Verify speech before circulating it √

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Wake Up at Night, Recite this Dhikr and Seek Forgiveness

Narrated ‘Ubada bin As-Samit: The Prophet -sallAllaahu alayhi wa sallam-said:

“Whoever gets up at night and says: —

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

سُبْحَانَ اللَّهِ ، وَالْحَمْدُ لِلَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ ،وَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

☝️🏼 ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise, and He is capable of all things, praise is for Him, and Far is Allaah from imperfection, and There is none worthy of worship in truth except Allaah, and Allaah is the Greatest, there is no capability nor is there any power except with Allaah.

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer Subhana allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar, La hawla wa la quwwata illa billaa

Then he says : اللهمَ اغْفِرْلي O Allaah forgive me (Allaahumma aghfirlee), or he supplicates and his supplication is answered, and if he makes Wudu and prays then his prayer is accepted.

📚 Sahih Bukhari Volume 2, Book 21, Number 253 : Prayer at Night (Tahajjud)
Translated by Muhsin Khan

Source :
Great Rewards
🌐 goo.gl/XbzVCd

🐚 🐚 🐚 🐚

🎬 *How Do I Memorise and Review The Qur'an* - Shaykh Abdullah Bukhari

📰 Shaykh Abdullah Bukhari answers a very important question in relation to how the Qur’ān should be memorised. A much needed reminder for us all.

❓The question - may Allāh bless you - is concerning how to memorise and review the Qur’ān?

🔸Firstly, memorise the Qur’ān from a teacher who is proficient, a sincere advisor and Sunnī (firm upon the Sunnah). Memorising the Qur’ān is just like the other sciences and branches from the branches of studying (talab al-‘ilm). You are to read (the Qur’ān) to a man upon the Sunnah, who is knowledgeable, has memorised, good and precise (in what he teaches).

Don’t read the Qur’ān whilst solely relying on that which is between the two covers of the noble mushaf. You say (to yourself), “I’m going to memorise on my own” This is not proper and correct.

👓 Watch the video for the full answer of the Shaykh! http://wp.me/p1ME1S-6VJ

👍Share the Benefit by Passing this on!

🌟 REJOICE O' STUDENTS OF KNOWLEDGE! 🌟

🎓Imam Bukhari رحمه الله advised his students:

"Be DELIGHTED , because the people of amusements are busy in their fun and games, manufacturers are busy with manufacturing, business people are busy with their businesses, AND AS FOR YOU THEN YOU ARE BUSY WITH THE PROPHET (صلى الله عليه وسلم) AND HIS COMPANIONS ( رضوان الله عنهم أجمعين) ."

📚[Siyar A'lam an-Nubala v.12 pg.445]

#WordsOfWisdom

📲Share the Khayr.
🕌 Join goo.gl/QkqrDA for more authentic Islamic Reminders in sha Allaah.

🚨SIGNS THE PERSON PERFORMING RUQYA IS ACTUALLY A MAGICIAN

By Shaykh Khalid al Dhafiri

بسم الله الرحمن الرحيم

الحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن اتبع هداه؛ أما بعد

1. He mumbles words which are not understood. You hear him speaking words from the talisman and you don’t understand what he is saying. Then know that this is a magician. And this is his way of seeking help from the Jinn and devils.

2. If you hear him calling upon other than Allah, or he calls upon Jinn so and so, or he calls out to a person by their name; this is a magician.

3. If he requests you leave something with him overnight. He says to you: “Leave your turban or headscarf with me, leave your shirt with me, or leave your thobe with me.” Or if he wants you to stay with him overnight; then know that he is a magician.

4 . If he asks you your mother’s name, then know that he is a magician.

5 . If he says to you: “Close your eyes and tell me what you see?” Then know that he is a magician.

6 . If he says to you: “I have a companion from the Jinn who is going to assist me.” This is a magician.

7. If you see anything from him that you deem to be strange or unusual then you must be cautious and alert because it is very dangerous to go to the likes of these individuals.

8. If he informs you of some matters of the unseen. He says to you: “Such and such magic is located at such and such place”. Or he says: “So and so put magic on you”. Then know that this is a magician who is seeking the help of the Jinn and devils.

9. If he gives you a cloth—it’s called Al-Hijab—with talisman written on it, words and names which are not understood; this is also included in this category.

10 . If he says to you: “I have a treatment which I cannot tell anyoneabout. If I tell someone about it, it is not going to work”. This person is not upon guidance; rather he is included in this category (of magicians). Many individuals like this, if you expose their treatments and what they utilize, you will find it contains supplications to other than Allah the Exalted. They call out “O so and so from the Jinn”. Therefore they will not inform anyone of their methods in an effort to avoid being exposed.

http://aldhafiri.net/?p=954

Translated by Rasheed ibn Estes Barbee

http://mtws.posthaven.com/signs-the-person-performing-ruqya-is-actually-a-magician

"If you love someone, do not quarrel with him and do not annoy him. Do not ask others about him, for the one you ask might be his enemy and thus tell you things about him that are not true and thus break you apart."

