Abu Huraira RA reported Allah's Messenger ﷺ as saying:
The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Ghargad would not say, for it is the tree of the Jews.
Sahih Muslim 2922
@FadingShadow
The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Ghargad would not say, for it is the tree of the Jews.
Sahih Muslim 2922
@FadingShadow
The Story of The Bull
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The story of the bull
That's a very well known lecture but maybe there are some who have not listened and learned it yet.
I ask Allah to make it beneficial for whoever listens to it and to guide us all to His right path. And that may we all struggle to be on the party of Allah and side with the believers at all times, no matter where we are or where we come from, for we are one ummah.
That's a very well known lecture but maybe there are some who have not listened and learned it yet.
I ask Allah to make it beneficial for whoever listens to it and to guide us all to His right path. And that may we all struggle to be on the party of Allah and side with the believers at all times, no matter where we are or where we come from, for we are one ummah.
Forwarded from Galandān ގަލަންދާނު
①
A Note On The Ruling On Islamic Ḥijāb According To The Four Imāms [Al-Ṭarīfī]
❝ From the mistakes ⌜on this topic⌝ is attributing the three Imāms — Abū Hanīfah, Mālik and Al-Shāfi’ī — of permitting a woman to reveal her face. (In those statement) the three Imāms did not mention uncovering the face in itself, rather they talked about its requirement connected to a ruling: such as in prayer, in iḥrām and in ⌜the case of⌝ ẓihar. So they (who attribute the Imāms falsely) take a text out of its context, giving it a new meaning.
The quotes that are erroneously attributed to Abū Hanīfah, Mālik, and al-Shāfi’ī regarding a woman uncovering her face are not (totally) forged, but they are ⌜originally⌝ the sayings of the Jurists from ⌜the schools of⌝ Shāfi’iyyah, Mālikiyyah, and Ḥanafiyyah — not the Imāms themselves.
The Shāfi'ī jurist, Al-Mūzi'ī said: “The Imāms like Mālik, Al-Shāfi'ī and Abū Ḥanīfah, did not talk ⌜on this topic⌝ except regarding the 'awrah⁽¹⁾ during prayers.”
I (i.e. Al-Ṭarīfī) have read the general books of Mālik, Al-Shāfi’ī, and Abū Ḥanīfah and their juristic matters (masāil), and I have not seen an explicit statement by them that permits uncovering the face. Rather, what is proven is them affirming it. As for their followers then yes (opposing views are found.)
In Al-Umm, Al-Shāfi'ī said: “...If she makes ṭawāf during the day, she is to do it while pulling down her garment over her face.” There by, while it is forbidden for a woman in iḥrām to cover her face, he waives the prohibition because the obligation of ḥijāb is definite.
The three imāms while talking about the prayer, says regarding women: “All of them are ‘awrah, except for her face and hands.” From the partial phrases ⌜used in this topic⌝, this is that which is used the most. Verily this is ⌜regarding⌝ the ḥijāb during the prayer, and not the ḥijāb of woman ⌜in general.⌝
In Al-Mudawwinah, Mālik said: “...⌜while⌝ even others can look at her face...”. Verily this ⌜statement⌝ was regarding the matter of Ẓihar. And its meaning is that: ẓihar does not make her (the wife) forbidden to be seen by those who were allowed before it. Rather her marriage persists, him being allowed to see her, as well as others who were allowed to see her before it.
Attaching the ruling of forbiddance of the niqāb for the woman in iḥrām to the chapter on "the ruling of ḥijāb" is like attaching the forbiddance of pants for the man in iḥrām (to men outside iḥrām). Because these are the prohibitions ⌜specific⌝ to Iḥrām, not the aḥkām (rulings) of ḥijāb and clothing. =
A Note On The Ruling On Islamic Ḥijāb According To The Four Imāms [Al-Ṭarīfī]
❝ From the mistakes ⌜on this topic⌝ is attributing the three Imāms — Abū Hanīfah, Mālik and Al-Shāfi’ī — of permitting a woman to reveal her face. (In those statement) the three Imāms did not mention uncovering the face in itself, rather they talked about its requirement connected to a ruling: such as in prayer, in iḥrām and in ⌜the case of⌝ ẓihar. So they (who attribute the Imāms falsely) take a text out of its context, giving it a new meaning.
