عرفات بن حسن المحمدي
[مِمّا قيل في النهي عن الوقيعة في أعراض المُسلمين] ● قال أبو بكر ابن أبي شيبة (ت: ٢٣٥ هـ) في مُصنفه (٢٦٠٤٩): حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الْأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ زَيْدِ بْنِ صُوحَانَ، قَالَ: قَالَ عُمَرُ بن الخطّاب رضي الله عنه: مَا يَمْنَعُكُمْ…
[Of What Has Been Said Concerning the Prohibition of Attacking the Honor of Muslims]
● Abū Bakr ibn Abī Shaybah (d. 235 AH) said in his Muṣannaf (no. 26049):
Abū Muʿāwiyah reported from al-Aʿmash, from Shaqīq, from Zayd ibn Ṣūḥān, who said:
ʿUmar ibn al-Khaṭṭāb — may Allah be pleased with him — said:
“What prevents you, when you see a man tearing through the reputations of people, from confronting him?”
They said: “We fear his tongue.”
He said: “That is the least you can do to not be considered as witnesses [against him without objection].”
This is a sound report, mawqūf.
● And in al-Ṣamt wa Ādāb al-Lisān (no. 245) and Dhamm al-Ghībah wa al-Namīmah (no. 109) by Ibn Abī al-Dunyā (d. 281 AH), with a sound chain of narration:
Khalaf ibn Hishām narrated that Abū Shihāb narrated, from al-Aʿmash, from Abū Wāʾil:
That ʿUmar — may Allah be pleased with him — said:
“What prevents you, when you see the foolish person tearing into the reputations of people, from confronting him?”
They said: “We fear his tongue.”
He said: “That is the least you can do to avoid being considered as [silent] witnesses.”
● In Gharīb al-Ḥadīth by al-Qāsim ibn Sallām (no. 95), it is said:
“أَنْ لَا تُعَرِّبُوا عَلَيْهِ” means: that you do not ruin his speech and disfigure it for him — that is, by confronting and exposing the shame of his words.
Meaning of the Athar:
What prevents you, when you see someone violating the honor of others, from denouncing his speech and disfiguring it in his face as a form of rebuke for his action? Doing so is closer and more appropriate to prevent you from being deemed witnesses who bore no objection — and thus you would carry a burden of sin due to your silence.
And Allah knows best.
— ʿArafāt ibn Ḥasan al-Muḥammadī
● Abū Bakr ibn Abī Shaybah (d. 235 AH) said in his Muṣannaf (no. 26049):
Abū Muʿāwiyah reported from al-Aʿmash, from Shaqīq, from Zayd ibn Ṣūḥān, who said:
ʿUmar ibn al-Khaṭṭāb — may Allah be pleased with him — said:
“What prevents you, when you see a man tearing through the reputations of people, from confronting him?”
They said: “We fear his tongue.”
He said: “That is the least you can do to not be considered as witnesses [against him without objection].”
This is a sound report, mawqūf.
● And in al-Ṣamt wa Ādāb al-Lisān (no. 245) and Dhamm al-Ghībah wa al-Namīmah (no. 109) by Ibn Abī al-Dunyā (d. 281 AH), with a sound chain of narration:
Khalaf ibn Hishām narrated that Abū Shihāb narrated, from al-Aʿmash, from Abū Wāʾil:
That ʿUmar — may Allah be pleased with him — said:
“What prevents you, when you see the foolish person tearing into the reputations of people, from confronting him?”
They said: “We fear his tongue.”
He said: “That is the least you can do to avoid being considered as [silent] witnesses.”
● In Gharīb al-Ḥadīth by al-Qāsim ibn Sallām (no. 95), it is said:
“أَنْ لَا تُعَرِّبُوا عَلَيْهِ” means: that you do not ruin his speech and disfigure it for him — that is, by confronting and exposing the shame of his words.
Meaning of the Athar:
What prevents you, when you see someone violating the honor of others, from denouncing his speech and disfiguring it in his face as a form of rebuke for his action? Doing so is closer and more appropriate to prevent you from being deemed witnesses who bore no objection — and thus you would carry a burden of sin due to your silence.
And Allah knows best.
— ʿArafāt ibn Ḥasan al-Muḥammadī
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[[A Valuable Counsel from Shaykh ʿAbdullāh al-Bukhārī – may Allah preserve him –]]
“There is no need for you to speak about everything.
Must you comment on every issue?
Must you involve yourself in every matter—those that concern you and those that do not?
Must you poke your nose into every affair? This is unbefitting.
For the one who sticks his nose into everything ends up congested—he can no longer distinguish between pleasant and foul scents.”
Question: How does the student of knowledge discipline his tongue and his speech?
Answer:
He disciplines it by constantly bringing to mind—always keeping it before his eyes—that “he does not utter a word except that with him is an observer, ready [to record]” [Qāf 50:18], and that:
“Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all of those [one] will be questioned” [al-Isrāʾ 17:36].
He recalls this always. When he realizes that not a single word leaves his lips, nor a single action is performed, except that he shall be questioned and held accountable for it—his speech becomes scarce, his actions become few. Thus, he is always cautious, weighing his deeds before they are weighed. As Imām al-Shāfiʿī said—may Allah have mercy on him:
“A word—before you utter it—you possess it;
but once you utter it, it possesses you.”
Then you begin with excuses: “I didn’t mean it,” or “you misunderstood me,” or “have good thoughts of me”—and so on with the aftermath.
But perhaps a word once said will cry out to its speaker: “Let me go!”
So a person must be judicious and aware. Why did Allah give you reason? That you may reflect. Weigh your words before speaking.
