Life is short.
The Angel of Death came to Nooh and said: O longest-lived of the Prophets, how did you find this world and its pleasures?
He said: Like a man who entered a room with two doors, and he stood in the middle of the room for a brief moment, then he went out of the other door.
● {Ibn Abi’d-Dunya’s az-Zuhd (358)}
The Angel of Death came to Nooh and said: O longest-lived of the Prophets, how did you find this world and its pleasures?
He said: Like a man who entered a room with two doors, and he stood in the middle of the room for a brief moment, then he went out of the other door.
● {Ibn Abi’d-Dunya’s az-Zuhd (358)}
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What Happens if Someone Dies With Unpaid Debt
The punishment for not paying debts before death is a very serious matter in Islam, and it's treated with grave warnings.
Whether the debt is financial, like unpaid money (including unpaid mahr), or moral, Islam holds the debtor accountable even after death, and the rights of others are not erased simply by dying.
Summary:
❌ If a Muslim dies without paying off a debt without valid excuse or effort to repay, the consequences include:
•Punishment in the grave
•Delayed entry into Paradise
•Being deprived of the Prophet’s intercession
•Having one’s good deeds given to the creditor on the Day of Judgment
1. Qur’an on the Seriousness of Debt
▶️ Debt must be written and honored:
“O you who believe! When you contract a debt for a fixed term, write it down...”
(Surah Al-Baqarah 2:282)
✅ This is the longest verse in the Qur’an, showing the gravity of financial dealings.
▶️ Debts are not forgiven unless repaid or pardoned:
“And nothing shall be accepted from him even if he offers ransom with gold...”
(Surah Aal Imran 3:91)
➡️ This verse, while general, applies to situations where rights of people (including debts) are not fulfilled, no amount of pleading or offering will save a person who owes others.
2. Hadith: Warnings About Dying With Debt
❌ 1. The Prophet ﷺ refused to pray for those who died in debt
“The soul of the believer is held back by his debt until it is paid off.”
(Ahmad, Ibn Majah; Hasan)
✅ This means the deceased is not completely free, even in the Barzakh (grave), until their debt is cleared.
❌ 2. Martyrdom does not forgive debt
“All the sins of a martyr are forgiven except debt.”
(Sahih Muslim, 1886)
✅ Even martyrdom, which forgives all sins, does not forgive unpaid debts.
❌ 3. Good deeds will be taken on the Day of Judgment
“Whoever has wronged someone whether in property or anything else should resolve it before the Day of Judgment... On that Day, no dinar or dirham will be accepted. Instead, his good deeds will be taken and given to the wronged one. If he has no good deeds left, their sins will be put upon him.”
(Sahih al-Bukhari, 2449)
✅ The creditor will take from the debtor’s hasanat, or even pass on their own sins, making it a terrifying prospect.
3. Ruling on Debt After Death
Debt as one of the most binding obligations after death.
✅ The order of obligations from the deceased’s estate is:
•Funeral expenses
•Repayment of debts (even if no will was made)
•Execution of the will (up to 1/3)
•Distribution to heirs
➡️ The scholars say:
•Debts are paid before inheritance
•If the person left no money, then:
•Family may pay
•The Islamic state (Bayt al-Mal) may step in
•Or, the debt remains on the deceased’s record until Allah judges
Imam Ahmad said:
“There is no difference between a debt to Allah (like zakah or kafarah) and a debt to people, both must be paid.”
4. Ibn Taymiyah’s Position on Unpaid Debt After Death
Shaykh al-Islam Ibn Taymiyah strongly emphasized:
✅ 1. Rights of humans (huqooq al-‘ibad) are more dangerous than sins against Allah
•Sins between a servant and Allah may be forgiven by repentance.
•But unpaid debts, stolen property, and withheld rights must be repaid.
“Debts are not lifted by mere regret. The only expiation is repayment or forgiveness from the creditor.”
— Majmoo’ al-Fatawa
✅ 2. Debt is a cause of divine punishment
He explained that the soul of the debtor may be held back, and that:
“A person may come on the Day of Judgment with many good deeds, only for them to be distributed among his creditors.”
➡️ Ibn Taymiyah also warned that using debt as a loophole, or being careless about repaying it, shows a lack of taqwa and respect for justice.
🚫 Common Mistake:
Many assume that if they die, their debts are automatically forgiven — this is false in Islam.
•If the creditor forgives, it’s erased.
•If the family pays it on behalf of the deceased, the soul is relieved.
