It is better for whoever passes by a graveyard wall to greet the deceased
Q: If a Muslim passes by the fence of a graveyard or sees graves, should he greet the deceased?
A: It is better to salute the dead even if one is passing by them, but visiting them intentionally is better.
[Majmoo ’al-Fataawa Ibn Baaz, Vol.:13 pg. 333]
Q: If a Muslim passes by the fence of a graveyard or sees graves, should he greet the deceased?
A: It is better to salute the dead even if one is passing by them, but visiting them intentionally is better.
[Majmoo ’al-Fataawa Ibn Baaz, Vol.:13 pg. 333]
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Blame yourself!
Shaykh al-Islam Ibn Taymiyyah (رحمه الله):
*When you see the servant talking about the people when they’ve hurt him whilst he doesn’t return the blame back to himself and seek forgiveness (from Allaah), then know that his calamity is a true calamity.*
*However when he repents, seeks forgiveness and says “this is due to my sins” then this matter (of being hurt by people) will become a blessing for him!*
Source: Jam’i al-Masaa’il (p. 169)
Shaykh al-Islam Ibn Taymiyyah (رحمه الله):
*When you see the servant talking about the people when they’ve hurt him whilst he doesn’t return the blame back to himself and seek forgiveness (from Allaah), then know that his calamity is a true calamity.*
*However when he repents, seeks forgiveness and says “this is due to my sins” then this matter (of being hurt by people) will become a blessing for him!*
Source: Jam’i al-Masaa’il (p. 169)
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Reciting the Qur'ān like a Song
It is reported that a person recited in a melodious [1] way in front of Al-A’mash. He said:
A man once recited in front of Anas [ibn Mālik – Allāh be pleased with him] in this manner and he detested it.
Abū Bakr Al-Khallāl, Al-Amr bil-Ma’rūf wa Al-Nahī ‘an Al-Munkar, p110.
It is reported that Sālim [b. ‘Abdillāh b. ‘Umar b. Al-Khattāb] – Allāh have mercy on him – was asked to listen to someone leading the prayer. When he heard the recitation he turned back exclaiming:
Singing! Singing!
Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn article 183.
It is reported that there was a man who used to lead the prayer in Al-Madīnah. One night, he became euphoric (got carried away by emotion). [2] Al-Qāsim b. Muḥammad recited:
وَإِنَّهُ لَكِتَابٌ عَزِيزٌ (41) لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (42)
Qur'ān Sūrah Fuṣṣilat: 41,42
Verily it is a mighty and noble Book. Falsehood does not approach it, neither before it nor behind. It is a revelation from the Most Wise, Most Praiseworthy. [Al-Quran, Fussilat: 41, 42]
And he detested [the behavior of the reciter].
Ibid. article 184.
It is reported that Al-Fuḍayl b. ‘Ayyāḍ – Allāh have mercy on him – was asked about reciting the Qurān with melodies, [1] to which he replied:
This is something they took from singing.
Ibid. article 182
Ibn Dāwūd [‘Abdullāh b. Dāwūd b. ‘Āmir Al-Khuraybī] – Allāh have mercy on him – was once asked by Bishr b. Al-Ḥārith:
If I pass by a man reciting, should I sit and listen? He asked, “Does he become euphoric [2] (because of emotional recitation)?” Bishr replied, “Yes.” Ibn Dāwūd said, “He has shown his bid’ah, do not sit with him.”
Ibid article 186.
Ḥanbal reports:
Abū ‘Abdillāh (Imām Aḥmad) used to detest this innovated recitation which is called Al-Alḥān (melodious, musical recitation).
Ibid. article 187.
And it is reported that Imām Aḥmad said:
“This innovated recitation which is called Al-Alḥān, I detest it.” He was very strict against it. He said, “I believe it resembles singing, and the Qur'ān is to be preserved from this.”
Ibid. article 188.
There are numerous narrations from Imām Aḥmad about this, amongst them:
When asked about it once he said:
It is something innovated. But [to recite in a beautiful voice is fine] if it is naturally his voice, as was Abū Mūsā [Al-Ash’arī – Allāh be pleased with him].
When asked about reciting with alḥān another time, he replied:
No. [It is allowed] if that is his natural voice, like the voice of Abū Mūsā. As for learning how to recite like this, then no.
