Dream interpretation

Praise be to Allaah.

True dreams are a part of Prophethood, as it was reported that the Prophet (peace and blessings of Allaah be upon him) said: “True dreams are one of the forty-six parts of Prophethood.”

(al-Bukhaari, 6472; Muslim, 4201)

Dreams marked the onset of Revelation

(al-Bukhaari, 3; Muslim, 231).

The truthfulness of the dream is related to the sincerity of the dreamer. Those who have the most truthful dreams are those who are the most truthful in speech.

(Muslim, 4200)

Towards the end of time, hardly any dreams will be untrue. The Prophet (peace and blessings of Allaah be upon him) said: “That will be because the Prophethood and its effects will be so far away in time, so the believers will be given some compensation in the form of dreams which will bring them some good news or will help them to be patient and steadfast in their faith.”

(al-Bukhaari, 6499; Muslim, 4200)

The same may be said of the miracles which appeared after the time of the Sahaabah. This did not happen during their time because they did not need them, due to their strong faith, but the people who came after them needed them (the miracles) because their faith was weak.

Dreams are of three types: rahmaani (those that come from Allaah), nafsaani (psychological, they come from within a person) and shaytaani (those that come from the Shaytaan). The Prophet (peace and blessings of Allaah be upon him) said: “Dreams are of three types: a dream from Allaah, a dream which causes distress and which comes from the Shaytaan, and a dream which comes from what a person thinks about when he is awake, and he sees it when he is asleep.”

(al-Bukhaari, 6499; Muslim, 4200)

The dreams of the Prophets are wahy (revelation) for they are protected from the Shaytaan. The Ummah is agreed upon this. This is why Ibraaheem set out to fulfil the command of Allaah to sacrifice his son Ismaa’eel when he saw that in a dream; may peace be upon them both.

The dreams of people other than the Prophets are to be examined in the light of the clear Wahy [i.e., the Qur’aan and Sunnah]. If they are in accordance with the Qur’aan and Sunnah, all well and good; otherwise, they should not be acted upon. This is a very serious matter indeed, for many of the innovators among the Sufis and others have gone astray because of this.

Whoever wants to have true dreams should strive to speak honestly, eat halaal food, adhere to the commandments of sharee’ah, avoid that which Allaah and His Messenger (peace and blessings of Allaah be upon him) have forbidden, sleep in a state of complete purity facing the Qiblah, and remember Allaah until he feels his eyelids drooping. If he does all this, then his dreams can hardly be untrue.

The most truthful of dreams are those that are seen at the time of suhoor [just before dawn], for this is the time when Allaah descends and when mercy and forgiveness are close. It is also the time when the devils are quiet, unlike the time of darkness just after sunset, when the devils and devilish souls spread out.

(See Madaarij al-Saalikeen, 1/50-52)

Al-Haafiz ibn Hajar said:

All dreams are either of two types:

true dreams. These are the dreams of the Prophets and of the righteous people who follow them. They may also happen to other people, but this is very rare, such as the dream of the kaafir king which was interpreted for him by Yoosuf (peace be upon him). True dreams are those which come true in real life as they were seen in the dream.

Mixed up false dreams, which warn of something. These are of different types:

games of the Shaytaan to make a person distressed, such as when he sees his head cut off and he is following it, or he sees himself falling into a crisis and cannot find anyone to save him from it, and so on.

When he sees some of the angels telling him to do something forbidden, or other things that cannot possibly make sense.

When he sees something that happens to him in real life, or he wishes it would happen, and he sees it very realistically in his dream; or he see what usually happens to him when he is awake or what reflects his mood. These dreams usually speak of the future or the present, rarely of the past.

See: Fath al-Baari, 12/352-354

Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he likes, this is from Allaah, so let him praise Allaah for it and talk about it to others. If he sees other than that, a dream that he dislikes, this is from the Shaytaan, so let him seek refuge with Allaah from its evil and not mention it to anyone, for it will not harm him.”

(Narrated by al-Bukhaari, 6584, and Muslim, 5862).

Abu Qutaadah said: the Prophet (peace and blessings of Allaah be upon him) said: “Good dreams come from Allaah, and (bad) dreams come from Shaytaan. Whoever sees something that he dislikes, let him spit to his left three times and seek refuge with Allaah from the Shaytaan, for it will not harm him.”

(Narrated by al-Bukhaari, 6594, and Muslim, 5862). The “spitting” referred to here is a soft, dry spitting with no saliva ejected.

