✒ No Such Thing As 'Mind Your Own Business' Or 'Don't Judge Me' In Islām
قال رسول الله صلى الله عليه وسلم : إن الناس إذا رأوا المنكر فلم يغيروه أوشك أن يعمهم الله بعقابه
The Messenger of Allāh Ṣallallāhu-'Alaihi Wa Sallam said: “Indeed, when people see (something of) evil but do not change it (then) soon Allāh will send his punishment upon all of them.”
● [رواه ابن ماجه ٤٠٠٥ ، صححه الألباني]
Imām an-Nawawee Raḥimahullāh said: “The obligation of enjoining good and forbidding the evil is in accordance with Qur’ān, Sunnah and Ijmā' (consensus) of the Ummah and also it is from the advice which is religion (ad-Deenu an-Naṣīḥah), none opposes it except for the Raafiḍah (i.e extreme pagan Shi'ites).”
● [شرح النووي على مسلم صـ ٢٠٧]
Translated by: Sameeullaah Sameeullaah (Aboo Maryamm)
قال رسول الله صلى الله عليه وسلم : إن الناس إذا رأوا المنكر فلم يغيروه أوشك أن يعمهم الله بعقابه
The Messenger of Allāh Ṣallallāhu-'Alaihi Wa Sallam said: “Indeed, when people see (something of) evil but do not change it (then) soon Allāh will send his punishment upon all of them.”
● [رواه ابن ماجه ٤٠٠٥ ، صححه الألباني]
Imām an-Nawawee Raḥimahullāh said: “The obligation of enjoining good and forbidding the evil is in accordance with Qur’ān, Sunnah and Ijmā' (consensus) of the Ummah and also it is from the advice which is religion (ad-Deenu an-Naṣīḥah), none opposes it except for the Raafiḍah (i.e extreme pagan Shi'ites).”
● [شرح النووي على مسلم صـ ٢٠٧]
Translated by: Sameeullaah Sameeullaah (Aboo Maryamm)
Ibn Al-Qayyim writes:
فأنفع الدَّوَاء أَن تشغل نَفسك بالفكر فِيمَا يَعْنِيك دون مَالا يَعْنِيك فالفكر فِيمَا لَا يَعْنِي بَاب كل شَرّ وَمن فكّر فِيمَا لَا يعنيه فَاتَهُ مَا يعنيه
The most beneficial remedy is that you preoccupy yourself with thoughts of what should concern you and not those that should not concern you. Thinking about what does not matter to you is the door of every evil. Whoever reflects upon what does not concern him, then he will miss what does concern him.
Source: al-Fawā’id 1/175
فأنفع الدَّوَاء أَن تشغل نَفسك بالفكر فِيمَا يَعْنِيك دون مَالا يَعْنِيك فالفكر فِيمَا لَا يَعْنِي بَاب كل شَرّ وَمن فكّر فِيمَا لَا يعنيه فَاتَهُ مَا يعنيه
The most beneficial remedy is that you preoccupy yourself with thoughts of what should concern you and not those that should not concern you. Thinking about what does not matter to you is the door of every evil. Whoever reflects upon what does not concern him, then he will miss what does concern him.
Source: al-Fawā’id 1/175
*The Dhuha Prayer (After sunrise till zenith* ):
It was narrated from Abu Hurairah (radiyallaahu-anhu) who said:
“My Khalil [close friend – i.e. the Messenger of Allaah (Sallal-laahu-alayhi-wasallam)] advised me with three (affairs and) I will not leave them until I die:
“To fast three days every month.
To offer the Duhaa prayer
and to pray the Witr prayer before sleeping”.
[Bukhari 1124]
It was narrated from Abu Hurairah (radiyallaahu-anhu) who said:
“My Khalil [close friend – i.e. the Messenger of Allaah (Sallal-laahu-alayhi-wasallam)] advised me with three (affairs and) I will not leave them until I die:
“To fast three days every month.
To offer the Duhaa prayer
and to pray the Witr prayer before sleeping”.
