Islāmic classes — "too expensive"
Latest iPhone — "i deserve this"
Healthy halāl food — "too expensive"
fast food — "convenient"
Hajj & 'Umrah — "luxury expense"
Designer bags & clothes — "i'm staying trendy"
30 min of qur'ān recitation — "too busy"
30 min of social media — "time flies"
1 hour of dhikr — "feels like forever"
1 hour of Netflix — "just one more episode"
Your priorities shape your ākhirah.
Latest iPhone — "i deserve this"
Healthy halāl food — "too expensive"
fast food — "convenient"
Hajj & 'Umrah — "luxury expense"
Designer bags & clothes — "i'm staying trendy"
30 min of qur'ān recitation — "too busy"
30 min of social media — "time flies"
1 hour of dhikr — "feels like forever"
1 hour of Netflix — "just one more episode"
Your priorities shape your ākhirah.
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Abu Hāzim Salamah bin Dinār, [may Allāh have mercy on him], said:
“Conceal your good deeds more than you conceal your bad deeds.”
Hilyat ul-Awliyā’a, 3/239 | Abi Nu‘aym al-Asbahāni, [may Allāh bestow mercy upon him]
Translation: Authentic Quotes
“Conceal your good deeds more than you conceal your bad deeds.”
Hilyat ul-Awliyā’a, 3/239 | Abi Nu‘aym al-Asbahāni, [may Allāh bestow mercy upon him]
Translation: Authentic Quotes
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Why RIBA Is Prohibited (Haraam):
============================
The literal meaning of interest or Al-RIBA as it is used in the Arabic language means to excess or increase. In the Islamic terminology interest means effortless profit or that profit which comes free from compensation or that extra earning obtained that is free of exchange.
"Riba` is a loan with the condition that the borrower will return to the lender more than and better than the quantity borrowed."
How Is Interest Illegal
The definition of interest has already been mentioned as well as that it is prohibited. If we explore the Qur’an we will come across at least four places where Allah has mentioned interest.
The first one is in Surah Al-baqarah verse no.275
"Those who devour usury will not stand except as stands one whom the Satan by his touch has driven to madness. That is because they say, "trade is like usury", but Allah has permitted trade and has forbidden usury".
In the next verse 276 in the same place he says,
"Allah will deprive usury of all blessing, and will give increase for deeds of charity, for he does not love any ungrateful sinner."
Two verses later in verse 278 he says,
"Oh you who believe! Fear Allah and give up what remains of your demand for usury if you are indeed believers."
In verse 279 he says,
"If you do not, take notice of war from Allah and his Messenger sallallahu alaihe wasallm but if you repent you shall have your capital sum. Deal not unjustly and you shall not be dealt with unjustly."
In the second place in Surah Aal-Imran, verse no.130 Allah says,
"Oh you who believe! Devour not usury doubled and multiplied; but fear Allah that you may prosper."
In the third place in Surah Al-Nisaa’ Allah states in verse 161,
"That they took usury though they were forbidden and they devoured peoples wealth wrongfully; we have prepared for those amongst them who reject faith a grievous chastisement."
In the fourth place, Surah Al-Room, verse no.39 Allah mentions
"That which you give in usury for increase through the property of people will have no increase with Allah: but that which you give for charity seeking the countenance of Allah, it is these who will get a recompense multiplied."
Prohibition of Interest in Hadith:
Abu Hurayrah (RadiAllahu Anha) reports that the Prophet Muhammed (peace & blessings be upon him) said:
“Refrain from seven deadly things: The companions asked him: What are these? He said: To associate partners with Allah, sorcery; to kill a soul without valid reason in the eyes of Allah; to devour interest; to devour the property of the orphan; to flee from the battlefield; and to falsely implicate chaste, innocent,
believing women of vulgarity.”
[Bukhari, Muslim, Abu Dawud, Nasai]
It is reported from Abu Sa‘eed al-Khudari (RadiAllahu Anha), he said: the Messenger of Allah, Prophet Muhammed (peace & blessings be upon him) said: “[Exchange] gold with gold, silver with silver, wheat with wheat, barley with barley, dates with dates, salt with salt in equal quantities and spot. Anyone who increases the quantity or asks for increase indulges in riba. The receiver and payer are equal in this.” [Sahih Muslim]
And there are many more verses in Qur’an and many more hadeeths too which says that Allah SWT has forbidden riba to the Ummah of Prophet Muhammed (peace & blessings be upon him)
============================
The literal meaning of interest or Al-RIBA as it is used in the Arabic language means to excess or increase. In the Islamic terminology interest means effortless profit or that profit which comes free from compensation or that extra earning obtained that is free of exchange.
