Its all different forms of gratitude.. shuker towards Allah.. Allah says in Surah Saba
“..And few of My servants are truly grateful.”
(34:13)
Gratitude in Islam isn’t just saying “Alhamdulillah” rather it’s using Allah’s blessings in a way that pleases Him. This verse humbles us and reminds us to be among that “few” who are grateful not just in words, but in action.
“..And few of My servants are truly grateful.”
(34:13)
Gratitude in Islam isn’t just saying “Alhamdulillah” rather it’s using Allah’s blessings in a way that pleases Him. This verse humbles us and reminds us to be among that “few” who are grateful not just in words, but in action.
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Forwarded from EvilEyes&BlackMagic
Mental Health in Islam & The Power of Hijama
Mental health therapy is not only acceptable in Islam ,it is encouraged when needed. Islam promotes seeking healing for both physical and psychological health.
The Prophet (SAW) said:
“Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it.”
(Sahih Bukhari)
We are taught to take the means (asbab) and then place our trust (tawakkul) in Allah.
Emotional Struggles in the Qur’an & Sunnah
• Yaqub (AS) grieved so deeply for Yusuf that he lost his sight (Qur’an 12:84).
• Maryam (AS) cried out in despair during childbirth (Qur’an 19:23).
• The Prophet Muhammad (SAW) experienced sadness, anxiety, and grief.
These show that emotional pain is part of the human journey ,not a sign of weak faith.
Therapy is a Tool ,Like Medicine
Therapy helps us process trauma, anxiety, depression, and emotional wounds. Seeking therapy is not a contradiction to trusting Allah ,it’s a form of it.
Islamic Mental Health Includes:
• Du’a, dhikr, and connection with the Qur’an
• Professional counseling when needed
• Supportive relationships & community
• Healthy habits (sleep, nutrition, movement)
Don’t Fall into the “Just Be Strong” Trap
While patience (sabr) is essential, healing doesn’t come from isolation. Islam values both personal effort and seeking the right help.
Hijama & Mental Health
Hijama (wet cupping therapy) is a powerful Sunnah that removes toxic blood, balances the body, and boosts emotional well-being.
Benefits include:
• Relieves anxiety and stress
• Improves sleep and reduces insomnia
• Helps with depression and emotional fatigue
• Clears mental fog
• Regulates hormones and energy
• Deeply relaxing and spiritually grounding
The Prophet (SAW) said:
“Indeed, the best of remedies you have is cupping.”
Sahih Bukhari
Final Reminder
Combining therapy, hijama, du’a, and lifestyle changes can restore balance ,emotionally, mentally, physically, and spiritually.
It’s not weak to seek help. It’s strong to heal.
Mental health therapy is not only acceptable in Islam ,it is encouraged when needed. Islam promotes seeking healing for both physical and psychological health.
The Prophet (SAW) said:
“Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it.”
(Sahih Bukhari)
We are taught to take the means (asbab) and then place our trust (tawakkul) in Allah.
Emotional Struggles in the Qur’an & Sunnah
• Yaqub (AS) grieved so deeply for Yusuf that he lost his sight (Qur’an 12:84).
• Maryam (AS) cried out in despair during childbirth (Qur’an 19:23).
• The Prophet Muhammad (SAW) experienced sadness, anxiety, and grief.
These show that emotional pain is part of the human journey ,not a sign of weak faith.
Therapy is a Tool ,Like Medicine
Therapy helps us process trauma, anxiety, depression, and emotional wounds. Seeking therapy is not a contradiction to trusting Allah ,it’s a form of it.
Islamic Mental Health Includes:
• Du’a, dhikr, and connection with the Qur’an
• Professional counseling when needed
• Supportive relationships & community
• Healthy habits (sleep, nutrition, movement)
Don’t Fall into the “Just Be Strong” Trap
While patience (sabr) is essential, healing doesn’t come from isolation. Islam values both personal effort and seeking the right help.
Hijama & Mental Health
Hijama (wet cupping therapy) is a powerful Sunnah that removes toxic blood, balances the body, and boosts emotional well-being.
Benefits include:
• Relieves anxiety and stress
• Improves sleep and reduces insomnia
• Helps with depression and emotional fatigue
• Clears mental fog
• Regulates hormones and energy
• Deeply relaxing and spiritually grounding
The Prophet (SAW) said:
“Indeed, the best of remedies you have is cupping.”
Sahih Bukhari
Final Reminder
Combining therapy, hijama, du’a, and lifestyle changes can restore balance ,emotionally, mentally, physically, and spiritually.
It’s not weak to seek help. It’s strong to heal.
Dua on Wednesday is accpeted. “Jabir Ibn ‘Abdullah (may Allâah be pleased with him) said, “ The Messenger of Allâah(peace and blessings be upon him) supplicated to Allâah in this Masjid (Masjid Al-Fath) on Monday, Tuesday and Wednesday. His dua was answered on Wednesday between the prayers of Dhuhr and Asr. Jabir(may Allâah be pleased with him)said,” There wasn’t anything that was crucially important for me to have solved, except I called on Allâah during that hour of the day between Dhuhr and Asr knowing He would answer.”
