[فضيلةُ العَفوِ]
قال الحافظُ ابنُ حِبّان:
"أجلُّ النَّاسِ مَرتبةً مَنْ صَدَّ الجَهلَ بالحِلْمِ، وما الفَضلُ إلّا لِمَنْ يُحسِنُ إلى مَن أساءَ إليه،فأمّا مُجازاةُ الإحسانِ إحساناً؛ فهو المُسَاواةُ في الأخلاقِ"
(روضة العقلاء)(ص١٦٩)
THE VIRTUE OF PARDONING
Al-Haafith Ibn Hibbaan said:
"The person most noble in rank is he who wards off ignorant treatment with good manners. Virtue is just a man being kind to one who treats him poorly. Responding to kindness with kindness is [merely] being equal in manners."
Source: Rowdhat al-'Uqalaa' (p.169)
May Allah reward Shaykh 'Abdullah al-Bukhari for sharing this important reminder; and may He ta'aalaa make us the best in implementing it.
قال الحافظُ ابنُ حِبّان:
"أجلُّ النَّاسِ مَرتبةً مَنْ صَدَّ الجَهلَ بالحِلْمِ، وما الفَضلُ إلّا لِمَنْ يُحسِنُ إلى مَن أساءَ إليه،فأمّا مُجازاةُ الإحسانِ إحساناً؛ فهو المُسَاواةُ في الأخلاقِ"
(روضة العقلاء)(ص١٦٩)
THE VIRTUE OF PARDONING
Al-Haafith Ibn Hibbaan said:
"The person most noble in rank is he who wards off ignorant treatment with good manners. Virtue is just a man being kind to one who treats him poorly. Responding to kindness with kindness is [merely] being equal in manners."
Source: Rowdhat al-'Uqalaa' (p.169)
May Allah reward Shaykh 'Abdullah al-Bukhari for sharing this important reminder; and may He ta'aalaa make us the best in implementing it.
"Leave behind the traces (of your good deeds) after your death. Perhaps your good deeds, after your death, will (multiply )more than the good deeds (you could earn) in your lifetime."
Allaah تعالى said:
إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ
{It is We indeed who bring back the dead to life, and write down what they send ahead (of their deeds), and traces that they leave behind...}
📚[Surah Yaaseen (36): 12]
📑 Note:
{and their traces} meaning: their footsteps and walking on the earth with their legs to the Massajid for the five obligatory congregational prayers, and all other good and evil they did, and the legacy they left behind. So, Allaah will requite them for that: if it is good, then Allaah will reward them, and if it is evil, then Allaah will punish them.'
The Prophet صلى الله عليه وسلم said:
(Whoever starts (or sets an example of) something good in Islaam, will have a reward for it, and a reward equal to that of everyone who does it after him, without that detracting from their reward in the slightest. Whoever starts (or sets an example of) something evil in Islaam, will bear the burden for that, and a burden equal to that of everyone who does it after him, without that detracting from their burden in the slightest.)
📚[Saheeh Muslim]
Allaah تعالى said:
إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ
{It is We indeed who bring back the dead to life, and write down what they send ahead (of their deeds), and traces that they leave behind...}
📚[Surah Yaaseen (36): 12]
📑 Note:
{and their traces} meaning: their footsteps and walking on the earth with their legs to the Massajid for the five obligatory congregational prayers, and all other good and evil they did, and the legacy they left behind. So, Allaah will requite them for that: if it is good, then Allaah will reward them, and if it is evil, then Allaah will punish them.'
The Prophet صلى الله عليه وسلم said:
(Whoever starts (or sets an example of) something good in Islaam, will have a reward for it, and a reward equal to that of everyone who does it after him, without that detracting from their reward in the slightest. Whoever starts (or sets an example of) something evil in Islaam, will bear the burden for that, and a burden equal to that of everyone who does it after him, without that detracting from their burden in the slightest.)
📚[Saheeh Muslim]
The Messenger of Allāh ﷺ said:
“If the servant (of Allāh) says: 'Alḥamdulillaahi Katheeran' (all praises and thanks be to Allāh a lot) Allāh, the Most High, says: 'Write for my servant My Mercy a lot'.”