Not every thought that crosses your mind should be spoken aloud.
Not every sentence that enters your heart should be fired off like bullets.
This is foolishness, recklessness, and stupidity—wherein a man is so thoughtless that he does not even grasp the weight of his words.
One must weigh and assess such matters with a sound and balanced scale. The Messenger of Allah ﷺ said, as recorded in both Ṣaḥīḥs:
“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
That settles it.
Surely, excessive speech without restraint or reckoning will cast a man into ruin—will it not?
This is what I mentioned between Maghrib and ʿIshāʾ in a long session of mutual advice. I said to one of the brothers:
Take this as a rule:
“Whoever tells you that someone said something about you, then know that he has surely spoken about you as well.”
The tale-carrier (nammām) cannot survive except in an environment of such gossip:
“So-and-so said this…” Then he takes a word from you and walks it over to the next man:
“Did you hear what so-and-so said?”
And thus arise trials and disputes between brothers and students of knowledge.
He said.
He didn’t say.
He’s a liar.
No, he’s not a liar.
What is this? This is foolishness, recklessness, and idleness.
The Prophet ﷺ said, as in al-Bukhārī:
“There are two blessings that many people squander: health and free time.”
People are either mughbūn (cheated) or maghbūṭ (enviably fortunate).
The mughbūn is the one to whom Allah granted health and free time, but he wasted them—he is cheated.
As for the maghbūṭ, he is one who was given both, and used them in that which benefits; he is envied.
Thus the Prophet ﷺ said:
“There is no envy except in two…”
—meaning envy here refers to righteous envy, or ghibṭah.
If a person is constantly reflecting, pondering, and proceeding with caution—he will be commendable.
There is no need to speak about every matter,
or to inject yourself into every discussion,
or to speak to everyone,
or to speak about matters that don’t concern you.
Why must you shove your nose into everything? That’s not befitting.
The one who does so becomes congested—he no longer distinguishes between sweet and foul scents.
That is why the scholars of the past—and even in recent times—avoided excessive speech. They were guarded, and spoke only when there was need.
“There is no need for you to speak about everything.
Must you comment on every issue?
Must you involve yourself in every matter—those that concern you and those that do not?
Must you poke your nose into every affair? This is unbefitting.
For the one who sticks his nose into everything ends up congested—he can no longer distinguish between pleasant and foul scents.”
Question: How does the student of knowledge discipline his tongue and his speech?
Answer:
He disciplines it by constantly bringing to mind—always keeping it before his eyes—that “he does not utter a word except that with him is an observer, ready [to record]” [Qāf 50:18], and that:
“Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all of those [one] will be questioned” [al-Isrāʾ 17:36].
He recalls this always. When he realizes that not a single word leaves his lips, nor a single action is performed, except that he shall be questioned and held accountable for it—his speech becomes scarce, his actions become few. Thus, he is always cautious, weighing his deeds before they are weighed. As Imām al-Shāfiʿī said—may Allah have mercy on him:
“A word—before you utter it—you possess it;
but once you utter it, it possesses you.”
Then you begin with excuses: “I didn’t mean it,” or “you misunderstood me,” or “have good thoughts of me”—and so on with the aftermath.
But perhaps a word once said will cry out to its speaker: “Let me go!”
So a person must be judicious and aware. Why did Allah give you reason? That you may reflect. Weigh your words before speaking.
Not every thought that crosses your mind should be spoken aloud.
Not every sentence that enters your heart should be fired off like bullets.
This is foolishness, recklessness, and stupidity—wherein a man is so thoughtless that he does not even grasp the weight of his words.
One must weigh and assess such matters with a sound and balanced scale. The Messenger of Allah ﷺ said, as recorded in both Ṣaḥīḥs:
“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
That settles it.
Surely, excessive speech without restraint or reckoning will cast a man into ruin—will it not?
This is what I mentioned between Maghrib and ʿIshāʾ in a long session of mutual advice. I said to one of the brothers:
Take this as a rule:
“Whoever tells you that someone said something about you, then know that he has surely spoken about you as well.”
The tale-carrier (nammām) cannot survive except in an environment of such gossip:
“So-and-so said this…” Then he takes a word from you and walks it over to the next man:
“Did you hear what so-and-so said?”
And thus arise trials and disputes between brothers and students of knowledge.
He said.
He didn’t say.
He’s a liar.
No, he’s not a liar.
What is this? This is foolishness, recklessness, and idleness.
The Prophet ﷺ said, as in al-Bukhārī:
“There are two blessings that many people squander: health and free time.”
People are either mughbūn (cheated) or maghbūṭ (enviably fortunate).
The mughbūn is the one to whom Allah granted health and free time, but he wasted them—he is cheated.
As for the maghbūṭ, he is one who was given both, and used them in that which benefits; he is envied.
Thus the Prophet ﷺ said:
“There is no envy except in two…”
—meaning envy here refers to righteous envy, or ghibṭah.
If a person is constantly reflecting, pondering, and proceeding with caution—he will be commendable.
There is no need to speak about every matter,
or to inject yourself into every discussion,
or to speak to everyone,
or to speak about matters that don’t concern you.
Why must you shove your nose into everything? That’s not befitting.
The one who does so becomes congested—he no longer distinguishes between sweet and foul scents.
That is why the scholars of the past—and even in recent times—avoided excessive speech. They were guarded, and spoke only when there was need.
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Sometimes a student may say: “Why doesn’t Shaykh so-and-so speak about this? Why didn’t he respond?”
It’s because he doesn’t see you fit to address.
He doesn’t view you as qualified to receive the message.
