اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْرًا لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْرًا لِي اللَّهُمَّ وَأَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ وَأَسْأَلُكَ الْقَصْدَ فِي الْفَقْرِ وَالْغِنَى وَأَسْأَلُكَ نَعِيمًا لاَ يَنْفَدُ وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لاَ تَنْقَطِعُ وَأَسْأَلُكَ الرِّضَاءَ بَعْدَ الْقَضَاءِ وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلاَ فِتْنَةٍ مُضِلَّةٍ اللَّهُمَّ زَيِّنَّا بِزِينَةِ الإِيمَانِ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive so long as You know that living is good for me and cause me to die when You know that death is better for me. O Allah, cause me to fear You in secret and in public. I ask You to make me true in speech in times of pleasure and of anger. I ask You to make me moderate in times of wealth and poverty. And I ask You for everlasting delight and joy that will never cease. I ask You to make me pleased with that which You have decreed and for an easy life after death. I ask You for the sweetness of looking upon Your face and a longing to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. O Allah, beautify us with the adornment of faith and make us among those who guide and are rightly guided.
[An-Nasa’i]
O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive so long as You know that living is good for me and cause me to die when You know that death is better for me. O Allah, cause me to fear You in secret and in public. I ask You to make me true in speech in times of pleasure and of anger. I ask You to make me moderate in times of wealth and poverty. And I ask You for everlasting delight and joy that will never cease. I ask You to make me pleased with that which You have decreed and for an easy life after death. I ask You for the sweetness of looking upon Your face and a longing to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. O Allah, beautify us with the adornment of faith and make us among those who guide and are rightly guided.
[An-Nasa’i]
Forwarded from Rectifying Souls
"You will not perfect your Tawheed unless you hate kufr, more than you hate being thrown into a fire. Think of how much you would hate being thrown into a fire, and then think of the level of hatred that you have towards kufr. If the hatred you have of kufr is not at the same level or more, then work on your imaan."
— Shaykh Ahmad Musa Jibril حفظه الله
— Shaykh Ahmad Musa Jibril حفظه الله
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‼️ CLASS 15 RELEASED ‼️
15 | Furū' Al-Fiqh | Shaykh Ahmad Musa Jibril (حفظه الله)
https://youtu.be/e9EGX-W_Kac
15 | Furū' Al-Fiqh | Shaykh Ahmad Musa Jibril (حفظه الله)
https://youtu.be/e9EGX-W_Kac
Forwarded from Haqq Hurts Hypocrites
Everything you need to know about the first 10 days of Dhul-Hijjah
By: Ash-Shaykh al-Imām Ahmad Musa Jibril (حفظه الله)
https://ahmadjibril.org/2022/02/26/the-first-ten-days-of-dhul-hijjah/?amp=1
By: Ash-Shaykh al-Imām Ahmad Musa Jibril (حفظه الله)
https://ahmadjibril.org/2022/02/26/the-first-ten-days-of-dhul-hijjah/?amp=1
Shaykh Ahmad Musā Jibrīl
The First Ten Days of Dhul Hijjah
IntroductionThe same way Allah (عز وجل) created the months, he chose out of them Ramadan to give extra reward to his servants. By the same token, when he created the days, he chose the first ten da…
Forwarded from Haqq Hurts Hypocrites
Haqq Hurts Hypocrites
Photo
Abortion in Islām
| By Shaykh Musa Jibril
“The general ruling is that in Islām abortion is not permissible, but it goes beyond that.
To have an abortion when pregnant falls under three categories:
1) If the fetus is less then 40 days and you need to have an aboriton for a legitimate reason like sickness, health complications, medication reaction etc. If it's before the fetus is 40 days, then it can be done. But you can never have an abortion without a legitimate reason and necessity for it!
2) If the fetus is over 40 days but the soul has not been blown in it yet by the angel and there is a problem like the problems we mentioned above, a legitimate necessity for abortion, then it can be done with the condition that the soul hasn't been blow into the fetus yet.
The angel blows the soul into the fetus when the fetus is 4 months old.
3) If the soul has been blown into the fetus by the angel (i.e., 4 months or older), in this case there is no way you can have an abortion.
