Paradise is beneath her feet
It was narrated from Mu'awiyah bin Jahimah As-Sulami, that Jahimah came to the Prophet (ﷺ) and said:
"O Messenger of Allah! I want to go out and fight (in Jihad) and I have come to ask your advice." He said: "Do you have a mother?" He said: "Yes." He said: "Then stay with her, for Paradise is beneath her feet."
Reference : Sunan an-Nasa'i 3104, Al-Tabaraani (1/225/2).
Grade: Sahih (Darussalam) al Albani, and by others such as Al-Haakim classed it as saheeh (4/151) and al-Dhahabi agreed with him, as did al-Mundhiri, 3/214.
It was narrated from Mu'awiyah bin Jahimah As-Sulami, that Jahimah came to the Prophet (ﷺ) and said:
"O Messenger of Allah! I want to go out and fight (in Jihad) and I have come to ask your advice." He said: "Do you have a mother?" He said: "Yes." He said: "Then stay with her, for Paradise is beneath her feet."
Reference : Sunan an-Nasa'i 3104, Al-Tabaraani (1/225/2).
Grade: Sahih (Darussalam) al Albani, and by others such as Al-Haakim classed it as saheeh (4/151) and al-Dhahabi agreed with him, as did al-Mundhiri, 3/214.
The expression: "The Rest Is Up To Allaah" is not correct
QUESTION: Hᴏᴡ ᴄᴏʀʀᴇᴄᴛ ɪs ɪᴛ ᴛᴏ sᴀʏ: “𝐼 ℎ𝑎𝑣𝑒 𝑑𝑜𝑛𝑒 𝑚𝑦 𝑏𝑒𝑠𝑡 𝑎𝑛𝑑 𝑡ℎ𝑒 𝑟𝑒𝑠𝑡 𝑖𝑠 𝑢𝑝 𝑡𝑜 𝐴𝑙𝑙𝑎𝑎ℎ”?
𝗦𝗵𝗮𝗶𝗸𝗵 𝗠𝘂𝗵𝗮𝗺𝗺𝗮𝗱 𝗜𝗯𝗻 𝗦𝗮𝗮𝗹𝗲𝗵 𝗮𝗹-`𝗨𝘁𝗵𝗮𝘆𝗺𝗲𝗲𝗻: ❝This expression is not correct, because it means that the one who does that is relying upon himself first of all. But saying: “𝙄 𝙝𝙖𝙫𝙚 𝙙𝙤𝙣𝙚 𝙢𝙮 𝙗𝙚𝙨𝙩 𝙖𝙣𝙙 𝙄 𝙖𝙨𝙠 𝘼𝙡𝙡𝙖𝙖𝙝 𝙛𝙤𝙧 𝙝𝙚𝙡𝙥” is correct. Perhaps when a person says: “𝙄 𝙝𝙖𝙫𝙚 𝙙𝙤𝙣𝙚 𝙢𝙮 𝙗𝙚𝙨𝙩 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙧𝙚𝙨𝙩 𝙞𝙨 𝙪𝙥 𝙩𝙤 𝘼𝙡𝙡𝙖𝙖𝙝”, he means what I have mentioned, i.e., I have done what I can and what I cannot do is up to Allaah. But the basis of this expression is wrong, rather he should say: “𝙄 𝙝𝙖𝙫𝙚 𝙙𝙤𝙣𝙚 𝙢𝙮 𝙗𝙚𝙨𝙩 𝙖𝙣𝙙 𝙄 𝙖𝙨𝙠 𝘼𝙡𝙡𝙖𝙖𝙝 𝙛𝙤𝙧 𝙝𝙚𝙡𝙥”.❞
QUESTION: Hᴏᴡ ᴄᴏʀʀᴇᴄᴛ ɪs ɪᴛ ᴛᴏ sᴀʏ: “𝐼 ℎ𝑎𝑣𝑒 𝑑𝑜𝑛𝑒 𝑚𝑦 𝑏𝑒𝑠𝑡 𝑎𝑛𝑑 𝑡ℎ𝑒 𝑟𝑒𝑠𝑡 𝑖𝑠 𝑢𝑝 𝑡𝑜 𝐴𝑙𝑙𝑎𝑎ℎ”?
𝗦𝗵𝗮𝗶𝗸𝗵 𝗠𝘂𝗵𝗮𝗺𝗺𝗮𝗱 𝗜𝗯𝗻 𝗦𝗮𝗮𝗹𝗲𝗵 𝗮𝗹-`𝗨𝘁𝗵𝗮𝘆𝗺𝗲𝗲𝗻: ❝This expression is not correct, because it means that the one who does that is relying upon himself first of all. But saying: “𝙄 𝙝𝙖𝙫𝙚 𝙙𝙤𝙣𝙚 𝙢𝙮 𝙗𝙚𝙨𝙩 𝙖𝙣𝙙 𝙄 𝙖𝙨𝙠 𝘼𝙡𝙡𝙖𝙖𝙝 𝙛𝙤𝙧 𝙝𝙚𝙡𝙥” is correct. Perhaps when a person says: “𝙄 𝙝𝙖𝙫𝙚 𝙙𝙤𝙣𝙚 𝙢𝙮 𝙗𝙚𝙨𝙩 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙧𝙚𝙨𝙩 𝙞𝙨 𝙪𝙥 𝙩𝙤 𝘼𝙡𝙡𝙖𝙖𝙝”, he means what I have mentioned, i.e., I have done what I can and what I cannot do is up to Allaah. But the basis of this expression is wrong, rather he should say: “𝙄 𝙝𝙖𝙫𝙚 𝙙𝙤𝙣𝙚 𝙢𝙮 𝙗𝙚𝙨𝙩 𝙖𝙣𝙙 𝙄 𝙖𝙨𝙠 𝘼𝙡𝙡𝙖𝙖𝙝 𝙛𝙤𝙧 𝙝𝙚𝙡𝙥”.❞
Abū Ayyūb (may Allah be pleased with him) reported that the Messenger ﷺ said: “Great reward comes with great calamities. And when Allah loves a people, He tests them.”
