𝐈𝐟 𝐘𝐚𝐪𝐨𝐮𝐛 (𝐩𝐞𝐚𝐜𝐞 𝐛𝐞 𝐮𝐩𝐨𝐧 𝐡𝐢𝐦) 𝐡𝐚𝐝 𝐭𝐨𝐥𝐝 𝐡𝐢𝐬 𝐬𝐨𝐧 𝐘𝐨𝐮𝐬𝐞𝐟 (𝐩𝐞𝐚𝐜𝐞 𝐛𝐞 𝐮𝐩𝐨𝐧 𝐡𝐢𝐦) 𝐧𝐨𝐭 𝐭𝐨 𝐧𝐚𝐫𝐫𝐚𝐭𝐞 𝐡𝐢𝐬 𝐛𝐞𝐚𝐮𝐭𝐢𝐟𝐮𝐥 𝐝𝐫𝐞𝐚𝐦 𝐨𝐧𝐭𝐨 𝐡𝐢𝐬 𝐛𝐫𝐨𝐭𝐡𝐞𝐫𝐬 𝐨𝐮𝐭 𝐨𝐟 𝐟𝐞𝐚𝐫 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐦𝐚𝐲 𝐞𝐧𝐯𝐲 𝐡𝐢𝐦, 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 𝐩𝐥𝐨𝐭 𝐚𝐧𝐝 𝐩𝐥𝐚𝐧 𝐭𝐨 𝐡𝐚𝐫𝐦 𝐡𝐢𝐦, 𝐡𝐨𝐰 𝐨𝐧 𝐄𝐚𝐫𝐭𝐡 𝐢𝐬 𝐢𝐭 𝐭𝐡𝐞𝐧, 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐬𝐭𝐢𝐥𝐥 𝐰𝐚𝐧𝐭 𝐭𝐨 𝐬𝐡𝐚𝐫𝐞 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝 𝐭𝐡𝐢𝐧𝐠𝐬 𝐢𝐧 𝐨𝐮𝐫 𝐥𝐢𝐟𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐞𝐧𝐭𝐢𝐫𝐞 𝐰𝐨𝐫𝐥𝐝.
𝑀𝑦 𝑑𝑒𝑎𝑟 𝑏𝑟𝑜𝑡ℎ𝑒𝑟 𝑎𝑛𝑑 𝑠𝑖𝑠𝑡𝑒𝑟, 𝑡ℎ𝑒 𝑃𝑟𝑜𝑝ℎ𝑒𝑡 ﷺ 𝑠𝑎𝑖𝑑: "𝑡ℎ𝑒 𝑒𝑓𝑓𝑒𝑐𝑡 𝑜𝑓 𝑡ℎ𝑒 𝑒𝑣𝑖𝑙 𝑒𝑦𝑒 𝑖𝑠 𝑟𝑒𝑎𝑙".
𝐀𝐥𝐥 𝐢𝐭 𝐭𝐚𝐤𝐞𝐬 𝐢𝐬 𝐲𝐨𝐮 𝐩𝐨𝐬𝐭𝐢𝐧𝐠 𝐢𝐦𝐚𝐠𝐞𝐬 𝐨𝐟 𝐲𝐨𝐮𝐫𝐬𝐞𝐥𝐟, 𝐲𝐨𝐮𝐫 𝐤𝐢𝐝𝐬 𝐚𝐧𝐝 𝐰𝐡𝐚𝐭 𝐲𝐨𝐮'𝐫𝐞 𝐝𝐨𝐢𝐧𝐠 𝐚𝐧𝐝 𝐲𝐨𝐮'𝐯𝐞 𝐩𝐮𝐭 𝐭𝐡𝐞𝐦 𝐚𝐥𝐥 𝐢𝐧 𝐒𝐄𝐑𝐈𝐎𝐔𝐒 𝐃𝐀𝐍𝐆𝐄𝐑.
The Prophet ﷺ said: "the effect of the evil eye is that it places the person in the grave" in other word, it results in death.
#𝑬𝒗𝒊𝒍𝑬𝒚𝒆 #𝑬𝒏𝒗𝒚
𝑀𝑦 𝑑𝑒𝑎𝑟 𝑏𝑟𝑜𝑡ℎ𝑒𝑟 𝑎𝑛𝑑 𝑠𝑖𝑠𝑡𝑒𝑟, 𝑡ℎ𝑒 𝑃𝑟𝑜𝑝ℎ𝑒𝑡 ﷺ 𝑠𝑎𝑖𝑑: "𝑡ℎ𝑒 𝑒𝑓𝑓𝑒𝑐𝑡 𝑜𝑓 𝑡ℎ𝑒 𝑒𝑣𝑖𝑙 𝑒𝑦𝑒 𝑖𝑠 𝑟𝑒𝑎𝑙".