•But dying without payment, and without intention or effort to repay, leads to grave consequences.
The punishment for not paying debts before death is a very serious matter in Islam, and it's treated with grave warnings.
Whether the debt is financial, like unpaid money (including unpaid mahr), or moral, Islam holds the debtor accountable even after death, and the rights of others are not erased simply by dying.
Summary:
❌ If a Muslim dies without paying off a debt without valid excuse or effort to repay, the consequences include:
•Punishment in the grave
•Delayed entry into Paradise
•Being deprived of the Prophet’s intercession
•Having one’s good deeds given to the creditor on the Day of Judgment
1. Qur’an on the Seriousness of Debt
▶️ Debt must be written and honored:
“O you who believe! When you contract a debt for a fixed term, write it down...”
(Surah Al-Baqarah 2:282)
✅ This is the longest verse in the Qur’an, showing the gravity of financial dealings.
▶️ Debts are not forgiven unless repaid or pardoned:
“And nothing shall be accepted from him even if he offers ransom with gold...”
(Surah Aal Imran 3:91)
➡️ This verse, while general, applies to situations where rights of people (including debts) are not fulfilled, no amount of pleading or offering will save a person who owes others.
2. Hadith: Warnings About Dying With Debt
❌ 1. The Prophet ﷺ refused to pray for those who died in debt
“The soul of the believer is held back by his debt until it is paid off.”
(Ahmad, Ibn Majah; Hasan)
✅ This means the deceased is not completely free, even in the Barzakh (grave), until their debt is cleared.
❌ 2. Martyrdom does not forgive debt
“All the sins of a martyr are forgiven except debt.”
(Sahih Muslim, 1886)
✅ Even martyrdom, which forgives all sins, does not forgive unpaid debts.
❌ 3. Good deeds will be taken on the Day of Judgment
“Whoever has wronged someone whether in property or anything else should resolve it before the Day of Judgment... On that Day, no dinar or dirham will be accepted. Instead, his good deeds will be taken and given to the wronged one. If he has no good deeds left, their sins will be put upon him.”
(Sahih al-Bukhari, 2449)
✅ The creditor will take from the debtor’s hasanat, or even pass on their own sins, making it a terrifying prospect.
3. Ruling on Debt After Death
Debt as one of the most binding obligations after death.
✅ The order of obligations from the deceased’s estate is:
•Funeral expenses
•Repayment of debts (even if no will was made)
•Execution of the will (up to 1/3)
•Distribution to heirs
➡️ The scholars say:
•Debts are paid before inheritance
•If the person left no money, then:
•Family may pay
•The Islamic state (Bayt al-Mal) may step in
•Or, the debt remains on the deceased’s record until Allah judges
Imam Ahmad said:
“There is no difference between a debt to Allah (like zakah or kafarah) and a debt to people, both must be paid.”
4. Ibn Taymiyah’s Position on Unpaid Debt After Death
Shaykh al-Islam Ibn Taymiyah strongly emphasized:
✅ 1. Rights of humans (huqooq al-‘ibad) are more dangerous than sins against Allah
•Sins between a servant and Allah may be forgiven by repentance.
•But unpaid debts, stolen property, and withheld rights must be repaid.
“Debts are not lifted by mere regret. The only expiation is repayment or forgiveness from the creditor.”
— Majmoo’ al-Fatawa
✅ 2. Debt is a cause of divine punishment
He explained that the soul of the debtor may be held back, and that:
“A person may come on the Day of Judgment with many good deeds, only for them to be distributed among his creditors.”
➡️ Ibn Taymiyah also warned that using debt as a loophole, or being careless about repaying it, shows a lack of taqwa and respect for justice.
🚫 Common Mistake:
Many assume that if they die, their debts are automatically forgiven — this is false in Islam.
•If the creditor forgives, it’s erased.
•If the family pays it on behalf of the deceased, the soul is relieved.
•But dying without payment, and without intention or effort to repay, leads to grave consequences.
Conclusion
The punishment for not paying debt after death is not symbolic, it’s real and severe.
•The soul may be detained
•The person may lose all good deeds
•Even martyrdom does not remove unpaid debts
•Ibn Taymiyah and other scholars treat debt as a non-negotiable obligation, even after death.
The punishment for not paying debt after death is not symbolic, it’s real and severe.
•The soul may be detained
•The person may lose all good deeds
•Even martyrdom does not remove unpaid debts
•Ibn Taymiyah and other scholars treat debt as a non-negotiable obligation, even after death.