«عظم الأجر عند عظم المصيبة وإذا أحب الله قوما ابتلاهم».
(صحيح) [المحاملي في أماليه] عن أبي أيوب. الصحيحة 146.
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 2/743 #4013
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ٢/٧٤٣ #٤٠١٣
«عظم الأجر عند عظم المصيبة وإذا أحب الله قوما ابتلاهم».
(صحيح) [المحاملي في أماليه] عن أبي أيوب. الصحيحة 146.
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 2/743 #4013
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ٢/٧٤٣ #٤٠١٣
Ruling for the women looking at men
The best women are those who do not see the men and who are not seen by the men. - Fatima Zahra (س) Ahkam-un-Nisa, p.219.
Zina (adultery, fornication) does not refer only to penetration, rather there is the zina of the hand, which is touching that which is forbidden, and the zina of the eyes, which is looking at that which is forbidden, even though zina that is committed with the private parts, is the zina which is punishable with the hadd punishment.
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has decreed for every son of Adam his share of zina, which he will inevitably commit. The zina of the eyes is looking, the zina of the tongue is speaking, one may wish and desire, and the private parts confirm that or deny it.”
Narrated by al-Bukhaari, 5889; Muslim, 2657.
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”
[al-Noor 24:30-31]
The sinner should not be deceived into thinking that he will not commit zina and that he will stop at these haraam actions and not go that far, for the Shaytaan will never leave him alone. There is no hadd punishment for these haraam actions, such as kissing etc., because the hadd punishment is only for intercourse (zina), but the judge may punish him with a ta’zeer punishment to deter him and others like him from committing these sins.
Ibn al-Qayyim said:
Ta’zeer punishments may be prescribed for every sin for which there is no hadd punishment or specific expiation (kafaarah), for sins are of three kinds: those for which there is a hadd punishment but no kafaarah is required; those for which kafaarah is required but there is no hadd punishment; and those for which there is neither a hadd punishment nor kafaarah. The first type includes such crimes as stealing, drinking alcohol, zina and slander. The second includes having intercourse during the day in Ramadaan, or when in ihraam. The third type includes having intercourse with a slave woman who is owned jointly with someone else, kissing a non-mahram woman and being alone with her, entering the public baths without a waist wrapper, eating dead meat, blood and pork, and so on.
I’laam al-Muwaqqa’een, 2/77
The person who has committed any of these actions has to repent to Allaah, for whoever repents Allaah will accept his repentance, and the one who repents is like one who did not sin.
One of the greatest means of expiation for such sins is offering the five daily prayers regularly and on time. The Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, and from one Jumu’ah to the next, and from one Ramadaan to the next, expiates for the sins that come in between, so long as you avoid major sins.” Narrated by Muslim, 1/209
The Muslim has to protect his senses and faculties from everything that is of no benefit to him, let alone whatever is haraam. Allaah says (interpretation of the meaning):
“Verily, the hearing, and the sight, and the heart, of each of those you will be questioned (by Allaah).” [al-Israa’ 17:36]
The Prophet (peace and blessings of Allaah be upon him) said: “Looking is one of the arrows of Shaytaan.” Television is full of men and women who are promiscuous and immoral, and usually is not free from music and all other kinds of haraam things, so in general it is not good to look at it. May Allaah help us.
The Difference Between Seeing and Looking
Looking at the opposite gender in an impermissible way/area is a sin when done intentionally. The Prophet (may Allah bless him and give him peace) advised us to divert our gaze if we see something impermissible and stated that we are not accountable for that first (unintentional) glance. Still, we are accountable if we look again.
The best women are those who do not see the men and who are not seen by the men. - Fatima Zahra (س) Ahkam-un-Nisa, p.219.
Zina (adultery, fornication) does not refer only to penetration, rather there is the zina of the hand, which is touching that which is forbidden, and the zina of the eyes, which is looking at that which is forbidden, even though zina that is committed with the private parts, is the zina which is punishable with the hadd punishment.
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has decreed for every son of Adam his share of zina, which he will inevitably commit. The zina of the eyes is looking, the zina of the tongue is speaking, one may wish and desire, and the private parts confirm that or deny it.”
Narrated by al-Bukhaari, 5889; Muslim, 2657.
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”
[al-Noor 24:30-31]
The sinner should not be deceived into thinking that he will not commit zina and that he will stop at these haraam actions and not go that far, for the Shaytaan will never leave him alone. There is no hadd punishment for these haraam actions, such as kissing etc., because the hadd punishment is only for intercourse (zina), but the judge may punish him with a ta’zeer punishment to deter him and others like him from committing these sins.
Ibn al-Qayyim said:
Ta’zeer punishments may be prescribed for every sin for which there is no hadd punishment or specific expiation (kafaarah), for sins are of three kinds: those for which there is a hadd punishment but no kafaarah is required; those for which kafaarah is required but there is no hadd punishment; and those for which there is neither a hadd punishment nor kafaarah. The first type includes such crimes as stealing, drinking alcohol, zina and slander. The second includes having intercourse during the day in Ramadaan, or when in ihraam. The third type includes having intercourse with a slave woman who is owned jointly with someone else, kissing a non-mahram woman and being alone with her, entering the public baths without a waist wrapper, eating dead meat, blood and pork, and so on.