He was asked about recitation with melodies and harmonies, to which he replied:
“It is a bid’ah.” It was said to him, ‘They gather to listen to it.” He said, “Allāhul-musta’ān (‘Allāh is the one whose aid is sought’; a statement of sorrow and disapproval.)”
Also, he said:
It is a bid’ah, not to be listened to.
‘Abdullāh b. Yazīd Al-‘Anbarī reports:
A man once asked Aḥmad b. Ḥanbal:
“What do you say about reciting with alḥān?” Abu ‘Abdillāh said, “What is your name?” The man replied, “Muḥammad.” Imām Aḥmad said, “So would you like to be called Mooḥammad?”
Al-Khallāl, op. cit., p99+.
Imām Mālik – Allāh have mercy on him – said:
I do not like reciting in melodies, neither in Ramaḍān nor at other times, because it resembles singing, and it causes the Qur'ān to be laughed at. It is said ‘this person is a better reciter than that person (the Qur'ān becomes the subject of rivalry and entertainment).
It has reached me that the slave-girls are taught to recite like this as they are taught how to sing. Do you think this was the way Allāh’s Messenger – peace and blessings be upon him – used to recite?
Al-Qayrawānī, Kitāb Al-Jāmi’ p166.
[1] Arabic: Alḥān. This refers to reciting in a melodious, song-like tone. See notes.
[2] Arabic: Al-ṭarb. This refers to a state of emotional intensity which may bring about physical expression. See notes.
Notes
After relating some of these traditions, Ibn Al-Jawzī states:
It is reported that a person recited in a melodious [1] way in front of Al-A’mash. He said:
A man once recited in front of Anas [ibn Mālik – Allāh be pleased with him] in this manner and he detested it.
Abū Bakr Al-Khallāl, Al-Amr bil-Ma’rūf wa Al-Nahī ‘an Al-Munkar, p110.
It is reported that Sālim [b. ‘Abdillāh b. ‘Umar b. Al-Khattāb] – Allāh have mercy on him – was asked to listen to someone leading the prayer. When he heard the recitation he turned back exclaiming:
Singing! Singing!
Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn article 183.
It is reported that there was a man who used to lead the prayer in Al-Madīnah. One night, he became euphoric (got carried away by emotion). [2] Al-Qāsim b. Muḥammad recited:
وَإِنَّهُ لَكِتَابٌ عَزِيزٌ (41) لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (42)
Qur'ān Sūrah Fuṣṣilat: 41,42
Verily it is a mighty and noble Book. Falsehood does not approach it, neither before it nor behind. It is a revelation from the Most Wise, Most Praiseworthy. [Al-Quran, Fussilat: 41, 42]
And he detested [the behavior of the reciter].
Ibid. article 184.
It is reported that Al-Fuḍayl b. ‘Ayyāḍ – Allāh have mercy on him – was asked about reciting the Qurān with melodies, [1] to which he replied:
This is something they took from singing.
Ibid. article 182
Ibn Dāwūd [‘Abdullāh b. Dāwūd b. ‘Āmir Al-Khuraybī] – Allāh have mercy on him – was once asked by Bishr b. Al-Ḥārith:
If I pass by a man reciting, should I sit and listen? He asked, “Does he become euphoric [2] (because of emotional recitation)?” Bishr replied, “Yes.” Ibn Dāwūd said, “He has shown his bid’ah, do not sit with him.”
Ibid article 186.
Ḥanbal reports:
Abū ‘Abdillāh (Imām Aḥmad) used to detest this innovated recitation which is called Al-Alḥān (melodious, musical recitation).
Ibid. article 187.
And it is reported that Imām Aḥmad said:
“This innovated recitation which is called Al-Alḥān, I detest it.” He was very strict against it. He said, “I believe it resembles singing, and the Qur'ān is to be preserved from this.”
Ibid. article 188.
There are numerous narrations from Imām Aḥmad about this, amongst them:
When asked about it once he said:
It is something innovated. But [to recite in a beautiful voice is fine] if it is naturally his voice, as was Abū Mūsā [Al-Ash’arī – Allāh be pleased with him].
When asked about reciting with alḥān another time, he replied:
No. [It is allowed] if that is his natural voice, like the voice of Abū Mūsā. As for learning how to recite like this, then no.
