Dua [27.9] Asking for healthy body, eyesight and hearing and refuge from disbelief and poverty
Say three times:
اللَّهُمَّ عَافِنِي فِي بَدَنِي، اللَّهُمَّ عَافِنِي فِي سَمْعِي، اللَّهُمَّ عَافِنِي فِي بَصَرِي، لاَ إِلَهَ إِلاَّ أَنْتَ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ، وَالفَقْرِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، لاَ إِلَهَ إِلاَّ أَنْتَ
O Allaah, grant my body health, O Allaah, grant my hearing health, O Allaah, grant my sight health. None has the right to be worshipped except You. O Allaah, I take refuge with You from disbelief and poverty, and I take refuge with You from the punishment of the grave. None has the right to be worshipped except You.'
Allaahumma 'aafinee fee badanee, Allaahumma 'aafinee fee sam'ee, Allaahumma 'aafinee fee basaree, laa 'ilaaha 'illaa 'Anta. Allaahumma 'innee 'a'oothu bika minal-kufri, walfaqri, wa 'a'oothu bika min 'athaabil-qabri, laa 'ilaaha 'illaa 'Anta.
Abu Dawud 4/324, Ahmad 5/42, An-Nasa'i, Ibn As-Sunni (Hadith no. 69), Ibn Hibban (Hadith no. 2361).
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Say three times:
اللَّهُمَّ عَافِنِي فِي بَدَنِي، اللَّهُمَّ عَافِنِي فِي سَمْعِي، اللَّهُمَّ عَافِنِي فِي بَصَرِي، لاَ إِلَهَ إِلاَّ أَنْتَ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ، وَالفَقْرِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، لاَ إِلَهَ إِلاَّ أَنْتَ
O Allaah, grant my body health, O Allaah, grant my hearing health, O Allaah, grant my sight health. None has the right to be worshipped except You. O Allaah, I take refuge with You from disbelief and poverty, and I take refuge with You from the punishment of the grave. None has the right to be worshipped except You.'
Allaahumma 'aafinee fee badanee, Allaahumma 'aafinee fee sam'ee, Allaahumma 'aafinee fee basaree, laa 'ilaaha 'illaa 'Anta. Allaahumma 'innee 'a'oothu bika minal-kufri, walfaqri, wa 'a'oothu bika min 'athaabil-qabri, laa 'ilaaha 'illaa 'Anta.
Abu Dawud 4/324, Ahmad 5/42, An-Nasa'i, Ibn As-Sunni (Hadith no. 69), Ibn Hibban (Hadith no. 2361).
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Dua [27.9] Asking for healthy body, eyesight and hearing and refuge from disbelief and poverty
Say three times:
اللَّهُمَّ عَافِنِي فِي بَدَنِي، اللَّهُمَّ عَافِنِي فِي سَمْعِي، اللَّهُمَّ عَافِنِي فِي بَصَرِي، لاَ إِلَهَ إِلاَّ أَنْتَ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ، وَالفَقْرِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، لاَ إِلَهَ إِلاَّ أَنْتَ
O Allaah, grant my body health, O Allaah, grant my hearing health, O Allaah, grant my sight health. None has the right to be worshipped except You. O Allaah, I take refuge with You from disbelief and poverty, and I take refuge with You from the punishment of the grave. None has the right to be worshipped except You.'
Allaahumma 'aafinee fee badanee, Allaahumma 'aafinee fee sam'ee, Allaahumma 'aafinee fee basaree, laa 'ilaaha 'illaa 'Anta. Allaahumma 'innee 'a'oothu bika minal-kufri, walfaqri, wa 'a'oothu bika min 'athaabil-qabri, laa 'ilaaha 'illaa 'Anta.
Abu Dawud 4/324, Ahmad 5/42, An-Nasa'i, Ibn As-Sunni (Hadith no. 69), Ibn Hibban (Hadith no. 2361).
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Say three times:
اللَّهُمَّ عَافِنِي فِي بَدَنِي، اللَّهُمَّ عَافِنِي فِي سَمْعِي، اللَّهُمَّ عَافِنِي فِي بَصَرِي، لاَ إِلَهَ إِلاَّ أَنْتَ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ، وَالفَقْرِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، لاَ إِلَهَ إِلاَّ أَنْتَ
O Allaah, grant my body health, O Allaah, grant my hearing health, O Allaah, grant my sight health. None has the right to be worshipped except You. O Allaah, I take refuge with You from disbelief and poverty, and I take refuge with You from the punishment of the grave. None has the right to be worshipped except You.'
Allaahumma 'aafinee fee badanee, Allaahumma 'aafinee fee sam'ee, Allaahumma 'aafinee fee basaree, laa 'ilaaha 'illaa 'Anta. Allaahumma 'innee 'a'oothu bika minal-kufri, walfaqri, wa 'a'oothu bika min 'athaabil-qabri, laa 'ilaaha 'illaa 'Anta.
Abu Dawud 4/324, Ahmad 5/42, An-Nasa'i, Ibn As-Sunni (Hadith no. 69), Ibn Hibban (Hadith no. 2361).
Get Dua & Zikr (Hisnul Muslim) App: http://goo.gl/pTi8Dx
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Dua & Zikr (Hisnul Muslim) - Apps on Google Play
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🕌 MISSING #RAMADAN? 🕌
Many of us are always saying how we are missing Ramadan and we are longing for it to return.
Well there is an opportunity to get the feeling of Ramadan back again by fasting this week beginning Monday 18th July 2016.
These are some beneficial days we should try to fast:
🕌 Monday 18th July 2016 - 13th Shawwāl 1437 - Sunnah to fast every Monday - also first 'white day'
🕌 Tuesday 19th July 2016 - 14th Shawwāl 1437 - second 'white' day
🕌 Wednesday 20th July 2016 - 15th Shawwāl 1437 - third 'white' day
🕌 Thursday 21st July 2016 - 16th Shawwāl 1437 - Sunnah to fast every Thursday
After this you can add more days to complete the 6 days of fasting Shawwāl which follow Ramadan, if you haven't already done so.
Hasten in performing the good deeds and become closer to your Lord.
تقبل الله صيامكم
Many of us are always saying how we are missing Ramadan and we are longing for it to return.
Well there is an opportunity to get the feeling of Ramadan back again by fasting this week beginning Monday 18th July 2016.
These are some beneficial days we should try to fast:
🕌 Monday 18th July 2016 - 13th Shawwāl 1437 - Sunnah to fast every Monday - also first 'white day'
🕌 Tuesday 19th July 2016 - 14th Shawwāl 1437 - second 'white' day
🕌 Wednesday 20th July 2016 - 15th Shawwāl 1437 - third 'white' day
🕌 Thursday 21st July 2016 - 16th Shawwāl 1437 - Sunnah to fast every Thursday
After this you can add more days to complete the 6 days of fasting Shawwāl which follow Ramadan, if you haven't already done so.