I’laam al-Muwaqqa’een, 2/77
The person who has committed any of these actions has to repent to Allaah, for whoever repents Allaah will accept his repentance, and the one who repents is like one who did not sin.
One of the greatest means of expiation for such sins is offering the five daily prayers regularly and on time. The Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, and from one Jumu’ah to the next, and from one Ramadaan to the next, expiates for the sins that come in between, so long as you avoid major sins.” Narrated by Muslim, 1/209
The Muslim has to protect his senses and faculties from everything that is of no benefit to him, let alone whatever is haraam. Allaah says (interpretation of the meaning):
“Verily, the hearing, and the sight, and the heart, of each of those you will be questioned (by Allaah).” [al-Israa’ 17:36]
The Prophet (peace and blessings of Allaah be upon him) said: “Looking is one of the arrows of Shaytaan.” Television is full of men and women who are promiscuous and immoral, and usually is not free from music and all other kinds of haraam things, so in general it is not good to look at it. May Allaah help us.
The Difference Between Seeing and Looking
Looking at the opposite gender in an impermissible way/area is a sin when done intentionally. The Prophet (may Allah bless him and give him peace) advised us to divert our gaze if we see something impermissible and stated that we are not accountable for that first (unintentional) glance. Still, we are accountable if we look again.
Thus, unintentional glances and seeing something in our peripheral vision are excused, and everything goes back to one’s intention. For this reason, one should not be overwhelmed with their surroundings, as they are only accountable for looking, not merely seeing.
🚫 A Great Danger 🚫
Shaykh Ṣāliḥ al-Fawzān Hafiẓahullāh mentioned the story of a man who read Bukhārī on his own and he came across the Ḥadeeth:
الحبة السوداء شفاء من كل داء
'Blackseed has cure for every illness.'
However he read الحبة السوداء (blackseed) as الحية السوداء (black snake), thus he went, bought a black snake, slaughtered it, ate it and afterwards died from its poisoning, so had he asked the scholars he would've saved himself,
Hence merely studying without returning to Ahlul-'Ilm (for its understanding) is a great danger so look to how many pretenders of knowledge have killed themselves (due to self-amazement).
● [طرق تعلم العلم ص ١٠]
Shaykh Ṣāliḥ al-Fawzān Hafiẓahullāh mentioned the story of a man who read Bukhārī on his own and he came across the Ḥadeeth:
الحبة السوداء شفاء من كل داء
'Blackseed has cure for every illness.'
However he read الحبة السوداء (blackseed) as الحية السوداء (black snake), thus he went, bought a black snake, slaughtered it, ate it and afterwards died from its poisoning, so had he asked the scholars he would've saved himself,
Hence merely studying without returning to Ahlul-'Ilm (for its understanding) is a great danger so look to how many pretenders of knowledge have killed themselves (due to self-amazement).
● [طرق تعلم العلم ص ١٠]
BE KIND & GENTLE!
The Prophet Muhammad (ﷺ) said:
"Allah is Kind and lenient and likes that one should be kind and lenient in all matters."
📚: Sahih Bukhari 6927
The Prophet Muhammad (ﷺ) said:
"Allah is Gentle and loves gentleness, and He rewards for gentleness what He does not reward for harshness or for anything else."
📚: Sahih Muslim 2593 (6601)
The Messenger of Allah (ﷺ) said:
"Show gentleness, for if gentleness is found in anything, it beautifies it and when it is taken out from anything it damages it."
📚: Sunan Abi Dawud 4808 | Sahih
The Prophet Muhammad (ﷺ) said:
"Whoever was given his share of gentleness, then he has been given a share of good. And whoever has been prevented from his share of gentleness, then he has been prevented from his share of good."
📚: Jami at-Tirmidhi 2013 | Hasan
The Prophet Muhammad (ﷺ) said:
"Whoever is deprived of gentleness is deprived of goodness."
📚: Sunan Ibn Majah 3687 | Sahih
The Prophet Muhammad (ﷺ) said:
"Allah is Kind and lenient and likes that one should be kind and lenient in all matters."
📚: Sahih Bukhari 6927
The Prophet Muhammad (ﷺ) said:
"Allah is Gentle and loves gentleness, and He rewards for gentleness what He does not reward for harshness or for anything else."
📚: Sahih Muslim 2593 (6601)
The Messenger of Allah (ﷺ) said:
"Show gentleness, for if gentleness is found in anything, it beautifies it and when it is taken out from anything it damages it."
📚: Sunan Abi Dawud 4808 | Sahih
The Prophet Muhammad (ﷺ) said:
"Whoever was given his share of gentleness, then he has been given a share of good. And whoever has been prevented from his share of gentleness, then he has been prevented from his share of good."
📚: Jami at-Tirmidhi 2013 | Hasan
The Prophet Muhammad (ﷺ) said:
"Whoever is deprived of gentleness is deprived of goodness."
📚: Sunan Ibn Majah 3687 | Sahih
Jami` at-Tirmidhi 2007
Hudhaifah narrated that the Messenger of Allah said:
“Do not be a people without a will of your own, saying: 'If people treat us well, we will treat them well; and if they do wrong, we will do wrong,' but accustom yourselves to do good if people do good, and do not behave unjustly if they do evil.”
Hudhaifah narrated that the Messenger of Allah said:
“Do not be a people without a will of your own, saying: 'If people treat us well, we will treat them well; and if they do wrong, we will do wrong,' but accustom yourselves to do good if people do good, and do not behave unjustly if they do evil.”
A camel COMPLAINT of MISTREATMENT by its owner.