Even if the Doctors say for example that it is dangerous, you have to pick one or the other etc., and everyone is saying it, the truth of the matter is that this is a matter of the unseen, it is unknown to all except Allāh. Allāh gives life and takes life. No one can harm you or benefit you except Him alone. Therefore you cannot have an abortion. This is a matter pertaining to the unseen, it's not for us, the doctors or anyone else to delve into, it's only for Allāh. The Doctors can only estimate and predict by what they have, but with Allāh is full knowledge and wisdom.”
— Shaykh Musa Jibril [حفظه الله]
| By Shaykh Musa Jibril
“The general ruling is that in Islām abortion is not permissible, but it goes beyond that.
To have an abortion when pregnant falls under three categories:
1) If the fetus is less then 40 days and you need to have an aboriton for a legitimate reason like sickness, health complications, medication reaction etc. If it's before the fetus is 40 days, then it can be done. But you can never have an abortion without a legitimate reason and necessity for it!
2) If the fetus is over 40 days but the soul has not been blown in it yet by the angel and there is a problem like the problems we mentioned above, a legitimate necessity for abortion, then it can be done with the condition that the soul hasn't been blow into the fetus yet.
The angel blows the soul into the fetus when the fetus is 4 months old.
3) If the soul has been blown into the fetus by the angel (i.e., 4 months or older), in this case there is no way you can have an abortion.
Even if the Doctors say for example that it is dangerous, you have to pick one or the other etc., and everyone is saying it, the truth of the matter is that this is a matter of the unseen, it is unknown to all except Allāh. Allāh gives life and takes life. No one can harm you or benefit you except Him alone. Therefore you cannot have an abortion. This is a matter pertaining to the unseen, it's not for us, the doctors or anyone else to delve into, it's only for Allāh. The Doctors can only estimate and predict by what they have, but with Allāh is full knowledge and wisdom.”
— Shaykh Musa Jibril [حفظه الله]
Forwarded from Haqq Hurts Hypocrites
Haqq Hurts Hypocrites
Abortion in Islām | By Shaykh Musa Jibril “The general ruling is that in Islām abortion is not permissible, but it goes beyond that. To have an abortion when pregnant falls under three categories: 1) If the fetus is less then 40 days and you need to have…
“There was a girl once, she was a 'vegtable'. The Doctors said that she will die and they gave her a time period in which they predicted she would die. On the contrary, she lived, and she went on to become one of the greatest psychologists! This is not an isolated incident, this is the way.
There is no way for the Doctors or anyone else to fully know because the matter of the unseen is only by Allāh's hand!
The decision of all matters of every time and every place is only in Allāh’s hand - that's a rule!”
— Shaykh Musa Jibril
There is no way for the Doctors or anyone else to fully know because the matter of the unseen is only by Allāh's hand!
The decision of all matters of every time and every place is only in Allāh’s hand - that's a rule!”
— Shaykh Musa Jibril
"A phrase Mama repeats often is “You think I fear anyone? I only fear Allah”, and although I know many people parrot this, I’ve never seen anyone prove it in their actions the way my beloved mother does. She didn’t teach us to speak the truth by her prodding and encouragement only, but rather by her example before anything else. I’ve seen her speak in gatherings that consisted of numerous women, many of whom were older, above her in authority, greatly respected by their peers. So respected, that other women dared not to oppose even a word they uttered or even raise their voices in their presence, but none of that stopped Mama from immediately interjecting and refuting them when they sought to spread their liberal Kufri agendas in gatherings. Mama would speak so harshly that you could see the fear in their eyes, and she wouldn’t give a chance for anyone to try and defend their falsehood. I’ve always known her to be an introvert, but not when it came to Da’wah. Not when it came to Haqq. and she expected that attitude from all her children as well.
When it came to speaking the truth, there were no excuses that permitted us to stay silent. Mama didn't care if you were shy or not, because shyness in speaking the truth, is really just weakness. In fact, those of us who were shy, she would make an extra effort to make sure we spoke in the face of falsehood and we spoke loudly, and I recall this quite well because I was the shyest of all her children. She always pushed me out of my comfort zone generally, but even more extremely when it was to refute falsehood or to speak and spread the truth.