"Riba` is a loan with the condition that the borrower will return to the lender more than and better than the quantity borrowed."
How Is Interest Illegal
The definition of interest has already been mentioned as well as that it is prohibited. If we explore the Qur’an we will come across at least four places where Allah has mentioned interest.
The first one is in Surah Al-baqarah verse no.275
"Those who devour usury will not stand except as stands one whom the Satan by his touch has driven to madness. That is because they say, "trade is like usury", but Allah has permitted trade and has forbidden usury".
In the next verse 276 in the same place he says,
"Allah will deprive usury of all blessing, and will give increase for deeds of charity, for he does not love any ungrateful sinner."
Two verses later in verse 278 he says,
"Oh you who believe! Fear Allah and give up what remains of your demand for usury if you are indeed believers."
In verse 279 he says,
"If you do not, take notice of war from Allah and his Messenger sallallahu alaihe wasallm but if you repent you shall have your capital sum. Deal not unjustly and you shall not be dealt with unjustly."
In the second place in Surah Aal-Imran, verse no.130 Allah says,
"Oh you who believe! Devour not usury doubled and multiplied; but fear Allah that you may prosper."
In the third place in Surah Al-Nisaa’ Allah states in verse 161,
"That they took usury though they were forbidden and they devoured peoples wealth wrongfully; we have prepared for those amongst them who reject faith a grievous chastisement."
In the fourth place, Surah Al-Room, verse no.39 Allah mentions
"That which you give in usury for increase through the property of people will have no increase with Allah: but that which you give for charity seeking the countenance of Allah, it is these who will get a recompense multiplied."
Prohibition of Interest in Hadith:
Abu Hurayrah (RadiAllahu Anha) reports that the Prophet Muhammed (peace & blessings be upon him) said:
“Refrain from seven deadly things: The companions asked him: What are these? He said: To associate partners with Allah, sorcery; to kill a soul without valid reason in the eyes of Allah; to devour interest; to devour the property of the orphan; to flee from the battlefield; and to falsely implicate chaste, innocent,
believing women of vulgarity.”
[Bukhari, Muslim, Abu Dawud, Nasai]
It is reported from Abu Sa‘eed al-Khudari (RadiAllahu Anha), he said: the Messenger of Allah, Prophet Muhammed (peace & blessings be upon him) said: “[Exchange] gold with gold, silver with silver, wheat with wheat, barley with barley, dates with dates, salt with salt in equal quantities and spot. Anyone who increases the quantity or asks for increase indulges in riba. The receiver and payer are equal in this.” [Sahih Muslim]
And there are many more verses in Qur’an and many more hadeeths too which says that Allah SWT has forbidden riba to the Ummah of Prophet Muhammed (peace & blessings be upon him)
👍6💯3
Ahmad ibn Hanbal رحمه الله said:
"People need politeness and kindness, and enjoining what is good without harshness, except a man who does evil openly, who must be told and stopped "harshly"
◽[Al-Adaab al-Shar'iyyah (1/191)]
"People need politeness and kindness, and enjoining what is good without harshness, except a man who does evil openly, who must be told and stopped "harshly"
◽[Al-Adaab al-Shar'iyyah (1/191)]
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𝗜𝗻𝘃𝗶𝗻𝗰𝗶𝗯𝗶𝗹𝗶𝘁𝘆 𝗧𝗵𝗿𝗼𝘂𝗴𝗵 𝗧𝗮𝗾𝘄𝗮̄
If you fear Allāh, repent from your sins and seek His forgiveness, nobody can overpower you.
[Shaykh al-Islām Ahmad ibn ‘Abd al-Haleem ibn Taymiyyah (رحمه اللّٰه), Majmū’ al-Fatāwa, 1/178]
If you fear Allāh, repent from your sins and seek His forgiveness, nobody can overpower you.