Imam Ahmad relates that Abdullah Ibn
Ja’afar (R.A.) said: One day the Prophet (ﷺ) asked me to follow him. Whenever he wanted to relieve himself, he preferred either a
hilly area or a garden of date palms. One day, he entered a shelter among the shelters of the Helpers, then all of a sudden, a camel came
towards him, made a rumbling voice and shed
tears. When the Prophet (ﷺ) saw this, he caressed the back of its head and comforted it. In turn, it stopped crying.
He then said, “Who is its owner?”
A young man from the Helpers said: It is mine O Messenger of Allah.
Then the Prophet (ﷺ) said, “Do you not
fear Allah as pertains to this animal that He has placed under your ownership?” It complained that you neglect feeding it and mistreat it.55
A camel TELLS the Prophet (ﷺ) that the
OWNER wants to SLAUGHTER it
Imam Ahmad relates that Ali Ibn Siyaabah
(R.A.) said: I was travelling with the Prophet (ﷺ) and he wanted to answer the call of
nature; he ordered two small date palm to cover him, thereafter, he ordered them to go back to their original positions. Then a camel came towards the Prophet (ﷺ), and put its neck to the earth then made a rumbling sound.
The Prophet (ﷺ) said, “Do you know what the camel says? It claims that the owner wants to slaughter it”. Then he sent for its owner. He (ﷺ) said to him, “Will you grant it to me as a present?”
He said: There is nothing in my ownership more preferable to me than it. He (ﷺ) then said to him, “I advice you to be kind and
cautious”....56
FOOTNOTES:
53 Sahih Muslim The Book of Menstruation Chapter: What one covers himself with while performing Calls of Nature 79
56 Musnad Imam Ahmad Vol. 4 Pg. 172
Imam Ahmad relates that Abdullah Ibn
Ja’afar (R.A.) said: One day the Prophet (ﷺ) asked me to follow him. Whenever he wanted to relieve himself, he preferred either a
hilly area or a garden of date palms. One day, he entered a shelter among the shelters of the Helpers, then all of a sudden, a camel came
towards him, made a rumbling voice and shed
tears. When the Prophet (ﷺ) saw this, he caressed the back of its head and comforted it. In turn, it stopped crying.
He then said, “Who is its owner?”
A young man from the Helpers said: It is mine O Messenger of Allah.
Then the Prophet (ﷺ) said, “Do you not
fear Allah as pertains to this animal that He has placed under your ownership?” It complained that you neglect feeding it and mistreat it.55
A camel TELLS the Prophet (ﷺ) that the
OWNER wants to SLAUGHTER it
Imam Ahmad relates that Ali Ibn Siyaabah
(R.A.) said: I was travelling with the Prophet (ﷺ) and he wanted to answer the call of
nature; he ordered two small date palm to cover him, thereafter, he ordered them to go back to their original positions. Then a camel came towards the Prophet (ﷺ), and put its neck to the earth then made a rumbling sound.
The Prophet (ﷺ) said, “Do you know what the camel says? It claims that the owner wants to slaughter it”. Then he sent for its owner. He (ﷺ) said to him, “Will you grant it to me as a present?”
He said: There is nothing in my ownership more preferable to me than it. He (ﷺ) then said to him, “I advice you to be kind and
cautious”....56
FOOTNOTES:
53 Sahih Muslim The Book of Menstruation Chapter: What one covers himself with while performing Calls of Nature 79
56 Musnad Imam Ahmad Vol. 4 Pg. 172
Old age comes with its own challenges, may Allaah ease the affairs of the aged and make it easy for us to serve them well before we become like them as we hope and pray Allaah prolong our lives upon goodness! Allahumma Aameen
The Messenger of Allāh صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said:
“Do not force your sick to eat and drink. Certainly, Allāh is the One who feeds them and gives them to drink.”
Saheeh al-Jāmi’, 7439 | Shaykh al-Albāni رحمه الله | Saheeh
Silsilat us-Saheehah, 727 | Shaykh al-Albāni رحمه الله | Hasan Li-Shawāhidihi
وعن عطاء بن يسار أن رسول الله صلى الله عليه وسلم قال:
إذا مرض العبدُ بعث اللهُ إليه ملَكينِ فقال : انظُروا ما يقول لعُوَّادِه ؟ فإن هو إذا جاؤوه حمد اللهَ وأثنى عليه ، رَفعا ذلك إلى اللهِ ، وهو أعلمُ ، فيقول : لعبدي عليَّ إن توفَّيتُه أن أُدخِلَه الجنَّةَ وإن أنا شَفيتُه أن أُبدِلَه لحمًا خيرًا من لحمِه ، ودمًا خيرًا من دمِه ، وأن أُكفِّرَ عنه سيِّئاتِه .
صحيح الترغيب والترهيب 3431 | الشيخ الألباني رحمه الله | حسن لغيره
Atā’a ibn Yasār reported the Messenger of Allāh صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said:
“When the servant [of Allāh] becomes sick, Allāh, Allāh appoints two angels to him. They look at what he says to those who visit him. If he praises Allāh and extols Him; when they come to visit him, the Angels raise it up to Allāh and Allāh knows best. Allāh says: ‘If I take my servants life, I will admit him into Paradise. If I cure him, I will replace his flesh with better flesh and his blood with better blood and I will expiate his evil deeds.’”
Saheeh Targheeb wat-Tarheeb, 3431 | Shaykh al-Albāni رحمه الله | Hasan li-Ghayrihi
“Do not force your sick to eat and drink. Certainly, Allāh is the One who feeds them and gives them to drink.”
