We have a lot of distractions surrounding us. We are constantly being bombarded with marketing, our phones continuously show notifications and alerts. This is called the dunya and it sucks you into a false reality. That is why when you pick up the book of Allah or you pray, the mind becomes clear because the fog is removed and a person feels tranquil. Upon us is to fight the distractions and pay attention to the hereafter.
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Anytime news of suicide breaks, many of us rush to our social media page to write things like, “he/she should have voiced out”, “had he/she spoken to someone, things might not have gotten worse to that level”, blablabla. How convenient that is? It’s easier to hide behind the keyboard/keypad and blame the victims, while ignoring our own act of complex negligence that might have complicated the matter, isn’t it?
Look around you, family, friends, neigbhours, colleagues, et cetera, there are people going through difficult times that we know and can help, yet have continued to turn deaf ears and blind eyes to their travails. Some have not spoken up for fear of being mocked, or exposing their secrets. But the day they finally commit suicide, we would still blame them for not speaking up. We don’t have to wait for such people to die before we extend our hands of fellowship to them.
Some have lost their jobs and are struggling to pay their bills; some are yet to secure jobs years after leaving the university; some have huge debts on their necks and are struggling to pay up, some some some...
Sometime ago, I embarked on a little project and along the line, I became financially handicapped. A close pal noticed that the project had slowed down and would occasionally slide into my private box to ask what and what are needed. By Allāh, he literally funded the remainder of the project, costing him well over a million naira. He saved a life without waiting to be asked. It’s not really the amount of money that matters much as the intervention at the time of dire need.
We all have a collective role to play! May Allāh forgive the dead and comfort the bereaved.
Sanusi Lafiagi
Note: This is not to justify suicide in any way
Look around you, family, friends, neigbhours, colleagues, et cetera, there are people going through difficult times that we know and can help, yet have continued to turn deaf ears and blind eyes to their travails. Some have not spoken up for fear of being mocked, or exposing their secrets. But the day they finally commit suicide, we would still blame them for not speaking up. We don’t have to wait for such people to die before we extend our hands of fellowship to them.
Some have lost their jobs and are struggling to pay their bills; some are yet to secure jobs years after leaving the university; some have huge debts on their necks and are struggling to pay up, some some some...
Sometime ago, I embarked on a little project and along the line, I became financially handicapped. A close pal noticed that the project had slowed down and would occasionally slide into my private box to ask what and what are needed. By Allāh, he literally funded the remainder of the project, costing him well over a million naira. He saved a life without waiting to be asked. It’s not really the amount of money that matters much as the intervention at the time of dire need.
We all have a collective role to play! May Allāh forgive the dead and comfort the bereaved.
Sanusi Lafiagi
Note: This is not to justify suicide in any way
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Rejecting The Truth
Shaykh Ul-Islām Ibn Taymiyyah رحمه الله said:
“A person might know that the truth is found with someone else; despite this, he outwardly denies the truth due to his envy for him, his wanting to be in a higher position above him, or having desires in his soul.”
https://tasfiyah.com/ibn-taimiyyah-reasons-know-truth-still-reject
Shaykh Ul-Islām Ibn Taymiyyah رحمه الله said:
“A person might know that the truth is found with someone else; despite this, he outwardly denies the truth due to his envy for him, his wanting to be in a higher position above him, or having desires in his soul.”
