Uthmān رضي الله عنه said:
“Allāh only gave you this world so that you may seek out [by way of it] the Hereafter. And He did not give it to you so that you could rely on it!”
[Al-Bidāyah Wa An-Nihāyah: 7/241]
“Allāh only gave you this world so that you may seek out [by way of it] the Hereafter. And He did not give it to you so that you could rely on it!”
[Al-Bidāyah Wa An-Nihāyah: 7/241]
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Forgive people and move forward. – Don’t live your life with hate in your heart. You will end up hurting yourself more than the people you hate. Forgiveness is not saying, “What you did to me is okay.” It is saying, “I’m not going to let what you did to me ruin my happiness forever.” Forgiveness is the remedy. It doesn’t mean you’re erasing the past, or forgetting what happened. It means you’re letting go of the resentment and pain, and instead choosing to learn from the incident and move on with your life. Remember, the less time you spend hating the people who hurt you, the more time you’ll have to love the people who love you.❤️
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❝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 Abdul-Salam Al Shuway’ir حفظه الله
In Mas’ud رضي الله عنه said:
“Whoever would like to know whether they love Allah, then let them compare themselves to the Quran. If they love the Quran, then they love Allah, the Mighty and Majestic, as the Quran is the speech of Allah"
(As-Sunnah of ‘Abdullah b. Ahmad no. 125: 1/148)
#muslim #explore #islam #muslimah #explorepage #allah #instadaily #sunnah #اكسبلور #قرآن #السعودية #الله #knowledge #reels
In Mas’ud رضي الله عنه said:
“Whoever would like to know whether they love Allah, then let them compare themselves to the Quran. If they love the Quran, then they love Allah, the Mighty and Majestic, as the Quran is the speech of Allah"
(As-Sunnah of ‘Abdullah b. Ahmad no. 125: 1/148)
#muslim #explore #islam #muslimah #explorepage #allah #instadaily #sunnah #اكسبلور #قرآن #السعودية #الله #knowledge #reels
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In one of his written works, ibn Taymiyah wrote:
[ وإنما قص الله علينا قصص من قبلنا من الأمم لتكون عبرة لنا، فنُشَبِّه حالنا بحالهم، ونقيس أواخر الأمم بأوائلها، فيكون للمؤمن من المتأخرين شبهٌ بما كان للمؤمن من المتقدمين، ويكون للكافر والمنافق من المتأخرين شبه بما كان للكافر والمنافق من المتقدمين، كما قال تعالى- لما قص قصة يوسف مفصلةً وأجمل قصص الأنبياء- ثم قال: { لقد كان في قصصهم عبرة لأولي الألباب ما كان حديثاً يفترى}. ـ]
The reason why Allah tells us the stories of the previous nations is so that they could be lessons for us. So we should compare our situations to theirs and draw comparisons between the latter and earlier nations. For a latter-day Muslim will be similar to an early Muslim, while the latter-day disbeliever and munafiq would be similar to the earlier disbelievers and munafiqoon.
This is just as Allah said. After retelling the story of Yusuf in detail and the beautiful stories of the Prophets, Allah then said:
[لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ]
"In their stories there was certainly a lesson for the people of understanding. It was not a made up story." [Yusuf 111]
[Majmoo' al-Fatawa 28/425]
https://news.1rj.ru/str/AuthenticHadith
[ وإنما قص الله علينا قصص من قبلنا من الأمم لتكون عبرة لنا، فنُشَبِّه حالنا بحالهم، ونقيس أواخر الأمم بأوائلها، فيكون للمؤمن من المتأخرين شبهٌ بما كان للمؤمن من المتقدمين، ويكون للكافر والمنافق من المتأخرين شبه بما كان للكافر والمنافق من المتقدمين، كما قال تعالى- لما قص قصة يوسف مفصلةً وأجمل قصص الأنبياء- ثم قال: { لقد كان في قصصهم عبرة لأولي الألباب ما كان حديثاً يفترى}. ـ]
The reason why Allah tells us the stories of the previous nations is so that they could be lessons for us. So we should compare our situations to theirs and draw comparisons between the latter and earlier nations. For a latter-day Muslim will be similar to an early Muslim, while the latter-day disbeliever and munafiq would be similar to the earlier disbelievers and munafiqoon.
