🖊️ Ibn Asakir mentioned in his book:

‎ «أَصَابَ الْعَمَى الصَّلْتَ بْنَ بَسْطَامٍ، فَجَلَسَ إِخْوَانُهُ يَدْعُونَ لَهُ عَصْرَ الْجُمُعَةِ، وَقَبْلَ الْغُرُوبِ عَطَسَ عَطْسَةً، فَرَجَعَ بَصَرُهُ».

"Al-Salt bin Bastam was afflicted with blindness, so his brothers sat and prayed for him on Friday at ‘Asr time. Before sunset, he sneezed, and his sight returned."
📚[Tārīkh Baghdād]

🖊️ Ibn al-Qayyim (رحمه الله) said:

‎«وَهَذِهِ السَّاعَةُ هِيَ آخِرُ سَاعَةٍ بَعْدَ الْعَصْرِ، يُعَظِّمُهَا جَمِيعُ أَهْلِ الْمِلَلِ».

"And this hour is the last hour after Asr, revered by all people of different faiths."

💎[Ibn Taymiyyah’s Timeless Counsel: Prioritize Allah’s Approval Over the Assessments of Others]

🖊️ Ibn Habbal al-Ba'li (d. 744 AH رحمه الله) said:

وَكُنْتُ أُخْبِرُكَ أَنَّ سَيِّدَنَا شَيْخَ الْإِسْلَامِ تَقِيَّ الدِّينِ أَبَا الْعَبَّاسِ أَحْمَدَ بْنَ تَيْمِيَّةَ -أَيَّدَهُ اللَّهُ وَأَحْسَنَ إِلَيْهِ- أَوْصَانِي مَرَّةً فِي سَنَةِ ثَلَاثٍ وَسَبْعِمِائَةٍ، وَصِيَّةً بَلِيغَةً حَفِظْتُ مِنْهَا قَوْلَهُ:

“And I have told you before that our mentor, Shaykh al-Islam Taqi al-Din Abu al-Abbas Ahmad ibn Taymiyyah – may Allah support him and be kind to him – once advised me in the year seven hundred and three, with an eloquent advice, of which I remembered his saying:

لَا تَقْصِدْ رِضَا النَّاسِ بِأَقْوَالِكَ وَلَا أَفْعَالِكَ:

Do not seek the pleasure of people with your words or actions, for the pleasure of people is an unattainable goal.

فَإِنَّ رِضَا النَّاسِ غَايَةٌ لَا تُدْرَكُ، الْيَوْمَ إِنْ تُرْضِ النَّاسَ يَشْكُرُوكَ، وَفِي غَيْرِ تُسْخطِهِمْ يَذُمُّوكَ،

Today, if you please people, they will thank you, and at other times they will blame you when you displease them.

انْقَضَى عُمْرُكَ بَيْنَ شُكْرِهِمْ وَذَمِّهِمْ وَلَا حَقِيقَةَ لِأَحَدِهِمَا،

Your life will pass between their praise and blame, and neither are real.

بَلْ إِذَا عُرِضَ لَكَ أَمْرٌ فِيهِ طَاعَةُ اللهِ أَقْدِمْ عَلَيْهِ وَلَوْ أَنَّ فِي قِبَالَتِهِ أَلْفًا يَذُمُّونَكَ، فَإِنَّ اللهَ تَعَالَى يَكْفِيكَ شَرَّهُمْ،

Rather, if something comes to you that involves obedience to Allah, proceed with it, even if there are a thousand who criticize you for it, for Allah will protect you from their evil.

عَمَلًا بِمَا ثَبَتَ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا وَقَدْ رُوِيَ مَوْقُوفًا وَمَرْفُوعًا إِلَى النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أَنَّهُ قَالَ:

Do so acting according to what is established from Aisha (رضي الله عنها) and it has been narrated both as a mawquf and a marfu’ report to the Prophet (ﷺ) that he said:

«مَنْ أَرْضَى اللهَ بِسَخَطِ النَّاسِ كَفَاهُ مَئُونَةَ النَّاسِ»

"Whoever seeks Allah's pleasure by displeasing people, Allah will suffice him against people's harm.”

