Yusuf waited in prison.
Yaqub waited with tearful eyes.
Ibrahim waited decades for a child.
Ayyub waited in pain.
Nuh waited a lifetime.
Musa waited in exile.
Their waiting wasn't wasted—it was worship.
Sabr wrapped in trust, hope, and obedience.
And when the wait ended,
Allaah rewarded them with more than they asked for.
Yaqub waited with tearful eyes.
Ibrahim waited decades for a child.
Ayyub waited in pain.
Nuh waited a lifetime.
Musa waited in exile.
Their waiting wasn't wasted—it was worship.
Sabr wrapped in trust, hope, and obedience.
And when the wait ended,
Allaah rewarded them with more than they asked for.
💯16👍5
Forwarded from Religion of Islam
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Witchcraft and the evil eye among the causes of cancer
Forwarded from AL-KHAYR ONLINE MADRASAH
*Half of Knowledge*
Shaykh Nāṣir al-Dīn al-Albānī رحمه الله said:
… furthermore – as we mentioned in the previous āyah – our Rabb عز وجل made it obligatory upon the second group among Muslim society – and they are the ʿulamāʾ – that they must answer! Thus, it is not permissible for an ʿālim, when he is asked about a matter which he has knowledge of, except to answer it due to his statement ﷺ in the famous ḥadīth which is ṣaḥīḥ:
مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ أُلْجِمَ يَوْمَ القِيَامَةِ بِلِجَامٍ مِنْ نَارٍ
*“Whoever is asked about some knowledge and hides it will be bridled on the Day of Resurrection with a bridle made of fire.”*
Additionally, one of the etiquettes of asking questions – which I say according to this topic – is that the Muslim asks about that which is relevant to his life, regardless of whether that is his own personal life, his family’s, or those around him or who have some connection to him, and that he does not delve into asking questions about things which are hypothetical or far-fetched, as the Muslim busying himself with reality is better for him than him asking about something he has imagined, and this does not negate that this could happen, as one of the etiquettes of the ʿulamāʾ of the Salaf رضي الله عنهم is that if a questioner came to one of them asking him about a matter the questioner would say, “Has this happened?” so, if he answered in the affirmative, he would answer him with the knowledge he possesses, and if he said that it has not yet happened, he would say, “Wait, until, when it happens, ask.” Thus, when it happened, it would be a must that Allāh would grant the questioner someone who would answer him based upon knowledge.
On this, I say that among these etiquettes is that we listen to the questions now, that we begin them with the most important and then the next most important, and that we answer them with whatever Allāh عز وجل makes easy for us, reminding you all that it is not desirable for an ʿālim to answer everything he is asked about, as it has come in some āthār from the Salaf that anyone who answers everything he is asked about is crazy, as Allāh said:
وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا
*“You have not been given except a little knowledge.”*
So, if we refrain from answering some questions, none of you should find this strange, as this is the nature of man; those whom Allāh عز وجل described with what you all heard in the previous āyah:
وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا
*“You have not been given except a little knowledge.”*
For this reason also, it has been mentioned in some āthār that *“half of knowledge is ‘I don’t know.’ ”*
Tr: Abū Hurayrah al-Birīṭānī
Source: https://news.1rj.ru/str/fawaid_benefits/372
Shaykh Nāṣir al-Dīn al-Albānī رحمه الله said:
… furthermore – as we mentioned in the previous āyah – our Rabb عز وجل made it obligatory upon the second group among Muslim society – and they are the ʿulamāʾ – that they must answer! Thus, it is not permissible for an ʿālim, when he is asked about a matter which he has knowledge of, except to answer it due to his statement ﷺ in the famous ḥadīth which is ṣaḥīḥ:
مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ أُلْجِمَ يَوْمَ القِيَامَةِ بِلِجَامٍ مِنْ نَارٍ
*“Whoever is asked about some knowledge and hides it will be bridled on the Day of Resurrection with a bridle made of fire.”*
Additionally, one of the etiquettes of asking questions – which I say according to this topic – is that the Muslim asks about that which is relevant to his life, regardless of whether that is his own personal life, his family’s, or those around him or who have some connection to him, and that he does not delve into asking questions about things which are hypothetical or far-fetched, as the Muslim busying himself with reality is better for him than him asking about something he has imagined, and this does not negate that this could happen, as one of the etiquettes of the ʿulamāʾ of the Salaf رضي الله عنهم is that if a questioner came to one of them asking him about a matter the questioner would say, “Has this happened?” so, if he answered in the affirmative, he would answer him with the knowledge he possesses, and if he said that it has not yet happened, he would say, “Wait, until, when it happens, ask.” Thus, when it happened, it would be a must that Allāh would grant the questioner someone who would answer him based upon knowledge.