https://tasfiyah.com/ibn-taimiyyah-reasons-know-truth-still-reject
Al-Tasfiyah
Ibn Taimiyyah: Some Reasons Why Some Who Know the Truth Still Reject It - Al-Tasfiyah
Some Reasons Why Some Who Know the Truth Still Reject It Ibn Taimiyyah, may Allāh have mercy on him, said: A person might know that the truth is [found] with someone else; despite this, he outwardly denies that [truth] due to his envy for him, his wanting…
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Umar (RA) said: ❝By Allāh, if I wanted, I could wear the finest clothes among you, eat the best food, and have the most luxurious life. But I heard that Allāh would condemn people for some of their actions and said:
❛𝙔𝙤𝙪 𝙧𝙚𝙘𝙚𝙞𝙫𝙚𝙙 𝙮𝙤𝙪𝙧 𝙜𝙤𝙤𝙙 𝙩𝙝𝙞𝙣𝙜𝙨 𝙞𝙣 𝙩𝙝𝙚 𝙡𝙞𝙛𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙬𝙤𝙧𝙡𝙙, 𝙖𝙣𝙙 𝙮𝙤𝙪 𝙩𝙤𝙤𝙠 𝙮𝙤𝙪𝙧 𝙥𝙡𝙚𝙖𝙨𝙪𝙧𝙚 𝙩𝙝𝙚𝙧𝙚𝙞𝙣. 𝙉𝙤𝙬 𝙩𝙝𝙞𝙨 𝙙𝙖𝙮 𝙮𝙤𝙪 𝙨𝙝𝙖𝙡𝙡 𝙗𝙚 𝙧𝙚𝙘𝙤𝙢𝙥𝙚𝙣𝙨𝙚𝙙 𝙬𝙞𝙩𝙝 𝙖 𝙩𝙤𝙧𝙢𝙚𝙣𝙩 𝙤𝙛 𝙝𝙪𝙢𝙞𝙡𝙞𝙖𝙩𝙞𝙤𝙣 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙮𝙤𝙪 𝙬𝙚𝙧𝙚 𝙖𝙧𝙧𝙤𝙜𝙖𝙣𝙩 𝙞𝙣 𝙩𝙝𝙚 𝙡𝙖𝙣𝙙 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖 𝙧𝙞𝙜𝙝𝙩 𝙖𝙣𝙙 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙮𝙤𝙪 𝙪𝙨𝙚𝙙 𝙩𝙤 𝙧𝙚𝙗𝙚𝙡 𝙖𝙜𝙖𝙞𝙣𝙨𝙩 𝘼𝙡𝙡ā𝙝’𝙨 𝙘𝙤𝙢𝙢𝙖𝙣𝙙 (𝙙𝙞𝙨𝙤𝙗𝙚𝙮 𝘼𝙡𝙡ā𝙝).❜.❞
[al-Ahqaaf 46:20]
Never brag about carelessly and foolishly wasting money. There is nothing good in it. As Muslims, we should be spending most of our wealth in the cause of Allāh or for the sake of Allāh. If buying something, overspending on something, or investing in something won't be of great benefit to you in the hereafter (such as material possessions or anything worldly and temporary), then you must think about changing your habits about how and where you use your money.
❛𝙔𝙤𝙪 𝙧𝙚𝙘𝙚𝙞𝙫𝙚𝙙 𝙮𝙤𝙪𝙧 𝙜𝙤𝙤𝙙 𝙩𝙝𝙞𝙣𝙜𝙨 𝙞𝙣 𝙩𝙝𝙚 𝙡𝙞𝙛𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙬𝙤𝙧𝙡𝙙, 𝙖𝙣𝙙 𝙮𝙤𝙪 𝙩𝙤𝙤𝙠 𝙮𝙤𝙪𝙧 𝙥𝙡𝙚𝙖𝙨𝙪𝙧𝙚 𝙩𝙝𝙚𝙧𝙚𝙞𝙣. 𝙉𝙤𝙬 𝙩𝙝𝙞𝙨 𝙙𝙖𝙮 𝙮𝙤𝙪 𝙨𝙝𝙖𝙡𝙡 𝙗𝙚 𝙧𝙚𝙘𝙤𝙢𝙥𝙚𝙣𝙨𝙚𝙙 𝙬𝙞𝙩𝙝 𝙖 𝙩𝙤𝙧𝙢𝙚𝙣𝙩 𝙤𝙛 𝙝𝙪𝙢𝙞𝙡𝙞𝙖𝙩𝙞𝙤𝙣 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙮𝙤𝙪 𝙬𝙚𝙧𝙚 𝙖𝙧𝙧𝙤𝙜𝙖𝙣𝙩 𝙞𝙣 𝙩𝙝𝙚 𝙡𝙖𝙣𝙙 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖 𝙧𝙞𝙜𝙝𝙩 𝙖𝙣𝙙 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙮𝙤𝙪 𝙪𝙨𝙚𝙙 𝙩𝙤 𝙧𝙚𝙗𝙚𝙡 𝙖𝙜𝙖𝙞𝙣𝙨𝙩 𝘼𝙡𝙡ā𝙝’𝙨 𝙘𝙤𝙢𝙢𝙖𝙣𝙙 (𝙙𝙞𝙨𝙤𝙗𝙚𝙮 𝘼𝙡𝙡ā𝙝).❜.❞
[al-Ahqaaf 46:20]
Never brag about carelessly and foolishly wasting money. There is nothing good in it. As Muslims, we should be spending most of our wealth in the cause of Allāh or for the sake of Allāh. If buying something, overspending on something, or investing in something won't be of great benefit to you in the hereafter (such as material possessions or anything worldly and temporary), then you must think about changing your habits about how and where you use your money.