𝐀𝐥𝐥 𝐢𝐭 𝐭𝐚𝐤𝐞𝐬 𝐢𝐬 𝐲𝐨𝐮 𝐩𝐨𝐬𝐭𝐢𝐧𝐠 𝐢𝐦𝐚𝐠𝐞𝐬 𝐨𝐟 𝐲𝐨𝐮𝐫𝐬𝐞𝐥𝐟, 𝐲𝐨𝐮𝐫 𝐤𝐢𝐝𝐬 𝐚𝐧𝐝 𝐰𝐡𝐚𝐭 𝐲𝐨𝐮'𝐫𝐞 𝐝𝐨𝐢𝐧𝐠 𝐚𝐧𝐝 𝐲𝐨𝐮'𝐯𝐞 𝐩𝐮𝐭 𝐭𝐡𝐞𝐦 𝐚𝐥𝐥 𝐢𝐧 𝐒𝐄𝐑𝐈𝐎𝐔𝐒 𝐃𝐀𝐍𝐆𝐄𝐑.
The Prophet ﷺ said: "the effect of the evil eye is that it places the person in the grave" in other word, it results in death.
#𝑬𝒗𝒊𝒍𝑬𝒚𝒆 #𝑬𝒏𝒗𝒚
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Why did Prophet Yaqub (AS) tell Yusuf (AS) not to share his dream with his BROTHERS?
And here are we sharing all good news of our personal lives, little or small, with the whole world on social media.
And here are we sharing all good news of our personal lives, little or small, with the whole world on social media.
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WHAT IS THE MEDICINE FOR THE HEART
Ibn al-Qayyim Rahimuhullaah said:
" فإن دواءه في مخالفة الهوى وذلك أصعب شيء على النفس وليس لها أنفع منه ".
'Medicine for the heart is to oppose whims and desires and that is the most difficult matter upon the soul and there is nothing more beneficial for it than this.'
[Ighaatha al-Lahafaan 1/69]
Ibn al-Qayyim Rahimuhullaah said:
" فإن دواءه في مخالفة الهوى وذلك أصعب شيء على النفس وليس لها أنفع منه ".
'Medicine for the heart is to oppose whims and desires and that is the most difficult matter upon the soul and there is nothing more beneficial for it than this.'
[Ighaatha al-Lahafaan 1/69]
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Aisha (ra) would perfume her coins in musk before giving them in charity. When asked why she did this, she explained that the charity reaches Allah (swt) before it ever touches the hand of the person in need.
She gave away so much although wealth in the home of the Prophet (saw) was not abundant. And she gave it in a way that both honoured the recipient and showed her appreciation for the everlasting reward she expected from Allah (swt).
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“Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love. And whatever you spend - indeed, Allah is Knowing of it” {Surat 'Āli `Imrān, 3:92}
"...And whatever you spend of good [i.e., wealth, property, resources, time, effort etc.] - it will be fully repaid to you, and you will not be wronged." {Surat Al-Baqarah, 2:272}
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"When you offer any Sadaqah to a beggar, do it with humility and respect, for what you are offering is an offer to Allaah."
— Abu Bakr Siddique (ra)
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'Uthman bin 'Affan (May Allah be pleased with him) reported:
The Prophet (pbuh) said, "There is no right for the son of adam except in these (four) things: A house to live in, a cloth to cover therewith his private parts, bread and water."
[At-Tirmidhi]
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#Allah is not unfair by making some people rich and others poor, it is Allah's way of testing the fairness of those He gave more.
She gave away so much although wealth in the home of the Prophet (saw) was not abundant. And she gave it in a way that both honoured the recipient and showed her appreciation for the everlasting reward she expected from Allah (swt).
---
“Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love. And whatever you spend - indeed, Allah is Knowing of it” {Surat 'Āli `Imrān, 3:92}
"...And whatever you spend of good [i.e., wealth, property, resources, time, effort etc.] - it will be fully repaid to you, and you will not be wronged." {Surat Al-Baqarah, 2:272}
---
"When you offer any Sadaqah to a beggar, do it with humility and respect, for what you are offering is an offer to Allaah."
— Abu Bakr Siddique (ra)
---
'Uthman bin 'Affan (May Allah be pleased with him) reported:
The Prophet (pbuh) said, "There is no right for the son of adam except in these (four) things: A house to live in, a cloth to cover therewith his private parts, bread and water."
[At-Tirmidhi]
---
#Allah is not unfair by making some people rich and others poor, it is Allah's way of testing the fairness of those He gave more.
