The Messenger of Allaah [ﷺ] said:

«أحب للناس ما تحب لنفسك»

❝Love for the people what you love for yourself.❞

[Silsilah al-Ahaadeeth as-Saheehah of al-Albaanee, (1/153, No. 72) | Translated By Abū Ruqayyah 'Abd us-Samad]

Dear beloved brothers and sisters in Islam

Ash-Shaykh Al-Mufassir Al-'Allāmah 'Abdur-Raḥmān As-Si'dī رحمه الله said:

And beware of feeling regret over past affairs which were not decreed for you, or loss of health, wealth, a job and the likes. Let your focus and concern be rectifying the actions of the day you are in; for indeed a person is the offspring of their day - they do not greive over the past, nor do they look distantly in to the future where it is of no benefit to them.

And be truthful, fulfill your oaths and promises and be just in all of your dealings. Give people their rights in full and in abundance. Do so, with a soul at peace and an īmān (faith) that is truthful and sincere.

And busy yourself with your own shortcomings and your own affairs above the shortcomings and affairs of others.

And deal with every individual person according to what is appropriate for their mental state; whether young or old, male or female, the ruling class or the ruled.

Be gentle and merciful with every individual - even the wild or domesticated animals. Verily Allāh is Merciful only to His Slaves who show mercy.

Strive constantly in all your endeavors and affairs. Keep your mind open to any and every benefit - whether religious or worldly. (end quote)

Reference: Majmū' Mu'allafātihi [21/258]

_

قال الشيخ المفسر العلاّمة عبدالرحمن بن سعدي - رحمه الله - :

" ... وإياك والتحسر على الأمور الماضية التي لم تُقَدَّر لك ؛ من فقد صحة ، أو مال ، أو عمل دنيوي ونحوها ، وليكن همك في إصلاح عمل يومك ؛ فإن الإنسان ابن يومه لا يحزن لما مضى ، ولا يتطلع للمستقبل حيث لا ينفعه التطلع ، وعليك بالصدق ، والوفاء بالعهد ، والوعد والإنصاف في المعاملات كلها ، وأداء الحقوق كاملة موفرة ؛ بنفس مطمئنة وإيمان صادق خالص ، واشتغل بعيوبك وشؤونك عن عيوب الناس وشؤونهم ، وعامل كل أحد بحسب ما يليق بحاله من كبير وصغير ، وذكر وأنثى ، ورئيس ومرؤوس ، وكن رقيقًا رحيمًا لكل أحد حتى للحيوان البهيم ؛ فإنما يرحم الله من عباده الرحماء ، وكن مقتصدًا في أمورك كلها ، وافتح ذهنك لكل فائدة دينية أو
دنيوية " .

المصدر:
مجموع مؤلفاته [٢٥٨/٢١].

Translated by our Brother Abul Layth Ziyaad Qureshi

They Knew The Reason For Their Punishment

It was said to Abū Sulaimān al-Daaraanee رحمه الله: “Why is it that the intelligent ones have ceased to blame those who had offended them?

He said: “They knew that it was Allāh who had put them to trials because of their sins.”

● [الآداب الشرعية اللإمامرابن مفلح ٢٩٥/٢]

Imām Shāfi'ī [رحمه الله] said:
"Thagbīr (Anāshīd) were created by heretics to distance people away from the Qur`ān."
[مجموع الفتاوى لإبن تيمية ١١\٥٣٢]

Sh. Sālih al-Fawzān حفظه الله said:
"There's no such thing as 'islamic nashīd', this is the innovation of sūfīs, it is not permissible to promote them."
[مجلة الدعوة (١٦٣٢)]

Shaykh Ibn Uthaymin (rahimahullaah) said:

ممكن يأتي إنسان يحمل شهادة دكتوراه فيولى التدريس في الكليات والجامعات ، وهو من أجهل الناس لو جاء طالب في الثانوية العامة لكان خيرا منه ، وهذا مشاهد ، يوجد الآن من يحمل شهادة دكتوراه لكنه لا يعرف من العلم شيئا أبدا

It is possible for a person to come, holding the certification of a doctorate (PhD), and take up the position of teaching in the faculties and universities, yet he is the most ignorant of people. And if a secondary grade student came, he would be better than him (in understanding and knowledge). And this is witnessed, observed (nowadays), there is to be found now one who holds the certification of a doctorate yet he knows absolutely nothing of knowledge. (Sharh Riyadh al-Saliheen 3/436).

Ibn al-Qayyim:

“The best thing to do during the early morning hours is to be preoccupied with prayer, Qur’an, supplication, remembrance of Allah, and asking His Forgiveness.”

