Sheikh Salih Al Utahymeen رحمه الله was asked:
We have made a custom for ourselves every year, that on the 15th of Shaban we distribute food to our neighbours as charity so is this act considered an Innovation?
He رحنه الله said, "Yes, this act is an Innovation: because it was not present in the time of the Prophet ﷺ and his Companions. Everything that the servant does to seek nearness to Allah, that was not present in the time of the Prophet ﷺ, then indeed it is an Innovation due to the saying of the Prophet ﷺ, "Upon you is my Sunnah, and the Sunnah of my rightly guided Caliphs after me...and beware of newly invented matters."
Even if a person was to say, "I do not intend by it seeking nearness to Allah, but it is just a custom we practice."
We say, specitying a custom on a given day, that you repeat every year, then it is taken as Eid, and it is known that there's no Eid except for what is legislated in the Shari'ah, such as Eid al-Fitr and also Eid al-Adha, similarly Friday which is considered the Eid of the week.
As for the 15th of Shaban, nothing has been established from the Shariah that it is a Eid, where charity or gifts are distributed to neighbours, all of which fall under taking it as a Eid."
[Fatawa Narala ad Darb tape no. 222]
We have made a custom for ourselves every year, that on the 15th of Shaban we distribute food to our neighbours as charity so is this act considered an Innovation?
He رحنه الله said, "Yes, this act is an Innovation: because it was not present in the time of the Prophet ﷺ and his Companions. Everything that the servant does to seek nearness to Allah, that was not present in the time of the Prophet ﷺ, then indeed it is an Innovation due to the saying of the Prophet ﷺ, "Upon you is my Sunnah, and the Sunnah of my rightly guided Caliphs after me...and beware of newly invented matters."
Even if a person was to say, "I do not intend by it seeking nearness to Allah, but it is just a custom we practice."
We say, specitying a custom on a given day, that you repeat every year, then it is taken as Eid, and it is known that there's no Eid except for what is legislated in the Shari'ah, such as Eid al-Fitr and also Eid al-Adha, similarly Friday which is considered the Eid of the week.
As for the 15th of Shaban, nothing has been established from the Shariah that it is a Eid, where charity or gifts are distributed to neighbours, all of which fall under taking it as a Eid."
[Fatawa Narala ad Darb tape no. 222]
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When Abdullah ibn al Mubarak رحمه الله was asked about the descent of Allah on the night of the 15th of Sha’baan, he said to the one who asked him: "O weak one! The night of the fifteenth?! He, descends every night!"
[l'tiqaad Ahl al Sunnah, no. 92]
[l'tiqaad Ahl al Sunnah, no. 92]
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A False belief that on 15th Sha'baan Allah descends on this night specifically & whoever prays on this night Allah forgives them.
But this happens every night at Tahajjud time this is why we are encouraged to pray Tahajjud. How Merciful our Rabb is that every night He grants us an opportunity to forgive us and grant our duas. Please learn your deen from authentic Sunnah don't follow your family or friends blindly.
But this happens every night at Tahajjud time this is why we are encouraged to pray Tahajjud. How Merciful our Rabb is that every night He grants us an opportunity to forgive us and grant our duas. Please learn your deen from authentic Sunnah don't follow your family or friends blindly.
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There is a false principle, “Don’t look at the speaker, look at what he is saying”
Whereas the scholars of hadith used to say, “Don’t look at what he is saying, look at who he is”
Imām Mālik رحمه الله said this religion is our flesh and blood, be careful who you take it from.
Imām Mālik (رحمه الله) said:
"Verily, this knowledge (of Islām) is your flesh and blood and you'll be asked about it on the day of judgement. So be careful who you take it from."
[Al-Kāfiyah of Al-Khatīb page 21]
Whereas the scholars of hadith used to say, “Don’t look at what he is saying, look at who he is”
Imām Mālik رحمه الله said this religion is our flesh and blood, be careful who you take it from.
Imām Mālik (رحمه الله) said:
"Verily, this knowledge (of Islām) is your flesh and blood and you'll be asked about it on the day of judgement. So be careful who you take it from."