وَإِذَا عُرِضَ لَكَ أَمْرٌ فِيهِ مَعْصِيَةٌ احْذَرْ ثُمَّ احْذَرْ أَنْ تُقْدِمَ عَلَيْهِ وَلَوْ أَنَّ فِي قِبَالَتِهِ أَلْفًا يَشْكُرُونَكَ، فَإِنَّ اللهَ تَعَالَى يُسَلِّطُهُمْ عَلَيْكَ،

And if something comes to you that involves disobedience, beware, then beware of proceeding with it, even if there are a thousand who thank you for it, for Allah will impose them upon you.

عَمَلًا بِقَوْلِهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: «مَنْ أَرْضَى النَّاسَ بِسَخَطِ اللهِ عَادَ حَامِدُهُ مِنَ النَّاسِ ذَامًّا» وَفِي لَفْظٍ «وَكَلَهُ اللهُ إِلَيْهِمْ وَلَمْ يُغْنُوا عَنْهُ مِنَ اللهِ شَيْئًا».

Do so acting according to his saying (ﷺ): "Whoever seeks to please people by displeasing Allah, the one who praised him among people will turn into a blamer" and in another version "Allah will entrust him to them and they will not avail him of anything against Allah.”

وَلَقَدْ وَجَدْتُ -وَاللهِ- فِي مُدَّةِ الْعُمْرِ لِهَذِهِ الْوَصِيَّةِ ثَمَرَاتٍ عَجِيبَةٍ.

And by Allah, I have found in the course of my life amazing fruits of this advice.

[Al-Nasīhah Al Mukhtassah]

💎[Why All of True Happiness Results from Sincere Worship & Trusting in Allah]

🖊️ Shaykh al Islām Ibn Taymiyyah (d. 728 AH رحمه الله) said:
"فَكُلَّمَا ازْدَادَ الْقَلْبُ حُبًّا لِلَّهِ ازْدَادَ لَهُ عُبُودِيَّةً، وَكُلَّمَا ازْدَادَ لَهُ عُبُودِيَّةً ازْدَادَ لَهُ حُبًّا وَفَضَّلَهُ عَمَّا سِوَاهُ.

“So, the more the heart increases in love for Allah, the more it increases in servitude to Him; and the more it increases in servitude to Him, the more it increases in love for Him and prefers Him over anything else.

وَالْقَلْبُ فَقِيرٌ بِالذَّاتِ إِلَى اللَّهِ مِنْ وَجْهَيْنِ: مِنْ جِهَةِ الْعِبَادَةِ وَهِيَ الْعِلَّةُ الْغَائِيَّةُ وَمِنْ جِهَةِ الِاسْتِعَانَةِ وَالتَّوَكُّلِ وَهِيَ الْعِلَّةُ الْفَاعِلَةُ.

The heart is inherently in need of Allah in two ways: in terms of worship, which is the ultimate purpose, and in terms of seeking help and reliance, which is the effective cause.

فَالْقَلْبُ لَا يَصْلُحُ وَلَا يُفْلِحُ وَلَا يَنْعَمُ وَلَا يَسُرُّ وَلَا يَلْتَذُّ وَلَا يَطِيبُ وَلَا يَسْكُنُ وَلَا يَطْمَئِنُّ إِلَّا بِعِبَادَةِ رَبِّهِ وَحُبِّهِ وَالْإِنَابَةِ إِلَيْهِ،

The heart does not become sound, successful, happy, joyful, delighted, pure, tranquil, or at peace except through worshiping its Lord, loving Him, and turning to Him in repentance.

وَلَوْ حَصَلَ لَهُ كُلُّ مَا يَلْتَذُّ بِهِ مِنَ الْمَخْلُوقَاتِ لَمْ يَطْمَئِنَّ وَلَمْ يَسْكُنْ، إِذْ فِيهِ فَقْرٌ ذَاتِيٌّ إِلَى رَبِّهِ مِنْ حَيْثُ هُوَ مَعْبُودُهُ وَمَحْبُوبُهُ وَمَطْلُوبُهُ،

Even if it were to attain everything it desires from created things, it would not find tranquility or peace, for it has an inherent need for its Lord in terms of Him being its object of worship, its beloved, and its sought-after.

وَبِذَلِكَ يَحْصُلُ لَهُ الْفَرَحُ وَالسُّرُورُ وَاللَّذَّةُ وَالنِّعْمَةُ وَالسُّكُونُ وَالطُّمَأْنِينَةُ.