Hasten in performing the good deeds and become closer to your Lord.
تقبل الله صيامكم
Jubayr ibn Nufayr reported that Mu'adh ibn Jabal (Radiy'Allah'anhum) said, "If you love someone, do not quarrel with him and do not annoy him. Do not ask others about him, for the one you ask might be his enemy and thus tell you things about him that are not true and thus break you apart."
(Hadith - Bukhari's Book of Manners 545)
(Hadith - Bukhari's Book of Manners 545)
Different types of Modesty & Shyness – Imam Ibn al Qayyim
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madaarij as-Saalikeen’
Translated by Abbas Abu Yahya
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:
‘Al-Hayaa (modesty) is divided into 10 subdivisions:
Hayaa Jinayah (the shamefulness of committing a crime), Hayaa Taqseer (the shamefulness of deficiency), Hayaa Ijlaal (the modesty regarding the magnificence of Allaah), Hayaa Karm (modesty in being hospitable), Hayaa Hishmaa (shyness in personal matters), Hayaa Istissghar lilnafs (modesty and humbling one’s soul), Hayaa Muhabbah (bashfulness of love), Hayaa Uboodeeyah (shyness in worship), Hayaa Sharaf wa Izzah (being ashamed of his own nobility and honour) and Hayaa (being shy) of one who is modest from his own self.
As for:
1. Al-Hayaa (the shamefulness) of committing a crime:
From this is the Hayaa of Aadam -alaihi salam- when he fled in Paradise.
Allaah Ta’ala said ‘Are you escaping from Me O Aadam?’ he answered: ‘No, my Lord rather being ashamed in front of You.’
2. Hayaa Taqseer (the shamefulness of deficiency):
This is like the Hayaa of the Angels who glorify Allaah day and night and do not disobey Him and when the Day of Judgment comes they say ‘You (O Allaah) are far from imperfection and we did not truly carry out Your worship.’
3. Hayaa Ijlaal (modesty regarding the magnificence of Allaah):
This Hayaa is of having knowledge, it is the level of knowledge a slave has of his Lord – then the level of his Hayaa in this, will be in accordance to his level of knowledge of Allaah.
4. Hayya Karm (modesty in being hospitable):
Like the Hayya of the Prophet –sallAllaahu alayhi wa sallam– from the people when they called him to the Walima (wedding party) of Zainab and they sat with him for a very long time and he stood up and was shy from telling them to leave.
5. Hayaa Hishmaa (Shyness regarding personal matters):
Like the Hayya of Ali bin Abi Taalib -radiAllaah anhu – in asking the Prophet regarding the discharge/wetness a man feels when being aroused, due to the status of the Prophet’s –sallAllaahu alayhi wa sallam– daughter.
6. Hayaa Istissghar lilnafs (modesty and humbling one’s soul):
Like the Hayaa of the slave of Allaah from His Lord when he asks Him for his needs, whereby he realizes that he is so needy and is humbled by it.
There could be two reasons for this type of Hayaa:
a) The questioner regards himself as small and insignificant and regards his sins as great in number.
b) He (the questioner) regards the One he is asking (Allaah) as Great.
7. Hayaa Muhabbah (bashfulness of love):
This is the Hayaa of the one who loves when he remembers what he feels for his beloved, to such an extent that if this feeling occurs to him in the absence of his beloved then it stimulates the Hayaa in his heart and reaches his face (bashfulness) and he does not know why he feels this is.
8. Hayaa Uboodeeyah (shyness in worship):
This Hayaa is combined with love and fear and one witnesses that his worship of the One being worshipped (Allaah) is not good enough and the worth and value of the One being worshipped is higher and more magnificent than his worship. Thus this worship will certainly obligate his feeling shy of Allaah.
9. Hayaa Sharaf wa Izzah (being ashamed of nobility and honour):
If the value and the goodness of his sacrifice, giving and goodness is less (than he is capable of) then Hayaa emanates from this great and powerful soul and his soul becomes ashamed even though he has sacrificed (but it is not according to the caliber of his capability).
10. As for the Hayaa of the person from his own self:
It is the Hayaa of the honorable, noble and lofty soul, which is not pleased with the deficiency within itself, which is(the deficiency) of being satisfied with less (goodness). So he finds himself being shy from himself to such a degree that it is as though he possesses two souls one soul feels shy from the other.
This is the most complete type of Hayaa, because
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madaarij as-Saalikeen’
Translated by Abbas Abu Yahya
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:
‘Al-Hayaa (modesty) is divided into 10 subdivisions:
Hayaa Jinayah (the shamefulness of committing a crime), Hayaa Taqseer (the shamefulness of deficiency), Hayaa Ijlaal (the modesty regarding the magnificence of Allaah), Hayaa Karm (modesty in being hospitable), Hayaa Hishmaa (shyness in personal matters), Hayaa Istissghar lilnafs (modesty and humbling one’s soul), Hayaa Muhabbah (bashfulness of love), Hayaa Uboodeeyah (shyness in worship), Hayaa Sharaf wa Izzah (being ashamed of his own nobility and honour) and Hayaa (being shy) of one who is modest from his own self.
As for:
1. Al-Hayaa (the shamefulness) of committing a crime:
From this is the Hayaa of Aadam -alaihi salam- when he fled in Paradise.
Allaah Ta’ala said ‘Are you escaping from Me O Aadam?’ he answered: ‘No, my Lord rather being ashamed in front of You.’
2. Hayaa Taqseer (the shamefulness of deficiency):
This is like the Hayaa of the Angels who glorify Allaah day and night and do not disobey Him and when the Day of Judgment comes they say ‘You (O Allaah) are far from imperfection and we did not truly carry out Your worship.’
3. Hayaa Ijlaal (modesty regarding the magnificence of Allaah):
This Hayaa is of having knowledge, it is the level of knowledge a slave has of his Lord – then the level of his Hayaa in this, will be in accordance to his level of knowledge of Allaah.
4. Hayya Karm (modesty in being hospitable):
Like the Hayya of the Prophet –sallAllaahu alayhi wa sallam– from the people when they called him to the Walima (wedding party) of Zainab and they sat with him for a very long time and he stood up and was shy from telling them to leave.
5. Hayaa Hishmaa (Shyness regarding personal matters):
Like the Hayya of Ali bin Abi Taalib -radiAllaah anhu – in asking the Prophet regarding the discharge/wetness a man feels when being aroused, due to the status of the Prophet’s –sallAllaahu alayhi wa sallam– daughter.
6. Hayaa Istissghar lilnafs (modesty and humbling one’s soul):
Like the Hayaa of the slave of Allaah from His Lord when he asks Him for his needs, whereby he realizes that he is so needy and is humbled by it.
There could be two reasons for this type of Hayaa:
a) The questioner regards himself as small and insignificant and regards his sins as great in number.
b) He (the questioner) regards the One he is asking (Allaah) as Great.