[Al-Kāfiyah of Al-Khatīb page 21]
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Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “If removing hair from the eyebrows is done by plucking, this is namas (plucking the eyebrows) and the Prophet (peace and blessings of Allaah be upon him) cursed the naamisah (the woman who plucks eyebrows) and the mutanammisah (the woman who has her eyebrows plucked). This is a major sin, and women are singled out in this ruling because they are the ones who usually do this, for the purpose of beautification, but if a man were to do it he would also be cursed, just as a woman is cursed for doing this, Allaah forbid.
If hair is removed from the eyebrows by a method other than plucking, such as by cutting or shaving, some of the scholars regard this as being the same as plucking, because it is changing the creation of Allaah, so there is no difference between plucking, cutting or shaving. This is undoubtedly more on the safe side, so a person must avoid that, whether man or woman.”
(Quoted from Fataawa ‘Ulama’ al-Balad al-Haraam, p. 577)
If hair is removed from the eyebrows by a method other than plucking, such as by cutting or shaving, some of the scholars regard this as being the same as plucking, because it is changing the creation of Allaah, so there is no difference between plucking, cutting or shaving. This is undoubtedly more on the safe side, so a person must avoid that, whether man or woman.”
(Quoted from Fataawa ‘Ulama’ al-Balad al-Haraam, p. 577)
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In the beginning of surah al-Nisa', Allah instructs the believers how to behave towards the orphans in their care by saying:
[وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ]
And test the orphans until they reach maturity. Then if you perceive them to have sound judgement, release their property to them. And do not consume their wealth wastefully or in haste before they reach the age of release. Whoever is wealthy should refrain from taking, and whoever is poor should consume at an acceptable level. [6]
al-Tabari, al-Baghawi, and ibn Kathir all mentioned the following narration in their commentary on this ayah:
[ حدثنا الحسن بن يحيى ، قال : أخبرنا عبد الرزاق ، قال : أخبرنا الثوري ، عن يحيى بن سعيد ، عن القاسم بن محمد ، قال : جاء أعرابيّ إلى ابن عباس ، فقال : إن في حجري أيتاما ، وإن لهم إبلاً ولي إبل ، وأنا أمنح من إبلي فقراء ، فماذا يحلّ لي من ألبانها ؟ قال : إن كنت تبغي ضالتها ، وتهنأ جرباها ، وتلوط حوضها ، وتسعى عليها ، فاشرب غير مضرّ بنسل ، ولا ناهك في الحلب . ]
A bedouin man came to ibn 'Abbaas and said, "I have some orphans that I take care of. They have some she-camels [through their inheritance) and I have one she-camel, and I give milk from my one she-camel to the poor for free, so what is permissible for me when it comes to the milk of their she-camels?"
Ibn 'Abbaas replied, "If you chase after them when they run away, treat them when they get sick, provide them with water, and generally take care of them, then drink of their milk so long as it doesn't do any harm to their offspring or strain them with too much milking."
[Tafsir al-Tabari 7/589, Tafsir al-Baghawi 2/168, Tafsir ibn Kathir 2/217]
[وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ]
And test the orphans until they reach maturity. Then if you perceive them to have sound judgement, release their property to them. And do not consume their wealth wastefully or in haste before they reach the age of release. Whoever is wealthy should refrain from taking, and whoever is poor should consume at an acceptable level. [6]
al-Tabari, al-Baghawi, and ibn Kathir all mentioned the following narration in their commentary on this ayah:
[ حدثنا الحسن بن يحيى ، قال : أخبرنا عبد الرزاق ، قال : أخبرنا الثوري ، عن يحيى بن سعيد ، عن القاسم بن محمد ، قال : جاء أعرابيّ إلى ابن عباس ، فقال : إن في حجري أيتاما ، وإن لهم إبلاً ولي إبل ، وأنا أمنح من إبلي فقراء ، فماذا يحلّ لي من ألبانها ؟ قال : إن كنت تبغي ضالتها ، وتهنأ جرباها ، وتلوط حوضها ، وتسعى عليها ، فاشرب غير مضرّ بنسل ، ولا ناهك في الحلب . ]
A bedouin man came to ibn 'Abbaas and said, "I have some orphans that I take care of. They have some she-camels [through their inheritance) and I have one she-camel, and I give milk from my one she-camel to the poor for free, so what is permissible for me when it comes to the milk of their she-camels?"