On this, I say that among these etiquettes is that we listen to the questions now, that we begin them with the most important and then the next most important, and that we answer them with whatever Allāh عز وجل makes easy for us, reminding you all that it is not desirable for an ʿālim to answer everything he is asked about, as it has come in some āthār from the Salaf that anyone who answers everything he is asked about is crazy, as Allāh said:
وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا
*“You have not been given except a little knowledge.”*
So, if we refrain from answering some questions, none of you should find this strange, as this is the nature of man; those whom Allāh عز وجل described with what you all heard in the previous āyah:
وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا
*“You have not been given except a little knowledge.”*
For this reason also, it has been mentioned in some āthār that *“half of knowledge is ‘I don’t know.’ ”*
Tr: Abū Hurayrah al-Birīṭānī
Source: https://news.1rj.ru/str/fawaid_benefits/372
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فوائد | fawāʾid
Imam Ahmad bin Hanbal رحمه الله wrote in his book:
“We have heard that 6 of the Prophets have 2 names in the Qur'an:
[1] Muhammad & Ahmad
[2] Ibrahim & Ibraham
[3] Ya'qub & Isra'il
[4] Yunus & Dhu al-Nun
[5] Ilyas & Ilyasin
[6] 'Isa & al-Masih.”
📚 [al-'Illal of Imam Ahmad]
--------------
If I were to add a 7th Prophet with 2 names, it would be:
al-Yasa' & al-Laysa', al-Laysa' is mentioned in the qira'ah of Hamzah and others.
“We have heard that 6 of the Prophets have 2 names in the Qur'an:
[1] Muhammad & Ahmad
[2] Ibrahim & Ibraham
[3] Ya'qub & Isra'il
[4] Yunus & Dhu al-Nun
[5] Ilyas & Ilyasin
[6] 'Isa & al-Masih.”
📚 [al-'Illal of Imam Ahmad]
--------------
If I were to add a 7th Prophet with 2 names, it would be:
al-Yasa' & al-Laysa', al-Laysa' is mentioned in the qira'ah of Hamzah and others.
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Ibn al-Jawzī (d. 597 AH), may Allah have mercy on him:
"O brothers, the years are like phases, the months are like miles, the days are like yards, and breaths are like footsteps; good deeds are like your capital wealth and sins are like highway robbers; Paradise is like the profit earned from the journey, and Hellfire is the loss. For this reason, the pious make good use of all the time they have, trading good deeds at the marketplace of worship and therefore abandoning worldly pleasures."
📖 [Seeds Of Admonishment And Reform, Pg 190 |]
"O brothers, the years are like phases, the months are like miles, the days are like yards, and breaths are like footsteps; good deeds are like your capital wealth and sins are like highway robbers; Paradise is like the profit earned from the journey, and Hellfire is the loss. For this reason, the pious make good use of all the time they have, trading good deeds at the marketplace of worship and therefore abandoning worldly pleasures."
📖 [Seeds Of Admonishment And Reform, Pg 190 |]
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• When you are hurt by people who share the same blood as you, just remember Yusuf (alayhissalam), who was betrayed by his own brothers.
• If you find your parents opposing you, remember Ibrahim (alayhissalam), whose father led him to the fire.
• If you're stuck with a problem where there's no way out, remember Yunus (alayhissalam), stuck in the belly of a whale.
• When someone slanders you , remember Aisha (radi Allahu 'anha) who was slandered throughout the city.
• If you're ill your body cries with pain, remember Ayoub (alayhissalam) who was more ill than you.
• When you are lonely, recall Adam (alayhissalam) who was created alone.
• When you cant see the logic around you, think of Nuh (alayhissalam)who built an Ark without questioning.
• If you are mocked by your own relatives, family, friends and the world at large, then remember our dear Prophet Muhammad (sallAllahu 'alayhi wasallam).
Allah put these prophets to trial so that generations will persevere in patience.
Please keep me and my family in your duas...
• If you find your parents opposing you, remember Ibrahim (alayhissalam), whose father led him to the fire.
