Alhamdulillah great advice naseeha
Seven things that you, as a Muslim, will regret when you reach old age:
- Your lack of exercise and unhealthy eating and the resultant flab or disease
- Your negligence of the Arabic language and inability to understand what you are reciting
- Your shortcomings towards your parents which you will face from your own children
- Your lack of family time -,you didn't prioritize raising your child to be righteous, teach him to make du'a for you, to stay connected to you
- Your abandonment of the Qur'an- but you made time for sports and shopping and friends
- Your few good deeds- no voluntary charity, helping someone in need without making it a public statement
- Your vision in life which wasn't dedicated to the Hereafter - you were careless about prayer, did not bother to learn even the fundamentals to prepare for life in the grave and after
What use is the wealth, children and status you enjoy now and are accumulating, if it will all end in heart-wrenching regret?
Spare yourself of tomorrow's agonies.
Make those changes today inShaAllaah
Seven things that you, as a Muslim, will regret when you reach old age:
- Your lack of exercise and unhealthy eating and the resultant flab or disease
- Your negligence of the Arabic language and inability to understand what you are reciting
- Your shortcomings towards your parents which you will face from your own children
- Your lack of family time -,you didn't prioritize raising your child to be righteous, teach him to make du'a for you, to stay connected to you
- Your abandonment of the Qur'an- but you made time for sports and shopping and friends
- Your few good deeds- no voluntary charity, helping someone in need without making it a public statement
- Your vision in life which wasn't dedicated to the Hereafter - you were careless about prayer, did not bother to learn even the fundamentals to prepare for life in the grave and after
What use is the wealth, children and status you enjoy now and are accumulating, if it will all end in heart-wrenching regret?
Spare yourself of tomorrow's agonies.
Make those changes today inShaAllaah
KINDS OF DISEASES...
There are two types of diseases that afflict the heart: one is doubt and error, and the second is lust and desire, and both are mentioned in the Qur'an.
Allāh the Almighty says about the disease of doubt:
`` In their hearts is a disease (of doubt and hypocrisy) and Allāh has increased their disease.” (Qur'an, 2:10)
''... and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say:
This is the disease of doubt and error.
Allāh the Almighty says about desires and lust [which results in major sins like adultery and fornication]:
`` O wives of the Prophet! You are not like any other women. If you keep your duty (to Allāh), then be not soft in speech, lest he in whose hearts is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire..." (Qur'an, 33:32)
Healing with the Medicine of the Prophet ﷺ
Pg. 17-18
● Imam Ibn Qayyim Al-Jawziyah
There are two types of diseases that afflict the heart: one is doubt and error, and the second is lust and desire, and both are mentioned in the Qur'an.
Allāh the Almighty says about the disease of doubt:
`` In their hearts is a disease (of doubt and hypocrisy) and Allāh has increased their disease.” (Qur'an, 2:10)
''... and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say:
What dose Allāh intend by this (curious) example?"' (Qur'an, 74:31)
Allāh the Almighty says concerning those who refuse to make the Qur'an and Sunnah the basis of their judgments:
`And when they are called to Allāh (i.e., His Words, the Qur'an) and his Messenger ﷺ, to judge between them, lo! A party of them refuses (to come) and turns away. But if the truth is on their side, they come to him willingly with submission. Is there a disease in their hearts? Or do they doubt or fear lest Allāh and His Messenger ﷺ should wrong them in judgment. Nay, it is they themselves who are the zalimun (Polytheists, hypocrites and wrongdoers). " (Qur'an, 24:48-50)This is the disease of doubt and error.
Allāh the Almighty says about desires and lust [which results in major sins like adultery and fornication]:
`` O wives of the Prophet! You are not like any other women. If you keep your duty (to Allāh), then be not soft in speech, lest he in whose hearts is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire..." (Qur'an, 33:32)
Healing with the Medicine of the Prophet ﷺ
Pg. 17-18
● Imam Ibn Qayyim Al-Jawziyah
Some Reasons Why the Fataawaa of the Scholars May Differ
1- The text (of the Hadeeth) having not reached the Scholar, so due to this reason he gives many verdicts from that which instead came from the companions (Ridhwaanullaahi ‘alaihim). However; they retracted from that when there reached them that which came from the Messenger which opposed it.
2- It could be that the Hadeeth reached him (the Scholar); however it did not withstand authenticity with him. This could be due to a defect in the chain of narration or due to a disparagement of one of its men (in the chain).
3- His belief that the Hadeeth is Da’eef (weak) due to an Ijtihaadin which others have differed with him concerning.
4- His conditions with regard to a Khabar Waahid (singularly reported narration) in regulation; such that other than him differs with him with regard to it.
5- It could be that the Hadeeth did indeed reach him; and likewise was authentic with him – however; he had forgotten about it.
6- The absence of his understanding of the proofs of the Hadeeth due to ambiguity of some of its wordings. Or due to there being many different viewpoints concerning it. Or due to the proofs of the text being hidden in other than that.
7- His belief that there is no proof to be utilised from the Hadeeth due to the absence of its authenticity with him based upon his principles upon which he relies; such as his belief that the proof for a generality is not applied to that which is specified. Or that he restricts that which is found generally due to a reason from his reasons only - and so on.