Ibn 'Abbaas replied, "If you chase after them when they run away, treat them when they get sick, provide them with water, and generally take care of them, then drink of their milk so long as it doesn't do any harm to their offspring or strain them with too much milking."
[Tafsir al-Tabari 7/589, Tafsir al-Baghawi 2/168, Tafsir ibn Kathir 2/217]
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Narrated Abi Waih:
Hudhaifa bin Al-Yaman said, 'The hypocrites of today are worse than those of the lifetime of the Prophet, because in those days they used to do evil deeds secretly but today they do such deeds openly.' [Sahih al-Bukhari 7113]
حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ وَاصِلٍ الأَحْدَبِ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ، قَالَ إِنَّ الْمُنَافِقِينَ الْيَوْمَ شَرٌّ مِنْهُمْ عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم كَانُوا يَوْمَئِذٍ يُسِرُّونَ وَالْيَوْمَ يَجْهَرُونَ.
Hudhaifa bin Al-Yaman said, 'The hypocrites of today are worse than those of the lifetime of the Prophet, because in those days they used to do evil deeds secretly but today they do such deeds openly.' [Sahih al-Bukhari 7113]
حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ وَاصِلٍ الأَحْدَبِ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ، قَالَ إِنَّ الْمُنَافِقِينَ الْيَوْمَ شَرٌّ مِنْهُمْ عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم كَانُوا يَوْمَئِذٍ يُسِرُّونَ وَالْيَوْمَ يَجْهَرُونَ.
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In the beginning of surah al-Nisa', Allah instructs the believers how to behave towards the orphans in their care by saying:
[وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ]
And test the orphans until they reach maturity. Then if you perceive them to have sound judgement, release their property to them. And do not consume their wealth wastefully or in haste before they reach the age of release. Whoever is wealthy should refrain from taking, and whoever is poor should consume at an acceptable level. [6]
al-Tabari, al-Baghawi, and ibn Kathir all mentioned the following narration in their commentary on this ayah:
[ حدثنا الحسن بن يحيى ، قال : أخبرنا عبد الرزاق ، قال : أخبرنا الثوري ، عن يحيى بن سعيد ، عن القاسم بن محمد ، قال : جاء أعرابيّ إلى ابن عباس ، فقال : إن في حجري أيتاما ، وإن لهم إبلاً ولي إبل ، وأنا أمنح من إبلي فقراء ، فماذا يحلّ لي من ألبانها ؟ قال : إن كنت تبغي ضالتها ، وتهنأ جرباها ، وتلوط حوضها ، وتسعى عليها ، فاشرب غير مضرّ بنسل ، ولا ناهك في الحلب . ]
A bedouin man came to ibn 'Abbaas and said, "I have some orphans that I take care of. They have some she-camels [through their inheritance) and I have one she-camel, and I give milk from my one she-camel to the poor for free, so what is permissible for me when it comes to the milk of their she-camels?"
Ibn 'Abbaas replied, "If you chase after them when they run away, treat them when they get sick, provide them with water, and generally take care of them, then drink of their milk so long as it doesn't do any harm to their offspring or strain them with too much milking."