The quotes that are erroneously attributed to Abū Hanīfah, Mālik, and al-Shāfi’ī regarding a woman uncovering her face are not (totally) forged, but they are ⌜originally⌝ the sayings of the Jurists from ⌜the schools of⌝ Shāfi’iyyah, Mālikiyyah, and Ḥanafiyyah — not the Imāms themselves.
The Shāfi'ī jurist, Al-Mūzi'ī said: “The Imāms like Mālik, Al-Shāfi'ī and Abū Ḥanīfah, did not talk ⌜on this topic⌝ except regarding the 'awrah⁽¹⁾ during prayers.”
I (i.e. Al-Ṭarīfī) have read the general books of Mālik, Al-Shāfi’ī, and Abū Ḥanīfah and their juristic matters (masāil), and I have not seen an explicit statement by them that permits uncovering the face. Rather, what is proven is them affirming it. As for their followers then yes (opposing views are found.)
In Al-Umm, Al-Shāfi'ī said: “...If she makes ṭawāf during the day, she is to do it while pulling down her garment over her face.” There by, while it is forbidden for a woman in iḥrām to cover her face, he waives the prohibition because the obligation of ḥijāb is definite.
The three imāms while talking about the prayer, says regarding women: “All of them are ‘awrah, except for her face and hands.” From the partial phrases ⌜used in this topic⌝, this is that which is used the most. Verily this is ⌜regarding⌝ the ḥijāb during the prayer, and not the ḥijāb of woman ⌜in general.⌝
In Al-Mudawwinah, Mālik said: “...⌜while⌝ even others can look at her face...”. Verily this ⌜statement⌝ was regarding the matter of Ẓihar. And its meaning is that: ẓihar does not make her (the wife) forbidden to be seen by those who were allowed before it. Rather her marriage persists, him being allowed to see her, as well as others who were allowed to see her before it.
Attaching the ruling of forbiddance of the niqāb for the woman in iḥrām to the chapter on "the ruling of ḥijāb" is like attaching the forbiddance of pants for the man in iḥrām (to men outside iḥrām). Because these are the prohibitions ⌜specific⌝ to Iḥrām, not the aḥkām (rulings) of ḥijāb and clothing. =
👍1
Forwarded from Galandān ގަލަންދާނު
②
The Ṣaḥābiyyāt (female companions) and tābi'iyyāt (followers) used to cover their faces in front of men, even during Ḥajj. ‘Āishah was asked: “How does a woman veil (with head cover) her face?” So she took the end of her veil (khimār) and covered her face with it.” This report is authentic, narrated by Musaddad [bin Musarhad] in his Musnad.⁽²⁾
Imām Mālik waives the obligatory fidyah (penalty), for a woman in iḥrām who covered her face due to the presence of men, and ⌜it is know that⌝ the fidyah is not waived for a permissible act (i.e. not obligatory) ⌜which are done⌝ by choice, because the fidyah is obligatory...” Al-Bayan 13/4
The error in attributing the permissibility of uncovering the face to the three imāms is not in the base of the matter. Al-Mūzi'ī Al-Shāfi'ī said: “I do not think that any of the four imams allowed a young woman to uncover her face without a necessity.”