Sometimes, at the weekly sisters' Qur’an classes, some women would attempt to interrupt the sister speaking and interject their own false interpretations or misconceptions to undermine the Tafseer being taught. The fact that it was a large group of women and all of them were older than myself usually made me hesitate before speaking up to counter anything said, as I would feel intimidated and shy, and they would get angry and argumentative. But any fear I had of people was always ousted the moment my eyes met with my mothers from across the room, and with the jerk of her head, it was as if she would say to me,
أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ
“Do you fear them? Allah has more right that you should fear him if you are indeed believers.”
and with that reminder and my mothers piercing gaze, I would speak and I would attempt to silence them with a rebuttal. If they argued and got defensive, I would argue back, until they had nothing of substance left to say except whispering amongst themselves and scowls of disapproval. I could see the satisfaction on Mama’s face when I did that. However, if my speech was not to her liking, because perhaps I spoke too softly or spoke too less, she would not remain silent and would take up the task herself, and when she lacked for the English to express her points further, she would again turn her piercing gaze in my direction, and I would carry on her train of thought. The pride I would see in her eyes when my refutation was up to par with her standards was unlike any other pride. It was as if this was the only reason she had given birth to me, to see me speaking that which pleased Allah and removing ignorance from people.
She always taught us that there's no age when it comes to speaking Haqq, and that if we see falsehood being uttered from those older than us, we still have a duty to correct them. Respect did not entail staying silent in response to wrongdoing. Respect did not entail tolerating Batil."
— Shared [Memoirs of My Mother's Tarbiyyah]
When it came to speaking the truth, there were no excuses that permitted us to stay silent. Mama didn't care if you were shy or not, because shyness in speaking the truth, is really just weakness. In fact, those of us who were shy, she would make an extra effort to make sure we spoke in the face of falsehood and we spoke loudly, and I recall this quite well because I was the shyest of all her children. She always pushed me out of my comfort zone generally, but even more extremely when it was to refute falsehood or to speak and spread the truth.
Sometimes, at the weekly sisters' Qur’an classes, some women would attempt to interrupt the sister speaking and interject their own false interpretations or misconceptions to undermine the Tafseer being taught. The fact that it was a large group of women and all of them were older than myself usually made me hesitate before speaking up to counter anything said, as I would feel intimidated and shy, and they would get angry and argumentative. But any fear I had of people was always ousted the moment my eyes met with my mothers from across the room, and with the jerk of her head, it was as if she would say to me,
أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ
“Do you fear them? Allah has more right that you should fear him if you are indeed believers.”
and with that reminder and my mothers piercing gaze, I would speak and I would attempt to silence them with a rebuttal. If they argued and got defensive, I would argue back, until they had nothing of substance left to say except whispering amongst themselves and scowls of disapproval. I could see the satisfaction on Mama’s face when I did that. However, if my speech was not to her liking, because perhaps I spoke too softly or spoke too less, she would not remain silent and would take up the task herself, and when she lacked for the English to express her points further, she would again turn her piercing gaze in my direction, and I would carry on her train of thought. The pride I would see in her eyes when my refutation was up to par with her standards was unlike any other pride. It was as if this was the only reason she had given birth to me, to see me speaking that which pleased Allah and removing ignorance from people.
She always taught us that there's no age when it comes to speaking Haqq, and that if we see falsehood being uttered from those older than us, we still have a duty to correct them. Respect did not entail staying silent in response to wrongdoing. Respect did not entail tolerating Batil."
— Shared [Memoirs of My Mother's Tarbiyyah]
❤3
Forwarded from Project Guiding Light
THE APPROACHING EID: SISTERS BE CAREFUL
While we should celebrate with our loved ones on this day, it is important to do so within the confines of the Shari’ah, and for us not to do that which is displeasing to Allah - as we celebrate a day of Eid given to us by Allah!
A common theme amongst Eid gatherings/Celebrations/Salah, is the condition in which women attend these gatherings. A small reminder for the men who have women, and for our sisters to keep between their eyes.
It has been confirmed from the Prophet (صلى الله عليه و سلم), the forbiddance of preventing them (women) from going out to the Masjid, as was narrated in the Hadith of Ibn Umar (رضي الله عنه), where he says:
“The Prophet (صلى الله عليه و سلم) said: If the wife of anyone of you asks permission to go to the Mosque, he should not forbid her.”
