Islām is not a religion of equality but of Justice – Shaykh Muḥammad Ibn Ṣāleḥ al-‘Uthaymīn
There are some people who speak of equality instead of justice, and this is a mistake. We should not say equality, because equality implies no differentiation between the two.
Because of this unjust call for equality, they ask, “What is the difference between male and female?” So they have made men similar to women.
The communists said, “What difference is there between the ruler and the subject? No one has any authority over anyone else.”
Not even the father over his son?! So, they said the father has no authority over his son and so on.
Instead, if we say justice, which means giving each one what he or she is ennoscriptd, this misunderstanding no longer applies, and the word used is correct.
Allāh does not say in the Qur’ān that He enjoins equality. He said (interpretation of the meaning):
“Verily, Allāh enjoins al-‘Adl (i.e. justice)” [Noble Qur’ān 16:90]
“And that when you judge between men, you judge with justice.” [Noble Qur’ān 4:58]
Those who say that Islām is the religion of equality are lying against Islām. Rather, Islām is the religion of justice, which means treating equally those who are equal and differentiating between those who are different. No one who knows the religion of Islām would say that it is the religion of equality.
Rather what shows you that this principle is false is the fact that most of what is mentioned in the Qur’ān denies equality, as in the following verses:
“Say: Are those who know equal to those who know not?” [Noble Qur’ān 39:9]
“Say: Is the blind equal to the one who sees? Or darkness equal to light?” [Noble Qur’ān 13:16]
“Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later.” [Noble Qur’ān 57:10]
“Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allāh with their wealth and their lives.” [Noble Qur’ān 4:95]
Not one single letter in the Qur’ān enjoins equality, rather it enjoins justice. You will also find that the word justice is acceptable to people, for I feel that if I am better than this man in terms of knowledge, or wealth, or piety, or in doing good, I would not like for him to be equal to me. Everyone knows that it is unacceptable if we say that the male is equal to the female.
Shaykh Muḥammad Ibn Ṣāleḥ al-‘Uthaymīn, Sharḥ al-‘Aqīdah al-Wāsiṭīyyah, 1/180-181
There are some people who speak of equality instead of justice, and this is a mistake. We should not say equality, because equality implies no differentiation between the two.
Because of this unjust call for equality, they ask, “What is the difference between male and female?” So they have made men similar to women.
The communists said, “What difference is there between the ruler and the subject? No one has any authority over anyone else.”
Not even the father over his son?! So, they said the father has no authority over his son and so on.
Instead, if we say justice, which means giving each one what he or she is ennoscriptd, this misunderstanding no longer applies, and the word used is correct.
Allāh does not say in the Qur’ān that He enjoins equality. He said (interpretation of the meaning):
“Verily, Allāh enjoins al-‘Adl (i.e. justice)” [Noble Qur’ān 16:90]
“And that when you judge between men, you judge with justice.” [Noble Qur’ān 4:58]
Those who say that Islām is the religion of equality are lying against Islām. Rather, Islām is the religion of justice, which means treating equally those who are equal and differentiating between those who are different. No one who knows the religion of Islām would say that it is the religion of equality.
Rather what shows you that this principle is false is the fact that most of what is mentioned in the Qur’ān denies equality, as in the following verses:
“Say: Are those who know equal to those who know not?” [Noble Qur’ān 39:9]
“Say: Is the blind equal to the one who sees? Or darkness equal to light?” [Noble Qur’ān 13:16]
“Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later.” [Noble Qur’ān 57:10]
“Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allāh with their wealth and their lives.” [Noble Qur’ān 4:95]
Not one single letter in the Qur’ān enjoins equality, rather it enjoins justice. You will also find that the word justice is acceptable to people, for I feel that if I am better than this man in terms of knowledge, or wealth, or piety, or in doing good, I would not like for him to be equal to me. Everyone knows that it is unacceptable if we say that the male is equal to the female.