Al-Mūzi'ī Al-Shāfi'ī said in Aḥkām Al-Qurān: “People have always practiced this, in the past and in modern times, in all (islamic) regions. So they tolerate the old woman in uncovering her face and do not tolerate the young woman, and they see it as 'awrah and (revealing it as) reprehensible. The aspect of combining the two verses (i.e. from his previous explanations) has become clear to you, as well as the error of those who permitted looking at a woman’s face without a necessity. And the predecessors (salaf) and Imāms such as Mālik, Al-Shāfi'ī, Abū Ḥanīfah and others did not talk ⌜on this topic⌝ except regarding the 'awrah pertaining to prayer. Al-Shāfi'ī and Mālik said: “Except for the face and the hands” and I do not think that any of them permitted a young woman to uncover her face without necessity. Nor is a young man allowed to look at her without necessity.” — Aḥkām Al-Qurān (2/1002)
It is inferred from the ḥadīth of the ⌜young woman from the tribe of⌝ Al-Khath‘amiy, that it is permissible to uncover the face. It was authentically reported in the Musnad on the authority of Ibn 'Abbās that her father came to offer her to the Prophet ﷺ for marriage, and revealing ⌜the face⌝ for this is permissible, so Al-Faḍl turned away and stayed...” —Narrated by Abū Ya’lā with an authentic chain of narrators.⁽³⁾
As for the ḥadīth: “When a woman reaches menstruation, it is not correct to reveal from her except her face and her hands.” The ḥadīth was narrated by Khālid bin Durayk from ‘Āishah, and he did not hear (ḥadīth narrations, directly) from her, so it is disconnected... Abū Dāwūd weakened it and Al-Bayhaqī and others.⁽⁴⁾ Then again, it was regarding the clothing of prayer not about ḥijāb.
And in the end: Here are the books of the four Imāms: Mālik, Abū Ḥanīfah, Al-Shāfi'ī, and Aḥmad amidst our hands. There is no text in them that permits the uncovering of a woman’s face. And whoever stops at it, let him benefit ⌜from this summary⌝, and the saying of their students, is not a saying attributing to them. ❞
— ‘Abdul ‘Azīz Al-Ṭarīfī (source)
~ Galandān
--------------------------
[1] That which should be covered as intimate parts.
[2] See, ibn ‘Abdul Barr "Al-Istidhkār" (4/25)
[3] Also, ibn Ḥajar cited it in Fatḥ Al-Bārī (4/80) and he said: “Narrated by Abū Ya'lā, with a strong chain, from the path of Sa‘īd bin Jubayr, from Ibn ‘Abbās from Al-Faḍl bin ‘Abbās.”
[4] See, Abū Dāwūd (4104) and his subsequent comment.
The Ṣaḥābiyyāt (female companions) and tābi'iyyāt (followers) used to cover their faces in front of men, even during Ḥajj. ‘Āishah was asked: “How does a woman veil (with head cover) her face?” So she took the end of her veil (khimār) and covered her face with it.” This report is authentic, narrated by Musaddad [bin Musarhad] in his Musnad.⁽²⁾
Imām Mālik waives the obligatory fidyah (penalty), for a woman in iḥrām who covered her face due to the presence of men, and ⌜it is know that⌝ the fidyah is not waived for a permissible act (i.e. not obligatory) ⌜which are done⌝ by choice, because the fidyah is obligatory...” Al-Bayan 13/4
The error in attributing the permissibility of uncovering the face to the three imāms is not in the base of the matter. Al-Mūzi'ī Al-Shāfi'ī said: “I do not think that any of the four imams allowed a young woman to uncover her face without a necessity.”
Al-Mūzi'ī Al-Shāfi'ī said in Aḥkām Al-Qurān: “People have always practiced this, in the past and in modern times, in all (islamic) regions. So they tolerate the old woman in uncovering her face and do not tolerate the young woman, and they see it as 'awrah and (revealing it as) reprehensible. The aspect of combining the two verses (i.e. from his previous explanations) has become clear to you, as well as the error of those who permitted looking at a woman’s face without a necessity. And the predecessors (salaf) and Imāms such as Mālik, Al-Shāfi'ī, Abū Ḥanīfah and others did not talk ⌜on this topic⌝ except regarding the 'awrah pertaining to prayer. Al-Shāfi'ī and Mālik said: “Except for the face and the hands” and I do not think that any of them permitted a young woman to uncover her face without necessity. Nor is a young man allowed to look at her without necessity.” — Aḥkām Al-Qurān (2/1002)
It is inferred from the ḥadīth of the ⌜young woman from the tribe of⌝ Al-Khath‘amiy, that it is permissible to uncover the face. It was authentically reported in the Musnad on the authority of Ibn 'Abbās that her father came to offer her to the Prophet ﷺ for marriage, and revealing ⌜the face⌝ for this is permissible, so Al-Faḍl turned away and stayed...” —Narrated by Abū Ya’lā with an authentic chain of narrators.⁽³⁾
As for the ḥadīth: “When a woman reaches menstruation, it is not correct to reveal from her except her face and her hands.” The ḥadīth was narrated by Khālid bin Durayk from ‘Āishah, and he did not hear (ḥadīth narrations, directly) from her, so it is disconnected... Abū Dāwūd weakened it and Al-Bayhaqī and others.⁽⁴⁾ Then again, it was regarding the clothing of prayer not about ḥijāb.