[Shaykh al-Islām Ahmad ibn ‘Abd al-Haleem ibn Taymiyyah (رحمه اللّٰه), Majmū’ al-Fatāwa, 1/178]
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"The cloth from which your burial shroud will be cut may have already reached the market and yet you remain unaware."
-Imam al-Ghazali رحمة الله عليه
-Imam al-Ghazali رحمة الله عليه
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Shaykhul Islam Ibn Taymiyyah said:
Their harm (the people of innovations, disbelief, or misguidance) is greater than the harm of the enemies who wage war (on the Muslims). For if those people conquer (the Muslim lands), they do not corrupt the hearts (of the people) and the religion that lies within them, except afterwards.
However, those people (the people of innovations) corrupt the hearts from the very beginning.
Majmoo’ Al-Fataawaa 28/232
Their harm (the people of innovations, disbelief, or misguidance) is greater than the harm of the enemies who wage war (on the Muslims). For if those people conquer (the Muslim lands), they do not corrupt the hearts (of the people) and the religion that lies within them, except afterwards.
However, those people (the people of innovations) corrupt the hearts from the very beginning.
Majmoo’ Al-Fataawaa 28/232
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❝You don't really know a person until you live with him, travel with him or do business with him.❞
- Umar ibn al-Khattab رضي الله عنه
A man bore witness in the presence of Umar ibn al-Khattaab -radiyallaahu anhu, so `Umar said to him: “I do not know you, and it does not harm you that I do not know you, but bring someone who does know you.”
So a man said: ‘I know him, O Chief of the Believers.’
Umar said: “What do you know of him?”
The man said: ‘Uprightness.’
Umar said: “Is he your closest neighbour; so that you know about his night and his day, and his comings and goings?”
The man said: ‘No.’
Umar said: “So have you had (monetary) dealings with him involving dirhams and deenars, which will indicate his piety?”
The man said: ‘No.’
Umar said: “Then has he been your companion upon a journey which could indicate to you his good character?”
The man said: ‘No.’
Umar said: “Then you do not know him.”
Then he said to the man (who bore witness): “Bring me someone who knows you.”
[Reported by Al-Bayhaqi and classed as Sahih by Al-Albani in Irwaa' Al-Ghaleel; 2637]
- Umar ibn al-Khattab رضي الله عنه
A man bore witness in the presence of Umar ibn al-Khattaab -radiyallaahu anhu, so `Umar said to him: “I do not know you, and it does not harm you that I do not know you, but bring someone who does know you.”
So a man said: ‘I know him, O Chief of the Believers.’
Umar said: “What do you know of him?”
The man said: ‘Uprightness.’
Umar said: “Is he your closest neighbour; so that you know about his night and his day, and his comings and goings?”
The man said: ‘No.’
Umar said: “So have you had (monetary) dealings with him involving dirhams and deenars, which will indicate his piety?”
The man said: ‘No.’
Umar said: “Then has he been your companion upon a journey which could indicate to you his good character?”
The man said: ‘No.’
Umar said: “Then you do not know him.”
Then he said to the man (who bore witness): “Bring me someone who knows you.”
[Reported by Al-Bayhaqi and classed as Sahih by Al-Albani in Irwaa' Al-Ghaleel; 2637]
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The Messenger [sallal laahu aalayhi wasallam] said, “Treat your sick by giving Sadaqah”. [ 1]
AbuBakr Al-Khubaaziy [rahimahullaah] said: I had a very dangerous illness, so a neighbour of mine saw me and said: Act upon the statement of Allaah’s Messenger [sallal laahu alayhi wasallam], "Treat your sick by giving Sadaqah". It was summertime, so I bought many watermelons and gathered a group of poor people and children. They ate and then supplicated for me to be cured. By Allah! I did not reached the next morning except that Allaah granted me wellbeing. [2]
[1] Saheeh Al-Jaami As-Sagheer Wa Ziyaadah 3358
[2] Siyar A’laam An-Nubulaa 18/44
AbuBakr Al-Khubaaziy [rahimahullaah] said: I had a very dangerous illness, so a neighbour of mine saw me and said: Act upon the statement of Allaah’s Messenger [sallal laahu alayhi wasallam], "Treat your sick by giving Sadaqah". It was summertime, so I bought many watermelons and gathered a group of poor people and children. They ate and then supplicated for me to be cured. By Allah! I did not reached the next morning except that Allaah granted me wellbeing. [2]
[1] Saheeh Al-Jaami As-Sagheer Wa Ziyaadah 3358
[2] Siyar A’laam An-Nubulaa 18/44
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The Difference Between a Prophet and a Messenger (عليه السلام)
All Messengers are Prophets, but not all Prophets are Messengers.