Mu'adh Ibn Jaball

[Hadith - Bukhari's Book of Manners 545]

Imaam Al-Shaafi'ee on the Importance of Learning Medicine

Imaam al-Dhahabi wrote in Al-Tibb al-Nabawi (Dar Ihyaa al-Uloom, Beirut, pp. 228-229):

Chapter: Regarding the Encouragement of Teaching medicine
His (alayhis salaatu was-salaam's) saying, "Allaah did not send down a disease except that it has a cure" has already preceded. We say: This (hadeeth) necessitates the mobilization the people's [lofty] concerns [for medicine] and incitement of (their) determinations to learn medicine. And it has already preceded that medicine is a skill. Imaam al-Shaafi'ee said, "I don't know of a knowledge more noble than medicine after the halaal and haraam." And he used to be concerned (and grieved) over what the Muslims had neglected of medicine, and he would say, "They have neglected one third of knowledge and have entrusted it to the Jews and Christians." And he used to say, "Indeed the Ahl al-Kitaab have dominated us with respect to medicine." And al-Shaafi'ee, alongside his greatness in the knowledge of the Sharee'ah, and his great skill in Arabic was also insightful in medicine. The writer (i.e. al-Dhahabi) says: And I have seen our Shaykh, Shaykh Ibraaheem al-Raqiyy to be insightful in medicine, and likewise our Shaykh, Shaykh Taqi al-Din Ibn Taymiyyah, and Shaykh Imaad al-Din al-Waasitee (rahimahullaau ta'aalaa) [were insightful in medicine].

Hippocrates and others have said, "Medicine is inspired by Allaah," and Hippocrates is the chief of this discipline. His school of thought regarding it is the sound, correct school of thought. He was followed therein by Galen who is the leading scholar of this discipline as well, and both of them are venerated a great deal by the physicians.

There are some nice benefits from this quote, from them:

That a Muslim should strive to educate himself about that in which his health and well-being lies and to be familiar with the foundations of medicine. A great starting point for this is to get a good basic grounding in biochemistry and nutrition. This ought to become common knowledge.

That the great Scholars of Islaam were insightful and knowledgeable of medicine, and from them Aa'ishah (radiallaahu anhaa), and likewise al-Shaafi'ee, Ibn Taymiyyah and others.

That there were from the Muslim scholars who grieved at the fact that the Muslims were not at the forefront of medicine and had left this discipline to others, being reliant on them with respect to it.

That Muslim Scholars acknowledge that the correct and sound madhhab (school of thought) with respect to medicine (as in its basic foundations) can be found in the teachings of Hippocrates and Galen.

Following on from the last point, that the core principle of medicine is founded upon healthy-eating and a healthy life-style, and as the saying goes, "food is medicine and medicine is food." The nature of one's diet and lifestyle also determines the type and nature of the diseases that one succumbs to. Simple natural, wholesome diets (offering wholesome nutrition) suited to locality and environment lead to simple diseases which are short-lived and resolve easily, and which can be treated with the simplest of (natural) medicines. Complex diets consisting of refined foods and what in reality cannot even be said to be food, not providing the required nutritional intake the body needs for it to function properly at the biochemical level, lead to complex, chronic (long-term) diseases, requiring complex interventions. Precaution in diet is the foundation of all medicine, and this is what all nations and civilizations and cultures affirmed (through centuries of experience), and each of them developed their own forms of Natural medicine upon this basic foundation.

Refer also to Ibn Rajab al-Hanbali's commentary on the hadeeth of Miqdaam (see this article), and also this article from Ibn al-Qayyim.

http://www.healthymuslim.com/articles/fpidl-imaam-al-shaafiee-on-the-importance-of-learning-medicine.cfm]

💎More than Recitation

📌It is reported that ‘Umar b. Al-Khattâb – Allah be pleased with him – said:

Do not be fooled by one who recites the Qurân. His recitation is but speech – but look to those who act according to it.

📚Al-Khatîb, Iqtidâ Al-‘Ilm Al-‘Amal no. 109

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📌It is reported from Al-Fudayl (b. ‘Ayyâd) that he said:

The Qurân was sent down to be acted upon but people have taken just reciting it as enough of a deed. He was asked, “How is it acted upon?” He replied, “They should treat as halâl what it makes halâl and treat as harâm what it makes harâm, they should take on its commandments and stay away from what it forbids, and they should stop to ponder its amazing knowledge and wisdom.”