7. Hayaa Muhabbah (bashfulness of love):
This is the Hayaa of the one who loves when he remembers what he feels for his beloved, to such an extent that if this feeling occurs to him in the absence of his beloved then it stimulates the Hayaa in his heart and reaches his face (bashfulness) and he does not know why he feels this is.
8. Hayaa Uboodeeyah (shyness in worship):
This Hayaa is combined with love and fear and one witnesses that his worship of the One being worshipped (Allaah) is not good enough and the worth and value of the One being worshipped is higher and more magnificent than his worship. Thus this worship will certainly obligate his feeling shy of Allaah.
9. Hayaa Sharaf wa Izzah (being ashamed of nobility and honour):
If the value and the goodness of his sacrifice, giving and goodness is less (than he is capable of) then Hayaa emanates from this great and powerful soul and his soul becomes ashamed even though he has sacrificed (but it is not according to the caliber of his capability).
10. As for the Hayaa of the person from his own self:
It is the Hayaa of the honorable, noble and lofty soul, which is not pleased with the deficiency within itself, which is(the deficiency) of being satisfied with less (goodness). So he finds himself being shy from himself to such a degree that it is as though he possesses two souls one soul feels shy from the other.
This is the most complete type of Hayaa, because
if a soul feels shyness from his own self then it will obviously feel a greater shyness from other than himself.’
[Summarised from ‘Madaarij as-Saalikeen’ vol.2 p.250-251 as collected in ‘Nadratul Na’eem’ 5/1798]
https://abdurrahman.org/2014/01/08/shyness-two-types/
Shyness is of two types : My Advice to the Women : Umm Abdillah al-Waadi’iyyah
Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259
Shyness is of two types:
1. What consists of character and disposition and cannot be acquired. Shyness is the behavior Allah granted the servant. The Prophet sallallahu alayhe was salaam said ” Shyness brings about nothing but good.” It prohibits a person from committing despicable actions and displaying degrading behavior.
2.What is attainable through knowing Allah and knowing His greatness as well as His closeness to His servants.His overseeing them, and His knowledge of what deceives the eyes while being hidden in the chests.
Shyness from Allah may be caused by witnessing and reflecting over His blessings and the shortcomings associated with being thankful for them.
The praiseworthy shyness is the behavior that encourages the performing of commendable actions and abandoning the wretched.
Concerning the statement : ” If you do not feel shy then do as you wish .” One meaning is that it does not command to do whatever you wish, but it conveys a meaning of blame and prohibition. One way of interpreting it is that it conveys a threat/warning. The second way to interpret it is that it is a way of conveying information. The thing that prohibits a person from doing bad actions is shyness.
An-Nawawee said , The Scholars said that the reality of shyness is the character that encourages the abandonment of despicable actions and prevents against negligence concerning the rights of the people who possess rights over others.
Aboo Al Qaasim al Junayd said Shyness is recognizing Allahs favors, meaning His blessings and the recognizing of ones own negligence in light of them both.
When shyness is lost, every type of evil is committed.
There are five signs of wretchedness :
1. The harshness in the hearts
2. The unflinching eye
3. The lack of shyness
4. The seeking of worldy pleasures.
5. Longevity in life
An example of shyness is Asmaa bint Aboo Bakr in the hadeeth where she carried the date stones and was offered to ride behind the Prophet sallallahu alayhe was salaam but was too shy.
Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259
https://abdurrahman.org/2014/01/08/shyness-two-types/
Telegram channel : Jannah is Our Dream
[Summarised from ‘Madaarij as-Saalikeen’ vol.2 p.250-251 as collected in ‘Nadratul Na’eem’ 5/1798]
https://abdurrahman.org/2014/01/08/shyness-two-types/
Shyness is of two types : My Advice to the Women : Umm Abdillah al-Waadi’iyyah
Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259
Shyness is of two types:
1. What consists of character and disposition and cannot be acquired. Shyness is the behavior Allah granted the servant. The Prophet sallallahu alayhe was salaam said ” Shyness brings about nothing but good.” It prohibits a person from committing despicable actions and displaying degrading behavior.
2.What is attainable through knowing Allah and knowing His greatness as well as His closeness to His servants.His overseeing them, and His knowledge of what deceives the eyes while being hidden in the chests.
Shyness from Allah may be caused by witnessing and reflecting over His blessings and the shortcomings associated with being thankful for them.
The praiseworthy shyness is the behavior that encourages the performing of commendable actions and abandoning the wretched.
Concerning the statement : ” If you do not feel shy then do as you wish .” One meaning is that it does not command to do whatever you wish, but it conveys a meaning of blame and prohibition. One way of interpreting it is that it conveys a threat/warning. The second way to interpret it is that it is a way of conveying information. The thing that prohibits a person from doing bad actions is shyness.
An-Nawawee said , The Scholars said that the reality of shyness is the character that encourages the abandonment of despicable actions and prevents against negligence concerning the rights of the people who possess rights over others.
Aboo Al Qaasim al Junayd said Shyness is recognizing Allahs favors, meaning His blessings and the recognizing of ones own negligence in light of them both.
When shyness is lost, every type of evil is committed.
There are five signs of wretchedness :
1. The harshness in the hearts
2. The unflinching eye
3. The lack of shyness
4. The seeking of worldy pleasures.
5. Longevity in life
An example of shyness is Asmaa bint Aboo Bakr in the hadeeth where she carried the date stones and was offered to ride behind the Prophet sallallahu alayhe was salaam but was too shy.
Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259
https://abdurrahman.org/2014/01/08/shyness-two-types/
Telegram channel : Jannah is Our Dream
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:
‘Al-Hayaa (modesty) is divided into 10 subdivisions:
Hayaa Jinayah(the shamefulness of committing a crime), Hayaa Taqseer (the shamefulness of deficiency),Hayaa Ijlaal (the modesty regarding the magnificence of Allaah),Hayaa Karm (modesty in being hospitable),Hayaa Hishmaa (shyness in personal matters),Hayaa Istissghar lilnafs (modesty and humbling one’s soul),Hayaa Muhabbah (bashfulness of love),Hayaa Uboodeeyah (shyness in worship), Hayaa Sharaf wa Izzah (being ashamed of his own nobility and honour) and Hayaa (being shy) of 1 who is modest from his own self.
As for:
1.Al-Hayaa (the shamefulness) of committing a crime:
From this is the Hayaa of Aadam -alaihi salam- when he fled in Paradise.
Allaah Ta’ala said ‘Are you escaping from Me O Aadam?’ he answered: ‘No, my Lord rather being ashamed in front of You.’
2.Hayaa Taqseer (the shamefulness of deficiency):
This is like the Hayaa of the Angels who glorify Allaah day and night & do not disobey Him and when the Day of Judgment comes they say ‘You (O Allaah) are far from imperfection and we did not truly carry out ur worship.’