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al-'Allāmah Ṣāliḥ al-Fawzān Hafiẓahullāh: “NO DOUBT that Bid’ah is worse than sin and an innovator is MORE harmful to the people than a sinner.”
● [الأجوبة المفيدة عن أسئلة المناهج الجديدة ســ ٦]
Translated By: Sameeullaah Sameeullaah (Aboo Maryamm)
● [الأجوبة المفيدة عن أسئلة المناهج الجديدة ســ ٦]
Translated By: Sameeullaah Sameeullaah (Aboo Maryamm)
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‘Amr ibn ‘Abasah reported: I came to the Messenger of Allah, peace and blessings be upon him, and I said, “O Messenger of Allah, who is with you in this matter?” The Prophet said, “The free and the enslaved.” I said, “What is Islam?” The Prophet said, “Kind words and feeding the hungry.” I said, “What is faith?” The Prophet said, “Patience and tolerance.” I said, “Whose Islam is best?” The Prophet said, “One from whose tongue and hand the Muslims are safe.” I said, “Whose faith is best?” The Prophet said, “One with good character.” I said, “Which prayer is best?” The Prophet said, “One with a long supplication.” I said, “Which emigration is best?” The Prophet said, “To emigrate away from what is hated by the Lord Almighty.” I said, “Whose jihad is best?” The Prophet said, “One whose horse has fallen and his blood gushes forth.” I said, “Which hours are best?” The Prophet said, “The depths of the late night.”
Source: Musnad Aḥmad 19435
Grade: Sahih li ghayrihi (authentic due to external evidence) according to Al-Arna’ut
عَنْ عَمْرِو بْنِ عَبَسَةَ قَالَ أَتَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ يَا رَسُولَ اللهِ مَنْ مَعَكَ عَلَى هَذَا الْأَمْرِ قَالَ حُرٌّ وَعَبْدٌ قُلْتُ مَا الْإِسْلَامُ قَالَ طِيبُ الْكَلَامِ وَإِطْعَامُ الطَّعَامِ قُلْتُ مَا الْإِيمَانُ قَالَ الصَّبْرُ وَالسَّمَاحَةُ قُلْتُ أَيُّ الْإِسْلَامِ أَفْضَلُ قَالَ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ قُلْتُ أَيُّ الْإِيمَانِ أَفْضَلُ قَالَ خُلُقٌ حَسَنٌ قُلْتُ أَيُّ الصَّلَاةِ أَفْضَلُ قَالَ طُولُ الْقُنُوتِ قُلْتُ أَيُّ الْهِجْرَةِ أَفْضَلُ قَالَ أَنْ تَهْجُرَ مَا كَرِهَ رَبُّكَ عَزَّ وَجَلَّ قُلْت فَأَيُّ الْجِهَادِ أَفْضَلُ قَالَ مَنْ عُقِرَ جَوَادُهُ وَأُهْرِيقَ دَمُهُ قُلْتُ أَيُّ السَّاعَاتِ أَفْضَلُ قَالَ جَوْفُ اللَّيْلِ الْآخِرُ
19435 مسند أحمد بن حنبل
32/178 المحدث شعيب الأرناؤوط خلاصة حكم المحدث صحيح لغيره في تخريج المسند لشعيب
Source: Musnad Aḥmad 19435
Grade: Sahih li ghayrihi (authentic due to external evidence) according to Al-Arna’ut
عَنْ عَمْرِو بْنِ عَبَسَةَ قَالَ أَتَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ يَا رَسُولَ اللهِ مَنْ مَعَكَ عَلَى هَذَا الْأَمْرِ قَالَ حُرٌّ وَعَبْدٌ قُلْتُ مَا الْإِسْلَامُ قَالَ طِيبُ الْكَلَامِ وَإِطْعَامُ الطَّعَامِ قُلْتُ مَا الْإِيمَانُ قَالَ الصَّبْرُ وَالسَّمَاحَةُ قُلْتُ أَيُّ الْإِسْلَامِ أَفْضَلُ قَالَ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ قُلْتُ أَيُّ الْإِيمَانِ أَفْضَلُ قَالَ خُلُقٌ حَسَنٌ قُلْتُ أَيُّ الصَّلَاةِ أَفْضَلُ قَالَ طُولُ الْقُنُوتِ قُلْتُ أَيُّ الْهِجْرَةِ أَفْضَلُ قَالَ أَنْ تَهْجُرَ مَا كَرِهَ رَبُّكَ عَزَّ وَجَلَّ قُلْت فَأَيُّ الْجِهَادِ أَفْضَلُ قَالَ مَنْ عُقِرَ جَوَادُهُ وَأُهْرِيقَ دَمُهُ قُلْتُ أَيُّ السَّاعَاتِ أَفْضَلُ قَالَ جَوْفُ اللَّيْلِ الْآخِرُ
19435 مسند أحمد بن حنبل
32/178 المحدث شعيب الأرناؤوط خلاصة حكم المحدث صحيح لغيره في تخريج المسند لشعيب
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When Allāh Smiles At You
The attribute of smiling is close to happiness, being pleased and love in terms of its meaning. It is an attribute of action that is carried out by Allāh in a manner that befits Him. We do not compare it to anything or explain how this is. It is an attribute that is specifically mentioned in the Sunnah.