[Bukhari 1124]
The advice of Ibn Mas’ud رضي الله عنه
“Do not read the Qur’an quickly as if you were reading poetry, but ponder over its wonders, let your hearts be affected by it and do not make the end of the Surah your sole target”
[Mukhtasar Qiyam ul-Layl, p. 142]
“Do not read the Qur’an quickly as if you were reading poetry, but ponder over its wonders, let your hearts be affected by it and do not make the end of the Surah your sole target”
[Mukhtasar Qiyam ul-Layl, p. 142]
The Great Scholar Ibn Al-Qayyim (Rahimahullah) Said:
‘He who the Qura’n did not Cure, Allah may never Cure him. And he who the Qur’an did not suffice, Allah may never suffice him. (Zad Al-Ma’ad 4/6 4/352.)
‘He who the Qura’n did not Cure, Allah may never Cure him. And he who the Qur’an did not suffice, Allah may never suffice him. (Zad Al-Ma’ad 4/6 4/352.)
*Ten Days Of Ramadan Have Passed*
Shaykh Saalih Al-Fawzaan [حفظه الله] said:
❝So let us take account of ourselves regarding these ten days that have passed and how they were spent.
Did we have a concern and pay importance by performing acts of obedience to Allaah, and benefit from them?
So whoever has done good in them and had a concern and paid importance to them then what is upon him is to increase in good deeds and complete what remains of the month.
Whoever was heedless in the ten days that have passed and was lazy then it is for him to repent and to rectify what remains of this month before all of it passes away, and he has not attained anything.❞
[Majalis Shahar Ramadan Al-Mubarak, (Page: 46) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Shaykh Saalih Al-Fawzaan [حفظه الله] said:
❝So let us take account of ourselves regarding these ten days that have passed and how they were spent.
Did we have a concern and pay importance by performing acts of obedience to Allaah, and benefit from them?
So whoever has done good in them and had a concern and paid importance to them then what is upon him is to increase in good deeds and complete what remains of the month.
Whoever was heedless in the ten days that have passed and was lazy then it is for him to repent and to rectify what remains of this month before all of it passes away, and he has not attained anything.❞
[Majalis Shahar Ramadan Al-Mubarak, (Page: 46) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
The Four Eyes
It is reported that Khālid b. Ma’dān – Allāh have mercy on him – said:
There is not a person except he has four eyes: two in his head with which he sees the matters of this worldly life, and two in his heart with which he looks to the matters of the hereafter. So if Allāh wants good for his servant, He opens his heart’s eyes, and so he perceives what he has been promised in the unseen world. Thus he is saved from the unseen [punishment] through the unseen [reward for the obedient].
Al-Dhahabī, Siyar A’lām Al-Nubalā` 4: 543
iman, the heart, the hereafter, ʿaqīdah Khālid b. Maʿdān
Make Fasting Different
Sulaymān b. Mūsā [d119H] – Allāh have mercy on him – said:
When you fast, your hearing and sight should also fast, and your tongue should fast by keeping away from lies; and do not harm your servant. Don’t let the day you fast be the same as the day you don’t fast.
Tārīkh Dimishq Vol. 22 p389.
Al-Sawm (fasting) literally means to keep away from something. Fasting of the faculties of hearing and seeing means to keep away from listening to and looking at things that are displeasing to Allāh, in the same way that we stay away from food and drink when we are fasting.
fasting, Ramadan Sulaymān b. Mūsā
Fasting and Backbiting
It is reported from Abū Al-‘Āliyah – Allāh have mercy on him – that he said:
A fasting person is in a state of worship as long as he does not backbite, even if he is sleeping in bed.
Al-Imām Ahmad, Al-Zuhd Vol.4 p313.
fasting, Ramadan, sins Abū Al-ʿĀliyah
Eating to Fast [not Fasting to Eat]
It is reported that once, some good food was served to Anas [Ibn Mālik] – Allāh be pleased with him, and [the person who served the food] was well off enough to afford good food. As he was eating, he kept a morsel of the food in his mouth for a while, then looked at the people and began to cry. Then he said, “By Allāh, I have accompanied people who, if they could get hold of this kind of food, would have fasted even more often, and spent less time not fasting. One of them would find only milk mixed with water [as food], which he would drink and then fast on.”
Al-Mu’āfā b. ‘Imrān, Kitāb Al-Zuhd article 215.
dunyā, fasting, Ramadan, The Companions, zuhd Anas b. Mālik
It is reported that Khālid b. Ma’dān – Allāh have mercy on him – said:
There is not a person except he has four eyes: two in his head with which he sees the matters of this worldly life, and two in his heart with which he looks to the matters of the hereafter. So if Allāh wants good for his servant, He opens his heart’s eyes, and so he perceives what he has been promised in the unseen world. Thus he is saved from the unseen [punishment] through the unseen [reward for the obedient].