3.Hayaa Ijlaal(modesty regarding the magnificence of Allaah):
This Hayaa is of having knowledge,it is the level of knowledge a slave has of his Lord – then the level of his Hayaa in this,will be in accordance to his level of knowledge of Allaah.
4.Hayya Karm (modesty in being hospitable):
Like the Hayya of the Prophet –sallAllaahu alayhi wa sallam– from the people when they called him to the Walima (wedding party) of Zainab and they sat with him for a very long time & he stood up and was shy from telling them to leave.
5.Hayaa Hishmaa (Shyness regarding personal matters):
Like the Hayya of Ali bin Abi Taalib -radiAllaah anhu – in asking the Prophet regarding the discharge/wetness a man feels when being aroused, due to the status of the Prophet’s –sallAllaahu alayhi wa sallam– daughter.
6. Hayaa Istissghar lilnafs(modesty and humbling one’s soul):
Like the Hayaa of the slave of Allaah from His Lord when he asks Him for his needs, whereby he realizes that he is so needy and is humbled by it.
There could be 2 reasons for this type of Hayaa:
a)The questioner regards himself as small & insignificant & regards his sins as great in number.
b)He (the questioner) regards the 1 he is asking (Allaah) as Great.
7.Hayaa Muhabbah (bashfulness of love):
This is the Hayaa of the one who loves when he remembers what he feels for his beloved, to such an extent that if this feeling occurs to him in the absence of his beloved then it stimulates the Hayaa in his heart & reaches his face (bashfulness) & he does not know why he feels this is.
8. Hayaa Uboodeeyah (shyness in worship):
This Hayaa is combined with love and fear & one witnesses that his worship of the 1 being worshipped (Allaah) is not good enough & the worth and value of the One being worshipped is higher and more magnificent than his worship. Thus this worship will certainly obligate his feeling shy of Allaah.
9.Hayaa Sharaf wa Izzah (being ashamed of nobility & honour):
If the value & the goodness of his sacrifice, giving & goodness is less (than he is capable of) then Hayaa emanates 4m this great and powerful soul and his soul becomes ashamed even though he has sacrificed (but it is not according to the caliber of his capability).
10. As for the Hayaa of the person 4m his own self:
It is the Hayaa of the honorable, noble and lofty soul, which is not pleased with the deficiency within itself, which is(the deficiency) of being satisfied with less (goodness). So he finds himself being shy from himself to such a degree that it is as though he possesses two souls 1 soul feels shy from the other.
This is the most complete type of Hayaa, because if a soul feels shyness from his own self then it will obviously feel a greater shyness from other than himself.’
[Summarised from ‘Madaarij as-Saalikeen’ vol.2 p.250-251 as collected in ‘Nadratul Na'eem 5/1978 ]
‘Al-Hayaa (modesty) is divided into 10 subdivisions:
Hayaa Jinayah(the shamefulness of committing a crime), Hayaa Taqseer (the shamefulness of deficiency),Hayaa Ijlaal (the modesty regarding the magnificence of Allaah),Hayaa Karm (modesty in being hospitable),Hayaa Hishmaa (shyness in personal matters),Hayaa Istissghar lilnafs (modesty and humbling one’s soul),Hayaa Muhabbah (bashfulness of love),Hayaa Uboodeeyah (shyness in worship), Hayaa Sharaf wa Izzah (being ashamed of his own nobility and honour) and Hayaa (being shy) of 1 who is modest from his own self.
As for:
1.Al-Hayaa (the shamefulness) of committing a crime:
From this is the Hayaa of Aadam -alaihi salam- when he fled in Paradise.
Allaah Ta’ala said ‘Are you escaping from Me O Aadam?’ he answered: ‘No, my Lord rather being ashamed in front of You.’
2.Hayaa Taqseer (the shamefulness of deficiency):
This is like the Hayaa of the Angels who glorify Allaah day and night & do not disobey Him and when the Day of Judgment comes they say ‘You (O Allaah) are far from imperfection and we did not truly carry out ur worship.’
3.Hayaa Ijlaal(modesty regarding the magnificence of Allaah):
This Hayaa is of having knowledge,it is the level of knowledge a slave has of his Lord – then the level of his Hayaa in this,will be in accordance to his level of knowledge of Allaah.
4.Hayya Karm (modesty in being hospitable):
Like the Hayya of the Prophet –sallAllaahu alayhi wa sallam– from the people when they called him to the Walima (wedding party) of Zainab and they sat with him for a very long time & he stood up and was shy from telling them to leave.
5.Hayaa Hishmaa (Shyness regarding personal matters):
Like the Hayya of Ali bin Abi Taalib -radiAllaah anhu – in asking the Prophet regarding the discharge/wetness a man feels when being aroused, due to the status of the Prophet’s –sallAllaahu alayhi wa sallam– daughter.
6. Hayaa Istissghar lilnafs(modesty and humbling one’s soul):
Like the Hayaa of the slave of Allaah from His Lord when he asks Him for his needs, whereby he realizes that he is so needy and is humbled by it.
There could be 2 reasons for this type of Hayaa:
a)The questioner regards himself as small & insignificant & regards his sins as great in number.
b)He (the questioner) regards the 1 he is asking (Allaah) as Great.
7.Hayaa Muhabbah (bashfulness of love):
This is the Hayaa of the one who loves when he remembers what he feels for his beloved, to such an extent that if this feeling occurs to him in the absence of his beloved then it stimulates the Hayaa in his heart & reaches his face (bashfulness) & he does not know why he feels this is.
8. Hayaa Uboodeeyah (shyness in worship):
This Hayaa is combined with love and fear & one witnesses that his worship of the 1 being worshipped (Allaah) is not good enough & the worth and value of the One being worshipped is higher and more magnificent than his worship. Thus this worship will certainly obligate his feeling shy of Allaah.
9.Hayaa Sharaf wa Izzah (being ashamed of nobility & honour):
If the value & the goodness of his sacrifice, giving & goodness is less (than he is capable of) then Hayaa emanates 4m this great and powerful soul and his soul becomes ashamed even though he has sacrificed (but it is not according to the caliber of his capability).
10. As for the Hayaa of the person 4m his own self:
It is the Hayaa of the honorable, noble and lofty soul, which is not pleased with the deficiency within itself, which is(the deficiency) of being satisfied with less (goodness). So he finds himself being shy from himself to such a degree that it is as though he possesses two souls 1 soul feels shy from the other.
This is the most complete type of Hayaa, because if a soul feels shyness from his own self then it will obviously feel a greater shyness from other than himself.’
[Summarised from ‘Madaarij as-Saalikeen’ vol.2 p.250-251 as collected in ‘Nadratul Na'eem 5/1978 ]
Allocating time for seeking knowledge and household chores
-Shaykh Salih al-Fawazaan
Question:
Which of the two is more virtuous for a Muslim woman; should she fulfill the household duties and the rights of her husband, or should she allocate time for seeking knowledge (of the religion) and employ a foreign servant to fulfill the household duties?