How to choose Allah's Mercy?
Allah's Messenger (sallallahu alaihi wasallam) said, "Show mercy to those who are on earth, and He, Who is in the heaven will be Merciful to you." Tirmidhee
and "If anyone does NOT show mercy to people, then Allah will NOT show mercy to him." Tirmidhee
...thus, choosing to be kind and merciful to those around you is choosing Allah's Mercy for your ownself.
...the fear and dread of being deprived of Allah's Mercy must always drive you and me to be forgoing; especially when someone steps out of the boundaries - because none of us is innocent, and we are all in need of His Mercy!
Allah's Messenger (sallallahu alaihi wasallam) said, "Show mercy to those who are on earth, and He, Who is in the heaven will be Merciful to you." Tirmidhee
and "If anyone does NOT show mercy to people, then Allah will NOT show mercy to him." Tirmidhee
...thus, choosing to be kind and merciful to those around you is choosing Allah's Mercy for your ownself.
...the fear and dread of being deprived of Allah's Mercy must always drive you and me to be forgoing; especially when someone steps out of the boundaries - because none of us is innocent, and we are all in need of His Mercy!
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Muhammad ibn Juhadah (rahimahullah) said regarding the Verse in Surah Al An’am “And not a leaf falls but that He knows it”, “Allah Ta’ala has a tree beneath the ‘Arsh. Every single creation has a leaf on that tree. When the leaf falls, his soul leaves his body.” This is the explanation of the Verse: “And not a leaf falls but that He knows it.”
(Ad Durrul Manthur, vol. 6, pg. 65, Surah Al An’am, Verse: 59 and Ruhul Ma’ani, vol. 8, pg. 206, Surah Al An’am, Verse: 59)
(Ad Durrul Manthur, vol. 6, pg. 65, Surah Al An’am, Verse: 59 and Ruhul Ma’ani, vol. 8, pg. 206, Surah Al An’am, Verse: 59)
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The Scholar, the Ignorant, the Heedless and the Fool
It is reported that Al-Khalīl b. Aḥmad said:
Men are of four types: There is the man who knows and he knows that he knows. He is knowledgeable, so follow him and ask him. And there is the man who does not know, and he knows that he does not know. He is ignorant, so teach him. And there is the man who knows, but he does not know that he knows. He is heedless, so remind him. And then there is the man who does not know, but he does not know that he does not know (he thinks he knows). This is the fool (idiot), so beware of him.
Ibn ˁAbd Al-Barr, Jāmiˁ Bayān Al-ˁilm wa Faḍlihī article 1538
It is reported that Al-Khalīl b. Aḥmad said:
Men are of four types: There is the man who knows and he knows that he knows. He is knowledgeable, so follow him and ask him. And there is the man who does not know, and he knows that he does not know. He is ignorant, so teach him. And there is the man who knows, but he does not know that he knows. He is heedless, so remind him. And then there is the man who does not know, but he does not know that he does not know (he thinks he knows). This is the fool (idiot), so beware of him.
Ibn ˁAbd Al-Barr, Jāmiˁ Bayān Al-ˁilm wa Faḍlihī article 1538
💯4
Business Transactions which are Forbidden
It is not permissible to sell what has been purchased until it is measured completely.
Narrated [Abu Hurairah (RA)]:
Allah's Messenger (ﷺ) said: "If anyone buys a grain he must not sell it till he weighs it." [Reported by Muslim].[Buloogh Al Maraam 798]
Points of benefit
If the buyer says, "Sell it to me, I will measure it myself as your agent," then this too will not be correct. However, if this person takes the grain as his agent before buying it and then hands it over to the client and then buys it from him, then this case will be permissible by agreement.
There is a national possibility of a significant decrease in the weight and quantity of grains due to seasonal effects. Because grains dry up over time. Therefore, first the grains should be measured and their quantity determined, and then they should be sold so that ambiguity is removed, which is the reason for the prohibition of selling.
If grain is sold without an estimate, if the quantity is less, it is a loss to the buyer, and if the quantity is more, it is a loss to the seller.
The ruling that applies to items sold by measuring is the same as the ruling that applies to items weighed by weighing, that it is not permissible to sell them without weighing them. Because here too, the reason for the prohibition is the same uncertainty.