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Jannah is Our Dream
Photo
Correction:
Four distinct congregations continued to be held simultaneously in the most sacred house for more than nine centuries, notwithstanding the disapproval of numerous scholars of the past, many of whom remained silent.
Ibn Abī Al-Īzz denounced the practice that restricted judges to making rulings only according to a particular fiqh. The tradition, too, of appointing four imams, one from each school of fiqh, to lead the prayer in the House of Allāh at Makkah, he stated, should be discontinued. There should be, he argued, one imām, and everyone, irrespective of the fiqh school he followed, should pray behind him.[ ibn Abī Al-‘Īzz, Al-Ittiba pp. 74f.]
Ash-Shaykh Uthaymeen (R) said:
what was known in al-Masjid al-Haraam before the Saudi government took charge of it, where there were four congregations, each of which had an imam: a Hanbali imam who led the Hanbalis in prayer, a Shaafa’i imam who led the Shaafa’is, a Maaliki imam who led the Maalikis and a Hanafi imam who led the Hanafis. They said: This is the maqaam for the Shaafa’i, this is the maqaam for the Maaliki, this is the maqaam for the Hanafi and this is the maqaam for the Hanbali.
But when King ‘Abd al-‘Azeez (may Allah reward him with good) entered Makkah, he said: This is dividing the ummah, i.e., the Muslim ummah is being divided in one mosque, and this is not permissible. So he united them behind one imam, and this was one of his good deeds and virtues (may Allah have mercy on him). [al-Sharh al-Mumti’ (4/227-231)]
Four distinct congregations continued to be held simultaneously in the most sacred house for more than nine centuries, notwithstanding the disapproval of numerous scholars of the past, many of whom remained silent.
Ibn Abī Al-Īzz denounced the practice that restricted judges to making rulings only according to a particular fiqh. The tradition, too, of appointing four imams, one from each school of fiqh, to lead the prayer in the House of Allāh at Makkah, he stated, should be discontinued. There should be, he argued, one imām, and everyone, irrespective of the fiqh school he followed, should pray behind him.[ ibn Abī Al-‘Īzz, Al-Ittiba pp. 74f.]
Ash-Shaykh Uthaymeen (R) said:
what was known in al-Masjid al-Haraam before the Saudi government took charge of it, where there were four congregations, each of which had an imam: a Hanbali imam who led the Hanbalis in prayer, a Shaafa’i imam who led the Shaafa’is, a Maaliki imam who led the Maalikis and a Hanafi imam who led the Hanafis. They said: This is the maqaam for the Shaafa’i, this is the maqaam for the Maaliki, this is the maqaam for the Hanafi and this is the maqaam for the Hanbali.
But when King ‘Abd al-‘Azeez (may Allah reward him with good) entered Makkah, he said: This is dividing the ummah, i.e., the Muslim ummah is being divided in one mosque, and this is not permissible. So he united them behind one imam, and this was one of his good deeds and virtues (may Allah have mercy on him). [al-Sharh al-Mumti’ (4/227-231)]
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Ibnul-Qayyim al-Jawziyyah رحمه الله said
There are two kinds of meeting between friends:
The First is a meeting based on sociability and spending time, in which are more disadvantages than advantage, the least of which is corruption of the heart, and wasting time.
The Second kind is a meeting for the sake of supporting one another, and recommending one another to the truth and to patience. This is the best kind, yet there are still three disadvantages therein,
1. Flattering each other.
2. Being excessively talkative.
3. That such meetings become a habit or routine and they fail to achieve their aims.
There are two kinds of meeting between friends:
The First is a meeting based on sociability and spending time, in which are more disadvantages than advantage, the least of which is corruption of the heart, and wasting time.
