Umar ibn al-Khattab (RA) noticed that Abu Bakr As-Siddiq (RA) would leave for the outskirts of Madinah after the morning prayer and return only several hours later.
Umar knew all of Abu Bakr's affairs-except one: why he spent time in that small house.
Days passed, and Abu Bakr continued to visit that house.
Umar decided to find out what was happening inside. He waited until Abu Bakr left and then entered. Inside, he saw a blind elderly woman who could not move and had no relatives.
Umar was deeply moved by what he saw. He asked the woman:
What did that man do here in your house?
She replied:
By Allah, I do not know. He comes every morning, cleans, prepares food for me, and leaves without even speaking to me.
When Abu Bakr passed away, Umar took upon himself the care of the blind woman. One day she asked him:
"Has your friend died?"
Umar was surprised and asked:
"How do you know?"
She replied:
"You brought me dates, but you did not remove the pits from them."
Umar, shaken by her insight, fell to his knees, tears filling his eyes, and uttered his famous words:
"You have exhausted the caliphs who came after you, O Abu Bakr."
Today we must reflect: should we weep for Abu Bakr, or for Umar?
Or should we weep for the feelings and the moral character that have been lost and have declined?

#Copied

@FadingShadow

Truth Demands Firmness. When Met With Leniency, the Ummah Fades into Ruin.

During the Khilāfah of ‘Umar (رضي الله عنه), a man called Subaigh Ibn ‘Asal came to Madinah and asked persistently about the Mutashābihāt.

ʿUmar (رضي الله عنه) summoned him and struck him until his head bled. Subaigh then said, “Enough, O Commander of the Faithful! What I used to find in my head has now gone.”

‘Umar (رضي الله عنه) then exiled him to Basra and wrote to its people, “Do not sit with him.”

Years later, when the Khawārij emerged, they invited Subaigh to join them and become a leader. Look at his response:

“Far be it! Allah has benefited me through the admonition of the righteous man, the Commander of the Faithful, ʿUmar (رضي الله عنه).”

Subaigh remained humbled until his death, after once been noble.

We need men like ‘Umar (رضي الله عنه). Through firm discipline, exile, and social restriction, ‘Umar (رضي الله عنه) cut off a potential source of deviation, encouraged Subaigh’s repentance, and set an example for all who stubbornly questioned that which brought no benefit.

- Shaykh Musa Jibril (حفظه الله تعالى)

Hasten towards goodness 🤍✨️

Ibn al-Qayyim رحمه الله:

“Friday is the day when the people of Paradise will receive the ever-increasing reward. It is the day when they will see Allāh, the Exalted. Those who were the earliest to go to the mosque on Friday will be the first to receive this honor. Thus, the nearest to Allāh were those nearest to the Imam on Friday. The residents of Paradise are eager for Friday, the day of such increase, due to the honor they will receive on that day.”

[Zaad Al-Ma’ad | 1/59-65]

@forerunnerss

Al-Mu'minun 23:1

قَدۡ أَفۡلَحَ ٱلۡمُؤۡمِنُونَ

Successful indeed are the believers.


Dhivehi - Abu Bakr Ibrahim Ali (Bakurube)

(1) ހަމަކަށަވަރުން مؤمن ން ކާމިޔާބުކޮށްފިއެވެ. ނަސީބުވެރިވެއްޖެއެވެ. އެއީ قيامة ދުވަހުންނެވެ.


Al-Mu'minun 23:2

ٱلَّذِينَ هُمۡ فِي صَلَاتِهِمۡ خَٰشِعُونَ

Those who offer their Salat (prayers) with all solemnity and full submissiveness.


Dhivehi - Abu Bakr Ibrahim Ali (Bakurube)

(2) އެމީހުންނަކީ (އެބަހީ: މިބުނާ ކާމިޔާބު ކުރި مؤمن ންނަކީ) އެމީހުންގެ ނަމާދުގައި ބިރުވެތިވެ މަޑުމޮޅިވާ މީހުންނެވެ.

@NoorunAlaaNur

Those who with their Salah are Khashi`un.