It was narrated from Nu’aym ibn Hammaar that a man asked the Prophet ﷺ: Which of the martyrs is best? He ﷺ said: “Those who, when they took up their position in the ranks, did not turn their faces away until they were killed. They will be in the dwellings on high in Paradise, and their Lord smiles upon them, and when your Lord smiles upon a slave in this world, he will not be brought to account.”
Musnad Ahmad (no. 21970); classed as Sahīh by Shaykh al-Albānī in Silsilah As-Sahīha (no. 2558).
The Messenger of Allāh ﷺ said, “Allāh laughs for the despair of His servant, as He will soon relieve him.” I said, “O Messenger of Allāh, does the Lord laugh?” The Prophet ﷺ said, “Yes.” I said, “We will never be deprived of goodness by a Lord who laughs!”
Sunan Ibn Majah (no. 181). Classed as Hasan by Shaykh Al-Albānī in Sahīh Ibn Majah (no. 1/78).
Imām Ibn Qayyim mentioned: "His "Smiling" to His slave is due to them performing the greatest form of worship that Allāh loves, so Allāh smiles out of love and being pleased. He smiles at His servant when he leaves his bed and leaves laying with his beloved in order to serve Him by reciting His verses.
He also smiles at a man whose companions fled from the enemy, but he turns towards them, selling his sole to Allāh, he meets them and is killed in Allāh's love and pleasure.
Likewise is the Shahīd when He meets him on the Day of Resurrection, He smiles at him at out of happiness and because he has come to Him.
See Madārij As-Sālikīn (2/212).
Compiled by Ibrāhīm Hussain
Read & Share
The attribute of smiling is close to happiness, being pleased and love in terms of its meaning. It is an attribute of action that is carried out by Allāh in a manner that befits Him. We do not compare it to anything or explain how this is. It is an attribute that is specifically mentioned in the Sunnah.
It was narrated from Nu’aym ibn Hammaar that a man asked the Prophet ﷺ: Which of the martyrs is best? He ﷺ said: “Those who, when they took up their position in the ranks, did not turn their faces away until they were killed. They will be in the dwellings on high in Paradise, and their Lord smiles upon them, and when your Lord smiles upon a slave in this world, he will not be brought to account.”
Musnad Ahmad (no. 21970); classed as Sahīh by Shaykh al-Albānī in Silsilah As-Sahīha (no. 2558).
The Messenger of Allāh ﷺ said, “Allāh laughs for the despair of His servant, as He will soon relieve him.” I said, “O Messenger of Allāh, does the Lord laugh?” The Prophet ﷺ said, “Yes.” I said, “We will never be deprived of goodness by a Lord who laughs!”
Sunan Ibn Majah (no. 181). Classed as Hasan by Shaykh Al-Albānī in Sahīh Ibn Majah (no. 1/78).
Imām Ibn Qayyim mentioned: "His "Smiling" to His slave is due to them performing the greatest form of worship that Allāh loves, so Allāh smiles out of love and being pleased. He smiles at His servant when he leaves his bed and leaves laying with his beloved in order to serve Him by reciting His verses.
He also smiles at a man whose companions fled from the enemy, but he turns towards them, selling his sole to Allāh, he meets them and is killed in Allāh's love and pleasure.
Likewise is the Shahīd when He meets him on the Day of Resurrection, He smiles at him at out of happiness and because he has come to Him.
See Madārij As-Sālikīn (2/212).
Compiled by Ibrāhīm Hussain
Read & Share
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Sa'd bin Mu'adh (may Allah be pleased with him) was muslim for only seven years, yet when he died, the throne of Ar-Rahman shook at his death. [Bukhari, Muslim and others].
Let that sink in.
The Messenger of Allah صل الله عليه وسلم disapproved of anyone standing up on a man's entrance, yet on the occasion when Sa'd was carried in injured (from the battle of the trench), in order to give his verdict regarding Bani Qurayidha, he صل الله عليه وسلم said to the clan of Sa'd "stand up for your master".