[Madarij as-Salikin’ 1/188]

Islamic Creed:
💸 *Giving Zakāh to one’s brother, or sister, or uncle, or aunt who are poor: Shaikh Ibn Bāz*
✍🏼Abu Khadeejah Abdul Wahid حفظه الله

Shaikh Abdul-‘Azīz Ibn Bāz (rahimahullāh) said:
🎙“There is no harm in a man or woman giving their Zakāh to a blood brother or sister who are poor, or to their uncle or aunt – or to any of their poor relatives due to the generality of evidences.

*Indeed giving Zakah to them is an act of charity and joining the ties of kinship* due to the saying of the Prophet (ﷺ):
_“Charity to the poor is one act of charity whereas charity to a relative is an act of charity and joining a tie of kinship.”_

▫This giving of Zakah however does not apply to one’s parents and grandparents and their ascending line,
▫nor to one’s children and grandchildren and their descending line.

☝🏼One cannot give their Zakah to this category of relatives even if they are poor.

*Rather it is obligatory for a person to provide for them from his wealth if he is able to do so, and there is no one else to spend upon them other than him.*

📚Source: http://www.binbaz.org.sa/fatawa/1541
http://bit.ly/2rAE9lE

How the Salaf Prepared for #Ramadan - Shaykh Fawzaan
(hafidhahullah)

https://youtu.be/gTWn5F6md2M

بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله وبركاته

⚠️Reciting Quran and disobeying Husband?!!

https://safeshare.tv/x/aoCdY-X3qMo?clean=1

Fear Allah, Ya Akhaawat!
Fear Allah!
#AReminderToMyselfFirst

Women Being Careless in their Hijaab and Speech

Shaykh Saalih Al-Fawzaan:

“It is upon the woman who fears Allaah and the hereafter to stay away from what many of the women are doing today such as being lackadaisical with the hijaab and easy-going with wearing decorative garments when going outside and being lax with using perfume when going out of the house and intermingling with men and joking with them.

Allaah , the Most High, said to His Prophet’s wives:

“Then do not be soft in speech, lest he in whose heart there is a disease (of fornication) should be moved with desire. But rather speak in an honorable manner.” [Ahzaab: 32]

If a woman has a need to speak to a man that is not one of her mahaarim, she may speak to him, but with a casual tone that has no softness or gentleness in it, and not in a joking or laughing manner.

Rather her speech must be ordinary and in accordance with what necessity dictates – i.e. a question and an answer – as per the need only.

She must not speak in a tone that appears friendly, laughing or teasing, or in a mellow or beautiful voice, thus stirring the desire of the one who has a disease in his heart. This is based on Allaah’s saying:

“But rather speak in an honorable manner.” [Ahzaab: 32]

So the Muslim women of today must fear Allaah with respect to themselves and their societies.”

[Taken from “Four Essays On The Obligation Of Veiling”. Chapter: “Advice To Muslim Women” by Shaykh Saalih Al-Fawzaan, p. 72]

The most hated speech to Allaah is when a man says to another man, ‘Fear Allaah!’ and he replies, ‘Worry about your own self!’ "

On the authority of ‘Abdullaah ibn Mas’ood (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Verily the most beloved speech to Allaah is the servant’s saying, ‘Subhaanak Allaahumma wa bihamdika wa tabaarakasmuka wa ta’aalaa jad-duka wa laa ilaaha ghayruk.’ (Glorified are you, O Allaah, and to you is the praise, Blessed is Your Name and Lofty is your Majesty, there is none worthy of worship other than you.) The most hated speech to Allaah is when a man says to another man, ‘Fear Allaah!’ and he replies, ‘Worry about your own self!’ “

It was reported by Al-Asbahaanee in At-Targheeb (739), and Al-Albaanee authenticated it in Silsilatul-Ahaadeethis-Saheehah (2598).

Ali ibn Abi Talib
ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ :-

"Beginning of anger is madness and the end of it is regret, and anger cannot be justified by offering a humble apology. Calamities may come because of anger."

—Al-AdaabAl-Adaab al-Shar’iyyah, 1/183

Sh AlAnjari:

Difficulties expose the difference between a Truthful Believer &
one who worships Allah based on how things are going for him.

- Via أبو رملة آدم أمريكي @aburemlah
https://mobile.twitter.com/aburemlah/status/859577400681652224

Prophet (sallalahu alayhi wa sallam) said;
"If Allah intends good for His slave then He places satisfaction in his soul and Taqwa in his heart."