Graded Hasan by Shaykh Al-Albani(May Allâah have mercy upon him) in Saheeh Adab Al-Mufrad.
Graded Hasan by Shaykh Al-Albani(May Allâah have mercy upon him) in Saheeh Adab Al-Mufrad.
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If you are sad, heartbroken, been through a bad marriage, lost a dear one, failed an exam, didn't get what you wished for, feeling hopeless ?
Do read and ponder on these verses.
❝Allah does not burden a soul beyond what he can bear...❞ (2:286)
❝And it may be that you dislike a thing but it is good for you and that you like a thing but it is bad for you. Allah knows but you do not know.❞ [2:216]
❝...Bear with patience whatever befalls you....❞ (Qur'an 31:17) and
❝Be not sad, surely Allah is with us.❞ (Qur'an 9:40)
❝So do not become weak, nor be sad...❞ (Qur'an 3:139)
The Prophet (peace be on him) said, ❝Whoever Allah wishes good for, He inflicts him (with hardship).❞ [Bukhari]
❝Verily, with hardship there is relief❞ (Qur'an 94:6)
Do read and ponder on these verses.
❝Allah does not burden a soul beyond what he can bear...❞ (2:286)
❝And it may be that you dislike a thing but it is good for you and that you like a thing but it is bad for you. Allah knows but you do not know.❞ [2:216]
❝...Bear with patience whatever befalls you....❞ (Qur'an 31:17) and
❝Be not sad, surely Allah is with us.❞ (Qur'an 9:40)
❝So do not become weak, nor be sad...❞ (Qur'an 3:139)
The Prophet (peace be on him) said, ❝Whoever Allah wishes good for, He inflicts him (with hardship).❞ [Bukhari]
❝Verily, with hardship there is relief❞ (Qur'an 94:6)
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بسم الله
The three key traits of a Mu'min (believer) are Sabr (patience), Shukr (gratitude), and Tawakkul (Faith / trust in Allah). These virtues help believers navigate life's challenges and maintain faith in the face of adversity, while also fostering a sense of contentment and reliance on God's plan.
1. Sabr (Patience):
Definition:
Patience involves enduring difficulties with fortitude and perseverance, without complaining or losing faith.
Importance:
Sabr is crucial for a Mu'min as it helps them withstand trials and tribulations that are part of life's journey.
Example:
A Mu'min who experiences a hardship, such as the loss of a loved one or financial setbacks, demonstrates sabr by remaining calm and seeking solace in their faith, rather than succumbing to despair.
2. Shukr (Gratitude):
Definition:
Shukr involves expressing thankfulness for Allah's blessings, big or small.
Importance:
Shukr is a way for a Mu'min to acknowledge Allah's generosity and to remain grateful for the abundance in their lives.
Example:
A Mu'min shows shukr by appreciating their health, family, and opportunities, and by using their blessings wisely to benefit themselves and others.
3. Tawakkul (Faith / Trust in Allah):
Definition:
Tawakkul is entrusting oneself to Allah's will, recognizing that all things are ultimately in His control.
Importance:
Tawakkul is essential for a Mu'min's peace of mind and reliance on Allah's guidance, even when facing uncertainty.
Example:
A Mu'min demonstrates tawakkul by seeking Allah's guidance in decision-making and by relying on His plan for their future, rather than being consumed by worry or anxiety.
The three key traits of a Mu'min (believer) are Sabr (patience), Shukr (gratitude), and Tawakkul (Faith / trust in Allah). These virtues help believers navigate life's challenges and maintain faith in the face of adversity, while also fostering a sense of contentment and reliance on God's plan.
1. Sabr (Patience):
Definition:
Patience involves enduring difficulties with fortitude and perseverance, without complaining or losing faith.
Importance:
Sabr is crucial for a Mu'min as it helps them withstand trials and tribulations that are part of life's journey.
Example:
A Mu'min who experiences a hardship, such as the loss of a loved one or financial setbacks, demonstrates sabr by remaining calm and seeking solace in their faith, rather than succumbing to despair.
2. Shukr (Gratitude):
Definition:
Shukr involves expressing thankfulness for Allah's blessings, big or small.
Importance:
Shukr is a way for a Mu'min to acknowledge Allah's generosity and to remain grateful for the abundance in their lives.
Example:
A Mu'min shows shukr by appreciating their health, family, and opportunities, and by using their blessings wisely to benefit themselves and others.
3. Tawakkul (Faith / Trust in Allah):
Definition:
Tawakkul is entrusting oneself to Allah's will, recognizing that all things are ultimately in His control.
Importance:
Tawakkul is essential for a Mu'min's peace of mind and reliance on Allah's guidance, even when facing uncertainty.
Example:
A Mu'min demonstrates tawakkul by seeking Allah's guidance in decision-making and by relying on His plan for their future, rather than being consumed by worry or anxiety.