Saheeh al-Jāmi’, 7439 | Shaykh al-Albāni رحمه الله | Saheeh
Silsilat us-Saheehah, 727 | Shaykh al-Albāni رحمه الله | Hasan Li-Shawāhidihi
وعن عطاء بن يسار أن رسول الله صلى الله عليه وسلم قال:
إذا مرض العبدُ بعث اللهُ إليه ملَكينِ فقال : انظُروا ما يقول لعُوَّادِه ؟ فإن هو إذا جاؤوه حمد اللهَ وأثنى عليه ، رَفعا ذلك إلى اللهِ ، وهو أعلمُ ، فيقول : لعبدي عليَّ إن توفَّيتُه أن أُدخِلَه الجنَّةَ وإن أنا شَفيتُه أن أُبدِلَه لحمًا خيرًا من لحمِه ، ودمًا خيرًا من دمِه ، وأن أُكفِّرَ عنه سيِّئاتِه .
صحيح الترغيب والترهيب 3431 | الشيخ الألباني رحمه الله | حسن لغيره
Atā’a ibn Yasār reported the Messenger of Allāh صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said:
“When the servant [of Allāh] becomes sick, Allāh, Allāh appoints two angels to him. They look at what he says to those who visit him. If he praises Allāh and extols Him; when they come to visit him, the Angels raise it up to Allāh and Allāh knows best. Allāh says: ‘If I take my servants life, I will admit him into Paradise. If I cure him, I will replace his flesh with better flesh and his blood with better blood and I will expiate his evil deeds.’”
Saheeh Targheeb wat-Tarheeb, 3431 | Shaykh al-Albāni رحمه الله | Hasan li-Ghayrihi
Do Not Grieve Over The Past
Shaykh AbduRahmaan As-Sa'adi [رحمه الله] said:
❝Do not grieve over past matters which have not been destined, from ill health, or loss of wealth or a worldly matter, etc.
Your concern should be with rectification of actions on the day.
Since a person is living in the moment. He should not be saddened for what has passed. Also he should not research into the future where that research would not be of any benefit.
It is upon you to be truthful, fulfill your contracts, keep to one's promises and justice in all dealings.
Fulfilling rights completely and perfectly with a tranquil soul and with truthful pure Eemaan.
Busy yourself with your own mistakes and your matters, rather than the mistakes of the people and their matters.
Deal with everyone according to their situation and condition, whether he is a senior, or youngster, male or female, a leader or a follower.
Be gentle and merciful to everyone even animals and livestock, since indeed Allaah is merciful to his merciful worshippers.
Be balanced in all your matters, and open up your mind to every religious and worldly benefit.❞
[Majmoo Mualifaat As-Saadi, (21/258) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Shaykh AbduRahmaan As-Sa'adi [رحمه الله] said:
❝Do not grieve over past matters which have not been destined, from ill health, or loss of wealth or a worldly matter, etc.
Your concern should be with rectification of actions on the day.
Since a person is living in the moment. He should not be saddened for what has passed. Also he should not research into the future where that research would not be of any benefit.
It is upon you to be truthful, fulfill your contracts, keep to one's promises and justice in all dealings.
Fulfilling rights completely and perfectly with a tranquil soul and with truthful pure Eemaan.
Busy yourself with your own mistakes and your matters, rather than the mistakes of the people and their matters.
Deal with everyone according to their situation and condition, whether he is a senior, or youngster, male or female, a leader or a follower.
Be gentle and merciful to everyone even animals and livestock, since indeed Allaah is merciful to his merciful worshippers.
Be balanced in all your matters, and open up your mind to every religious and worldly benefit.❞
[Majmoo Mualifaat As-Saadi, (21/258) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
If you have time after the sunrise up until before Dhuhr, pray this
Abu Dharr narrated that the Messenger of Allāh said:
“In the morning charity is due from every joint of your body. Every tasbeeh (saying glory be to Allāh) is charity. Every tahmeed (saying all praise is due to Allāh) is charity. Every tahleelah (saying none has the right to be worshipped except Allāh) is charity. Every takbeerah (saying Allāh is the Greatest) is charity. Enjoining the good is charity. Forbidding the evil is charity; and performing
two rak’āt of Duha suffices all of this."
Muslim 720
Shaykh Ibn ‘Uthaymin defined it as being from a quarter of an hour after the sun has risen until ten minutes before Zhur prayer. (Al-Sharh al-Mumti’, 4/122)
وقدّره الشيخ ابن عثيمين بأنه بعد شروق الشمس بربع ساعة إلى قبيل صلاة الظهر بعشر دقائق. (الشرح الممتع 4 / 122
#forgotten_sunnah #Duha #salah #islam
#إسلام #صلاة #dhikr
Abu Dharr narrated that the Messenger of Allāh said:
“In the morning charity is due from every joint of your body. Every tasbeeh (saying glory be to Allāh) is charity. Every tahmeed (saying all praise is due to Allāh) is charity. Every tahleelah (saying none has the right to be worshipped except Allāh) is charity. Every takbeerah (saying Allāh is the Greatest) is charity. Enjoining the good is charity. Forbidding the evil is charity; and performing
two rak’āt of Duha suffices all of this."
Muslim 720
Shaykh Ibn ‘Uthaymin defined it as being from a quarter of an hour after the sun has risen until ten minutes before Zhur prayer. (Al-Sharh al-Mumti’, 4/122)
وقدّره الشيخ ابن عثيمين بأنه بعد شروق الشمس بربع ساعة إلى قبيل صلاة الظهر بعشر دقائق. (الشرح الممتع 4 / 122
#forgotten_sunnah #Duha #salah #islam
#إسلام #صلاة #dhikr
❝A friend cannot be considered a friend until he is tested on 3 occasions: Time of need, behind your back, & after your death.❞
― Ali ibn Abi Talib (RA)
― Ali ibn Abi Talib (RA)
The Salaf on speaking negatively about a Muslim
Sufyan bin Hussain said: I mentioned a (muslim) man negatively in the presence of Iyas bin Muawiyah (Taabi'i, Judge of Basra), so he looked me in the face & said: "Did you join the fight against the Romans?" I said: No, then he said: "the Sindhis, Indians & Turks (mongols)?" I said no.
