باب مَنْ خَصَّ بِالْعِلْمِ قَوْمًا دُونَ قَوْمٍ كَرَاهِيَةَ أَنْ لاَ يَفْهَمُوا
وَقَالَ عَلِيٌّ حَدِّثُوا النَّاسَ، بِمَا يَعْرِفُونَ، أَتُحِبُّونَ أَنْ يُكَذَّبَ، اللَّهُ وَرَسُولُهُ
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى عَنْ مَعْرُوفِ بْنِ خَرَّبُوذٍ عَنْ أَبِي الطُّفَيْلِ عَنْ عَلِيٍّ بِذَلِكَ.
Chapter. Whoever selected some people to teach them (religious) knowledge preferring them over others for fear that the others may not understand it.
And 'Ali said, "You should preach to the people according to their mental calibre so that they may not convey wrong things about Allah and His Messenger"
Narrated Abu At-Tufail the above mentioned statement of 'Ali.
📚 Sahih Al-Bukhari : 127
( Book 3 , Hadith 69 )
وَقَالَ عَلِيٌّ حَدِّثُوا النَّاسَ، بِمَا يَعْرِفُونَ، أَتُحِبُّونَ أَنْ يُكَذَّبَ، اللَّهُ وَرَسُولُهُ
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى عَنْ مَعْرُوفِ بْنِ خَرَّبُوذٍ عَنْ أَبِي الطُّفَيْلِ عَنْ عَلِيٍّ بِذَلِكَ.
Chapter. Whoever selected some people to teach them (religious) knowledge preferring them over others for fear that the others may not understand it.
And 'Ali said, "You should preach to the people according to their mental calibre so that they may not convey wrong things about Allah and His Messenger"
Narrated Abu At-Tufail the above mentioned statement of 'Ali.
📚 Sahih Al-Bukhari : 127
( Book 3 , Hadith 69 )
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My dear brother and sister, there is a pain that is felt only by those whose hearts are alive — a pain that does not arise from the trials of this world, nor from the loss of wealth, nor from the hardship of life. It is a pain that comes from witnessing the light of faith being dimmed, the Sunnah being neglected, and the teachings of Islam being distorted. It is the pain of those who walk upon the truth in a time of confusion.
How profoundly did Shaykh al-ʿAllāmah Nāṣir as-Sunnah wa Qāmiʿ al-Bidʿah, Ḥamūd al-Tuwayjirī (may Allah have mercy on him) describe this reality in Ghurbat al-Islām (1/112): “You will not see a Muslim whose heart has been illuminated by the light of knowledge and faith except that he is, in our time, like one holding onto hot coals — constantly in pain and distress over the widespread deficiency and alteration in all matters of the religion, and the breaking of many of the ties of Islam.”
This is the reality of living with a heart that is alive in a time of darkness. For the one who knows the light of the Sunnah cannot bear to see it replaced with innovations. The one who knows the purity of Tawḥīd cannot bear to see it mixed with shirk. The one who knows the beauty of the Qur’an cannot bear to see it neglected, misunderstood, or replaced with human opinions.
O servant of Allah, if you feel this pain — this sadness, this sorrow, this grief — then know that it is a sign of faith. It is a sign that your heart is still alive, that your soul still cares for the truth, and that your īmān has not been extinguished. But this pain should not lead to despair. Rather, it should drive you to action — to hold even more firmly to the Qur’an and Sunnah, to learn your faith with clarity so that you are not confused by the falsehoods around you, to teach your family and those you love so that they are protected from the darkness of ignorance, to call others to the light with wisdom, patience, and sincerity, and to always seek the company of the righteous, those who remind you of Allah and the Hereafter.
https://news.1rj.ru/str/abuzakriyya
How profoundly did Shaykh al-ʿAllāmah Nāṣir as-Sunnah wa Qāmiʿ al-Bidʿah, Ḥamūd al-Tuwayjirī (may Allah have mercy on him) describe this reality in Ghurbat al-Islām (1/112): “You will not see a Muslim whose heart has been illuminated by the light of knowledge and faith except that he is, in our time, like one holding onto hot coals — constantly in pain and distress over the widespread deficiency and alteration in all matters of the religion, and the breaking of many of the ties of Islam.”