It was reported from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him spit to his left three times, and seek refuge with Allaah from the Shaytaan three times, and turn over from the side on which he was sleeping.”

(Narrated by Muslim, 5864)

Ibn Hajar said: to sum up what has been said about good dreams, we may say three things:

A person should praise Allaah for the good dream

He should feel happy about it

He should talk about it to those whom he loves but not to those whom he dislikes.

To sum up what has been said about bad dreams, we may say four things:

He should seek refuge with Allaah from the evil of the dream

He should seek refuge with Allaah from the evil of the Shaytaan

He should spit to his left three times when he wakes up

He should not mention it to anyone at all.

In al-Bukhaari, Baab al-Qayd fi’l-Manaam, a fifth thing was narrated from Abu Hurayrah, which is to pray. The wording of the report is: whoever sees something he dislikes (in a dream) should not tell anyone about it; rather he should get up and pray. This was reported as a Mawsool report by Imaam Muslim in his Saheeh.

Muslim added a sixth thing, which is to turn over from the side on which one was lying.

In conclusion, there are six things to do, the four mentioned above, plus praying two rak’ahs, for example, and turning over from the side on which one was lying to lie on one’s back, for example.

See Fath al-Baari, 12/370.

According to a hadeeth narrated from Abu Razeen by al-Tirmidhi, he should not tell anybody about it except a very close friend who loves him very much, or who is very wise. According to another report, he should not talk about it except to one who is wise or one who is dear to him. According to another report, he should not tell of his dream except to a scholar or one who will give sincere advice. Al-Qaadi Abu Bakr ibn al-‘Arabi said: as for the scholar, he will interpret it in a good way for him as much as he can, and the one who will give him sincere advice will teach him something that will be of benefit to him and will help him to do that. The one who is wise is the one who knows how to interpret it and will tell him only that which will help him, otherwise he will keep quiet. The one who is dear, if he knows something good he will say it, and if he does not know or he is in doubt, he will keep quiet.

See Fath al-Baari, 12/369

Imaam al-Baghawi said:

Know that the interpretation of dreams falls into various categories. Dreams may be interpreted in the light of the Qur’aan or in the light of the Sunnah, or by means of the proverbs that are current among people, or by names and metaphors, or in terms of opposites.

(Sharh al-Sunnah, 12/220)

He gave examples of this, such as:

Interpretation in the light of the Qur’aan: such as a rope meaning a covenant, because Allaah says (interpretation of the meaning):

“And hold fast, all of you together, to the Rope of Allaah…” [Aal ‘Imraan 3:103]

Interpretation in the light of the Sunnah: such as the crow representing an immoral man (faasiq), because the Prophet (peace and blessings of Allaah be upon him) called it such.

Khawaab ki taabeer

Daughters are better than sons

"A Pregnant Woman to her husband:* "What you are expecting... will it be a boy or girl?"

*Husband* - "If we have a boy, I'll teach him maths, we will go for sports, I will teach him fishing and so on."

*Wife* - "Ha.. Ha.. And what if its a girl?"

*Husband* - "If we have a girl.. I'll not have to teach her anything.. Because she will be the one who will teach me all the things, again.. like how to dress, how to eat, what to say, what not to say.. In short, she will be my second mom....

and _*She will consider me as her hero even if I do not do anything special, she'll always understand when I'll refuse her for something.*_

_*She'll always compare her husband to be me.. No matter how old she will be, she'll always want that I should treat her like my baby doll.*_

_*She'll fight with the world for me and if someone will hurt me, she will never forgive that person."*_

*Wife* - "So you mean to say that your daughter will do all those things but your son will not?"

*Husband* - "No.. no! May be he will do the same but he will learn to do them. But daughters are born with it. Being the father of a daughter is the pride for any man."

*Wife* - "But, she will not be with us forever."

*Husband*- "Yes, but we will be with her, in her heart, forever. So it really doesn't make a difference where she goes."

*Daughters are Angels... Born with Unconditional Love & Care... Forever*

Dedicated to all lucky fathers blessed with daughters.

Holy prophet said whoever will take proper care of daughters will enter in Jannah.

Suicide bombing in Phulwama

Praise be to Allah.