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The Sign Of Good Character Is In Ten Qualities
Al-Haafiz `Abdur-Ra-oof Al-Munaawee [رحمه الله] [D. 1031 H] said: Yoosuf Ibn Asbaat said:
❝The sign of good character is in ten qualities:
1️⃣ Rarely arguing,
2️⃣ Treating others fairly,
3️⃣ Abandoning seeking out people’s faults,
4️⃣ Seeking to rectify and improve any evil qualities which appear,
5️⃣ Seeking excuses for people,
6️⃣ Bearing harm,
7️⃣ Blaming oneself,
8️⃣ Occupying oneself with awareness of one’s own faults and not with the faults of others,
9️⃣ Having a cheerful face,
🔟 And being mild in speech.❞
[📚Faydul-Qadeer, (3/464) | 📝Translated By Abū Talhah Dāwood Ibn Ronald Burbank]
Al-Haafiz `Abdur-Ra-oof Al-Munaawee [رحمه الله] [D. 1031 H] said: Yoosuf Ibn Asbaat said:
❝The sign of good character is in ten qualities:
1️⃣ Rarely arguing,
2️⃣ Treating others fairly,
3️⃣ Abandoning seeking out people’s faults,
4️⃣ Seeking to rectify and improve any evil qualities which appear,
5️⃣ Seeking excuses for people,
6️⃣ Bearing harm,
7️⃣ Blaming oneself,
8️⃣ Occupying oneself with awareness of one’s own faults and not with the faults of others,
9️⃣ Having a cheerful face,
🔟 And being mild in speech.❞
[📚Faydul-Qadeer, (3/464) | 📝Translated By Abū Talhah Dāwood Ibn Ronald Burbank]
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Forwarded from Abu Zakariyya Ahmed Al-Hudaydi
From the beautiful and profound sayings of the noble ʿAllāmah and Faqīh, Shaykh ʿAbd al-Raḥmān al-Adani—may Allah have mercy on him—he would always say to his students: “من المُحالِ دَوامُ الحالِ” — “It is impossible for any state to remain forever.” This short yet profound phrase carries oceans of meaning. It is a reminder to the heart that every joy will pass, every hardship will ease, every pain will soften, and every sweetness will fade—nothing in this world remains fixed. So do not let a moment of grief break you, for it is not eternal. And do not let a moment of ease deceive you, for it too is temporary. Let this wisdom echo in your heart during every high and every low: “It is impossible for any state to remain forever.” The believer lives between patience and gratitude, not chained to circumstances but anchored to Allah.
And when the winds of change blow through your life—unsettling your plans, flipping your world, or testing your strength—remember that they do not blow without wisdom. Behind every delay is a divine decree, behind every loss is a hidden gift, and behind every heartbreak is a door opening to something greater. The world is a place of passing phases and fading scenes; do not build your hopes upon what is meant to crumble. Place your trust in the One who never changes, the One whose promise never fails. For the day will come when the trials will be behind you, the tears will be wiped away, and the soul will find its final rest in gardens beneath which rivers flow. So hold fast to this truth, and let your eyes stay fixed on the hereafter, where joy never fades and sorrow never returns.
And when the winds of change blow through your life—unsettling your plans, flipping your world, or testing your strength—remember that they do not blow without wisdom. Behind every delay is a divine decree, behind every loss is a hidden gift, and behind every heartbreak is a door opening to something greater. The world is a place of passing phases and fading scenes; do not build your hopes upon what is meant to crumble. Place your trust in the One who never changes, the One whose promise never fails. For the day will come when the trials will be behind you, the tears will be wiped away, and the soul will find its final rest in gardens beneath which rivers flow. So hold fast to this truth, and let your eyes stay fixed on the hereafter, where joy never fades and sorrow never returns.
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Al-fudhayl bin iyaadh said:
If Allāh loves a servant, He increases his grief (afflictions) and if He dislikes a servant, He expands his worldly affairs.
◽Siyar Alaam an Nubalaa (8/432)
If Allāh loves a servant, He increases his grief (afflictions) and if He dislikes a servant, He expands his worldly affairs.
◽Siyar Alaam an Nubalaa (8/432)
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Ibn al-Qayyim رحمه الله:
_“Which life is better than the life of a person whose worries have all united and become one concern directed towards attaining the pleasure of Allāh, gathered the scattered feelings of his heart through the devotion to Allāh, whose intentions and thoughts were once divided- each scattered in a different valley- are now focused on Allāh._
_So the remembrance of the Most Beloved, the love to Him and the longing to meet Him and the comfort in being near to him becomes overwhelming for him. His concern, intentions and objectives and the feelings of his heart revolve around all this.”_
[The Disease & The Cure | Pg. 329]
_“Which life is better than the life of a person whose worries have all united and become one concern directed towards attaining the pleasure of Allāh, gathered the scattered feelings of his heart through the devotion to Allāh, whose intentions and thoughts were once divided- each scattered in a different valley- are now focused on Allāh._
_So the remembrance of the Most Beloved, the love to Him and the longing to meet Him and the comfort in being near to him becomes overwhelming for him. His concern, intentions and objectives and the feelings of his heart revolve around all this.”_
[The Disease & The Cure | Pg. 329]
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Ask Allah alone.