Answer: Yes, it is obligated on a female Muslim to seek understanding of her religion as much as she is able. But the obligation to serve her husband, obey her husband (i.e. in that which is lawful) and nurture her children is a great obligation. She should allocate time to study everyday even if that is little, or sits for a short while, or she allocates some time to read every day and utilises the remaining time to fulfill her daily chores.
So, she neither abandons seeking understanding of her religion nor does she abandon her chores and children to the servant. She should be moderate in this affair- allocates time for seeking understanding even if that is little and allocates enough time to fulfill the household chores.
[Source: Al-Muntaqaa’ of Shaikh Saaleh Al-Fawzaan (hafidhahullaah) 4/179]
-Shaykh Salih al-Fawazaan
Question:
Which of the two is more virtuous for a Muslim woman; should she fulfill the household duties and the rights of her husband, or should she allocate time for seeking knowledge (of the religion) and employ a foreign servant to fulfill the household duties?
Answer: Yes, it is obligated on a female Muslim to seek understanding of her religion as much as she is able. But the obligation to serve her husband, obey her husband (i.e. in that which is lawful) and nurture her children is a great obligation. She should allocate time to study everyday even if that is little, or sits for a short while, or she allocates some time to read every day and utilises the remaining time to fulfill her daily chores.
So, she neither abandons seeking understanding of her religion nor does she abandon her chores and children to the servant. She should be moderate in this affair- allocates time for seeking understanding even if that is little and allocates enough time to fulfill the household chores.
[Source: Al-Muntaqaa’ of Shaikh Saaleh Al-Fawzaan (hafidhahullaah) 4/179]
Forwarded from Muslim Marriage Tips
It seems hijab has become a fashion statement. Sisters making hijab tutorials. Sisters designing hijabs as a business & styling hijabs. Sisters using hijabis as models for makeup businesses & this is just a few..
Wallahi my sisters, I do not benefit from this, this is a deep reminder that our hijab is not a game. Yes we all start somewhere but it's your duty to act upon things not just ignore them.
Makeup
Nails
Eyebrows plucked/waxed/shaped
High heels
Purfume
Camel hump bun
Feet uncovered/ankles showing
Attractive prints & colours
Tight clothing etc.
This is not hijab.. And this will only have you land in the group of women who will not even SMELL jannah even though it's scent can be smelt from years away!
💡As one of the minor signs before the Day of Judgment, Rasul Allah (sal Allahu alaihi wa sallam) mentioned: “There will be women who will be dressed but they will be naked. Their heads will be like the humps of camels. They will not enter Jannah and will not even smell the scent of Jannah while it can be smelt from a far distance.” [Sahih Muslim]
💡Allah's Messenger (saws) said: Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make others incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas it odour would be smelt from such and such distance (from great distance).
💡It is proven that the Prophet (blessings and peace of Allah be upon him) said: “Any woman who puts on perfume and passes by people so that they can smell her fragrance is a zaaniyah.”
Narrated by Imam Ahmad (19212) and al-Nasaa’i (5126); classed as hasan by al-Albaani in Saheeh al-Jaami‘.
💡Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
💡The evidence for that is the hadeeth of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah has cursed the woman who does tattoos and the one who has them done, the woman who plucks eyebrows (al-naamisah) and the one who has it done (al-mutanammisah), and the one who files her teeth for the purpose of beauty, altering the creation of Allaah.”
The proof is there sisters, if your going to look for loopholes your only fooling yourself. Allah knows what's in your heart for he is all-Knowing & all-Seeing!
May Allah protect us & guide us & save us from becoming one of these women who will not even smell jannah...Aameen. .
Wallahi my sisters, I do not benefit from this, this is a deep reminder that our hijab is not a game. Yes we all start somewhere but it's your duty to act upon things not just ignore them.
Makeup
Nails
Eyebrows plucked/waxed/shaped
High heels
Purfume
Camel hump bun
Feet uncovered/ankles showing
Attractive prints & colours
Tight clothing etc.
This is not hijab.. And this will only have you land in the group of women who will not even SMELL jannah even though it's scent can be smelt from years away!
💡As one of the minor signs before the Day of Judgment, Rasul Allah (sal Allahu alaihi wa sallam) mentioned: “There will be women who will be dressed but they will be naked. Their heads will be like the humps of camels. They will not enter Jannah and will not even smell the scent of Jannah while it can be smelt from a far distance.” [Sahih Muslim]
💡Allah's Messenger (saws) said: Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make others incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas it odour would be smelt from such and such distance (from great distance).
💡It is proven that the Prophet (blessings and peace of Allah be upon him) said: “Any woman who puts on perfume and passes by people so that they can smell her fragrance is a zaaniyah.”
Narrated by Imam Ahmad (19212) and al-Nasaa’i (5126); classed as hasan by al-Albaani in Saheeh al-Jaami‘.
💡Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
💡The evidence for that is the hadeeth of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah has cursed the woman who does tattoos and the one who has them done, the woman who plucks eyebrows (al-naamisah) and the one who has it done (al-mutanammisah), and the one who files her teeth for the purpose of beauty, altering the creation of Allaah.”
The proof is there sisters, if your going to look for loopholes your only fooling yourself. Allah knows what's in your heart for he is all-Knowing & all-Seeing!
May Allah protect us & guide us & save us from becoming one of these women who will not even smell jannah...Aameen. .
▪ The Believer is not stung from the same Hole🔘 twice
After the Battle of Badr, Abu Azzah Al-Jumahi, a poet, was a prisoner in the hands of the Muslims. He was from Quraish and through his poetry he would incite battle against the Muslims. After his capture, he said to Prophet Muhammad ﷺ, "Indeed, I am poor and I have many dependants that are needy and you know of this, so please have mercy upon me and may Allah have mercy upon you."
The Prophet ﷺ did so and released him. Before the Battle of Uhud, Safwan bin Umaiyyah, one of the leaders of Quraish, said to the poet before they were to fight the Muslims, "O Abu Azzah, indeed you are a poet, so help us with your words to incite the men to battle."
Abu Azzah replied that the Prophet ﷺ had bestowed a favor upon him by giving him his freedom and he did not wish to go against that kindness.
Safwan said, "Help us and if you return alive from this battle, I will make you rich and if you are struck down, I will make your daughters partners with my daughters in my wealth."
So, Abu Azzah went forth with them and was taken as a prisoner by the Muslims for a second time. Again he pleaded with the Prophet asking to be pardoned.
The Prophet ﷺ said to him, "By Allah, your cheeks will not touch Makkah and you will not be able to say that indeed, you have deceived Muhammad twice. Indeed the believer is not stung from the same hole twice.