Shaykh Muḥammad Ibn Ṣāleḥ al-‘Uthaymīn, Sharḥ al-‘Aqīdah al-Wāsiṭīyyah, 1/180-181
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Nuh (as) was tested with flood,
Ibrahim (as) with fire,
Musa (as) with a tyrant,
Yusuf (as) with loneliness,
Ayyub (as) with sickness,
There will always be tests, but never ask "Why me?"
Because Allah tests those who He loved the most. Allah (swt) is The Best Planner of All Affairs! Difficulty, sickness, trouble, misfortune will atone for sins, insha'Allah
"Nothing afflicts a Muslim of hardship, nor illness, nor anxiety, nor sorrow, nor harm, nor distress, nor even the pricking of a thorn, but that Allah will expiate his sins by it." |Sahih al-Buhari
Ibrahim (as) with fire,
Musa (as) with a tyrant,
Yusuf (as) with loneliness,
Ayyub (as) with sickness,
There will always be tests, but never ask "Why me?"
Because Allah tests those who He loved the most. Allah (swt) is The Best Planner of All Affairs! Difficulty, sickness, trouble, misfortune will atone for sins, insha'Allah
"Nothing afflicts a Muslim of hardship, nor illness, nor anxiety, nor sorrow, nor harm, nor distress, nor even the pricking of a thorn, but that Allah will expiate his sins by it." |Sahih al-Buhari
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Are You Like Water Or Rock?
Water can teach us many lessons:
Rocks are arrogant, they stubbornly remain how they are, but water is flexible and capable of changing form: if you pour it into a cup, it becomes the cup, if you pour it into a vessel, it becomes the vessel.
A raindrop falls into an ocean and it becomes the ocean!
A rock never changes, but water adapts and changes itself with the changing times and environment: water can become solid (ice), liquid (water) or gas (vapor).
Rocks do not recover after tragedies, but water does. When rocks break, they never become whole again, but when water is split up, it become one again.
Rocks give up. When rocks roll down the hills and they hit a strong barrier which they cannot penetrate, they forever remain where they are. Water on the other hand will navigate around the barrier and try to get through.
If water cannot get through, it will wait patiently until it gathers strength from more water. Together, they will break the dam and get through. If no additional water comes to its rescue, it waits patiently to evaporate and turn into a cloud and escape that way.
Water never gives up, unlike a rock.
Rocks are full of pride and water is humble. Rocks like to be bigger than everyone else and form tall mountains. They like to rise above everyone, but water is humble and flows downwards.
Water allows smaller objects to rise above it.
If mountains contain gold and diamonds, then oceans are also not empty of pearls.
If rocks have the power to kill, then with water, God brings barren deserts to life!
Yet, despite its soft nature, water is very capable of harming those who don’t learn its ways.
So be flexible like water and you will thrive in every situation. If you are stubborn like a rock, you will lead a life full of difficulties.
Water can teach us many lessons:
Rocks are arrogant, they stubbornly remain how they are, but water is flexible and capable of changing form: if you pour it into a cup, it becomes the cup, if you pour it into a vessel, it becomes the vessel.
A raindrop falls into an ocean and it becomes the ocean!
A rock never changes, but water adapts and changes itself with the changing times and environment: water can become solid (ice), liquid (water) or gas (vapor).
Rocks do not recover after tragedies, but water does. When rocks break, they never become whole again, but when water is split up, it become one again.
Rocks give up. When rocks roll down the hills and they hit a strong barrier which they cannot penetrate, they forever remain where they are. Water on the other hand will navigate around the barrier and try to get through.
If water cannot get through, it will wait patiently until it gathers strength from more water. Together, they will break the dam and get through. If no additional water comes to its rescue, it waits patiently to evaporate and turn into a cloud and escape that way.
Water never gives up, unlike a rock.
Rocks are full of pride and water is humble. Rocks like to be bigger than everyone else and form tall mountains. They like to rise above everyone, but water is humble and flows downwards.
Water allows smaller objects to rise above it.