He may simply say: “Khayr, in shāʾ Allāh” — and nothing more.
Or he may speak clearly and firmly, but only when there’s real need, or when addressing someone capable of comprehending it.
So be warned:
“Whoever speaks often, slips often.”
Most of the problems and disputes you see (and I speak not from imagination—you are living through this) arise from idle gossip and tale-bearing.
He is not diligent in seeking knowledge.
He is not devoted to his brothers. But he is devoted to spreading talk:
He said… they said… you said…
—he conjugates the entire verb qāla in all its forms!
And on the other hand, when he rises for ṣalāh, he rises like the lazy.
He may waste long hours at night in gossip and narration,
but when it comes to Fajr, he sleeps through it—or if he rises, he does so sluggishly, heedless in his prayer.
We ask Allah for safety and well-being.
This is from the darkness of sin.
Allah said:
“No! Rather, the stain has covered their hearts because of what they used to earn.” [al-Muṭaffifīn 83:14]
A person may be overtaken by this rān (spiritual rust), and not even realize it.
And tale-bearing that is meant to corrupt in this way—what is it called?
It is namīmah.
Is this a light sin or a grave one?
Pay attention, my son.
Be mindful of your time.
Be mindful of your life.
Be mindful of your heart.
From the core tenets of the creed of Ahl al-Sunnah wa al-Jamāʿah, as affirmed in the books of belief, is that Īmān increases with obedience and decreases with sin.
So each time you engage in tale-bearing, spreading words between people, corrupting relations—you increase in sin.
And what does the principle say?
With each sin, your īmān diminishes.
And the real calamity is that you become desensitized to it—you no longer view it as a grave crime. We seek refuge in Allah.
This is the rān (covering).
You don’t need to kill a soul or rob a house to be guilty of sin.
There are many types of sins.
Among them are the sins of the tongue—sins which are severe and abundant.
So beware, may Allah bless you.
Hold yourselves to account before you are held to account.
Weigh your deeds before they are weighed.
The intelligent one is he who disciplines himself and prepares for what is after death.
Do not assume you are eternal—you will never live forever.
“And We did not grant immortality to any human before you” [al-Anbiyāʾ 21:34]
You will be judged, as will everyone.
“Their testimony will be recorded, and they will be questioned.” [al-Zukhruf 43:19]
So prepare an answer that will save you before Allah, the Most High. Yes.
🎙️Source: ʿAbdullāh al-Bukhārī. Ahamiyyat al-Waqt fī Ḥayāt Ṭālib al-ʿIlm [“The Importance of Time in the Life of the Student of Knowledge”]. Audio lecture. Minute 33–38.
It’s because he doesn’t see you fit to address.
He doesn’t view you as qualified to receive the message.
He may simply say: “Khayr, in shāʾ Allāh” — and nothing more.
Or he may speak clearly and firmly, but only when there’s real need, or when addressing someone capable of comprehending it.
So be warned:
“Whoever speaks often, slips often.”
Most of the problems and disputes you see (and I speak not from imagination—you are living through this) arise from idle gossip and tale-bearing.
He is not diligent in seeking knowledge.
He is not devoted to his brothers. But he is devoted to spreading talk:
He said… they said… you said…
—he conjugates the entire verb qāla in all its forms!
And on the other hand, when he rises for ṣalāh, he rises like the lazy.
He may waste long hours at night in gossip and narration,
but when it comes to Fajr, he sleeps through it—or if he rises, he does so sluggishly, heedless in his prayer.
We ask Allah for safety and well-being.
This is from the darkness of sin.
Allah said:
“No! Rather, the stain has covered their hearts because of what they used to earn.” [al-Muṭaffifīn 83:14]
A person may be overtaken by this rān (spiritual rust), and not even realize it.
And tale-bearing that is meant to corrupt in this way—what is it called?
It is namīmah.
Is this a light sin or a grave one?
Pay attention, my son.
Be mindful of your time.
Be mindful of your life.
Be mindful of your heart.
From the core tenets of the creed of Ahl al-Sunnah wa al-Jamāʿah, as affirmed in the books of belief, is that Īmān increases with obedience and decreases with sin.
So each time you engage in tale-bearing, spreading words between people, corrupting relations—you increase in sin.
And what does the principle say?
With each sin, your īmān diminishes.
And the real calamity is that you become desensitized to it—you no longer view it as a grave crime. We seek refuge in Allah.
This is the rān (covering).
You don’t need to kill a soul or rob a house to be guilty of sin.
There are many types of sins.
Among them are the sins of the tongue—sins which are severe and abundant.
So beware, may Allah bless you.
Hold yourselves to account before you are held to account.
Weigh your deeds before they are weighed.
The intelligent one is he who disciplines himself and prepares for what is after death.
Do not assume you are eternal—you will never live forever.
“And We did not grant immortality to any human before you” [al-Anbiyāʾ 21:34]
You will be judged, as will everyone.
“Their testimony will be recorded, and they will be questioned.” [al-Zukhruf 43:19]
So prepare an answer that will save you before Allah, the Most High. Yes.
🎙️Source: ʿAbdullāh al-Bukhārī. Ahamiyyat al-Waqt fī Ḥayāt Ṭālib al-ʿIlm [“The Importance of Time in the Life of the Student of Knowledge”]. Audio lecture. Minute 33–38.
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Forwarded from SalafiDawaLancs
Sh ‘Arafāt to Singapore Brothers (16 May 2025 ) Eng.pdf
84.8 KB
🔥 ***NEW***
📞 Advice to the Brothers of Singapore (16th May 2025)
🎓 Shaykh ‘Arafāt al-Muhammadī
حفظه الله
📌 VERY IMPORTANT READ!
