📋Few step to be a better me!
-Let's not take revenge or keep grudge.
- Let's show each other by changing n being good.
- Every action has a reaction.
Good > Good
Bad > Bad
- Let's learn to forgive n love. This is how we will built trust.
- Let's truly show beautiful ihsaan to each other no matter how far or close we are.
- We always have this phase in our lives of being apart from our beloved one's (parents/siblings/spouse/children/friends) for a short while only so that our love can grow for each other. Dont let shaitan overtake us by making our hearts cold for each other.
- Let's win each other with immense love, care n compassion.
- Even if we want to leave that loved one let that person be the same one to be replaced by.
(Subhaan Allaah)
- Let's not take these words :
I Don't
No
Leave
Ignore
Displeasure
- Let's fill our hearts with immense mercy to attain immense Mercy from Allaah Rabbul Alamein.
- Let's be with each other to please Allaah Rabbul Alamein not iblis.
- Let's stop ignoring each other no matter what n love each other no matter what.
- Whenever u r around ur beloved one show love n mercy.
No more hate fights!
- Let's change only n only for The Sake of Allaah Rabbul Alamein.
In Shaa Allaah Ta ala
Ibn Taymiyyah said, "Whoever has the habit of taking revenge and is never patient, then he will certainly commit injustice as the soul tends to be unsatisfied with the measure of justice it requires ... Indeed, a person releases his anger to the point that he can not reason in what he says or does. "
Source: Qā'idat fi al-Ṣabr 1/102
-Let's not take revenge or keep grudge.
- Let's show each other by changing n being good.
- Every action has a reaction.
Good > Good
Bad > Bad
- Let's learn to forgive n love. This is how we will built trust.
- Let's truly show beautiful ihsaan to each other no matter how far or close we are.
- We always have this phase in our lives of being apart from our beloved one's (parents/siblings/spouse/children/friends) for a short while only so that our love can grow for each other. Dont let shaitan overtake us by making our hearts cold for each other.
- Let's win each other with immense love, care n compassion.
- Even if we want to leave that loved one let that person be the same one to be replaced by.
(Subhaan Allaah)
- Let's not take these words :
I Don't
No
Leave
Ignore
Displeasure
- Let's fill our hearts with immense mercy to attain immense Mercy from Allaah Rabbul Alamein.
- Let's be with each other to please Allaah Rabbul Alamein not iblis.
- Let's stop ignoring each other no matter what n love each other no matter what.
- Whenever u r around ur beloved one show love n mercy.
No more hate fights!
- Let's change only n only for The Sake of Allaah Rabbul Alamein.
In Shaa Allaah Ta ala
Ibn Taymiyyah said, "Whoever has the habit of taking revenge and is never patient, then he will certainly commit injustice as the soul tends to be unsatisfied with the measure of justice it requires ... Indeed, a person releases his anger to the point that he can not reason in what he says or does. "
Source: Qā'idat fi al-Ṣabr 1/102
Imām Ibn Al-Qayyim (رحمه الله) said in Tahdhīb al-Madārij (2/687):
❝Whoever wrongs you and then comes in order to apologise, then you should accept his apology out of humbleness and leave his intention up to Allāh, the Exalted.❞
❝Whoever wrongs you and then comes in order to apologise, then you should accept his apology out of humbleness and leave his intention up to Allāh, the Exalted.❞
Etiquettes of Complaining:
The ignorant one complains about Allah to the people! This is the height of ignorance in complaining and in whom the complaint is about. For if a person were to truly know his Lord, he would never complain of Him. If he truly knew people, he would never complain to them… The gnostic complains only to Allah, and the most knowledge of the gnostics are those who complain to Allah about themselves, not about others… So there are three levels: the most contemptible of them is to complain to people about Allah; the loftiest of them is to complain to Allah about oneself; the middle level is to complain to Allah about others.
—Ibn al-Qayyim [d. 751H/1350CE] on complaining in times of adversity
(al-Fawa’id, p. 130-131).
The ignorant one complains about Allah to the people! This is the height of ignorance in complaining and in whom the complaint is about. For if a person were to truly know his Lord, he would never complain of Him. If he truly knew people, he would never complain to them… The gnostic complains only to Allah, and the most knowledge of the gnostics are those who complain to Allah about themselves, not about others… So there are three levels: the most contemptible of them is to complain to people about Allah; the loftiest of them is to complain to Allah about oneself; the middle level is to complain to Allah about others.
—Ibn al-Qayyim [d. 751H/1350CE] on complaining in times of adversity
(al-Fawa’id, p. 130-131).
Types of Patience (Sabr).
Ibn Qayyim al-Jawziyyah (Rahimahullah)
Patience is of two types:
Physical and psychological. Each type may also be optional or obligatory. Thus, we have four types of patience:
1- Optional physical patience such as doing hard labor willingly.