[Tafsir al-Tabari 7/589, Tafsir al-Baghawi 2/168, Tafsir ibn Kathir 2/217]
[وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ]
And test the orphans until they reach maturity. Then if you perceive them to have sound judgement, release their property to them. And do not consume their wealth wastefully or in haste before they reach the age of release. Whoever is wealthy should refrain from taking, and whoever is poor should consume at an acceptable level. [6]
al-Tabari, al-Baghawi, and ibn Kathir all mentioned the following narration in their commentary on this ayah:
[ حدثنا الحسن بن يحيى ، قال : أخبرنا عبد الرزاق ، قال : أخبرنا الثوري ، عن يحيى بن سعيد ، عن القاسم بن محمد ، قال : جاء أعرابيّ إلى ابن عباس ، فقال : إن في حجري أيتاما ، وإن لهم إبلاً ولي إبل ، وأنا أمنح من إبلي فقراء ، فماذا يحلّ لي من ألبانها ؟ قال : إن كنت تبغي ضالتها ، وتهنأ جرباها ، وتلوط حوضها ، وتسعى عليها ، فاشرب غير مضرّ بنسل ، ولا ناهك في الحلب . ]
A bedouin man came to ibn 'Abbaas and said, "I have some orphans that I take care of. They have some she-camels [through their inheritance) and I have one she-camel, and I give milk from my one she-camel to the poor for free, so what is permissible for me when it comes to the milk of their she-camels?"
Ibn 'Abbaas replied, "If you chase after them when they run away, treat them when they get sick, provide them with water, and generally take care of them, then drink of their milk so long as it doesn't do any harm to their offspring or strain them with too much milking."
[Tafsir al-Tabari 7/589, Tafsir al-Baghawi 2/168, Tafsir ibn Kathir 2/217]
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After asking about piety, no female relative should decide for you regarding who is beautiful or not beautiful because beauty is in the eye of the beholder!
Abu Hurayrah [may Allaah be pleased with him] said, “I was with the Prophet [peace and blessings of Allaah be upon him] when a man came and told him that he had married a woman of the Ansaar. Allah’s Messenger [peace and blessings of Allaah be upon him] said to him, ‘Have you seen her?’ He said, ‘No’. He said, ‘Go and look at her, because there is something in the eyes of the Ansaar'”. [Saheeh Muslim. Number 1424]
Regarding the statement, “Because there is something in the eyes of the Ansaar”, Imaam An-Nawawi [may Allaah have mercy upon him] said, “It is said that the intent behind this is Small-eyed and it is said that it is Bleary-eyed”. [1]
Mughirah Bin Shubah [may Allaah be pleased with him] said, “I came to the Prophet [peace and blessings of Allaah be upon him] and told him of a woman to whom I had to propose marriage. He said, ‘Go and look at her, because that is more likely to create love between you.’ So, I went to a woman among the Ansar and proposed marriage through her parents. I told them what the Prophet had said, and it was as if they did not like that. Then I heard that woman behind her curtain, saying, ‘If the Messenger of Allah has told you to do that, then do it, otherwise I adjure you by Allah (not to do so)’. And it was as if she regarded that as a serious matter. So I looked at her and married her.” And he (Mugheerah) mentioned how well he got along with her. [2]
[1] Sharh Saheeh Muslim. Vol 9. page 179. Publisher. Dar Kutub Al-Ilmiyyah. 1st Edition 1421AH (Year 2000)]
[2] Saheeh Ibn Maajah 1866]
Abu Hurayrah [may Allaah be pleased with him] said, “I was with the Prophet [peace and blessings of Allaah be upon him] when a man came and told him that he had married a woman of the Ansaar. Allah’s Messenger [peace and blessings of Allaah be upon him] said to him, ‘Have you seen her?’ He said, ‘No’. He said, ‘Go and look at her, because there is something in the eyes of the Ansaar'”. [Saheeh Muslim. Number 1424]
Regarding the statement, “Because there is something in the eyes of the Ansaar”, Imaam An-Nawawi [may Allaah have mercy upon him] said, “It is said that the intent behind this is Small-eyed and it is said that it is Bleary-eyed”. [1]
Mughirah Bin Shubah [may Allaah be pleased with him] said, “I came to the Prophet [peace and blessings of Allaah be upon him] and told him of a woman to whom I had to propose marriage. He said, ‘Go and look at her, because that is more likely to create love between you.’ So, I went to a woman among the Ansar and proposed marriage through her parents. I told them what the Prophet had said, and it was as if they did not like that. Then I heard that woman behind her curtain, saying, ‘If the Messenger of Allah has told you to do that, then do it, otherwise I adjure you by Allah (not to do so)’. And it was as if she regarded that as a serious matter. So I looked at her and married her.” And he (Mugheerah) mentioned how well he got along with her. [2]
[1] Sharh Saheeh Muslim. Vol 9. page 179. Publisher. Dar Kutub Al-Ilmiyyah. 1st Edition 1421AH (Year 2000)]
[2] Saheeh Ibn Maajah 1866]
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The first three people whom Allah will call to send them to the hell will be an Islamic scholar, a martyr, and a wealthy man. May Allah bless us to keep our intentions solely for HIS sake and pleasure and may HE accept from us, our acts of ibaadah, Aameen.