The Second kind is a meeting for the sake of supporting one another, and recommending one another to the truth and to patience. This is the best kind, yet there are still three disadvantages therein,
1. Flattering each other.
2. Being excessively talkative.
3. That such meetings become a habit or routine and they fail to achieve their aims.
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It is mentioned in the athar, “If one mountain was to transgress against another Allah would level the transgressor.” Allah removes the oppressor even if it was a mountain, so how about the oppression of humans and nations?!
في الأثر: (لو أن جبلاً بغى على جبلٍ لدك الله الباغي) يُزيل الله الظالم ولو كان جبلاً، فكيف بظلم البشر والدول؟!
في الأثر: (لو أن جبلاً بغى على جبلٍ لدك الله الباغي) يُزيل الله الظالم ولو كان جبلاً، فكيف بظلم البشر والدول؟!
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𝐓𝐡𝐞 𝐒𝐮𝐧𝐧𝐚𝐡 𝐨𝐟 𝐦𝐚𝐤𝐢𝐧𝐠 𝐭𝐡𝐞 𝟐 𝐫𝐚𝐤'𝐚𝐡 𝐒𝐮𝐧𝐧𝐚𝐡 𝐨𝐟 𝐅𝐚𝐣𝐫 𝐛𝐫𝐢𝐞𝐟
Al-Bukhari (1165) narrated that
Shaykh Ibn
(Liqa` Al-Bab Al-Maftuh)
Al-Bukhari (1165) narrated that
Aishah (may Allah be pleased with her) said: The Prophet (ﷺ) used to make brief the two Rakahs before Fajr prayer, to the extent that I would say: Did he recite the Mother of the Book (Umm Al-Kitab – i.e., Al-Fatihah)?Shaykh Ibn
Uthaymin (may Allah have mercy on him) said: The Sunnah with regard to the Sunnah prayer of Fajr is to make it brief, and to recite in the first Rakah “Qul ya ayyuha Al-kafirun” [Surat Al-Kafirun 109] and in the second Rakah “Qul Huwa Allahu Ahad” [Surat Al-Ikhlas 112], or to recite in the first Rakah “Say (O Muslims), We believe in Allah and that which has been sent down to us…” [Al-Baqarah 2:136] and in the second Rakah “Say (O Muhammad (blessings and peace of Allah be upon him)): "O people of the Scripture (Jews and Christians): Come to a word that is just between us and you…” [Al Imran 3:64]
Bowing should also be made brief; so it should be limited to the minimum recommended count, which means saying three times “Subhana Rabbiy Al-Athim (Glory be to my Lord the Almighty)”. Prostration should be made similarly brief, and the Tashahhud should also not be made lengthy. This is the Sunnah of the Messenger (ﷺ).”(Liqa` Al-Bab Al-Maftuh)
‼️EXCESSIVE ARGUING‼️
Bilal ibn Sa'ad, رحمه الله:
"When you see a person engaging in excessive arguing, flaunting his opinions, then his loss is complete."
[Source: "Rawdat al-uqalaa" by Ibn Hibban al-Busti, page 79]
And Imam Malik رحمه الله said:
"Engaging in religious arguments removes the light of knowledge from the heart, hardens it, and begets animosity."
[Source: "Siyar A'lam al-Nubala" 28/106]
Bilal ibn Sa'ad, رحمه الله:
"When you see a person engaging in excessive arguing, flaunting his opinions, then his loss is complete."
[Source: "Rawdat al-uqalaa" by Ibn Hibban al-Busti, page 79]
And Imam Malik رحمه الله said:
"Engaging in religious arguments removes the light of knowledge from the heart, hardens it, and begets animosity."
[Source: "Siyar A'lam al-Nubala" 28/106]
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It was reported by Ibn Abī ʿl-Dunyā in his book “al-Tawakkul” from Muʿāwiyyah b. Qurrah:
وروى ابن أبي الدنيا في كتاب التوكل عن معاوية ابن قرَّة قال:
ʿUmar Ibn al-Khaṭṭāb (may Allah be pleased with him) was in the presence of some people from Yemen (who did not want to work),
(( لقي عمر بن الخطاب ناساً من أهل اليمن
And he asked them: “Who are you?”