Some narrations state that the Messenger صل الله عليه وسلم rushed in such a pace that the companions (may Allah be pleased with them) complained that their garments were falling down and their shoes tore up, why? Because he صل الله عليه وسلم feared that the angels would beat them in rushing down to wash Sa'ds body.
Some narrations state that Angels, whom never before had been on earth, came down because of Sa'ds death.
What was the virtue of this great man, who died at the age of 37 (seven years after hijrah)
Most of us have been muslim for decades without giving any benefit to this ummah whatsoever, and here you have a man who had been muslim for only seven years and had all of this happen.
On another note, not even Sa'd was spared the squeezing of the grave, the Messenger صل الله عليه وسلم said “If anyone were to be saved from the trial of the grave, it would have been Sa’d ibn Mu’adh. He was given a mighty squeezing, but then he was relaxed.” [Ṭabarānī].
So what about us?
Let that sink in.
The Messenger of Allah صل الله عليه وسلم disapproved of anyone standing up on a man's entrance, yet on the occasion when Sa'd was carried in injured (from the battle of the trench), in order to give his verdict regarding Bani Qurayidha, he صل الله عليه وسلم said to the clan of Sa'd "stand up for your master".
Some narrations state that the Messenger صل الله عليه وسلم rushed in such a pace that the companions (may Allah be pleased with them) complained that their garments were falling down and their shoes tore up, why? Because he صل الله عليه وسلم feared that the angels would beat them in rushing down to wash Sa'ds body.
Some narrations state that Angels, whom never before had been on earth, came down because of Sa'ds death.
What was the virtue of this great man, who died at the age of 37 (seven years after hijrah)
Most of us have been muslim for decades without giving any benefit to this ummah whatsoever, and here you have a man who had been muslim for only seven years and had all of this happen.
On another note, not even Sa'd was spared the squeezing of the grave, the Messenger صل الله عليه وسلم said “If anyone were to be saved from the trial of the grave, it would have been Sa’d ibn Mu’adh. He was given a mighty squeezing, but then he was relaxed.” [Ṭabarānī].
So what about us?
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GIVE GLAD TIDINGS, MAKE IT EASY & REMAIN UNITED
When I see someone who is struggling, the first thing that comes to my head is how the Prophet Muhammad ﷺ did it when he encountered those who made mistakes and still struggling, it is to *empathize not criticize*
This way I'd understand why that person committed that sin, why that person still can't do such and such.
To clarify before judging, to observe before concluding and to understand before reacting. How is this hard to apply?
Humility causes people to empathize before criticizing because they know they were once ignorant and sinners while arrogance causes people to be rude and judgemental.
Commanding good and prohibiting evil is a must. But it must be done in a proper manner not shaming your brother or sister or shoo them away from this Dīn. If you can, embrace them and correct them in a manner they will understand.
Harshness is not for everyone. Be lenient yet firm with people who have the potential of growth and guide them throughout their learning process. This will bring more changes otherwise, your da'wah may only cause enmity, hatred, and disunity.
The love for being right, for being righteous while rejoicing seeing your brother/sister being weak and not feeling rahmah (mercy) for them is a trait of a hypocrite.
Also, you need to give time to people. We don't all have the same situations, circumstances, mindset, and state of eeman. The people you shame now because you think you are "stricter" and more "righteous" than them, could be better than you tomorrow, may Allah forgive us and guide us.
The Prophet Muhammad ﷺ said:
“Make things easy and do not make things difficult. Give glad tidings and do not repel people. Cooperate with each other and do not become divided.”
Source: Ṣaḥīḥ al-Bukhārī 3038, Ṣaḥīḥ Muslim 1733
“Teach others, make things easy, and do not make things difficult. When one of you is angry, he should remain silent.”
[Musnad Aḥmad 2137]
“Verily, Allah is gentle and he loves gentleness. He gives for it what is not given for harshness.”
[Sunan Abī Dāwūd]
Al-Azimabadi said, “Allah loves gentleness, meaning, kindness to his servants, desire to make things easy for them and not to desire hardship for them.”
[‘Awn al-Ma’būd 4807]
“Whoever is kind, affable, and easy-going, Allah will forbid him from entering Hellfire.”
Source: al-Sunan al-Kubrá lil-Bayhaqī 20806
Ahmad ibn Hanbal reported: The companions of Ibn Mas’ud, may Allah be pleased with him, if they passed by people from whom they saw something they disapproved, they would say, “Take it easy, may Allah have mercy on you.”