🔄 Benefit & Forward!
📞 Advice to the Brothers of Singapore (16th May 2025)
🎓 Shaykh ‘Arafāt al-Muhammadī
حفظه الله
📌 VERY IMPORTANT READ!
🔄 Benefit & Forward!
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In today’s world, where hearts have grown calloused and compassion fatigued by the relentless stream of personal tragedies broadcast through countless media channels, let us not overlook the opportunity to revive a profound Sunnah prescribed for such moments:
✒️The Messenger of Allah — may peace and blessings be upon him — said:
«مَن رَأَى مُبْتَلًى، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ، وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا، لَمْ يُصِبْهُ ذَلِكَ الْبَلَاءُ».
“Whoever sees a person afflicted with a trial and says,
الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ، وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا،
(Al-ḥamdu lillāhi alladhī ʿāfānī mimmā ibtalāka bihī, wa faḍḍalanī ʿalā kathīrin mimman khalaqa tafḍīlan.)
‘Praise be to Allah who has spared me from that with which He has afflicted you, and who has favored me greatly over much of His creation,’
shall not be afflicted by that trial.”
Also narrated by: Ibn Mājah, Sunan Ibn Mājah, ḥadīth no. 3892.
Authenticated by Muḥammad Nāṣir al-Dīn al-Albānī in Ṣaḥīḥ al-Jāmiʿ al-Ṣaghīr, ḥadīth no. 6249.
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Allah’s Messenger ﷺ said:
«مَنْ كَفَّ غَضَبَهُ كَفَّ اللهُ عَنْهُ عَذَابَهُ، وَمَنْ خَزَنَ لِسَانَهُ سَتَرَ اللهُ عَوْرَتَهُ، وَمَنِ اعْتَذَرَ إِلَى اللهِ قَبِلَ اللهُ عُذْرَهُ»
“Whoever restrains his anger, Allah will withhold from him His punishment. Whoever guards his tongue, Allah will conceal his faults. And whoever seeks pardoning from Allah, Allah will accept his excuse.”
Three traits save a servant from punishment in both this world and the Hereafter: restraining one’s rage, guarding the tongue, and sincere repentance.
Let us hold fast to these Prophetic admonitions—for in them lies the safety of the heart, the protection of the limbs, and the pleasure of Allah.
Shaykh al-Albānī graded its chain as ḥasan (sound) in al-Silsilah al-Ṣaḥīḥah, no. 2360.
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📖 Qur’an Completion in the First 9 Days of Dhul-Hijjah
🌿 Living with the Qur’an: a joy for the soul, tranquility for the heart, and serenity for the self.
🎯 Show Allah the best of yourself. Purify your intention. Strengthen your resolve. Rely fully on al-Ḥayy al-Qayyūm, the Ever-Living who never dies.
⸻
🗓 Day 1
From Sūrat al-Fātiḥah (1) to end of Āl ʿImrān (3)
📘 Juz 1–3
🗓 Day 2
From Sūrat al-Nisāʾ (4) to end of al-Māʾidah (5)
📘 Juz 4–6
🗓 Day 3
From Sūrat al-Anʿām (6) to end of al-Tawbah (9)
📘 Juz 7–10
🗓 Day 4
From Sūrat Yūnus (10) to end of al-Isrāʾ (17)
📘 Juz 11–15
🗓 Day 5
From Sūrat al-Kahf (18) to end of al-Nūr (24)
📘 Juz 15–18
🗓 Day 6
From Sūrat al-Furqān (25) to end of Fāṭir (35)
📘 Juz 19–22
🗓 Day 7
From Sūrat Yāsīn (36) to end of al-Ḥadīd (57)
📘 Juz 22–27
🗓 Day 8
From Sūrat al-Mujādilah (58) to end of al-Nās (114)
📘 Juz 28–30
🗓 Day 9 – ʿArafah
🌟 A day for duʿāʾ, takbīr, and deep reflection
🤲 “The best supplication is the supplication of the Day of ʿArafah.”
⸻
💡 Tip: Split your daily portion into 3 parts—after Fajr, after Ẓuhr, after ʿIshāʾ—to make it manageable and consistent, in shāʾ Allāh.
⸻
📌 Save this plan and share it with others—perhaps someone will complete the Qur’an because of your reminder.
✍️ “Our Lord, accept it from us. Indeed, You are the All-Hearing, the All-Knowing.”
https://news.1rj.ru/str/umarquinn
🌿 Living with the Qur’an: a joy for the soul, tranquility for the heart, and serenity for the self.
🎯 Show Allah the best of yourself. Purify your intention. Strengthen your resolve. Rely fully on al-Ḥayy al-Qayyūm, the Ever-Living who never dies.
⸻
🗓 Day 1
From Sūrat al-Fātiḥah (1) to end of Āl ʿImrān (3)
📘 Juz 1–3
🗓 Day 2
From Sūrat al-Nisāʾ (4) to end of al-Māʾidah (5)
📘 Juz 4–6
🗓 Day 3
From Sūrat al-Anʿām (6) to end of al-Tawbah (9)
📘 Juz 7–10
🗓 Day 4
From Sūrat Yūnus (10) to end of al-Isrāʾ (17)
📘 Juz 11–15
🗓 Day 5
From Sūrat al-Kahf (18) to end of al-Nūr (24)
📘 Juz 15–18
🗓 Day 6
From Sūrat al-Furqān (25) to end of Fāṭir (35)
📘 Juz 19–22
🗓 Day 7
From Sūrat Yāsīn (36) to end of al-Ḥadīd (57)
📘 Juz 22–27
🗓 Day 8
From Sūrat al-Mujādilah (58) to end of al-Nās (114)
📘 Juz 28–30
🗓 Day 9 – ʿArafah
🌟 A day for duʿāʾ, takbīr, and deep reflection
🤲 “The best supplication is the supplication of the Day of ʿArafah.”