فقال: مَن أنتم؟
They said: “We are the mutawakkilūn (ie: those who put their trust in Allah).”
قالوا: نحن المتوكِّلون،
So ʿUmar said: “Rather, you are the muttakilūn (those who expect others to feed them)! And as for al-mutawakkil, he first throws the seeds into the earth (ie: as labour) and then depends on Allah the Mighty and Majestic (to provide for him).”
قال: بل أنتم المتَّكلون، إنَّ المتوكِّل الذي يلقي حبَّة في الأرض ويتوكَّل على الله عزَّ وجلَّ)).
ʿAbd al-Razzāq al-Badr / عبد الرزاق البدر
وروى ابن أبي الدنيا في كتاب التوكل عن معاوية ابن قرَّة قال:
ʿUmar Ibn al-Khaṭṭāb (may Allah be pleased with him) was in the presence of some people from Yemen (who did not want to work),
(( لقي عمر بن الخطاب ناساً من أهل اليمن
And he asked them: “Who are you?”
فقال: مَن أنتم؟
They said: “We are the mutawakkilūn (ie: those who put their trust in Allah).”
قالوا: نحن المتوكِّلون،
So ʿUmar said: “Rather, you are the muttakilūn (those who expect others to feed them)! And as for al-mutawakkil, he first throws the seeds into the earth (ie: as labour) and then depends on Allah the Mighty and Majestic (to provide for him).”
قال: بل أنتم المتَّكلون، إنَّ المتوكِّل الذي يلقي حبَّة في الأرض ويتوكَّل على الله عزَّ وجلَّ)).
ʿAbd al-Razzāq al-Badr / عبد الرزاق البدر
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Allah recounts the story of Zakariyyah and Yahya in surah Aal 'Imran [3] in which Zakariyyah saw Maryam being miraculously provided with fruits outside of their season and then asking Allah to provide him with righteous offspring despite his old age. Allah then says:
[فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ]
"So the angels called Zakariyyah while he was standing in prayer in the prayer niche, saying that Allah gives you glad tidings of Yahya ..." [39]
The root of the name "Yahya" goes back to the meaning of "living". In his tafsir of this ayah, Ibn Kathir wrote:
[قال قتادة وغيره : إنما سمي يحيى لأن الله تعالى أحياه بالإيمان . ]
Qatadah and others said: The reason why he was named *Yahya* is because Allah gave him life as a result of eemaan.
[Tafsir ibn Kathir 2/38]
[فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ]
"So the angels called Zakariyyah while he was standing in prayer in the prayer niche, saying that Allah gives you glad tidings of Yahya ..." [39]
The root of the name "Yahya" goes back to the meaning of "living". In his tafsir of this ayah, Ibn Kathir wrote:
[قال قتادة وغيره : إنما سمي يحيى لأن الله تعالى أحياه بالإيمان . ]
Qatadah and others said: The reason why he was named *Yahya* is because Allah gave him life as a result of eemaan.
[Tafsir ibn Kathir 2/38]
Question:
What is better, that a person reads the Qur’aan and finishes it many times or that he reads it pondering over its Tafseer [and finishes it] once or twice in Ramadhaan?
Shaykh Ahmad Yahya An-Najmee:
”By Allaah if he reads it once with its explanation and understands it, it is better than if he reads it being hasty or so. And when a man said to Abdullah Ibn Mas’ood (Radiya Allaahu ‘anhu),” I have indeed read al Mufassal yesterday” [Mufassal, 4 Juzz from Qaaf up to An-Naas]. Ibn Mas’ood answered: “This is the reading of a hasty poet.”
It is therefore better to read and ponder [over the Aayah] using an explanation to make the meaning clear. It is better to read with a Tafseer and to ponder [over the Aayah], Na’am.”
What is better, that a person reads the Qur’aan and finishes it many times or that he reads it pondering over its Tafseer [and finishes it] once or twice in Ramadhaan?
Shaykh Ahmad Yahya An-Najmee:
”By Allaah if he reads it once with its explanation and understands it, it is better than if he reads it being hasty or so. And when a man said to Abdullah Ibn Mas’ood (Radiya Allaahu ‘anhu),” I have indeed read al Mufassal yesterday” [Mufassal, 4 Juzz from Qaaf up to An-Naas]. Ibn Mas’ood answered: “This is the reading of a hasty poet.”