He was asked about recitation with melodies and harmonies, to which he replied:
“It is a bid’ah.” It was said to him, ‘They gather to listen to it.” He said, “Allāhul-musta’ān (‘Allāh is the one whose aid is sought’; a statement of sorrow and disapproval.)”
Also, he said:
It is a bid’ah, not to be listened to.
‘Abdullāh b. Yazīd Al-‘Anbarī reports:
A man once asked Aḥmad b. Ḥanbal:
“What do you say about reciting with alḥān?” Abu ‘Abdillāh said, “What is your name?” The man replied, “Muḥammad.” Imām Aḥmad said, “So would you like to be called Mooḥammad?”
Al-Khallāl, op. cit., p99+.
Imām Mālik – Allāh have mercy on him – said:
I do not like reciting in melodies, neither in Ramaḍān nor at other times, because it resembles singing, and it causes the Qur'ān to be laughed at. It is said ‘this person is a better reciter than that person (the Qur'ān becomes the subject of rivalry and entertainment).
It has reached me that the slave-girls are taught to recite like this as they are taught how to sing. Do you think this was the way Allāh’s Messenger – peace and blessings be upon him – used to recite?
Al-Qayrawānī, Kitāb Al-Jāmi’ p166.
[1] Arabic: Alḥān. This refers to reciting in a melodious, song-like tone. See notes.
[2] Arabic: Al-ṭarb. This refers to a state of emotional intensity which may bring about physical expression. See notes.
Notes
After relating some of these traditions, Ibn Al-Jawzī states:
The Messenger of Allāh صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said:
“They [cats] are not nājis, they are among those who go around among you [i.e. they are like children, servants who are with people in their homes].”
TN: Tawwāfeen wat-Tawwāfāt refers to children, servants, etc.
Saheeh al-Jāmi’ 2437 | Shaykh al-Albāni رحمه الله | Saheeh
Translation: Authentic Quotes
Translation: Authentic Quotes
“They [cats] are not nājis, they are among those who go around among you [i.e. they are like children, servants who are with people in their homes].”
TN: Tawwāfeen wat-Tawwāfāt refers to children, servants, etc.
Saheeh al-Jāmi’ 2437 | Shaykh al-Albāni رحمه الله | Saheeh
Translation: Authentic Quotes
Translation: Authentic Quotes
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The correct meaning of pure true love is explained by Al-Allāmah Ash-Shaykh Ibn Taymiyyah (رحمه الله)
He said: Any type of love in any relationship, especially for marriage, in a marital relationship, if the love is not for (the sake of Allāh) then it's falsehood. It is falsehood.
The habit of a person is not love. Instant physical attraction or infatuation is not love. Love at first sight is not true love. True love is only for the sake of Allāh and it takes time to build, years to build. If you don't hate a person for his shirk, innovations, major sins, major transgressions, and involvement in witchcraft, then you don't really love Allāh, this is not eemān. If the heart loves Allāh alone and is sincerely devoted to Him, it will not even think of loving anyone who rebels against the laws of Allāh. This is only because of lack of love for Allāh and lack of eemān. Thus, Prophet Yoosuf عليه السلام loved Allāh and was sincerely devoted to Him, and he did not fall into the trap of worldly love of falsehood.
When you love someone for the sake of Allāh, it is Allāh who you truly love. So whenever you remember that person in your heart and soul, you are reminded of your true love (Allāh) and this automatically increases your love for that person. Every son of Adam عليه السلام commits sins, and the best of those who commit sins are those who sincerely repent. In another place Ibn Taymiyyah explains that when you love someone for a specific reason, (what they do for you, what they give you in materialism, how they make you feel, etc) you don't really love them, you love that thing they offer, and once that thing is gone, so is your love. How can this be true love? Love and hate should only be for the sake of Allāh. True love for Allāh is only when you marry a person for the sake of Allāh or hate and divorce a person for the sake of Allāh. The seven groups of people who will be shaded on the Day of Judgement, one group will consist of people who loved one another purely for the sake of Allāh. [Majmū' Al-Fatāwā 10/213]
Imaam Ahmad (رحمه الله) was asked: "What does it mean to love for the sake of Allāh سبحانه وتعالى?
He replied: “It is when you do not love someone for any worldly gains.”
[Tabaqāt Al-Hanābaliah 57/1]
He said: Any type of love in any relationship, especially for marriage, in a marital relationship, if the love is not for (the sake of Allāh) then it's falsehood. It is falsehood.
