The Importance of Quality Over Quantity...
Shaykh Muhammad Ibn Salih al-Uthaymeen -Rahimullaah- said:
“حسن العبادة أهم من كثرة العبادة”
‘Worship which is good is more important than a lot of worship.’
[Bloogh al-Murraam 3/524]
Translated by Abbas Abu Yahya
Shaykh Muhammad Ibn Salih al-Uthaymeen -Rahimullaah- said:
“حسن العبادة أهم من كثرة العبادة”
‘Worship which is good is more important than a lot of worship.’
[Bloogh al-Murraam 3/524]
Translated by Abbas Abu Yahya
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Three Causes of Hearts Feeling Open or Tight and the Effect of That in the Grave
- Ibnul-Qayyim Rahimahullah
Zād al-Maʿād fī Hadyi Khayr al-ʿIbād
And from the things that bring about an expansive feeling in [one’s] chest is persistent remembrance of Him in all circumstances and in all places, for remembrance [of Allāh] has a wondrous effect on bringing about an expanded feeling in the chest and a sense of delight in the heart, [while] being unmindful [of Him] has an astonishing effect on bringing about a tight feeling in the chest, a feeling of restriction, and a sense of torment.
And from those things [that bring about a feeling of expansion in the chest] is being good to all creatures and benefiting them in whatever way one can [through one’s] wealth, reputation, physical help, as well as other means of doing good, for those who are noble, generous and ever-working the best of deeds are the widest of mankind in their chests, the most good-natured in themselves, and the most delighted and serene at heart, [while] the miser in whom there are no feelings of doing good to others is the tightest of mankind in his chest, the most miserable and troubled in life, the greatest of them in terms of worry and distress….
And from those things is having a courageous heart, for indeed a brave, strong-hearted person has wide feeling in his chest, an easy state of mind, and an expansive heart, [while] a coward is the tightest of mankind in his chest, the most restricted in his heart, never feeling any happiness or delight, nor any sense of pleasure or enjoyment except the animalistic kind; as for the joy in one’s soul, its pleasure, delight and happiness, they are [all] forbidden to every coward, just as they are forbidden to every miser and everyone who turns away from Allāh—far is He above any imperfection—paying no heed to remembering Him, having no knowledge of His the All‑High’s names and attributes, his heart connected to other than Him.
And indeed this pleasure and joy [of having a feeling of expansion in the chest] becomes, in the grave, a meadow, a garden, [while that] tightness and restriction turns into torment and imprisonment. So a slave’s condition in the grave is like the heart’s condition in the chest—in a state of pleasure [or] a state of pain, a state of imprisonment [or] a state of freedom and release.
And no consideration is to be given [with regard to a slave’s expected state in the grave] to a feeling of expansion in the chest that comes about for a temporary reason, nor to a feeling of tightness in the chest from a momentary cause, for there is no doubt that temporary situations disappear, as do the things that bring them about, and indeed the only thing that can be relied upon [in this regard] is that characteristic that has become established as the one that describes the heart [overall], necessitating its [general feeling] of wideness or restriction: that is the scale [to be used in judging this situation], and Allāh is the only one whose help can be sought.
Source: Ibnul-Qayyim (raḥimahullāh)
Zād al-Maʿād fī Hadyi Khayr al-ʿIbād. Eds. Shuʿaib al-Arnaʾūṭ and ʿAbd al-Qādir al-Arnaʾūṭ. Beirut: Muʾassasah al-Risālah, 1998, 24-5.
- Ibnul-Qayyim Rahimahullah
Zād al-Maʿād fī Hadyi Khayr al-ʿIbād
And from the things that bring about an expansive feeling in [one’s] chest is persistent remembrance of Him in all circumstances and in all places, for remembrance [of Allāh] has a wondrous effect on bringing about an expanded feeling in the chest and a sense of delight in the heart, [while] being unmindful [of Him] has an astonishing effect on bringing about a tight feeling in the chest, a feeling of restriction, and a sense of torment.