⸻
💡 Tip: Split your daily portion into 3 parts—after Fajr, after Ẓuhr, after ʿIshāʾ—to make it manageable and consistent, in shāʾ Allāh.
⸻
📌 Save this plan and share it with others—perhaps someone will complete the Qur’an because of your reminder.
✍️ “Our Lord, accept it from us. Indeed, You are the All-Hearing, the All-Knowing.”
https://news.1rj.ru/str/umarquinn
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Umar Quinn
Just a regular brother sharing beneficial advices with those searching for goodness. Loving for you what I love for myself.
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📘 Book Launch Announcement
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📖 A call to awaken. A call to return. Before it’s too late.
—
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📘 Book Launch Announcement
الحمد لله الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتِ
Before the Waters Rise: Navigating a Drowning World through the Story of Nūḥ (ʿalayhi al-salām)
is now available internationally on Amazon!
🌊 Not just a story of a flood—but a mirror for our age.
As oceans rise and morals sink, this book explores the deeper deluge threatening our souls: a flood of shamelessness, denial, and disconnection from the Creator.
⚓ The Ark wasn’t just wood and nails—it was faith, patience, and a call to salvation.
This is a book for the seeker, the struggler, the student—anyone looking for clarity in chaotic times.
📖 A call to awaken. A call to return. Before it’s too late.
—
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❤69👍11🆒5
Shaykh Abū Muḥammad Ṣalāḥ Kantos̱h al-ʿAdanī, may Allah preserve him and protect him, advises:
Take time to be alone with yourself—turn to your Lord with deep humility. Beg Him sincerely and insistently for guidance, sound judgment, and success. Then ask Him for whatever you need of this world, for the gifts of your Lord have never been withheld.
Would He hold back His generosity from you on the evening of the Day of ʿArafah?
So do your part with sincerity—then wait and see. Watch how Allah deals with you, while your eyes witness and your ears hear.
O Allah, grant us faith and certainty that fill our hearts, and bless us with a good opinion of You, O Knower of the unseen.
Take time to be alone with yourself—turn to your Lord with deep humility. Beg Him sincerely and insistently for guidance, sound judgment, and success. Then ask Him for whatever you need of this world, for the gifts of your Lord have never been withheld.
Would He hold back His generosity from you on the evening of the Day of ʿArafah?
So do your part with sincerity—then wait and see. Watch how Allah deals with you, while your eyes witness and your ears hear.
O Allah, grant us faith and certainty that fill our hearts, and bless us with a good opinion of You, O Knower of the unseen.
❤64💯6👍5
Forwarded from قناة الشيخ صلاح كنتوش العدني
اخلُ بنفسك وتضرّع وألح على ربك بطلب الهداية والسداد والتوفيق، ثم ما تشاء من أمر دنياك، فإن عطاء ربك ما كان يومًا محظورًا، أفيمنع عنك أعطياته في عشية يوم عرفة، فقط أحسن وانتظر، وانظر كيف يفعل الله بك، وعيناك تنظران وأذناك تسمعان، فاللهم إيمانًا ويقينا يملأ القلوب، وحسن ظنك بك يا علام الغيوب.
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❤8
عرفات بن حسن المحمدي
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On the eve of ʿArafah, Ibn ʿUmar (رضي الله عنهما) would raise his voice and say:
«لَا إِلَٰهَ إِلَّا ٱللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ ٱلْمُلْكُ وَلَهُ ٱلْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ، ٱللَّهُمَّ ٱهْدِنَا بِٱلْهُدَىٰ، وَزَيِّنَّا بِٱلتَّقْوَىٰ، وَٱغْفِرْ لَنَا فِي ٱلْآخِرَةِ وَٱلْأُولَىٰ».
“There is no deity but Allah, alone, without partner. To Him belongs all dominion, and to Him belongs all praise, and He is over all things powerful. O Allah, guide us by Your guidance, adorn us with piety, and forgive us in the Hereafter and the first life.”
Then he would lower his voice and say:
«ٱللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ وَعَطَائِكَ رِزْقًا طَيِّبًا مُبَارَكًا، ٱللَّهُمَّ إِنَّكَ أَمَرْتَ بِٱلدُّعَاءِ، وَقَضَيْتَ عَلَىٰ نَفْسِكَ بِٱلِٱسْتِجَابَةِ، وَأَنْتَ لَا تُخْلِفُ وَعْدَكَ، وَلَا تَكْذِبُ عَهْدَكَ، ٱللَّهُمَّ مَا أَحْبَبْتَ مِنْ خَيْرٍ فَحَبِّبْهُ إِلَيْنَا وَيَسِّرْهُ لَنَا، وَمَا كَرِهْتَ مِنْ شَيْءٍ فَكَرِّهْهُ إِلَيْنَا وَجَنِّبْنَاهُ، وَلَا تَنْزِعْ عَنَّا ٱلْإِسْلَامَ بَعْدَ إِذْ أَعْطَيْتَنَا».
“O Allah, I ask You by Your bounty and Your giving, for a good and blessed provision. O Allah, You commanded us to supplicate, and You decreed upon Yourself the response; and You do not break Your promise, nor do You betray Your covenant. O Allah, whatever You have loved of good, make us love it and make it easy for us; and whatever You have disliked of anything, make us hate it and turn us away from it; and do not strip us of Islam after You have granted it to us.”