Ali bin Abi Talhah reported that Ibn Abbas said:

خَاشِعُونَ

Khashi`un) means those with fear and with tranquility."

This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri.

It was reported from Ali bin Abi Talib, may Allah be pleased with him, that;

Khushu` means the Khushu` of the heart.

This was also the view of Ibrahim An-Nakha`i.

Al-Hasan Al-Basri said,

"Their Khushu` was in their hearts."

So they lowered their gaze and were humble towards others.

Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah said:

حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَة

Fragrance and women have been made dear to me, and Salah was made the joy of my eye.

وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ

Istighfar is one of the most powerful keys Allah has given us. Many people think it's only for when we commit sins, but the Qur'an reminds us that it brings so much more. Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send rain from the sky upon you in abundance. And give you increase in wealth and children and provide for you gardens and rivers." (Qur'an 71:10-12). SubhanAllah, this shows that istighfar brings sustenance, barakah in wealth, blessings in family, health, and even peace in life. Sometimes we work hard and try everything, yet we still feel blocked.
The doors don't open not because our effort isn't enough but because our hearts need cleansing. And istighfar does exactly that. A person who keeps their tongue moist with Astaghfirullah will find doors of rizq and ease opening in ways they could never imagine. So don't see istighfar as something small.

#Copied

@FadingShadow

Ibn al-Qayyim رحمه الله:

“The similitude of this world is like that of a vessel filled with honey. The flies see this vessel and fly toward it.

Some of them sit on the edge of the vessel and take from the honey until they satisfy their needs, and then they fly away.

Some of them are led by their greed to plunge themselves into the abyss of the honey. Their submersion into the honey prevents them from enjoying it, except for a brief enjoyment, until they perish in the middle of it.”

[The Dunya And Its Reality by Ibn al-Qayyim رحمه الله | Pg. 30]

@FadingShadow

Love among Believers

[Imam Anwar Al Awlaki رحمه الله]

@FadingShadow

Calendar for the 7th Hijri Month: The Sacred Rajab 1447✨

The month of preparations for Ramadan, the month of giving up sins, the month of planting and sowing good deeds, and the key to months of goodness and blessings ♥

Al-Ahad (Sunday, Dec 21) till Maghrib was 1st Rajab 1447

Jumadul Akhir was 29 days as moon was sighted Alhamdulillah.

📕 NEW BOOK 📕 | The Festive Muslim | al-Shaykh Musa Jibril حفظه الله | https://news.1rj.ru/str/LightOfTheTruth |

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⚠️ Download ➟ Read ➟ Apply ➟ Share & Benefit ➟ Your reward awaits! ⚠️
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Dive into the much needed and insightful book by our beloved Shaykh Musa Jibril حفظه الله wherein he delves into the important topic of how Muslims should treat and navigate themselves through the holidays and festivities of the non-believers. As many Muslims find themselves residing amongst the disbelievers, they often face confusion regarding what is Halal and Haram during these times. The Shaykh sheds light on essential issues vital to Aqeedah and the identity of a Muslim.

The Duʿāʾ of the People of the Cave:
رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

🍃🍂 Popular Aḥādīth That Are Not Confirmed 🍂🍃

O Allāh, bless us in Rajab and Sha’bān, and allow us to reach Ramaḍān

It is attributed to Anas ibn Mālik that he said:

أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيهِ وسَلَّمَ كَانَ إِذَا دَخَلَ رَجَبٌ قَالَ: اللَّهُمَّ بَارِكْ لَنَا فِي رَجَبٍ وَشَعْبَانَ، وَبَلِّغْنَا رَمَضَانَ. وَكَانَ إِذَا كَانَ لَيْلَةُ الْجُمُعَةِ قَالَ: هَذَا لَيْلَةٌ غَرَّاءُ وَيَوْمٌ أَزْهَرُ

When the month of Rajab would enter, the Prophet (ﷺ) used to say, “O Allāh, bless us in Rajab and Sha’bān, and allow us to reach Ramaḍān.” And if it were the night of Jumu’ah, he would say, “This is a night that is ġarrā’ (blazing white), and a day that is azhar (radiant).”