Al-Dhahabī, Siyar A’lām Al-Nubalā` 4: 543
iman, the heart, the hereafter, ʿaqīdah Khālid b. Maʿdān
Make Fasting Different
Sulaymān b. Mūsā [d119H] – Allāh have mercy on him – said:
When you fast, your hearing and sight should also fast, and your tongue should fast by keeping away from lies; and do not harm your servant. Don’t let the day you fast be the same as the day you don’t fast.
Tārīkh Dimishq Vol. 22 p389.
Al-Sawm (fasting) literally means to keep away from something. Fasting of the faculties of hearing and seeing means to keep away from listening to and looking at things that are displeasing to Allāh, in the same way that we stay away from food and drink when we are fasting.
fasting, Ramadan Sulaymān b. Mūsā
Fasting and Backbiting
It is reported from Abū Al-‘Āliyah – Allāh have mercy on him – that he said:
A fasting person is in a state of worship as long as he does not backbite, even if he is sleeping in bed.
Al-Imām Ahmad, Al-Zuhd Vol.4 p313.
fasting, Ramadan, sins Abū Al-ʿĀliyah
Eating to Fast [not Fasting to Eat]
It is reported that once, some good food was served to Anas [Ibn Mālik] – Allāh be pleased with him, and [the person who served the food] was well off enough to afford good food. As he was eating, he kept a morsel of the food in his mouth for a while, then looked at the people and began to cry. Then he said, “By Allāh, I have accompanied people who, if they could get hold of this kind of food, would have fasted even more often, and spent less time not fasting. One of them would find only milk mixed with water [as food], which he would drink and then fast on.”
Al-Mu’āfā b. ‘Imrān, Kitāb Al-Zuhd article 215.
dunyā, fasting, Ramadan, The Companions, zuhd Anas b. Mālik
❝He created seven seas, but He loved a tear from you (out of fear and love of him), but your eyes were tearless.❞
- Ibn Al Qayyim رحمه الله
[Al Fawaid/53]
- Ibn Al Qayyim رحمه الله
[Al Fawaid/53]
Narrated Aisha:
With the start of the last ten days of Ramadan, the Prophet (ﷺ) used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers.
Sahih Bukhari 2024
Time To BECOME even more serious. Don’t look at these last days as the end of Ramadan. Look at the last 10 days as the beginning of a new year. Strive hard in worship! Take advantage!
With the start of the last ten days of Ramadan, the Prophet (ﷺ) used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers.
Sahih Bukhari 2024
Time To BECOME even more serious. Don’t look at these last days as the end of Ramadan. Look at the last 10 days as the beginning of a new year. Strive hard in worship! Take advantage!
Some Common Doubts and Misconceptions Affiliated with Laylat al-Qadr and Their Clarification
*Doubt/Misconception 02: Laylat al-Qadr Is Specifically the 27th Night of Ramaḍān*
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) was asked: "Some of the Muslims have taken the 27th night of Ramaḍān as Laylat al-Qadr. Is there any basis for this specification?"
The Shaykh (رحمه الله) stated the following:
Yes, there is a basis for this specification. The night of the 27th of Ramaḍān is the night most likely to be Laylat al-Qadr, as is mentioned in a Ḥadīth in Ṣaḥīḥ Muslim, on the authority of ʿUbayy ibn Kaʿb (رضي الله عنه).
However, the overwhelming opinion of the people of knowledge—from the forty or more opinions—is that Laylat al-Qadr is in the last ten nights, specifically, in the last seven of those nights. So, it is possible that it could be on the 27th night, the 25th, the 26th or even the 24th night.
Consequently, it is necessary upon an individual to exert himself in worship during all the nights so that he does not deny himself the excellence and the reward to be gained in them.
● [Majmūʿ Fatāwá wā Rasāʾil al-ʿUthaymīn, vol. 14, pg. 242]
He (رحمه الله) also stated:
Is Laylat al-Qadr the 27th night? It can be the 27th or the 25 night, or any other night in the last ten nights, since the Prophet (ﷺ) said: “Whoever seeks it [i.e. Laylat al-Qadr] should seek it in the last ten nights.”
