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)]
Ibn al-Qayyim [رحمه الله] said:
❝Just like there is no life for the Earth except with rain, likewise there is no life for the heart except with knowledge.❞
[Miftaah Daar as-Sa’aadah, (1/508) | Translated By Abū Ruqayyah 'Abd us-Samad]
❝Just like there is no life for the Earth except with rain, likewise there is no life for the heart except with knowledge.❞
[Miftaah Daar as-Sa’aadah, (1/508) | Translated By Abū Ruqayyah 'Abd us-Samad]
Umar Ibn Al-Khattab Radi Allahu anhu said:
“If you see that one of you has slipped, correct him, pray for him and do not help Shaytan against him (by insulting him, etc.).”
[Tafseer al-Qurtubi, 15/256]
“If you see that one of you has slipped, correct him, pray for him and do not help Shaytan against him (by insulting him, etc.).”
[Tafseer al-Qurtubi, 15/256]
Being "religious" doesn't mean you have to sit in a mosque all day, give up on education, lose interest in maintaining your physical appearance and believe the whole world is nothing but a bunch of sinners except you and your friends.
The Alim is not the one who has the most knowledge, because Shaytan has a lot of knowledge. He has knowledge that most men don't have. Many people are mistaken by this. Rather the alim is the one who benefits others with his knowledge.
One must look to the stance the so called alims are taking. For you to know who is on the truth and who is upon falsehood, then you must study the Deen aswell. All deviant sects were started by alims and all religions before ours were deviated by alims so be careful from whom you take your Deen from.
The ulema of falsehood don't trick you with matters of opinions rather they trick you with what is a necessity of the Deen. Example they won't argue over whether you can wipe over your cotton sock or leather sock. They will manipulate your minds with al walaa wal baraa, Jihad, Khilafah, takfeer, Tawheed.
These are matters that every Muslim must learn. So be careful...🚫
One must look to the stance the so called alims are taking. For you to know who is on the truth and who is upon falsehood, then you must study the Deen aswell. All deviant sects were started by alims and all religions before ours were deviated by alims so be careful from whom you take your Deen from.
The ulema of falsehood don't trick you with matters of opinions rather they trick you with what is a necessity of the Deen. Example they won't argue over whether you can wipe over your cotton sock or leather sock. They will manipulate your minds with al walaa wal baraa, Jihad, Khilafah, takfeer, Tawheed.
These are matters that every Muslim must learn. So be careful...🚫
👍1
Iblis said to Nooh : ‘There are five things that cause people to become destroyed’
‘Abdullah Ibn ‘Umar (radhi Allaahu anhuma) said:
While on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’
Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.”
Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’
Ibn Abee al-Dunya in Maka’d al-Shaytaan , 65/ 44.
Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, Dar as-sunnah Publishers. Page 74
‘Abdullah Ibn ‘Umar (radhi Allaahu anhuma) said:
While on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’
Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.”
Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’
Ibn Abee al-Dunya in Maka’d al-Shaytaan , 65/ 44.
Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, Dar as-sunnah Publishers. Page 74
NOTHING HIDDEN FROM ALLAAH ABOUT WHAT WE REALLY INTEND & THE REAL GOALS BEHIND OUR DEEDS!
Allaah (The Most High) said:
وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men). Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything). [67:13-14]
Imaam Ibnul Qayyim (rahimahullaah) said:
*This is from the highest degree of affirmation (or confirmation), for indeed it has to be (the case that) the Creator knows His creatures. So if you affirm that indeed He is your Creator and the Creator of your hearts and what they contain (or all that is within the hearts), then how can (anything) be hidden from Him when (it is the case) that He created them?!
*And the statement [بِذَاتِ الصُّدُورِ – what is in the breasts (of men)] includes what the breasts contain of beliefs, intents, love and hate.
[Source: Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim (rahimahullaah) page 173… Excerpted & Slightly Paraphrased]
https://www.salaficentre.com/2016/06/nothing-hidden-from-allaah-about-what-we-really-intend-the-real-goals-behind-our-deeds/
Allaah (The Most High) said:
وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men). Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything). [67:13-14]
Imaam Ibnul Qayyim (rahimahullaah) said:
*This is from the highest degree of affirmation (or confirmation), for indeed it has to be (the case that) the Creator knows His creatures. So if you affirm that indeed He is your Creator and the Creator of your hearts and what they contain (or all that is within the hearts), then how can (anything) be hidden from Him when (it is the case) that He created them?!