Through this, it attains joy, happiness, delight, blessing, tranquility, and peace.

وَهَذَا لَا يَحْصُلُ لَهُ إِلَّا بِإِعَانَةِ اللهِ لَهُ فَإِنَّهُ لَا يَقْدِرُ عَلَى تَحْصِيلِ ذَلِكَ لَهُ إِلَّا اللهُ فَهُوَ دَائِمًا مُفْتَقِرٌ إِلَى حَقِيقَةِ {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}.

And this is not achieved for him except with Allah's assistance, for he is unable to attain that except through Allah. He is always in need of the essence of "You alone we worship, and You alone we ask for help."

فَإِنَّهُ لَوْ أُعِينَ عَلَى حُصُولِ كُلِّ مَا يُحِبُّهُ وَيَطْلُبُهُ وَيَشْتَهِيهِ وَيُرِيدُهُ وَلَمْ يَحْصُلْ لَهُ عِبَادَةُ اللهِ فَلَنْ يَحْصُلَ إِلَّا عَلَى الْأَلَمِ وَالْحَسْرَةِ وَالْعَذَابِ

For if he were to be aided in obtaining everything he loves, seeks, desires, and wants, and did not achieve the worship of Allah, he would only attain pain, regret, and torment.

وَلَنْ يَخْلُصَ مِنْ آلامِ الدُّنْيَا وَنَكَدِ عَيْشِهَا إِلَّا بِإِخْلَاصِ الْحُبِّ لِلَّهِ بِحَيْثُ يَكُونُ اللهُ هُوَ غَايَةَ مُرَادِهِ وَنِهَايَةَ مَقْصُودِهِ وَهُوَ الْمَحْبُوبُ لَهُ بِالْقَصْدِ الْأَوَّلِ،

He will not be free from the pains of this world and its hardships except by sincerely loving Allah, such that Allah becomes the ultimate aim of his desires and his end goal, and He is the one truly loved by him.

وَكُلُّ مَا سِوَاهُ إِنَّمَا يُحِبُّهُ لِأَجْلِهِ، لَا يُحِبُّ شَيْئًا لِذَاتِهِ إِلَّا اللهُ.

Everything else he loves only for Allah's sake, not loving anything for its own sake except Allah.

وَمَتَى لَمْ يَحْصُلْ لَهُ هَذَا لَمْ يَكُنْ قَدْ حَقَّقَ حَقِيقَةَ (لَا إِلَهَ إِلَّا اللهُ)، وَلَا حَقَّقَ التَّوْحِيدَ وَالْعُبُودِيَّةَ وَالْمَحَبَّةَ لِلَّهِ،

If he does not achieve this, he has not actualized the true meaning of "There is no true god (worthy of worship) but Allah," nor has he actualized true monotheism, servitude, and love for Allah.

وَكَانَ فِيهِ مِنْ نَقْصِ التَّوْحِيدِ وَالْإِيمَانِ بَلْ مِنَ الْأَلَمِ وَالْحَسْرَةِ وَالْعَذَابِ بِحَسَبِ ذَلِكَ.

Consequently, he will experience a deficiency in monotheism and faith, and accordingly will experience pain, regret, and torment.”

📚 [Al ‘Ubudiyyah]

💎[Allah Controls all Things; Be Pleased with His Decree: Don’t Complain To or About Anyone or Anything & Don’t Blame People]

🖊️The great scholar and historian, Taqī al-Dīn al Maqrīzī (d. 845 AH رحمه الله), said:

فَإِنَّ التَّوْحِيدَ حَقِيقَتُهُ: أَنْ تَرَى الْأُمُورَ كُلَّهَا مِنَ اللَّهِ - تَعَالَى - رُؤْيَةً تَقْطَعُ الِالْتِفَاتَ إِلَى الْأَسْبَابِ وَالْوَسَائِطِ، فَلَا تَرَى الْخَيْرَ وَالشَّرَّ إِلَّا مِنْهُ تَعَالَى،

“For the essence of Tawheed (monotheism) is: to see all matters as being from Allah - the Exalted - in a way that cuts off paying attention to causes and intermediaries, so you see neither good nor bad except coming from Him, the Exalted.