● [صحيح الترغيب والترهيب ١٥٧٨، حسنه الألباني]
“If the servant (of Allāh) says: 'Alḥamdulillaahi Katheeran' (all praises and thanks be to Allāh a lot) Allāh, the Most High, says: 'Write for my servant My Mercy a lot'.”
● [صحيح الترغيب والترهيب ١٥٧٨، حسنه الألباني]
15 Advices I would give my 18 year old self!
1. Don't care about what people think. Don't think they care.
2. Family is everything. Friends change every year.
3. Time is the biggest wealth. Invest wisely.
4. Seek Islamic knowledge. It's easier when responsibilities are at the bare minimum.
5. Education is important. Skills are more important. Master One.
6. Health is crucial. Don't do anything that you will regret in your old age.
7. Get married but do it wisely. Haram relationships kill your heart.
8. Network but give more than taking.
9. Do what needs to be done so that later on you can do what you want to do.
10. Only spend what you can afford.
11. No true contentment exists without Tawheed
12. Don't talk about your goals.
13. No one owes you anything in this world. Stop behaving like a victim.
14. Cut off toxic people. Don't delay.
15. Know when to say No. Do so more often.
1. Don't care about what people think. Don't think they care.
2. Family is everything. Friends change every year.
3. Time is the biggest wealth. Invest wisely.
4. Seek Islamic knowledge. It's easier when responsibilities are at the bare minimum.
5. Education is important. Skills are more important. Master One.
6. Health is crucial. Don't do anything that you will regret in your old age.
7. Get married but do it wisely. Haram relationships kill your heart.
8. Network but give more than taking.
9. Do what needs to be done so that later on you can do what you want to do.
10. Only spend what you can afford.
11. No true contentment exists without Tawheed
12. Don't talk about your goals.
13. No one owes you anything in this world. Stop behaving like a victim.
14. Cut off toxic people. Don't delay.
15. Know when to say No. Do so more often.
👍1
Don’t complain about the days we are living in now, even if they are dark difficult day.
These hours and minutes that are going by, are the same hours and minutes many people on the Day of Judgment would beg to come back to in order to correct their relationship with Allah ﷻ.
Allah ﷻ mentioned to us the regret and the wish the disbelievers will have on the Day of Judgment:
وَلَو تَرى إِذ وُقِفوا عَلَى النّارِ فَقالوا يا لَيتَنا نُرَدُّ وَلا نُكَذِّبَ بِآياتِ رَبِّنا وَنَكونَ مِنَ المُؤمِنينَ
“If you (O Messenger) could only see them when they stand before the fire of Hell, and they will (regretfully) say, ‘If only we could be sent back (to the world), and not deny Allah’s signs and be from those who had faith in Allah’.” (Surat Al Anaam: 27).
The days and the nights are passing by very quickly. The intelligent believer is the one who uses his time on Earth to prepare for the meeting between him and Allah ﷻ.
These hours and minutes that are going by, are the same hours and minutes many people on the Day of Judgment would beg to come back to in order to correct their relationship with Allah ﷻ.
Allah ﷻ mentioned to us the regret and the wish the disbelievers will have on the Day of Judgment:
وَلَو تَرى إِذ وُقِفوا عَلَى النّارِ فَقالوا يا لَيتَنا نُرَدُّ وَلا نُكَذِّبَ بِآياتِ رَبِّنا وَنَكونَ مِنَ المُؤمِنينَ
“If you (O Messenger) could only see them when they stand before the fire of Hell, and they will (regretfully) say, ‘If only we could be sent back (to the world), and not deny Allah’s signs and be from those who had faith in Allah’.” (Surat Al Anaam: 27).
The days and the nights are passing by very quickly. The intelligent believer is the one who uses his time on Earth to prepare for the meeting between him and Allah ﷻ.