If mountains contain gold and diamonds, then oceans are also not empty of pearls.
If rocks have the power to kill, then with water, God brings barren deserts to life!
Yet, despite its soft nature, water is very capable of harming those who don’t learn its ways.
So be flexible like water and you will thrive in every situation. If you are stubborn like a rock, you will lead a life full of difficulties.
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❝You don't really know a person until you live with him, travel with him or do business with him.❞
- Umar ibn al-Khattab رضي الله عنه
A man bore witness in the presence of
So a man said: ‘I know him, O Chief of the Believers.’
Umar said: “What do you know of him?”
The man said: ‘Uprightness.’
Umar said: “Is he your closest neighbour; so that you know about his night and his day, and his comings and goings?”
The man said: ‘No.’
Umar said: “So have you had (monetary) dealings with him involving dirhams and deenars, which will indicate his piety?”
The man said: ‘No.’
Umar said: “Then has he been your companion upon a journey which could indicate to you his good character?”
The man said: ‘No.’
Umar said: “Then you do not know him.”
Then he said to the man (who bore witness): “Bring me someone who knows you.”
[Reported by Al-Bayhaqi and classed as Sahih by Al-Albani in Irwaa' Al-Ghaleel; 2637]
- Umar ibn al-Khattab رضي الله عنه
A man bore witness in the presence of
Umar ibn al-Khattaab -radiyallaahu anhu, so `Umar said to him: “I do not know you, and it does not harm you that I do not know you, but bring someone who does know you.”So a man said: ‘I know him, O Chief of the Believers.’
Umar said: “What do you know of him?”
The man said: ‘Uprightness.’
Umar said: “Is he your closest neighbour; so that you know about his night and his day, and his comings and goings?”
The man said: ‘No.’
Umar said: “So have you had (monetary) dealings with him involving dirhams and deenars, which will indicate his piety?”
The man said: ‘No.’
Umar said: “Then has he been your companion upon a journey which could indicate to you his good character?”
The man said: ‘No.’
Umar said: “Then you do not know him.”
Then he said to the man (who bore witness): “Bring me someone who knows you.”
[Reported by Al-Bayhaqi and classed as Sahih by Al-Albani in Irwaa' Al-Ghaleel; 2637]
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Jannah is Our Dream pinned «❝You don't really know a person until you live with him, travel with him or do business with him.❞ - Umar ibn al-Khattab رضي الله عنه A man bore witness in the presence of Umar ibn al-Khattaab -radiyallaahu anhu, so `Umar said to him: “I do not know you…»
❝If Allah puts a person under certain tests and trials and the person recognizes that he must resort to Allah alone seeking His help, then this is a good sign for him; the trials turn to purification and mercy.
If on the other hand, he rejects, complains, and turns away from Allah and seeks help from human beings like himself, then this is a bad sign for him; the trials turn to punishment and misery for him.❞
— Ibn al-Qayyim (raḥimahullāh)
(Tareequl-Hijratayn, ftn. 103, p. 259)
If on the other hand, he rejects, complains, and turns away from Allah and seeks help from human beings like himself, then this is a bad sign for him; the trials turn to punishment and misery for him.❞
— Ibn al-Qayyim (raḥimahullāh)
(Tareequl-Hijratayn, ftn. 103, p. 259)
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Shaykh Ibn al-Uthaymeen (rahimahullah):
We say to a person: Rely on yourself when it comes to people. Do not ask them for anything and do not lower yourself in front of them. And make sure you are not in need of them as much as you are able to.
But when it comes to Allaah, do not be self-sufficient! But always keep (asking Him and) depending on Him until things become easier for you.
[Shaykh Ibn al-Uthaymeen (rahimahullah), Qawl al-Mufeed, 2/39]
Stop complaining about your problems to your friends. Go back to Allah, start complaining to Him because no one in this world could fix your problems except Allah Azza wa Jalla!