The habit of a person is not love. Instant physical attraction or infatuation is not love. Love at first sight is not true love. True love is only for the sake of Allāh and it takes time to build, years to build. If you don't hate a person for his shirk, innovations, major sins, major transgressions, and involvement in witchcraft, then you don't really love Allāh, this is not eemān. If the heart loves Allāh alone and is sincerely devoted to Him, it will not even think of loving anyone who rebels against the laws of Allāh. This is only because of lack of love for Allāh and lack of eemān. Thus, Prophet Yoosuf عليه السلام loved Allāh and was sincerely devoted to Him, and he did not fall into the trap of worldly love of falsehood.
When you love someone for the sake of Allāh, it is Allāh who you truly love. So whenever you remember that person in your heart and soul, you are reminded of your true love (Allāh) and this automatically increases your love for that person. Every son of Adam عليه السلام commits sins, and the best of those who commit sins are those who sincerely repent. In another place Ibn Taymiyyah explains that when you love someone for a specific reason, (what they do for you, what they give you in materialism, how they make you feel, etc) you don't really love them, you love that thing they offer, and once that thing is gone, so is your love. How can this be true love? Love and hate should only be for the sake of Allāh. True love for Allāh is only when you marry a person for the sake of Allāh or hate and divorce a person for the sake of Allāh. The seven groups of people who will be shaded on the Day of Judgement, one group will consist of people who loved one another purely for the sake of Allāh. [Majmū' Al-Fatāwā 10/213]
Imaam Ahmad (رحمه الله) was asked: "What does it mean to love for the sake of Allāh سبحانه وتعالى?
He replied: “It is when you do not love someone for any worldly gains.”
[Tabaqāt Al-Hanābaliah 57/1]
How to respond to insults?
The Messenger of Allah(ﷺ) said to Jaabir Al-Juhani: "Fear Allaah, and if someone insults you and blames you for a bad quality which you do not possess, then do not respond by blaming him for a bad quality which he possesses; simply leave him and the evil consequence will be on him."
(Saheeh Al-Jaami')
The Messenger of Allah(ﷺ) said to Jaabir Al-Juhani: "Fear Allaah, and if someone insults you and blames you for a bad quality which you do not possess, then do not respond by blaming him for a bad quality which he possesses; simply leave him and the evil consequence will be on him."
(Saheeh Al-Jaami')
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narrated that Ibn ‘Umar said: The Prophet (blessings and peace of Allah be upon him) said: “O Allah, bless for us our Shaam; O Allah, bless for us our Yemen.”
They said: O Messenger of Allah, and our Najd?
He said: “O Allah, bless for us our Shaam; O Allah, bless for us our Yemen.”
They said: O Messenger of Allah, and our Najd?
I think he said the third time: “That is the place of earthquakes and tribulations, and from it the side of the Shaytaan’s head rises.” Narrated by al-Bukhaari (7094).
They said: O Messenger of Allah, and our Najd?
He said: “O Allah, bless for us our Shaam; O Allah, bless for us our Yemen.”
They said: O Messenger of Allah, and our Najd?
I think he said the third time: “That is the place of earthquakes and tribulations, and from it the side of the Shaytaan’s head rises.” Narrated by al-Bukhaari (7094).
Seven Martyrs
Jābir Ibn. ‘Atīk reported Allāh’s Messenger ﷺ as saying, “There are seven martyrs besides one who is killed in the way of Allāh:
1. The victim of plague is a martyr
2. The one who drowns is a martyr
3. The one who dies of chest pain (pleurisy) is a martyr
4. The one who dies of stomach infection is a martyr
5. The one who burns to death is a martyr
6. The one who dies under rubble is a martyr
7. And the pregnant woman who dies in labor is a martyr
Mālik, Abū Dāwūd and an-Nasā’ī transmitted it.
Jābir Ibn. ‘Atīk reported Allāh’s Messenger ﷺ as saying, “There are seven martyrs besides one who is killed in the way of Allāh:
1. The victim of plague is a martyr
2. The one who drowns is a martyr
3. The one who dies of chest pain (pleurisy) is a martyr
4. The one who dies of stomach infection is a martyr
5. The one who burns to death is a martyr
6. The one who dies under rubble is a martyr
7. And the pregnant woman who dies in labor is a martyr
Mālik, Abū Dāwūd and an-Nasā’ī transmitted it.