● [سلسلة الأحاديث الصحيحة]

Sahl bin Mu'adh bin Anas Al-Juhani narrated from his father, the Messenger of Allah ﷺ said: "Whoever leaves valuable dress out of humility to Allah while he is able to afford it, Allah will call him before all of creation on the Day of Judgement so that he can choose whichever Hulal of faith he wishes to wear." [Tirmidhi]

Vol. 4, Book 11, Hadith 2481

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa (1/183):

The report which says that when Ibraaheem was thrown into the fire Jibreel said to him, “Ask (of your Lord)” and he said, “His knowledge of my situation is sufficient asking” has no sound isnaad, and it is false. Rather what is proven in al-Saheeh from Ibn 'Abbaas is that he said, “Hasbi Allaah wa ni’m al-wakeel (Allaah is sufficient for me and He is the best dispoer of affairs).”

🔰GUIDELINES FOR THE YOUNG BOY SENTERING UPON THE WOMEN
👤Shaykh Muhammad ibn Saalih Al-‘Uthaymeen
❆━━━━━━━━━❃━━━━━━━━━━❆
💭Question: 
Noble Shaykh, I have seen much differing between the people regarding the issue of the children entering upon the women. With regard to those who are not students of knowledge I have seen lack adaisicalness and some of them allow those who are thirteen or fourteen years old to enter upon the women; and some even older than that, yet they don’t see any harm in that. I have also seen, on the contrary, from some of the brothers who cling to the religion of Allaah, the Mighty and Majestic, rigidness in that and preventing even five or four year olds, claiming that this child has intelligence and he has perception or is able to distinguish between women who are beautiful and those who are unattractive. Therefore, what is the guideline for this along with the evidence?

💭Answer: 
The guideline in that is that which Allaah, the Mighty and Majestic, mentionedwithin the Qur’aan. He said:
And (the women are) not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e., their sistersin Islaam), or the (female) slaves whom their right hands possess, or old male servants who lack vigor, or small children who have no sense of the shame of sex.
→(An-Nur 24:31)

This is the guideline. So if it is seen from the child that he notices the woman or that he touches her and the likes; or that he inclines toward the prettier woman more so than other than her, then it is known that he has sense of the shame of sex. And this is not except at ten years old or older; unless the child lives in an environment wherein the people always speak about women and sex. 
Perhaps (this child) will have a sense ofthe shame of sex before reaching ten. This is as it relates to the woman uncovering her face around him.
As for the boy being secluded with the woman, this should be cautioned against.
This is because although the boy may not have within him something which necessitates that the woman covers herself from him, the woman may have some corruption within
herself, and thus try to seduce him; and perhaps she will allow him to do something with her and the likes.
Hence, seclusion is one thing and the woman uncovering her face in the presence of the child is something different. Meaning, it is a must that much precaution should be taken regarding seclusion in order that the (corrupt) woman will not fool around with the child. For if we know that from amongst the women there is she who is a monkey were to enter upon her she would fool around with it, then whatdo you think she would do with a boy who is seven or eight years old?!

📚Source: Silsilah Liqaa’aat Al-Baab Al-Maftooh (Tape no. 31)
________________________
📝Translator’s Note:
An-Nawawee said: Imaam Ash-Shaafi’ee placed the affair of the young boy into threelevels:
1. The one who is not able to convey what he saw (due to being small).2. The one is able to convey that, yet he is not moved by desire nor does he want to

look.3. The one who has that within him (i.e., he is of age and is moved by desire andwants to look)
The first is such that his presence is like his absence. (i.e., it is the same if he is there or ifhe isn’t). Therefore, it is unrestrictedly permissible to uncover before him. The second isone such as the Mahram (of the woman). The third is such as one who is mature (andunrelated to the woman).
❆━━━━━━━━━❃━━━━━━━━━━❆
🖌Translated by Raha ibn Donald Batts
🌐http://mtws.posthaven.com

Q: “Is it allowed to eat while standing?”

Shaikh al-Albaani:

“I say, there is no text about the prohibition of eating while standing like there occurs the text prohibiting drinking while standing. But there is a narration from Anas bin Maalik رضي الله عنه that when he narrated to those around him in a gathering that the Prophet ﷺ prohibited drinking while standing, someone said to him: ‘What about eating (while standing)?’ He replied: ‘It is worse.’

I say here, we should follow this Companion because we don’t have anything with which we can contradict him. But what is the distinction between eating while standing and eating while walking? Eating while walking is allowed, because there is text clearly stating that they used to eat while walking during the time of the Prophet ﷺ. As for eating while standing, there is no text regarding it from the Prophet ﷺ, neither negative nor positive. All we have is this authentic narration from Anas bin Maalik and this is what we act upon.

Moreover, maybe some of you noticed in these times that it has become a fashion for the disbelievers to eat while standing although chairs are present; but they don’t sit on them out of pride. So then, the previous ruling is further strengthened. I say, we are with the narration of Anas, because Anas knew what we don’t know, and because the disbelievers nowadays and the Muslims who imitate them eat while standing, so we differ from them.”

[silsilat ul-hudaa wa nnoor 246/7 / asaheeha translations]