A Prophet (Nabi) is someone who Allah has given guidance or a Shari’ah (law) for himself. Sometimes, Allah asks the Prophet to teach it to people who already believe in the same message (of Tawheed—Islamic Monotheism).
A Messenger (Rasool) is someone who Allah has given a new Shari’ah (law) and commanded him to deliver it to people who disagree with him or oppose the message (of Tawheed—Islamic Monotheism).
📚 Sharh al-Tahawiyyah (78–79).
All Messengers are Prophets, but not all Prophets are Messengers.
A Prophet (Nabi) is someone who Allah has given guidance or a Shari’ah (law) for himself. Sometimes, Allah asks the Prophet to teach it to people who already believe in the same message (of Tawheed—Islamic Monotheism).
A Messenger (Rasool) is someone who Allah has given a new Shari’ah (law) and commanded him to deliver it to people who disagree with him or oppose the message (of Tawheed—Islamic Monotheism).
📚 Sharh al-Tahawiyyah (78–79).
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Tajweed books for adults
Tajweed Rules of the Qur'an أحكَـام تَـجويد القـرآن
by *Kareema Carol Czerepinski*
1) https://archive.org/download/TajweedRulesOfTheQuranP3/Tajweed%20Rules%20of%20the%20Quran%20Part%201.pdf
2) https://archive.org/download/TajweedRulesOfTheQuranP3/Tajweed-Rules-of-the-Quran-p2.pdf
3) https://archive.org/download/TajweedRulesOfTheQuranP3/Tajweed-Rules-of-the-Quran-p3.pdf
Tajweed Rules of the Qur'an أحكَـام تَـجويد القـرآن
by *Kareema Carol Czerepinski*
1) https://archive.org/download/TajweedRulesOfTheQuranP3/Tajweed%20Rules%20of%20the%20Quran%20Part%201.pdf
2) https://archive.org/download/TajweedRulesOfTheQuranP3/Tajweed-Rules-of-the-Quran-p2.pdf
3) https://archive.org/download/TajweedRulesOfTheQuranP3/Tajweed-Rules-of-the-Quran-p3.pdf
👍1
Ahmad ibn Hanbal رحمه الله said:
"People need politeness and kindness, and enjoining what is good without harshness, except a man who does evil openly, who must be told and stopped "harshly"
◽[Al-Adaab al-Shar'iyyah (1/191)]
"People need politeness and kindness, and enjoining what is good without harshness, except a man who does evil openly, who must be told and stopped "harshly"
◽[Al-Adaab al-Shar'iyyah (1/191)]
💯10
The Meaning of Al-Hamd
Abu Ja
الْحَمْدُ للَّهِ
(All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims,
☆The Virtues of Al-Hamd
Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari
«أَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ»
(Verily, your Lord likes Al-Hamd.)"
An-Nasa'i also recorded this Hadith. Furthermore, Abu
«أَفْضَلُ الذِّكْرِ لَا إِلهَ إِلَّا اللهُ، وَأَفْضَلُ الدُّعَاءِ الْحَمْدُدِلله»
(The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.)
At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Ibn Majah recorded that Anas bin Malik رضي الله عنه said that the Messenger of Allah ﷺ said,
«مَا أَنْعَمَ اللهُ عَلَى عَبْدٍنِعْمَةً فَقَالَ: الْحَمْدُ للهِ، إِلَّا كَانَ الَّذِي أَعْطَى أَفْضَلَ مِمَّا أَخَذَ»
(No servant is blessed by Allah and says,
«إِنَّ عَبْدًا مِنْ عِبَادِ اللهِ قَالَ:يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللهِ فَقَالَا: يَا رَبَّنَا إِنَّ عَبْدًا قَدْ قَالَ مَقَالَةً لَا نَدْرِي كَيْفَ نَكْتُبُهَا، قَالَ اللهُ، وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ: مَاذَا قَالَ عَبْدِي؟ قَالَا: يَا رَبِّ إِنَّهُ قَالَ: لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَقَالَ اللهُ لَهُمَا: اكْتُبَاهَا كَمَا قَالَ عَبْدِي، حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا.»