We say to a person: Rely on yourself when it comes to people. Do not ask them for anything and do not lower yourself in front of them. And make sure you are not in need of them as much as you are able to.
But when it comes to Allaah, do not be self-sufficient! But always keep (asking Him and) depending on Him until things become easier for you.
[Shaykh Ibn al-Uthaymeen (rahimahullah), Qawl al-Mufeed, 2/39]
Stop complaining about your problems to your friends. Go back to Allah, start complaining to Him because no one in this world could fix your problems except Allah Azza wa Jalla!
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Importance of having the right vision:
التجديف بقوة أكبر لا يساعد إذا كان القارب يسير في الاتجاه الخاطئ
“𝗥𝗼𝘄𝗶𝗻𝗴 𝗵𝗮𝗿𝗱𝗲𝗿 𝗱𝗼𝗲𝘀𝗻'𝘁 𝗵𝗲𝗹𝗽
𝗶𝗳 𝘁𝗵𝗲 𝗯𝗼𝗮𝘁 𝗶𝘀 𝗵𝗲𝗮𝗱𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝘄𝗿𝗼𝗻𝗴 𝗱𝗶𝗿𝗲𝗰𝘁𝗶𝗼𝗻.”
– Kenichi Ohmae
Everybody tells you: “work harder”, but hard work in and of itself does not produce success.
If hard work produced money, why are there millions of poor people working in mines and other places? Yet - some individuals own more wealth than the GDP of multiple third world countries combined.
The most important thing is knowing what to do, having the right vision and the correct approach. It’s the knowledge and then hard work.
Your direction is more important than your speed.
We should time and money on acquiring new knowledge and be around smart people.
If your approach is wrong, you can work as hard as you want, and you will achieve nothing.
التجديف بقوة أكبر لا يساعد إذا كان القارب يسير في الاتجاه الخاطئ
“𝗥𝗼𝘄𝗶𝗻𝗴 𝗵𝗮𝗿𝗱𝗲𝗿 𝗱𝗼𝗲𝘀𝗻'𝘁 𝗵𝗲𝗹𝗽
𝗶𝗳 𝘁𝗵𝗲 𝗯𝗼𝗮𝘁 𝗶𝘀 𝗵𝗲𝗮𝗱𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝘄𝗿𝗼𝗻𝗴 𝗱𝗶𝗿𝗲𝗰𝘁𝗶𝗼𝗻.”
– Kenichi Ohmae
Everybody tells you: “work harder”, but hard work in and of itself does not produce success.
If hard work produced money, why are there millions of poor people working in mines and other places? Yet - some individuals own more wealth than the GDP of multiple third world countries combined.
The most important thing is knowing what to do, having the right vision and the correct approach. It’s the knowledge and then hard work.
Your direction is more important than your speed.
We should time and money on acquiring new knowledge and be around smart people.
If your approach is wrong, you can work as hard as you want, and you will achieve nothing.
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Forwarded from Authentic Duas
✒ Fear The Supplication Of Oppressed Ones
Prophet Muḥammad Ṣallallāhu-ʿAlaihi Wa Sallam said:
اتقوا دعوة المظلوم فإنها تصعد إلى السماء كأنها شرارة
“Fear Duʿā of oppressed, for indeed it ascends the heaven (i.e it reaches Allāh) as if it’s a burning flare!!”
● [مختصر صحيح الجامع الصغير برقم ١١٨ ، صححه الألباني]
Prophet Muḥammad Ṣallallāhu-ʿAlaihi Wa Sallam said:
اتقوا دعوة المظلوم فإنها تصعد إلى السماء كأنها شرارة
“Fear Duʿā of oppressed, for indeed it ascends the heaven (i.e it reaches Allāh) as if it’s a burning flare!!”
● [مختصر صحيح الجامع الصغير برقم ١١٨ ، صححه الألباني]
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'Aishah (May Allaah be pleased with her) reported:The Prophet (ﷺ) said,
"The two raka'āt before the dawn (Fajr) prayer are better than this world and all it contains."