And in the end: Here are the books of the four Imāms: Mālik, Abū Ḥanīfah, Al-Shāfi'ī, and Aḥmad amidst our hands. There is no text in them that permits the uncovering of a woman’s face. And whoever stops at it, let him benefit ⌜from this summary⌝, and the saying of their students, is not a saying attributing to them. ❞
— ‘Abdul ‘Azīz Al-Ṭarīfī (source)
~ Galandān
--------------------------
[1] That which should be covered as intimate parts.
[2] See, ibn ‘Abdul Barr "Al-Istidhkār" (4/25)
[3] Also, ibn Ḥajar cited it in Fatḥ Al-Bārī (4/80) and he said: “Narrated by Abū Ya'lā, with a strong chain, from the path of Sa‘īd bin Jubayr, from Ibn ‘Abbās from Al-Faḍl bin ‘Abbās.”
[4] See, Abū Dāwūd (4104) and his subsequent comment.
AYAT OF THE DAY ✨
At-Tariq 86:13
إِنَّهُۥ لَقَوۡلٌ فَصۡلٌ
Verily! This (the Quran) is the Word that separates (the truth from falsehood, and commands strict legal laws for mankind to cut the roots of evil).
Divehi - Abu Bakr Ibrahim Ali (Bakurube)
(13) ހަމަކަށަވަރުން އެއީ އެބަހީ އެ قُرْآن އެއީ ކަނޑައެޅިގެން ޙައްޤުއާއި بَاطِلُ ވަކިކޮށްދޭ ބަހެވެ. ފޮތެވެ.
At-Tariq 86:13
إِنَّهُۥ لَقَوۡلٌ فَصۡلٌ
Verily! This (the Quran) is the Word that separates (the truth from falsehood, and commands strict legal laws for mankind to cut the roots of evil).
Divehi - Abu Bakr Ibrahim Ali (Bakurube)
(13) ހަމަކަށަވަރުން އެއީ އެބަހީ އެ قُرْآن އެއީ ކަނޑައެޅިގެން ޙައްޤުއާއި بَاطِلُ ވަކިކޮށްދޭ ބަހެވެ. ފޮތެވެ.
Sabr vs Boundaries
Examine what you tolerate, because what you tolerate is how people will come to treat you.
There is a fine line between Sabr and healthy boundaries.
It's high time we understand healthy boundaries and don't confuse it with Sabr. Allah has asked us to be kind to ourselves as well.
@FadingShadow
Examine what you tolerate, because what you tolerate is how people will come to treat you.
There is a fine line between Sabr and healthy boundaries.
It's high time we understand healthy boundaries and don't confuse it with Sabr. Allah has asked us to be kind to ourselves as well.
@FadingShadow
❤3
Al-Mujadila 58:13
ءَأَشۡفَقۡتُمۡ أَن تُقَدِّمُواْ بَيۡنَ يَدَىۡ نَجۡوَىٰكُمۡ صَدَقَٰتٍۚ فَإِذۡ لَمۡ تَفۡعَلُواْ وَتَابَ ٱللَّهُ عَلَيۡكُمۡ فَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعۡمَلُونَ
Are you afraid of spending in charity before your private consultation (with him)? If then you do it not, and Allah has forgiven you, then (at least) perform As-Salat (Iqamat-as-Salat) and give Zakat and obey Allah (i.e. do all what Allah and His Prophet SAW order you to do). And Allah is All-Aware of what you do.