The same ruling applies to things sold by measurement: until it is measured and determined how many meters or yards the item is, its price is not correct. [Translated from Buloogh al Maraam, shaykh Uthaymeen vol 2]
It is not permissible to sell what has been purchased until it is measured completely.
Narrated [Abu Hurairah (RA)]:
Allah's Messenger (ﷺ) said: "If anyone buys a grain he must not sell it till he weighs it." [Reported by Muslim].[Buloogh Al Maraam 798]
Points of benefit
If the buyer says, "Sell it to me, I will measure it myself as your agent," then this too will not be correct. However, if this person takes the grain as his agent before buying it and then hands it over to the client and then buys it from him, then this case will be permissible by agreement.
There is a national possibility of a significant decrease in the weight and quantity of grains due to seasonal effects. Because grains dry up over time. Therefore, first the grains should be measured and their quantity determined, and then they should be sold so that ambiguity is removed, which is the reason for the prohibition of selling.
If grain is sold without an estimate, if the quantity is less, it is a loss to the buyer, and if the quantity is more, it is a loss to the seller.
The ruling that applies to items sold by measuring is the same as the ruling that applies to items weighed by weighing, that it is not permissible to sell them without weighing them. Because here too, the reason for the prohibition is the same uncertainty.
The same ruling applies to things sold by measurement: until it is measured and determined how many meters or yards the item is, its price is not correct. [Translated from Buloogh al Maraam, shaykh Uthaymeen vol 2]
When you stop advising your loved ones about the Hereafter, it may be because the dunya has become too heavy in your heart. Remember — real love is to want Jannah for them. Remind them gently, share beneficial knowledge, and walk together on the path that leads to Allah’s pleasure.
💯11
A Smile can...!
"...A pleasant smile, a cheerful face can spread happiness, win over hearts and affection... Just try it, and you will see!
A cheerless gloomy face will make people stay away from you, and make them uncomfortable sitting with you or talking to you... and you may even be afflicted with the dangerous condition: DEPRESSION!
A tranquil chest and a pleasant smile is the most wholesome remedy and the best preventative measure for this condition. Physicians advice those suffering from stress to stay away from that which disturbs & angers them -- for, such only agitates their condition!
...whereas, a pleasant smile actually has a remedial effect, since it leads to tranquility, causes others to come close to you and love you..."
The Prophet (sallallahu alaihi wasallam) said, "Do not look down on any act of kindness, even if it is just meeting your brother with a pleasant smile on your face." [Saheeh Muslim]
-- Adapted words of Shaykh Ibnul-Uthaymeen, Makarumul-Akhlaaq
-- adapted by Shawana A. Aziz
"...A pleasant smile, a cheerful face can spread happiness, win over hearts and affection... Just try it, and you will see!
A cheerless gloomy face will make people stay away from you, and make them uncomfortable sitting with you or talking to you... and you may even be afflicted with the dangerous condition: DEPRESSION!
A tranquil chest and a pleasant smile is the most wholesome remedy and the best preventative measure for this condition. Physicians advice those suffering from stress to stay away from that which disturbs & angers them -- for, such only agitates their condition!
...whereas, a pleasant smile actually has a remedial effect, since it leads to tranquility, causes others to come close to you and love you..."
The Prophet (sallallahu alaihi wasallam) said, "Do not look down on any act of kindness, even if it is just meeting your brother with a pleasant smile on your face." [Saheeh Muslim]
-- Adapted words of Shaykh Ibnul-Uthaymeen, Makarumul-Akhlaaq
-- adapted by Shawana A. Aziz
💯6👍1
Much needed advice from Ibn Taymiyyah 👍
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
"Many people, when they see evil or when the Muslim ummah goes through a lot of trouble, panic, lose hope and start complaining as people who are beset by calamities do. But this is forbidden; rather what is enjoined is to be patient, to put one’s trust in Allah, to be steadfast in adhering to the religion of Islam and to believe that Allah is with those who fear Him and those who do good, and that the best end is for those who fear Him; whatever befalls him is because of his sins, so he should be patient, for the promise of Allah is true; he should seek forgiveness for his sins and glorify and praise his Lord morning and evening."
Majmoo‘ al-Fataawa, 18/295
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
"Many people, when they see evil or when the Muslim ummah goes through a lot of trouble, panic, lose hope and start complaining as people who are beset by calamities do. But this is forbidden; rather what is enjoined is to be patient, to put one’s trust in Allah, to be steadfast in adhering to the religion of Islam and to believe that Allah is with those who fear Him and those who do good, and that the best end is for those who fear Him; whatever befalls him is because of his sins, so he should be patient, for the promise of Allah is true; he should seek forgiveness for his sins and glorify and praise his Lord morning and evening."