The ḥadīth was reported by al-Bazzār, [1] and it was also reported by al-Ṭabarānī, Ibn Abī ad-Dunyā, al-Khallāl, Abū Nu’aym al-Aṣbahānī, and al-Bayhaqī without the Jumu’ah portion. [2]

It was also reported by Aḥmad with the wording:

اللَّهُمَّ بَارِكْ لَنَا فِي رَجَبٍ وَشَعْبَانَ، وَبَلِّغْنَا رَمَضَانَ. وَكَانَ يَقُولُ: لَيْلَةُ الْجُمُعَةِ غَرَّاءُ، وَيَوْمُهَا أَزْهَرُ

“O Allāh, bless us in Rajab and Sha’bān, and bless us in Ramaḍān.” And he used to say, “The night of Jumu’ah is ġarrā’, and its day is azhar.” [3]

This ḥadīth, however, only comes by way of Zā’idah ibn Abī ar-Ruqād, from Ziyād ibn ‘Abd-il-Lāh al-Numayrī, from Anas ibn Mālik, and it is a ḍa’īf (weak) munkar narration. After reporting it, aṭ-Ṭabarānī said, “This ḥadīth is not narrated from the Prophet (ﷺ) except by way of this isnād. Zā’idah ibn Abī ar-Ruqād is alone [in narrating it].” And what confirms that it is munkar is that none of the companions of Anas reported this ḥadīth from him except a weak narrator.

Ziyād al-Numayrī was class as weak by Yaḥyā ibn Ma’īn and Abū Dāwūd.

Abū Ḥātim al-Rāzī said, “His ḥadīth is to be written, but not taken as evidence.”

Ibn Ḥibbān said, “He is munkar al-ḥadīth; he narrates from Anas things that do not resemble the narrations of those who are trustworthy.”

His trustworthiness in narrations can be summed by Imām Aḥmad who narrates that Ibn Abī Mulaykah said, “I was informed that Ziyād al-Numayrī said that a night from Sha’bān is better than such and such. If he were here by me, I would have struck his head here with this [piece] of wood.”

As for Zā’idah ibn Abī ar-Ruqād, then Yaḥyā ibn Ma’īn said, “He is nothing.”

Al-Bukhārī said, “Zā’idah ibn Abī ar-Ruqād from Ziyād al-Numayrī and Thābit is munkar al-ḥadīth.”

Abū Ḥātim al-Rāzī said, “He narrates from Ziyād al-Numayrī from Anas marfū’ aḥādīth that are munkar, so we did not know if it was from him or from Ziyād.”

Al-Bazzār said, “Zā’idah’s aḥādīth are renounced in that which he is alone in narrating.”

An-Nasā’ī said, “He is munkar al-ḥadīth.” And elsewhere he said, “He is not trustworthy.”

Ibn Ḥibbān said, “He narrates what is munkar from those who are well-known. His reports are not to be taken as evidence, nor written except for consideration.”

In conclusion: Since the essence of this du’ā’ is founded upon two narrators who are unacceptable, and there is no other path to strengthen this narration, then it is not correct to attribute this to be a sunnah of the Prophet (ﷺ) that is to be said when the month of Rajab enters. There is nothing wrong with a person making a du’ā’ to live and reach the month of Ramaḍān, however, the focus is on whether it is a sunnah of the Prophet (ﷺ) to do so, and this cannot be affirmed.

Abu Ubadah
April 6, 2017/9 Rajab 1438 (first written)
February 21, 2021/2 Rajab 1442 (edited)
______
[1] Musnad al-Bazzār (6496),
[2] Al-Muˋjam al-Awsaṭ (3939), Faḍā’il Shahri Rajab (1), Faḍā’il Shahri Rajab lil-Khallāl (1), Ḥilyat al-Awaliyā’ (8785), Shuˋab al-Īmān (3815)
[3] Musnad Aḥmad (2346)

#WEAK_AHAADEETH