O Zubair, strike his neck!" Zubair struck his neck and he was killed.
Taken from Book[Gems & Jewels, p.57] Darrusalaam publications. Saudi Arabia.
After the Battle of Badr, Abu Azzah Al-Jumahi, a poet, was a prisoner in the hands of the Muslims. He was from Quraish and through his poetry he would incite battle against the Muslims. After his capture, he said to Prophet Muhammad ﷺ, "Indeed, I am poor and I have many dependants that are needy and you know of this, so please have mercy upon me and may Allah have mercy upon you."
The Prophet ﷺ did so and released him. Before the Battle of Uhud, Safwan bin Umaiyyah, one of the leaders of Quraish, said to the poet before they were to fight the Muslims, "O Abu Azzah, indeed you are a poet, so help us with your words to incite the men to battle."
Abu Azzah replied that the Prophet ﷺ had bestowed a favor upon him by giving him his freedom and he did not wish to go against that kindness.
Safwan said, "Help us and if you return alive from this battle, I will make you rich and if you are struck down, I will make your daughters partners with my daughters in my wealth."
So, Abu Azzah went forth with them and was taken as a prisoner by the Muslims for a second time. Again he pleaded with the Prophet asking to be pardoned.
The Prophet ﷺ said to him, "By Allah, your cheeks will not touch Makkah and you will not be able to say that indeed, you have deceived Muhammad twice. Indeed the believer is not stung from the same hole twice.
O Zubair, strike his neck!" Zubair struck his neck and he was killed.
Taken from Book[Gems & Jewels, p.57] Darrusalaam publications. Saudi Arabia.
The Worldly Life :
Ibn Katheer Rahimahullah said:
"It is the custom of this worldly life that it runs away from the one who seeks to possess it and goes after the one who runs away from it."
(Tafseer Ibn Katheer 197/4)
Ibn Katheer Rahimahullah said:
"It is the custom of this worldly life that it runs away from the one who seeks to possess it and goes after the one who runs away from it."
(Tafseer Ibn Katheer 197/4)
العفاف:
The Messenger of Allāh said:
"Whoever is silent (about non beneficial things) has been saved."
• [Silsilah as-Sahīhah, (v. 2 p. 72)]
The Messenger of Allāh said:
"Whoever is silent (about non beneficial things) has been saved."
• [Silsilah as-Sahīhah, (v. 2 p. 72)]
Different types of Modesty&Shyness–Imam Ibn al Qayyim
By Shaykh ul–Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah
4m his book ‘Madaarij as-Saalikeen’
Translated by Abbas Abu Yahya
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah(d.751)Rahimullaah said:
‘Al-Hayaa(modesty)is divided into 10 subdivisions:
Hayaa Jinayah(shamefulness of committing a crime),Hayaa Taqseer(shamefulness of deficiency),Hayaa Ijlaal(modesty regarding magnificence of Allaah),Hayaa Karm(modesty in being hospitable),Hayaa Hishmaa (shyness in personal matters), Hayaa Istissghar lilnafs(modesty and humbling 1’s soul),Hayaa Muhabbah(bashfulness of love),Hayaa Uboodeeyah(shyness in worship),Hayaa Sharaf wa Izzah(being ashamed of his own nobility & honour)&Hayaa(being shy)of 1 who is modest 4m his own self.
As for:
1.Al-Hayaa (shamefulness) of committing a crime
4m this is Hayaa of Aadam -alaihi salam when he fled in Paradise.
Allaah Ta’ala said ‘Are U escaping 4m Me O Aadam?’he answered: ‘No,my Lord rather being ashamed in front of u.’
2.Hayaa Taqseer (the shamefulness of deficiency)
This is like the Hayaa of Angels who glorify Allaah day & night & do not disobey Him & when the Day of Judgment comes they say ‘You (O Allaah) are far 4m imperfection & we did not truly carry out ur worship.’
3.Hayaa Ijlaal(modesty regarding magnificence of Allaah):
This Hayaa is of having knowledge,it is the level of knowledge a slave has of his Lord–then level of his Hayaa in this,will be in accordance to his level of knowledge of Allaah.
4.Hayya Karm(modesty in being hospitable):
Like Hayya of the Prophet –sallAllaahu alayhi wa sallam–4m people when they called him to the Walima(wedding party)of Zainab & they sat with him for a very long time&he stood up&was shy 4m telling them to leave.
5.Hayaa Hishmaa(Shyness regarding personal matters):
Like Hayya of Ali bin Abi Taalib -radiAllaah anhu – in asking the Prophet regarding the discharge/wetness a man feels when being aroused,due to the status of the Prophet’s –sallAllaahu alayhi wa sallam– daughter.
6. Hayaa Istissghar lilnafs(modesty & humbling one’s soul):
Like the Hayaa of the slave of Allaah 4m His Lord when he asks Him for his needs,whereby he realizes that he is so need&is humbled by it.
There could be 2 reasons for this type of Hayaa:
a)The questioner regards himself as small and insignificant & regards his sins as great in number.
b)He (the questioner) regards the 1 he is asking (Allaah) as Great.
7.Hayaa Muhabbah(bashfulness of love):
This is the Hayaa of the 1 who loves when he remembers what he feels for his beloved,to such an extent that if this feeling occurs to him in the absence of his beloved then it stimulates the Hayaa in his heart & reaches his face(bashfulness)& he does not know why he feels this is.
8.Hayaa Uboodeeyah(shyness in worship):
This Hayaa is combined with love & fear & 1 witnesses that his worship of the 1 being worshipped (Allaah)is not good enough 1 the worth 1 value of 1 being worshipped is higher 1 more magnificent than his worship.Thus this worship will certainly obligate his feeling shy of Allaah.
9.Hayaa Sharaf wa Izzah(being ashamed of nobility&honour):
If the value&goodness of his sacrifice, giving&goodness is less(than he is capable of)then Hayaa emanates 4m this great& powerful soul&his soul becomes ashamed even though he has sacrificed(but it is not according to the caliber of his capability).
10.As for the Hayaa of the person 4m his own self:
It is the Hayaa of the honorable, noble and lofty soul, which is not pleased with deficiency within itself, which is(the deficiency) of being satisfied with less(goodness).So he finds himself being shy 4m himself to such a degree that it is as though he possesses 2 souls 1 soul feels shy 4m the other.
This is most complete type of Hayaa, bcoz if soul feels shyness 4m his own self then it will obviously feel a greater shyness 4m other than himself.'