This is the reality of living with a heart that is alive in a time of darkness. For the one who knows the light of the Sunnah cannot bear to see it replaced with innovations. The one who knows the purity of Tawḥīd cannot bear to see it mixed with shirk. The one who knows the beauty of the Qur’an cannot bear to see it neglected, misunderstood, or replaced with human opinions.
O servant of Allah, if you feel this pain — this sadness, this sorrow, this grief — then know that it is a sign of faith. It is a sign that your heart is still alive, that your soul still cares for the truth, and that your īmān has not been extinguished. But this pain should not lead to despair. Rather, it should drive you to action — to hold even more firmly to the Qur’an and Sunnah, to learn your faith with clarity so that you are not confused by the falsehoods around you, to teach your family and those you love so that they are protected from the darkness of ignorance, to call others to the light with wisdom, patience, and sincerity, and to always seek the company of the righteous, those who remind you of Allah and the Hereafter.
https://news.1rj.ru/str/abuzakriyya
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Abu Zakariyya Ahmed Al-Hudaydi
Imam al-Awzai رحمه الله said:
“Hold fast to the narrations of the Salaf, even if people were to abandon you.
(And) beware of the opinions of the people, no matter how much they beautify it with their speech.”
سير أعلام النبلاء 7/120
“Hold fast to the narrations of the Salaf, even if people were to abandon you.
(And) beware of the opinions of the people, no matter how much they beautify it with their speech.”
سير أعلام النبلاء 7/120
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Too much wisdom in this one hadis.
Abu Dharr reported:
I said, “O Messenger of Allah, instruct me.”
The Prophet, peace and blessings be upon him, said, “I advise you to be mindful of Allah Almighty, for it will beautify all of your affairs.”
I said, “Tell me more.”
The Prophet said, “You must recite the Quran and remember Allah Almighty, for you will be mentioned in heaven and you will have light upon earth.”
I said, “Tell me more.”
The Prophet said, “You must observe long periods of silence, for it will drive away Satan and help you in the matter of your religion.”
I said, “Tell me more.”
The Prophet said, “Beware of too much laughter, for it will deaden the heart and take away the light on your face.”
I said, “Tell me more.”
The Prophet said, “Speak the truth, even if it is bitter.” I said, “Tell me more.” The Prophet said, “Do not fear the blame of any critic in the matter of Allah.”
Source: Shu’ab al-Imān 4582
Grade: Sahih li ghayrihi (authentic due to external evidence) according to Al-Albani
Abu Dharr reported:
I said, “O Messenger of Allah, instruct me.”
The Prophet, peace and blessings be upon him, said, “I advise you to be mindful of Allah Almighty, for it will beautify all of your affairs.”
I said, “Tell me more.”
The Prophet said, “You must recite the Quran and remember Allah Almighty, for you will be mentioned in heaven and you will have light upon earth.”
I said, “Tell me more.”
The Prophet said, “You must observe long periods of silence, for it will drive away Satan and help you in the matter of your religion.”
I said, “Tell me more.”
The Prophet said, “Beware of too much laughter, for it will deaden the heart and take away the light on your face.”
I said, “Tell me more.”
The Prophet said, “Speak the truth, even if it is bitter.” I said, “Tell me more.” The Prophet said, “Do not fear the blame of any critic in the matter of Allah.”
Source: Shu’ab al-Imān 4582
Grade: Sahih li ghayrihi (authentic due to external evidence) according to Al-Albani
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Ibn Qayyim al-Jawziyya ﵀ wrote ,
“From him (Shaytan), his followers learned the method of calling haraam things by names which people find attractive. So they called WINE- the mother of joy, and they called INTOXICANTS - morsels of delight, and they called RIBA (usury) business dealing”
📖 : (Al-Waabil as-Sayyib min al-Kalim at-Tayyib)
Similarly, today singing, dancing, acting, making statues are all called, 'art!' But with such devious behavior man can only fool himself and none can deceive Allah, the All-Wise.