He replied: "the Sindhis, Indians & Turks are safe from you but your Muslim brother is not safe from you?!" After that moment, I never did that again.
{Al-Bidayah Wan-Nihayah by Ibn Kathir (13/121)
Sufyan bin Hussain said: I mentioned a (muslim) man negatively in the presence of Iyas bin Muawiyah (Taabi'i, Judge of Basra), so he looked me in the face & said: "Did you join the fight against the Romans?" I said: No, then he said: "the Sindhis, Indians & Turks (mongols)?" I said no.
He replied: "the Sindhis, Indians & Turks are safe from you but your Muslim brother is not safe from you?!" After that moment, I never did that again.
{Al-Bidayah Wan-Nihayah by Ibn Kathir (13/121)
Don't let your heart be like a Sponge ...
Imam Ibn Taymiyah once advised his student Ibn al-Qayyim as follows:
لا تجعَلْ قَلْبَك للإيراداتِ والشُّبُهاتِ مِثلَ السفِنْجة، فيتشَرَّبَها
فإذا أَشرَبْتَ قَلْبَك كلَّ شُبهةٍ تمُرُّ عليها، صار مَقرًّا للشُّبُهاتِ
'𝘋𝘰 𝘯𝘰𝘵 𝘭𝘦𝘵 𝘺𝘰𝘶𝘳 𝘩𝘦𝘢𝘳𝘵 𝘣𝘦 𝘭𝘪𝘬𝘦 𝘢 𝘴𝘱𝘰𝘯𝘨𝘦 𝘧𝘰𝘳 𝘢𝘭𝘭 𝘵𝘩𝘦 𝘥𝘰𝘶𝘣𝘵𝘴 𝘵𝘩𝘢𝘵 𝘱𝘢𝘴𝘴 𝘣𝘺 𝘪𝘵, 𝘴𝘶𝘤𝘩 𝘵𝘩𝘢𝘵 𝘪𝘵 𝘢𝘣𝘴𝘰𝘳𝘣𝘴 𝘵𝘩𝘦𝘮 𝘢𝘭𝘭 𝘶𝘱.
𝘐𝘧 𝘺𝘰𝘶 𝘭𝘦𝘵 𝘺𝘰𝘶𝘳 𝘩𝘦𝘢𝘳𝘵 𝘥𝘳𝘪𝘯𝘬 𝘦𝘷𝘦𝘳𝘺 𝘥𝘰𝘶𝘣𝘵 𝘵𝘩𝘢𝘵 𝘱𝘢𝘴𝘴𝘦𝘴 𝘣𝘺 𝘺𝘰𝘶, 𝘪𝘵 𝘸𝘪𝘭𝘭 𝘣𝘦𝘤𝘰𝘮𝘦 𝘢 𝘳𝘦𝘴𝘵𝘪𝘯𝘨 𝘱𝘭𝘢𝘤𝘦 𝘧𝘰𝘳 𝘥𝘰𝘶𝘣𝘵𝘴.'
['Miftaah Dar as-Sa'aadah', 1/443].
Instead, he told him to make his heart like a solid object, so the doubts which pour down on it like rain, they pass over it, and don't settle in it.
This advise is very helpful, especially in our times:
I've seen many youth go on anti-islamic websites, or anit-Sunnah websites, absorb all that nonsense and then come to scholars with hundreds of questions.
By then, the damage is already done. It is easier to learn, than to un-learn. They first put rubbish in their heads and then come for the clean-up. Stop putting rubbish in your head in the first place.
Take knowledge from the right sources, strengthen your foundations - then these doubts they cast, will pass over your heart like rain-water on rocks, without settling in.
Imam Ibn Taymiyah once advised his student Ibn al-Qayyim as follows:
لا تجعَلْ قَلْبَك للإيراداتِ والشُّبُهاتِ مِثلَ السفِنْجة، فيتشَرَّبَها
فإذا أَشرَبْتَ قَلْبَك كلَّ شُبهةٍ تمُرُّ عليها، صار مَقرًّا للشُّبُهاتِ
'𝘋𝘰 𝘯𝘰𝘵 𝘭𝘦𝘵 𝘺𝘰𝘶𝘳 𝘩𝘦𝘢𝘳𝘵 𝘣𝘦 𝘭𝘪𝘬𝘦 𝘢 𝘴𝘱𝘰𝘯𝘨𝘦 𝘧𝘰𝘳 𝘢𝘭𝘭 𝘵𝘩𝘦 𝘥𝘰𝘶𝘣𝘵𝘴 𝘵𝘩𝘢𝘵 𝘱𝘢𝘴𝘴 𝘣𝘺 𝘪𝘵, 𝘴𝘶𝘤𝘩 𝘵𝘩𝘢𝘵 𝘪𝘵 𝘢𝘣𝘴𝘰𝘳𝘣𝘴 𝘵𝘩𝘦𝘮 𝘢𝘭𝘭 𝘶𝘱.
𝘐𝘧 𝘺𝘰𝘶 𝘭𝘦𝘵 𝘺𝘰𝘶𝘳 𝘩𝘦𝘢𝘳𝘵 𝘥𝘳𝘪𝘯𝘬 𝘦𝘷𝘦𝘳𝘺 𝘥𝘰𝘶𝘣𝘵 𝘵𝘩𝘢𝘵 𝘱𝘢𝘴𝘴𝘦𝘴 𝘣𝘺 𝘺𝘰𝘶, 𝘪𝘵 𝘸𝘪𝘭𝘭 𝘣𝘦𝘤𝘰𝘮𝘦 𝘢 𝘳𝘦𝘴𝘵𝘪𝘯𝘨 𝘱𝘭𝘢𝘤𝘦 𝘧𝘰𝘳 𝘥𝘰𝘶𝘣𝘵𝘴.'