And from those things [that bring about a feeling of expansion in the chest] is being good to all creatures and benefiting them in whatever way one can [through one’s] wealth, reputation, physical help, as well as other means of doing good, for those who are noble, generous and ever-working the best of deeds are the widest of mankind in their chests, the most good-natured in themselves, and the most delighted and serene at heart, [while] the miser in whom there are no feelings of doing good to others is the tightest of mankind in his chest, the most miserable and troubled in life, the greatest of them in terms of worry and distress….
And from those things is having a courageous heart, for indeed a brave, strong-hearted person has wide feeling in his chest, an easy state of mind, and an expansive heart, [while] a coward is the tightest of mankind in his chest, the most restricted in his heart, never feeling any happiness or delight, nor any sense of pleasure or enjoyment except the animalistic kind; as for the joy in one’s soul, its pleasure, delight and happiness, they are [all] forbidden to every coward, just as they are forbidden to every miser and everyone who turns away from Allāh—far is He above any imperfection—paying no heed to remembering Him, having no knowledge of His the All‑High’s names and attributes, his heart connected to other than Him.
And indeed this pleasure and joy [of having a feeling of expansion in the chest] becomes, in the grave, a meadow, a garden, [while that] tightness and restriction turns into torment and imprisonment. So a slave’s condition in the grave is like the heart’s condition in the chest—in a state of pleasure [or] a state of pain, a state of imprisonment [or] a state of freedom and release.
And no consideration is to be given [with regard to a slave’s expected state in the grave] to a feeling of expansion in the chest that comes about for a temporary reason, nor to a feeling of tightness in the chest from a momentary cause, for there is no doubt that temporary situations disappear, as do the things that bring them about, and indeed the only thing that can be relied upon [in this regard] is that characteristic that has become established as the one that describes the heart [overall], necessitating its [general feeling] of wideness or restriction: that is the scale [to be used in judging this situation], and Allāh is the only one whose help can be sought.
Source: Ibnul-Qayyim (raḥimahullāh)
Zād al-Maʿād fī Hadyi Khayr al-ʿIbād. Eds. Shuʿaib al-Arnaʾūṭ and ʿAbd al-Qādir al-Arnaʾūṭ. Beirut: Muʾassasah al-Risālah, 1998, 24-5.
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Everything has already written for you while you are still in your Mother's womb.. Qadar of Allāh..
Narrated Anas bin Malik: The Prophet ﷺ said,
"Allāh puts an angel in charge of the uterus and the angel says, 'O Lord, (it is) semen! O Lord, (it is now ) a clot! O Lord, (it is now) a piece of flesh.' And then, if Allāh wishes to complete its creation, the angel asks, 'O Lord, (will it be) a male or a female? A wretched (an evil doer) or a blessed (doer of good)? How much will his provisions be? What will his age be?' So all that is written while the creature is still in the mother's womb."
[صحيح البخاري، ٥٩٤]
Narrated Anas bin Malik: The Prophet ﷺ said,
"Allāh puts an angel in charge of the uterus and the angel says, 'O Lord, (it is) semen! O Lord, (it is now ) a clot! O Lord, (it is now) a piece of flesh.' And then, if Allāh wishes to complete its creation, the angel asks, 'O Lord, (will it be) a male or a female? A wretched (an evil doer) or a blessed (doer of good)? How much will his provisions be? What will his age be?' So all that is written while the creature is still in the mother's womb."
[صحيح البخاري، ٥٩٤]
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The Prophet ﷺ warned us: “There will come a time when people won’t care where their wealth comes from — whether it’s Halal or Haram.”
And I can’t help but feel… that time is now.
We live in a world where anything that brings fast cash is glorified. People joke about scams. Business deals are praised even if they're shady. Music, riba, unethical marketing, lies — all swept under the rug if the paycheck is big enough.
But where is the barakah?
Where is the peace?
True success isn’t in how much we earn — it’s in how we earn it. Because no amount of money is worth trading your akhirah for.
~sakeenah.en
And I can’t help but feel… that time is now.
We live in a world where anything that brings fast cash is glorified. People joke about scams. Business deals are praised even if they're shady. Music, riba, unethical marketing, lies — all swept under the rug if the paycheck is big enough.