This is just as Allah said. After retelling the story of Yusuf in detail and the beautiful stories of the Prophets, Allah then said:
[لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ]
"In their stories there was certainly a lesson for the people of understanding. It was not a made up story." [Yusuf 111]
[Majmoo' al-Fatawa 28/425]
https://news.1rj.ru/str/AuthenticHadith
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Imam Ibn al-Qayyim, may Allah have mercy on him, said:
"Whoever adjusts his heart to his Lord will find peace and comfort, and he who sends him among the people will be disturbed and anxious."
Al Fawaa'id, p. 143
https://news.1rj.ru/str/AuthenticHadith
"Whoever adjusts his heart to his Lord will find peace and comfort, and he who sends him among the people will be disturbed and anxious."
Al Fawaa'id, p. 143
https://news.1rj.ru/str/AuthenticHadith
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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)]
https://news.1rj.ru/str/AuthenticHadith
“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)]
https://news.1rj.ru/str/AuthenticHadith
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Narrated Abu Hurairah [radhi-yAllahu 'anhu]: Allaah's Messenger (ﷺ) said:
"The deeds of anyone of you will not save you [from the (Hell) Fire]."
They said, "Even you (will not be saved by your deeds), O Allaah's Messenger?"
He said, "No, even I (will not be saved) unless and until Allaah bestows His Mercy on me and protects me with His Grace.
Therefore, do good deeds properly, sincerely and moderately, and worship Allaah in the forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular course whereby you will reach your target (Paradise)." [Sahih Al-Bukhari]
"The deeds of anyone of you will not save you [from the (Hell) Fire]."
They said, "Even you (will not be saved by your deeds), O Allaah's Messenger?"
He said, "No, even I (will not be saved) unless and until Allaah bestows His Mercy on me and protects me with His Grace.
Therefore, do good deeds properly, sincerely and moderately, and worship Allaah in the forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular course whereby you will reach your target (Paradise)." [Sahih Al-Bukhari]
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Do not ruin your Ramaḍān before it begins
As the blessed month approaches, there are variations of how to anticipate it.
1. There are those who are constantly preparing themselves early. They engage in acts of worship and are careful from the traps of the Shayṭān who will try to make them despair and fall into sin before Ramaḍān begins. They are constantly thinking about how to control matters of this Dunyā so as to spend more time during Ramaḍān in worship, be it work, entertainment and whatever other distractions.
2. There are those who will treat Ramaḍān like any other time and simply fast, but everything else is the same. No effort to change and no plans, but they treat Ramaḍān like a cultural practice in which they fast and attend the extra night prayers.
3. There are those who are uneasy about Ramaḍān and are dreading having to hold back on the sins which nullify their fasts, they feel a tightness in their chest and are trying to find ways to make the days of Ramaḍān go faster. They want to engage in modes of entertainment and other distractions.
So one must look at where s/he stands in the above categories or maybe something in between. Have we really made a commitment to change? To enter into Islām comprehensively?
I mean as an Ummah, if we keep doing the same thing, then our situation will also remain the same.
May Allāh grant us the opportunity to reach Ramaḍān and may He make it a means of change for us.
Allāh wants to forgive us and He is calling us, will we answer His call?
As the blessed month approaches, there are variations of how to anticipate it.
1. There are those who are constantly preparing themselves early. They engage in acts of worship and are careful from the traps of the Shayṭān who will try to make them despair and fall into sin before Ramaḍān begins. They are constantly thinking about how to control matters of this Dunyā so as to spend more time during Ramaḍān in worship, be it work, entertainment and whatever other distractions.