- Mission Islam
“From him (Shaytan), his followers learned the method of calling haraam things by names which people find attractive. So they called WINE- the mother of joy, and they called INTOXICANTS - morsels of delight, and they called RIBA (usury) business dealing”
📖 : (Al-Waabil as-Sayyib min al-Kalim at-Tayyib)
Similarly, today singing, dancing, acting, making statues are all called, 'art!' But with such devious behavior man can only fool himself and none can deceive Allah, the All-Wise.
- Mission Islam
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How to soften the heart
Speaker: Shaykh bin ‘Uthaymin رحمه الله
Source: Follow the Shaykh Ibn Uthaymeen رحمه الله channel on WhatsApp: https://whatsapp.com/channel/0029VajToPUHltY3UlGwvp0j
Speaker: Shaykh bin ‘Uthaymin رحمه الله
Source: Follow the Shaykh Ibn Uthaymeen رحمه الله channel on WhatsApp: https://whatsapp.com/channel/0029VajToPUHltY3UlGwvp0j
💯5
Is it okay to delay ʿIshā’?
Yes—and in fact, delaying it is often better, as long as it’s within the correct time and not done out of laziness.
The Prophet ﷺ said:
“Were it not difficult for my ummah, I would have commanded them to delay ʿIshā’.”
— Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim
⸻
So when should you delay it?
You can delay ʿIshā’ any time after it enters (when the redness in the sky disappears after Maghrib) up until midnight—Islamic midnight, not 12am.
Islamic midnight = halfway between Maghrib and Fajr.
For example:
• If Maghrib is at 6:00pm and Fajr is at 5:00am, then midnight is around 11:30pm.
• Praying after that is no longer allowed unless you have a valid excuse.
Delaying ʿIshā’ within this window is better if:
• You’re not too tired to pray properly
• You’ll have more khushūʿ
• You don’t risk falling asleep and missing it
⸻
Aḥādīth to support this:
ʿĀ’ishah عليها السلام said:
“The Prophet ﷺ used to delay ʿIshā’ until most of the people had fallen asleep, and he disliked praying it early.”
— Ṣaḥīḥ Muslim 638
Jābir ibn ʿAbdillāh رضي الله عنه narrated:
“The Prophet ﷺ said: ‘No one is waiting for it except you. And that is the best time to pray it—if it weren’t hard on my ummah.’”
— Ṣaḥīḥ al-Bukhārī & Muslim
⸻
Statements from the ʿUlamā’:
Shaykh Ibn Bāz رحمه الله:
“Delaying ʿIshā’ is better unless it becomes difficult.”
— Fatāwā Nūr ʿala ad-Darb
Shaykh Ibn ʿUthaymīn رحمه الله:
“Delaying it is better, but only until Islamic midnight. After that, it’s not allowed to delay it.”
— Sharḥ Riyāḍ al-Ṣāliḥīn
Imām al-Nawawī رحمه الله:
“Delaying ʿIshā’ is preferred, as long as it doesn’t lead to hardship or missing it.”
— Sharḥ Ṣaḥīḥ Muslim
⸻
So yes—delay it intentionally for more reward, not because you’re distracted.
Pray it late for Allāh’s sake, not out of laziness.
But once midnight hits—no more delay.
⸻
Yes—and in fact, delaying it is often better, as long as it’s within the correct time and not done out of laziness.
The Prophet ﷺ said:
“Were it not difficult for my ummah, I would have commanded them to delay ʿIshā’.”
— Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim
⸻
So when should you delay it?
You can delay ʿIshā’ any time after it enters (when the redness in the sky disappears after Maghrib) up until midnight—Islamic midnight, not 12am.
Islamic midnight = halfway between Maghrib and Fajr.
For example:
• If Maghrib is at 6:00pm and Fajr is at 5:00am, then midnight is around 11:30pm.
• Praying after that is no longer allowed unless you have a valid excuse.