2- Obligatory physical patience, such as enduring the pain of beatings, illness, wounds or cold or hot weather.
3- Optional psychological patience, such as refraining from doing ill-conduct that contradicts sacred knowledge or reason.
4- Obligatory psychological patience, such as enduring the pain of separation from one's loved ones who are beyond his reach.
The obligatory types of patience can be applied to human beings and animals, whereas the optional types apply only to people. However, some people may only maintain patience for obligatory things, like animals, and forsake optional patience.
Qatada (Rahimahullah) said,
"Allah has created angels having ream maintain patience for obligatory things, like animals, and forsake optional patience".
Qatada (Rahimahullah) said,
"Allah has created angels having reason but with no desires, animals have desires and no reason, and man has both reason and desires. Therefore, if one's reason is stronger than his desires, he is like an angel. On the other hand, if his desires are stronger, he is like an animal".
While a human baby needs nothing but food, the patience he resorts to in this period is like an animal's. The older he grows, the stronger his patience by choice. Just as his sexual desire develops, his power of reasoning also develops. By then he can realize what patience by choice really means. But pure patience is not enough to make him refrain from satisfying his desires. By the virtue of Allah's guidance and realizing the goals of life, he begins to think of his interests both, in this life and the Hereafter. He then becomes aware of the requital he will get for doing different actions. As a warrior, who fights against an enemy, who equips and protects himself, he should do the same to overcome the worldly desires and interests.
Taken from The Book : The Way To Patience And Gratitude : Ibn Qayyim al-Jawziyyah.
Ibn Qayyim al-Jawziyyah (Rahimahullah)
Patience is of two types:
Physical and psychological. Each type may also be optional or obligatory. Thus, we have four types of patience:
1- Optional physical patience such as doing hard labor willingly.
2- Obligatory physical patience, such as enduring the pain of beatings, illness, wounds or cold or hot weather.
3- Optional psychological patience, such as refraining from doing ill-conduct that contradicts sacred knowledge or reason.
4- Obligatory psychological patience, such as enduring the pain of separation from one's loved ones who are beyond his reach.
The obligatory types of patience can be applied to human beings and animals, whereas the optional types apply only to people. However, some people may only maintain patience for obligatory things, like animals, and forsake optional patience.
Qatada (Rahimahullah) said,
"Allah has created angels having ream maintain patience for obligatory things, like animals, and forsake optional patience".
Qatada (Rahimahullah) said,
"Allah has created angels having reason but with no desires, animals have desires and no reason, and man has both reason and desires. Therefore, if one's reason is stronger than his desires, he is like an angel. On the other hand, if his desires are stronger, he is like an animal".
While a human baby needs nothing but food, the patience he resorts to in this period is like an animal's. The older he grows, the stronger his patience by choice. Just as his sexual desire develops, his power of reasoning also develops. By then he can realize what patience by choice really means. But pure patience is not enough to make him refrain from satisfying his desires. By the virtue of Allah's guidance and realizing the goals of life, he begins to think of his interests both, in this life and the Hereafter. He then becomes aware of the requital he will get for doing different actions. As a warrior, who fights against an enemy, who equips and protects himself, he should do the same to overcome the worldly desires and interests.
Taken from The Book : The Way To Patience And Gratitude : Ibn Qayyim al-Jawziyyah.
Ibn Abbas (Radiy'Allahu'anhu) said:
Allaah has guaranteed for the one who follows the Quraan that he wont go astray in the worldly life nor be miserable in the Hereafter.” Then he recited: “So whoever follows my guidance will neither go astray nor be miserable.”
[20:123] [Al-Musannaf, 7/136]
Allaah has guaranteed for the one who follows the Quraan that he wont go astray in the worldly life nor be miserable in the Hereafter.” Then he recited: “So whoever follows my guidance will neither go astray nor be miserable.”
[20:123] [Al-Musannaf, 7/136]
Yahya Ibn Mu'ādh رحمه الله said:
“The hearts are like cooking pots. They boil with that which they contain and their tongues are their ladles. Therefore, look at a man when he speaks.
His tongue will scoop out for you that which is contained in his heart, whether it is sweet, bitter, fresh, salty and/or other than that. The flavour of his heart will become apparent to you from that which his tongue scoops out.”
Hilyat-ul-Awliya 10/63 | Abu Nu'aym al-Asfahāni رحمه الله
“The hearts are like cooking pots. They boil with that which they contain and their tongues are their ladles. Therefore, look at a man when he speaks.
His tongue will scoop out for you that which is contained in his heart, whether it is sweet, bitter, fresh, salty and/or other than that. The flavour of his heart will become apparent to you from that which his tongue scoops out.”