• If you're stuck with a problem where there's no way out, remember Yunus (alayhissalam), stuck in the belly of a whale.
• When someone slanders you , remember Aisha (radi Allahu 'anha) who was slandered throughout the city.
• If you're ill your body cries with pain, remember Ayoub (alayhissalam) who was more ill than you.
• When you are lonely, recall Adam (alayhissalam) who was created alone.
• When you cant see the logic around you, think of Nuh (alayhissalam)who built an Ark without questioning.
• If you are mocked by your own relatives, family, friends and the world at large, then remember our dear Prophet Muhammad (sallAllahu 'alayhi wasallam).
Allah put these prophets to trial so that generations will persevere in patience.
Please keep me and my family in your duas...
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Some people say "Indeed this religion is easy and Allaah is oft forgiving Most Merciful" and because of these statements, they abandon the obligations and disobey Allaah regarding those things that He has Prohibited.. The shaitaan is playing with those who are like this.
In truth, the religion is easy. However, it is nether from the religion to disobey Allaah by abandoning those affairs that He has commanded us with nor is committing acts which He has prohibited us from.
Taken from: Obligatory knowledge by Sheikh Muhammad Al-Imam, on mpubs
In truth, the religion is easy. However, it is nether from the religion to disobey Allaah by abandoning those affairs that He has commanded us with nor is committing acts which He has prohibited us from.
Taken from: Obligatory knowledge by Sheikh Muhammad Al-Imam, on mpubs
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✍🏼 Ibn Al-Qayyim (رحمه الله) said:
“If a servant starts his day and ends his day, and his only concern is Allah alone — Allah, the Most High, takes care of all his needs, Carries his worries for him, Fills his heart with love for Him, Makes his tongue busy with His remembrance, And turns his actions toward obeying Him.
But if he starts and ends his day while the world is his biggest concern —
Allah leaves him to carry its stress, fears, sadness, and struggles,
And leaves him to depend on himself.
As a result: His heart becomes busy loving people instead of Allah, His tongue becomes busy talking about them instead of remembering Allah, And his body becomes busy serving their needs instead of obeying Him
He ends up working endlessly like a wild creature — exhausting himself just to benefit others......
Allah ﷻ said: {And whoever turns away from the remembrance of the Most Merciful (Allah), We assign for him a devil to be his companion.} (Az-Zukhruf 36)
📖 Al-Fawā’id (1/159)
“If a servant starts his day and ends his day, and his only concern is Allah alone — Allah, the Most High, takes care of all his needs, Carries his worries for him, Fills his heart with love for Him, Makes his tongue busy with His remembrance, And turns his actions toward obeying Him.
But if he starts and ends his day while the world is his biggest concern —
Allah leaves him to carry its stress, fears, sadness, and struggles,
And leaves him to depend on himself.
As a result: His heart becomes busy loving people instead of Allah, His tongue becomes busy talking about them instead of remembering Allah, And his body becomes busy serving their needs instead of obeying Him
He ends up working endlessly like a wild creature — exhausting himself just to benefit others......
Allah ﷻ said: {And whoever turns away from the remembrance of the Most Merciful (Allah), We assign for him a devil to be his companion.} (Az-Zukhruf 36)
📖 Al-Fawā’id (1/159)
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“If you did not sin, Allāh would do away with you and bring about a people who sinned; then they would seek His forgiveness and He would forgive them.”
What is intended by this is that Allāh has a wisdom in allowing the hearts of His slaves to become heedless at times; so that they may fall into some sins. For if they were perpetually alert as they are when they hear reminders then sins would not occur from them. And in them falling into occasional sins there are two tremendous benefits:
One: The sinners’ acknowledgement of their sin and shortcoming regarding their Patron-Lord, and them humbling themselves, not being self-amazed. This is more beloved to Allāh than doing an abundance of acts of obedience. For perpetual acts of obedience can perhaps bring about self-amazement upon a person.
Al-Hasan said: “A person may commit a sin and he does not forget it and will continue to be in fear of it until he enters into Paradise.”
Two: The attainment of forgiveness and pardon from Allāh, The Exalted, for His slave. For Allāh loves to pardon and forgive. From His Names is Al-Ghaffar (the Oft-Forgiving), Al-‘Afuww (the Oft-Pardoning), and At-Tawwab (the Acceptor of Repentance). If the creation were infallible, then to whom would go the pardon and forgiveness?