Source: al-Amr bil-Maʻrūf lil-Khallāl 1/25
When I see someone who is struggling, the first thing that comes to my head is how the Prophet Muhammad ﷺ did it when he encountered those who made mistakes and still struggling, it is to *empathize not criticize*
This way I'd understand why that person committed that sin, why that person still can't do such and such.
To clarify before judging, to observe before concluding and to understand before reacting. How is this hard to apply?
Humility causes people to empathize before criticizing because they know they were once ignorant and sinners while arrogance causes people to be rude and judgemental.
Commanding good and prohibiting evil is a must. But it must be done in a proper manner not shaming your brother or sister or shoo them away from this Dīn. If you can, embrace them and correct them in a manner they will understand.
Harshness is not for everyone. Be lenient yet firm with people who have the potential of growth and guide them throughout their learning process. This will bring more changes otherwise, your da'wah may only cause enmity, hatred, and disunity.
The love for being right, for being righteous while rejoicing seeing your brother/sister being weak and not feeling rahmah (mercy) for them is a trait of a hypocrite.
Also, you need to give time to people. We don't all have the same situations, circumstances, mindset, and state of eeman. The people you shame now because you think you are "stricter" and more "righteous" than them, could be better than you tomorrow, may Allah forgive us and guide us.
The Prophet Muhammad ﷺ said:
“Make things easy and do not make things difficult. Give glad tidings and do not repel people. Cooperate with each other and do not become divided.”
Source: Ṣaḥīḥ al-Bukhārī 3038, Ṣaḥīḥ Muslim 1733
“Teach others, make things easy, and do not make things difficult. When one of you is angry, he should remain silent.”
[Musnad Aḥmad 2137]
“Verily, Allah is gentle and he loves gentleness. He gives for it what is not given for harshness.”
[Sunan Abī Dāwūd]
Al-Azimabadi said, “Allah loves gentleness, meaning, kindness to his servants, desire to make things easy for them and not to desire hardship for them.”
[‘Awn al-Ma’būd 4807]
“Whoever is kind, affable, and easy-going, Allah will forbid him from entering Hellfire.”
Source: al-Sunan al-Kubrá lil-Bayhaqī 20806
Ahmad ibn Hanbal reported: The companions of Ibn Mas’ud, may Allah be pleased with him, if they passed by people from whom they saw something they disapproved, they would say, “Take it easy, may Allah have mercy on you.”
Source: al-Amr bil-Maʻrūf lil-Khallāl 1/25
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Submit and surrender yourself to Allah who is the Malik al-Muluk and watch miracles happen to yourself
الإسلام | Islam
The word Islam combines two meanings.
One of the two meanings is surrendering and submission.
The second is having sincerity in that and solely giving that submission for Allaah.
Ibn Taymiyyah's Fatawa (v. 2, p. 173)
Take care of your Hereafter, Allah takes care of the rest
Zayd ibn Thabit reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever is concerned about the world, Allah will disorder his affairs, make poverty appear before his eyes, he will not get anything from the world but what has been decreed for him. Whoever is concerned about the Hereafter, Allah will settle his affairs, make him content in his heart, the world will inevitably come to him.”
Source: Sunan Ibn Majah 4105
Grade: Sahih (authentic) according to Al-Albani
Busy yourself with Ibadah and Allah will enrich the heart
Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “Allah Almighty said: O son of Adam, use your free time to worship Me and I will fill your heart with riches and alleviate your poverty, otherwise I will fill your life with troubles and never relieve your poverty.”
Source: Sunan al-Tirmidhi 2466
Grade: Sahih (authentic) according to Al-Albani
“The dunya is like a shadow. If you try to catch it, you will never be able to do so. But if you turn your back to it, it has no choice but to follow.” (Ibn al-Qayyim)
الإسلام | Islam
The word Islam combines two meanings.
One of the two meanings is surrendering and submission.
The second is having sincerity in that and solely giving that submission for Allaah.
Ibn Taymiyyah's Fatawa (v. 2, p. 173)
Take care of your Hereafter, Allah takes care of the rest
Zayd ibn Thabit reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever is concerned about the world, Allah will disorder his affairs, make poverty appear before his eyes, he will not get anything from the world but what has been decreed for him. Whoever is concerned about the Hereafter, Allah will settle his affairs, make him content in his heart, the world will inevitably come to him.”
Source: Sunan Ibn Majah 4105
Grade: Sahih (authentic) according to Al-Albani
Busy yourself with Ibadah and Allah will enrich the heart
Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “Allah Almighty said: O son of Adam, use your free time to worship Me and I will fill your heart with riches and alleviate your poverty, otherwise I will fill your life with troubles and never relieve your poverty.”