(Bukhari 5238; Muslim 921)
Imam al-Tirmidhi (رحمه الله) said in his Sunan (2/433):
“And a group of the people of knowledge reference this hadith, in granting the concession for the women to go out (to the Salah) for the two Eid Prayers, and others disliked it. It is narrated that Abdullah Ibn al-Mubārak (رحمه الله) said: “I dislike for the women to go out (to the Salah) for the two Eids, and if the women insisted except that she wishes to go out (to the Salah), then her husband should allow her to go in her shabby old clothes (اطمارها الخلقان), and for her not to beautify herself, and if she refuses to go out in this manner, then it is upon the husband to prevent her from going out.” And it is narrated from Aisha (رضي الله عنها), that she said: “If the Messenger (صلى الله عليه و سلم) were to see what the women of today have come with, then he would have prevented them from going out to the Masājid, as the women of Bani Israel were prevented.” And it is narrated from Sufyān al-Thawri (رحمه الله), that he disliked the days which the women would go out for Eid.”
Ibn Rajab (رحمه الله) said in Al-Fath (8/41):
“Aisha (رضي الله عنها) statement is indicating that the Prophet (صلى الله عليه و سلم) would give concessions in some of what he gave concessions in, due to the absence of corruption in his time, and when the corruption appeared and spread after his time (those concessions would no longer apply) – so if he where to witness what has since transpired, he would not have continued in allowing said concession, rather he would have forbade it, because it is He who orders to goodness and forbids corruption and evil…”
Ibn Rajab continues: “…And the Scholars differed with regards to allowing the women to be at the Masājid during the times of the congregational prayer with the men, and some of the Scholars [even] disliked for women to be at the Masājid in all circumstances, and it is what is the apparent understanding of what is narrated from Aisha (رضي الله عنها), and she pointed that this concession (of not preventing the women from going to the Masājid) was for (applicable) them, only when they had not done what they’ve since done, so this concession was for a purpose, and that purpose has been removed (or superseded by a greater evil).”
Imam Ahmad Ibn Hanbal (رحمه الله) said: I dislike for women to go out in these times (his era), because they are a Fitnah…
@project_guiding_light
While we should celebrate with our loved ones on this day, it is important to do so within the confines of the Shari’ah, and for us not to do that which is displeasing to Allah - as we celebrate a day of Eid given to us by Allah!
A common theme amongst Eid gatherings/Celebrations/Salah, is the condition in which women attend these gatherings. A small reminder for the men who have women, and for our sisters to keep between their eyes.
It has been confirmed from the Prophet (صلى الله عليه و سلم), the forbiddance of preventing them (women) from going out to the Masjid, as was narrated in the Hadith of Ibn Umar (رضي الله عنه), where he says:
“The Prophet (صلى الله عليه و سلم) said: If the wife of anyone of you asks permission to go to the Mosque, he should not forbid her.”
(Bukhari 5238; Muslim 921)
Imam al-Tirmidhi (رحمه الله) said in his Sunan (2/433):
“And a group of the people of knowledge reference this hadith, in granting the concession for the women to go out (to the Salah) for the two Eid Prayers, and others disliked it. It is narrated that Abdullah Ibn al-Mubārak (رحمه الله) said: “I dislike for the women to go out (to the Salah) for the two Eids, and if the women insisted except that she wishes to go out (to the Salah), then her husband should allow her to go in her shabby old clothes (اطمارها الخلقان), and for her not to beautify herself, and if she refuses to go out in this manner, then it is upon the husband to prevent her from going out.” And it is narrated from Aisha (رضي الله عنها), that she said: “If the Messenger (صلى الله عليه و سلم) were to see what the women of today have come with, then he would have prevented them from going out to the Masājid, as the women of Bani Israel were prevented.” And it is narrated from Sufyān al-Thawri (رحمه الله), that he disliked the days which the women would go out for Eid.”
Ibn Rajab (رحمه الله) said in Al-Fath (8/41):
“Aisha (رضي الله عنها) statement is indicating that the Prophet (صلى الله عليه و سلم) would give concessions in some of what he gave concessions in, due to the absence of corruption in his time, and when the corruption appeared and spread after his time (those concessions would no longer apply) – so if he where to witness what has since transpired, he would not have continued in allowing said concession, rather he would have forbade it, because it is He who orders to goodness and forbids corruption and evil…”
Ibn Rajab continues: “…And the Scholars differed with regards to allowing the women to be at the Masājid during the times of the congregational prayer with the men, and some of the Scholars [even] disliked for women to be at the Masājid in all circumstances, and it is what is the apparent understanding of what is narrated from Aisha (رضي الله عنها), and she pointed that this concession (of not preventing the women from going to the Masājid) was for (applicable) them, only when they had not done what they’ve since done, so this concession was for a purpose, and that purpose has been removed (or superseded by a greater evil).”