Hilyat-ul-Awliya 10/63 | Abu Nu'aym al-Asfahāni رحمه الله
Anas [radhi Allâhu 'anhu] narrated that the Prophet of Allâh [sall Allâhu 'alayhi wa sallam] said:
لا تقوم الساعة حتىّ لا يقال في الأرض الله الله، و حتّى يمطر الناس مطرا ولاتنبت الأرض، و حتىّ يكون للخمسين امرأة القيم الواحد.
"The Hour will not come to pass until, 'Allâh, Allâh' will no longer be said on earth; until abundant rain will come down upon people, though nothing will grow on earth; and until for every 50 women there will be a single male guardian."
[Al-Majma' 7/331. Al-Haythami said, "Reported by Al-Bazzār, and its men are the men of as-Sahïh."]
لا تقوم الساعة حتىّ لا يقال في الأرض الله الله، و حتّى يمطر الناس مطرا ولاتنبت الأرض، و حتىّ يكون للخمسين امرأة القيم الواحد.
"The Hour will not come to pass until, 'Allâh, Allâh' will no longer be said on earth; until abundant rain will come down upon people, though nothing will grow on earth; and until for every 50 women there will be a single male guardian."
[Al-Majma' 7/331. Al-Haythami said, "Reported by Al-Bazzār, and its men are the men of as-Sahïh."]
‘Umar Ibn Al-Khattaab (رضي الله عنه) said to Ziyaad:
“Do you know what [things] destroy Islam? They are the death of a scholar, the Munafiq (hypocrite) who argues using the Quraan, and the Imams who lead the people astray.”
"
— [Ad-Daarimee, 1/71]
“Do you know what [things] destroy Islam? They are the death of a scholar, the Munafiq (hypocrite) who argues using the Quraan, and the Imams who lead the people astray.”
"
— [Ad-Daarimee, 1/71]
One of the Salaf said:
"إن الرجل ليذنب الذنب فيحرم قيام الليل"
"Indeed a man commits a sin, so he becomes deprived of Qiyām al-Layl."
When we struggle to regularly perform Qiyām, let us review how we spent the day and in particular the "small" sins we may have indulged in whether in real life or online.
"إن الرجل ليذنب الذنب فيحرم قيام الليل"
"Indeed a man commits a sin, so he becomes deprived of Qiyām al-Layl."
When we struggle to regularly perform Qiyām, let us review how we spent the day and in particular the "small" sins we may have indulged in whether in real life or online.
⚠️Safeguard Your Prayers‼️
▪️Ibn al-Qayyim رحمه الله said:
“You stand in your prayers 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 Mahr (dowry) for Paradise, how can it be befitting for attaining the love of Allah!!”
[Badee' al-Fawaid 3/753]
▪️Ibn al-Qayyim رحمه الله said:
“You stand in your prayers 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 Mahr (dowry) for Paradise, how can it be befitting for attaining the love of Allah!!”
[Badee' al-Fawaid 3/753]
Forwarded from ilm4all
*Levels of Certainty (al-Yaqeen)*
🚩Al-Yaqeen has three levels:
🌟1. Sure Knowledge (علم اليقين)
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ
{Nay! If you knew with a sure knowledge} [Surah al-Takaathur (102): 5]
🌟2. Certainty of Sight (عين اليقين)
ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ
{And again, you shall see it with certainty of sight!} [Surah al-Takaathur (102): 7]
🌟3. True (or absolute) Certainty (حق اليقين)
إِنَّ هَـٰذَا لَهُوَ حَقُّ الْيَقِينِ
{Verily, this! This is an absolute Truth with certainty.} [Surah al-Waaqi`ah (56): 95]
📑Example:
🔴1. Your knowledge that there is water in the valley.
🔵2. Seeing the water with your own eyes.
🔴3. Drinking from that water.
📑Another example:
🔵1. When someone tells you that he has honey and you have no reason to doubt him, this is Certainty.
🔴2. He shows it to you, and this increases your certainty.
🔵3. He lets you taste it, and this is the highest level of Certainty.
📑One more example:
🔴1. Our firm belief in the existence of al-Jannah (Paradise) and al-Naar (Fire) - this is Sure Knowledge.
🔵2. On the Day of Judgment, when the Paradise will be brought near to the righteous, and the (Hell) Fire will be placed in full view of the wrongdoers - this is certainty of sight.
🔴3. When people of the Paradise enter the Paradise and the people of the Fire enter the Fire - on that Day it would be True Certainty.