Divehi - Abu Bakr Ibrahim Ali (Bakurube)
(13) ތިޔަބައިމީހުން އެފަދަ ވާހަކައެއް ދެއްކުމުގެ ކުރީން صَدَقاة ދީގެން فَقِير ވެދާނޭ ކަމަށް ބިރުވެތިވަނީ ހެއްޔެވެ؟ ފަހެ އެފަދަ صَدَقاة އެއް ތިޔަބައިމީހުންނަށް ނުދެވިއްޖެއްޔާ / (ނުލިބިއްޖެ) ހިނދުން، ތިޔަބައިމީހުންނަށް اللَّه تَوْبَة ލައްވައިފިއެވެ. ދެންފަހެ ތިޔަބައިމީހުން ނަމާދު قائِم ކޮށް، ޒަކާތް ދޭށެވެ. އަދި اللَّه އަށާއި، އަދި އެކަލާނގެ رَسُول އާ އަށް ކިޔަމަންތެރި ވާށެވެ. اللَّه އީ ތިޔަބައިމީހުން ކުރާހައި ކަމެއް ދެނެވޮޑިގެންވާ ކަލާނގެއެވެ. އެ ކަންކަމުގެ خَبَر قِيامَة ދުވަހުން އެކަލާނގެ ތިޔަބައިމީހުންނަށް ދެއްވާނެއެވެ.
ނޯޓް: إبن عَبَّاس ގެ އަރިހުން إبن المُنْذِر އާއި، إبن أبِى حاتِم އާއި، إبن مَوْدُوَيه ރިވާކުރައްވައި، ނެރުއްވާފައި ވެއެވެ. مُسْلِمންގެ ބައެއް މީހުން رَسُولُ اللَّهِ ﷺ އާ އެކި ބާވަތުގެ ސުވާލުތައް ކުރުން ގިނަކުރުމުން اللَّه تَعالَى އެކަން އެކަލޭގެފާނަށް ލުއިކުރެއްވުމަށް އިރާދަކުރައްވައި، އިސްވެދިޔަ ދެ އާޔަތް ބާވައިލެއްވިއެވެ. އެޔާ ގުޅިގެން މީސްތަކުން އެކަލޭގެފާނާ ގިނަ ސުވާލުތައް ކުރުން ދޫކޮށްލައްވައިފިއެވެ. އަދި ދާދި އަވަހަށް އެ حُكْم مَنْسُوخ ވެއްޖެއެވެ. = تَفْسِير فتح القدير =
ءَأَشۡفَقۡتُمۡ أَن تُقَدِّمُواْ بَيۡنَ يَدَىۡ نَجۡوَىٰكُمۡ صَدَقَٰتٍۚ فَإِذۡ لَمۡ تَفۡعَلُواْ وَتَابَ ٱللَّهُ عَلَيۡكُمۡ فَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعۡمَلُونَ
Are you afraid of spending in charity before your private consultation (with him)? If then you do it not, and Allah has forgiven you, then (at least) perform As-Salat (Iqamat-as-Salat) and give Zakat and obey Allah (i.e. do all what Allah and His Prophet SAW order you to do). And Allah is All-Aware of what you do.
Divehi - Abu Bakr Ibrahim Ali (Bakurube)
(13) ތިޔަބައިމީހުން އެފަދަ ވާހަކައެއް ދެއްކުމުގެ ކުރީން صَدَقاة ދީގެން فَقِير ވެދާނޭ ކަމަށް ބިރުވެތިވަނީ ހެއްޔެވެ؟ ފަހެ އެފަދަ صَدَقاة އެއް ތިޔަބައިމީހުންނަށް ނުދެވިއްޖެއްޔާ / (ނުލިބިއްޖެ) ހިނދުން، ތިޔަބައިމީހުންނަށް اللَّه تَوْبَة ލައްވައިފިއެވެ. ދެންފަހެ ތިޔަބައިމީހުން ނަމާދު قائِم ކޮށް، ޒަކާތް ދޭށެވެ. އަދި اللَّه އަށާއި، އަދި އެކަލާނގެ رَسُول އާ އަށް ކިޔަމަންތެރި ވާށެވެ. اللَّه އީ ތިޔަބައިމީހުން ކުރާހައި ކަމެއް ދެނެވޮޑިގެންވާ ކަލާނގެއެވެ. އެ ކަންކަމުގެ خَبَر قِيامَة ދުވަހުން އެކަލާނގެ ތިޔަބައިމީހުންނަށް ދެއްވާނެއެވެ.