⸻
❖ al-Ṭabarānī, al-Duʿāʾ, no. 878. Authenticated as ṣaḥīḥ.
«لَا إِلَٰهَ إِلَّا ٱللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ ٱلْمُلْكُ وَلَهُ ٱلْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ، ٱللَّهُمَّ ٱهْدِنَا بِٱلْهُدَىٰ، وَزَيِّنَّا بِٱلتَّقْوَىٰ، وَٱغْفِرْ لَنَا فِي ٱلْآخِرَةِ وَٱلْأُولَىٰ».
“There is no deity but Allah, alone, without partner. To Him belongs all dominion, and to Him belongs all praise, and He is over all things powerful. O Allah, guide us by Your guidance, adorn us with piety, and forgive us in the Hereafter and the first life.”
Then he would lower his voice and say:
«ٱللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ وَعَطَائِكَ رِزْقًا طَيِّبًا مُبَارَكًا، ٱللَّهُمَّ إِنَّكَ أَمَرْتَ بِٱلدُّعَاءِ، وَقَضَيْتَ عَلَىٰ نَفْسِكَ بِٱلِٱسْتِجَابَةِ، وَأَنْتَ لَا تُخْلِفُ وَعْدَكَ، وَلَا تَكْذِبُ عَهْدَكَ، ٱللَّهُمَّ مَا أَحْبَبْتَ مِنْ خَيْرٍ فَحَبِّبْهُ إِلَيْنَا وَيَسِّرْهُ لَنَا، وَمَا كَرِهْتَ مِنْ شَيْءٍ فَكَرِّهْهُ إِلَيْنَا وَجَنِّبْنَاهُ، وَلَا تَنْزِعْ عَنَّا ٱلْإِسْلَامَ بَعْدَ إِذْ أَعْطَيْتَنَا».
“O Allah, I ask You by Your bounty and Your giving, for a good and blessed provision. O Allah, You commanded us to supplicate, and You decreed upon Yourself the response; and You do not break Your promise, nor do You betray Your covenant. O Allah, whatever You have loved of good, make us love it and make it easy for us; and whatever You have disliked of anything, make us hate it and turn us away from it; and do not strip us of Islam after You have granted it to us.”
⸻
❖ al-Ṭabarānī, al-Duʿāʾ, no. 878. Authenticated as ṣaḥīḥ.
❤39💯4👍2
Forwarded from Umar Quinn
✍🏻 Sheikh Muhammad bin Ghalib Al-Umari - may Allah preserve him - said:
“Seasons of goodness, such as the first ten days of Dhul-Hijjah, are not only opportunities for righteous deeds; they are also moments to remind oneself of forgiveness and to dispel the Shaytan's schemes from our hearts.
For hearts are prepared for this during these seasons, so do not let the devil overcome you in the matter of forgiveness.
Forgive,
Overlook,
Forget disputes,
Eliminate the estrangement caused by the Shaytan,
And seek the reward from Allah, the Oft-Pardoning, the Most Generous.
Your souls will find peace,
Your hearts will be content,
And you will enjoy peace of mind.”
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❤19👍4
Forwarded from Umar Quinn
The Prophet (ﷺ) said:
«خَيْرُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ، وَخَيْرُ مَا قُلْتُ أَنَا وَالنَّبِيُّونَ مِنْ قَبْلِي: لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ»
"The best supplication is the supplication of the Day of Arafah, and the best thing I and the Prophets before me have said is: 'None deserve worship but Allah alone, without partner. His is the dominion, and His is the praise, and He is over all things competent'" (Hasan, reported by Al-Tirmidhi).
In another narration:
«أَفْضَلُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ، وَأَفْضَلُ مَا قُلْتُ أَنَا وَالنَّبِيُّونَ مِنْ قَبْلِي: لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ»
"The most virtuous supplication is the supplication of the Day of Arafah, and the most virtuous thing I and the Prophets before me have said is: 'None deserve worship but Allah alone, without partner'" (Hasan, reported by Malik in Al-Muwatta).
Abdullah ibn Amr (رضي الله عنهما) reported:
كَانَ أَكْثَرُ دُعَاءِ رَسُولِ اللَّهِ صلى الله عليه وسلم يَوْمَ عَرَفَةَ: «لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، بِيَدِهِ الْخَيْرُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ»
The most frequent supplication of the Messenger of Allah (ﷺ) on the Day of Arafah was: "None deserve worship but Allah alone, without partner. His is the dominion, and His is the praise, in His hand is all good, and He is over all things competent" (Hasan, reported by Ahmad).
🔘 Shaykh al-Islam Ibn Taymiyyah said:
ﻓﺠﻤﻊ ﻓﻲ ﻫﺬا اﻟﺤﺪﻳﺚ ﺑﻴﻦ " ﺃﻓﻀﻞ اﻟﺪﻋﺎء ﻭﺃﻓﻀﻞ اﻟﺜﻨﺎء ﻓﺈﻥ اﻟﺬﻛﺮ ﻧﻮﻋﺎﻥ: ﺩﻋﺎء ﻭﺛﻨﺎء ﻓﻘﺎﻝ: ﺃﻓﻀﻞ اﻟﺪﻋﺎء ﺩﻋﺎء ﻳﻮﻡ ﻋﺮﻓﺔ. ﻭﺃﻓﻀﻞ ﻣﺎ ﻗﻠﺖ ﻫﺬا اﻟﻜﻼﻡ ". ﻭﻟﻢ ﻳﻘﻞ ﺃﻓﻀﻞ ﻣﺎ ﻗﻠﺖ ﻳﻮﻡ ﻋﺮﻓﺔ ﻫﺬا اﻟﻜﻼﻡ. ﻭﺇﻧﻤﺎ ﻫﻮ ﺃﻓﻀﻞ ﻣﺎ ﻗﻠﺖ ﻣﻄﻠﻘﺎ
“This hadith combines the best supplication and the best praise. Remembrance is of two types: supplication and praise. He said: "The best supplication is the supplication of the Day of Arafah, and the best thing I have said is this phrase." He did not say the best thing I have said on the Day of Arafah is this phrase. Rather, it is the best thing I have said in general.”