Abu Ja
far bin Jarir رضي الله عنه said, "The meaning of
الْحَمْدُ للَّهِ
(Al-Hamdu Lillah) (all praise and thanks be to Allah) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah's innumerable favors and bounties, that only He knows the amount of. Allah's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end."
Further, Ibn Jarir commented on the Ayah,
الْحَمْدُ للَّهِ
(Al-Hamdu Lillah), that it means, "A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, Say: All thanks and praise is due to Allah.' It was said that the statement,الْحَمْدُ للَّهِ
(All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims,
All thanks are due to Allah,' he will be thanking Him for His favors and bounties."
☆The Difference between Praise and Thanks
Hamd is more general, in that it is a statement of praise for one's characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics.
☆The Statements of the Salaf about Al-Hamd
Hafs mentioned that Umar said to Ali, "We know La ilaha illallah, Subhan Allah and Allahu Akbar. What about Al-Hamdu Lillah" Ali said, "A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated." Also, Ibn Abbas said, "Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah, Allah says, My servant has praised Me." Ibn Abi Hatim recorded this Hadith.☆The Virtues of Al-Hamd
Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari
said, "I said, O Messenger of Allah ﷺ ! Should I recite to you words of praise for My Lord, the Exalted, that I have collected' He said,«أَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ»
(Verily, your Lord likes Al-Hamd.)"
An-Nasa'i also recorded this Hadith. Furthermore, Abu
Isa At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin Abdullah said that the Messenger of Allah ﷺ said,«أَفْضَلُ الذِّكْرِ لَا إِلهَ إِلَّا اللهُ، وَأَفْضَلُ الدُّعَاءِ الْحَمْدُدِلله»
(The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.)
At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Ibn Majah recorded that Anas bin Malik رضي الله عنه said that the Messenger of Allah ﷺ said,
«مَا أَنْعَمَ اللهُ عَلَى عَبْدٍنِعْمَةً فَقَالَ: الْحَمْدُ للهِ، إِلَّا كَانَ الَّذِي أَعْطَى أَفْضَلَ مِمَّا أَخَذَ»
(No servant is blessed by Allah and says,
Al-Hamdu Lillah', except that what he was given is better than that which he has himself acquired.) Further, in his Sunan, Ibn Majah recorded that Ibn Umar said that the Messenger of Allah ﷺ said,«إِنَّ عَبْدًا مِنْ عِبَادِ اللهِ قَالَ:يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللهِ فَقَالَا: يَا رَبَّنَا إِنَّ عَبْدًا قَدْ قَالَ مَقَالَةً لَا نَدْرِي كَيْفَ نَكْتُبُهَا، قَالَ اللهُ، وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ: مَاذَا قَالَ عَبْدِي؟ قَالَا: يَا رَبِّ إِنَّهُ قَالَ: لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَقَالَ اللهُ لَهُمَا: اكْتُبَاهَا كَمَا قَالَ عَبْدِي، حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا.»
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Rasoolullah ﷺ said:
“Truly, from amongst what I fear for you are the seductive desires in your stomachs and your private parts and the misguidance of desire.”
● [صحيح الترغيب والترهيب رقم الحديث ٢١٤٣]
“Truly, from amongst what I fear for you are the seductive desires in your stomachs and your private parts and the misguidance of desire.”
● [صحيح الترغيب والترهيب رقم الحديث ٢١٤٣]
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Al-Qaari (may Allah have mercy on him) said:
“Whoever harms [others]” means harming a believer, and being the first to stir up trouble.
“Allah will harm him” means: He will requite him for his action, by way of making the punishment fit the crime.
“Whoever causes hardship” means by opposing someone and showing hostility towards him,
“Allah will cause hardship to him” means He will punish him.
End quote from Mirqaat al-Mafaateeh (8/3156).
If you have done this the best thing is to ask forgiveness from Allah then that person. Sometimes we walk around and forget or are unaware now is the time to rectify before you’re getting punished for harming a believer and non believer to for that. ‼️‼️‼️‼️
“Whoever harms [others]” means harming a believer, and being the first to stir up trouble.
