Hasan Al-Basrî رحمه الله said:

"Although the Qur'ân was revealed so that people would act upon its laws and principles, the people take the recitation as a deed in itself."

[Talbîs Iblîs p. 135]

Sh Muhammad Baazmool said: When it’s the case that Ilm vanishes when ulama die, & when it’s the case that violating rights of an Aalim prevents [others from] his Ilm, then violating rights of an Aalim is like disappearance of his Ilm when he dies.
في قلب الحدث مقالات متنوعة p. 47-48
https://twitter.com/IslamStoke/status/954824255006478337

*Ibn Sireen on Sin: The biggest sinners always mention other people’s sins*

Hisham ibn Hassan reported: Muhammad ibn Sireen, may Allah have mercy on him, said, “We used to say that the people with the most faults are the quickest of them to mention the faults of others.”

Source: al-Ṣamt li Ibn Abī Dunyā 138

عَنْ هِشَامِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ سِيرِينَ رحمه الله قَالَ كُنَّا نُحَدِّثُ أَنَّ أَكْثَرَ النَّاسِ خَطَايَا أَفْرَغُهُمْ لِذِكْرِ خَطَايَا النَّاسِ

138 الصمت لابن أبي الدنيا

Ibn Qayyim (rahimahullah) said:

“Some people have a nature similar to the one of pigs, which doesn’t appreciate good food and rushes towards faeces if a man relives himself. Many people are like this. If they hear about or see with their own eyes your good qualities, even if these exceed your flaws by far, it doesn’t please them, they don’t pay attention to it nor do they mention it to other people. But if they see the least mistake in talk, or action, they react immediatly and wholeheartedly.

[Madaarij As-Salikin

1/435]

Shaykh Muqbil bin Haadee (Rahimahullah):
The affliction that the Muslims are being tested by is their being ignorant about their Religion. So anyone that memorizes some ayaat and ahaadeeth and then begins to talk about it, especially if he has some eloquence in speech, people say: “This is a Shaikh.”
All praise be to Allaah, the reality of the matter became clear, as it is said:
“If you hear the eloquent one speaking, do not give yourself into him
For this unnatural (way of speaking) is something artificial
Be pleased with taking knowledge and understanding, and
His eloquent speech will come to an end without any fight.”
https://abdurrahman.org/2014/09/29/this-is-suroorism-so-beware-of-it-shaykh-muqbil-bin-haadee/

Shaykh Al-Anjaree:

🔵

Apologising is:

A straightforward & well mannered acknowledgment of the mistake, with restricting ones own desires & submitting oneself to the Truth, without seeking to be raised; not making excuses for oneself, not playing with words, & not speaking coldly.

(https://twitter.com/aburemlah/status/985624060133625856?s=03)

Shaikh Ibn al-`Uthaymeen رحمه الله said:

❝Do not be someone who is (physically present but mentally) missing (or absent) from his family, neither enjoining upon them what is good and righteousness, nor forbidding them from evil and corruption.❞

[الضياء اللامع 1/193]

Ministers of the world, specifically India, even if you borrow 1% justice from Umar, you will rule hearts!

When a famine struck Madinah during the reign of Umar (may Allah be pleased with him), he swore that he would not eat ghee, yogurt or milk until all the people could afford to have these things. Then some ghee and yogurt reached the marketplace and a slave bought them for 'Umar for forty (dirhams). He came to 'Umar and said:

يا أمير المؤمنين ، قد أبر اللَّه يمينك وعظم أجرك ، قدم السوق وطب من لبن وعكة من سمن ، فابتعتهما بأربعين

"0' Commander of the Faithful, Allah has fulfilled your oath and made your reward great. Some ghee and yogurt came to the marketplace and I bought them for you for forty (dirhams)." 'Umar said,

أغليت بهما فتصدق بهما ، فإني أكره أن آكل إسرافا

"You paid too much for them. Give them in charity, for I do not like to eat in an extravagant manner." And 'Umar said,
كيف يعنيني شأن الرعية إذا لم يمسسني ما مسهم ؟

"How can I be concerned for the people if I do not suffer what they suffer?"

- Tarikh al Tabari 2/508

Shaykh Muhammad Nāsir al-Dīn al-Albānī:

The disease afflicting the Muslim youth in our times is that when they acquire some new knowledge, they raise their heads (arrogantly) thinking that they know everything, and they are overcome with self-amazement. We fear that they resemble the statement of the Messenger of Allāh ﷺ:

“There are three destructive things: Being stingy, following one’s desires and being amazed with one’s own opinion.”

[Silsilat al-Hudā wa-al-Nūr 861

Shaykh Ibn ‘Uthaymīn (رحمه الله):

“Whoever carries tales about others to you will carry tales about you to others so beware of tale carrying for there is no good in it.”

[Ta’līq ‘alā Ṣaḥīḥ Muslim (v. 1 p. 315)]
https://twitter.com/_MuSunnah/status/936214278574616576

"The veil on her head is better than this world and that is in it."

Shaykh Ibn Bāz on Fasting the Second Half of Shaʿbān

Shaykh ʿAbd Al-Azīz b. ʿAbdillāh b. Bāz - Allāh have mercy on him - was asked about the ḥadith that says you should not fast in the second half of Shaʿbān until Ramaḍān starts (Tirmidhī et al, graded authentic by Al-Albānī), and the other āḥādīth that say the Prophet ﷺ fasted all of Shaʿbān (Abū Dāwūd) or most of it.

He replied:

In the name of Allāh, most gracious, most merciful.