It so crucial that we renew our intentions, lest shaitan or our nafs whisper to us- to be seeking the praise of anyone else, Aameen 💙
The Hadith is as follows:
The Martyr:
On the authority of Abu Hurairah (may Allah be pleased with him), who said: I heard the Messenger of Allah (Peace be upon him) say:
“The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognise them. [The Allah Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied – you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hellfire.”
The Scholar:
[Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Qur’an. He will be brought and Allah will make known to him His favours and he will recognise them. [Allah The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Qur’an for Your sake. He will say: You have lied – you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Qur’an that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hellfire.
The Richman:
[Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favours and he will recognise them. [Allah The Almighty] will say: And what did you do about them?He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied – you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hellfire.” [Muslim]
May Allah save us from the punishment of hell fire, Ameen!
All praises and thanks are due to Allah alone, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true and sincere followers.
It so crucial that we renew our intentions, lest shaitan or our nafs whisper to us- to be seeking the praise of anyone else, Aameen 💙
The Hadith is as follows:
The Martyr:
On the authority of Abu Hurairah (may Allah be pleased with him), who said: I heard the Messenger of Allah (Peace be upon him) say:
“The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognise them. [The Allah Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied – you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hellfire.”
The Scholar:
[Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Qur’an. He will be brought and Allah will make known to him His favours and he will recognise them. [Allah The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Qur’an for Your sake. He will say: You have lied – you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Qur’an that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hellfire.
The Richman:
[Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favours and he will recognise them. [Allah The Almighty] will say: And what did you do about them?He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied – you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hellfire.” [Muslim]
May Allah save us from the punishment of hell fire, Ameen!
All praises and thanks are due to Allah alone, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true and sincere followers.
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Audio
Sūrah Yūsuf
Imām As-Si’di raḥimahullāh said in his tafsīr:
هذه القصة من أحسن القصص وأوضحها وأبينها، لما فيها من أنواع التنقلات، من حال إلى حال، ومن محنة إلى محنة، ومن محنة إلى منحة ومنة ومن ذل إلى عز، ومن رق إلى ملك، ومن فرقة وشتات إلى اجتماع وائتلاف، ومن حزن إلى سرور، ومن رخاء إلى جدب ومن جدب إلى رخاء، ومن ضيق إلى سعة، ومن إنكار إلى إقرار، فتبارك من قصها فأحسنها.
“This story is one of the best, most evident and clearest stories, due to the different types of transitions contained therein; [the story] goes from one state to another, from one ordeal to another, from adversity to prosperity, from humiliation to glory, from servitude to kingship, from disunity and diaspora to unity and harmony, from sadness to joy, from affluence to barrenness, and from barrenness to affluence, from distress to comfort, and from denial to acknowledgment. So Blessed is He (Allāh) Who relayed this story in such a brilliant manner.” [end of quote]
During one of the counselling sessions, I heard Abu Fajr ḥafidhahullāh advising those suffering from grief and distress to read Sūrah Yūsuf, for indeed no one reflects over this Sūrah except that he finds solace.