Blowing oneself up is suicide, which is haraam (forbidden) because Allah, may He be exalted, says (interpretation of the meaning): “And do not kill yourselves” [an-Nisa’ 4:29]. And the Prophet (blessings and peace of Allah be upon him) said: “ … “Whoever kills himself with a piece of iron will have that iron in his hand, thrusting it into his belly in the Fire of Hell for ever and ever.” Narrated by al-Bukhaari, 5442; Muslim, 109. 

This cannot be compared to the child in the story of al-Ukhdood (the ditch), because he did not kill himself; rather he was killed by the disbelieving king. And it cannot be compared to the story of al-Bara’ (may Allah be pleased with him) being thrown over the wall (to open the gates of the fort), or the hadeeth about charging into the midst of the enemy, for the same reason. In those cases there was the possibility of surviving, unlike when a person blows himself up. Moreover, such operations sometimes result in the death of a person for no benefit or very little benefit, or they cause the death of innocent people.

This is what has been stated in fatwas by a number of senior contemporary scholars. The great scholar Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked: What is the ruling on one who blows himself up in order to kill a number of people? 

He replied: 

What I think, and I have pointed out on more than one occasion, is that this is not acceptable, because it is killing oneself, and Allah says (interpretation of the meaning): “And do not kill yourselves” [an-Nisa’ 4:29]. And the Prophet (blessings and peace of Allah be upon him) said: “Whoever kills himself with something will be punished with it on the Day of Resurrection.” Narrated by al-Bukhaari, 5700; Muslim, 110. 

Whoever kills innocent person has killed the whole mankind (Holy Quran) 

Suicide bombing and killing innocent people are prohibited,  forbidden and unlawful in Islam

Terrorism in Kashmir and other parts of the world is Haram according to Quran and Sunnah

Returning money taken unlawfully,illegally and through cheating

Praise be to Allah. Firstly: If someone takes wealth belonging to someone else unlawfully, he must return it to him, and his repentance is not complete unless he does that, because of the report narrated by al-Bukhaari (2449) from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever had wronged his brother with regard to his honour or anything else, let him put the matter straight with him today, before there will be no dinar or dirham, but if he has righteous deeds to his credit, they will be taken from him commensurate with the wrong he did, and if he has no good deeds to his credit, some of the bad deeds will be taken from the other person and added to his burden.

” An-Nawawi (may Allah have mercy on him) said: The scholars said: Repentance is obligatory from all sins. If the sin was something between a person and Allah, may He be exalted, and had nothing to do with the rights of any human, then there are three conditions: the first is that he must give up the sin, the second is that he must regret having done it, and the third is that he must resolve never to go back to it. If one of the three is omitted, then his repentance is not valid. If the sin has to do with the rights of another person, then there are four conditions: the three mentioned above, and he must restore the rights of the other person. If it had to do with wealth or property and the like, he must return it to him, and if he slandered him and the like, then he must allow him to retaliate, or ask him to pardon him. If it was the matter of gheebah (speaking ill of him in his absence), then he must ask him to forgive him for it. End quote from Riyadh as-Saaliheen (p. 33).

If you do not know the amount of money involved, then you must act on the basis of what you think most likely to be the case, whilst erring on the side of caution. If you think the amount is somewhere between eighty and one hundred, then make it one hundred, so that you can be sure that you have done what is required of you. If you are afraid of negative consequences if you tell the person whom you wronged about what happened, then you do not have to tell him, and it is sufficient for you to make sure that the money reaches him by any possible means, such as putting in his account, or giving it to someone who will make sure it reaches him without telling him.

If the owner of the money has died, then you should give it to his heirs. Secondly: If you are not able to find out who the real owner is and deliver the money to him, because you have forgotten his name or for some other reason, after trying your best, then you should give the money in charity on his behalf, with the intention that if you are able to contact him later on, you will give him the choice between approving the charitable donation or taking the money. It says in Fataawa al-Lajnah ad-Daa’imah about a soldier who stole some money from another person: If he knew the person, or knows someone who knows him, then he must look for him so that he can give his money back to him, either in the form of silver or the equivalent, or whatever he agrees upon with him. If he does not know who he is, and thinks that he will never be able to find him, then he must give it or the equivalent value in paper money in charity on behalf of the owner. Then if he finds him later on, he should tell him what he did, then if he approves of that, all well and good, but if he objects to what he did and asks him for his money, he must give it to him, and what he gave in charity will be to his own credit. He must also ask Allah for forgiveness, repent to Him and pray for the owner of the money. End quote from Fataawa Islamiyyah (4/165).