['Miftaah Dar as-Sa'aadah', 1/443].
Instead, he told him to make his heart like a solid object, so the doubts which pour down on it like rain, they pass over it, and don't settle in it.
This advise is very helpful, especially in our times:
I've seen many youth go on anti-islamic websites, or anit-Sunnah websites, absorb all that nonsense and then come to scholars with hundreds of questions.
By then, the damage is already done. It is easier to learn, than to un-learn. They first put rubbish in their heads and then come for the clean-up. Stop putting rubbish in your head in the first place.
Take knowledge from the right sources, strengthen your foundations - then these doubts they cast, will pass over your heart like rain-water on rocks, without settling in.
Who took care of you when you were in your mother's womb? Allah.
Even if people abandon you, you can survive while trusting Allah.
Even if people abandon you, you can survive while trusting Allah.
Pay attention to people's behaviour and speech before you entrust them with anything personal.
❝No one belittles or mocks his brother for falling into a sin except that he falls into the same. If news reaches you that a person has erred, then say to yourself: May Allah forgive him and me.❞
- Ibn Al-Qayyim رحمه الله
● You judged a couple without children and your children grew up to be a test for you.
- Their time came and they were blessed with children.
● You judged an unmarried sister and your marriage soon became filled with hardships and struggles.
- Her time came she got married late but with the best man for her.
● You judged someone without a job and lost all your savings in next few years.
- She struggled for a few years and then landed her dream job.
● You judged someone for not wearing hijaab and some of your darkest secrets got revealed publicly.
- She is now a hijabi that inspires others to be modest.
Check your heart for none with an atom of Pride shall enter Paradise.
📚 Abdullah ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said, “No one who has the weight of a seed of arrogance in his heart will enter Paradise.” A man said, “But a man likes to have nice clothes and nice shoes.” The Prophet said, “Verily, Allah is beautiful and He loves beauty. Arrogance is to disregard the truth and to look down upon people.”
[Sahih Muslim]
❝If a person shames or mocks his brother for a fault, perhaps Allāh will have mercy upon him and cure him, and then afterwards afflict the mocker with that fault.❞
- Sh. Ibn al-'Uthaymeen Raḥimahullāh
● [شرح رياض الصالحين ٦/٢٦٣]
❝If you speak ill of people, if you mock people, then Allah will test you with the same thing.❞
- Shaykh Muhammad al-Yaqoubi
Some of them repent and turn back to their Lord, or else the punishment (hadd) is carried out on them. So it is not permissible to criticize them because their souls have been purified by their repentance or the punishment.
📚 The Prophet ﷺ said: “The one who repents from sin is like one who has never sinned.”
[Sunan Ibn Maajah]
It may be that what he meant is that your criticizing your brother for his sin is an even greater sin than his, because it means that you feel pride in your obedience and you are praising yourself for that, and claiming to be free from sin, whereas your brother has fallen into sin.
But it may be that his feeling humble because of his sin and what has happened to him, such as his feeling humble and submissive, thinking less of himself, ridding himself of pious pretensions, arrogance and self-admiration, standing before Allah with his head bowed, his gaze lowered and his heart broken, it may be that all of that is better for him than your feeling proud of your obedience, thinking that you are doing much good, believing that by doing so you are important, and reminding Allah and mankind of that.
❝The groaning of the sinners is more beloved to Allah than the tasbeeh of the conceited. A sin that leads to humility is more beloved to Him than an act of obedience which fills a person with conceit.❞
- Ibn Al Qayyim رحمه الله
🤲 May Allah keep us humble and focused on our faults - Ameen!
- Ibn Al-Qayyim رحمه الله
● You judged a couple without children and your children grew up to be a test for you.
- Their time came and they were blessed with children.
● You judged an unmarried sister and your marriage soon became filled with hardships and struggles.
- Her time came she got married late but with the best man for her.
● You judged someone without a job and lost all your savings in next few years.
- She struggled for a few years and then landed her dream job.
● You judged someone for not wearing hijaab and some of your darkest secrets got revealed publicly.
- She is now a hijabi that inspires others to be modest.
Check your heart for none with an atom of Pride shall enter Paradise.
📚 Abdullah ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said, “No one who has the weight of a seed of arrogance in his heart will enter Paradise.” A man said, “But a man likes to have nice clothes and nice shoes.” The Prophet said, “Verily, Allah is beautiful and He loves beauty. Arrogance is to disregard the truth and to look down upon people.”
[Sahih Muslim]
❝If a person shames or mocks his brother for a fault, perhaps Allāh will have mercy upon him and cure him, and then afterwards afflict the mocker with that fault.❞
- Sh. Ibn al-'Uthaymeen Raḥimahullāh
● [شرح رياض الصالحين ٦/٢٦٣]
❝If you speak ill of people, if you mock people, then Allah will test you with the same thing.❞
- Shaykh Muhammad al-Yaqoubi
Some of them repent and turn back to their Lord, or else the punishment (hadd) is carried out on them. So it is not permissible to criticize them because their souls have been purified by their repentance or the punishment.
📚 The Prophet ﷺ said: “The one who repents from sin is like one who has never sinned.”
[Sunan Ibn Maajah]
It may be that what he meant is that your criticizing your brother for his sin is an even greater sin than his, because it means that you feel pride in your obedience and you are praising yourself for that, and claiming to be free from sin, whereas your brother has fallen into sin.