2. There are those who will treat Ramaḍān like any other time and simply fast, but everything else is the same. No effort to change and no plans, but they treat Ramaḍān like a cultural practice in which they fast and attend the extra night prayers.
3. There are those who are uneasy about Ramaḍān and are dreading having to hold back on the sins which nullify their fasts, they feel a tightness in their chest and are trying to find ways to make the days of Ramaḍān go faster. They want to engage in modes of entertainment and other distractions.
So one must look at where s/he stands in the above categories or maybe something in between. Have we really made a commitment to change? To enter into Islām comprehensively?
I mean as an Ummah, if we keep doing the same thing, then our situation will also remain the same.
May Allāh grant us the opportunity to reach Ramaḍān and may He make it a means of change for us.
Allāh wants to forgive us and He is calling us, will we answer His call?
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The Messenger of Allah (ﷺ) drew a square (on the ground), and in the middle of the (square) line he drew another line, and he drew another line going out of the (square) line. Around the one that was in the middle, he drew (various) lines.
Then He ﷺ said:
This is the son of Adam, and this is his life-span encircling him, and this one in the middle is the person, and these lines are his calamities, if he escapes this one, this one ensnares him, and the line extending outside is his hope.'"
- Jami` at-Tirmidhi 2454, b.37, h.40.
Then He ﷺ said:
This is the son of Adam, and this is his life-span encircling him, and this one in the middle is the person, and these lines are his calamities, if he escapes this one, this one ensnares him, and the line extending outside is his hope.'"
- Jami` at-Tirmidhi 2454, b.37, h.40.
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Don't be from among the heedless this month of Shabaan!
Usamah bin Zaid رضي الله عنه said: "O Messenger of Allah, I have seen you fasting in the month of Shaban so frequently that I have never seen you fasting in any other month".
The Prophet ﷺ replied: "That (Shaban) is a
month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds is taken up (to be presented) to the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting".
Sunnan An-Nasaai: 2357.
Graded Authentic.
Usamah bin Zaid رضي الله عنه said: "O Messenger of Allah, I have seen you fasting in the month of Shaban so frequently that I have never seen you fasting in any other month".
The Prophet ﷺ replied: "That (Shaban) is a
month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds is taken up (to be presented) to the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting".
Sunnan An-Nasaai: 2357.
Graded Authentic.
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‘Abd-Allāh ibn ‘Awn, [may Allāh bestow mercy upon him], said:
“Mentioning people is a disease, mentioning Allāh is the cure!”
Siyar A’lām an-Nubalā’a, 6/369 | Al-Imām adh-Dhahabi [may Allāh have mercy on him]
Shu’ab ul-Ēmān, 2/184 | Al-Imām al-Bayhaqi [may Allāh have mercy on him]
Translation: Authentic Quotes
TN: The power of mentioning people is limited, but when it comes to mentioning Allāh, the effect is profound. Mentioning Allāh is a remedy that transcends all boundaries.
“Mentioning people is a disease, mentioning Allāh is the cure!”
Siyar A’lām an-Nubalā’a, 6/369 | Al-Imām adh-Dhahabi [may Allāh have mercy on him]
Shu’ab ul-Ēmān, 2/184 | Al-Imām al-Bayhaqi [may Allāh have mercy on him]
Translation: Authentic Quotes
TN: The power of mentioning people is limited, but when it comes to mentioning Allāh, the effect is profound. Mentioning Allāh is a remedy that transcends all boundaries.
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We have so many perfect people out here. We have people who just don't do anything against there soul. We live around those who don't even sin can yo believe that. They actually can afford loosing good deeds by slandering in backbiting. Listen fear Allah to the very best of your ability. And don't let shaytan trick you out your spot by thinking your sins are to many. This is the month of forgiveness coming. Buckle down and get them jawns up off you ! Any deed that's not done for Allah's sake is rejected remember that. So do everything with good intentions seeking his reward!