Instead of complaining to people when struck by calamity, one must make it a habit to ask Allah alone for refuge. However, there is no harm to mention your problem to people and share their opinions.
The Prophets of Allah (alayhum salam), whenever they were in severe situations and extenuating circumstances, would turn to Allah, and show their need for Allah’s help.
When Ibrahim (alayhis salam), for example, left his wife and child in the middle of the desert, without any support or help, he prayed to Allah, describing their pitiful situation:
“O our Lord! I have settled some of my family in a valley having no cultivation, near Your Sacred House – O our Lord! So that they may keep the prayer established, therefore incline some hearts of men towards them, and provide them fruits to eat – perhaps they may be thankful.”
[Surah Ibrahim, 14: 37]
When Yaqub (alayhis salam) did not know the fate of his favourite son Yusuf (alayhis salam), and his oldest son stayed behind in Egypt, while Yusuf’s brother Benyamin was also taken captive, all he could cry out was,
“I only complain of my distraction and anguish to Allah, and I know from Allah that which ye know not”
[Surah Yusuf, 12: 86]
In the hadith narrated by Ibn Abbas (radiAllahu anhu), RasulAllah (salAllahu alayhi wasalam) said to him while he was riding behind him on the same mount,
‘Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you. If you ask, ask only Allah and if you seek help, seek help only from Allah. And know that if all the nations were to gather together to benefit you, they would benefit you only with something that Allah had already prescribed for you, and if they gather together to harm you, they would harm you only with something that Allah had already prescribed for you. The pens have been lifted and the pages are dry.’
[at-Tirmidhi]
Instead of complaining to people when struck by calamity, one must make it a habit to ask Allah alone for refuge. However, there is no harm to mention your problem to people and share their opinions.
The Prophets of Allah (alayhum salam), whenever they were in severe situations and extenuating circumstances, would turn to Allah, and show their need for Allah’s help.
When Ibrahim (alayhis salam), for example, left his wife and child in the middle of the desert, without any support or help, he prayed to Allah, describing their pitiful situation:
“O our Lord! I have settled some of my family in a valley having no cultivation, near Your Sacred House – O our Lord! So that they may keep the prayer established, therefore incline some hearts of men towards them, and provide them fruits to eat – perhaps they may be thankful.”
[Surah Ibrahim, 14: 37]
When Yaqub (alayhis salam) did not know the fate of his favourite son Yusuf (alayhis salam), and his oldest son stayed behind in Egypt, while Yusuf’s brother Benyamin was also taken captive, all he could cry out was,
“I only complain of my distraction and anguish to Allah, and I know from Allah that which ye know not”
[Surah Yusuf, 12: 86]
In the hadith narrated by Ibn Abbas (radiAllahu anhu), RasulAllah (salAllahu alayhi wasalam) said to him while he was riding behind him on the same mount,
‘Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you. If you ask, ask only Allah and if you seek help, seek help only from Allah. And know that if all the nations were to gather together to benefit you, they would benefit you only with something that Allah had already prescribed for you, and if they gather together to harm you, they would harm you only with something that Allah had already prescribed for you. The pens have been lifted and the pages are dry.’
[at-Tirmidhi]
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THE COMMAND TO DO GOOD DEEDS
ALLĀH says,
وَمَا تُقَدِّمُوا لاَِنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا
Whatever good you send forth for yourselves, you will find it with ALLĀH far better and more rewarding.
A good deed brings a tenfold reward, up to seven hundredfold, up to many times more.
It should be noted that an atom’s weight of good in this world is many times better than this world and all that it contains, because of what it will lead to in paradise of pleasures and delights. Goodness and righteousness in this world will be the cause of goodness and immense reward in the hereafter, for that is the seed, basis and foundation of goodness in the hereafter. How regrettable is time spent in heedlessness, and how regrettable is time spent without doing any righteous deeds. How regrettable it is to see hearts that are not affected by the exhortation of their Creator, and for whom all the encouragement of the One Who is more merciful to them than they are to themselves is to no avail.
To YOU be praise, O ALLĀH; to YOU we complain, and YOUR help we seek. There is no power and no strength except in YOU.
وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
And seek ALLĀH’s forgiveness, for verily ALLĀH is Oft-Forgiving, Most Merciful.
In the command to seek forgiveness after urging people to do good deeds there is a great deal of benefit.
That is because the human being will inevitably fall short with regard to that which is enjoined upon him, either because he does not do it at all, or because he does it imperfectly.
So ALLĀH has commanded us to make up for that by seeking forgiveness. The individual commits sin night and day, and if ALLĀH does not bestow HIS mercy and forgiveness upon him, he will be doomed.
{Tafsir As-Sa'di}
#sadi #muzzamil (73:20)
ALLĀH says,
وَمَا تُقَدِّمُوا لاَِنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا
Whatever good you send forth for yourselves, you will find it with ALLĀH far better and more rewarding.