ނޯޓް: إبن عَبَّاس ގެ އަރިހުން إبن المُنْذِر އާއި، إبن أبِى حاتِم އާއި، إبن مَوْدُوَيه ރިވާކުރައްވައި، ނެރުއްވާފައި ވެއެވެ. مُسْلِمންގެ ބައެއް މީހުން رَسُولُ اللَّهِ ﷺ އާ އެކި ބާވަތުގެ ސުވާލުތައް ކުރުން ގިނަކުރުމުން اللَّه تَعالَى އެކަން އެކަލޭގެފާނަށް ލުއިކުރެއްވުމަށް އިރާދަކުރައްވައި، އިސްވެދިޔަ ދެ އާޔަތް ބާވައިލެއްވިއެވެ. އެޔާ ގުޅިގެން މީސްތަކުން އެކަލޭގެފާނާ ގިނަ ސުވާލުތައް ކުރުން ދޫކޮށްލައްވައިފިއެވެ. އަދި ދާދި އަވަހަށް އެ حُكْم مَنْسُوخ ވެއްޖެއެވެ. = تَفْسِير فتح القدير =
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Forwarded from Shaykh Musa Abdullah Jibrīl
“A crystal clear heart warrants a content life, free from worry and stress. When you forgive and overlook the faults and harm caused by others, nothing of this Dunya disrupts your happiness. So ask yourself, instead of bearing a heart imprisoned with grudges, wouldn’t you rather carry a heart that is free, as well as a hefty reward in the Akhirah?
No son of Adam is free from faults or sin. But the one who consistently nurtures and cleanses their heart is the most loved by Allah (سبحانه وتعالى). On the authority of Abu Hurayrah,
إِنَّ اللَّهَ لاَ يَنْظُرُ إِلَى أَجْسَادِكُمْ وَلاَ إِلَى صُوَرِكُمْ وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ
"Verily Allah does not look to your bodies nor to your faces, but He looks to your hearts…”
And verily the Messenger (صلى الله عليه وسلم) is the best of creation who we look up to in all our matters, Abdullah Ibn Mas’ūd (رضي الله عنه) said,
إِنَّ اللَّهَ اطَّلَعَ فِي قُلُوبِ الْعِبَادِ ، فَوَجَدَ قَلْبَ مُحَمَّدٍ خَيْرَ قُلُوبِ الْعِبَادِ ، فَاصْطَفَاهُ لِنَفْسِهِ ، وَابْتَعَثَهُ بِرِسَالَتِهِ
“Verily, Allah looked at the hearts of the servants and He found that the heart of Muhammad, صلى الله عليه وسلم, was the best among them, so He choose him for Himself and He sent him with His message.”
Shaykh Musa hadn’t completed the recitation of this Hadīth before he started intensely weeping. Allah chose His Messenger (صلى الله عليه وسلم) for his heart. So what does that tell us of what our status would be with Allah if we strove to cleanse and purify it always?
May Allah bless Shaykh Musa and protect him always.
No son of Adam is free from faults or sin. But the one who consistently nurtures and cleanses their heart is the most loved by Allah (سبحانه وتعالى). On the authority of Abu Hurayrah,
إِنَّ اللَّهَ لاَ يَنْظُرُ إِلَى أَجْسَادِكُمْ وَلاَ إِلَى صُوَرِكُمْ وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ
"Verily Allah does not look to your bodies nor to your faces, but He looks to your hearts…”
And verily the Messenger (صلى الله عليه وسلم) is the best of creation who we look up to in all our matters, Abdullah Ibn Mas’ūd (رضي الله عنه) said,
إِنَّ اللَّهَ اطَّلَعَ فِي قُلُوبِ الْعِبَادِ ، فَوَجَدَ قَلْبَ مُحَمَّدٍ خَيْرَ قُلُوبِ الْعِبَادِ ، فَاصْطَفَاهُ لِنَفْسِهِ ، وَابْتَعَثَهُ بِرِسَالَتِهِ
“Verily, Allah looked at the hearts of the servants and He found that the heart of Muhammad, صلى الله عليه وسلم, was the best among them, so He choose him for Himself and He sent him with His message.”