[Muslim]
Another narration goes: "The two rak'āt before the dawn (Fajr) prayer are dearer to me than the whole world."
*Note: This is done between the Adhaan and the obligatory Fajr prayer
#rawaatib #Fajr
"The two raka'āt before the dawn (Fajr) prayer are better than this world and all it contains."
[Muslim]
Another narration goes: "The two rak'āt before the dawn (Fajr) prayer are dearer to me than the whole world."
*Note: This is done between the Adhaan and the obligatory Fajr prayer
#rawaatib #Fajr
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“Calamities, trials and tests are signs of love from Allaah...'
Imam Ibnul-Qayyim:
“Calamities, trials and tests are signs of love from Allaah for the believers. They are comparable to a cure; although it may be bitter, you accept it because it is from the One whom you love; and to Allaah belongs the best example.”
[Ighaathatul Lahfan, Pg. 286]
Imam Ibnul-Qayyim:
“Calamities, trials and tests are signs of love from Allaah for the believers. They are comparable to a cure; although it may be bitter, you accept it because it is from the One whom you love; and to Allaah belongs the best example.”
[Ighaathatul Lahfan, Pg. 286]
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Be a Winner. Always 🌟
اعلم أنك إذا سألت الله فإنك رابح في كل حال ؛ لأنه: اما أن يعطيك سبحانه وتعالى ما تسأل أو يصرف عنك من السوء ما هو أعظم أو يدّخر ذلك لك يوم القيامة أجراً فمن دعا الله فإنه لا يخيب فأكثر من دعاء الله وأكثر من استغفار الله والتوبة إليه
❝ Know that if you truly ask Allah, then you always prosper and win in all cases, because:
It could be that the Almighty will grant you what you ask for; or He will turn away from you a greater evil; or He will save it for you on the Day of Qiyamah in the form of a (greater) reward.
Thus, whoever makes du'a to Allah, then indeed he will not lose, so therefore, multiply your du'as to Him, ask for forgiveness and repent to Him... ❞
📖 ابن عثيمين | شرح رياض الصالحين 6/52
@RootsofKhair
اعلم أنك إذا سألت الله فإنك رابح في كل حال ؛ لأنه: اما أن يعطيك سبحانه وتعالى ما تسأل أو يصرف عنك من السوء ما هو أعظم أو يدّخر ذلك لك يوم القيامة أجراً فمن دعا الله فإنه لا يخيب فأكثر من دعاء الله وأكثر من استغفار الله والتوبة إليه
❝ Know that if you truly ask Allah, then you always prosper and win in all cases, because:
It could be that the Almighty will grant you what you ask for; or He will turn away from you a greater evil; or He will save it for you on the Day of Qiyamah in the form of a (greater) reward.
Thus, whoever makes du'a to Allah, then indeed he will not lose, so therefore, multiply your du'as to Him, ask for forgiveness and repent to Him... ❞
📖 ابن عثيمين | شرح رياض الصالحين 6/52
@RootsofKhair
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❝You don't really know a person until you live with him, travel with him or do business with him.❞
- Umar ibn al-Khattab رضي الله عنه
A man bore witness in the presence of
So a man said: ‘I know him, O Chief of the Believers.’
Umar said: “What do you know of him?”
The man said: ‘Uprightness.’
Umar said: “Is he your closest neighbour; so that you know about his night and his day, and his comings and goings?”
The man said: ‘No.’
Umar said: “So have you had (monetary) dealings with him involving dirhams and deenars, which will indicate his piety?”
The man said: ‘No.’
Umar said: “Then has he been your companion upon a journey which could indicate to you his good character?”
The man said: ‘No.’
Umar said: “Then you do not know him.”
Then he said to the man (who bore witness): “Bring me someone who knows you.”