“Allah will harm him” means: He will requite him for his action, by way of making the punishment fit the crime.
“Whoever causes hardship” means by opposing someone and showing hostility towards him,
“Allah will cause hardship to him” means He will punish him.
End quote from Mirqaat al-Mafaateeh (8/3156).
If you have done this the best thing is to ask forgiveness from Allah then that person. Sometimes we walk around and forget or are unaware now is the time to rectify before you’re getting punished for harming a believer and non believer to for that. ‼️‼️‼️‼️
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Came across a beautiful lesson from a Telegram channel:
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My Ustadh told me something one evening that completely shifted the way I viewed hardship.
We were talking about setbacks - missed opportunities, closed doors, things that just didn't go our way. Someone had just shared how they didn't get into a job they're really passionate about. You could see the weight in their voice. Disappointment laced every word.
That's when Ustadh said:
"You know the story of Musa and Khidr?"
We all nodded.
He said:
"Everyone loves the part where Khidr explains why he broke the boat, killed the boy, and rebuilt the wall. Because suddenly, the pain makes sense. The confusion becomes clarity. But do you realise something?"
He paused.
"Musa only got the explanation because it was a lesson. The people who owned the boat, the parents of that child, the town that rejected them-they never got told. They just had to live with what happened."
The room was quiet.
Then he said:
"Sometimes in life, you don't get the Khidr moment. You don't get to find out why something happened. You just get the qadr. The closed door. The loss. The silence. And your test is whether you can still trust Allah without needing the explanation."
He leaned forward and said:
"It's easy to have sabr when the story wraps up neatly. But the real test is:
Can you have tawakkul when you're still in the middle of the story?"
I remember sitting with those words long after the class ended.
Because we all wait for our Khidr moment, the point where everything makes sense. But sometimes, that moment doesn't come in this life. And still, we are asked to trust.
And that's the moral he left us with:
" Iman isn't proven by understanding the plan, rather by trusting the Planner Himself. "
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My Ustadh told me something one evening that completely shifted the way I viewed hardship.
We were talking about setbacks - missed opportunities, closed doors, things that just didn't go our way. Someone had just shared how they didn't get into a job they're really passionate about. You could see the weight in their voice. Disappointment laced every word.
That's when Ustadh said:
"You know the story of Musa and Khidr?"
We all nodded.
He said:
"Everyone loves the part where Khidr explains why he broke the boat, killed the boy, and rebuilt the wall. Because suddenly, the pain makes sense. The confusion becomes clarity. But do you realise something?"
He paused.
"Musa only got the explanation because it was a lesson. The people who owned the boat, the parents of that child, the town that rejected them-they never got told. They just had to live with what happened."
The room was quiet.
Then he said:
"Sometimes in life, you don't get the Khidr moment. You don't get to find out why something happened. You just get the qadr. The closed door. The loss. The silence. And your test is whether you can still trust Allah without needing the explanation."
He leaned forward and said:
"It's easy to have sabr when the story wraps up neatly. But the real test is:
Can you have tawakkul when you're still in the middle of the story?"
I remember sitting with those words long after the class ended.
Because we all wait for our Khidr moment, the point where everything makes sense. But sometimes, that moment doesn't come in this life. And still, we are asked to trust.
And that's the moral he left us with:
" Iman isn't proven by understanding the plan, rather by trusting the Planner Himself. "
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Shaykh Al-Islam Ibn Taymiyyah رحمه الله:
Whoever finds that he has shortcomings in his ibadah, sayings or actions, or that his sustenance has decreased, or that his heart is unsettled, then let him make istighfar (repentance to Allah).
[Majmu’ Al-Fatawa | Volume 11, Pg. 698]
Whoever finds that he has shortcomings in his ibadah, sayings or actions, or that his sustenance has decreased, or that his heart is unsettled, then let him make istighfar (repentance to Allah).
[Majmu’ Al-Fatawa | Volume 11, Pg. 698]
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When Blessings Are Met with Ingratitude, They Are Reversed
Speaker: Sheikh Salih As-Sindi hafidahullah
Source: Follow the Madrasatuna channel on WhatsApp: https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v
Speaker: Sheikh Salih As-Sindi hafidahullah
Source: Follow the Madrasatuna channel on WhatsApp: https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v
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