Delaying ʿIshā’ within this window is better if:
• You’re not too tired to pray properly
• You’ll have more khushūʿ
• You don’t risk falling asleep and missing it
⸻
Aḥādīth to support this:
ʿĀ’ishah عليها السلام said:
“The Prophet ﷺ used to delay ʿIshā’ until most of the people had fallen asleep, and he disliked praying it early.”
— Ṣaḥīḥ Muslim 638
Jābir ibn ʿAbdillāh رضي الله عنه narrated:
“The Prophet ﷺ said: ‘No one is waiting for it except you. And that is the best time to pray it—if it weren’t hard on my ummah.’”
— Ṣaḥīḥ al-Bukhārī & Muslim
⸻
Statements from the ʿUlamā’:
Shaykh Ibn Bāz رحمه الله:
“Delaying ʿIshā’ is better unless it becomes difficult.”
— Fatāwā Nūr ʿala ad-Darb
Shaykh Ibn ʿUthaymīn رحمه الله:
“Delaying it is better, but only until Islamic midnight. After that, it’s not allowed to delay it.”
— Sharḥ Riyāḍ al-Ṣāliḥīn
Imām al-Nawawī رحمه الله:
“Delaying ʿIshā’ is preferred, as long as it doesn’t lead to hardship or missing it.”
— Sharḥ Ṣaḥīḥ Muslim
⸻
So yes—delay it intentionally for more reward, not because you’re distracted.
Pray it late for Allāh’s sake, not out of laziness.
But once midnight hits—no more delay.
⸻
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Taking care of your mental health is not a lack of faith. Even prayer becomes hard when the heart is heavy.
Islam encourages shifa (healing) through dua, support, and seeking help.
Islam encourages shifa (healing) through dua, support, and seeking help.
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𝗣𝗿𝗲𝘀𝗲𝗻𝘁 𝗖𝗵𝗮𝗿𝗮𝗰𝘁𝗲𝗿 𝗼𝘃𝗲𝗿 𝗣𝗮𝘀𝘁 𝗔𝗰𝘁𝗶𝗼𝗻𝘀
You should not look at what the person used to do, rather you should look at what kind of person they are today.
The one who gets bogged down about people’s pasts, is just like Iblīs (shayṭān) who said to Allāh, “You created me from fire and you created him from clay.”
– Qur'ān, Sūrah Ṣād 38:76
[Shaykhul-Islām Ibn Taymiyyah (رحمه اللّٰه), al-Minhāj, vol.2, pg. 430]
You should not look at what the person used to do, rather you should look at what kind of person they are today.
The one who gets bogged down about people’s pasts, is just like Iblīs (shayṭān) who said to Allāh, “You created me from fire and you created him from clay.”
– Qur'ān, Sūrah Ṣād 38:76
[Shaykhul-Islām Ibn Taymiyyah (رحمه اللّٰه), al-Minhāj, vol.2, pg. 430]
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Ibn al-Qayyim رحمه الله:
“From Allāh’s mercy upon His servant is that He tests him with a trial which he can’t disclose to others nor can he find anyone who can understand it properly — so that his heart doesn’t become attached to anyone else instead of Allāh who he goes and complains to.”
[al-Waabil al-Sayyib | 35]
“From Allāh’s mercy upon His servant is that He tests him with a trial which he can’t disclose to others nor can he find anyone who can understand it properly — so that his heart doesn’t become attached to anyone else instead of Allāh who he goes and complains to.”
[al-Waabil al-Sayyib | 35]
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MERCY || Giving respite to debtors
Rasulullaah ﷺ said that the person who wishes that Allaah relieved his worries on the Day of Qiyaamah should give respite to poor debtors or waive their debts.
[Muslim 4000, from Hadhrat Abu Qataadah رَضِيَ ٱللَّٰهُ عَنْهُ]
Rasulullaah ﷺ said that the person who wishes that Allaah relieved his worries on the Day of Qiyaamah should give respite to poor debtors or waive their debts.
[Muslim 4000, from Hadhrat Abu Qataadah رَضِيَ ٱللَّٰهُ عَنْهُ]
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Jannah is Our Dream
Photo
Imaam al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh that Aaishah (may Allaah be pleased with her) said: I heard the Prophet (peace and blessings of Allaah be upon him) saying: Souls are like connoscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.