A good deed brings a tenfold reward, up to seven hundredfold, up to many times more.
It should be noted that an atom’s weight of good in this world is many times better than this world and all that it contains, because of what it will lead to in paradise of pleasures and delights. Goodness and righteousness in this world will be the cause of goodness and immense reward in the hereafter, for that is the seed, basis and foundation of goodness in the hereafter. How regrettable is time spent in heedlessness, and how regrettable is time spent without doing any righteous deeds. How regrettable it is to see hearts that are not affected by the exhortation of their Creator, and for whom all the encouragement of the One Who is more merciful to them than they are to themselves is to no avail.
To YOU be praise, O ALLĀH; to YOU we complain, and YOUR help we seek. There is no power and no strength except in YOU.
وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
And seek ALLĀH’s forgiveness, for verily ALLĀH is Oft-Forgiving, Most Merciful.
In the command to seek forgiveness after urging people to do good deeds there is a great deal of benefit.
That is because the human being will inevitably fall short with regard to that which is enjoined upon him, either because he does not do it at all, or because he does it imperfectly.
So ALLĀH has commanded us to make up for that by seeking forgiveness. The individual commits sin night and day, and if ALLĀH does not bestow HIS mercy and forgiveness upon him, he will be doomed.
{Tafsir As-Sa'di}
#sadi #muzzamil (73:20)
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7️⃣Actions Which the Reward Reaches the Doer Even After Their Death
Anas (Radiyallahu Anhu), reported that the Prophet (Salallahu Alaihi Wasalam) said:
"There are seven acts whose rewards continue to be recorded for a person while he is in his grave after his death:
1️⃣ Teaching (beneficial) knowledge,
2️⃣ Running a stream of water,
3️⃣ Digging a well,
4️⃣ Planting palm trees,
5️⃣ Building a masjid,
6️⃣ Leaving a copy of the Qur'an as inheritance,
7️⃣ Leaving behind him a child who seeks forgiveness for him after his death."
[Recorded by al-Bazzar and Abu Nuaym. Classed as 'Hasan’ by Imam Al-Albani in Sahih at-Targhib wat Tarhib (no. 73), Translation via Al-Kitaab & As-Sunnah Publications.]
Anas (Radiyallahu Anhu), reported that the Prophet (Salallahu Alaihi Wasalam) said:
"There are seven acts whose rewards continue to be recorded for a person while he is in his grave after his death:
1️⃣ Teaching (beneficial) knowledge,
2️⃣ Running a stream of water,
3️⃣ Digging a well,
4️⃣ Planting palm trees,
5️⃣ Building a masjid,
6️⃣ Leaving a copy of the Qur'an as inheritance,
7️⃣ Leaving behind him a child who seeks forgiveness for him after his death."
[Recorded by al-Bazzar and Abu Nuaym. Classed as 'Hasan’ by Imam Al-Albani in Sahih at-Targhib wat Tarhib (no. 73), Translation via Al-Kitaab & As-Sunnah Publications.]
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According to Sahih Ahadith you could fast the 9th and 10th or just the 10th:
Shaykh Sulayman Ibn Nasir al-Alwaan stated:
“What is confirmed from the Prophet صلى الله عليه وسلم, is that He fasted Ashura. And from the time that he came to Madinah he singled out Ashura until Allāh عز و جل took his soul.
And right before his death he said, and the narration is in Muslim:
لئن بقيت إلى قابلي لأصومن التاسع
If I remain until the next year, I will fast the ninth. And he didn't remain until the next.
And Abdur-Razzaq narrated in “al-Musannaf” with an authentic chain:
صوموا التاسع والعاشر
Fast the ninth and the tenth.
The best level of Ashura is the ninth and tenth. Then it's followed by the tenth alone without any karahah (dislike).
As for those who have said that the levels of Ashura are three, they mentioned the eleventh, then there's no evidence for that.
As for the narration given in al-Musnad.
صوموا يوم عاشوراء و خلفوا فيه اليهود صوموا قبله يوما أو بعده يوما.
Fast the day of Ashura and be different from the Jews in it, and fast a day before it or a day after it. This is a Munkar narration, it was narrated by Muhammad ibn Abdir-Rahman ibn Abi-Layla alone.
Abu Shu'bah said about him:
“I never saw anyone with a worse memory than him. And there's nearly an agreement about him being weak.
Consequently, the levels of Ashura are two levels; the ninth and the tenth, or the tenth alone.
End of Shaykh Sulayman's words.
@dailydawah (telegram)
Shaykh Sulayman Ibn Nasir al-Alwaan stated:
“What is confirmed from the Prophet صلى الله عليه وسلم, is that He fasted Ashura. And from the time that he came to Madinah he singled out Ashura until Allāh عز و جل took his soul.
And right before his death he said, and the narration is in Muslim:
لئن بقيت إلى قابلي لأصومن التاسع
If I remain until the next year, I will fast the ninth. And he didn't remain until the next.
And Abdur-Razzaq narrated in “al-Musannaf” with an authentic chain:
صوموا التاسع والعاشر
Fast the ninth and the tenth.