Shaykh Musa hadn’t completed the recitation of this Hadīth before he started intensely weeping. Allah chose His Messenger (صلى الله عليه وسلم) for his heart. So what does that tell us of what our status would be with Allah if we strove to cleanse and purify it always?
May Allah bless Shaykh Musa and protect him always.
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AYAT OF THE DAY 🍃
At-Taghabun 64:11
مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ وَمَن يُؤۡمِنۢ بِٱللَّهِ يَهۡدِ قَلۡبَهُۥۚ وَٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمٌ
No calamity befalls, but with the Leave [i.e. decision and Qadar (Divine Preordainments)] of Allah, and whosoever believes in Allah, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allah from the Qadar (Divine Preordainments)], and Allah is the All-Knower of everything.
Divehi - Abu Bakr Ibrahim Ali (Bakurube)
(11) އެއްވެސް މީހަކަށް އެއްވެސް ބާވަތެއްގެ އުދަގުލެއް مُصِيْبَة އެއް اللَّهُ ގެ إِذْن ފުޅާއި ލައިގެން މެނުވީ ނުޖެހެއެވެ. (އެއީ اللَّهُ ގެ قَضَا قَدَرُ ގައި ނިމިފައިވާ ކަންކަމެވެ.) އަދި އެކަންކަމަކީ އެފަދައިން ހިނގާ ކަންތައްކަން ދަނެ اللَّهُ އަށް إِيْمَان ވެ ތެދުކޮށްފި މީހާދަންނައެވެ. އެކަލާނގެ އެމީހާގެ ހިތަށް ކެތްތެރިވެ قَضَا قَدَرُ އަށް ރުހުމުގެ މަގުދައްކަވާ އެކަމަށް تَوْفِيْق ދެއްވައެވެ. އަދި اللَّهُ އީ ހުރިހާ ކަމެއް ދެނެވޮޑިގެންވާ ކަލާނގެއެވެ.
@FadingShadow
At-Taghabun 64:11
مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ وَمَن يُؤۡمِنۢ بِٱللَّهِ يَهۡدِ قَلۡبَهُۥۚ وَٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمٌ
No calamity befalls, but with the Leave [i.e. decision and Qadar (Divine Preordainments)] of Allah, and whosoever believes in Allah, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allah from the Qadar (Divine Preordainments)], and Allah is the All-Knower of everything.
Divehi - Abu Bakr Ibrahim Ali (Bakurube)
(11) އެއްވެސް މީހަކަށް އެއްވެސް ބާވަތެއްގެ އުދަގުލެއް مُصِيْبَة އެއް اللَّهُ ގެ إِذْن ފުޅާއި ލައިގެން މެނުވީ ނުޖެހެއެވެ. (އެއީ اللَّهُ ގެ قَضَا قَدَرُ ގައި ނިމިފައިވާ ކަންކަމެވެ.) އަދި އެކަންކަމަކީ އެފަދައިން ހިނގާ ކަންތައްކަން ދަނެ اللَّهُ އަށް إِيْمَان ވެ ތެދުކޮށްފި މީހާދަންނައެވެ. އެކަލާނގެ އެމީހާގެ ހިތަށް ކެތްތެރިވެ قَضَا قَدَرُ އަށް ރުހުމުގެ މަގުދައްކަވާ އެކަމަށް تَوْفِيْق ދެއްވައެވެ. އަދި اللَّهُ އީ ހުރިހާ ކަމެއް ދެނެވޮޑިގެންވާ ކަލާނގެއެވެ.
@FadingShadow
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“Liberate your tongue to indulge in the remembrance of Allāh, but if you are unable to do so, then at the very least, restrain it from backbiting.”
Imām Ibn al-Jawzī رحمه الله
[Kitāb al-Laṭā’if fil-Wā‘iẓ, p. 173]
#ReminderForMyselfFirst
@FadingShadow
Imām Ibn al-Jawzī رحمه الله
[Kitāb al-Laṭā’if fil-Wā‘iẓ, p. 173]
#ReminderForMyselfFirst
@FadingShadow
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You dont have to accept the versions that others made in their heads about you. Only you and Allah knows who you really are ~
@FadingShadow
@FadingShadow
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