Majmoo‘ al-Fataawa, 18/295
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The whole point of money is clearing a friend's debt, surprising your parents with gifts, giving to your neighbours, following a halal dream in your heart.
Financial stability is a blessing when used to uplift others. Rizq that overflows with barakah is indeed a mercy for all.
May Allaah make us all so financially stable that our Rizq becomes a mercy for others. Aameen 🤲🏽
Financial stability is a blessing when used to uplift others. Rizq that overflows with barakah is indeed a mercy for all.
May Allaah make us all so financially stable that our Rizq becomes a mercy for others. Aameen 🤲🏽
👍13
TOPIC: Making Excuses For Your Fellow Brothers & Sisters
Shaykh 'Abdul-'Azeez Ibn 'Abdullah Ibn 'Abdur-Rahman Ibn Baz:
"What is prescribed for the believer is to respect his brother if he apologises to him and accept his excuse if possible, and to think positively of him whenever possible, in hopes that hearts will be free from resentment and that people will be brought together and will incorporate in doing good.
It was narrated by 'Umar ibn Al-Khattab - may Allah be pleased with him -
"Do not think badly of a word uttered by your brother, when you can find a good interpretation for it."
Majmoo' Fataawa Ibn Baz [26/365]
'Abdullaah Ibn Muhammad Ibn Manaazil saod:
"The Believer seeks excuses for his brothers, and the hypocrite seeks the mistakes for his brothers."
[Ash-Shu'ab, 7/11197]
Ja'far Ibn Muhammad said:
"If something that you dislike reaches you about your brother then search for one excuse for him up to seventy excuses. If it hits the mark, (then good). If not, then say, 'Perhaps he has an excuse that I am not aware of.""
[Al-Jaami' Li Shu'ab Al-Eemaan, 14/442]
Muhammad Ibn Sireen said:
"If something reaches you about your brother, then search for an excuse for him.
If you do not find an excuse for him, then make an excuse for him."
[Al-Jaami' Li Shu'ab Al-Eemaan, 14/441]
Aboo Haatim said:
"Rebuking a person's for their every mistake, even minor ones, constantly, will lead to the love diminishing."
[Rawdhah, p. 182]
Fudayl Ibn 'lyaad asid:
"Whoever seeks a brother without faults would never have a brother to be his friend."
[Rawdatul 'Uqaalaa, p. 169]
Here's a list of excuses you can make (some maybe repeated, it can also be a reminder):
• He/she was upset
• He/she is depressed
. He/she found out bad news
• He/she is suffering from an illness
. He/she lost their job
• He/she is in debt
• He/she lost a family member
• He/she's mind is all over the place - they can't think straight
• He/she found out they have an illness
• He/she are looking after their ill family member
• He/she snapped because of pressure they are facing - something you do not know about!
. He/she is upset and is being pressured
. He/she didn't know
. He/she was crying
• He/she is being abused
• He/she is going through divorce
• She had a miscarriage
• He/she is in an abusive relationship
• He/she is suffering from a hardship
⚫ You studied Adab al Mufrad - you need to try out what you learnt
• He/she wants to be alone so that they can respond to you later with kindness, not when they are in a mess. • He/she fainted
Shaykh 'Abdul-'Azeez Ibn 'Abdullah Ibn 'Abdur-Rahman Ibn Baz:
"What is prescribed for the believer is to respect his brother if he apologises to him and accept his excuse if possible, and to think positively of him whenever possible, in hopes that hearts will be free from resentment and that people will be brought together and will incorporate in doing good.
It was narrated by 'Umar ibn Al-Khattab - may Allah be pleased with him -
"Do not think badly of a word uttered by your brother, when you can find a good interpretation for it."
Majmoo' Fataawa Ibn Baz [26/365]
'Abdullaah Ibn Muhammad Ibn Manaazil saod:
"The Believer seeks excuses for his brothers, and the hypocrite seeks the mistakes for his brothers."
[Ash-Shu'ab, 7/11197]
Ja'far Ibn Muhammad said:
"If something that you dislike reaches you about your brother then search for one excuse for him up to seventy excuses. If it hits the mark, (then good). If not, then say, 'Perhaps he has an excuse that I am not aware of.""