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Ibn al-Qayyim رحمه الله:
“There is nothing more beneficial to the heart than treating others with goodness and wanting good for them.
Were you to treat a stranger with gentleness, you would have gained his love, and if you dealt with your companion in this manner, then, this would be the reason for a continuous companionship & consistent love for him.”
[Madaarij us-Salikeen 2/511]
“There is nothing more beneficial to the heart than treating others with goodness and wanting good for them.
Were you to treat a stranger with gentleness, you would have gained his love, and if you dealt with your companion in this manner, then, this would be the reason for a continuous companionship & consistent love for him.”
[Madaarij us-Salikeen 2/511]
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Know that melodious musical recitation (Al-Alḥān) is detested for a number of reasons, amongst others: [its reciters] merge letters that are not supposed to be merged, they extend vowels (madd) where there should be no extension, and they omit the hamzah and the doubling of consonants (tashdīd) just in order to preserve the melody. Also, this kind of recitation causes people to get emotionally carried away (al-ṭarb) and it distracts people from pondering the Quran. [3]
Explaining the type of recitation that is praiseworthy and the type that is detestable, Ibn Kathīr states:
What is sought in the Sharī’ah (teachings of Islām) is the type of beautification of the voice that leads to pondering the Qur'ān and seeking to understand it, to submission, humility and compliance with the obedience [of Allāh].
As for using voices with novel melodies, composed on distracting and entertaining rhythms and musical rules, then the Qur'ān is far removed from this and is too respected and esteemed to have this approach taken in its delivery.[4]
[3] Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn p335.
[4] Ibn Kathīr, Faḍā`il Al-Qurān p198.
Explaining the type of recitation that is praiseworthy and the type that is detestable, Ibn Kathīr states:
What is sought in the Sharī’ah (teachings of Islām) is the type of beautification of the voice that leads to pondering the Qur'ān and seeking to understand it, to submission, humility and compliance with the obedience [of Allāh].
As for using voices with novel melodies, composed on distracting and entertaining rhythms and musical rules, then the Qur'ān is far removed from this and is too respected and esteemed to have this approach taken in its delivery.[4]
[3] Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn p335.
[4] Ibn Kathīr, Faḍā`il Al-Qurān p198.
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Luqman said:
“My son, if you do good, hope for good, and if you commit evil, don’t [have any] doubt that you’ll suffer evil [consequences].”
●[az-Zuhd al-Kabeer (v. 2, p. 249)]
“My son, if you do good, hope for good, and if you commit evil, don’t [have any] doubt that you’ll suffer evil [consequences].”
●[az-Zuhd al-Kabeer (v. 2, p. 249)]
“I contemplated qadar and became confused and lost. I again contemplated it and became confused and lost. Then I discovered that the people who understand qadar best are those who refrain from discussing it; and the people most ignorant of qadar are those who talk about it the most.”
— Wahb bin Munabbih [d. 114 AH / 738 CE]
— Wahb bin Munabbih [d. 114 AH / 738 CE]
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"Suratul Jinn" has it that, the first time the Jinn heard the Qur'ān being recited, they believed in Allāh and embrace Islam.
But today's muslims read the Qur'ān from cover to cover and still disbelieve (commit shirk).
~♡
But today's muslims read the Qur'ān from cover to cover and still disbelieve (commit shirk).
~♡
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Letting go.
I used to be so afraid of letting go. I used to hate goodbyes. I used to hate ending things. I used to be so afraid of how much it would hurt me once they are no longer in my life anymore. I have a lots of what if's and what could've been then and that's where I went wrong all along — of being afraid of everything.
And now I understand. When something ends, it ends for a reason. When something did not work out, it didn't work out for a reason. You know, letting go is beautiful. Especially, if you've been holding on for too long.
Sometimes, it's hard. But always remind yourself that you're doing it for the sake of Allāh alone. Let go of the things that's been hurting you. Let go of the things that's leading you nowhere. Let go of the things that's giving you no peace.
Have sab'r in the process. For after every patience, beautiful things awaits.
Bi idhnillāh. 🤍
I used to be so afraid of letting go. I used to hate goodbyes. I used to hate ending things. I used to be so afraid of how much it would hurt me once they are no longer in my life anymore. I have a lots of what if's and what could've been then and that's where I went wrong all along — of being afraid of everything.