🚩Al-Yaqeen has three levels:
🌟1. Sure Knowledge (علم اليقين)
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ
{Nay! If you knew with a sure knowledge} [Surah al-Takaathur (102): 5]
🌟2. Certainty of Sight (عين اليقين)
ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ
{And again, you shall see it with certainty of sight!} [Surah al-Takaathur (102): 7]
🌟3. True (or absolute) Certainty (حق اليقين)
إِنَّ هَـٰذَا لَهُوَ حَقُّ الْيَقِينِ
{Verily, this! This is an absolute Truth with certainty.} [Surah al-Waaqi`ah (56): 95]
📑Example:
🔴1. Your knowledge that there is water in the valley.
🔵2. Seeing the water with your own eyes.
🔴3. Drinking from that water.
📑Another example:
🔵1. When someone tells you that he has honey and you have no reason to doubt him, this is Certainty.
🔴2. He shows it to you, and this increases your certainty.
🔵3. He lets you taste it, and this is the highest level of Certainty.
📑One more example:
🔴1. Our firm belief in the existence of al-Jannah (Paradise) and al-Naar (Fire) - this is Sure Knowledge.
🔵2. On the Day of Judgment, when the Paradise will be brought near to the righteous, and the (Hell) Fire will be placed in full view of the wrongdoers - this is certainty of sight.
🔴3. When people of the Paradise enter the Paradise and the people of the Fire enter the Fire - on that Day it would be True Certainty.
The Corruption Caused By Liars
Yahyaa Ibn Abee Katheer (Allaah have mercy upon him) said:
"The (amount of) corruption caused by the tale carrier and liar in an hour that which even the magician does not cause in a (whole) year."
[Bahjatul-majaalis by Ibn Abdul-Barr 1/403]
Yahyaa Ibn Abee Katheer (Allaah have mercy upon him) said:
"The (amount of) corruption caused by the tale carrier and liar in an hour that which even the magician does not cause in a (whole) year."
[Bahjatul-majaalis by Ibn Abdul-Barr 1/403]
Forwarded from Sαℓαf Athαr
Not A Leaf Falls Anywhere In The World Except That Allaah Is Aware
Allaah [سبحانه و تعالى] stated in the Qur’ān:
«...not a leaf falls, but he knows it.» [Surah al-An’aam: 59]
-
Imam al-Qurtuby stated regarding this Ayah:
❝Not a leaf falls except that Allah knows of it, i.e. from the leaves of the trees, [not a single leaf falls] except that Allah knows when it fell, where it fell, and how long it floated in the air [before falling to the ground itself].❞
[Tafsir Imam al-Qurtuby, (8/406) | Translated By Abu Muadh Taqweem Aslam]
-
Imam Ibn Kathir stated regarding the same section of the Ayah:
❝[Allah] knows of [all] movements even from inanimate objects, so what therefore do you think [is Allah’s knowledge] of the animals and especially those whom responsibility is upon and are legally obligated and bound by the Shariah from amongst the humans and Jinn.❞
[Tafsir Ibn Kathir, (6/53) | Translated By Abu Muadh Taqweem Aslam]
Allaah [سبحانه و تعالى] stated in the Qur’ān:
«...not a leaf falls, but he knows it.» [Surah al-An’aam: 59]
-
Imam al-Qurtuby stated regarding this Ayah:
❝Not a leaf falls except that Allah knows of it, i.e. from the leaves of the trees, [not a single leaf falls] except that Allah knows when it fell, where it fell, and how long it floated in the air [before falling to the ground itself].❞
[Tafsir Imam al-Qurtuby, (8/406) | Translated By Abu Muadh Taqweem Aslam]
-
Imam Ibn Kathir stated regarding the same section of the Ayah:
❝[Allah] knows of [all] movements even from inanimate objects, so what therefore do you think [is Allah’s knowledge] of the animals and especially those whom responsibility is upon and are legally obligated and bound by the Shariah from amongst the humans and Jinn.❞
[Tafsir Ibn Kathir, (6/53) | Translated By Abu Muadh Taqweem Aslam]
Shaykh al-Islaam Ibn Taymiyyah rahimoeAllaah said:
"Whenever a person makes halal wat is haraam by consensus or makes haraam what is halaal by consensus or replaces the sharee'ah that is agreed upon by consensus, then he is a Kaafir by the agreement of the scholars of fiqh."
- "Al-Fataawa", Vol. 3/267
"Whenever a person makes halal wat is haraam by consensus or makes haraam what is halaal by consensus or replaces the sharee'ah that is agreed upon by consensus, then he is a Kaafir by the agreement of the scholars of fiqh."
- "Al-Fataawa", Vol. 3/267
Forwarded from Authentic Narrations
Khutbah: Have Good Thoughts About Allah Ustadh Hassan Somali
http://germantownmasjid.com/khutbah-have-good-thoughts-about-allah-ustadh-hassan-somali/
Assalamu Alaykum
http://germantownmasjid.com/khutbah-have-good-thoughts-about-allah-ustadh-hassan-somali/
Assalamu Alaykum