[Reported by Al-Bayhaqi and classed as Sahih by Al-Albani in Irwaa' Al-Ghaleel; 2637]
- Umar ibn al-Khattab رضي الله عنه
A man bore witness in the presence of
Umar ibn al-Khattaab -radiyallaahu anhu, so `Umar said to him: “I do not know you, and it does not harm you that I do not know you, but bring someone who does know you.”So a man said: ‘I know him, O Chief of the Believers.’
Umar said: “What do you know of him?”
The man said: ‘Uprightness.’
Umar said: “Is he your closest neighbour; so that you know about his night and his day, and his comings and goings?”
The man said: ‘No.’
Umar said: “So have you had (monetary) dealings with him involving dirhams and deenars, which will indicate his piety?”
The man said: ‘No.’
Umar said: “Then has he been your companion upon a journey which could indicate to you his good character?”
The man said: ‘No.’
Umar said: “Then you do not know him.”
Then he said to the man (who bore witness): “Bring me someone who knows you.”
[Reported by Al-Bayhaqi and classed as Sahih by Al-Albani in Irwaa' Al-Ghaleel; 2637]
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Some people come into your life as a blessing…
While others come into your life as a lesson.
So, safeguard the blessing, and learn from the lesson.
﴿ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٍ۬ لَّفَسَدَتِ ٱلۡأَرۡضُ ﴾
{And if Allaah did not check one set of people by means of another, the earth would indeed be full of mischief.}
[Surah al-Baqarah (2): 251]
Taken from @Ilm4all
While others come into your life as a lesson.
So, safeguard the blessing, and learn from the lesson.
﴿ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٍ۬ لَّفَسَدَتِ ٱلۡأَرۡضُ ﴾
{And if Allaah did not check one set of people by means of another, the earth would indeed be full of mischief.}
[Surah al-Baqarah (2): 251]
Taken from @Ilm4all
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Shaykh al-Albaani (raḥimahullāh) said:
“A woman cannot pray or walk on the street with her feet uncovered, as her feet are ‘awrah.”
[Silsilat-ul-Hudaa wan-Noor]
Shaykh al-Albaani Rahimahullaah also said:
“It is not permissible for her to pray with her feet uncovered, indeed it is not permissiblefor her to walk in the streets with her feet uncovered, because the feet are part of a woman’s ‘awrah based on Allah’s azza wa jal Statement:
And let them not stamp their feet to make known what they conceal of their adornment
[Surat un-Noor 24:31]
The woman during the Days of Ignorance used to wear what is known in the Arabic language as khalkhaal (anklet), meaning a bracelet with small bells. So when the woman walked, she – in order to turn the men’s attention to her – would strike the ground with her feet so the anklet would make a noise and the men would hear that; and such was due to shaytaan’s whisperings to her.
This means that the feet used to be covered.
Because of what?
Because of the jilbaab that the women were commanded to cast down from over their heads, according to Allah’s statement:
O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments (jilbaabs) close upon themselves
[Surat ul-Ahzaab 33:59]
And it is mentioned in the authentic hadeeth that the Prophet (sallallaahu alayhi wa sallam) said one day during a gathering in which there were also women:
‘Whoever drags his garment out of pride, Allah Azza wa jal will not look at him on the Day of Resurrection.’
One of the women said:
‘O Messenger of Allah, then our feet will be exposed.’
He (sallallaahu alayhi wa sallam) said:
‘Let the women lengthen (their garments) by a hand-span.’
She said:
‘Then a wind will come and uncover (their feet).’
He (sallallaahu alayhi wa sallam) said:
‘Let them add another hand-span, i.e. (a total of) one cubit, and not go beyond that.’
[Saheeh at-Tirmidhee 1731, Saheeh Abi Daawood 4119]
[The Shaykh mentioned the general meaning, not the exact wording, of the woman’s speech]
In this manner, the jilbaab of the Muslim woman – at the time of the revelation of the above-mentioned verse:
to draw their outer garments (jilbaabs) close upon themselves
– used to cover the feet, since the socks that are widespread nowadays among both women and men were not widespread at that time. The woman used to cover her shins and feet with the long jilbaab that resembles the ‘abaayah.