📚Al-Khatîb, Iqtidâ Al-‘Ilm Al-‘Amal no. 116
https://www.sayingsofthesalaf.net/more-than-recitation/

Ibn al-Qayyim: Majority of Diseases Arise Out Of Improper Dietary Habits and Low Nutritional Value Foods

The great scholar Ibn al-Qayyim stated in (Zaad al-Ma'aad 4/16):
Illnesses are of two types. Material illnesses arise from an increase of matter that comes to a point of excess in the body where it harms its natural functions. And these are the majority of illnesses. They are caused by consuming more food before the food taken previously has been properly digested; by eating in excess of the amount needed by the body; by taking in food which is of little nutritional value, slow to digest; and by indulging in different foods which are complex in their composition. When a human being fills his belly with these foods and it becomes a habit, they will cause him various diseases, some of which come to an end slowly, some swiftly. When he is moderate in his eating and takes only so much of it as he needs, keeping a balance of quantity and quality, the body benefits more from this than it does from a large amount of food.
From this statement we learn that:

The majority of illnesses are related to improper dietary habits. More specifically:
Eating food on top of a prior meal not completely digested
Eating in excess, more and over what the body needs
Taking food that has little nutritional value, slow to digest
Having meals that comprise of greatly varied and complex foods, (can be referring to very rich foods)
When this becomes a continued habit, it will cause numerous types of diseases - which are in fact the majority of illnesses that people are inflicted with.

The best approach in diet is to eat a moderate amount according to need, and maintain a balance between the quantity and the quality of the food taken.

If this advice was to be heeded, it would remove a large amount of chronic disease suffered by people. The remedy is simple. Its all in your eating habits.

⌨
About the meaning of the hadith: “Any woman who takes off her clothes in a house other than that of one of her mothers…” | Shaykh Muhammad 'Ali Ferkous

Question:
What is meant by the hadith that says: “No woman takes off her garments in a house other than that of one of her mothers, but she tears the cover between her and Ar-Rahmân (the Most Merciful)”(1). Is putting off her Jilbâb (veil) when being among her Mahârim (2) in a hotel while travelling included in the meaning of this hadith? May Allah reward you.

Answer:
All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a Mercy to the Worlds, upon his Family, his Companions and his Brothers until the Day of Resurrection:

What is meant by this hadith is when a woman shows her body or a part of it to strangers (men that are not Mahram) and she does not cover her body before them with the veil ordained by Allah – that is to say the veil of righteousness as Allah Azzawajal said:
[[ Ô children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness, that is best. That is from the signs of Allah that perhaps they will remember ]]
[Al-A‘râf: 26]

Her retribution will be a scandal, as she tears the veil between her and Allah, He will tear her veil, and tearing her veil means [here] a scandal(3), because she does not keep well what she was ordered to do by sustaining her veil before the strangers, so she was given her retribution because: “As you treat you will be treated”.

It is included in the prohibition: to put off her clothes in public bath, because usually, the woman does not cover her ‘Awra(4) before women. However, she is not concerned with the punishment if she puts off her Hijâb before her Mahârim or when she is among Muslim women by keeping her ‘Awra covered, i.e. just to reveal parts of adornment of her body as Allah says:
[[ and not expose their adornment (i.e. beauty) except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess (i.e. slaves), or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women ]]
[An-Nûr: 31].

The same thing when she travels with her husband or with one of her Mahârim, be it at the hotel or somewhere else, because the apparent meaning of the hadith is about showing her body to a stranger who gets from her what he wants even with a sight full of desire or with what comes just before the sexual intercourse.(5)

The perfect knowledge belongs to Allah Azzawajal; and our last prayer is all the praises and thanks are to Allah, the Lord of the Worlds, and prayers of Allah are to Muhammad and his Family, Companions and Brothers until the Day of Resurrection.

Algiers on: Sha‘bân the 26th, 1426 H
Corresponding to September the 30th, 2005 G.
Fatwa No 845

_________

(1) Reported by Abû Dâwûd (4010), by At-Tirmidhî (2803), by Ibn Mâjah (3750), by Al-Hâkim in “Al-Mustadrak” (7781) and by Ahmad in his “Musnad” (25772) on the authority of ‘Â’isha Radhiyallâhu 'Anha. This hadith is judged authentic by Al-Albânî in “Sahîh Al-Jâmi‘ ” (2710) and in “Sahîh At-Targhîb Wat-Tarhîb ” (165).
(2) Mahram (plural: Mahârim): a male whom a woman can never marry because of close relationship (e.g. a brother, a father, an uncle etc.); or her own husband. Translator’s note.
(3) See: “An-Nihâya” of Ibn Al-Athîr (5/553).
(4) Here, it means the parts of the woman’s body that she is not allowed to reveal before other women. Translator’s note.
(5) See: “Fayd Al-Qadîr” of Al-Munâwî (3/136).