* PROPHETIC MEDICINE FOR THE HEART *⠀
Prophetic medicines that are good for the heart are:⠀
• Talbina (Barleyflour) - The Prophet ﷺ said: “Talbina gives rest to the patient's heart and makes it active and helps relieve your pain and sorrow.” (Bukhari) In a study Barley was said to ‘significantly lowers bad cholesterol, reducing risk of heart attack and stroke' ⠀
• Ajwa Dates - Regular consumption of Ajwa dates prevents constriction of the blood vessels, strengthens the heart and improves cardiac functioning.⠀
• Olive Leaf helps reduce cardiovascular functioning by lowering blood pressure and cholesterol levels.⠀
• Olive Oil prevents strokes and heart disease.⠀
• Black Seed reduces blood pressure and cholesterol boosting heart health. The Prophet ﷺ said: “Black Seed is a cure for every disease.” (Bukhari) ⠀
• Ginger is an anti-inflammatory blood thinner, lowers blood pressure and cholesterol and prevents coronary heart disease.⠀
• Aloe Vera can lower LDL cholesterol, increase HDL cholesterol, reduce triglycerides, lower blood pressure, and stabilize heart rhythm.⠀
• Honey lowered LDL cholesterol, blood triglycerides and raised HDL cholesterol. Honey also lowered Homocysteine, another blood marker associated with disease.⠀
Prophetic medicines that are good for the heart are:⠀
• Talbina (Barleyflour) - The Prophet ﷺ said: “Talbina gives rest to the patient's heart and makes it active and helps relieve your pain and sorrow.” (Bukhari) In a study Barley was said to ‘significantly lowers bad cholesterol, reducing risk of heart attack and stroke' ⠀
• Ajwa Dates - Regular consumption of Ajwa dates prevents constriction of the blood vessels, strengthens the heart and improves cardiac functioning.⠀
• Olive Leaf helps reduce cardiovascular functioning by lowering blood pressure and cholesterol levels.⠀
• Olive Oil prevents strokes and heart disease.⠀
• Black Seed reduces blood pressure and cholesterol boosting heart health. The Prophet ﷺ said: “Black Seed is a cure for every disease.” (Bukhari) ⠀
• Ginger is an anti-inflammatory blood thinner, lowers blood pressure and cholesterol and prevents coronary heart disease.⠀
• Aloe Vera can lower LDL cholesterol, increase HDL cholesterol, reduce triglycerides, lower blood pressure, and stabilize heart rhythm.⠀
• Honey lowered LDL cholesterol, blood triglycerides and raised HDL cholesterol. Honey also lowered Homocysteine, another blood marker associated with disease.⠀
'Umar Ibn al-Khattaab (RaḍiyAllāhu ʿanhu) once said to al-Ahnaf Ibn Qais (RaḍiyAllāhu ʿanhu),
“O Ahnaf, the more one laughs, the less dignity will he posses.
Whoever jokes (excessively or indecently) is a person who will be taken lightly.
Whoever does something frequently will become known by that thing.
Whoever speaks often, errs often; the more often one errs, the less modesty will he possess;
whoever has a low level of modesty will also have a low level of piety; and when one has a low level of piety, then his heart dies.”
[Sifat-us-Safwah, 1/1449]
“O Ahnaf, the more one laughs, the less dignity will he posses.
Whoever jokes (excessively or indecently) is a person who will be taken lightly.
Whoever does something frequently will become known by that thing.
Whoever speaks often, errs often; the more often one errs, the less modesty will he possess;
whoever has a low level of modesty will also have a low level of piety; and when one has a low level of piety, then his heart dies.”
[Sifat-us-Safwah, 1/1449]
In the age of fitan, generally, where ever allowed, even if it gets or looks or feels selective, I feel that those who have permission to preach within limits , should not let go of this opportunity and stop forbiddance of munkar because of the saying of Allah ﷻ :
{ فاتقوا الله ما استطعتم ...(الخ) }
[So keep your duty to Allah and fear Him as much as you can....] (till the end of the verse)
Surah At-Taghabun, Verse 16
Some people would mock it as hypocritical, but it is not. There could be a place where forbiddance of munkar could land you in jail for years and even if you were allowed to do that, it would not be so beneficial. It is allowed to do muwazanah (cost-benefit analysis) here and be silent in such a place.
On the other hand, a da'ee could be given a free pass to preach in a certain region which might be a sanctity and here the da'ee must make full use of it and do his da'wah with wisdom and politeness to whoever he can.
If he feels hypocrital inside for "not being consistent" , then, this is beyond his capability and it is just a whisper of shaytan to demotivate the da'ee further and this whisper must not be payed heed.