Yahyah ibn Mu‘adh said: “If pardoning were not the most beloved of things to Him, then the most noble of His creation would not have been tried with sin.”
✿————✦————✿
Righteous and Virtuous Deeds Pg 17 | By Hāfiẓ Ibn Rajab | Translated by Rāḥa Batts | Published by Hikmah Publications
What is intended by this is that Allāh has a wisdom in allowing the hearts of His slaves to become heedless at times; so that they may fall into some sins. For if they were perpetually alert as they are when they hear reminders then sins would not occur from them. And in them falling into occasional sins there are two tremendous benefits:
One: The sinners’ acknowledgement of their sin and shortcoming regarding their Patron-Lord, and them humbling themselves, not being self-amazed. This is more beloved to Allāh than doing an abundance of acts of obedience. For perpetual acts of obedience can perhaps bring about self-amazement upon a person.
Al-Hasan said: “A person may commit a sin and he does not forget it and will continue to be in fear of it until he enters into Paradise.”
Two: The attainment of forgiveness and pardon from Allāh, The Exalted, for His slave. For Allāh loves to pardon and forgive. From His Names is Al-Ghaffar (the Oft-Forgiving), Al-‘Afuww (the Oft-Pardoning), and At-Tawwab (the Acceptor of Repentance). If the creation were infallible, then to whom would go the pardon and forgiveness?
Yahyah ibn Mu‘adh said: “If pardoning were not the most beloved of things to Him, then the most noble of His creation would not have been tried with sin.”
✿————✦————✿
Righteous and Virtuous Deeds Pg 17 | By Hāfiẓ Ibn Rajab | Translated by Rāḥa Batts | Published by Hikmah Publications
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Mercy is not softness; it is governance
Alhamdulillah.
A home can be materially comfortable yet emotionally unsafe. Another can be small and imperfect yet spiritually and emotionally spacious, because its “air” is mercy.
Allah describes the Prophet ﷺ, our model for authority, as gentle by divine mercy:
﴿فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ﴾
“By mercy from Allah you were gentle with them; and if you had been harsh and hard-hearted, they would have dispersed from around you.” (3:159)
If harshness scatters adults from a prophet, it will certainly scatter children from a parent, sometimes physically, often emotionally.
وصلى الله على محمد والحمد لله رب العالمين
Alhamdulillah.
A home can be materially comfortable yet emotionally unsafe. Another can be small and imperfect yet spiritually and emotionally spacious, because its “air” is mercy.
Allah describes the Prophet ﷺ, our model for authority, as gentle by divine mercy:
﴿فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ﴾
“By mercy from Allah you were gentle with them; and if you had been harsh and hard-hearted, they would have dispersed from around you.” (3:159)
If harshness scatters adults from a prophet, it will certainly scatter children from a parent, sometimes physically, often emotionally.
وصلى الله على محمد والحمد لله رب العالمين
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Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:
اتَّقُوا دَعْوَةَ الْمَظْلُومِ وَإِنْ كَانَ كَافِرًا فَإِنَّهُ لَيْسَ دُونَهَا حِجَابٌ
Beware of the supplication of the oppressed, even if he is an unbeliever, for there is nothing to block it.
Source: Musnad Aḥmad 12549, Grade: Hasan
اتَّقُوا دَعْوَةَ الْمَظْلُومِ وَإِنْ كَانَ كَافِرًا فَإِنَّهُ لَيْسَ دُونَهَا حِجَابٌ
Beware of the supplication of the oppressed, even if he is an unbeliever, for there is nothing to block it.
Source: Musnad Aḥmad 12549, Grade: Hasan
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Ibn Al Qayyim رحمه الله
"It is said that sitting with the righteous people will move you from six [situations] to six [others]:
(1) From doubt to certainty.
(2) From showing off to sincerity.
(3) From heedlessness to remembrance [of Allaah].
(4) From a love for this world to a love for the Hereafter.
(5) From arrogance to humility.
(6) From ill intent to sincere advice.
[Madaarij as-Saalikeen vol 3, pg 332]
"It is said that sitting with the righteous people will move you from six [situations] to six [others]:
(1) From doubt to certainty.
(2) From showing off to sincerity.
(3) From heedlessness to remembrance [of Allaah].
(4) From a love for this world to a love for the Hereafter.
(5) From arrogance to humility.
(6) From ill intent to sincere advice.