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If you stole something from a person or from an organization, then what you must do is get in touch with the person you stole from, and tell him; you can say: I have with me such and such that belongs to you, then you can work out a deal between you and him. But the individual may feel that this is too difficult for him, and that he cannot go – for example – to someone and say, I stole such and such from you, and I took such and such from you. In that case, he can send this money – or whatever – to him by some other, indirect means, such as giving it to a common friend, and telling him that this belongs to So-and-so; he can tell him the story, and say: I have no repented to Allah, may He be glorified and exalted, and I hope that you will give it to him. If he does that, then Allah says (interpretation of the meaning): “And whoever fears Allah - He will make for him a way out” [at-Talaaq 65:2] “And whoever fears Allah - He will make for him of his matter ease” [at-Talaaq 65:4].

If it so happens that you stole from someone who you do not know now, and you do not know where he is, then this is also easier than the first example, because you can give what you stole from him in charity, with the intention that the reward should be for the real owner, and in that case you will have discharged your duty. The story mentioned by the questioner indicates that one should avoid doing such things, because the person may go through a foolish phase, not caring what he does, and steal things, then after Allah blesses him with guidance, he will now find it hard to resolve the matter. End quote from Fataawa Islamiyyah (4/162)

Creator is not a thing...He created everything

Praise be to Allah.

Everything that exists may be described as a “thing” (shay’); that is, it is something that exists out there in the world.

Allah, may He be exalted, has a true Essence that does exist, so He may be referred to as shay’ (a thing), as in the verse in which He, may He be exalted, says (interpretation of the meaning):

“Say, ‘What thing is greatest in testimony?’ Say, ‘Allah is witness between me and you’”

[al-An‘aam 6:19].

So the word shay’ may refer both to the Eternal (al-Qadeem, meaning Allah) and to the created being, to the necessary being (that which must exist, namely Allah) and the contingent being (that which may exist).

In fact, concepts may also be referred to as “things” (ashyaa’, plural of shay’), because they exist in the mind, and that which does not exist may be referred to as a thing in the knowledge of Allah, although it is not a thing in existence.

Imam al-Bukhaari (may Allah have mercy on him) said in his Saheeh (9/124):

Chapter on the verse “Say, ‘What thing is greatest in testimony?’ Say, ‘Allah…’” [al-An‘aam 6:19]; Allah, may He be exalted, referred to Himself as a “thing” (shay’), and the Prophet (blessings and peace of Allah be upon him) called the Qur’an a “thing”, and it [the Qur’an] is one of the attributes of Allah. And Allah says (interpretation of the meaning): “Everything will be destroyed except His Face” [al-Qasas 28:88]. End quote.

Shaykh ‘Abdullah al-Ghunaymaan (may Allah preserve him) said:

What al-Bukhaari meant here is that Allah, may He be exalted, may be referred to as shay’ (a thing), and the same applies to His attributes, but that does not mean that ash-shay’ (“the thing”) is one of His beautiful names. Rather He, may He be exalted, may be referred to as a “thing”, and by the same token His attributes may be referred to as “things”, because everything that exists may acceptably be referred to as a “thing”.

End quote from Sharh Kitaab at-Tawheed min Saheeh al-Bukhaari (1/343).

Based on that, “ash-shay’ (the thing)” is not one of the names of Allah, may He be exalted, but He may be spoken of in such terms, because speaking of and describing something is broader in scope than names and attributes. So when speaking of Him, we may say shay’ (thing), mawjood (being, that which exists), qadeem (eternal, existing from eternity) and so on, but these are not names of Allah, may He be exalted.

With regard to the verse (interpretation of the meaning), “And of everything We have created pairs, that you may remember” [adh-Dhaariyaat 51:49]:

What it means is that Allah, may He be exalted, created things in pairs of opposites: male and female, hot and cold, night and day, and so on.

Ibn al-Jawzi (may Allah have mercy on him) said:  The words of Allah, may He be exalted, “And of everything We have created pairs” refer to pairs or opposites, such as male and female, land and sea, night and day, sweet and bitter, light and darkness, and so on. “that you may remember” means: so that you may realize that the Creator of these pairs is one.

End quote from Zaad al-Maseer (4/172).

Creator is one and He is not created

The Creator can only be one. It is not possible for there to be two creators then for there to be stability in the universe, because one of them would dominate the other, and thus become the only lord, as Allah, may He be exalted, says (interpretation of the meaning):

“Allah has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him]”

[al-Mu’minoon 23:91].