It is therefore better to read and ponder [over the Aayah] using an explanation to make the meaning clear. It is better to read with a Tafseer and to ponder [over the Aayah], Na’am.”
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Someone said,
" Do not make your relationship with Allah like that with an Ambulance 🚑, calling it only in times of emergency "
I remembered by this quote the hadeeth in Arba'een an Nawawi , the speech of our beloved Prophet صلى الله عليه وسلم who said :
تَعَرَّفْ إلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفُك فِي الشِّدَّةِ
"Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity"
Ofcourse, it's never a matter of Give n Take with Allah, he is free from all need and he is close whenever you invoke him, however sinful you're, but the point is it's high time we build deeper & continuous relationship of love with our creator.
" Do not make your relationship with Allah like that with an Ambulance 🚑, calling it only in times of emergency "
I remembered by this quote the hadeeth in Arba'een an Nawawi , the speech of our beloved Prophet صلى الله عليه وسلم who said :
تَعَرَّفْ إلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفُك فِي الشِّدَّةِ
"Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity"
Ofcourse, it's never a matter of Give n Take with Allah, he is free from all need and he is close whenever you invoke him, however sinful you're, but the point is it's high time we build deeper & continuous relationship of love with our creator.
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THE 3 MOST DIFFICULT DAYS UPON MANKIND...
[ أصعبُ ثلاثة أيَّام على الإنسان ]
قال سفيانُ بن عُيينة - رحمه اللهُ -:
"أوحَشُ ما يكونُ ابنُ آدمَ في ثلاثة مواطن:
Sufyān b. 'Uyaynah Raḥimahullāh said: The most loneliest time that the son of Adam will be in is 3 situations:
يومَ وُلِدَ فيخرجُ إلى دارِ هَمٍّ .
1. The day he is born and comes to the abode of stress and anxiety (i.e. The world).
وليلةَ يبيتُ مع الموتى فيُجاورُ
جيرانًا لم يَرَ مثلَهم.
2. The night he will sleep with the deceased, so he will live beside neighbors he has never seen the likes of (i.e. The Grave).
ويومَ يُبعثُ فيَشهدُ مشهدًا لم يَرَ مثله
3. The day he will be raised up (from the dead) and he will witness the likes of that which he never witnessed before (i.e. The Day of Judgement).
قَالَ اللهُ تعالى ليحيى في هذه
الثلاثة المواطن :
﴿ وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ
وَيَوْمَ يُبْعَثُ حَيًّا ﴾
[مريم : ١٥]
Allāh the Most High said to Yaḥya regarding these 3 situations:
"May peace and safety be upon him, the day he is born, the day he dies and the day he will be brought back to life.”
● [الجامع لأحكام القرآن ٢٧/١٣]
[ أصعبُ ثلاثة أيَّام على الإنسان ]
قال سفيانُ بن عُيينة - رحمه اللهُ -:
"أوحَشُ ما يكونُ ابنُ آدمَ في ثلاثة مواطن:
Sufyān b. 'Uyaynah Raḥimahullāh said: The most loneliest time that the son of Adam will be in is 3 situations:
يومَ وُلِدَ فيخرجُ إلى دارِ هَمٍّ .
1. The day he is born and comes to the abode of stress and anxiety (i.e. The world).
وليلةَ يبيتُ مع الموتى فيُجاورُ
جيرانًا لم يَرَ مثلَهم.
2. The night he will sleep with the deceased, so he will live beside neighbors he has never seen the likes of (i.e. The Grave).
ويومَ يُبعثُ فيَشهدُ مشهدًا لم يَرَ مثله
3. The day he will be raised up (from the dead) and he will witness the likes of that which he never witnessed before (i.e. The Day of Judgement).
قَالَ اللهُ تعالى ليحيى في هذه
الثلاثة المواطن :
﴿ وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ
وَيَوْمَ يُبْعَثُ حَيًّا ﴾
[مريم : ١٥]
Allāh the Most High said to Yaḥya regarding these 3 situations:
"May peace and safety be upon him, the day he is born, the day he dies and the day he will be brought back to life.”
● [الجامع لأحكام القرآن ٢٧/١٣]
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