The best level of Ashura is the ninth and tenth. Then it's followed by the tenth alone without any karahah (dislike).
As for those who have said that the levels of Ashura are three, they mentioned the eleventh, then there's no evidence for that.
As for the narration given in al-Musnad.
صوموا يوم عاشوراء و خلفوا فيه اليهود صوموا قبله يوما أو بعده يوما.
Fast the day of Ashura and be different from the Jews in it, and fast a day before it or a day after it. This is a Munkar narration, it was narrated by Muhammad ibn Abdir-Rahman ibn Abi-Layla alone.
Abu Shu'bah said about him:
“I never saw anyone with a worse memory than him. And there's nearly an agreement about him being weak.
Consequently, the levels of Ashura are two levels; the ninth and the tenth, or the tenth alone.
End of Shaykh Sulayman's words.
@dailydawah (telegram)
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Fast The Day Of 'Āshūrā Bi Idhnillāh
Ibn ‘Abbās رضي الله عنهما reported:The Messenger of Allāh ﷺ observed Sawm (fasting) on the day of ‘Āshūrā and commanded us to fast on this day. • [رواه البخاري ومسلم]
Abū Qatādah reported: The Messenger of Allāh ﷺ was asked about observing as-Sawm (the fast) on the tenth day of Muḥarram, and he replied: “It is an expiation for the sins of the preceding year.” • [رواه مسلم]
Ibn ‘Abbās رضي الله عنهما reported:The Messenger of Allāh ﷺ said: “If I remain alive till the next year, I shall also observe fast on the ninth of Muḥarram.” • [رواه مسلم]
This year the 9th and 10th of Muḥarram are falling on 4th and 5th of July, 2025 respectively so if you can, do not MISS this GREAT opportunity and fast on Friday and Saturday to earn the great reward of fasting of 'Āshūrā.
On the authority of Ibn ‘Abbaas [رضي الله عنه] who was asked about the fast of the day of ‘Ashoorah, so he answered:
❝I do not know of the Messenger of Allaah [ﷺ] fasting a day, wanting the excellence of that fast above that of other days, nor any other month other than this month. i.e. Ramadaan.❞
● [Saheeh Targheeb By Shaykh al-Albanee, (No. 1019)]
Narrated Salama bin Al-Akwa` [رضي الله عنه]:
❝Once the Prophet [ﷺ] ordered a person on the day of Ashura [the tenth of Muharram] to announce, ‘Whoever has eaten, should not eat any more, but observe Saum [fast], and who has not eaten should not eat, but complete his Saum [fast] [till the end of the day].’❞
● [Sahīh Bukhari, (No. 1924)]
Narrated Sālim's father [رضي الله عنه]: The Prophet [ﷺ] said:
❝Whoever wishes may observe Saum [fast] on the day of ‘Ashura’.❞
● [Sahīh Bukhari, (No. 2000)]
Narrated ‘Aishah [رضي الله عنها]:
❝Allāh's Messenger [ﷺ] ordered [the Muslims] to observe Saum [fast] on the day of ‘Ashura’, and when fasting in the month of Ramadān was prescribed, it became optional for one to observe Saum [fast] on that day [‘Ashura’] or not.❞
● [Sahīh Bukhari, (No. 2001)]
Ibn ʿAbbās [رضي الله عنه] said:
❝I never saw the Prophet [ﷺ] seeking to fast a day, giving it preference over another, except this day, the day of ʿĀshūrā, and this month, meaning the month of Ramaḍān.❞
● [Sahīh Bukharī, (No. 2006)]
Ibn ʿAbbās [رضي الله عنه] said:
❝The Prophet [ﷺ] came to al-Madīnah and saw the Jews fasting on the day of ʿĀshūrā. He asked, ‘What is this?’ They responded, ‘This is a virtuous day, as this is the day when Allāh saved the Children of Isrā’īl from their enemy. Thus, Mūsá fasted on this day.’ He said, ‘We have more right to Mūsá than you.’ So he fasted on this day and ordered the [people] to fast.❞
● [Sahīh Bukharī, (No. 2004)]
Al-Imām al-Nawawī [رحمه الله] stated:
❝The scholars unanimously agree that fasting the day of ʿĀshūrā is a Sunnah and not an obligation.❞
● [Sharh Muslim, (8/4)]
Al-Imām Ibn al-Qayyim [رحمه الله] said:
❝There are three levels of fasting ʿĀshūrā. The most complete is to fast a day before it and a day after it. After this is to fast the 9th and the 10th, and the majority of Aḥādīth [are found to support this]. Lastly, to fast the 10th by itself.❞
● [Zād al-Maʿād, (Page: 72)]
Al-Hāfiz Ibn Hajr [رحمه الله] said:
❝Fasting ʿĀshūrā is of three levels:
• The lowest is to fast it alone.
• Above this is to fast the 9th along with it.