[Summarised 4m 'Madaarij as -Salikeen' vol.2p.250-251 as collected in 'Nadratul Na'eem5/1798]
http://abdurrahman.org/01/08/shyness-two-types/
By Shaykh ul–Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah
4m his book ‘Madaarij as-Saalikeen’
Translated by Abbas Abu Yahya
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah(d.751)Rahimullaah said:
‘Al-Hayaa(modesty)is divided into 10 subdivisions:
Hayaa Jinayah(shamefulness of committing a crime),Hayaa Taqseer(shamefulness of deficiency),Hayaa Ijlaal(modesty regarding magnificence of Allaah),Hayaa Karm(modesty in being hospitable),Hayaa Hishmaa (shyness in personal matters), Hayaa Istissghar lilnafs(modesty and humbling 1’s soul),Hayaa Muhabbah(bashfulness of love),Hayaa Uboodeeyah(shyness in worship),Hayaa Sharaf wa Izzah(being ashamed of his own nobility & honour)&Hayaa(being shy)of 1 who is modest 4m his own self.
As for:
1.Al-Hayaa (shamefulness) of committing a crime
4m this is Hayaa of Aadam -alaihi salam when he fled in Paradise.
Allaah Ta’ala said ‘Are U escaping 4m Me O Aadam?’he answered: ‘No,my Lord rather being ashamed in front of u.’
2.Hayaa Taqseer (the shamefulness of deficiency)
This is like the Hayaa of Angels who glorify Allaah day & night & do not disobey Him & when the Day of Judgment comes they say ‘You (O Allaah) are far 4m imperfection & we did not truly carry out ur worship.’
3.Hayaa Ijlaal(modesty regarding magnificence of Allaah):
This Hayaa is of having knowledge,it is the level of knowledge a slave has of his Lord–then level of his Hayaa in this,will be in accordance to his level of knowledge of Allaah.
4.Hayya Karm(modesty in being hospitable):
Like Hayya of the Prophet –sallAllaahu alayhi wa sallam–4m people when they called him to the Walima(wedding party)of Zainab & they sat with him for a very long time&he stood up&was shy 4m telling them to leave.
5.Hayaa Hishmaa(Shyness regarding personal matters):
Like Hayya of Ali bin Abi Taalib -radiAllaah anhu – in asking the Prophet regarding the discharge/wetness a man feels when being aroused,due to the status of the Prophet’s –sallAllaahu alayhi wa sallam– daughter.
6. Hayaa Istissghar lilnafs(modesty & humbling one’s soul):
Like the Hayaa of the slave of Allaah 4m His Lord when he asks Him for his needs,whereby he realizes that he is so need&is humbled by it.
There could be 2 reasons for this type of Hayaa:
a)The questioner regards himself as small and insignificant & regards his sins as great in number.
b)He (the questioner) regards the 1 he is asking (Allaah) as Great.
7.Hayaa Muhabbah(bashfulness of love):
This is the Hayaa of the 1 who loves when he remembers what he feels for his beloved,to such an extent that if this feeling occurs to him in the absence of his beloved then it stimulates the Hayaa in his heart & reaches his face(bashfulness)& he does not know why he feels this is.
8.Hayaa Uboodeeyah(shyness in worship):
This Hayaa is combined with love & fear & 1 witnesses that his worship of the 1 being worshipped (Allaah)is not good enough 1 the worth 1 value of 1 being worshipped is higher 1 more magnificent than his worship.Thus this worship will certainly obligate his feeling shy of Allaah.
9.Hayaa Sharaf wa Izzah(being ashamed of nobility&honour):
If the value&goodness of his sacrifice, giving&goodness is less(than he is capable of)then Hayaa emanates 4m this great& powerful soul&his soul becomes ashamed even though he has sacrificed(but it is not according to the caliber of his capability).
10.As for the Hayaa of the person 4m his own self:
It is the Hayaa of the honorable, noble and lofty soul, which is not pleased with deficiency within itself, which is(the deficiency) of being satisfied with less(goodness).So he finds himself being shy 4m himself to such a degree that it is as though he possesses 2 souls 1 soul feels shy 4m the other.
This is most complete type of Hayaa, bcoz if soul feels shyness 4m his own self then it will obviously feel a greater shyness 4m other than himself.'
[Summarised 4m 'Madaarij as -Salikeen' vol.2p.250-251 as collected in 'Nadratul Na'eem5/1798]
http://abdurrahman.org/01/08/shyness-two-types/
♻️Shyness is of two types : My Advice to the Women : Umm Abdillah al-Waadi’iyyah♻️
Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259
Shyness is of two types:
1. What consists of character and disposition and cannot be acquired. Shyness is the behavior Allah granted the servant. The Prophet sallallahu alayhe was salaam said ” Shyness brings about nothing but good.” It prohibits a person from committing despicable actions and displaying degrading behavior.
2.What is attainable through knowing Allah and knowing His greatness as well as His closeness to His servants.His overseeing them, and His knowledge of what deceives the eyes while being hidden in the chests.
Shyness from Allah may be caused by witnessing and reflecting over His blessings and the shortcomings associated with being thankful for them.
The praiseworthy shyness is the behavior that encourages the performing of commendable actions and abandoning the wretched.
Concerning the statement : ” If you do not feel shy then do as you wish .” One meaning is that it does not command to do whatever you wish, but it conveys a meaning of blame and prohibition. One way of interpreting it is that it conveys a threat/warning. The second way to interpret it is that it is a way of conveying information. The thing that prohibits a person from doing bad actions is shyness.
An-Nawawee said , The Scholars said that the reality of shyness is the character that encourages the abandonment of despicable actions and prevents against negligence concerning the rights of the people who possess rights over others.
Aboo Al Qaasim al Junayd said Shyness is recognizing Allahs favors, meaning His blessings and the recognizing of ones own negligence in light of them both.
When shyness is lost, every type of evil is committed.
There are five signs of wretchedness :
1. The harshness in the hearts
2. The unflinching eye
3. The lack of shyness
4. The seeking of worldy pleasures.
5. Longevity in life
An example of shyness is Asmaa bint Aboo Bakr in the hadeeth where she carried the date stones and was offered to ride behind the Prophet sallallahu alayhe was salaam but was too shy.
Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259
https://abdurrahman.org/2014/01/08/shyness-two-types/
Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259
Shyness is of two types:
1. What consists of character and disposition and cannot be acquired. Shyness is the behavior Allah granted the servant. The Prophet sallallahu alayhe was salaam said ” Shyness brings about nothing but good.” It prohibits a person from committing despicable actions and displaying degrading behavior.
2.What is attainable through knowing Allah and knowing His greatness as well as His closeness to His servants.His overseeing them, and His knowledge of what deceives the eyes while being hidden in the chests.
Shyness from Allah may be caused by witnessing and reflecting over His blessings and the shortcomings associated with being thankful for them.
The praiseworthy shyness is the behavior that encourages the performing of commendable actions and abandoning the wretched.
Concerning the statement : ” If you do not feel shy then do as you wish .” One meaning is that it does not command to do whatever you wish, but it conveys a meaning of blame and prohibition. One way of interpreting it is that it conveys a threat/warning. The second way to interpret it is that it is a way of conveying information. The thing that prohibits a person from doing bad actions is shyness.