{ فاتقوا الله ما استطعتم ...(الخ) }
[So keep your duty to Allah and fear Him as much as you can....] (till the end of the verse)
Surah At-Taghabun, Verse 16
Some people would mock it as hypocritical, but it is not. There could be a place where forbiddance of munkar could land you in jail for years and even if you were allowed to do that, it would not be so beneficial. It is allowed to do muwazanah (cost-benefit analysis) here and be silent in such a place.
On the other hand, a da'ee could be given a free pass to preach in a certain region which might be a sanctity and here the da'ee must make full use of it and do his da'wah with wisdom and politeness to whoever he can.
If he feels hypocrital inside for "not being consistent" , then, this is beyond his capability and it is just a whisper of shaytan to demotivate the da'ee further and this whisper must not be payed heed.
A person of low moral character
It is attributed to Abdullah bin Amr radhiAllahanho that he said about a bad neighbor:
وجار سوء إن رأى حسنة غطاها وإن رأى سيئة أفشاها
A bad neighbor, if he sees a good thing he covers it, and if he sees a bad thing he discloses it.
المصنف - ابن أبي شيبة الكوفي - ج ٣ - الصفحة ٤٠٠
Ibn Qayyim said:
وهكذا كثير من النّاس يسمعُ منك ويرى من المحاسن أضعافَ المساوئِ فلا يحفَظُها، ولا يَنْقُلُهَا، ولا تُنَاسِبُهُ،*
Most of them hear from you. They see your good qualities which are far more than mistakes, but they will not remember them neither they will tell others..
Then he said:
فإذا رأى سَقْطَةً، أو كَلِمَةً عَوْرَاءَ، وجد بُغيتَهُ وما يُناسبُها، فجعلها فَاكِهَتَهُ وَنُقْلَهُ.‘‘*
But when they see a mistake or wrong thing in you, its like this is what they were looking for, they will take it and forward it to others as well.
[ مدارج السالکین : ٤٠٦/١ ]
It is attributed to Abdullah bin Amr radhiAllahanho that he said about a bad neighbor:
وجار سوء إن رأى حسنة غطاها وإن رأى سيئة أفشاها
A bad neighbor, if he sees a good thing he covers it, and if he sees a bad thing he discloses it.
المصنف - ابن أبي شيبة الكوفي - ج ٣ - الصفحة ٤٠٠
Ibn Qayyim said:
وهكذا كثير من النّاس يسمعُ منك ويرى من المحاسن أضعافَ المساوئِ فلا يحفَظُها، ولا يَنْقُلُهَا، ولا تُنَاسِبُهُ،*
Most of them hear from you. They see your good qualities which are far more than mistakes, but they will not remember them neither they will tell others..
Then he said:
فإذا رأى سَقْطَةً، أو كَلِمَةً عَوْرَاءَ، وجد بُغيتَهُ وما يُناسبُها، فجعلها فَاكِهَتَهُ وَنُقْلَهُ.‘‘*
But when they see a mistake or wrong thing in you, its like this is what they were looking for, they will take it and forward it to others as well.
[ مدارج السالکین : ٤٠٦/١ ]
Sh. Ibn al-'Uthaymeen: “Whenever you will fear Allāh then trust that He will make a way out for you from every hardship.”
● [شرح رياض الصالحين ١\٥١٧]
● [شرح رياض الصالحين ١\٥١٧]
YOUR GAINS IN COURTESY
" When a person has good character, he gains more friends and fewer enemies, difficult tasks become easy for him and angry minds get soft for him. "
📚 - Imaam al Maawardee, Adabud Dunyaa wad Deen p. 250.
" When a person has good character, he gains more friends and fewer enemies, difficult tasks become easy for him and angry minds get soft for him. "
📚 - Imaam al Maawardee, Adabud Dunyaa wad Deen p. 250.
🌷 بسم الله الرحمن الرحيم
You might be wondering why some people suddenly disappeared in your life. Perhaps their niyyah (intention) may not have been good towards you. It was likely Allahs protection that the connection with them didn't work out.
May Allah only allow the people that have the purest intentions from the very start to stay in our lives.
Those with good intentions may be everything that we will ever need.
InShaAllah khair,
You might be wondering why some people suddenly disappeared in your life. Perhaps their niyyah (intention) may not have been good towards you. It was likely Allahs protection that the connection with them didn't work out.
May Allah only allow the people that have the purest intentions from the very start to stay in our lives.
Those with good intentions may be everything that we will ever need.