But where is the barakah?
Where is the peace?
True success isn’t in how much we earn — it’s in how we earn it. Because no amount of money is worth trading your akhirah for.
~sakeenah.en
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Everything has already written for you while you are still in your Mother's womb.. Qadar of Allāh..
Narrated Anas bin Malik: The Prophet ﷺ said,
"Allāh puts an angel in charge of the uterus and the angel says, 'O Lord, (it is) semen! O Lord, (it is now ) a clot! O Lord, (it is now) a piece of flesh.' And then, if Allāh wishes to complete its creation, the angel asks, 'O Lord, (will it be) a male or a female? A wretched (an evil doer) or a blessed (doer of good)? How much will his provisions be? What will his age be?' So all that is written while the creature is still in the mother's womb."
[صحيح البخاري، ٥٩٤]
Narrated Anas bin Malik: The Prophet ﷺ said,
"Allāh puts an angel in charge of the uterus and the angel says, 'O Lord, (it is) semen! O Lord, (it is now ) a clot! O Lord, (it is now) a piece of flesh.' And then, if Allāh wishes to complete its creation, the angel asks, 'O Lord, (will it be) a male or a female? A wretched (an evil doer) or a blessed (doer of good)? How much will his provisions be? What will his age be?' So all that is written while the creature is still in the mother's womb."
[صحيح البخاري، ٥٩٤]
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Why depression is increasing among the youth!
The modern youth is glued to social media.. Scrolling endlessly, watching people who have more than them. And it's rotting their brains. Just because someone else has something doesn't mean you deserve it too. You're not special. You're not ennoscriptd to anything. You were put on this earth to struggle, to strive, and to worship Allah alone not to chase illusions or comfort like it's owed to you. You're not meant to be the same as everyone else. You're not meant to have what everyone else has. Be grateful for what you have, and look at those who have less than you. Humble yourself.
Raja Ejaz Ahamed
The modern youth is glued to social media.. Scrolling endlessly, watching people who have more than them. And it's rotting their brains. Just because someone else has something doesn't mean you deserve it too. You're not special. You're not ennoscriptd to anything. You were put on this earth to struggle, to strive, and to worship Allah alone not to chase illusions or comfort like it's owed to you. You're not meant to be the same as everyone else. You're not meant to have what everyone else has. Be grateful for what you have, and look at those who have less than you. Humble yourself.
Raja Ejaz Ahamed
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Forwarded from Abu Zuhd As-Sohawi
The parable of the believer is that of a flower — something which starts off as small and insignificant, but through time and correct nurture, becomes fragrant, colourful, delightful to the eyes.
Just like the flower, the believer goes through phases and cycles. As the seasons change, the flower begins to shrivel; over time, it decays — its beauty fades, its scent vanishes, and it loses its identity.
Such is the exemplar of the believer: you find him fluctuating in faith — between sin and righteousness, highs and lows. Perhaps hitting rock bottom.
“Verily, the faith of one of you will wear out within him, just as a shirt becomes worn out. So ask Allah to renew faith in your hearts.”
Renew your faith, O servants of Allah.
Do you not see the flower — reliant upon sunlight and water?
Can it survive without them? Can it flourish and grow? It cannot.
Then what about you, if you deprive yourself of the speech of Allah, the guidance of His Messenger?
كتبه - المحتاج إلى ستر ربه الجميل
أبو زهد السوهاوي
Just like the flower, the believer goes through phases and cycles. As the seasons change, the flower begins to shrivel; over time, it decays — its beauty fades, its scent vanishes, and it loses its identity.
Such is the exemplar of the believer: you find him fluctuating in faith — between sin and righteousness, highs and lows. Perhaps hitting rock bottom.
“Verily, the faith of one of you will wear out within him, just as a shirt becomes worn out. So ask Allah to renew faith in your hearts.”
Renew your faith, O servants of Allah.
Do you not see the flower — reliant upon sunlight and water?
Can it survive without them? Can it flourish and grow? It cannot.
Then what about you, if you deprive yourself of the speech of Allah, the guidance of His Messenger?