وَهَذَا الْمَقَامُ يُثْمِرُ التَّوَكُّلَ، وَتَرْكَ شَكَايَةِ الْخَلْقِ، وَتَرْكَ لَوْمِهِمْ، وَالرِّضَا عَنِ اللَّهِ - تَعَالَى -، وَالتَّسْلِيمَ لِحُكْمِهِ.

And this vantage point yields trust in Allah, abandonment of complaining to people, abandonment of blaming them, contentment with Allah - the Exalted -, and submission to His decree.”

📚 [Tajrīd al-Tawhīd al Mufīd]

🔘The above statement of Al Maqrīzī demonstrates the powerful connection between sound Islamic beliefs and one’s entire worldview 🌎 and personal conduct.

The true believer ignores superficial causes or obsessing over human involvement in what one is tested with of ease or hardship:

🖊️Ibn Mas’ūd (رضي الله عنه) reportedly said:

مِنَ اليَقِينِ أنْ لا تُرْضِيَ النَّاسَ بِسَخَطِ اللَّهِ، وَلا تَحْمَدَ أَحَدًا عَلَى رِزْقِ اللَّهِ، وَلا تَلُومَ أَحَدًا عَلَى مَا لَمْ يُؤْتِكَ اللَّهُ؛

“From certainty is that you do not seek to please people by incurring Allah’s displeasure, nor praise anyone for the sustenance provided by Allah, nor blame anyone for what Allah has not granted you.

فَإِنَّ رِزْقَ اللَّهِ لا يَسُوقُهُ حِرْصُ حَرِيصٍ وَلا يَرُدُّهُ كَرَاهَةُ كَارِهٍ.

For certainly Allah's sustenance is not brought forth by the eagerness of the eager, nor is it turned away by the dislike of the disliker.

وَإِنَّ اللَّهَ بِقِسْطِهِ وَحِلْمِهِ وَعَدْلِهِ جَعَلَ الرَّوْحَ وَالفَرَحَ فِي اليَقِينِ وَالرِّضَى، وَجَعَلَ الهَمَّ وَالحُزْنَ فِي الشَّكِّ وَالسَّخَطِ.

Indeed, Allah, by His justice, forbearance, and fairness, has placed relief and joy in certainty and contentment, and placed worry and sorrow in doubt and displeasure.”

📚 [Al-Zuhd by Al Hannād (536); Al Yaqīn by Ibn Abī-l-Dunyā (23)]

🆕 💎[A Comprehensive Du’ā for 2️⃣2️⃣ Keys to Success in Both Worlds]

🔘 ‘Abdullah b. ‘Abbās ( ضي الله عنهما) who said:

"كَانَ ٱلنَّبِيُّ صَلَّى ٱللَّهُ عَلَيْهِ وَسَلَّمَ يَدْعُو:

"The Prophet (صلى الله عليه وسلم) used to supplicate:

رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ، وَٱنْصُرْنِي وَلَا تَنْصُرْ عَلَيَّ، وَٱمْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ، وَٱهْدِنِي وَيَسِّرِ ٱلْهُدَى لِي، وَٱنْصُرْنِي عَلَىٰ مَن بَغَىٰ عَلَيَّ،

'O Lord, assist me and do not assist against me; grant me victory and do not grant victory over me; plan for me and do not plan against me; guide me and make guidance easy for me; grant me victory over those who transgress against me.

ٱللَّهُمَّ ٱجْعَلْنِي لَكَ شَاكِرًا، لَكَ ذَاكِرًا، لَكَ رَاهِبًا، لَكَ مِطْواعًا، لَكَ مُخْبِتًا، إِلَيْكَ أَوَّاهًا مُّنِيبًا،

O Allah, make me grateful to You, make me constantly remembering You, make me fearful of You, make me obedient to You, make me humble before You, make me often returning to You.

رَبِّ تَقَبَّلْ تَوْبَتِي، وَٱغْسِلْ حَوْبَتِي، وَأَجِبْ دَعْوَتِي، وَثَبِّتْ حُجَّتِي، وَٱهْدِ قَلْبِي، وَسَدِّدْ لِسَانِي، وَٱسْلُلْ سَخِيمَةَ صَدْرِي

O my Lord, accept my repentance, wash away my sins, respond to my supplication, establish my proof, guide my heart, make my tongue truthful, and remove the malice from my heart.'"