Ibn ’Atā raḥimahullāh said:
«لا يسمع سورة يوسف عليه السلام محزون إلا استراح إليها»
“No sad person hears Sūrah Yūsuf (عليه السلام) except that he finds solace therein.” [Tafsīr Al-Baghawaī 2/408]
Imām As-Si’di raḥimahullāh said in his tafsīr:
هذه القصة من أحسن القصص وأوضحها وأبينها، لما فيها من أنواع التنقلات، من حال إلى حال، ومن محنة إلى محنة، ومن محنة إلى منحة ومنة ومن ذل إلى عز، ومن رق إلى ملك، ومن فرقة وشتات إلى اجتماع وائتلاف، ومن حزن إلى سرور، ومن رخاء إلى جدب ومن جدب إلى رخاء، ومن ضيق إلى سعة، ومن إنكار إلى إقرار، فتبارك من قصها فأحسنها.
“This story is one of the best, most evident and clearest stories, due to the different types of transitions contained therein; [the story] goes from one state to another, from one ordeal to another, from adversity to prosperity, from humiliation to glory, from servitude to kingship, from disunity and diaspora to unity and harmony, from sadness to joy, from affluence to barrenness, and from barrenness to affluence, from distress to comfort, and from denial to acknowledgment. So Blessed is He (Allāh) Who relayed this story in such a brilliant manner.” [end of quote]
During one of the counselling sessions, I heard Abu Fajr ḥafidhahullāh advising those suffering from grief and distress to read Sūrah Yūsuf, for indeed no one reflects over this Sūrah except that he finds solace.
Ibn ’Atā raḥimahullāh said:
«لا يسمع سورة يوسف عليه السلام محزون إلا استراح إليها»
“No sad person hears Sūrah Yūsuf (عليه السلام) except that he finds solace therein.” [Tafsīr Al-Baghawaī 2/408]
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Be Warned Against Sinful Silence
Shaikh Rabee Bin Haadi (may Allaah preserve him) stated:
If you see a person upon truth and another (person) upon falsehood, it is obligatory that you aid the truth and warn against falsehood; if not, then you are dead-neither recognizing good nor rejecting evil and this is a sign of the heart’s hardness.”
[Majmoo 14/271]
Shaikh Rabee Bin Haadi (may Allaah preserve him) stated:
If you see a person upon truth and another (person) upon falsehood, it is obligatory that you aid the truth and warn against falsehood; if not, then you are dead-neither recognizing good nor rejecting evil and this is a sign of the heart’s hardness.”
[Majmoo 14/271]
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Being restricted vs
Having ability
Hardship and restriction in dunya of various types suppresses and hides desires and inclinations that a human being may posses and makes the striving muslim more alert and willing to listen to commandments, be patient,obedient to Allah and strive in order to get reward and relief from those hardships
......While
Ease uncovers weaknesses and inclinations that were hidden in the heart and soul and grants the ability to carry out desires and actions the existence of which are sometimes unknown to the person and couldn't be discovered when they were in a state of hardship and restriction with no ability to carry out those desires nor discover that those desires and inclinations exist
The opposite is also true, that times of ease shows the goodness in a person while hardship reveals their sicknesses that were hidden during times of ease which become uncovered and revealed during times of hardship.
Both conditions require the human being to watch their behavior and look for sicknesses that become clear to them about themselves and gives them an opportunity to fix those diseases for the muslim who is self reproaching and wants to purify himself.
Guidance from Allah is sought in both conditions of ease and hardship as well as maintaining gratitude when Allah provides very little or grants you abundance.
All of it is a test. If you make mistakes during states of hardship or ease then rush to make Tawbah and work on purification of the soul. Each condition and state is a means to reveal your weak points that need to be corrected, purified and rectified.
Having ability
Hardship and restriction in dunya of various types suppresses and hides desires and inclinations that a human being may posses and makes the striving muslim more alert and willing to listen to commandments, be patient,obedient to Allah and strive in order to get reward and relief from those hardships
......While
Ease uncovers weaknesses and inclinations that were hidden in the heart and soul and grants the ability to carry out desires and actions the existence of which are sometimes unknown to the person and couldn't be discovered when they were in a state of hardship and restriction with no ability to carry out those desires nor discover that those desires and inclinations exist
The opposite is also true, that times of ease shows the goodness in a person while hardship reveals their sicknesses that were hidden during times of ease which become uncovered and revealed during times of hardship.