Imam Ahmad Ibn Hanbal (رحمه الله) said: I dislike for women to go out in these times (his era), because they are a Fitnah…
@project_guiding_light
Seek the Reward of Your Trials Through Patience
"Most of those whose invocations were answered used to be patient with misfortunes, choosing their reward and would not ask Allah for relief from themselves. It was recorded that Sa'd ibn Abi Waqqas used to make invocations for others who knew that his invocation was answered. It was once suggested to him to ask Allah about his eyes, which were blind. He said, "Allah's fate is more beloved to me than my eyes."
One of those righteous people was inflicted with leprosy. It was said to him, "We have heard that you know Allah's greatest name, so why do you not ask Allah to relieve you of what you have?" The man said, "O nephew, it is Allah who has inflicted me, and I hate to reject his test."
It was said to Ibrahim at-Taymi, who was imprisoned by al-Hajjaj, "Why don't you ask Allah to set you free?" He said, "I hate to ask Him to relieve me from the reward of my imprisonment."
[Jaami al-'Ulum wal-Hikam]
"Most of those whose invocations were answered used to be patient with misfortunes, choosing their reward and would not ask Allah for relief from themselves. It was recorded that Sa'd ibn Abi Waqqas used to make invocations for others who knew that his invocation was answered. It was once suggested to him to ask Allah about his eyes, which were blind. He said, "Allah's fate is more beloved to me than my eyes."
One of those righteous people was inflicted with leprosy. It was said to him, "We have heard that you know Allah's greatest name, so why do you not ask Allah to relieve you of what you have?" The man said, "O nephew, it is Allah who has inflicted me, and I hate to reject his test."
It was said to Ibrahim at-Taymi, who was imprisoned by al-Hajjaj, "Why don't you ask Allah to set you free?" He said, "I hate to ask Him to relieve me from the reward of my imprisonment."
[Jaami al-'Ulum wal-Hikam]
‼️ Class #16 is Out ‼️
16 | Furū' Al-Fiqh | Shaykh Ahmad Musa Jibril (حفظه الله)
https://youtu.be/AYVEUQuolYc
16 | Furū' Al-Fiqh | Shaykh Ahmad Musa Jibril (حفظه الله)
https://youtu.be/AYVEUQuolYc
Don't Be Stingy With Your Charity
Allāh says:
لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِۦ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ فَلْيُنفِقْ مِمَّآ ءَاتَىٰهُ ٱللَّهُ ۚ
“Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him” [at-Talāq: 7]
The best way for a man to harden the hearts of his wives and family towards him and cause them to resent him, is through stinginess in spending on them and providing for them. Sadly, stinginess is a very common character flaw, even among those who are practicing. You find men who earn a good, decent amount of money, flicking through the books of the 'Ulamā' to try to find out the absolute bare minimum amount they have to provide for their families. Is it 3 pairs of clothes a year? Are medical expenditures included in his obligations? Does Islam require him to cover her hospital bills after she's given birth? Does he have to pay for all the groceries or just the bare minimum necessities?
These types of questions are constantly raised by some men who have been blessed with decent, good paying jobs, and then they wonder why their wives have a hard time not working and staying at home and being dependent upon them. In order for a woman to be content and happy with staying at home and relying on her husband financially, she and her children must be provided for according to what is reasonable. Nobody wants to beg and plead to be spent on, nor can one with any self respect and dignity stand having to do so.
How could one be stingy in spending on his family (within his means), when every penny spent is recorded for him as a charity, and not only that, but the best kind of charity?
Abu Sa’eed al-Khudri (رضي الله عنه) narrates that the Messenger of Allāh صلى الله عليه وسلم said: “When a man spends on his family, hoping for reward, that is (counted as) an act of charity for him.” [Bukhari & Muslim]
Narrated from Abu Hurayrah (رضي الله عنه) in a marfoo’ report: “A dinar which you spend for the sake of Allāh, a dinar which you spend on freeing a slave, a dinar which you give in charity to a poor person and a dinar which you spend on your family – the greatest of these in reward is that which you spend on your family.” [Muslim]
Thawbān, the freed slave of the Messenger of Allāh صلى الله عليه وسلم narrated in a marfoo’ report: “The best dinar which a man can spend is a dinar which he spends on his children, a dinar which he spends on his riding beast for the sake of Allāh, and a dinar which he spends on his companions for the sake of Allāh.” [Muslim]
Abu Qilābah said: "he started with one’s children '', then Abu Qilābah said, "what man earns a greater reward than one who spends on his small children so as to spare them from having to beg or so that Allah may benefit them through him and make them independent?"
