters, rather than establishing the meaning and the Shari’a.❞
[Taleeq Ala Saheeh Muslim, (2/11)]
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🥀𝗖𝗼𝗺𝗳𝗼𝗿𝘁 𝗬𝗼𝘂𝗿𝘀𝗲𝗹𝘃𝗲𝘀 𝗢 𝗦𝗲𝗿𝘃𝗮𝗻𝘁𝘀 𝗼𝗳 𝗔𝗹𝗹𝗮𝗵.💎
الَّذِينَ إِذَاأَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُون999"
(Those) Who, when afflicted with calamity, say: 'Truly! To Allah we belong and truly, to Him we shall return.' [Surah Al-Baqarah: 156]"Meaning they comfort themselves with this statement, from what has afflicted them. And they know that they belong to Allah, He disposes (His Command) amongst them as He wishes. And they know that not even an atom's weight (of a deed) with Him, will be lost on the Day of Judgment. That will lead to their acknowledgement that they are His slaves and that they will return to Him in the Hereafter."
Tafsir Ibn Kathir 2/129y f@markazsalafileics
الَّذِينَ إِذَاأَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُون999"
(Those) Who, when afflicted with calamity, say: 'Truly! To Allah we belong and truly, to Him we shall return.' [Surah Al-Baqarah: 156]"Meaning they comfort themselves with this statement, from what has afflicted them. And they know that they belong to Allah, He disposes (His Command) amongst them as He wishes. And they know that not even an atom's weight (of a deed) with Him, will be lost on the Day of Judgment. That will lead to their acknowledgement that they are His slaves and that they will return to Him in the Hereafter."
Tafsir Ibn Kathir 2/129y f@markazsalafileics
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Al-Imām Al-Hāfidh ibn Rajab al-Hambali [may Allāh have mercy on him] said:
“When a person’s hair turns grey, he is like a pregnant woman who has completed her term and now awaits only childbirth. Likewise, one who has reached old age awaits nothing but death. How disgraceful, then, for such a person to persist in sin.”
Latāif al-Ma’ārif | Page 346 | Al-Imām ibn Rajab al-Hambali [may Allāh have mercy on him]
Translation: Authentic Quotes
“When a person’s hair turns grey, he is like a pregnant woman who has completed her term and now awaits only childbirth. Likewise, one who has reached old age awaits nothing but death. How disgraceful, then, for such a person to persist in sin.”
Latāif al-Ma’ārif | Page 346 | Al-Imām ibn Rajab al-Hambali [may Allāh have mercy on him]
Translation: Authentic Quotes
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The believer awaits Ramaḍān like he awaits someone dear who has gone missing; he becomes concerned at its absence, worrying that he may not see it again, and becomes concerned at his deeds if he does see it.
“O Allah, deliver us to Ramaḍān, deliver Ramaḍān to us, and receive it from us having accepted it!”
المؤمن يترقب رمضان كترقبه المفقود العزيز، يحمل هم غيابه أن لا يدركه وهم لقائه بالعمل (اللهم سلِّمنا لرمضان وسلم لنا رمضان وتسلمه منا متقبلا)
“O Allah, deliver us to Ramaḍān, deliver Ramaḍān to us, and receive it from us having accepted it!”
المؤمن يترقب رمضان كترقبه المفقود العزيز، يحمل هم غيابه أن لا يدركه وهم لقائه بالعمل (اللهم سلِّمنا لرمضان وسلم لنا رمضان وتسلمه منا متقبلا)
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