Source: Sunan al-Tirmidhi 2466
Grade: Sahih (authentic) according to Al-Albani
“The dunya is like a shadow. If you try to catch it, you will never be able to do so. But if you turn your back to it, it has no choice but to follow.” (Ibn al-Qayyim)
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Some people are like vultures, they surround you when you’re standing, but devour you when you fall!
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𝐖𝐡𝐨𝐞𝐯𝐞𝐫 𝐜𝐫𝐢𝐭𝐢𝐜𝐢𝐳𝐞𝐬 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐢𝐬 𝐜𝐫𝐢𝐭𝐢𝐜𝐢𝐳𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞
Al-Kurayzi told me the following poetry:
“Everyone sees the faults of others
But are blind to their own faults.
What good is a person whose faults are hidden from him,
But the faults of his brother are clear for him te see?”
Spying is from the branches of hypocrisy, just as thinking the best of people is a branch of faith. The wise person thinks the best of his brothers and considers his miseries and woes, just as the ignorant person is untrusting of his brothers and doesn’t think about his crimes and grief.
[The Garden of the Wise the Meadow of the virtuous by Abu Hatim Ibn Hibban, p. 67 | Translated by Ihsan Gonsalves | Authentic Statements Publishing]
Al-Kurayzi told me the following poetry:
“Everyone sees the faults of others
But are blind to their own faults.
What good is a person whose faults are hidden from him,
But the faults of his brother are clear for him te see?”
Spying is from the branches of hypocrisy, just as thinking the best of people is a branch of faith. The wise person thinks the best of his brothers and considers his miseries and woes, just as the ignorant person is untrusting of his brothers and doesn’t think about his crimes and grief.
[The Garden of the Wise the Meadow of the virtuous by Abu Hatim Ibn Hibban, p. 67 | Translated by Ihsan Gonsalves | Authentic Statements Publishing]
Ibn Al Jawzī (رحمه الله) said:
“A poet said;
“Beware of your enemy once, but beware of your friend a thousand times.
Perhaps a friend might flip, so he will know how to harm you more.”
[صيد الخاطر ص١٦٨]📚
“A poet said;
“Beware of your enemy once, but beware of your friend a thousand times.
Perhaps a friend might flip, so he will know how to harm you more.”
[صيد الخاطر ص١٦٨]📚
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Retweeted أبو رقية عبد الصمد (@AbooRuqayyahAMK):
Imām Mālik:
It took Ibn ‘Umar 8 years to memorise Sūrah al-Baqarah due to learning tafsīr of it at the same time.
[Al-Muwatta’ (p. 205)]
As-Sulamī:
The Sahābah would not memorise more than ten ayāt until they learnt tafsīr of it.
[Musannaf of Ibn Abī Shaybah (v. 6 p. 117)]
Imām Mālik:
It took Ibn ‘Umar 8 years to memorise Sūrah al-Baqarah due to learning tafsīr of it at the same time.
[Al-Muwatta’ (p. 205)]
As-Sulamī:
The Sahābah would not memorise more than ten ayāt until they learnt tafsīr of it.
[Musannaf of Ibn Abī Shaybah (v. 6 p. 117)]
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﴿مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾
Whoever does a wrong will be recompensed for it. (an-Nisaa’, 4:123)
An example of this is when Adam (alayhi assalam) ate the morsel from the tree; and you know what happened to him.
[Ibn al-Jawzi (rahimahullah), Sayd al-Khater, 346, 972]
Whoever does a wrong will be recompensed for it. (an-Nisaa’, 4:123)
An example of this is when Adam (alayhi assalam) ate the morsel from the tree; and you know what happened to him.
[Ibn al-Jawzi (rahimahullah), Sayd al-Khater, 346, 972]
Umar on Testimony: How do you know this man is righteous and truthful?
Kharasha ibn Al-Hurr reported: A man gave testimony in the presence of Umar ibn Al-Khattab, may Allah be pleased with him. Umar said to him, “I do not know you and it will not harm you that I do not know you, but bring someone who knows you.” A man from his people said, “I know him.” Umar said, “What do you know about him?” The man said, “His justice and virtue.” Umar said, “Is he your closest neighbor such that you know him by his coming and going by day and night?” The man said no. Umar said, “Then have you had business dealings with him by which you are shown his scrupulousness?” The man said no. Umar said, “Then have you traveled with him on a journey by which you are shown his noble character?” The man said no. Umar said, “You do not know him.” Umar turned to the witness and said, “Bring me someone who knows you.”