An-Nawawee said , The Scholars said that the reality of shyness is the character that encourages the abandonment of despicable actions and prevents against negligence concerning the rights of the people who possess rights over others.
Aboo Al Qaasim al Junayd said Shyness is recognizing Allahs favors, meaning His blessings and the recognizing of ones own negligence in light of them both.
When shyness is lost, every type of evil is committed.
There are five signs of wretchedness :
1. The harshness in the hearts
2. The unflinching eye
3. The lack of shyness
4. The seeking of worldy pleasures.
5. Longevity in life
An example of shyness is Asmaa bint Aboo Bakr in the hadeeth where she carried the date stones and was offered to ride behind the Prophet sallallahu alayhe was salaam but was too shy.
Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259
https://abdurrahman.org/2014/01/08/shyness-two-types/
It is reported that Abû Bakr Al-Matû’î said:
I sat in the circle of Abû ‘Abdillâh Ahmad b. Hanbal for twelve years while he read the Musnad to his children, and I never wrote a single hadîth, I only looked at his behavior, character and etiquette.
Ibn Al-Jawzî, Manâqib Ahmad, article 210.
I sat in the circle of Abû ‘Abdillâh Ahmad b. Hanbal for twelve years while he read the Musnad to his children, and I never wrote a single hadîth, I only looked at his behavior, character and etiquette.
Ibn Al-Jawzî, Manâqib Ahmad, article 210.
Mālik ibn Anas (may Allah have mercy on him) said: “Learn good manners before seeking knowledge.”
[Gharāʼib Mālik ibn Anas 45]
Beneficial audios here:
https://abdurrahman.org/islamic-book-study/
[Gharāʼib Mālik ibn Anas 45]
Beneficial audios here:
https://abdurrahman.org/islamic-book-study/
#AQEEDA_FIRST_AND_FOREMOST
Shaykh Rabee’ ibn Haadee al-Madkhalee حفظه الله
said,
"The one who does not call to Tawheed and the
correction of the Aqeedah, is like the one who seeks to cure a body whose head has been cut off, since the place of the Aqeedah in the religion is like the head with regards to the body.”
(Al-manhaj al-Anbiyaa fee Da’wah ill-Allaah).
Shaykh Rabee’ ibn Haadee al-Madkhalee حفظه الله
said,
"The one who does not call to Tawheed and the
correction of the Aqeedah, is like the one who seeks to cure a body whose head has been cut off, since the place of the Aqeedah in the religion is like the head with regards to the body.”
(Al-manhaj al-Anbiyaa fee Da’wah ill-Allaah).
🌺🌺🌺🌺
Ibn al-Qayyim rahimullaah said,
“If Allaah puts a person under certain tests and trials and the person
recognizes that he must resort to Allaah alone seeking His help, then this is a good sign for him; the trials turn to purification and mercy.
If on the other hand, he rejects, complains, and turns away from Allaah and seeks help from human beings like himself, then this is a bad sign for him;
the trials turn to punishment and misery for him.”
(Tareequl-Hijratayn, ftn. 103, p. 259)
Ibn al-Qayyim rahimullaah said,
“If Allaah puts a person under certain tests and trials and the person
recognizes that he must resort to Allaah alone seeking His help, then this is a good sign for him; the trials turn to purification and mercy.
If on the other hand, he rejects, complains, and turns away from Allaah and seeks help from human beings like himself, then this is a bad sign for him;
the trials turn to punishment and misery for him.”
(Tareequl-Hijratayn, ftn. 103, p. 259)
Knowing a Man by his Moves:
It is reported that Al-A’mash – Allāh have mercy on him – said:
They (the Salaf) never used to ask about [the religious condition of] a man after knowing three things about him: where and upon whom he entered, where and with whom he walked, and the close company he kept.
Meaning: Knowing these things about a man is more than sufficient for knowing whether he is following the right path on the Sunnah or not. [Ibn Battah, Al-Ibānah article 419].
Further: - Umar ibn al-khattab (Radiy'Allah'anhu).
A man bore witness in the presence of `Umar ibn al-Khattaab (Radiy'Allah'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]
It is reported that Al-A’mash – Allāh have mercy on him – said:
They (the Salaf) never used to ask about [the religious condition of] a man after knowing three things about him: where and upon whom he entered, where and with whom he walked, and the close company he kept.
Meaning: Knowing these things about a man is more than sufficient for knowing whether he is following the right path on the Sunnah or not. [Ibn Battah, Al-Ibānah article 419].
Further: - Umar ibn al-khattab (Radiy'Allah'anhu).
A man bore witness in the presence of `Umar ibn al-Khattaab (Radiy'Allah'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]
🌴⭐️Four Principles of Worship – Imam Ibn Qayyim al-Jawziyyah
Al-Ibaanah Magazine Issue No.3
Dhul-Qa’dah 1416H / April 1996
“(The Âyah): “You alone do we worship.” [Sûrah al-Fâtihah 1:5] is built upon four principles:- Ascertaining what Allâh and His Messenger love and are pleased with, from [i] the sayings of the heart and [ii] of the tongue; and [iii] the actions of the heart and [iv] of the limbs.
So al-’ubûdiyyah (servitude and slavery to Allâh) is a comprehensive term for all these for stages. The one who actualises them has indeed actualised: “You alone do we worship.”
The saying of the heart: It is i’tiqâd (belief) in what Allâh – the Most Perfect – informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger sallallâhu ’alayhi wa sallam.
The saying of the tongue: It is to inform and convey (what Allâh has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders.
The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Dîn purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs … and actions of the limbs without the action of the heart is of little benefit, if any benefit at all.
The action of the limbs: Such as Prayer and Jihâd, attending the Jumu’ah and being with the Jamâ’ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this.”
[Madârijus-Sâlikîn (1/100-101)]
Al-Ibaanah Magazine Issue No.3
Dhul-Qa’dah 1416H / April 1996
“(The Âyah): “You alone do we worship.” [Sûrah al-Fâtihah 1:5] is built upon four principles:- Ascertaining what Allâh and His Messenger love and are pleased with, from [i] the sayings of the heart and [ii] of the tongue; and [iii] the actions of the heart and [iv] of the limbs.
So al-’ubûdiyyah (servitude and slavery to Allâh) is a comprehensive term for all these for stages. The one who actualises them has indeed actualised: “You alone do we worship.”
The saying of the heart: It is i’tiqâd (belief) in what Allâh – the Most Perfect – informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger sallallâhu ’alayhi wa sallam.
The saying of the tongue: It is to inform and convey (what Allâh has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders.
The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Dîn purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs … and actions of the limbs without the action of the heart is of little benefit, if any benefit at all.
The action of the limbs: Such as Prayer and Jihâd, attending the Jumu’ah and being with the Jamâ’ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this.”
[Madârijus-Sâlikîn (1/100-101)]