[Al-Jaami' Li Shu'ab Al-Eemaan, 14/442]
Muhammad Ibn Sireen said:
"If something reaches you about your brother, then search for an excuse for him.
If you do not find an excuse for him, then make an excuse for him."
[Al-Jaami' Li Shu'ab Al-Eemaan, 14/441]
Aboo Haatim said:
"Rebuking a person's for their every mistake, even minor ones, constantly, will lead to the love diminishing."
[Rawdhah, p. 182]
Fudayl Ibn 'lyaad asid:
"Whoever seeks a brother without faults would never have a brother to be his friend."
[Rawdatul 'Uqaalaa, p. 169]
Here's a list of excuses you can make (some maybe repeated, it can also be a reminder):
• He/she was upset
• He/she is depressed
. He/she found out bad news
• He/she is suffering from an illness
. He/she lost their job
• He/she is in debt
• He/she lost a family member
• He/she's mind is all over the place - they can't think straight
• He/she found out they have an illness
• He/she are looking after their ill family member
• He/she snapped because of pressure they are facing - something you do not know about!
. He/she is upset and is being pressured
. He/she didn't know
. He/she was crying
• He/she is being abused
• He/she is going through divorce
• She had a miscarriage
• He/she is in an abusive relationship
• He/she is suffering from a hardship
⚫ You studied Adab al Mufrad - you need to try out what you learnt
• He/she wants to be alone so that they can respond to you later with kindness, not when they are in a mess. • He/she fainted
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ʿUmar ibn al-Khaṭṭāb – raḍiya Allāhu ʿanhu:
"Do not be deceived by a man’s chanting in his prayer; rather, look at his state when he deals with his dirham and dinar."
[Muʿīn al-Ḥukkām, p.167]
"Do not be deceived by a man’s chanting in his prayer; rather, look at his state when he deals with his dirham and dinar."
[Muʿīn al-Ḥukkām, p.167]
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“Indeed, the best one you can hire is the strong and the trustworthy.” (The Noble Qur'an 28:26)
Ibn Taymiyyah’s Commentary :
1. Two qualities are essential for any position of responsibility:
Strength (al-quwwah): the ability, skill, power, or competence to carry out the duty.
Trustworthiness (al-amānah): sincerity, honesty, and fulfilling the role with integrity.
He says every role — whether religious (like leading salah or giving fatwa) or worldly (like governance, military, business) — needs these two traits.
2. Application in Leadership:
A ruler without strength may be sincere but too weak to implement justice.
A ruler without trustworthiness may be powerful but corrupt.
True leadership balances both.
Ibn Taymiyyah famously applies this verse to explain why the most suitable people for leadership are those with a balance of competence and sincerity.
3. Practical Wisdom:
For military command → strength means strategy & courage; trustworthiness means protecting the rights of soldiers and people.
For finance → strength means skill in trade/accounting; trustworthiness means avoiding betrayal or theft.
For religious positions → strength means knowledge; trustworthiness means piety and sincerity.
📌 So, for Ibn Taymiyyah, this verse is not just about Musa (عليه السلام) — it’s a universal principle:
👉 The best man for any job is the one who is capable and sincere.
Ibn Taymiyyah’s Commentary :
1. Two qualities are essential for any position of responsibility:
Strength (al-quwwah): the ability, skill, power, or competence to carry out the duty.
Trustworthiness (al-amānah): sincerity, honesty, and fulfilling the role with integrity.
He says every role — whether religious (like leading salah or giving fatwa) or worldly (like governance, military, business) — needs these two traits.
2. Application in Leadership:
A ruler without strength may be sincere but too weak to implement justice.
A ruler without trustworthiness may be powerful but corrupt.
True leadership balances both.
Ibn Taymiyyah famously applies this verse to explain why the most suitable people for leadership are those with a balance of competence and sincerity.
3. Practical Wisdom:
For military command → strength means strategy & courage; trustworthiness means protecting the rights of soldiers and people.
For finance → strength means skill in trade/accounting; trustworthiness means avoiding betrayal or theft.
For religious positions → strength means knowledge; trustworthiness means piety and sincerity.
📌 So, for Ibn Taymiyyah, this verse is not just about Musa (عليه السلام) — it’s a universal principle:
👉 The best man for any job is the one who is capable and sincere.
💯3
Forwarded from Umar Quinn
🌿Beautiful Graciousness in the Face of Harm🌿
Shaykh al-Islām Ibn Taymiyyah (d. 728 AH رحمه الله) demonstrates the three beautiful responses of the righteous when facing harm, as found in the Qur’an:
“Allah commanded His Prophet ﷺ with three noble responses:
• 🌸 Beautiful shunning (hajr) — to shun without causing harm.