in http://ferkous.com/home/?q=en/fatwa-en-845
Arabic - http://ferkous.com/home/?q=fatwa-845
French - http://ferkous.com/home/?q=fr/fatwa-fr-845

Homeless & Senseless
It is reported that ‘Abdullāh b. Mas’ūd – Allāh be pleased with him – said:
This world (the dunyā) is [only taken as] a home by those who will have no real home [in Jannah], and it is the wealth of those who will have no real wealth, and it is gathered and collected for by those who have no real intelligence.
Ibn Abī Al-Dunyā, Dhamm Al-Dunyā article 16.
https://www.sayingsofthesalaf.net/homeless-senseless/

💎More than Recitation

📌It is reported that ‘Umar b. Al-Khattâb – Allah be pleased with him – said:

Do not be fooled by one who recites the Qurân. His recitation is but speech – but look to those who act according to it.

📚Al-Khatîb, Iqtidâ Al-‘Ilm Al-‘Amal no. 109

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📌It is reported from Al-Fudayl (b. ‘Ayyâd) that he said:

The Qurân was sent down to be acted upon but people have taken just reciting it as enough of a deed. He was asked, “How is it acted upon?” He replied, “They should treat as halâl what it makes halâl and treat as harâm what it makes harâm, they should take on its commandments and stay away from what it forbids, and they should stop to ponder its amazing knowledge and wisdom.”

📚Al-Khatîb, Iqtidâ Al-‘Ilm Al-‘Amal no. 116
https://www.sayingsofthesalaf.net/more-than-recitation/

👗If only this was in fashion!!!

‘Urwah b. Al-Zubayr – Allah have mercy on him – said:

‘Â’ishah – Allah be pleased with her – gave seventy thousand (dirham) in charity, while her own skirt used to be patched.

[‘Abdullah b. Mubârak in Al-Zuhd wa Al-Raqâ’iq Vol. 1 p588, no.705.📚]

The trials of a Believer and the Trials of a Sinner

Salmân Al-Fârsî – Allâh be pleased with him – once visited a sick friend. When he entered upon him he said:

Have glad tidings, for verily Allâh makes the illness of a believer an expiation [for his sins] and a cause of being pleased, whereas the illness of a sinner is like a camel that has been tied by its owners, then released by them: it knows not why it was tied up nor why it was released.

Al-Bukhârî, Al-Adab Al-Mufrad in the Chapter on the Expiation [of sins through] illness. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Adab Al-Mufrad.

*If a Person is Exposed, It’s not his First Sin*

Anas b. Mālik reports:

A young man who had stolen was brought to ʿUmar (for punishment). He said, “By Allāh I have never stolen before this time.” So ʿUmar responded, “You lie, Allāh would not (or does not) surrender a servant of His on the first sin.”

Abū Dāwūd, Al-Zuhd article 56, and others. Graded ṣaḥīh by Ibn Kathīr and others.

Fear of poverty.

Sufyān ath-Thawri رحمه الله said:

"There is no weapon for the Shaytān against mankind similar to the fear of poverty. When the fear of poverty falls into the heart of a person, he prevents the truth (from being manifested), he speaks with desires and he has evil thoughts about his Lord."

Al-Mughni ‘an Hamlil-Asfār, 4/32

Always Ask Allāh For Thabāt (Firmness) Upon Islām
عن أنس رضي الله عنه قال كان رسول الله صلى الله عليه وسلم يكثر أن يقول : يا مقلب القلوب ثبت قلبي على دينك ، فقلت : يا رسول الله آمنا بك وبما جئت به فهل تخاف علينا ؟ قال : نعم إن القلوب بين أصبعين من أصابع الله يقلبها كيف يشاء
Narrated from Anas Raḍi-Allāhu ‘Anhu that the Messenger of Allāh Ṣallallāhu-‘Alaihi Wa Sallam used to say abundantly:
“Yaa Muqallib al-Quloob Thabbit Qalbee ‘Alaa Deenik.”
(O Turner of the hearts, keep my heart firm upon Your Religion).
So I asked him: “O Messenger of Allāh, we have believed in you and everything which you have been sent with, so are you afraid for us?”, he (Ṣallallāhu-'Alaihi Wa Sallam) replied: “YES, indeed the hearts are between two Fingers from the Fingers of Allāh, He turns them however He Wills.”

“Allah has made eyes the mirror of the heart; So if the slave lowers his gaze, his heart lowers its desires, and if he lets his gaze loose, his heart lets its desires loose.”

[Imam Ibn al Qayyim رحمه الله تعالى Rawdhat al Muhibeen]