[Reported by Abu Dawood, al-Tirmidhi, and Ibn Majah, and authenticated by al-Albani in Sahih Sunan Abi Dawood (1/414)].



🔘 Sh. ‘Abd al-Razzāq al Badr (حفظه الله) explains:
"هَذَا ٱلدُّعَاءُ ٱلْعَظِيمُ ٱشْتَمَلَ عَلَىٰ ٱثْنَيْنِ وَعِشْرِينَ سُؤَالًا وَمَطْلَبًا، هِيَ مِنْ أَهَمِّ مَطَالِبِ ٱلْعَبْدِ وَأَسْبَابِ صَلَاحِهِ وَسَعَادَتِهِ فِي ٱلدُّنْيَا وَفِي ٱلْآخِرَةِ.

“This magnificent supplication contains twenty-two requests and goals, which are among the most important for a servant and the reasons for his righteousness and happiness in this world and the Hereafter.

READ MORE:
https://www.umarquinn.com/articles/a-comprehensive-du-for-22-keys-to-success-in-both-worlds

🆕 💎[An Islamic Strengths-Finder: 140+ Characteristics for Self-Assessment]

🖊️ The scholar Zayn al-Dīn Al-Munāwi (d. 1031 AH رحمه الله) mentions a tremendous benefit in 📚"Fayd al-Qadir" pertaining the lengthy catalogue of noble character each believer should aim to embody; the list has around 140 virtues whose presence, absence, strength or weakness must be assessed by every wise believer pertaining themself and the world around them.

Read more:
https://www.umarquinn.com/articles/a-long-list-of-noble-characteristics-for-self-assessment

💎[Focus on Serving Allah: Don’t Be A Slave of the World & People]

Ibn al Qayyim (رحمه الله) explains how the person who doesn’t make their singular focus one of serving Allah in pursuit of the hereafter will become a plaything of Shaytan, condemned to live as a slave of the world and people; he says:

إِذَا أَصْبَحَ الْعَبْدُ وَأَمْسَى وَلَيْسَ هَمُّهُ إِلَّا اللهُ وَحْدَهُ، تَحَمَّلَ اللهُ سُبْحَانَهُ حَوَائِجَهُ كُلَّهَا، وَحَمَلَ عَنْهُ كُلَّ مَا أَهَمَّهُ، وَفَرَّغَ قَلْبَهُ لِمَحَبَّتِهِ، وَلِسَانَهُ لِذِكْرِهِ، وَجَوَارِحَهُ لِطَاعَتِهِ.

“If a servant begins his day and ends it with no concern but Allah alone, Allah, the Almighty, will take care of all his needs and carry all his worries, freeing his heart for His love, his tongue for His remembrance, and his limbs for His obedience.

وَإِنْ أَصْبَحَ وَأَمْسَى وَالدُّنْيَا هَمُّهُ، حَمَّلَهُ اللهُ هُمُومَهَا وَغُمُومَهَا وَأَنْكَادَهَا وَوَكَّلَهُ إِلَى نَفْسِهِ، فَشَغَلَ قَلْبَهُ عَنْ مَحَبَّتِهِ بِمَحَبَّةِ الْخَلْقِ، وَلِسَانَهُ عَنْ ذِكْرِهِ بِذِكْرِهِمْ، وَجَوَارِحَهُ عَنْ طَاعَتِهِ بِخِدْمَتِهِمْ وَأَشْغَالِهِمْ،

But if he begins and ends his day with the world as his concern, Allah will burden him with its worries, sorrows, and difficulties and leave him to himself, occupying his heart with the love of creation instead of the love of Allah, his tongue with their remembrance instead of Allah’s remembrance, and his limbs with their service and tasks instead of obedience to Allah.

فَهُوَ يَكْدَحُ كَدَحَ الْوَحْشِ فِي خِدْمَةِ غَيْرِهِ، كَالْكِيرِ يَنْفُخُ بَطْنَهُ وَيَعْصِرُ أَضْلَاعَهُ فِي نَفْعِ غَيْرِهِ.

Thus, he labors like a beast in the service of others, like the bellows that blow its belly and crush its ribs for the benefit of others.