(Saheeh al-Bukhaari, Kitaab Ahaadeeth al-Anbiyaa, Baab al-Arwaah junood mujannadah).
Ibn Hajar (may Allaah have mercy on him) said in his commentary on the hadeeth: Concerning the phrase Souls are like connoscripted soldiers al-Khattaabi said: This may refer to their similarity as regards good or evil, righteousness or corruption. Good people are inclined towards other good people, and evil people are similarly inclined towards other evil people. Souls feel affinity with others according to the nature in which they were created, good or evil. If souls natures are similar, they will get along, otherwise they will not be on good terms with one another. It could be that what is being referred to is the beginning of creation in the realm of the unseen when, it is reported, souls were created before bodies, and used to meet one another and express their pessimism about the future. When souls have entered bodies (come to the physical realm) they may recognize one another from the past, and may be on friendly terms or otherwise based on that past experience💯
(Saheeh al-Bukhaari, Kitaab Ahaadeeth al-Anbiyaa, Baab al-Arwaah junood mujannadah).
Ibn Hajar (may Allaah have mercy on him) said in his commentary on the hadeeth: Concerning the phrase Souls are like connoscripted soldiers al-Khattaabi said: This may refer to their similarity as regards good or evil, righteousness or corruption. Good people are inclined towards other good people, and evil people are similarly inclined towards other evil people. Souls feel affinity with others according to the nature in which they were created, good or evil. If souls natures are similar, they will get along, otherwise they will not be on good terms with one another. It could be that what is being referred to is the beginning of creation in the realm of the unseen when, it is reported, souls were created before bodies, and used to meet one another and express their pessimism about the future. When souls have entered bodies (come to the physical realm) they may recognize one another from the past, and may be on friendly terms or otherwise based on that past experience💯
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𝗕𝗲𝘁𝘄𝗲𝗲𝗻 𝘁𝗵𝗲 𝗣𝗮𝘀𝘁 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗙𝘂𝘁𝘂𝗿𝗲
— Imām Ibn al-Qayyim al-Jawziyyah (رحمه اللّٰه)
Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfār (seeking Allāh’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts.
So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs.
But then your attention must be directed to your life in the present – the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.
[Imām Ibn al-Qayyim al-Jawziyyah (رحمه اللّٰه), al-Fawā’id, pp 151-152, Al-Istiqāmah, No. 2]
— Imām Ibn al-Qayyim al-Jawziyyah (رحمه اللّٰه)
Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfār (seeking Allāh’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts.
So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs.
But then your attention must be directed to your life in the present – the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.
[Imām Ibn al-Qayyim al-Jawziyyah (رحمه اللّٰه), al-Fawā’id, pp 151-152, Al-Istiqāmah, No. 2]
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Being yourself is not about:
▪︎ Staying the same.
▪︎ Avoiding growth.
▪︎ Being stagnant in old habits.
Authenticity, in Islam, is understanding your true self as a creation of Allah SWT...
... and from that foundation, striving to become the best version of yourself.
Momin seeks constant improvement and alignment with his purpose.
■ It is okay to upgrade your beliefs.
As long as they align with the truth revealed by Allah SWT and the teachings of the Prophet ﷺ.
■ It is okay to challenge what you thought was true. But always in the pursuit of truth.
■ It is okay to question your old ways. If they don't align with your growth towards righteousness.
In Islam, growth is a lifelong journey.
It's good to make space for new ways of thinking, as long as it is rooted in taqŵa and seeking the truth.
Being real doesn't mean being rigid.
It means being grounded in your values,
while striving to become better in all aspects of your life - with humility, faith and openness to change.
✍️ Maryam Ibrahim
#authenticity #growth
▪︎ Staying the same.
▪︎ Avoiding growth.
▪︎ Being stagnant in old habits.
Authenticity, in Islam, is understanding your true self as a creation of Allah SWT...
... and from that foundation, striving to become the best version of yourself.
Momin seeks constant improvement and alignment with his purpose.