• Above that is to fast the 9th and the 11th along with it. And Allāh knows best.❞
● [al-Fath, (4/246)]
From Ibn ʿAbbās that he said concerning ʿĀshūrā:
❝Oppose the Jews and fast the 9th and the 10th.❞
[Collected By ʿAbd al-Razzāq In al-Muṣannaf, (4/287, No. 7839)]
Muḥammad ibn Shihāb al-Zuhrī (رحمه الله) fasted on the day of ʿĀshūrāʾ whilst travelling. So he was asked: Why do you fast on the day of ʿĀshūrāʾ and break your fast in Ramaḍān [during travels]?
He replied: Verily, Ramaḍān has many days whilst the day of ʿĀshūrāʾ departs [in one day].
[Shuʿab al-Īmān lil-Bayhaqī, 3518]
Ibn ‘Abbās رضي الله عنهما reported:The Messenger of Allāh ﷺ observed Sawm (fasting) on the day of ‘Āshūrā and commanded us to fast on this day. • [رواه البخاري ومسلم]
Abū Qatādah reported: The Messenger of Allāh ﷺ was asked about observing as-Sawm (the fast) on the tenth day of Muḥarram, and he replied: “It is an expiation for the sins of the preceding year.” • [رواه مسلم]
Ibn ‘Abbās رضي الله عنهما reported:The Messenger of Allāh ﷺ said: “If I remain alive till the next year, I shall also observe fast on the ninth of Muḥarram.” • [رواه مسلم]
This year the 9th and 10th of Muḥarram are falling on 4th and 5th of July, 2025 respectively so if you can, do not MISS this GREAT opportunity and fast on Friday and Saturday to earn the great reward of fasting of 'Āshūrā.
On the authority of Ibn ‘Abbaas [رضي الله عنه] who was asked about the fast of the day of ‘Ashoorah, so he answered:
❝I do not know of the Messenger of Allaah [ﷺ] fasting a day, wanting the excellence of that fast above that of other days, nor any other month other than this month. i.e. Ramadaan.❞
● [Saheeh Targheeb By Shaykh al-Albanee, (No. 1019)]
Narrated Salama bin Al-Akwa` [رضي الله عنه]:
❝Once the Prophet [ﷺ] ordered a person on the day of Ashura [the tenth of Muharram] to announce, ‘Whoever has eaten, should not eat any more, but observe Saum [fast], and who has not eaten should not eat, but complete his Saum [fast] [till the end of the day].’❞
● [Sahīh Bukhari, (No. 1924)]
Narrated Sālim's father [رضي الله عنه]: The Prophet [ﷺ] said:
❝Whoever wishes may observe Saum [fast] on the day of ‘Ashura’.❞
● [Sahīh Bukhari, (No. 2000)]
Narrated ‘Aishah [رضي الله عنها]:
❝Allāh's Messenger [ﷺ] ordered [the Muslims] to observe Saum [fast] on the day of ‘Ashura’, and when fasting in the month of Ramadān was prescribed, it became optional for one to observe Saum [fast] on that day [‘Ashura’] or not.❞
● [Sahīh Bukhari, (No. 2001)]
Ibn ʿAbbās [رضي الله عنه] said:
❝I never saw the Prophet [ﷺ] seeking to fast a day, giving it preference over another, except this day, the day of ʿĀshūrā, and this month, meaning the month of Ramaḍān.❞
● [Sahīh Bukharī, (No. 2006)]
Ibn ʿAbbās [رضي الله عنه] said:
❝The Prophet [ﷺ] came to al-Madīnah and saw the Jews fasting on the day of ʿĀshūrā. He asked, ‘What is this?’ They responded, ‘This is a virtuous day, as this is the day when Allāh saved the Children of Isrā’īl from their enemy. Thus, Mūsá fasted on this day.’ He said, ‘We have more right to Mūsá than you.’ So he fasted on this day and ordered the [people] to fast.❞
● [Sahīh Bukharī, (No. 2004)]
Al-Imām al-Nawawī [رحمه الله] stated:
❝The scholars unanimously agree that fasting the day of ʿĀshūrā is a Sunnah and not an obligation.❞
● [Sharh Muslim, (8/4)]
Al-Imām Ibn al-Qayyim [رحمه الله] said:
❝There are three levels of fasting ʿĀshūrā. The most complete is to fast a day before it and a day after it. After this is to fast the 9th and the 10th, and the majority of Aḥādīth [are found to support this]. Lastly, to fast the 10th by itself.❞
● [Zād al-Maʿād, (Page: 72)]
Al-Hāfiz Ibn Hajr [رحمه الله] said:
❝Fasting ʿĀshūrā is of three levels:
• The lowest is to fast it alone.
• Above this is to fast the 9th along with it.
• Above that is to fast the 9th and the 11th along with it. And Allāh knows best.❞
● [al-Fath, (4/246)]
From Ibn ʿAbbās that he said concerning ʿĀshūrā:
❝Oppose the Jews and fast the 9th and the 10th.❞
[Collected By ʿAbd al-Razzāq In al-Muṣannaf, (4/287, No. 7839)]
Muḥammad ibn Shihāb al-Zuhrī (رحمه الله) fasted on the day of ʿĀshūrāʾ whilst travelling. So he was asked: Why do you fast on the day of ʿĀshūrāʾ and break your fast in Ramaḍān [during travels]?