فَكُلُّ مَنْ أَعْرَضَ عَنْ عُبُودِيَّةِ اللهِ وَطَاعَتِهِ وَمَحَبَّتِهِ، بُلِيَ بِعُبُودِيَّةِ الْمَخْلُوقِ وَمَحَبَّتِهِ وَخِدْمَتِهِ. قَالَ تَعَالَى: "وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـٰنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ".

Whoever turns away from servitude, obedience, and love of Allah, will be afflicted with servitude, love, and service of creation. Allah the Exalted said: "And whoever turns away from the remembrance of the Most Merciful, We appoint for him a devil, and he is to him a companion."

📚 [al Fawā’id]

🆕 💎Beautiful Benefit: Why It’s Best to Complain to Allah About Yourself, the Real Source of Your Problems!

Imam Ibn Al Qayyim (d. 751 AH رحمه الله) said:

"الجَاهِلُ يَشْكُو اللهَ إِلَى النَّاسِ، وَهَذَا غَايَةُ الجَهْلِ بِالمَشْكُوِّ وَالمَشْكُوِّ إِلَيْهِ؛ فَإِنَّهُ لَوْ عَرَفَ رَبَّهُ لَمَا شَكَاهُ، وَلَوْ عَرَفَ النَّاسَ لَمَا شَكَا إِلَيْهِمْ.

“The ignorant person complains about Allah to people, and this is the epitome of ignorance about the One complained about and the one complained to; for if he knew his Lord, he would not complain about Him, and if he knew the people, he would not complain to them.

وَرَأَى بَعْضُ السَّلَفِ رَجُلًا يَشْكُو إِلَى رَجُلٍ فَاقَتَهُ وَضَرُورَتَهُ، فَقَالَ: يَا هَذَا! وَاللهِ مَا زِدْتَ عَلَى أَنْ شَكَوْتَ مَنْ يَرْحَمُكَ إِلَى مَنْ لَا يَرْحَمُكَ. وَفِي ذَلِكَ قِيلَ:

One of the Salaf saw a man complaining to another man about his poverty and need, and he said: O you! By Allah, you haven’t accomplished anything more than complaining about the One who is merciful to you to someone who does not have mercy on you. It is said in this regard:

وَإِذَا شَكَوْتَ إِلَى ابْنِ آدَمَ إِنَّمَا ... تَشْكُو الرَّحِيمَ إِلَى الَّذِي لَا يَرْحَمُ

And if you complain to the son of Adam, you are ... complaining about the Merciful to the one who does not have mercy

وَالعَارِفُ إِنَّمَا يَشْكُو إِلَى اللهِ وَحْدَهُ.

And the knower (of Allah) only complains to Allah alone.

وَأَعْرَفُ العَارِفِينَ مَنْ جَعَلَ شَكْوَاهُ إِلَى اللهِ مِنْ نَفْسِهِ لَا مِنَ النَّاسِ؛ فَهُوَ يَشْكُو مِنْ مُوجِبَاتِ تَسْلِيطِ النَّاسِ عَلَيْهِ؛

The most knowledgeable of the knowers is the one who makes his complaint to Allah about himself, not about people; for (by doing so) he complains about the causes that lead to people dominating him.

فَهُوَ نَاظِرٌ إِلَى قَوْلِهِ تَعَالَى: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيدِيكُمْ﴾ [الشُّورَى: ٣٠]، وَقَوْلِهِ: ﴿وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ﴾ [النِّسَاءِ: ٧٩]، وَقَوْلِهِ: ﴿أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيهَا قُلْتُمْ أَنَّى هَذَا قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ﴾ [آلِ عِمْرَانَ: ١٦٥].

He does this reflecting on the words of Allah the Exalted: "And whatever strikes you of disaster - it is for what your hands have earned" [Ash-Shura: 30], and His saying: "And whatever of misfortune befalls you, it is because of what your hands have earned" [An-Nisa: 79], and His statement: "And when disaster struck you, although you had struck with one twice as great, you said, 'From where is this?' Say, 'It is from yourselves'" [Aal Imran: 165].

فَالمَرَاتِبُ ثَلَاثَةٌ: أَخَسُّهَا: أَنْ تَشْكُوَ اللهَ إِلَى خَلْقِهِ، وَأَعْلَاهَا: أَنْ تَشْكُوَ نَفْسَكَ إِلَيْهِ، وَأَوْسَطُهَا: أَنْ تَشْكُوَ خَلْقَهُ إِلَيْهِ".