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Forwarded from Signs B4 Day of Judgement
The Reasons for Defeat
It was narrated that Thawbān said: “The Messenger of Allāh ﷺ said: ‘Soon the nations will invite to partake of you, as diners call one another to a large dish.’ Someone said: ‘Will it be because we will be few in number on that day?’ He said: ‘No, rather you will be many on that day, but you will be like the refuse of the flood. Allāh will take away fear of you from the hearts of your enemies, and Allāh will pelt your hearts with Wahn (weakness).’ Someone said: ‘O Messenger of Allāh, what is Wahn?’ He said: ‘Love of this world and dislike of death.’”
Source: English Translation of Sunan Abū Dāwūd Volume 4 (Darussalam), The Book of Great Battles, Chapter 5. Regarding the Nations Inviting One Another (to Attack) Islām, pp. 515-516 [Grade: Ḥasan (good)]
It was narrated that Thawbān said: “The Messenger of Allāh ﷺ said: ‘Soon the nations will invite to partake of you, as diners call one another to a large dish.’ Someone said: ‘Will it be because we will be few in number on that day?’ He said: ‘No, rather you will be many on that day, but you will be like the refuse of the flood. Allāh will take away fear of you from the hearts of your enemies, and Allāh will pelt your hearts with Wahn (weakness).’ Someone said: ‘O Messenger of Allāh, what is Wahn?’ He said: ‘Love of this world and dislike of death.’”
Source: English Translation of Sunan Abū Dāwūd Volume 4 (Darussalam), The Book of Great Battles, Chapter 5. Regarding the Nations Inviting One Another (to Attack) Islām, pp. 515-516 [Grade: Ḥasan (good)]
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Ten Causes That Remove The Punishment For Sins
📄Shaykh al-Islaam Ibn Taymiyyah (rahimahullaah) stated as occurs in Majmu’ al-Fatawa (7/487):
The texts of the Book and the Sunnah have indicated that the punishment (due) for sins can be removed from the servant by around ten causes.
The first: Repentance, and this is agreed upon amongst the Muslims
The second cause: Seeking forgiveness.
The third cause: Good deeds which wipe out (evil deeds).
The fourth cause: That which repels punishment, the supplication of the believers for a believer, such as praying over his funeral.
The fifth cause: What is done for the dead of righteous deeds such as charity and its likes.
The sixth cause: The intercession of the Prophet (sallallaahu alayhi wasallam) and others for the sinners on the Day of Judgement.
The seventh cause: Calamities by which Allaah expiates sins in the life of this world.
The eighth cause: What occurs in the grave of tribulation, compression and fear.
The ninth cause: The terrors of the Day of Judgement and the severity of its hardships.
The tenth: The mercy of Allaah, His pardon and forgiveness without any reason (necessitating that) from the servant.
Comment
Note that three affairs come from a servant himself (repentance, seeking forgiveness, good deeds). Three affairs come from other than the servant (supplication, deeds of others which reach the dead and intercession). And three affairs are from the calamities (of life, the barzakh and the day of judgement) that expiate the sins. And after these nine matters, there is left but the pure mercy of Allaah, the Mighty and Majestic. In this is a refutation of the Kharijites who hold a person who dies with major sins (not having repented) is a disbeliever in the Fire forever, since expiation of sins can take place through other than repentance and seeking forgiveness, and exhausting those other means (which come from other than the servant himself), there still remains the pure mercy of Allaah, the Exalted. And this in itself indicates the great mercy of Allaah, the Sublime and Exalted in that He did not restrict and limit the causes of forgiveness to the servant himself.
http://www.ibntaymiyyah.com/articles/vumjffu-punishment-for-sins-can-be-removed-by-ten-causes.cfm
📄Shaykh al-Islaam Ibn Taymiyyah (rahimahullaah) stated as occurs in Majmu’ al-Fatawa (7/487):
The texts of the Book and the Sunnah have indicated that the punishment (due) for sins can be removed from the servant by around ten causes.