■ It is okay to upgrade your beliefs.
As long as they align with the truth revealed by Allah SWT and the teachings of the Prophet ﷺ.
■ It is okay to challenge what you thought was true. But always in the pursuit of truth.
■ It is okay to question your old ways. If they don't align with your growth towards righteousness.
In Islam, growth is a lifelong journey.
It's good to make space for new ways of thinking, as long as it is rooted in taqŵa and seeking the truth.
Being real doesn't mean being rigid.
It means being grounded in your values,
while striving to become better in all aspects of your life - with humility, faith and openness to change.
✍️ Maryam Ibrahim
#authenticity #growth
👍6
Some people are loyal like horses.
Others, disloyal like donkeys.
If you’ve been betrayed—listen carefully—
it was never your fault.
You gave loyalty.
You gave softness.
You gave sincerity.
And that… is not a weakness.
The world will test you through people.
Some will walk with you only when the road is smooth.
Their loyalty is not to you—
but to their own comfort.
When storms hit, they vanish.
When silence falls, they grow loud with blame.
And you’re left standing in the ruins of something
you thought was real.
But let me tell you—
Some souls are like horses.
Strong. Quiet. Faithful.
Even when unspoken.
Even when unseen.
Even when others flee, they stay.
Why?
Because their loyalty comes from taqwa,
From akhlaaq, not agenda.
If they left you,
if they turned on you,
if they betrayed you—
it says more about them
than it ever could about you.🌙✨
Don’t harden your heart.
Don’t become like them.
The Prophet (peace be upon him) was betrayed too.
But he stayed just.
He stayed kind.
He stayed anchored in Allah.
Your loyalty was never wasted.
It was recorded by the One who sees everything.
So walk on.
With dignity.
With grace.
With a heart still soft.
You were loyal.
That is enough.
That is victory.
“There is no faith for one who cannot be trusted. There is no religion for one who cannot uphold a covenant.”
~Prophet ﷺ
Musnad Aḥmad 12383
Others, disloyal like donkeys.
If you’ve been betrayed—listen carefully—
it was never your fault.
You gave loyalty.
You gave softness.
You gave sincerity.
And that… is not a weakness.
The world will test you through people.
Some will walk with you only when the road is smooth.
Their loyalty is not to you—
but to their own comfort.
When storms hit, they vanish.
When silence falls, they grow loud with blame.
And you’re left standing in the ruins of something
you thought was real.
But let me tell you—
Some souls are like horses.
Strong. Quiet. Faithful.
Even when unspoken.
Even when unseen.
Even when others flee, they stay.
Why?
Because their loyalty comes from taqwa,
From akhlaaq, not agenda.
If they left you,
if they turned on you,
if they betrayed you—
it says more about them
than it ever could about you.🌙✨
Don’t harden your heart.
Don’t become like them.
The Prophet (peace be upon him) was betrayed too.
But he stayed just.
He stayed kind.
He stayed anchored in Allah.
Your loyalty was never wasted.
It was recorded by the One who sees everything.
So walk on.
With dignity.
With grace.
With a heart still soft.
You were loyal.
That is enough.
That is victory.
“There is no faith for one who cannot be trusted. There is no religion for one who cannot uphold a covenant.”
~Prophet ﷺ
Musnad Aḥmad 12383
👍16
In times like these where the truth is seen as falsehood and falsehood is seen as the truth, one really needs to beg Allah سبحانه وتعالى for guidance, sincerity and steadfastness.
"The true calamity is not that a person is afflicted with harm to himself, his wealth, or his children.
Rather, the great disaster is when a person is afflicted in his religion.
Doubt takes the place of certainty, so he sees falsehood as truth, truth as falsehood, good as evil, and evil as good."
الدرر السنية (15/ 466)
"The true calamity is not that a person is afflicted with harm to himself, his wealth, or his children.
Rather, the great disaster is when a person is afflicted in his religion.
Doubt takes the place of certainty, so he sees falsehood as truth, truth as falsehood, good as evil, and evil as good."
الدرر السنية (15/ 466)
💯16