InShaAllah khair,
Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him] said:
“Make yourself such that you are always optimistic and [know] whatever Allāh wants will occur.”
Riyādh us-Sāliheen, 4/87 | Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him]
Translation: Authentic Quotes
“Make yourself such that you are always optimistic and [know] whatever Allāh wants will occur.”
Riyādh us-Sāliheen, 4/87 | Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him]
Translation: Authentic Quotes
YOU CANNOT PLEASE EVERYONE
A man said to al-Ḥasan al-Baṣrī (raḥimahullāh):
‘The people sit around you so that they may find fault with you!’ So he said, ‘Indeed, I encouraged my soul to aspire for Paradise so it aspired for it. Then I encouraged it to aspire for salvation from Hellfire and so it aspired for it. Then I encouraged it to aspire for salvation from the people, but I didn’t find a way to that. Indeed, the people were not pleased with their Creator although He provides for them, so how can they be pleased with another creation like themselves?’
[ Al-Bidāyah wal-Nihāyah (9/318 )]
Prophet Mūsá (ʿalayhisalām) said: ‘O my Lord, the people say things about me which are not (i.e. not true)! So Allāh revealed to him: ‘O Mūsá, I did not make that (privilege) for Myself, so how can I make it the case for you?’
[Al-Adaab al-Shar’iyyah by Ibn Muflih (1/38 )]
Mālik ibn Dinār: ‘Since I have known (the reality of) people, I have not taken delight in their praise nor have I hated their criticism.’ It was said to him, ‘Why is that?’ He said, ‘The one who praises from amongst them is excessive and the critic from amongst them exaggerates!"
[Tarikh Dimishq (59/307)]
‘Āʿishah (raḍī Allāhu ʿanha) wrote to Mu’awiya (raḍī Allāhu ʿʿʿanhu): ‘Salamun ʿalayk. Amma baʿd, I have heard the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) say, ‘Whoever gains the Pleasure of Allāh by the anger of the people (i.e. thereby gains their anger), Allāh suffices him of the people’s troubles. And whoever gains the pleasure of the people by the Anger of Allāh (i.e. in the process he gains His Anger), then Allāh leaves him to the people.’ Wa-Salāmu ʿalayk.’
[Reported by al-Tirmidhī in Kitab al-Zuhd (no. 2414), declared Ṣaḥīḥ by al-Albānī]
Imam al-Shāfiʿī: ‘There is nobody except that he has someone who loves him and someone who hates him. So if that’s the case, let a person be with the people who are obedient to Allāh `azza wa jall!’ (as they love and hate for the Sake of Allāh and they are not unjust).
A man said to al-Ḥasan al-Baṣrī (raḥimahullāh):
‘The people sit around you so that they may find fault with you!’ So he said, ‘Indeed, I encouraged my soul to aspire for Paradise so it aspired for it. Then I encouraged it to aspire for salvation from Hellfire and so it aspired for it. Then I encouraged it to aspire for salvation from the people, but I didn’t find a way to that. Indeed, the people were not pleased with their Creator although He provides for them, so how can they be pleased with another creation like themselves?’
[ Al-Bidāyah wal-Nihāyah (9/318 )]
Prophet Mūsá (ʿalayhisalām) said: ‘O my Lord, the people say things about me which are not (i.e. not true)! So Allāh revealed to him: ‘O Mūsá, I did not make that (privilege) for Myself, so how can I make it the case for you?’
[Al-Adaab al-Shar’iyyah by Ibn Muflih (1/38 )]
Mālik ibn Dinār: ‘Since I have known (the reality of) people, I have not taken delight in their praise nor have I hated their criticism.’ It was said to him, ‘Why is that?’ He said, ‘The one who praises from amongst them is excessive and the critic from amongst them exaggerates!"
[Tarikh Dimishq (59/307)]
‘Āʿishah (raḍī Allāhu ʿanha) wrote to Mu’awiya (raḍī Allāhu ʿʿʿanhu): ‘Salamun ʿalayk. Amma baʿd, I have heard the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) say, ‘Whoever gains the Pleasure of Allāh by the anger of the people (i.e. thereby gains their anger), Allāh suffices him of the people’s troubles. And whoever gains the pleasure of the people by the Anger of Allāh (i.e. in the process he gains His Anger), then Allāh leaves him to the people.’ Wa-Salāmu ʿalayk.’