*And the statement [بِذَاتِ الصُّدُورِ – what is in the breasts (of men)] includes what the breasts contain of beliefs, intents, love and hate.
[Source: Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim (rahimahullaah) page 173… Excerpted & Slightly Paraphrased]
https://www.salaficentre.com/2016/06/nothing-hidden-from-allaah-about-what-we-really-intend-the-real-goals-behind-our-deeds/
“Allāh has ordered us to lower the gaze because it is the path to a pure heart.”
- Ibn Jawzī
[تلبيس إبليس صحفة ٣٨٦]
- Ibn Jawzī
[تلبيس إبليس صحفة ٣٨٦]
Forwarded from Muslim Marriage Tips
🚫Warning against pornography, homosexuality (gayness and lesbianism), and divulging bedroom secrets:❌
نَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَاللَّـهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
{Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allaah knows and you do not know.} [Surah al-Noor (24): 19]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝A man must not look at (another) man's private parts nor must a woman look at (another) woman's private parts; neither should two men lie naked under one cover, nor should two women lie naked under the same cover.❞ [Saheeh Muslim]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝The most evil of the people in the sight of Allaah on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret.❞ [Saheeh Muslim]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝The most important of the trusts in the sight of Allaah on the Day of Judgment is that a man goes to his wife and she goes to him (and the breach of this trust is) that he should divulge her secret.❞ [Saheeh Muslim]
نَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَاللَّـهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
{Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allaah knows and you do not know.} [Surah al-Noor (24): 19]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝A man must not look at (another) man's private parts nor must a woman look at (another) woman's private parts; neither should two men lie naked under one cover, nor should two women lie naked under the same cover.❞ [Saheeh Muslim]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝The most evil of the people in the sight of Allaah on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret.❞ [Saheeh Muslim]
Abu Sa`eed Al-Khudree رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: ❝The most important of the trusts in the sight of Allaah on the Day of Judgment is that a man goes to his wife and she goes to him (and the breach of this trust is) that he should divulge her secret.❞ [Saheeh Muslim]
Are the luxuries of this Dunya🌍 for us?
ʿUmar (raḍiyallāhu ʿanhu) said when once visiting the Prophet ﷺ, “I sat down and cast a glance at the room, and by Allah, I couldn’t see anything of importance but three hides. I said [to Allah’s Messenger], ‘Pray to Allah to make your followers prosperous, for the Persians and the Romans have been made prosperous and given worldly luxuries, though they do not worship Allah.’ The Prophet ﷺ was leaning then, so he sat straight and said, ‘O Ibn al-Khaṭṭāb! Do you have any doubt [that the hereafter is better than this world]? These people have been given rewards of their deeds in this world only.’ So I asked the Prophet ﷺ to seek Allah’s forgiveness for me.”
[Bukhārī (Book 46, ḥadīth 29) and Muslim (Book 18, ḥadīth 44)]
ʿUmar (raḍiyallāhu ʿanhu) said when once visiting the Prophet ﷺ, “I sat down and cast a glance at the room, and by Allah, I couldn’t see anything of importance but three hides. I said [to Allah’s Messenger], ‘Pray to Allah to make your followers prosperous, for the Persians and the Romans have been made prosperous and given worldly luxuries, though they do not worship Allah.’ The Prophet ﷺ was leaning then, so he sat straight and said, ‘O Ibn al-Khaṭṭāb! Do you have any doubt [that the hereafter is better than this world]? These people have been given rewards of their deeds in this world only.’ So I asked the Prophet ﷺ to seek Allah’s forgiveness for me.”
[Bukhārī (Book 46, ḥadīth 29) and Muslim (Book 18, ḥadīth 44)]
The Hunger of the Salaf and its Merits
It is reported from Ibn Sîrîn – Allâh have mercy on him – that a man once said to Ibn ‘Umar – Allâh be pleased with him:
Can we offer you some Jawârish? He inquired, “And what is Jawârish?” The man replied, “It is something that will help you digest your food if you get too full up.” Ibn ‘Umar said, “I have not eaten my fill for four months – not because I cannot find food, but because I have lived with people who used to eat their fill at times and go hungry at others.
