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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وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " خَرَجَ نَبِيٌّ مِنَ الْأَنْبِيَاءِ بِالنَّاسِ يَسْتَسْقِي فَإِذا هُوَ بنملة رَافِعَة بعض قوائهما إِلَى السَّمَاءِ فَقَالَ: ارْجِعُوا فَقَدِ اسْتُجِيبَ لَكُمْ من أجل هَذِه النملة ". رَوَاهُ الدَّارَقُطْنِيّ صححه الألباني.
𝐓𝐡𝐞 𝐒𝐮𝐩𝐩𝐥𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐚𝐧 𝐀𝐧𝐭
Abū Huraira said: “I heard the Messenger of Allāh ﷺ say:
“That a prophet took the people out to pray for rain, and when he saw an ant raising some of its legs to the sky he said,
“Return, for your prayers have been answered because of this ant.””
Narrated by al Dāraquṭnī authenticated by al Albānī
𝐓𝐡𝐞 𝐒𝐮𝐩𝐩𝐥𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐚𝐧 𝐀𝐧𝐭
Abū Huraira said: “I heard the Messenger of Allāh ﷺ say:
“That a prophet took the people out to pray for rain, and when he saw an ant raising some of its legs to the sky he said,
“Return, for your prayers have been answered because of this ant.””
Narrated by al Dāraquṭnī authenticated by al Albānī
شکوۂ ظلمت شب سے تو کہیں بہتر تھا
اپنے حصے کی کوئی شمع جلاتے جاتے
*It was better to light a candle on our own part than to complain of the darkness of the night.*
Many people complain about the mistakes of parties, organisations, and rulers and continue to blame them. By doing this they live in the illusion that they are serving the Ummah or doing a good job.
Although it is a trick of Satan to make them forget what they can do and pursue what they cannot do. By doing this they become satisfied that they are doing something. *This way* of 'doing something' is the path of falling nations.
In such situations, people focus on the mistakes of others and they neglect the small good deeds that they can easily do. As a result, society continues to deteriorate collectively.
But when people continue to do their part well without caring about the bad conditions, then slowly the evil will decrease and the good will start to spread. Each man plants his share of trees and in some time a garden comes into existence. And if each person lights the candles of his part, the darkness can be transformed into light.
قَالَ يَـٰلَيْتَ قَوْمِى يَعْلَمُونَ ٢٦
"I wish my people could know"
Quran :36:26
Sheikh Abdus Salam Al Madani
Founder and Dean
Aspire College of Excellence (Chennai and Bangalore)
اپنے حصے کی کوئی شمع جلاتے جاتے
*It was better to light a candle on our own part than to complain of the darkness of the night.*
Many people complain about the mistakes of parties, organisations, and rulers and continue to blame them. By doing this they live in the illusion that they are serving the Ummah or doing a good job.
Although it is a trick of Satan to make them forget what they can do and pursue what they cannot do. By doing this they become satisfied that they are doing something. *This way* of 'doing something' is the path of falling nations.
In such situations, people focus on the mistakes of others and they neglect the small good deeds that they can easily do. As a result, society continues to deteriorate collectively.
But when people continue to do their part well without caring about the bad conditions, then slowly the evil will decrease and the good will start to spread. Each man plants his share of trees and in some time a garden comes into existence. And if each person lights the candles of his part, the darkness can be transformed into light.
قَالَ يَـٰلَيْتَ قَوْمِى يَعْلَمُونَ ٢٦
"I wish my people could know"
Quran :36:26
Sheikh Abdus Salam Al Madani
Founder and Dean
Aspire College of Excellence (Chennai and Bangalore)
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Money is one of the main causes of fitna. It brings wretched people into your life. The real one won't be a gold digger. I understand some people want to have a nice lifestyle, but at what cost? I would rather be rich in my belief than in a materialistic life. It does catch the eye and heart but doesn't feed the soul.
Nothing can be taken to the grave. Except the good you did.
Nothing can be taken to the grave. Except the good you did.
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You're the only one in charge of your life, not your boss, partner, parents, friends, clients, the economy, or the weather. When you stop blaming others and take responsibility, everything in your life can change. You get to decide how to act in any situation, shaping your own circumstances. Your attitude towards what happens is key, and choosing a positive one is up to you.
Blaming others means waiting for them to change, which won't happen. Being in charge means you can change things you don't like. Control your thoughts, actions, and who you hang out with. If you want different outcomes, change what you're doing or thinking. Choose how you respond to things, rather than just reacting.
When you take control, you can't blame anyone else. If you blame things like traffic for being late, you're giving up control. Instead, take charge and leave earlier. Even if you can't control everything, you can always choose how you react.
Victims blame others and wait for the future to fix everything. Protagonists take responsibility, learn from the past, live in the present, and work towards their future. It's about choosing who you want to be through your actions.
Blaming others means waiting for them to change, which won't happen. Being in charge means you can change things you don't like. Control your thoughts, actions, and who you hang out with. If you want different outcomes, change what you're doing or thinking. Choose how you respond to things, rather than just reacting.
When you take control, you can't blame anyone else. If you blame things like traffic for being late, you're giving up control. Instead, take charge and leave earlier. Even if you can't control everything, you can always choose how you react.
Victims blame others and wait for the future to fix everything. Protagonists take responsibility, learn from the past, live in the present, and work towards their future. It's about choosing who you want to be through your actions.
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Ibn al-Qayyim رحمه الله:
“If a good opinion advocates work and action then it is correct, however if it recommends idleness and indulgence in sins, then it is deception.
Good opinion is a wish, so whoever's wish is guiding him to obey Allāh, and preventing him from committing sins, then it is a sound wish; but whoever's wish is to stay idle, then he is definitely deceived.
It is like someone who has good opinion of Allāh, with a strong wish to achieve the highest level in Paradise, in an eternal Grace, without obeying the Commands of Allāh!.”
[Spiritual Disease & Its’ Cure, Pg. 52]
“If a good opinion advocates work and action then it is correct, however if it recommends idleness and indulgence in sins, then it is deception.
Good opinion is a wish, so whoever's wish is guiding him to obey Allāh, and preventing him from committing sins, then it is a sound wish; but whoever's wish is to stay idle, then he is definitely deceived.
It is like someone who has good opinion of Allāh, with a strong wish to achieve the highest level in Paradise, in an eternal Grace, without obeying the Commands of Allāh!.”
[Spiritual Disease & Its’ Cure, Pg. 52]
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A Worldly Matter Vs A Matter Of The Hereafter
Abu Bakr Bin Al-Arabi said that Tartooshi said to him:
«إِذَا عَرَضَ لَكَ أمرُ دُنْيَا وَأَمرُ آخِرَة، فَبَادِرْ بِأَمرِ الآخِرَة، يَحْصُلْ لَكَ أَمرُ الدُّنْيَا وَالأُخْرَى.»
❝If a worldly matter and a matter of the Hereafter is presented to you, then hasten with the matter of the Hereafter. Like this you will acquire both the worldly matter and of the Hereafter.❞
[Seera Alaam An-Nubala, (19/491) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Abu Bakr Bin Al-Arabi said that Tartooshi said to him:
«إِذَا عَرَضَ لَكَ أمرُ دُنْيَا وَأَمرُ آخِرَة، فَبَادِرْ بِأَمرِ الآخِرَة، يَحْصُلْ لَكَ أَمرُ الدُّنْيَا وَالأُخْرَى.»
❝If a worldly matter and a matter of the Hereafter is presented to you, then hasten with the matter of the Hereafter. Like this you will acquire both the worldly matter and of the Hereafter.❞
[Seera Alaam An-Nubala, (19/491) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
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