كتبه - المحتاج إلى ستر ربه الجميل
أبو زهد السوهاوي
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THREE STRANGE PARADOXES:💎
1⃣ Nuh عليه السلام called out to the animals once, and they boarded the ark, while he spent 950 years calling out to humans, but they chose to drown.
- A healthy instinct (fitrah) is better than a sick mind (aql).
2⃣ Firaun’s wife was established on deen while she was in the house of the greatest tyrant, and Noah’s عليه السلام wife relapsed in the house of the greatest preacher!
- There is no excuse of circumstances to be righteous or corrupt. You choose your way
3⃣ Ibrahim عليه السلام asked for his son to be slaughtered, and he complied, and Noah عليه السلام asked for his son for life, but he refused!!
- Some are righteous to the extent of astonishment, and some are impious to the extent of wonder!
1⃣ Nuh عليه السلام called out to the animals once, and they boarded the ark, while he spent 950 years calling out to humans, but they chose to drown.
- A healthy instinct (fitrah) is better than a sick mind (aql).
2⃣ Firaun’s wife was established on deen while she was in the house of the greatest tyrant, and Noah’s عليه السلام wife relapsed in the house of the greatest preacher!
- There is no excuse of circumstances to be righteous or corrupt. You choose your way
3⃣ Ibrahim عليه السلام asked for his son to be slaughtered, and he complied, and Noah عليه السلام asked for his son for life, but he refused!!
- Some are righteous to the extent of astonishment, and some are impious to the extent of wonder!
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MEDICINE FOR THE SOUL ARE FIVE
Al-Azdi reported: Ibrahim al-Khawwas, (rahimahullah), said, “The cure of the heart is in five things:
● Reading the Quran with contemplation,
● Emptying the stomach,
● Standing for prayer at night,
● Humbly supplicating at dawn, and
● Sitting with the righteous.”
[Source: Ḥilyat al-Awliyā’ 15767].
عَنْ لأَزْدِي قَالَ إِبْرَاهِيمَ الْخَوَّاصَ رحمه الله دَوَاءُ الْقَلْبِ خَمْسَةُ أَشْيَاءَ قِرَاءَةُ الْقُرْآنِ بِالتَّدَبُّرِ وَخَلاءُ الْبَطْنِ وَقِيَامُ اللَّيْلِ وَالتَّضَرُّعُ عِنْدَ السَّحَرِ وَمُجَالَسَةُ الصَّالِحِينَ
15767 حلية الأولياء لأبي نعيم
Al-Azdi reported: Ibrahim al-Khawwas, (rahimahullah), said, “The cure of the heart is in five things:
● Reading the Quran with contemplation,
● Emptying the stomach,
● Standing for prayer at night,
● Humbly supplicating at dawn, and
● Sitting with the righteous.”
[Source: Ḥilyat al-Awliyā’ 15767].
عَنْ لأَزْدِي قَالَ إِبْرَاهِيمَ الْخَوَّاصَ رحمه الله دَوَاءُ الْقَلْبِ خَمْسَةُ أَشْيَاءَ قِرَاءَةُ الْقُرْآنِ بِالتَّدَبُّرِ وَخَلاءُ الْبَطْنِ وَقِيَامُ اللَّيْلِ وَالتَّضَرُّعُ عِنْدَ السَّحَرِ وَمُجَالَسَةُ الصَّالِحِينَ
15767 حلية الأولياء لأبي نعيم
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In this world, (when done in the right manner), man finds in the remembrance of Allah (through recitation, dhikr, du’a, contemplation and) in praising Him and worshiping Him (through salah, seeking knowledge, studying knowledge)
a delight that is incomparable to anything else.
[Ibn Taymiyyah (rahimahullah), Minhaj as-Sunnah, 5/389]
a delight that is incomparable to anything else.
[Ibn Taymiyyah (rahimahullah), Minhaj as-Sunnah, 5/389]
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🔖Many people are smart but not intelligent
Explained by Shaykh Uthaymeen رحمه الله تعالى
If someone were to ask, is (اللُّبُّ) the same as smarts (الذكاء), or is it
something different? No. Intelligence (اللُّبُّ) is the intellect (العقل), and intelligence is
not the same as smart(الذكاء).