[Reported by al-Tirmidhī in Kitab al-Zuhd (no. 2414), declared Ṣaḥīḥ by al-Albānī]
Imam al-Shāfiʿī: ‘There is nobody except that he has someone who loves him and someone who hates him. So if that’s the case, let a person be with the people who are obedient to Allāh `azza wa jall!’ (as they love and hate for the Sake of Allāh and they are not unjust).
#Supplications_for_debt
'A'isha (may Allāh be pleased with her), the wife of the Messenger of Allāh (ﷺ) reported:
The Messenger of Allāh (ﷺ) used to supplicate in prayer..
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ
“O Allāh, I seek refuge with You from the punishment of the grave, from the afflictions of the Masih ad-Dajjal (Antichrist), and from the afflictions of life and death. O Allāh, I seek refuge with You from sins and from debt.”
Somebody said to him, “Why do you so frequently seek refuge with Allāh from being in debt?” The Prophet (ﷺ) replied, “A person in debt tells lies whenever he speaks, and breaks promises whenever he makes (them).”
[Sahīh al-Bukhārī 832, 833 and Sahīh Muslim 589]
Narrated by Anas bin Malik:
The Prophet (ﷺ) used to say,
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْبُخْلِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ
"O Allāh! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men.”
[Sahīh al-Bukhārī 6369]
'Ali (May Allāh be pleased with him) reported:
A slave who had made a contract with his master to pay for his freedom, came to me and said: "I am unable to fulfill my obligation, so help me." He said to him: "Shall I not teach you a supplication which the Messenger of Allah (ﷺ) taught me? It will surely prove so effective that if you have a debt as large as a huge mountain, Allāh will surely pay it for you. Say:
اللَّهُمَّ اكْفِنِي بِحَلاَلِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ
O Allāh, suffice me with Your lawful against Your prohibited, and make me independent of all those besides You.
[Jāmi` at-Tirmidhī 3563, Riyādh as-Sālihīn 1486]
'A'isha (may Allāh be pleased with her), the wife of the Messenger of Allāh (ﷺ) reported:
The Messenger of Allāh (ﷺ) used to supplicate in prayer..
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ
“O Allāh, I seek refuge with You from the punishment of the grave, from the afflictions of the Masih ad-Dajjal (Antichrist), and from the afflictions of life and death. O Allāh, I seek refuge with You from sins and from debt.”
Somebody said to him, “Why do you so frequently seek refuge with Allāh from being in debt?” The Prophet (ﷺ) replied, “A person in debt tells lies whenever he speaks, and breaks promises whenever he makes (them).”
[Sahīh al-Bukhārī 832, 833 and Sahīh Muslim 589]
Narrated by Anas bin Malik:
The Prophet (ﷺ) used to say,
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْبُخْلِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ
"O Allāh! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men.”
[Sahīh al-Bukhārī 6369]
'Ali (May Allāh be pleased with him) reported:
A slave who had made a contract with his master to pay for his freedom, came to me and said: "I am unable to fulfill my obligation, so help me." He said to him: "Shall I not teach you a supplication which the Messenger of Allah (ﷺ) taught me? It will surely prove so effective that if you have a debt as large as a huge mountain, Allāh will surely pay it for you. Say:
اللَّهُمَّ اكْفِنِي بِحَلاَلِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ
O Allāh, suffice me with Your lawful against Your prohibited, and make me independent of all those besides You.
[Jāmi` at-Tirmidhī 3563, Riyādh as-Sālihīn 1486]
~ I am too busy ~
Subḥān-Allāh - we hear this all the time whenever we talk to people. Even if we don't see acquaintances or friends for a long time, we are too busy and they are too busy. Is anything wrong with that? Well it depends.
Category 1 ~ If you are too busy because you have organized your days and nights to worship Allāh by praying, reciting the Qur'ān and remembering Allāh as much as you can, and devoting time to read and learn about Islām, and perhaps to even teach Islām to your family, then this is praiseworthy. Indeed, worshipping Allāh in secret in your own home, your private sanctuary, is one of the ways in which your sincerity is manifested with Allāh.