Sa’d ibn Abi Waqqās (رضي الله عنه) narrated that the Messenger of Allāh صلى الله عليه وسلم said to him: “You will never spend anything seeking the Face of Allāh thereby, but you will be rewarded for it, even (the food) that you put in your wife’s mouth.” [Bukhari & Muslim]
It is also narrated that Ā’ishah (رضي الله عنها) said: “A poor woman came to me carrying her two daughters, and I gave her three dates. She gave each of them a date, and raised one date to her mouth to eat it. Then her daughters asked her for more food, so she split the date that she had wanted to eat between them. I was impressed by her action and I told the Messenger of Allāh صلى الله عليه وسلم what she had done. He said, ‘Because of that, Allāh has guaranteed Paradise for her, or saved her from Hell.’” [Muslim]
Ibn Battaal (رحمه الله) said: he should spend on himself, on his wife and on those on whom he is obliged to spend without being stingy or extravagant in that, as Allāh says:
وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا
“And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)” [al-Furqān: 67]
Allāh says:
لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِۦ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ فَلْيُنفِقْ مِمَّآ ءَاتَىٰهُ ٱللَّهُ ۚ
“Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him” [at-Talāq: 7]
The best way for a man to harden the hearts of his wives and family towards him and cause them to resent him, is through stinginess in spending on them and providing for them. Sadly, stinginess is a very common character flaw, even among those who are practicing. You find men who earn a good, decent amount of money, flicking through the books of the 'Ulamā' to try to find out the absolute bare minimum amount they have to provide for their families. Is it 3 pairs of clothes a year? Are medical expenditures included in his obligations? Does Islam require him to cover her hospital bills after she's given birth? Does he have to pay for all the groceries or just the bare minimum necessities?
These types of questions are constantly raised by some men who have been blessed with decent, good paying jobs, and then they wonder why their wives have a hard time not working and staying at home and being dependent upon them. In order for a woman to be content and happy with staying at home and relying on her husband financially, she and her children must be provided for according to what is reasonable. Nobody wants to beg and plead to be spent on, nor can one with any self respect and dignity stand having to do so.
How could one be stingy in spending on his family (within his means), when every penny spent is recorded for him as a charity, and not only that, but the best kind of charity?
Abu Sa’eed al-Khudri (رضي الله عنه) narrates that the Messenger of Allāh صلى الله عليه وسلم said: “When a man spends on his family, hoping for reward, that is (counted as) an act of charity for him.” [Bukhari & Muslim]
Narrated from Abu Hurayrah (رضي الله عنه) in a marfoo’ report: “A dinar which you spend for the sake of Allāh, a dinar which you spend on freeing a slave, a dinar which you give in charity to a poor person and a dinar which you spend on your family – the greatest of these in reward is that which you spend on your family.” [Muslim]
Thawbān, the freed slave of the Messenger of Allāh صلى الله عليه وسلم narrated in a marfoo’ report: “The best dinar which a man can spend is a dinar which he spends on his children, a dinar which he spends on his riding beast for the sake of Allāh, and a dinar which he spends on his companions for the sake of Allāh.” [Muslim]
Abu Qilābah said: "he started with one’s children '', then Abu Qilābah said, "what man earns a greater reward than one who spends on his small children so as to spare them from having to beg or so that Allah may benefit them through him and make them independent?"
Sa’d ibn Abi Waqqās (رضي الله عنه) narrated that the Messenger of Allāh صلى الله عليه وسلم said to him: “You will never spend anything seeking the Face of Allāh thereby, but you will be rewarded for it, even (the food) that you put in your wife’s mouth.” [Bukhari & Muslim]
It is also narrated that Ā’ishah (رضي الله عنها) said: “A poor woman came to me carrying her two daughters, and I gave her three dates. She gave each of them a date, and raised one date to her mouth to eat it. Then her daughters asked her for more food, so she split the date that she had wanted to eat between them. I was impressed by her action and I told the Messenger of Allāh صلى الله عليه وسلم what she had done. He said, ‘Because of that, Allāh has guaranteed Paradise for her, or saved her from Hell.’” [Muslim]
Ibn Battaal (رحمه الله) said: he should spend on himself, on his wife and on those on whom he is obliged to spend without being stingy or extravagant in that, as Allāh says:
وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا
“And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)” [al-Furqān: 67]
Regarding this Āyah, Ibn Kathīr (رحمه الله) says: "They are not extravagant, spending more than they need, nor are they miserly towards their families, not spending enough on their needs. But they follow the best and fairest way."