Therefore, it is not permissible for a Muslim woman to uncover her feet while she is on the street, and it is even more impermissible for her to pray with her feet uncovered.”
Source: Silsilat-ul-Hudaa wan-Noor 697/3-4
“A woman cannot pray or walk on the street with her feet uncovered, as her feet are ‘awrah.”
[Silsilat-ul-Hudaa wan-Noor]
Shaykh al-Albaani Rahimahullaah also said:
“It is not permissible for her to pray with her feet uncovered, indeed it is not permissiblefor her to walk in the streets with her feet uncovered, because the feet are part of a woman’s ‘awrah based on Allah’s azza wa jal Statement:
And let them not stamp their feet to make known what they conceal of their adornment
[Surat un-Noor 24:31]
The woman during the Days of Ignorance used to wear what is known in the Arabic language as khalkhaal (anklet), meaning a bracelet with small bells. So when the woman walked, she – in order to turn the men’s attention to her – would strike the ground with her feet so the anklet would make a noise and the men would hear that; and such was due to shaytaan’s whisperings to her.
This means that the feet used to be covered.
Because of what?
Because of the jilbaab that the women were commanded to cast down from over their heads, according to Allah’s statement:
O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments (jilbaabs) close upon themselves
[Surat ul-Ahzaab 33:59]
And it is mentioned in the authentic hadeeth that the Prophet (sallallaahu alayhi wa sallam) said one day during a gathering in which there were also women:
‘Whoever drags his garment out of pride, Allah Azza wa jal will not look at him on the Day of Resurrection.’
One of the women said:
‘O Messenger of Allah, then our feet will be exposed.’
He (sallallaahu alayhi wa sallam) said:
‘Let the women lengthen (their garments) by a hand-span.’
She said:
‘Then a wind will come and uncover (their feet).’
He (sallallaahu alayhi wa sallam) said:
‘Let them add another hand-span, i.e. (a total of) one cubit, and not go beyond that.’
[Saheeh at-Tirmidhee 1731, Saheeh Abi Daawood 4119]
[The Shaykh mentioned the general meaning, not the exact wording, of the woman’s speech]
In this manner, the jilbaab of the Muslim woman – at the time of the revelation of the above-mentioned verse:
to draw their outer garments (jilbaabs) close upon themselves
– used to cover the feet, since the socks that are widespread nowadays among both women and men were not widespread at that time. The woman used to cover her shins and feet with the long jilbaab that resembles the ‘abaayah.
Therefore, it is not permissible for a Muslim woman to uncover her feet while she is on the street, and it is even more impermissible for her to pray with her feet uncovered.”
Source: Silsilat-ul-Hudaa wan-Noor 697/3-4
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✍️Do not spend your time in silence (idle -- not doing anything of value), it is one of the causes for was-was (of Shyatan)!:
Shaykh al-Islam Ibn Taymiyyah rahimahullah said:
"Silence without reading (study or Quran), dhikr, or du'aa 'is not worship and we are not ordered with it, in fact it opens the door to was-was (of Shaytan). Busying yourself in the remembrance of Allah (dhikr, du'a, Quran, Islamic studies) is better than silence."
Fatawa [23/286]
Shaykh al-Islam Ibn Taymiyyah rahimahullah said:
"Silence without reading (study or Quran), dhikr, or du'aa 'is not worship and we are not ordered with it, in fact it opens the door to was-was (of Shaytan). Busying yourself in the remembrance of Allah (dhikr, du'a, Quran, Islamic studies) is better than silence."