Category 2 ~ Reality is that many Muslims, and I dare say most, do not fall into that first category. People are too busy usually because they are wasting their time. They are committing embarrassing sins, some major, be it fornication, intoxicants, you name it, even apostasy due to their sick hearts. They watch and engage in indecencies. They backbite and engage in indecent talk. They spend hours and hours on entertainment, be it watching useless movies, listening to music, or whatever else. In brief, they tend to be the toxic type which emits harm when they encounter those who are in the first category.
Implications ~ We are living in days of trials, and the trials will increase. Things will be confusing and not just this, you will see contradictions and double standards. Things will be backwards. Those who commit the sins and degrade themselves before Allāh will be the ones attacking and blaming those who are trying to live as good Muslims.
Conclusion ~ If you are in the second category, you should aspire to be in the first. Your time is depleting anyway, use it for what is good. If you are in the first category, remain steadfast, and don't let those in the second category hinder you. If they abuse you or accuse you, most of the time it is because they have those bad qualities by which they label you. They may call you arrogant, insensitive or whatever else, but your private relationship with Allāh at home, when nobody else sees you except Him, is ultimately what matters, and that is because when you stand before Allāh on the Day of Resurrection, you will be alone and everyone will be watching your reckoning, but by Allāh's mercy, you will succeed, and those who mocked you will be the ones whose regret will be of no avail when they meet their Lord and pay for their misdeeds.
Subḥān-Allāh - we hear this all the time whenever we talk to people. Even if we don't see acquaintances or friends for a long time, we are too busy and they are too busy. Is anything wrong with that? Well it depends.
Category 1 ~ If you are too busy because you have organized your days and nights to worship Allāh by praying, reciting the Qur'ān and remembering Allāh as much as you can, and devoting time to read and learn about Islām, and perhaps to even teach Islām to your family, then this is praiseworthy. Indeed, worshipping Allāh in secret in your own home, your private sanctuary, is one of the ways in which your sincerity is manifested with Allāh.
Category 2 ~ Reality is that many Muslims, and I dare say most, do not fall into that first category. People are too busy usually because they are wasting their time. They are committing embarrassing sins, some major, be it fornication, intoxicants, you name it, even apostasy due to their sick hearts. They watch and engage in indecencies. They backbite and engage in indecent talk. They spend hours and hours on entertainment, be it watching useless movies, listening to music, or whatever else. In brief, they tend to be the toxic type which emits harm when they encounter those who are in the first category.
Implications ~ We are living in days of trials, and the trials will increase. Things will be confusing and not just this, you will see contradictions and double standards. Things will be backwards. Those who commit the sins and degrade themselves before Allāh will be the ones attacking and blaming those who are trying to live as good Muslims.
Conclusion ~ If you are in the second category, you should aspire to be in the first. Your time is depleting anyway, use it for what is good. If you are in the first category, remain steadfast, and don't let those in the second category hinder you. If they abuse you or accuse you, most of the time it is because they have those bad qualities by which they label you. They may call you arrogant, insensitive or whatever else, but your private relationship with Allāh at home, when nobody else sees you except Him, is ultimately what matters, and that is because when you stand before Allāh on the Day of Resurrection, you will be alone and everyone will be watching your reckoning, but by Allāh's mercy, you will succeed, and those who mocked you will be the ones whose regret will be of no avail when they meet their Lord and pay for their misdeeds.
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Don't use the Qadr as an excuse !
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Man is not commanded to refer to the concept of the divine decree with regard to the deeds that are enjoined upon him, rather he should refer to the concept of the divine decree with regard to calamities that he has no means to ward off. Whatever befalls you as the result of other people’s actions or otherwise, bear it with patience, accept it and submit. Allaah says (interpretation of the meaning):
“No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainments)] of Allaah, and whosoever believes in Allaah, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allaah from the Qadar (Divine Preordainments)]”
[al-Taghaabun 64:11]
One of the salaf – either Ibn Mas’ood or ‘Alqamah – said: This is the man whom calamity befalls and he knows that it is from Allaah, so he accepts it and submits. Majmoo’ al-Fataawa (7/278).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Man is not commanded to refer to the concept of the divine decree with regard to the deeds that are enjoined upon him, rather he should refer to the concept of the divine decree with regard to calamities that he has no means to ward off. Whatever befalls you as the result of other people’s actions or otherwise, bear it with patience, accept it and submit. Allaah says (interpretation of the meaning):
“No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainments)] of Allaah, and whosoever believes in Allaah, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allaah from the Qadar (Divine Preordainments)]”
[al-Taghaabun 64:11]
One of the salaf – either Ibn Mas’ood or ‘Alqamah – said: This is the man whom calamity befalls and he knows that it is from Allaah, so he accepts it and submits. Majmoo’ al-Fataawa (7/278).