Ibn Katheer (may Allah have mercy on him) said in his Tafseer:

That is, if we assume that there were a number of gods, each of them would keep control of what he had created, so there would be no order in the universe. But what we see is that the universe is in perfect order and harmony; both the upper and lower realms are connected to one another in the most perfect manner. “You do not see in the creation of the Most Merciful any inconsistency” [al-Mulk 67:3].

Moreover, each of them would seek to suppress the others and oppose them, and thus some of them would overcome others. End quote.

Perhaps another ignorant person might say: If Allah is a thing, then He is included in his words (interpretation of the meaning): “Allah is the Creator of all things, and He is, over all things, Disposer of affairs” [az-Zumar 39:62].

We say in response: Allah is the Creator of every created thing; as for Allah, He is the Creator, and the Creator cannot be created, for if He were created and made, and controlled, then the one who created and made Him would be the Creator instead of Him, and that one would be “God”!

If we assume that this second one were himself created, then he would not be a Creator either – and so on and so forth, until the matter – according to common sense, proper reasoning and logic – would lead to one Creator who is the necessary being, the thing-in-itself, who is not preceded by nonexistence and will never cease to be. He alone is the Creator, and everything besides Him is created by Him and controlled by His might. Such is the only Creator. This is what is known by people of faith, that he is “God”, the One, the Only, the Eternal.

Similarly, if someone were to say that Allah exists and everything that exists was created by Allah,

we say: everything that exists is created; Allah created it and it is impossible that the Creator could be created, as mentioned above.

To sum up, the words “thing” (shay’) and “being” (mawjood) are common descriptions that may refer to the Eternal (Allah) and that which is brought into being, to the Creator and that which is created.

When these words are used in general terms, no wise person would understand them as meaning that the Creator created Himself on the grounds that He is a “thing” and a “being” (something that exists) because it is impossible that the Creator would create Himself; that would be combining two contradictory things, combining a Creator who never did not exist and a created thing that once did not exist.

The world is cursed by Allah except four things

The #insignificance of this world #1:

A thing to contemplate on: The words ❝Earth❞ ( الأرض ) and ❝World❞ ( الدنيا ) are mentioned numerous times in the Qur’aan; but never once has Allaah تعالى praised them.

Narrated Abu Hurairah رضي الله عنه: The Prophet ﷺ said: ❝This world is cursed and so are all the things in it, except the remembrance of Allaah and that which He (Allaah) likes, and the scholars and the students (of knowledge).❞
📚 [Tirmidhee (2322), Ibn Maajah (4112) and graded as “Hasan” by Shaikh al-Albaanee in al-Saheehah (2797)]

🌴🌴🌴

Shaikh Ibn al-`Uthaymeen said:
Al-Dunya - the World الدنيا: is this life which we are living in. It was named Dunyaa because of two reasons:

The First: It is أدنى (Adnaa - nearer/closer) than الآخرة (al-Aakhirah - the Hereafter), because it came BEFORE the Hereafter as Allaah تعالى said:

{وللآخرة خير لك من الأولى}

{And indeed the Hereafter is better for you than the present (life of this world).}
📚 [Surah al-Dhuhaa (93): 4]

The Second: It is دنيئة (Danee’ah - ignoble/inferior); it is nothing in comparison to the Hereafter. As Imaam Ahmad has reported that the Prophet ﷺ said:

لموضع سوط أحدكم في الجنة خير من الدنيا وما فيها

❝A place in Paradise (as small) as that occupied by the whip of one of you is better than the world and whatever is in it.❞
📚 [Musnad of Imaam Ahmad (22290) and Saheeh al-Bukhaaree (2892, 3250, 6415) on the authority of Sahl ibn Sa`d رضي الله عنه]

The place, the size of a short and small stick (whip), in Paradise is better than the world and whatever is in it, from its beginning to its end.
📚 [Sharh Riyaadh al-Saaliheen of Shaikh Ibn al-`Uthaymeen (3/355)]

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And in this Hadeeth, al-Dunya refers to all those things which preoccupies, distracts, and distances one from Allaah and His obedience.