• 🌸 Beautiful pardoning — to pardon without rebuke.
• 🌸 Beautiful patience — to endure without complaint.
Yaʿqūb عليه السَّلام declared:
“I only complain of my suffering and my grief to Allah.” (Yusuf 12:86)
And also:
{So have beautiful patience. And Allah is the One sought for help against that which you describe.}(Yusuf 12:18)
🤲 Complaint directed to Allah does not contradict beautiful patience—it is instead the path of faith, dignity, and reliance.”
⸻
📖 Ibn Taymiyyah, Majmūʿ al-Fatāwā, vol. 10, p. 666.
Shaykh al-Islām Ibn Taymiyyah (d. 728 AH رحمه الله) demonstrates the three beautiful responses of the righteous when facing harm, as found in the Qur’an:
“Allah commanded His Prophet ﷺ with three noble responses:
• 🌸 Beautiful shunning (hajr) — to shun without causing harm.
• 🌸 Beautiful pardoning — to pardon without rebuke.
• 🌸 Beautiful patience — to endure without complaint.
Yaʿqūb عليه السَّلام declared:
“I only complain of my suffering and my grief to Allah.” (Yusuf 12:86)
And also:
{So have beautiful patience. And Allah is the One sought for help against that which you describe.}(Yusuf 12:18)
🤲 Complaint directed to Allah does not contradict beautiful patience—it is instead the path of faith, dignity, and reliance.”
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📖 Ibn Taymiyyah, Majmūʿ al-Fatāwā, vol. 10, p. 666.
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🌺Complain to Allaah alone!
🎓By Shaikh al-Islaam Ibn Taymiyyah
“al-Sabr al-Jameel” (the good patience الصَّبْرُ الْجَمِيلُ) is that patience in which there is no complaining (towards the creation). Yaqoob عليه السلام said:
﴿إنَّمَا أَشْكُو بَثِّي وَحُزْنِي إلَى اللَّهِ﴾
{I only complain of my grief and sorrow to Allaah}
📚[Surah Yusuf (12): 86]
Even though he also said:
﴿فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾
{So (for me) patience is most fitting. And it is Allah (Alone) Whose help can be sought against that which you assert}
📚[Surah Yusuf (12): 18]
Complaining to Allaah (about the harm that has befallen you) does not contradict or negate “the good patience”.
And whenever Umar Ibn al-Khattaab رضي الله عنه used to recite in the Fajr prayer:
﴿إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّـهِ وَأَعْلَمُ مِنَ اللَّـهِ مَا لَا تَعْلَمُونَ﴾
{I only complain of my grief and sorrow to Allaah and I know from Allaah what you do not know}
📚[Surah Yusuf (12): 86]
He used to weep so profusely that his sobbing would be heard in the last rows.
(Complain to the Creator) instead of complaining to the creation!
(Complaining to the Creator is permissible) because the one who is complaining is doing so based on the situation he is in, either (beseeching Allaah) to remove the thing which is harming him, or seeking (from Allaah) that which is beneficial for him. A person has been commanded to beseech the Creator instead of the creation. Allaah تعالى said:
﴿فَإِذَا فَرَغْتَ فَانصَبْ * وَإِلَىٰ رَبِّكَ فَارْغَب﴾
{So when you have finished (from your occupation), then stand up for Allaah’s worship (i.e. stand up for prayer). And to your Lord (Alone) turn (all your intentions and hopes and) your invocations.}
📚[Surah al-Sharh (94): 7-8]
And the Prophet ﷺ said to Ibn Abbaas رضي الله عنهما: ❝If you ask, then ask Allaah [alone]; and if you seek help, then seek help from Allaah [alone].❞
📚[Sunan al-Tirmidhee (2516) and graded as “Saheeh” by Shaikh al-Albaanee]
And it is a must that a person should adhere to two things:
1) To do that which he has been commanded to do and to shun that which has been prohibited.
2) And to be patient when a thing which has Decreed befalls him.
The first is from Taqwaa (piety) and the second is patience (Sabr).