The purpose of this post is not to condone extravagance in spending, but rather to encourage generosity towards your dependents. Provide reasonably and comfortably for them within your means, and they will be appreciative of you, and patient and understanding of what you're unable to do, but having a stingy attitude in your spending over them will override what you actually do provide.
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ ٱلْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا
And do not make your hand [as] chained to your neck (i.e., refusing to spend) or extend it completely (i.e., being extravagant.) and [thereby] become blamed and insolvent. [al-Isrā': 29]
The purpose of this post is not to condone extravagance in spending, but rather to encourage generosity towards your dependents. Provide reasonably and comfortably for them within your means, and they will be appreciative of you, and patient and understanding of what you're unable to do, but having a stingy attitude in your spending over them will override what you actually do provide.
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ ٱلْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا
And do not make your hand [as] chained to your neck (i.e., refusing to spend) or extend it completely (i.e., being extravagant.) and [thereby] become blamed and insolvent. [al-Isrā': 29]
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Forwarded from Haqq Hurts Hypocrites
Forwarded from Project Guiding Light
Haqq Hurts Hypocrites
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"This agenda of trying to prove that Hijab doesn't protect one from harassment is very malicious. The whole purpose of Niqab being legislated is (فلا يؤذين) - so that they will "not be harassed".
There's no doubt that PROPER Hijab & conduct significantly reduces harassment.
There will always be devils among men who will not be deterred from their evil by the Hijab, but generally speaking, it is a big barrier to being harassed & very effective for deflecting the attention of men from a woman. Negating this fact is essentially belittling its purpose.
The overwhelming attention a Munaqqabah gets is disgust & hatred, or just pure bewilderment, but definitely NOT cat calling or things of that nature.
The majority of those who say "Hijab doesn't stop harassment" don't wear proper Hijab, nor fulfill the conditions of leaving home
There's a whole code of conduct for Muslim women that protects them, it's not limited to Niqab.
- She's not to go out w/o a Mahram if it's not safe from Fitnah
- She's not to reveal an inch of skin
- She must avoid mingling and crowds,
- She shouldn't leave w/o necessity.
All of these are aspects of Hijab & Hayaa'. If sisters follow these guidelines strictly, then they would see the effect of the Hijab on reducing harassment.
The issue is, people don't want to follow such rules, they just want to scream 24/7 about how Hijab doesn't work.
And of course, men have the forgotten & abandoned obligation of lowering the gaze, even from a Munaqqabah, which many neglect.
Those that harass women who cover properly are disgusting individuals with diseased hearts, who have no respect for the covering that Allah legislated.
But if women are unwilling to follow the guidelines that Allah set out for them (regarding the conditions of leaving home/covering properly) then why are they complaining about the effects of that, and then belittling the Hijab, instead of blaming their own shortcomings in it?
Beware of saying "Niqab doesn't protect you from harassment" or "Hijab doesn't work!"
It does. Allah سبحانه و تعالى said so, that's why He legislated it.
However shortcomings in covering lessen the protection, and lack of Taqwa in a man can only be remedied by himself.
Aside from that, nowadays it's very unsafe for Muslimaat to leave the house alone anyways, and willingly doing so is foolishness. The greatest protection Allah has given women is her Mahram/guardian. If she's able to, she shouldn't leave home without him.
May Allah protect all our sisters from all harm and safeguard those who have no guardians. We ask Allah to guide the women and the men to observing proper Hijab and nurturing Hayaa' & Taqwa in their hearts that manifests on their limbs and appearances. Allahumma Ameen"
— copied
There's no doubt that PROPER Hijab & conduct significantly reduces harassment.
There will always be devils among men who will not be deterred from their evil by the Hijab, but generally speaking, it is a big barrier to being harassed & very effective for deflecting the attention of men from a woman. Negating this fact is essentially belittling its purpose.
The overwhelming attention a Munaqqabah gets is disgust & hatred, or just pure bewilderment, but definitely NOT cat calling or things of that nature.