A person from the disbelievers may be extremely smart yet extremely foolish. For this reason, Allah described the disbelievers as;
﴿ وَمَثَلُ ٱلَّذِینَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِی یَنۡعِقُ بِمَا لَا یَسۡمَعُ إِلَّا دُعَاۤءࣰ وَنِدَاۤءࣰۚ صُمُّۢ بُكۡمٌ عُمۡیࣱ فَهُمۡ لَا یَعۡقِلُونَ﴿١٧١﴾
[Al-Baqarah: 171]
The example of those who disbelieve is like that of one who shouts at what hears
nothing but calls and cries cattle or sheep - deaf, dumb and blind, so they do not understand.
(Surah Al-Baqarah 2:171)
So, no matter how advanced or smart the policies of disbelieving nations may appear to us, we must never say they are people of sound intellect. Be careful, how can Allah
say they do not use their intellect, then you say they are intellectuals.
Rather, we say they are smart. Smarts do not necessitate intelligence. Intellect (العقل).
is sound judgment and good decision-making. This is why it is called ‘aql, because it restrains its possessor from harm. As for smarts (الذكاء) it is sharp perception and understanding, which may be praiseworthy or not.
📝Translated by Rasheed ibn Estes Barbee
Explained by Shaykh Uthaymeen رحمه الله تعالى
If someone were to ask, is (اللُّبُّ) the same as smarts (الذكاء), or is it
something different? No. Intelligence (اللُّبُّ) is the intellect (العقل), and intelligence is
not the same as smart(الذكاء).
A person from the disbelievers may be extremely smart yet extremely foolish. For this reason, Allah described the disbelievers as;
﴿ وَمَثَلُ ٱلَّذِینَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِی یَنۡعِقُ بِمَا لَا یَسۡمَعُ إِلَّا دُعَاۤءࣰ وَنِدَاۤءࣰۚ صُمُّۢ بُكۡمٌ عُمۡیࣱ فَهُمۡ لَا یَعۡقِلُونَ﴿١٧١﴾
[Al-Baqarah: 171]
The example of those who disbelieve is like that of one who shouts at what hears
nothing but calls and cries cattle or sheep - deaf, dumb and blind, so they do not understand.
(Surah Al-Baqarah 2:171)
So, no matter how advanced or smart the policies of disbelieving nations may appear to us, we must never say they are people of sound intellect. Be careful, how can Allah
say they do not use their intellect, then you say they are intellectuals.
Rather, we say they are smart. Smarts do not necessitate intelligence. Intellect (العقل).
is sound judgment and good decision-making. This is why it is called ‘aql, because it restrains its possessor from harm. As for smarts (الذكاء) it is sharp perception and understanding, which may be praiseworthy or not.
📝Translated by Rasheed ibn Estes Barbee
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HONESTY IN BARGAINING IS A CAUSE FOR BLESSING
Hakim Ibn Hizam (may ALLĀH be pleased with him) narrated that ALLĀH'S Messenger (ﷺ) said,
"The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities (of the goods), then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost."
📚 Al-Bukhārī #2079; Muslim #1532
LESSONS AND BENEFITS:
● The option to annul the contract while still in the place of transaction (known as "option of session") is established for both the seller and the buyer.
● This option remains valid from the time of the contract until they physically separate.
● Once they separate from the session of the contract, the sale becomes binding.
● The importance of truthfulness in buying and selling.
● That worldly success is only complete through righteous deeds, and that the evil consequences of sins can remove both worldly and afterlife blessings.
● The virtue of honesty, the encouragement to be truthful, and that it is a cause of barakah in a person’s earnings.
● The condemnation of lying, the encouragement to avoid it, and the fact that it removes barakah from one’s wealth.
● That working for the Hereafter brings benefit in both this life and the next.
📚 Ad-Dorar as-Saniyyah
Hakim Ibn Hizam (may ALLĀH be pleased with him) narrated that ALLĀH'S Messenger (ﷺ) said,
"The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities (of the goods), then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost."