And now I understand. When something ends, it ends for a reason. When something did not work out, it didn't work out for a reason. You know, letting go is beautiful. Especially, if you've been holding on for too long.
Sometimes, it's hard. But always remind yourself that you're doing it for the sake of Allāh alone. Let go of the things that's been hurting you. Let go of the things that's leading you nowhere. Let go of the things that's giving you no peace.
Have sab'r in the process. For after every patience, beautiful things awaits.
Bi idhnillāh. 🤍
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*Two most wasted blessings: Good health and free time*
By Shaykh Muhammad ibn Saalih al-’Uthaymeen may Allah have mercy on him
The shaykh mentions this point of benefit in his explanation of the 98th hadith collected in Riyaadus Saaliheen. It can be found under the 11th chapter “al-Mujaahadah”
Ibn Abbas (May Allah be pleased with him) reported: Messenger of Allah (peace be upon him) said,
نعمتان مغبون فيهما كثير من الناس: الصحة، والفراغ
“There are two blessings in which many people incur loss. (They are) health and free time.” (Collected by Bukhari)
Meaning these two categories are from the blessings which are most wasted by the people, and they are: good health and free time. If man has good health then he is able to carry out what Allah has ordered him to do and stay away from what He has prohibited. This is because his body is sound, he has a delightful chest, and a tranquil heart. (It is possible) that one may have free time but is afflicted with an ailment so he is occupied with that.
Then (there are some) who have free time but waste much of it. Much of our time is wasted with no benefit. We have good health, safety, and free time but it goes to waste for many of us. However, we do not realize the wasted time in this dunyaa. Mankind will only realize it when their time is up, and that is on the Day of Judgment. Allah said,
حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ رَبِّ ٱرۡجِعُونِ لَعَلِّىٓ أَعۡمَلُ صَـٰلِحً۬ا فِيمَا تَرَكۡتُۚ
“Until, when death comes to one of them, he says: ‘My Lord! Send me back, So that I may do good in that which I have left behind!’” (Surah Muminoon: 99-100)
وَأَنفِقُواْ مِن مَّا رَزَقۡنَـٰكُم مِّن قَبۡلِ أَن يَأۡتِىَ أَحَدَكُمُ ٱلۡمَوۡتُ فَيَقُولَ رَبِّ لَوۡلَآ أَخَّرۡتَنِىٓ إِلَىٰٓ أَجَلٍ۬ قَرِيبٍ۬ فَأَصَّدَّقَ وَأَكُن مِّنَ ٱلصَّـٰلِحِينَ )
“And spend (in charity) of that with which We have provided you, before death comes to one of you and he says: ‘My Lord! If only You would give me respite for a little while (i.e. return) to the worldly life), then I should give Sadaqah of my wealth, and be among the righteous and other good deeds.’”
وَلَن يُؤَخِّرَ ٱللَّهُ نَفۡسًا إِذَا جَآءَ أَجَلُهَاۚ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ
And Allâh grants respite to none when his appointed time (death) comes. And Allâh is All-Aware of what you do. (Surah Munafiqoon: 10-11)
The reality is that the time that has passed us has been wasted and we have not benefitted from it. Nor have we (spent time) benefitting the slaves of Allah, and (some of us) will not regret wasting this time until his appointed time comes. Mankind will wish to be given an opportunity, even if it is one second, in order to exhaust himself (in good deeds). However he will not be granted that.
Perhaps it is possible that man does not lose out on this blessing or even both of them, good health and free time, because of death. Perhaps he loses out on them before he dies. Maybe he becomes sick and weak in establishing what Allah made obligatory on him. He can become sick, distressed, and tired, and he is busy finding a way to pay for the expense (of being sick) and this leads to missing out on many good deeds.
For this it is incumbent for the intelligent man to spend his good health and free time in obedience to Allah to the extent he is capable of. If he is a reciter of Qur’an then he should increase in his recitation, and if he doesn’t know how to recite then let him make many remembrances of Allah. If he is not able to do that then he should enjoin good and forbid evil, or give generously to his brothers who are in need of help. All of these are many good deeds that come to us. Therefore the intelligent person is the one who takes advantage of the opportunities like good health and free time.