🔘 Al-Khattabi commented (in Sha’n Al-Du’a):
"ﻣﻌﻨﺎﻩ: ﺃﻛﺜﺮ ﻣﺎ ﺃﻓﺘﺘﺢ ﺑﻪ ﺩﻋﺎئي ﻭﺃﻗﺪﻣﻪ ﺃﻣﺎﻣﻪ ﻣﻦ ﺛﻨﺎﺋﻲ ﻋﻠﻰ اﻟﻠﻪ -ﻋﺰ ﻭﺟﻞ- ﻭﺫﻟﻚ ﺃﻥ اﻟﺪاﻋﻲ ﻳﻔﺘﺘﺢ ﺩﻋﺎءﻩ ﺑﺎﻟﺜﻨﺎء ﻋﻠﻰ اﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻳﻘﺪﻣﻪ ﺃﻣﺎﻡ ﻣﺴﺄﻟﺘﻪ،
“Its meaning is that the best way to begin supplication is by praising Allah - Mighty and Sublime - and presenting it before one's request.
ﻓﺴﻤﻰ اﻟﺜﻨﺎء ﺩﻋﺎء؛ ﺇﺫ ﻛﺎﻥ ﻣﻘﺪﻣﺔ ﻟﻪ ﻭﺫﺭﻳﻌﺔ ﺇﻟﻴﻪ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ﻓﻲ ﺗﺴﻤﻴﺔ اﻟﺸﻲء ﺑﺎﺳﻢ ﺳﺒﺒﻪ".
Thus, praise is called supplication because it precedes and leads to it, in line with the view that things are named after their causes.”
🔘 Al-Tibi (رحمه الله) commented on the phrase "in His hand is all good" by saying:
(أي: هذه الأشياء التي يطلبونها من الخَيرِ في يده، وهو على كُلِّ شيءٍ قدير). فهو سُبْحَانَهُ الْغَنِيُّ بِذَاتِهِ عَمَّنْ سِوَاهُ، وَلَهُ الْكَمَالُ الْمُطْلَقُ فِي ذَاتِهِ وَصِفَاتِهِ وَأَفْعَالِهِ، فَمُلْكُهُ مُلْكٌ كَامِلٌ وعَظِيمٌ.
“This means the things they seek of goodness are in His hand, and He is capable of everything. He is self-sufficient in His essence, and He has absolute perfection in His essence, attributes, and actions. His dominion is complete and great. “
فهذا أكثَرُ الذِّكرِ، وأكثَرُ الدُّعاءِ بركةً، وأعظَمُه ثواباً، وأقْرَبُه إجابةً؛ لوقوعِه من أفضَلِ الناس؛ وهم الأنبياء، ووقوعِه في أفضَلِ أيَّام السَّنة؛ وهو يومُ عرفة.
Therefore, this remembrance is the most blessed and beneficial supplication, the greatest in reward, and the closest to being answered because it is made by the best of people, the Prophets, on the best day of the year, the Day of Arafah.
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THAQAFAPRESS | SALAFICULTURE
Amazing Insights Into Allah’s Exclusive Sovereignty (Mulk) & Praiseworthiness (Hamd) — THAQAFAPRESS | SALAFICULTURE
﷽ Al Imam Ibn Al Qayyim (رحمه الله) said (in Tarīq Al Hijratayn): إن حقيقة الملك إنما تتم بالعطاء والمنع، والإكرام والإهانة، والإثابة والعقوبة، والغضب والرضا، والتولية والعزل، وإعزاز منيليق به العز وإذلال من يليق…
❤6👍1
Forwarded from Umar Quinn
The Prophet (ﷺ) said about the Day of Arafah
«مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ فِيهِ عَبْدًا مِنَ النَّارِ مِنْ يَوْمِ عَرَفَةَ، وَإِنَّهُ لَيَدْنُو ثُمَّ يُبَاهِي بِهِمُ الْمَلاَئِكَةَ؛ فَيَقُولُ: مَا أَرَادَ هَؤُلاَءِ» (رواه مسلم)."
There is no day on which Allah frees more servants from the Fire than the Day of Arafah. He draws near and then boasts about them to the angels, saying: 'What do these want?'" (Muslim).
فالإكثارُ مِنْ هذا الذِّكْرِ، ومِنَ الدُّعاء - في يوم عرفة - مُسْتَحَبٌ للحاجِّ وغيرِ الحاج.
It is recommended to frequently engage in this remembrance and supplication on the Day of Arafah for both pilgrims and non-pilgrims.
🔘 Ibn Abd al-Barr (رحمه الله) said (in Al-Tamhīd):
(دُعَاءُ يَوْمِ عَرَفَةَ أَفْضَلُ مِنْ غَيْرِهِ، وَفِي ذَلِكَ دَلِيلٌ عَلَى فَضْلِ يَوْمِ عَرَفَةَ عَلَى غَيْرِهِ، وَفِي فَضْلِ يَوْمِ عَرَفَةَ دَلِيلٌ أَنَّ لِلْأَيَّامِ بَعْضِهَا فَضْلًا عَلَى بَعْضٍ...