In the very first year, the Messenger (ﷺ) knew that Laylat al-Qadr was in the last ten night, it occurred on the 21st night. It was shown to him (ﷺ) in a dream. In it, he (ﷺ) saw himself prostrating the following morning in water and mud, and rain fell [that year] on the 21st night.
● [al-liqāʾ al-Shaḥrī, Sitting no. 41, Question no. 9]
*Doubt/Misconception 02: Laylat al-Qadr Is Specifically the 27th Night of Ramaḍān*
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) was asked: "Some of the Muslims have taken the 27th night of Ramaḍān as Laylat al-Qadr. Is there any basis for this specification?"
The Shaykh (رحمه الله) stated the following:
Yes, there is a basis for this specification. The night of the 27th of Ramaḍān is the night most likely to be Laylat al-Qadr, as is mentioned in a Ḥadīth in Ṣaḥīḥ Muslim, on the authority of ʿUbayy ibn Kaʿb (رضي الله عنه).
However, the overwhelming opinion of the people of knowledge—from the forty or more opinions—is that Laylat al-Qadr is in the last ten nights, specifically, in the last seven of those nights. So, it is possible that it could be on the 27th night, the 25th, the 26th or even the 24th night.
Consequently, it is necessary upon an individual to exert himself in worship during all the nights so that he does not deny himself the excellence and the reward to be gained in them.
● [Majmūʿ Fatāwá wā Rasāʾil al-ʿUthaymīn, vol. 14, pg. 242]
He (رحمه الله) also stated:
Is Laylat al-Qadr the 27th night? It can be the 27th or the 25 night, or any other night in the last ten nights, since the Prophet (ﷺ) said: “Whoever seeks it [i.e. Laylat al-Qadr] should seek it in the last ten nights.”
In the very first year, the Messenger (ﷺ) knew that Laylat al-Qadr was in the last ten night, it occurred on the 21st night. It was shown to him (ﷺ) in a dream. In it, he (ﷺ) saw himself prostrating the following morning in water and mud, and rain fell [that year] on the 21st night.
● [al-liqāʾ al-Shaḥrī, Sitting no. 41, Question no. 9]
If you don't find me in Jannah, ask about me.
"Surely the people of Jannah when they enter Jannah and they don't find those companions of theirs who were with them upon good in this world, then verily they will intercede for them in front of Allah Ta'ala and they will say:
"O Rabb we have brothers who used to read salaah and fast with us, we do not see them!?"
Allaah, jalla wa'alaa, will say:
"Go to the fire and take out any person who had even an atoms amount of Imaan in their heart!?"
[A similar narration is available in both Bukhari and Muslim from the hadith of Abu Sa'eed Al-Khudari concerning the intercession of the believers on the day of Judgment]
And Hassan Basri, rahimahu Allah, has said:
"Have lots of believing friends because they will be able to intercede for you on the day of Qiyaamah."
That's another reason to have practicing friends, they got your back in this dunya, and in the hereafter.
Choose them wisely.
@Abu Rumaisa
"Surely the people of Jannah when they enter Jannah and they don't find those companions of theirs who were with them upon good in this world, then verily they will intercede for them in front of Allah Ta'ala and they will say:
"O Rabb we have brothers who used to read salaah and fast with us, we do not see them!?"
Allaah, jalla wa'alaa, will say:
"Go to the fire and take out any person who had even an atoms amount of Imaan in their heart!?"
[A similar narration is available in both Bukhari and Muslim from the hadith of Abu Sa'eed Al-Khudari concerning the intercession of the believers on the day of Judgment]
And Hassan Basri, rahimahu Allah, has said:
"Have lots of believing friends because they will be able to intercede for you on the day of Qiyaamah."
That's another reason to have practicing friends, they got your back in this dunya, and in the hereafter.
Choose them wisely.
@Abu Rumaisa
Ibn Rajab رحمه الله:
“Some of the Salaf would ask Allaah for everything, even when they needed salt for dough and grass for the sheep.”
🌙
[جامع العلوم والحكم صفحة ٢٧٦]
“Some of the Salaf would ask Allaah for everything, even when they needed salt for dough and grass for the sheep.”
🌙
[جامع العلوم والحكم صفحة ٢٧٦]