The Prophet ﷺ used to fast all of Shaʿbān and sometimes leave only a few days, as is confirmed in the ḥadīth reported by ʿĀʾishah and Umm Salamah. As for the ḥadīth which contains a prohibition of fasting after half of Shaʿbān, it is ṣaḥīḥ, as brother ʿAllāmah Shaykh Nāṣir Al-Dīn Al-Albānī said. What is meant in this ḥadīth is the prohibition of starting to fast after the first half. As for whoever fasts most or all of the month, then he has achieved the Sunnah (in this regard). And Allāh is the one who grants success.

Majmūʿ Al-Fatāwā 15:384-385

Ibn al-Qayyim رحمه الله

“O you who spends his lifetime in disobeying his Rabb! No one amongst your enemies is as wicked to you than you are to yourself.”

(al-Fawaaid (English Translation), page 107)

#Ruling on praying with pant legs rolled up

Narrated by Ibn `Abbas:

The Prophet (ﷺ) said,

أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةٍ، لاَ أَكُفُّ شَعَرًا وَلاَ ثَوْبًا "I have been ordered to prostrate on seven (bones) and not to tuck up the hair or garment." [Sahih al-Bukhari 816, Chapter: One should not tuck up his garment in As-Salat (the prayer)] *NOTE: The verb كف means tuck, roll up An-Nawawi said:
The scholars are unanimously agreed that it is not allowed to pray with the garment, sleeves and so on rolled up. … All of that is not allowed according to scholarly consensus; it is makrooh in the same that it is discouraged, so if a person prays like that he has done something wrong but his prayer is still valid. Abu Ja‘far Muhammad ibn Jareer at-Tabari quoted as evidence scholarly consensus. Ibn al-Mundhir narrated that the one who does that should repeat his prayer, and he narrated this view from al-Hasan al-Basri. End quote.
It says in Tuhfat al-Minhaaj, 2/161-162:
It is makrooh for the one who is praying to tuck up his hair by putting it together or putting it under his headgear, or to tuck up his garment, such as rolling up his sleeve or hem. End quote.
Based on that, tucking or rolling the pants up is makrooh when praying. *NOTE: This applies to Men.

And for a mens trouser:

Shaykh ‘Abd ar-Rahmaan as-Suhaym said, "If the pants or trousers come below the ankle, then they must be lifted up, in prayer or otherwise. In fact it is not permissible for them to touch the ankle because the Prophet (blessings and peace of Allah be upon him) said: “The izaar (lower garment) should come to mid-calf, but if you insist it may come lower, and if you insist it may come to the bottom of the calf, but it should not touch the ankles.” Narrated by Imam Ahmad and an-Nasaa’i.
Tucking up the pants does not come under this prohibition because lifting the izaar away from the ankles is a shar‘i requirement; in fact it is obligatory, whereas the prohibition on tucking up the garment or the hair signifies that it is makrooh (disliked)." End quote

Be PATIENT

Ibn al-Jawzi:

*Understand that life has occasions. One time it is poverty, and another time it is wealth. Once it is honour, and another it is humiliation. Happy is he who remains grounded in each situation*

[Sayd al-Khatir [p.282]

#Be #Humble

Imām Ibn Qudāmah (d.620AH) رحمه الله stated:

"The Salaf used to love those who informed them of their shortcomings and mistakes. And as for us now, the most hated of the people to us are those who inform us of our mistakes & shortcomings."

[Minhaaj al-Qaasideen (p.196)]

https://twitter.com/MarkazMuaadh/status/986516978008580097

Imām adh-Dhahabi رحمه الله said:

“When a Believer is tested, he remains patient, he contemplates, he seeks forgiveness, and he does not become distracted by blaming those who seek revenge upon him.”

Sīyar A'lām an-Nubalā 8/80 | Imām adh-Dhahabi رحمه الله

قال الإمام الذهبي رحمه الله:

فالمؤمن إذا امتحان صبر واتعظ واستغفر
ولم يتشاغل بذم من انتقم منه

سير أعلام النبلاء ٨/٨٠

Translation: Authentic Quotes

Do you find yourself depressed? Sad? Unhappy?

If the sins of the servant become abundant and he does not possess [righteous] actions to expiate his sins, Allāh will afflict him with sadness to expiate his sins. التوبة لابن أبي الدنيا ص.١٣٠

(https://twitter.com/MuneebSomali/status/932397291800899584?s=03)

Eat Honey or Raisin

Some of the scholars have mentioned certain foods which improve the memory such as drinking honey and eating raisins and chewing certain kinds of gum resin.

Imaam al-Zuhri said: “You should eat honey because it is good for the memory.”
He also said: “Whoever wants to memorize hadeeth should eat raisins.” (From al-Jaami’ by al-Khateeb, 2/394).

Ibraaheem ibn said, “You should chew resin gum, because it gives energy to the heart and gets rid of forgetfulness.” (From al-Jaami’ by al-Khateeb, 2/397).
Japanese researchers found that activity in the hippocampus, an area of the brain important for memory, increases while people chew. Similarly, Dr Andre Scholey of the University of Northumbria said that the simplest reason could be that chewing increases the heart rate, thus improving the delivery of oxygen to the brain and enhancing its cognitive powers.

Abdullah Ibn Mas’ud (رضي الله عنه) said:
“Recite the Qur'an in seven days but do not recite it in less than thre days, and a man should strictly guard his daily recitation of one juz.” [Ash-Shu’ab, 2/2173]

al-Ḥāfiẓ Ibn Ḥibbān Raḥimahullāh said:

“If intelligence had two doors; one of them would be PATIENCE and other one would be DELIBERATION (i.e not being hasty).”

● [روضة العقلاء ٤٥]