📚 Al-Bukhārī #2079; Muslim #1532
LESSONS AND BENEFITS:
● The option to annul the contract while still in the place of transaction (known as "option of session") is established for both the seller and the buyer.
● This option remains valid from the time of the contract until they physically separate.
● Once they separate from the session of the contract, the sale becomes binding.
● The importance of truthfulness in buying and selling.
● That worldly success is only complete through righteous deeds, and that the evil consequences of sins can remove both worldly and afterlife blessings.
● The virtue of honesty, the encouragement to be truthful, and that it is a cause of barakah in a person’s earnings.
● The condemnation of lying, the encouragement to avoid it, and the fact that it removes barakah from one’s wealth.
● That working for the Hereafter brings benefit in both this life and the next.
📚 Ad-Dorar as-Saniyyah
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Imām ibn sireen رحمه الله said: “Indeed this knowledge is your religion, so look to whom you take your religion from.”
Imām Mālik رحمه الله said: “Indeed this knowledge (of the religion) is your flesh and blood, and you will be asked about it on the Day of Resurrection, so watch carefully from whom you take it.”
The scholar Zaid al-madkhalī رحمه الله said: “Indeed knowledge is a religion, don't take it except from the people of correct aqeedah (belief) and the correct manhaj.”
Imām Mālik رحمه الله said: “Indeed this knowledge (of the religion) is your flesh and blood, and you will be asked about it on the Day of Resurrection, so watch carefully from whom you take it.”
The scholar Zaid al-madkhalī رحمه الله said: “Indeed knowledge is a religion, don't take it except from the people of correct aqeedah (belief) and the correct manhaj.”
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We will spend more time in the barzakh than we ever will in this world. This dunya is temporary, just a passing illusion. So prepare for what truly lasts. In the grave, it will be just you, no wealth, no status, nothing from this world will follow. May our time in the barzakh be Peaceful and filled with light. May Allah have mercy on us all. 🤲🏻 Aameen
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What Is Thunder?
On the authority of Ibn ‘Abbās رضي الله عنهما who said: “Jews came to the Messenger of Allāh ﷺ and said: ‘Tell us what thunder is?’, he ﷺ replied: ‘It is an angel from Allāh’s angels that is set over the clouds and in whose hands is a Mikhraaq (1) by which he drives clouds away, directing them where Allāh commands him’. They (the Jews) said: 'And what is the sound (of thunder) that we hear?’, he ﷺ said: 'It is the sound of his (angel) voice’, they said: 'You have spoken rightly’.”
● [سلسلة الأحاديث الصحيحة ٤\٤٩١ ، وحسنه الألباني]
Note: (1) Ibn al-Atheer رحمه الله said: “It (Mikhrāq) is a tool by which angels drive away and direct clouds.”
● [البداية والنهاية ٢\٢٦]
On the authority of Ibn ‘Abbās رضي الله عنهما who said: “Jews came to the Messenger of Allāh ﷺ and said: ‘Tell us what thunder is?’, he ﷺ replied: ‘It is an angel from Allāh’s angels that is set over the clouds and in whose hands is a Mikhraaq (1) by which he drives clouds away, directing them where Allāh commands him’. They (the Jews) said: 'And what is the sound (of thunder) that we hear?’, he ﷺ said: 'It is the sound of his (angel) voice’, they said: 'You have spoken rightly’.”
● [سلسلة الأحاديث الصحيحة ٤\٤٩١ ، وحسنه الألباني]
Note: (1) Ibn al-Atheer رحمه الله said: “It (Mikhrāq) is a tool by which angels drive away and direct clouds.”
● [البداية والنهاية ٢\٢٦]
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Ibn Taymiyyah said: "When some people said to Imaam Ahmad Ibn Hanbal (rahimahullaah) that they felt uneasy about criticizing people, he replied,
'If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?'"
[Majmoo'-ul-Fataawaa (28/231)]
#haqq #facts #islam #Sunnah #scholars #refutation
'If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?'"
[Majmoo'-ul-Fataawaa (28/231)]
#haqq #facts #islam #Sunnah #scholars #refutation
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