[Madaarij as-Saalikeen vol 3, pg 332]
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Ibn Qayyim رحمه الله said:
“You stand in salah with your body, directing your face to the Qiblah, while your heart is directed to a different territory?! Woe to you!! That prayer (of yours) is not worthy of being a Mahr for Jannah, how then can it be befitting for (attaining) the Love (of Allāh)?"
● {Badaee' Al-Fawaaid 3/753}
“You stand in salah with your body, directing your face to the Qiblah, while your heart is directed to a different territory?! Woe to you!! That prayer (of yours) is not worthy of being a Mahr for Jannah, how then can it be befitting for (attaining) the Love (of Allāh)?"
● {Badaee' Al-Fawaaid 3/753}
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Do not attach your heart to any human being!
Shaykh al-Islam Ibn Taymiyyah - may Allah have mercy on him - said:
The heart was created solely for the love of Allah Almighty. Do not scatter your heart in seeking love, security, and perfection from other than Allah. You will not find it, and the heart will continue to be let down by people. And they are all excused, due to their own deficiency and weakness. You will continue to be disappointed and hurt until you become certain that true attachment is only befitting for Allah, and that the heart does not find rest, tranquility, and a sense of security except with Allah. So, love others for the sake of Allah, in accordance with Allah's will, and to please Allah -not to please yourself. And whoever pleases Allah , He will please them, even if after a while.
Majmoo' al-Fataawa, 10/134
Shaykh al-Islam Ibn Taymiyyah - may Allah have mercy on him - said:
The heart was created solely for the love of Allah Almighty. Do not scatter your heart in seeking love, security, and perfection from other than Allah. You will not find it, and the heart will continue to be let down by people. And they are all excused, due to their own deficiency and weakness. You will continue to be disappointed and hurt until you become certain that true attachment is only befitting for Allah, and that the heart does not find rest, tranquility, and a sense of security except with Allah. So, love others for the sake of Allah, in accordance with Allah's will, and to please Allah -not to please yourself. And whoever pleases Allah , He will please them, even if after a while.
Majmoo' al-Fataawa, 10/134
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So, do you still want to wish and celebrates Birthdays? When it's a bidah? Don't imitate the disbelievers. We have that which is better.
Ruling on Celebrating #Birthdays:
1) Allaah (Glorified and Exalted be He) replaced the festivals of Jaahiliyyah with two
2) Allaah has not prescribed #birthday celebrations, be they for the Prophet (peace and blessings of Allaah be upon him) or for any other person.
3) In fact, evidence from the Qur'aan and Sunnah indicates that #birthday celebrations are a form of Bid
https://twitter.com/aliftaFatwas/status/1078173278223527936?s=19
Ruling on Celebrating #Birthdays:
1) Allaah (Glorified and Exalted be He) replaced the festivals of Jaahiliyyah with two
Eedayn (festivals) for Muslims to gather and recite Athkaar and perform Salaat al-Eed, namely Eed al-Fitr & Eed-ul-Ad-haa'.2) Allaah has not prescribed #birthday celebrations, be they for the Prophet (peace and blessings of Allaah be upon him) or for any other person.
3) In fact, evidence from the Qur'aan and Sunnah indicates that #birthday celebrations are a form of Bid
ah and an imitation of the Jews, the Christians, and others.
3) Some Muslim scholars said that the first to originate birthday celebrations were the Fatimid #Shiites in the fourth century of the Hijrah after whom some people of Ahlus-Sunnah imitated them out of ignorance and imitation of them and of the Jews and the Christians.
4) Later, this Bidah spread among the people.https://twitter.com/aliftaFatwas/status/1078173278223527936?s=19
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Our Affairs Are Connected to Allah’s Will
Shaykh Muhammad bin Sālih al-Uthaymīn رحمه الله stated:
“Everything is dependent upon the Will of Allah, and that is undoubtedly linked to wisdom because Allah does not merely will, but rather His Will is subject to His Wisdom. The evidence for this is in the statement of Allah:
وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًۭا
But you cannot will, unless Allâh wills. Verily, Allâh is Ever All-Knowing, All-Wise. [Surah al-Insān, Ayah 30]
So, His statement, ‘Verily, Allâh is Ever All-Knowing, All-Wise‘, indicates that His Will is connected to knowledge and wisdom.”