He replied: Verily, Ramaḍān has many days whilst the day of ʿĀshūrāʾ departs [in one day].
[Shuʿab al-Īmān lil-Bayhaqī, 3518]
Forwarded from Abu Bakr Zoud
Ashouraa Is a days that can cleanse your past year. Don’t let it go.
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The Prophet ﷺ also said:
“The best charity is that which is given to a relative who does not like you.”
— [Musnad Ahmad]
And more clearly:
“Giving charity to the poor is charity, and giving to a relative is two things: charity and upholding family ties.”
— [Jami` at-Tirmidhi 658]
“The best charity is that which is given to a relative who does not like you.”
— [Musnad Ahmad]
And more clearly:
“Giving charity to the poor is charity, and giving to a relative is two things: charity and upholding family ties.”
— [Jami` at-Tirmidhi 658]
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When Allaah intends destruction for a nation, He تعالى makes the path of evil easy upon its people:
وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا
❝{And when We decide to destroy a town (population), We (first) send a definite order (to obey Allaah and be righteous) to those among them [or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.}❞
📚 [Surah al-Israa (17): 16]
وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا
❝{And when We decide to destroy a town (population), We (first) send a definite order (to obey Allaah and be righteous) to those among them [or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.}❞
📚 [Surah al-Israa (17): 16]
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When the muaddhin says “Hayya ‘ala as-salah, hayya ‘ala al-falah”
—we respond with “La hawla wa la quwwata illa billah.” (There is no power and strength except with Allah)
When we stand in prayer, we say:
“You alone we worship, and from You alone we seek help.”
And at the ending, we ask:
“O Allah, help us to remember You, thank You, and worship You in the best way.”
At every stage, the message is clear:
We are incapable of worship without His help.
So if you managed to pray on time or attend the congregational prayer,
don’t let pride sneak in.
Let gratitude overwhelm you.
🔹 “And you do not will, except that Allah wills.”
— [Surah Al-Insan 76:30]
It wasn’t your discipline.
It wasn’t your piety.
It was His tawfiq.
Alhamdulillah for the ability to worship Him.
—we respond with “La hawla wa la quwwata illa billah.” (There is no power and strength except with Allah)
When we stand in prayer, we say:
“You alone we worship, and from You alone we seek help.”
And at the ending, we ask:
“O Allah, help us to remember You, thank You, and worship You in the best way.”
At every stage, the message is clear:
We are incapable of worship without His help.
So if you managed to pray on time or attend the congregational prayer,
don’t let pride sneak in.
Let gratitude overwhelm you.
🔹 “And you do not will, except that Allah wills.”
— [Surah Al-Insan 76:30]
It wasn’t your discipline.
It wasn’t your piety.
It was His tawfiq.
Alhamdulillah for the ability to worship Him.
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Nothing repels the extremely worldly Hardships as does the Tawhīd!
🍃 The Messenger of Allāh ﷺ said,
“The supplication of Jonah, Dhul Nun (Yunus عليه السلام) when he called upon Allāh inside the belly of the whale was this, ‘There is no God but You, glory be to You for I have certainly been among the wrongdoers,’ (21:87).
Verily, a Muslim never supplicates for anything with it but that Allāh will answer him.”
📖 Sunan al-Tirmidhī 3505
🍃Ibn al-Qayyim رحمه الله said:
“Nothing repels the extreme worldly hardships as does Tawheed, this is why the supplication for distress and anxiety is with Tawheed.
A distressed person does not make duʿā’ with the supplication of Prophet Yūnus, except that Allāh drives away his distress and anxiety with Tawheed.
There is nothing more gruesome for the distressed person than Shirk, and there is nothing that can rescue you from it except Tawheed. It is the place of refuge for the creation, its shelter, its fortress and its means of (seeking) aid.”
📖 al-Fawā'id | Pg. 66
🍃 The Messenger of Allāh ﷺ said,
“The supplication of Jonah, Dhul Nun (Yunus عليه السلام) when he called upon Allāh inside the belly of the whale was this, ‘There is no God but You, glory be to You for I have certainly been among the wrongdoers,’ (21:87).
Verily, a Muslim never supplicates for anything with it but that Allāh will answer him.”
📖 Sunan al-Tirmidhī 3505
🍃Ibn al-Qayyim رحمه الله said:
“Nothing repels the extreme worldly hardships as does Tawheed, this is why the supplication for distress and anxiety is with Tawheed.
A distressed person does not make duʿā’ with the supplication of Prophet Yūnus, except that Allāh drives away his distress and anxiety with Tawheed.
There is nothing more gruesome for the distressed person than Shirk, and there is nothing that can rescue you from it except Tawheed. It is the place of refuge for the creation, its shelter, its fortress and its means of (seeking) aid.”
📖 al-Fawā'id | Pg. 66
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