By Shaykh Muhammad ibn Saalih al-’Uthaymeen may Allah have mercy on him
The shaykh mentions this point of benefit in his explanation of the 98th hadith collected in Riyaadus Saaliheen. It can be found under the 11th chapter “al-Mujaahadah”
Ibn Abbas (May Allah be pleased with him) reported: Messenger of Allah (peace be upon him) said,
نعمتان مغبون فيهما كثير من الناس: الصحة، والفراغ
“There are two blessings in which many people incur loss. (They are) health and free time.” (Collected by Bukhari)
Meaning these two categories are from the blessings which are most wasted by the people, and they are: good health and free time. If man has good health then he is able to carry out what Allah has ordered him to do and stay away from what He has prohibited. This is because his body is sound, he has a delightful chest, and a tranquil heart. (It is possible) that one may have free time but is afflicted with an ailment so he is occupied with that.
Then (there are some) who have free time but waste much of it. Much of our time is wasted with no benefit. We have good health, safety, and free time but it goes to waste for many of us. However, we do not realize the wasted time in this dunyaa. Mankind will only realize it when their time is up, and that is on the Day of Judgment. Allah said,
حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ رَبِّ ٱرۡجِعُونِ لَعَلِّىٓ أَعۡمَلُ صَـٰلِحً۬ا فِيمَا تَرَكۡتُۚ
“Until, when death comes to one of them, he says: ‘My Lord! Send me back, So that I may do good in that which I have left behind!’” (Surah Muminoon: 99-100)
وَأَنفِقُواْ مِن مَّا رَزَقۡنَـٰكُم مِّن قَبۡلِ أَن يَأۡتِىَ أَحَدَكُمُ ٱلۡمَوۡتُ فَيَقُولَ رَبِّ لَوۡلَآ أَخَّرۡتَنِىٓ إِلَىٰٓ أَجَلٍ۬ قَرِيبٍ۬ فَأَصَّدَّقَ وَأَكُن مِّنَ ٱلصَّـٰلِحِينَ )
“And spend (in charity) of that with which We have provided you, before death comes to one of you and he says: ‘My Lord! If only You would give me respite for a little while (i.e. return) to the worldly life), then I should give Sadaqah of my wealth, and be among the righteous and other good deeds.’”
وَلَن يُؤَخِّرَ ٱللَّهُ نَفۡسًا إِذَا جَآءَ أَجَلُهَاۚ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ
And Allâh grants respite to none when his appointed time (death) comes. And Allâh is All-Aware of what you do. (Surah Munafiqoon: 10-11)
The reality is that the time that has passed us has been wasted and we have not benefitted from it. Nor have we (spent time) benefitting the slaves of Allah, and (some of us) will not regret wasting this time until his appointed time comes. Mankind will wish to be given an opportunity, even if it is one second, in order to exhaust himself (in good deeds). However he will not be granted that.
Perhaps it is possible that man does not lose out on this blessing or even both of them, good health and free time, because of death. Perhaps he loses out on them before he dies. Maybe he becomes sick and weak in establishing what Allah made obligatory on him. He can become sick, distressed, and tired, and he is busy finding a way to pay for the expense (of being sick) and this leads to missing out on many good deeds.
For this it is incumbent for the intelligent man to spend his good health and free time in obedience to Allah to the extent he is capable of. If he is a reciter of Qur’an then he should increase in his recitation, and if he doesn’t know how to recite then let him make many remembrances of Allah. If he is not able to do that then he should enjoin good and forbid evil, or give generously to his brothers who are in need of help. All of these are many good deeds that come to us. Therefore the intelligent person is the one who takes advantage of the opportunities like good health and free time.
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✳️ *From the causes Rizq (provisions from Allaah سبحانه و تعالى)*
Ibnul-Qayyim رحمه الله تعالى said:
✅There are four things which fetches Rizq:
1. Qiyaam-ul-Layl (Voluntary night salaah/prayers)
2. A lot of Istighfar in the morning before Fajr
3. Being concerned with giving sadaqah
4. Dhikr (remembrance of Allāh) at the beginning of the day and it's end.
❌There are four things which prevents rizq:
1. Sleeping after Fajr
2. Little observance of salah
3. Laziness and
4. Treachery.
📘 Zaad ul-Ma'aad 4/378
Ibnul-Qayyim رحمه الله تعالى said:
✅There are four things which fetches Rizq:
1. Qiyaam-ul-Layl (Voluntary night salaah/prayers)
2. A lot of Istighfar in the morning before Fajr
3. Being concerned with giving sadaqah
4. Dhikr (remembrance of Allāh) at the beginning of the day and it's end.
❌There are four things which prevents rizq:
1. Sleeping after Fajr
2. Little observance of salah
3. Laziness and
4. Treachery.
📘 Zaad ul-Ma'aad 4/378
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When Yūsuf (ʿalayhis-salām) was in prison, he was told:
{ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ }
“Indeed, we see you as a doer of good.” [Yūsuf 12:36]
And when he rose to power and became minister, he was told:
{ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ }
“Indeed, we see you as a doer of good.” [Yūsuf 12:36]
Lesson: Those who are truthful and sincere to Allah do not change because of the circumstances they’re in; they are the same whether in a position of humiliation or a position of authority.
{ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ }
“Indeed, we see you as a doer of good.” [Yūsuf 12:36]
And when he rose to power and became minister, he was told:
{ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ }
“Indeed, we see you as a doer of good.” [Yūsuf 12:36]
Lesson: Those who are truthful and sincere to Allah do not change because of the circumstances they’re in; they are the same whether in a position of humiliation or a position of authority.
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Ibn Abbas رضي الله عنه said
❝I'll never be able to repay 4 people: A person who said salaam before me, a person who made space for me in a gathering, a person whose feet got dusty walking around to do something for me, and the fourth can't be repaid except by Allah."
He was asked, "Who is that?"
He said "A person who spent the night thinking about who to approach for help with a problem, thought me worthy and approached me.❞
[Shu'ab al-Iman, al-Bayhaqi]
❝I'll never be able to repay 4 people: A person who said salaam before me, a person who made space for me in a gathering, a person whose feet got dusty walking around to do something for me, and the fourth can't be repaid except by Allah."
He was asked, "Who is that?"
He said "A person who spent the night thinking about who to approach for help with a problem, thought me worthy and approached me.❞
[Shu'ab al-Iman, al-Bayhaqi]
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Praying in the first row has its virtues, but if you’re late, don’t climb over others.
[Sunan Ibn Majah 1115]
"It was narrated from Jabir bin ‘Abdullah that a man entered the mosque one Friday when the Messenger of Allah (ﷺ) was delivering the sermon. He started stepping over the people’s shoulders, and the Messenger of Allah (ﷺ) said:
‘Sit down, for you have annoyed (people) and you are late."
[Sunan Ibn Majah 1115]
"It was narrated from Jabir bin ‘Abdullah that a man entered the mosque one Friday when the Messenger of Allah (ﷺ) was delivering the sermon. He started stepping over the people’s shoulders, and the Messenger of Allah (ﷺ) said:
‘Sit down, for you have annoyed (people) and you are late."
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وَٱلَّذِينَ هَاجَرُوا۟ فِى ٱللَّهِ مِنۢ بَعْدِ مَا ظُلِمُوا۟ لَنُبَوِّئَنَّهُمْ فِى ٱلدُّنْيَا حَسَنَةًۭ ۖ وَلَأَجْرُ ٱلْـَٔاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ ٤١
And as for those who emigrated for the Cause of Allâh, after they had been wronged, We will certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater; if they but knew!
ٱلَّذِينَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ٤٢
(They are) those who remained patient (in this world for Allâh’s sake), and put their trust in their Lord (Allâh Alone).
Surah an-Nahl (The Bee) 41-42
And as for those who emigrated for the Cause of Allâh, after they had been wronged, We will certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater; if they but knew!
ٱلَّذِينَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ٤٢
(They are) those who remained patient (in this world for Allâh’s sake), and put their trust in their Lord (Allâh Alone).
Surah an-Nahl (The Bee) 41-42
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"When Umar ibn Abdul Azeez became the caliph, he wrote a letter to al-Hasan al-Basri saying, 'I've been afflicted with this affair [of leading the ummah as a caliph], so look to see if there are any helpers to assist me in this matter.'
Al-Hasan replied, "'Those concerned with this life, then you don't want them by your side. Those concerned with the afterlife don't want to be by your side, so seek aid with Allah about your matter.'"
Al-Hasan replied, "'Those concerned with this life, then you don't want them by your side. Those concerned with the afterlife don't want to be by your side, so seek aid with Allah about your matter.'"
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