“The supplication of the Day of Arafah is better than any other supplication, indicating the virtue of the Day of Arafah over other days. It also indicates that some days have virtues over others...
وَفِي الْحَدِيثِ أَيْضًا دَلِيلٌ عَلَى أَنَّ دُعَاءَ يَوْمِ عَرَفَةَ مُجَابٌ كُلُّهُ فِي الْأَغْلَبِ، وَفِيهِ أَيْضًا أَنَّ أَفْضَلَ الذِّكْرِ: لَا إِلَهَ إِلَّا اللَّهُ).
The hadith also shows that the supplication of the Day of Arafah is mostly answered, and the best remembrance is: 'There is no deity but Allah.'
🔘 Imam al-Nawawi (رحمه الله) said:
(يُسْتَحَبُّ الإِكثارُ من هذا الذِّكر والدُّعاء، ويَجتهدُ في ذلك، فهذا اليوم أفْضَلُ أيامِ السَّنَة للدُّعاء، وهو مُعْظَمُ الحَجِّ ومَقْصُودُه، والمُعَوَّلُ عليه،
“It is recommended to frequently engage in this remembrance and supplication and to strive hard in it. This day is the best day of the year for supplication. It is the main part of Hajj and its most important objective.
فينبغي أنْ يَسْتَفْرِغَ الإنسانُ وُسْعَهُ في الذِّكر والدُّعاءِ وفي قراءةِ القرآنِ، وأنْ يدعوَ بأنواعِ الأدعية، ويأتي بأنواعِ الأذكار، ويدعو لِنَفْسِه ووالديه وأقارِبِه، ومشايِخِه وأصحابِه وأصدقائِه وأحبابِه، وسائِرِ مَنْ أحْسَنَ إليه، وجميعِ المسلمين).
Therefore, one should devote all their effort to remembrance, supplication, and recitation of the Quran, and pray for themselves, their parents, relatives, teachers, companions, friends, benefactors, and all Muslims.”
[The Combination of Al Mulk (Dominion) and Al Hamd (Praiseworthiness)]
Ibn al Qayyim (رحمه الله) said (in Shifā al ‘Alīl):
“إن كمال ملكه بأن يكون مقارنا بحمده فله الملك وله الحمد، …
Know that the perfection of His sovereignty is coupled with His praise, for to Him belongs the dominion and to Him belongs all praise…
والمقصود أن عموم ملكه يستلزم إثبات القدرة، وأن لا يكون في ملكه شيء بغير مشيئته فالله أكبر من ذلك وأجل
The point is that the universality of His dominion necessitates the affirmation of power and that nothing exists in His dominion without His will. Allah is greater and more exalted than that.
وعموم حمده يستلزم أن لا يكون في خلقه وأمره ما لا حكمة فيه ولا غاية محمودة يفعل لأجلها ويأمر لأجلها فالله أكبر وأجل من ذلك."
The universality of His praise necessitates that there is nothing in His creation or command that lacks wisdom or a praiseworthy end for which it is done or commanded. Allah is greater and more exalted than that."
[For a broader explanation of the inseparable connection of Allah’s sovereignty over His kingdom and His unrestricted praiseworthiness read more here: https://www.umarquinn.com/articles/amazing-insights-into-allahs-exclusive-sovereignty-mulk-amp-praiseworthiness-hamd ]
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THAQAFAPRESS | SALAFICULTURE
Amazing Insights Into Allah’s Exclusive Sovereignty (Mulk) & Praiseworthiness (Hamd) — THAQAFAPRESS | SALAFICULTURE
﷽ Al Imam Ibn Al Qayyim (رحمه الله) said (in Tarīq Al Hijratayn): إن حقيقة الملك إنما تتم بالعطاء والمنع، والإكرام والإهانة، والإثابة والعقوبة، والغضب والرضا، والتولية والعزل، وإعزاز منيليق به العز وإذلال من يليق…
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Forwarded from Umar Quinn
This form of dhikr can be said daily and has a tremendous reward. It is narrated by Abu Hurairah (may Allah be pleased with him), the Messenger of Allah (ﷺ) said:
((مَنْ قال لا إله إلا الله وحده لا شريك له، له المُلْك، وله الحمد، وهو على كل شيء قدير، في يوم مائة مرة، كانت له عدل عشر رقاب، وكُتبت له مائة حسنة، ومُحيت عنه مائة سيئة، وكانت له حرزًا من الشيطان يومه ذلك حتى يُمسي،
"Whoever says 'None deserve worship but Allah alone, without partner. His is the dominion and His is the praise, and He is over all things competent' one hundred times in a day, it will be equivalent to freeing ten slaves, a hundred good deeds will be written for him, a hundred bad deeds will be erased, and it will be a protection for him from Satan that day until evening.
ولم يأتِ أحدٌ بأفضل ممَّا جاء به إلا أحد عمل أكثر من ذلك))
No one will have done anything better except one who does more than that" (Bukhari, Muslim).
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THAQAFAPRESS | SALAFICULTURE
Amazing Insights Into Allah’s Exclusive Sovereignty (Mulk) & Praiseworthiness (Hamd) — THAQAFAPRESS | SALAFICULTURE
﷽ Al Imam Ibn Al Qayyim (رحمه الله) said (in Tarīq Al Hijratayn): إن حقيقة الملك إنما تتم بالعطاء والمنع، والإكرام والإهانة، والإثابة والعقوبة، والغضب والرضا، والتولية والعزل، وإعزاز منيليق به العز وإذلال من يليق…
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