The majority of those who say "Hijab doesn't stop harassment" don't wear proper Hijab, nor fulfill the conditions of leaving home
There's a whole code of conduct for Muslim women that protects them, it's not limited to Niqab.
- She's not to go out w/o a Mahram if it's not safe from Fitnah
- She's not to reveal an inch of skin
- She must avoid mingling and crowds,
- She shouldn't leave w/o necessity.
All of these are aspects of Hijab & Hayaa'. If sisters follow these guidelines strictly, then they would see the effect of the Hijab on reducing harassment.
The issue is, people don't want to follow such rules, they just want to scream 24/7 about how Hijab doesn't work.
And of course, men have the forgotten & abandoned obligation of lowering the gaze, even from a Munaqqabah, which many neglect.
Those that harass women who cover properly are disgusting individuals with diseased hearts, who have no respect for the covering that Allah legislated.
But if women are unwilling to follow the guidelines that Allah set out for them (regarding the conditions of leaving home/covering properly) then why are they complaining about the effects of that, and then belittling the Hijab, instead of blaming their own shortcomings in it?
Beware of saying "Niqab doesn't protect you from harassment" or "Hijab doesn't work!"
It does. Allah سبحانه و تعالى said so, that's why He legislated it.
However shortcomings in covering lessen the protection, and lack of Taqwa in a man can only be remedied by himself.
Aside from that, nowadays it's very unsafe for Muslimaat to leave the house alone anyways, and willingly doing so is foolishness. The greatest protection Allah has given women is her Mahram/guardian. If she's able to, she shouldn't leave home without him.
May Allah protect all our sisters from all harm and safeguard those who have no guardians. We ask Allah to guide the women and the men to observing proper Hijab and nurturing Hayaa' & Taqwa in their hearts that manifests on their limbs and appearances. Allahumma Ameen"
— copied
❤1
Forwarded from Shaykh Ahmad Gems
Every human tenderness, love, kindliness, warmheartedness, after the mother's is a delusion and an illusion.
Ya Allah grant our mothers ferdous.
Shaykh Ahmad Jibril حفظه الله
Ya Allah grant our mothers ferdous.
Shaykh Ahmad Jibril حفظه الله
Forwarded from Lanterns of Tawheed
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How Beautiful My Mother Is|Urdu Nasheed
"My mothers heart is wounded,
yet she never utters a word of complaint.
****
What an exalted being she is,
How beautiful my mother is."
"My mothers heart is wounded,
yet she never utters a word of complaint.
****
What an exalted being she is,
How beautiful my mother is."
❤2
Staying Alone for Remembrance of Allah
"True lovers of Allāh will hate anything that distracts them from remembering Allāh. They do not love anything more than staying alone in order to remember Him. When a lover's knowledge of Allāh is complete, nothing will distract his heart and tongue from remembering Him. He lives in this world with his body, but his soul clings to the supreme Deity. 'Ali ibn Abi Tālib رضي الله عنه said about such people, "They lived in this world with their bodies, but their soul clings to The Supreme Deity."
A poet said in this regard:
My body is with me,
But my soul is with You.
The body is in a strange country,
while the soul is in its home.”
— Ibn Rajab رحمه الله [Jāmi' al-'Uloom wal-Hikam]
When Shaykh Waleed as-Sināni (فك الله أسره) was asked why he chose solitary confinement over being in a group cell, he responded: I found more comfort and tranquility alone. The Shaykh also refused having his son share a cell with him, saying: I like to be alone for long hours.
"True lovers of Allāh will hate anything that distracts them from remembering Allāh. They do not love anything more than staying alone in order to remember Him. When a lover's knowledge of Allāh is complete, nothing will distract his heart and tongue from remembering Him. He lives in this world with his body, but his soul clings to the supreme Deity. 'Ali ibn Abi Tālib رضي الله عنه said about such people, "They lived in this world with their bodies, but their soul clings to The Supreme Deity."
A poet said in this regard:
My body is with me,
But my soul is with You.
The body is in a strange country,
while the soul is in its home.”
— Ibn Rajab رحمه الله [Jāmi' al-'Uloom wal-Hikam]
When Shaykh Waleed as-Sināni (فك الله أسره) was asked why he chose solitary confinement over being in a group cell, he responded: I found more comfort and tranquility alone. The Shaykh also refused having his son share a cell with him, saying: I like to be alone for long hours.
Forwarded from Project Guiding Light