8- His belief that those proofs have been conflicted with by that which shows that it is not intended such as the opposing of a generality with something particular. Or something un-restricted with something that is to be restricted.
9- His belief that the Hadeeth is an opposer due to that which points to its weakness or its abrogation or its interpretation.
10- Its being an opposing element with that which shows its weakness or its abrogation or its interpretation – such as other than him or his kind would not deem it as an opposing element. Or that it is not in reality a formidable opposer.
Shaykh ul-Islaam Ibn Taymiyyah
[Masaa’il Al-Imaam Ahmad wa Ishaaq ibn Raahawaih volume 1 page 32. See: Raf’ ul-malaam ‘anil a’immatil a’laam pages 11-50.Translated by Aboo Haatim Muhammad Farooq]
1- The text (of the Hadeeth) having not reached the Scholar, so due to this reason he gives many verdicts from that which instead came from the companions (Ridhwaanullaahi ‘alaihim). However; they retracted from that when there reached them that which came from the Messenger which opposed it.
2- It could be that the Hadeeth reached him (the Scholar); however it did not withstand authenticity with him. This could be due to a defect in the chain of narration or due to a disparagement of one of its men (in the chain).
3- His belief that the Hadeeth is Da’eef (weak) due to an Ijtihaadin which others have differed with him concerning.
4- His conditions with regard to a Khabar Waahid (singularly reported narration) in regulation; such that other than him differs with him with regard to it.
5- It could be that the Hadeeth did indeed reach him; and likewise was authentic with him – however; he had forgotten about it.
6- The absence of his understanding of the proofs of the Hadeeth due to ambiguity of some of its wordings. Or due to there being many different viewpoints concerning it. Or due to the proofs of the text being hidden in other than that.
7- His belief that there is no proof to be utilised from the Hadeeth due to the absence of its authenticity with him based upon his principles upon which he relies; such as his belief that the proof for a generality is not applied to that which is specified. Or that he restricts that which is found generally due to a reason from his reasons only - and so on.
8- His belief that those proofs have been conflicted with by that which shows that it is not intended such as the opposing of a generality with something particular. Or something un-restricted with something that is to be restricted.
9- His belief that the Hadeeth is an opposer due to that which points to its weakness or its abrogation or its interpretation.
10- Its being an opposing element with that which shows its weakness or its abrogation or its interpretation – such as other than him or his kind would not deem it as an opposing element. Or that it is not in reality a formidable opposer.
Shaykh ul-Islaam Ibn Taymiyyah
[Masaa’il Al-Imaam Ahmad wa Ishaaq ibn Raahawaih volume 1 page 32. See: Raf’ ul-malaam ‘anil a’immatil a’laam pages 11-50.Translated by Aboo Haatim Muhammad Farooq]
Forwarded from The Way Of Salafiyyah
👆 How Can I Attain Khushu In My Salah..??
🎙 Shaykh Sulayman Ar-Ruhaylee
🎙 Shaykh Sulayman Ar-Ruhaylee
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
By Allāh! This ummah was not led astray and overpowered by its enemies from amongst the Jews, Christians, Fire-worshippers, Shīʿah and others except after it abandoned and lost Tawḥīd! So Allāh humiliated it and He will not be pleased with it until it returns to the same Islām which the Prophet (ṣallallāhu ʿalayhi wa-sallam) and his companions were upon!
Shaykh Rabīʿ ibn Hādī al-Madkhālī
Source: Nafaḥāt al-Hudā wa-al-Īmān pg. 37.
Translated by: Munīb al-Ṣumālī
By Allāh! This ummah was not led astray and overpowered by its enemies from amongst the Jews, Christians, Fire-worshippers, Shīʿah and others except after it abandoned and lost Tawḥīd! So Allāh humiliated it and He will not be pleased with it until it returns to the same Islām which the Prophet (ṣallallāhu ʿalayhi wa-sallam) and his companions were upon!
Shaykh Rabīʿ ibn Hādī al-Madkhālī
Source: Nafaḥāt al-Hudā wa-al-Īmān pg. 37.
Translated by: Munīb al-Ṣumālī
Society comes before the individual..
‘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.
‘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.
Forwarded from The Islamic Guild
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Forwarded from The Islamic Guild
What do you gain by Interfering between the scholars ?
By Shaykh Muhammad Amaan Al-Jaamee رحمه الله
Manhaj ul-Haqq
Published on 7 Apr 2018
By Shaykh Muhammad Amaan Al-Jaamee رحمه الله
Manhaj ul-Haqq
Published on 7 Apr 2018
Forwarded from (TI)طريق الإحسان
Softening the heart:
The Prophet (sallallaahu 'alayhi wa sallam) said:
❝If you want your heart to be soft, feed the poor and wipe the head of the orphan.❞
[At-Tabaraani & Al-Bayhaqi; Saheeh Al-Jaami`, 1410]
The Prophet (sallallaahu 'alayhi wa sallam) said:
❝If you want your heart to be soft, feed the poor and wipe the head of the orphan.❞
[At-Tabaraani & Al-Bayhaqi; Saheeh Al-Jaami`, 1410]