Abû Dâwûd, Al-Zuhd article 325.
It is reported that Al-Hasan Al-Basrî – Allâh have mercy on him – said:
By He in whose Hand is my soul, I have lived amongst people who never ordered food to be prepared for themselves If [food] was presented to one of them, he would eat, otherwise, he would be silent; and he would not care if it was hot or cold.
Abû Nu’aym, Hilyatu Al-Awliyâ` 6:270.
It is also reported that he said:
By Allâh, I have lived amongst people who when taking lunch, if they were about to be full, would stop eating.
Ibid.
It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:
Two things harden the heart, too much talking and too much food.
Ibn Hibbân Al-Bustî, Rawdatu Al-‘Uqalâ` p45, Matba’ah Al-Sunnah Al-Muhammadîyah 1949.
It is reported that Mâlik b. Dînâr – Allâh have mercy on him – said:
It is unfitting for a believer that his belly becomes his greatest concern, or that his desires dominate him.
Ibn Abî Al-Dunyâ, Al-Jû’ (The Book of Hunger) article 105.
It is also reported that he said:
Whoever controls his belly controls all good deeds.
Ibid. article 99.
It is reported that the Tâbi’î (Successor) ‘Uqbah b. Wassâj – Allâh have mercy on him – was once at a wedding reception where many kinds of dishes were offered and people started trying one dish after another. He started to cry, and said:
“I found the first part of this Ummah fearing all this upon themselves.” And he ate only from one dish.
Ibid. article 261.
It is reported that Muhammad b. Sîrîn – Allâh have mercy on him – said:
A man from the Companions of the Prophet – praise and peace of Allâh be upon him – would sometimes go three days without finding anything to eat, so he would grill some animal skin and eat that. If he couldn’t find anything at all, he would [tie] a rock to himself to straighten his back.
Ibid. article 61.
It is reported from Ibn Sîrîn – Allâh have mercy on him – that a man once said to Ibn ‘Umar – Allâh be pleased with him:
Can we offer you some Jawârish? He inquired, “And what is Jawârish?” The man replied, “It is something that will help you digest your food if you get too full up.” Ibn ‘Umar said, “I have not eaten my fill for four months – not because I cannot find food, but because I have lived with people who used to eat their fill at times and go hungry at others.
Abû Dâwûd, Al-Zuhd article 325.
It is reported that Al-Hasan Al-Basrî – Allâh have mercy on him – said:
By He in whose Hand is my soul, I have lived amongst people who never ordered food to be prepared for themselves If [food] was presented to one of them, he would eat, otherwise, he would be silent; and he would not care if it was hot or cold.
Abû Nu’aym, Hilyatu Al-Awliyâ` 6:270.
It is also reported that he said:
By Allâh, I have lived amongst people who when taking lunch, if they were about to be full, would stop eating.
Ibid.
It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:
Two things harden the heart, too much talking and too much food.
Ibn Hibbân Al-Bustî, Rawdatu Al-‘Uqalâ` p45, Matba’ah Al-Sunnah Al-Muhammadîyah 1949.
It is reported that Mâlik b. Dînâr – Allâh have mercy on him – said:
It is unfitting for a believer that his belly becomes his greatest concern, or that his desires dominate him.
Ibn Abî Al-Dunyâ, Al-Jû’ (The Book of Hunger) article 105.
It is also reported that he said:
Whoever controls his belly controls all good deeds.
Ibid. article 99.
It is reported that the Tâbi’î (Successor) ‘Uqbah b. Wassâj – Allâh have mercy on him – was once at a wedding reception where many kinds of dishes were offered and people started trying one dish after another. He started to cry, and said:
“I found the first part of this Ummah fearing all this upon themselves.” And he ate only from one dish.
Ibid. article 261.
It is reported that Muhammad b. Sîrîn – Allâh have mercy on him – said:
A man from the Companions of the Prophet – praise and peace of Allâh be upon him – would sometimes go three days without finding anything to eat, so he would grill some animal skin and eat that. If he couldn’t find anything at all, he would [tie] a rock to himself to straighten his back.
Ibid. article 61.