Source: Tafsīr Surah Yasin, p. 236
Shaykh Muhammad bin Sālih al-Uthaymīn رحمه الله stated:
“Everything is dependent upon the Will of Allah, and that is undoubtedly linked to wisdom because Allah does not merely will, but rather His Will is subject to His Wisdom. The evidence for this is in the statement of Allah:
وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًۭا
But you cannot will, unless Allâh wills. Verily, Allâh is Ever All-Knowing, All-Wise. [Surah al-Insān, Ayah 30]
So, His statement, ‘Verily, Allâh is Ever All-Knowing, All-Wise‘, indicates that His Will is connected to knowledge and wisdom.”
Source: Tafsīr Surah Yasin, p. 236
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Shaykh Saleh as-Sindhi [حفظه الله]
said :(@Mdssindi)
💡The Lesson is by their Endings
“The truly happy one is he whose life ends upon imān. The true lesson but by their endings, not how one begins. The real lesson lies in the endings.
So many people began in misguidance, and ended their lives upon guidance—and thus succeeded and were saved.
But the calamity—the true calamity is when the beginning is upon guidance, then the end in opposition to it. This is the real loss.
We seek refuge in Allah from al-ḥawr ba‘da al-kawr (turning back after once being upright).”
— From the explanation of al-‘Aqīdah al-Ṭaḥāwiyyah
said :(@Mdssindi)
💡The Lesson is by their Endings
“The truly happy one is he whose life ends upon imān. The true lesson but by their endings, not how one begins. The real lesson lies in the endings.
So many people began in misguidance, and ended their lives upon guidance—and thus succeeded and were saved.
But the calamity—the true calamity is when the beginning is upon guidance, then the end in opposition to it. This is the real loss.
We seek refuge in Allah from al-ḥawr ba‘da al-kawr (turning back after once being upright).”
— From the explanation of al-‘Aqīdah al-Ṭaḥāwiyyah
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Ibn al-Qayyim (rahimahullah):
Sins block the door to livelihood (earnings, sustenance, wealth, gain, profits and blessing/barakah in it).
[al-Fawaid, pg. 70, Ibn al-Qayyim (rahimahullah)]
Sins block the door to livelihood (earnings, sustenance, wealth, gain, profits and blessing/barakah in it).
[al-Fawaid, pg. 70, Ibn al-Qayyim (rahimahullah)]
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One of My Favourite Hadiths #1
'Uqbah ibn ‘Amir narrated that he asked, "O Messenger of Allah, what is salvation?" The Prophet (ﷺ) replied:
"Control your tongue, let your house be enough for you, and weep over your sins."
* Sunan al-Tirmidhi (Hadith No. 2406).
* Authenticity: Graded as Sahih(Authentic) by Shaykh al-Albani and Hasan (Sound) by Imam al-Tirmidhi.
Explanation of the Three Actions:
1. Control your tongue: Guarding one's speech against backbiting, lying, and idle gossip. Scholars note that the tongue is one of the most frequent sources of sin.
2. Let your house be enough for you:This encourages staying away from unnecessary social distractions or places of temptation (fitnah) and focusing on one’s family and individual worship at home.
3. Weep over your sins: This refers to sincere repentance (tawbah) and having a soft heart that feels regret for past mistakes, which is a key step toward Allah's forgiveness.
'Uqbah ibn ‘Amir narrated that he asked, "O Messenger of Allah, what is salvation?" The Prophet (ﷺ) replied:
"Control your tongue, let your house be enough for you, and weep over your sins."
* Sunan al-Tirmidhi (Hadith No. 2406).
* Authenticity: Graded as Sahih(Authentic) by Shaykh al-Albani and Hasan (Sound) by Imam al-Tirmidhi.
Explanation of the Three Actions:
1. Control your tongue: Guarding one's speech against backbiting, lying, and idle gossip. Scholars note that the tongue is one of the most frequent sources of sin.
2. Let your house be enough for you:This encourages staying away from unnecessary social distractions or places of temptation (fitnah) and focusing on one’s family and individual worship at home.
3. Weep over your sins: This refers to sincere repentance (tawbah) and having a soft heart that feels regret for past mistakes, which is a key step toward Allah's forgiveness.
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Gold is purified through immense heat
Diamonds form under great pressure.
What makes you think you can attain greatness without facing trial. difficulties and pain?
-Via اختي في الدين-
Diamonds form under great pressure.
What makes you think you can attain greatness without facing trial. difficulties and pain?
-Via اختي في الدين-
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