The first: Repentance, and this is agreed upon amongst the Muslims
The second cause: Seeking forgiveness.
The third cause: Good deeds which wipe out (evil deeds).
The fourth cause: That which repels punishment, the supplication of the believers for a believer, such as praying over his funeral.
The fifth cause: What is done for the dead of righteous deeds such as charity and its likes.
The sixth cause: The intercession of the Prophet (sallallaahu alayhi wasallam) and others for the sinners on the Day of Judgement.
The seventh cause: Calamities by which Allaah expiates sins in the life of this world.
The eighth cause: What occurs in the grave of tribulation, compression and fear.
The ninth cause: The terrors of the Day of Judgement and the severity of its hardships.
The tenth: The mercy of Allaah, His pardon and forgiveness without any reason (necessitating that) from the servant.
Comment
Note that three affairs come from a servant himself (repentance, seeking forgiveness, good deeds). Three affairs come from other than the servant (supplication, deeds of others which reach the dead and intercession). And three affairs are from the calamities (of life, the barzakh and the day of judgement) that expiate the sins. And after these nine matters, there is left but the pure mercy of Allaah, the Mighty and Majestic. In this is a refutation of the Kharijites who hold a person who dies with major sins (not having repented) is a disbeliever in the Fire forever, since expiation of sins can take place through other than repentance and seeking forgiveness, and exhausting those other means (which come from other than the servant himself), there still remains the pure mercy of Allaah, the Exalted. And this in itself indicates the great mercy of Allaah, the Sublime and Exalted in that He did not restrict and limit the causes of forgiveness to the servant himself.
http://www.ibntaymiyyah.com/articles/vumjffu-punishment-for-sins-can-be-removed-by-ten-causes.cfm
Ibntaymiyyah
Punishment for Sins Can Be Removed by Ten Causes: Three From the Servant, Three From Other Than Him, Three From Calamities and…
Punishment for Sins Can Be Removed by Ten Causes: Three From the Servant, Three From Other Than Him, Three From Calamities and One From Allaah, the Most Merciful. ...
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DON'T SAY "IF" WHEN SOMETHING BAD BEFALLS
It was narrated that Abu Hurairah said:
"The Messenger of Allah (ﷺ) said: 'The strong believer is better and more beloved to Allah than the weak believer, although both are good.
Strive for that which will benefit you, seek the help of Allah, and do not feel helpless. If anything befalls you, do not say, "if only I had done such and such" rather say "Qaddara Allahu wa ma sha'a fa'ala (Allah has decreed and whatever he wills, He does)."
For (saying) 'If' opens (the door) to the deeds of Satan.'"
[Sunan Ibn Majah 79]
(He's our master, we are His servants so we have to submit either willingly or unwillingly.)
It was narrated that Abu Hurairah said:
"The Messenger of Allah (ﷺ) said: 'The strong believer is better and more beloved to Allah than the weak believer, although both are good.
Strive for that which will benefit you, seek the help of Allah, and do not feel helpless. If anything befalls you, do not say, "if only I had done such and such" rather say "Qaddara Allahu wa ma sha'a fa'ala (Allah has decreed and whatever he wills, He does)."
For (saying) 'If' opens (the door) to the deeds of Satan.'"
[Sunan Ibn Majah 79]
(He's our master, we are His servants so we have to submit either willingly or unwillingly.)
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Imam ash-Shafi (رحمة الله) was asked:
"How does a person have bad thoughts of Allah?"
He (رحمة الله) replied:
"By (giving into) whispers, being constantly afraid of a calamity occurring, and waiting for a blessing to be taken away."
[Hilyah al-Awliya 9/123]
"How does a person have bad thoughts of Allah?"
He (رحمة الله) replied:
"By (giving into) whispers, being constantly afraid of a calamity occurring, and waiting for a blessing to be taken away."
[Hilyah al-Awliya 9/123]
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