Thus, the levels are three: the lowest is to complain about Allah to His creation, the highest is to complain about yourself to Him, and the intermediate is to complain about His creation to Him.”

📚 Al Fawā’id

💵[The Awesome Reward of Loaning Money & Giving Extra Time for Repayment]

1️⃣From Sulayman ibn Buraidah, from his father, (Buraydah b. Husayb رضي الله عنه) who said: I heard the Messenger of Allah (ﷺ) say:

"مَنْ أَنْظَرَ مُعْسِرًا فَلَهُ بِكُلِّ يَوْمٍ مِثْلَهُ صَدَقَةٌ،

"Whoever gives respite to an insolvent person, he will have charity equal to it for each day.”

Then I heard him say:

مَنْ أَنْظَرَ مُعْسِرًا فَلَهُ بِكُلِّ يَوْمٍ مِثْلَيْهِ صَدَقَةٌ،

“Whoever gives respite to an insolvent person, he will have charity double to it for each day.”

I said: I heard you, O Messenger of Allah, say: “Whoever gives respite to an insolvent person, he will have charity equal to it for each day
Then I heard you say: Whoever gives respite to an insolvent person, he will have charity double for each day”
He (ﷺ) said:

لَهُ بِكُلِّ يَوْمٍ صَدَقَةٌ قَبْلَ أَنْ يَحِلَّ الدَّيْنُ فَإِذَا حَلَّ الدَّيْنُ فَأَنْظَرَهُ فَلَهُ بِكُلِّ يَوْمٍ مِثْلَيْهِ صَدَقَةٌ"

“He will have charity for each day before the debt becomes due, and when the debt becomes due and he gives respite, he will have double charity for each day."

[Reported by Ahmad and Ibn Mājah; graded Sahih by Al Albānī in As-Silsilah As-Saheehah" (86)]

2️⃣And from Abu Qatadah (رضي الله عنه):
He sought a debtor who hid from him, then he found him and he said, "I am insolvent." He said, "By Allah?" He said, "By Allah."
He said: "I heard the Messenger of Allah (ﷺ) say:

"مَنْ سَرَّهُ أَنْ يُنْجِيَهُ اللَّهُ مِنْ كَرْبِ يَوْمِ الْقِيَامَةِ فَلْيُنَفِّسْ عَنْ مُعْسِرٍ أَوْ يَضَعْ عَنْهُ"

“Whoever is pleased that Allah saves him from the distress of the Day of Resurrection, let him give respite to an insolvent person or reduce his debt."

[Saheeh At-Targhib Wat-Tarheeb (903)]

In summary, these two hadīth demonstrate a few amazing rewards connected to loaning money:

1️⃣ For every day between the loan and the set date for its repayment, the lender is rewarded its amount in charity.

2️⃣If the debtor is insolvent (due to difficult circumstances), the lender is rewarded twice its amount for every day that he waits for repayment.

3️⃣ By relieving the debt by giving extra time, lessening its amount or forgiving the debt, the lender will be spared from distress on the day of Judgment.

🚨[Condemning the Rāfidhah while Promoting the So-Called Muslim Botherhood?]

🎙 Our Sheikh Mustafa Mabram, may Allah preserve and protect him, said:

💥 وَلأَعْجَبُ مِن مَشاهِيرِ الآنِ وَدَكاتِرَةٍ، وَعِنْدَهُمْ دُرُوسٌ فِي الحَدِيثِ، وَشُرُوحٌ لِلْبُخَارِيِّ، وَيَدَّعُونَ، يَزْعُمُونَ أَنَّهُمْ يَدْعُونَ إِلَى الكِتَابِ وَالسُّنَّةِ، وَلَهُمْ مِنَ الكَلَامِ اللَّاذِعِ القَاذِعِ الَّذِي لَا أَحَرَّ مِنْهُ فِي الرَّافِضَةِ، ثُمَّ يُوالُونَ جَمَاعَةَ الإِخْوَانِ المُسْلِمِينَ أَوْ جَمَاعَةَ التَّبْلِيغِ.