Fatawa [23/286]
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Treat others how you want to be treated @hikmahpubs
Imam Ibn Al-Qayyim said:
“Allah will deal with the servant in the exact same fashion as the servant treats the creation.”
https://news.1rj.ru/str/hasansomali/329
Imam Ibn Al-Qayyim said:
“Allah will deal with the servant in the exact same fashion as the servant treats the creation.”
https://news.1rj.ru/str/hasansomali/329
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The Story of 3 Men Trapped in a Cave
Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “While three men were walking, they were overcome by rain and took refuge in a cave in a mountain. A boulder fell over the mouth of their cave, blocking them inside. One of them said to the others, ‘Look at the good deeds you have done for Allah that you may call upon Allah Almighty by them, for perhaps He will relieve you.’
One of them said, ‘O Allah, I had two old parents with my wife and young child. I tended to a flock and when evening came, I milked them and served my parents first before my child. One day I went in search of fodder and I did not come back until it was evening. I found them both sleeping, so I milked as I had done before. I brought the milk and stood by their heads, for I hated to disrupt their sleep or to serve my child before both of them. My child was crying at my feet, yet I continued standing over them until the approach of dawn. If You know I had done that seeking Your countenance, then relieve us of this distress that we might see the sky!’ Allah shifted the boulder until they could see the sky.
Another man said, ‘O Allah, I had a cousin whom I loved more than any man could love women. I presented myself to her and she refused unless I could give her one hundred coins. I worked hard until I gathered one hundred coins and brought them to her. When I prepared myself between her legs, she said: O servant of Allah, fear Allah and do not break the hymen without right to do so! I stood and left her. If You know I had done that seeking your Face, then relieve us of this distress!’ The boulder was again shifted for them.
The last man said, ‘O Allah, I employed a worker for a portion of rice. When he finished his work, he said: Give me what I deserve! I offered his share to him but he did not accept it. I continued planting his share until I had amassed cows and flocks. Then he came to me and he said: Fear Allah and do not violate my rights! I said: Go to this cow and its flocks and take them. He said: Fear Allah and do not mock me! I said: I do not mock you, take that cow and its flocks. So he took them and he left. If You know I had done that seeking Your face, then relieve us of what remains!’ Then Allah relieved them of what remained.”
Source: Ṣaḥīḥ al-Bukhārī 3465, Ṣaḥīḥ Muslim 2473
Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “While three men were walking, they were overcome by rain and took refuge in a cave in a mountain. A boulder fell over the mouth of their cave, blocking them inside. One of them said to the others, ‘Look at the good deeds you have done for Allah that you may call upon Allah Almighty by them, for perhaps He will relieve you.’
One of them said, ‘O Allah, I had two old parents with my wife and young child. I tended to a flock and when evening came, I milked them and served my parents first before my child. One day I went in search of fodder and I did not come back until it was evening. I found them both sleeping, so I milked as I had done before. I brought the milk and stood by their heads, for I hated to disrupt their sleep or to serve my child before both of them. My child was crying at my feet, yet I continued standing over them until the approach of dawn. If You know I had done that seeking Your countenance, then relieve us of this distress that we might see the sky!’ Allah shifted the boulder until they could see the sky.
Another man said, ‘O Allah, I had a cousin whom I loved more than any man could love women. I presented myself to her and she refused unless I could give her one hundred coins. I worked hard until I gathered one hundred coins and brought them to her. When I prepared myself between her legs, she said: O servant of Allah, fear Allah and do not break the hymen without right to do so! I stood and left her. If You know I had done that seeking your Face, then relieve us of this distress!’ The boulder was again shifted for them.
The last man said, ‘O Allah, I employed a worker for a portion of rice. When he finished his work, he said: Give me what I deserve! I offered his share to him but he did not accept it. I continued planting his share until I had amassed cows and flocks. Then he came to me and he said: Fear Allah and do not violate my rights! I said: Go to this cow and its flocks and take them. He said: Fear Allah and do not mock me! I said: I do not mock you, take that cow and its flocks. So he took them and he left. If You know I had done that seeking Your face, then relieve us of what remains!’ Then Allah relieved them of what remained.”
Source: Ṣaḥīḥ al-Bukhārī 3465, Ṣaḥīḥ Muslim 2473
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