📚[Majmoo al-Fataawa of Ibn Taymiyyah (10/666-667)]
🌴🌴🌴
👉[TN: The Prophet ﷺ also said to Ibn `Abbaas رضي الله عنهما: ❝And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, and relief after affliction, and ease after hardship.❞ 📚[Mustadrak of al-Haakim (6304)]
🎓By Shaikh al-Islaam Ibn Taymiyyah
“al-Sabr al-Jameel” (the good patience الصَّبْرُ الْجَمِيلُ) is that patience in which there is no complaining (towards the creation). Yaqoob عليه السلام said:
﴿إنَّمَا أَشْكُو بَثِّي وَحُزْنِي إلَى اللَّهِ﴾
{I only complain of my grief and sorrow to Allaah}
📚[Surah Yusuf (12): 86]
Even though he also said:
﴿فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾
{So (for me) patience is most fitting. And it is Allah (Alone) Whose help can be sought against that which you assert}
📚[Surah Yusuf (12): 18]
Complaining to Allaah (about the harm that has befallen you) does not contradict or negate “the good patience”.
And whenever Umar Ibn al-Khattaab رضي الله عنه used to recite in the Fajr prayer:
﴿إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّـهِ وَأَعْلَمُ مِنَ اللَّـهِ مَا لَا تَعْلَمُونَ﴾
{I only complain of my grief and sorrow to Allaah and I know from Allaah what you do not know}
📚[Surah Yusuf (12): 86]
He used to weep so profusely that his sobbing would be heard in the last rows.
(Complain to the Creator) instead of complaining to the creation!
(Complaining to the Creator is permissible) because the one who is complaining is doing so based on the situation he is in, either (beseeching Allaah) to remove the thing which is harming him, or seeking (from Allaah) that which is beneficial for him. A person has been commanded to beseech the Creator instead of the creation. Allaah تعالى said:
﴿فَإِذَا فَرَغْتَ فَانصَبْ * وَإِلَىٰ رَبِّكَ فَارْغَب﴾
{So when you have finished (from your occupation), then stand up for Allaah’s worship (i.e. stand up for prayer). And to your Lord (Alone) turn (all your intentions and hopes and) your invocations.}
📚[Surah al-Sharh (94): 7-8]
And the Prophet ﷺ said to Ibn Abbaas رضي الله عنهما: ❝If you ask, then ask Allaah [alone]; and if you seek help, then seek help from Allaah [alone].❞
📚[Sunan al-Tirmidhee (2516) and graded as “Saheeh” by Shaikh al-Albaanee]
And it is a must that a person should adhere to two things:
1) To do that which he has been commanded to do and to shun that which has been prohibited.
2) And to be patient when a thing which has Decreed befalls him.
The first is from Taqwaa (piety) and the second is patience (Sabr).
📚[Majmoo al-Fataawa of Ibn Taymiyyah (10/666-667)]
🌴🌴🌴
👉[TN: The Prophet ﷺ also said to Ibn `Abbaas رضي الله عنهما: ❝And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, and relief after affliction, and ease after hardship.❞ 📚[Mustadrak of al-Haakim (6304)]
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Did you know that some of the Sahaba (رضي الله عنهم) used to eagerly await Fridays not just for the Jummah prayer, but also for a special meal prepared by a generous woman?
Narrated by Sahl bin Sa'd رضي الله عنه:
"There was a woman amongst us who had a farm and she used to sow Silq (a leafy kind of vegetable) on the edges of streams in her farm. On Fridays she used to pull out the Silq from its roots and put the roots in a utensil. Then she would put a handful of powdered barley over it and cook it. The roots of the Silq were a substitute for meat.
After finishing the Jummah prayer we used to greet her and she would give us that food which we would eat with our hands, and because of that meal, we used to look forward to Friday."
[Bukhari: 938, 6248]
Imam Bukhari even noscriptd a chapter based on this hadith: "Greeting of men to women, and women to men," showing the purity and respect in their interactions.
Narrated by Sahl bin Sa'd رضي الله عنه:
"There was a woman amongst us who had a farm and she used to sow Silq (a leafy kind of vegetable) on the edges of streams in her farm. On Fridays she used to pull out the Silq from its roots and put the roots in a utensil. Then she would put a handful of powdered barley over it and cook it. The roots of the Silq were a substitute for meat.
After finishing the Jummah prayer we used to greet her and she would give us that food which we would eat with our hands, and because of that meal, we used to look forward to Friday."
[Bukhari: 938, 6248]
Imam Bukhari even noscriptd a chapter based on this hadith: "Greeting of men to women, and women to men," showing the purity and respect in their interactions.