Source: Sunan Al-Kubra 19769
Grade: Hasan (fair) according to Ibn Kathir
Kharasha ibn Al-Hurr reported: A man gave testimony in the presence of Umar ibn Al-Khattab, may Allah be pleased with him. Umar said to him, “I do not know you and it will not harm you that I do not know you, but bring someone who knows you.” A man from his people said, “I know him.” Umar said, “What do you know about him?” The man said, “His justice and virtue.” Umar said, “Is he your closest neighbor such that you know him by his coming and going by day and night?” The man said no. Umar said, “Then have you had business dealings with him by which you are shown his scrupulousness?” The man said no. Umar said, “Then have you traveled with him on a journey by which you are shown his noble character?” The man said no. Umar said, “You do not know him.” Umar turned to the witness and said, “Bring me someone who knows you.”
Source: Sunan Al-Kubra 19769
Grade: Hasan (fair) according to Ibn Kathir
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The law of inheritance in Islam is based upon five main considerations:
a) To break up the concentration of wealth in individuals and spread it out in society.
b) To respect the property right of ownership of an individual earned through honest means.
c) To hammer in the consciousness of man the fact that man is not the absolute master of wealth he produces but he is its trustee and is not, therefore, authorised to pass it on to others as he likes.
d) To consolidate the family system which is the social unit of an Islamic society.
e) To give incentive to work and encourage economic activity as sanctioned by Islam.
Laws of Inheritance! (Full audio playlist)!
Link 1
https://www.salafisounds.com/ar-rahbiyyah-in-the-laws-of-inheritance-by-abu-hakeem-bilaal-davis/
Inheritance: Regulations & Exhortations
Link 2
https://salafibookstore.com/product/inheritance-regulations-exhortations/
Additional resources
Inheritance Revision Table 1
https://ah-sp.com/2015/06/14/inheritance-revision-table-1/
Inheritance Revision Table 2
https://ah-sp.com/2015/06/14/inheritance-revision-table-2/
Please go through the comment section for more information.
a) To break up the concentration of wealth in individuals and spread it out in society.
b) To respect the property right of ownership of an individual earned through honest means.
c) To hammer in the consciousness of man the fact that man is not the absolute master of wealth he produces but he is its trustee and is not, therefore, authorised to pass it on to others as he likes.
d) To consolidate the family system which is the social unit of an Islamic society.
e) To give incentive to work and encourage economic activity as sanctioned by Islam.
Laws of Inheritance! (Full audio playlist)!
Link 1
https://www.salafisounds.com/ar-rahbiyyah-in-the-laws-of-inheritance-by-abu-hakeem-bilaal-davis/
Inheritance: Regulations & Exhortations
Link 2
https://salafibookstore.com/product/inheritance-regulations-exhortations/
Additional resources
Inheritance Revision Table 1
https://ah-sp.com/2015/06/14/inheritance-revision-table-1/
Inheritance Revision Table 2
https://ah-sp.com/2015/06/14/inheritance-revision-table-2/
Please go through the comment section for more information.
The Prophet (blessings and peace of Allah be upon him) said: “Shall I not tell you of something that is better than fasting, prayer and giving charity? ” They said: Yes indeed. He said: “Reconciling between people, for causing division among people is the ‘shaver’ (that shaves one of religious commitment).”
Narrated by at-Tirmidhi (2509); classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (2595).
#reminderForSelf
Narrated by at-Tirmidhi (2509); classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (2595).
#reminderForSelf
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Fudayl Ibn Iyadh (187 A.H) said:
“When backbiting appears, brotherhood for Allah will disappear; and at that time you will be like things plated with gold and silver: wooden on the inside, looking good on the outside.”
[Hilyah Al-Awliya, 3/395]
“When backbiting appears, brotherhood for Allah will disappear; and at that time you will be like things plated with gold and silver: wooden on the inside, looking good on the outside.”
[Hilyah Al-Awliya, 3/395]
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To be different from the Jews (who limit their fasting to the 10th Muharram only), Prophet Muhammad (ﷺ) commanded to fast on 9th Muharram as well.
He (ﷺ) said:
“Next year, if Allāh wills, we will fast on the ninth day.” [Muslim 1134]
“If I live until next year, I will fast the ninth day (of Muharram) too.” [Ibn Majah 1736 | Sahih]
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‼ NOTE: SO A MUSLIM HAS TO FAST 9TH & 10TH MUHARRAM In sha Allāh! ‼
He (ﷺ) said:
“Next year, if Allāh wills, we will fast on the ninth day.” [Muslim 1134]
“If I live until next year, I will fast the ninth day (of Muharram) too.” [Ibn Majah 1736 | Sahih]
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‼ NOTE: SO A MUSLIM HAS TO FAST 9TH & 10TH MUHARRAM In sha Allāh! ‼
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