But it may be that his feeling humble because of his sin and what has happened to him, such as his feeling humble and submissive, thinking less of himself, ridding himself of pious pretensions, arrogance and self-admiration, standing before Allah with his head bowed, his gaze lowered and his heart broken, it may be that all of that is better for him than your feeling proud of your obedience, thinking that you are doing much good, believing that by doing so you are important, and reminding Allah and mankind of that.
❝The groaning of the sinners is more beloved to Allah than the tasbeeh of the conceited. A sin that leads to humility is more beloved to Him than an act of obedience which fills a person with conceit.❞
- Ibn Al Qayyim رحمه الله
🤲 May Allah keep us humble and focused on our faults - Ameen!
Ibn Al-Qayyim’s Illustrations of Leaving Something Sincerely for the Sake of Allaah – & How it is Done Correctly
“The basis of this chapter and its principle is:
That whoever leaves off something for the sake of Allaah; then Allaah will replace that with something better.
Just as Yusuf – as-Siddeeq (‘alaihis salaam) left the wife of ‘Azeez for the sake of Allaah and chose the prison over fornication.
Thus Allaah exchanged it by: empowering him upon the earth – to engage and take charge therein – as and how he liked.
https://www.wrightstreetmosque.com/ibn-al-qayyims-illustrations-of-leaving-something-sincerely-for-the-sake-of-allaah-how-it-is-done-correctly/
“The basis of this chapter and its principle is:
That whoever leaves off something for the sake of Allaah; then Allaah will replace that with something better.
Just as Yusuf – as-Siddeeq (‘alaihis salaam) left the wife of ‘Azeez for the sake of Allaah and chose the prison over fornication.
Thus Allaah exchanged it by: empowering him upon the earth – to engage and take charge therein – as and how he liked.
https://www.wrightstreetmosque.com/ibn-al-qayyims-illustrations-of-leaving-something-sincerely-for-the-sake-of-allaah-how-it-is-done-correctly/
The Salafi Masjid
Ibn Al-Qayyim’s Illustrations of Leaving Something Sincerely for the Sake of Allaah – & How it is Done Correctly
الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين، أما بعد Ibn al-Qayyim (rahimahullaah) said: “The basis of this chapter and its principle is: That whoever leave…
Nawwaas Ibn Sam’aan (may Allah be pleased with him) reported: I asked the Messenger of Allah (peace and blessings be on him) about virtue and sin and he said:
“Virtue is noble behavior, and sin is that which creates doubt
and you do not like people to know about it. ” [Reported by
Muslim]
Shaykh Saalih Uthaymeen (May Allah have mercy on him) explains this hadith as:
Regarding good behavior, we stated that it is a quality that, if someone actualizes it, would undoubtedly gain a lot of benefits.
The term "virtue" has a lot of positive connotations.
As for the term "sin," the Prophet defined it as "something which raises doubt and you do not want people to know about it."
This implies that the act of wrongdoing disturbs a person and leaves them feeling uncertain, unsure, and wavering.
Therefore, the narration is speaking directly to an honest, devout person. This is not the case for immoral sinners, as they lack a conscience and don't feel guilty about their actions. He gives little thought, if any thought, to what others would think or say about him if they witness him openly disobeying Allah.
The person's evil deed seems just to him, and he is cheered by such filthy and wicked deeds. People who engage in Riba (usury or interest), adultery, and prostitution, for example, appear quite glad and delighted in carrying out these abhorrent bad deeds. You can see this in the heart of a frequent drinker who is extremely happy when consuming alcohol.
Additionally, they enjoy visiting immoral, sinful countries, and when they return, they loudly boast about having engaged in fornication and other similar behaviors consuming alcohol and other drugs, and Allah is your refuge is sought!
Paraphrased from The Explanation of the Chapters on KNOWLEDGE, Righteousness & Good manners
From the Classical Collection of hadith
Riyaadh As-Saaliheen by Imam An-Nawawi
As explained by the Esteemed Shaykh, and Reviver of the Sunnah, Shaykh Muhammad Ibn Saalih Uthaymeen, Page 157-158
“Virtue is noble behavior, and sin is that which creates doubt
and you do not like people to know about it. ” [Reported by
Muslim]
Shaykh Saalih Uthaymeen (May Allah have mercy on him) explains this hadith as:
Regarding good behavior, we stated that it is a quality that, if someone actualizes it, would undoubtedly gain a lot of benefits.
The term "virtue" has a lot of positive connotations.
As for the term "sin," the Prophet defined it as "something which raises doubt and you do not want people to know about it."
This implies that the act of wrongdoing disturbs a person and leaves them feeling uncertain, unsure, and wavering.
Therefore, the narration is speaking directly to an honest, devout person. This is not the case for immoral sinners, as they lack a conscience and don't feel guilty about their actions. He gives little thought, if any thought, to what others would think or say about him if they witness him openly disobeying Allah.
The person's evil deed seems just to him, and he is cheered by such filthy and wicked deeds. People who engage in Riba (usury or interest), adultery, and prostitution, for example, appear quite glad and delighted in carrying out these abhorrent bad deeds. You can see this in the heart of a frequent drinker who is extremely happy when consuming alcohol.
Additionally, they enjoy visiting immoral, sinful countries, and when they return, they loudly boast about having engaged in fornication and other similar behaviors consuming alcohol and other drugs, and Allah is your refuge is sought!
Paraphrased from The Explanation of the Chapters on KNOWLEDGE, Righteousness & Good manners
From the Classical Collection of hadith
Riyaadh As-Saaliheen by Imam An-Nawawi
As explained by the Esteemed Shaykh, and Reviver of the Sunnah, Shaykh Muhammad Ibn Saalih Uthaymeen, Page 157-158