Both conditions require the human being to watch their behavior and look for sicknesses that become clear to them about themselves and gives them an opportunity to fix those diseases for the muslim who is self reproaching and wants to purify himself.
Guidance from Allah is sought in both conditions of ease and hardship as well as maintaining gratitude when Allah provides very little or grants you abundance.
All of it is a test. If you make mistakes during states of hardship or ease then rush to make Tawbah and work on purification of the soul. Each condition and state is a means to reveal your weak points that need to be corrected, purified and rectified.
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To know that out Father Adam was sent here to earth as a punishment, and yet you have some folks fight and kill over material gain on earth. I ask Allaah for myself , brothers and sisters, never allow our hearts to become attached to this dunya. Allaahuma Aameen‼️
As'salaamu Alaikum wa rahmatullahi barakatu.
May each and everyone of yous have a bless night!!! Aameen
As'salaamu Alaikum wa rahmatullahi barakatu.
May each and everyone of yous have a bless night!!! Aameen
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«Evil People Exist Only Because Of Good People's Tolerance»
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Ibrahim ibn ‘Amr As San’ani R.A said,
It was once revealed to Yusha’ ibn Nun (AS) that a punishment would befall his people and destroy one hundred thousand of them.
Sixty thousand of them were sinners, whereas the other forty thousand were outwardly pious people!
Yusha’ asked, “O Allah! What crime did the pious people commit?”
Allah replied, “They associated and interacted with the evil people, ate and drank with them and did not express any anger for the wrongs taking place around them.”
[Al ‘Uqubat, Hadith: 13, Al Amr Bil Ma’ruf Wan Nahy ‘Anil Munkar, Hadith: 71]
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Ibrahim ibn ‘Amr As San’ani R.A said,
It was once revealed to Yusha’ ibn Nun (AS) that a punishment would befall his people and destroy one hundred thousand of them.
Sixty thousand of them were sinners, whereas the other forty thousand were outwardly pious people!
Yusha’ asked, “O Allah! What crime did the pious people commit?”
Allah replied, “They associated and interacted with the evil people, ate and drank with them and did not express any anger for the wrongs taking place around them.”
[Al ‘Uqubat, Hadith: 13, Al Amr Bil Ma’ruf Wan Nahy ‘Anil Munkar, Hadith: 71]
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*REMAINING SILENT NOT REMEMBERING ALLAH NOT AN OPTION FOR THE BELIEVER.*
Ibn Taymiyah (rahimahullah) once wrote:
[فالسكوت بلا قراءة ولا ذكر ولا دعاء ليس عبادة، ولا مأمورا به، بل يفتح باب الوسوسة، فالاشتغال بذكر الله أفضل من السكوت، وقراءة القرآن من أفضل الخير]
Simply being silent without doing any recitation, dhikr, or du'a are not acts of worship, nor it is something we have been commanded to. On the contrary, that is something that opens up the door to the whisperings of shaytan.
Occupying oneself with remembering Allah is better than simply being silent, and reciting the Qur'an is one of the best forms of good.
[al-Fatawa al-Kubra 2/298].
Ibn Taymiyah (rahimahullah) once wrote:
[فالسكوت بلا قراءة ولا ذكر ولا دعاء ليس عبادة، ولا مأمورا به، بل يفتح باب الوسوسة، فالاشتغال بذكر الله أفضل من السكوت، وقراءة القرآن من أفضل الخير]
Simply being silent without doing any recitation, dhikr, or du'a are not acts of worship, nor it is something we have been commanded to. On the contrary, that is something that opens up the door to the whisperings of shaytan.
Occupying oneself with remembering Allah is better than simply being silent, and reciting the Qur'an is one of the best forms of good.
[al-Fatawa al-Kubra 2/298].
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