When the heart is busy with this worldly life, a person will look for worldly means to find relief from the calamities and difficulties of life.
And when the heart is connected, and its concerned, and its busy with Allahﷻ, the first thing that comes to a persons mind during difficulties, is Allahﷻ.
The way you live your life is going to dictate how you respond to a difficult moment.
The Prophet ﷺ said:
احْفَظْ اللَّهَ تَجِدْهُ أمامك، تَعَرَّفْ إلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفُك فِي الشِّدَّةِ
“Be mindful of Allah, and you will find Him in front of you, acknowledge Allah in times of ease, and He will remember you in times of difficulty.”
And when the heart is connected, and its concerned, and its busy with Allahﷻ, the first thing that comes to a persons mind during difficulties, is Allahﷻ.
The way you live your life is going to dictate how you respond to a difficult moment.
The Prophet ﷺ said:
احْفَظْ اللَّهَ تَجِدْهُ أمامك، تَعَرَّفْ إلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفُك فِي الشِّدَّةِ
“Be mindful of Allah, and you will find Him in front of you, acknowledge Allah in times of ease, and He will remember you in times of difficulty.”
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “The world is a prison for the believer and a paradise for the unbeliever.”
Source: Ṣaḥīḥ Muslim 2956
So believers are also lesser in position than a slave?
Sulaiman bin Amr bin Ahwas said: “My father told me that he was present at the Farewell Pilgrimage with the Messenger of Allah. He praised and glorified Allah, and reminded and exhorted (the people). Then he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise,
You have rights over your women and your women have rights over you. Your rights over your women are that they are not to allow anyone whom you dislike to tread on your bedding (furniture), nor allow anyone whom you dislike to enter your houses. And their right over you are that you should treat them kindly with regard to their clothing and food.' ”
The hadith already explained itself.
They're prisoners (captives) with you which means you treat them well as you must treat them well just as you must treat your captives well. They have rights over you just as your captives do over you.
It doesn't mean they're lesser in position than a slave nor the hadith never meant a slave is better than them.
And captives or prisoners in Islam meant slaves. When the believers take them as captives means they took them as slaves.
Prisoner in the hadith meant slave with regards to their treatment and their rights as a slave must also be treated well and have rights.
So how can a captive (slave) be lesser in position than a slave? It doesn't even sound rational.
If you say they're prisoners and thus lesser in position than a slave then they wouldn't even be treated same way as a slave would be treated. So they'd be treated worst than a slave. But the Hadith is clearly stating you treat them well and give them their rights.
Source: Ṣaḥīḥ Muslim 2956
So believers are also lesser in position than a slave?
Sulaiman bin Amr bin Ahwas said: “My father told me that he was present at the Farewell Pilgrimage with the Messenger of Allah. He praised and glorified Allah, and reminded and exhorted (the people). Then he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise,
You have rights over your women and your women have rights over you. Your rights over your women are that they are not to allow anyone whom you dislike to tread on your bedding (furniture), nor allow anyone whom you dislike to enter your houses. And their right over you are that you should treat them kindly with regard to their clothing and food.' ”
The hadith already explained itself.
They're prisoners (captives) with you which means you treat them well as you must treat them well just as you must treat your captives well. They have rights over you just as your captives do over you.
It doesn't mean they're lesser in position than a slave nor the hadith never meant a slave is better than them.
And captives or prisoners in Islam meant slaves. When the believers take them as captives means they took them as slaves.
Prisoner in the hadith meant slave with regards to their treatment and their rights as a slave must also be treated well and have rights.
So how can a captive (slave) be lesser in position than a slave? It doesn't even sound rational.
If you say they're prisoners and thus lesser in position than a slave then they wouldn't even be treated same way as a slave would be treated. So they'd be treated worst than a slave. But the Hadith is clearly stating you treat them well and give them their rights.