💥 I am astonished to see some current celebrities and PhD holders, who have lessons in Hadith and explanations of Al-Bukhari, and claim that they call to the Book and the Sunnah, and they have the harshest and most piercing words against the Rafidah (Shia), yet they ally with the Muslim Brotherhood or the Tablighi Jamaat.

مَا فَعَلْتَ شَيْئًا، وَاللهِ مَا فَعَلْتَ شَيْئًا، دِيَانَةً نَقُولُهَا، تُبْغِضُ الرَّافِضَةَ وَتُوَالِي الإِخْوَانَ المُسْلِمِينَ؟

▪️ You have done nothing, by Allah, you have done nothing. We say this out of religious duty. You despise the Rafidah but ally with the Muslim Brotherhood?

وَهَلْ دَخَلَتِ الرَّافِضَةُ إِلَّا مِن بَابِ الإِخْوَانِ المُسْلِمِينَ عَلَى الأُمَّةِ؟

Did the Rafidah enter the Ummah except through the door of the Muslim Brotherhood?

وَهَلْ تَمَكَّنَتْ فِي كَثِيرٍ مِن بِلَادِ المُسْلِمِينَ بَعْدَ نُشُوءِ هَذِهِ الجَمَاعَةِ الخَبِيثَةِ إِلَّا بِسَبَبِهِمْ وَبِسَبَبِ التَّمْيِيعِ الَّذِي حَصَلَ مَعَهُمْ؟

And have they established themselves in many Muslim countries after the emergence of this wicked group except because of them and their leniency with them?

مَاذَا صَنَعْتَ؟ لَمْ تَصْنَعْ شَيْئًا، يَا فَضِيلَةَ الدُّكْتُورِ.

What have you done? You have done nothing, O esteemed doctor.

📼 Explanation of "Al-Tanbihat Al-Saniyah" on "Al-Aqidah Al-Wasitiyyah" Lesson 46 / Minute 56:37.

[https://news.1rj.ru/str/mbrm1430/9210](https://news.1rj.ru/str/mbrm1430/9210)

💎[Golden Speech from Ibn Taymiyyah]

🖊️ Imam Ibn Taymiyyah (d. 728 AH) said:

وكلُّ من كانَ بالباطلِ أعلَمَ كانَ للحقِّ أشدَّ تعظيمًا وبقدرهِ أعرَفَ.

"The more one has of knowledge about falsehood, the greater their reverence for the truth is and the more knowledgeable they are of its value."

📚 [Al-Hamawiyyah: 532]

Shaykh Dr. Abdul Ilah bin Abdul Aziz Al-Rifa'i, (may Allah grant him success) comments:

بهذا تَعرِفُ سببًا من أسبابِ شِدَّةِ تَمَسُّكِ العلماءِ الذَّابِّينَ عن السُّنَّةِ بها؛ فقد عَرَفُوا الباطلَ ومآلاتِه الخطيرةَ فرجعَ عليهم بالشدة.

With this, you understand one of the reasons for the strong adherence of the scholars who defend the Sunnah to it; they have known falsehood and its dangerous consequences, which has brought them to firmness.

💎 Sound Advice: [Distinguishing between Adversaries, Associates, Intimate Friends & Trustworthy Confidants]

Ahmad ibn Ata' al-Rudhbarī (d. 369 AH رحمه الله) said:

مُجَالَسَةُ الأَضْدَادِ ذَوَبَانُ الرُّوحِ، وَمُجَالَسَةُ الأَشْكَالِ تَلْقِيحُ العُقُولِ،

“Sitting with adversaries drains the soul, while being with like-minded people stimulates the mind.

وَلَيْسَ كُلُّ مَنْ يَصْلُحُ لِلْمُجَالَسَةِ يَصْلُحُ لِلْمُؤَانَسَةِ، وَلَا كُلُّ مَنْ يَصْلُحُ لِلْمُؤَانَسَةِ يُؤْمَنُ عَلَى الأَسْرَارِ،

Not everyone fit to sit with is fit for close friendship, and not everyone fit for close friendship can be trusted with secrets.

وَلَا يُؤْمَنُ عَلَى الأَسْرَارِ إِلَّا الأُمَنَاءُ فَقَطْ.

Only trustworthy people can be trusted with secrets.”

[Al Bidāyah wal-Nihāyah]