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Shaikh Ibn al-`Uthaymeen said:
Al-La`n (Curse: اللعن) means: expelling and driving away from the Mercy of Allaah. So when a person says: “O Allaah! Curse so-and-so”, it means that you want Allaah to expel and deprive that person of His mercy.
📚 [Sharh Riyaadh al-Saaliheen of Shaikh al-`Uthaymeen (6/191)]

🌴🌴🌴

So his ﷺ saying: ❝This world is cursed…❞, it means that the world is furthest away from Allaah, deprived of any honor, nor does He تعالى loves it. We are being informed about the lowly status of this world, something which is unimportant.

❝…and cursed are all the things in it❞, meaning: everything in it is cursed.

The world is cursed because it deceives the people with its splendor, delight, and false hopes, and it distracts and distances them away from the servitude of the Creator, and makes them chase their desires. The world is distant from Allaah because it distances from Allaah.

📚 Source: (Based on the explanation from):
التَّنويرُ شَرْحُ الجَامِع الصَّغِيرِ 3/438
مرقاة المفاتيح شرح مشكاة المصابيح 9/372

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And his ﷺ saying: ❝…except the remembrance of Allaah…❞ meaning: everything on this earth is cursed except the Dhikr (remembrance) of Allaah.

And his ﷺ saying: ❝… and that which He (Allaah) likes…❞ It may mean: “the things which Allaah likes from the Dunya”, example the Masaajid. As the Messenger of Allaah ﷺ said: ❝The parts of the land dearest to Allaah are its Masaajid, and the parts most hateful to Allaah are markets.❞
📚 [Saheeh Muslim (1416)] or as the Messenger of Allaah ﷺ said: ❝The two (optional) Rak`aat (before) the Fajr prayer are better than this world and what it contains.❞ [Saheeh Muslim (1573)]

And it may also mean: “that which is entailed by the remembrance of Allaah”, i.e. obedience to Him, and following His Commandments, shunning that which He has forbidden, enjoining good, forbidding evil – because the Dhikr of Allaah inevitably constitutes all this.

So let nothing from this world distance you, or preoccupy you, or make you negligent of the remembrance of Allaah and all that it entails. As Allaah تعالى said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُلْهِكُمْ أَمْوَالُكُمْ وَلا أَوْلادُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَئِكَ هُمُ الْخَاسِرُونَ

{O you who Believe! Let not your properties or your children divert you from the remembrance of Allaah. And whosoever does that, then they are the losers.}
📚 [Surah al-Munaafiqoon (63): 9]

📚 Source: (Based on the explanation from):
مرقاة المفاتيح شرح مشكاة المصابيح 9/372
فيض القدير شرح الجامع الصغير 3/549

🌴🌴🌴

And his ﷺ saying: ❝…and the scholars and the students (of knowledge).❞, by “scholars” it implies to only those who have learned the Book of Allaah (the Qur’aan), the Sunnah of His Messenger ﷺ, His Commands, and His Sharee`ah; and “students”, i.e. those who are learning them. So everything from this world is distant from Allaah except for the beneficial knowledge which guides towards Allaah.

And these two (scholar and student) are attached with the phrase, “the remembrance of Allaah”. It is like saying: “the world is abhorred, no one remembers Allaah in it except for the one who is engaged in Dhikr (and obedience), and the scholar (of the Sharee`ah) and the student seeking religious knowledge.” Even though the “scholar” and the “student” are included among those who are engaged in “Dhikr of Allaah”, yet they have been mentioned separately to highlight their noble status and great virtue. As the Prophet ﷺ said: ❝The best amongst you is the one who learns the Qur'an and teaches it.❞
📚 [Saheeh al-Bukhaaree]

📑 Conclusion: The meaning of the Hadeeth is: The world and whatever is in it are furthest away from Allaah, and His Mercy, nor does He look at it – abandoned; except for these four categories; and he ﷺ began with “Dhikr of Allaah” because it is the most noblest of deeds.

The Messenger of Allaah ﷺ said: ❝The Hour (Day of Judgment) will not occur until there is no one left to say: ‘Allaah, Allaah’, on earth.❞
📚 [Saheeh Muslim]

And in another Hadeeth, the wording is: ❝The Hour (Resurrection) will not occur until there is no one left to say: *لَا إِلَهَ إِلَّا اللَّهُ* (Laa ilaaha illallaah, “There is no one worthy of worship except Allaah) on earth.❞
📚 [Mustadrak of al-Haakim]

📑 NOTE: This Hadeeth is from Jawaami` al-Kalim (words which are concise but comprehensive in meaning; the Prophet ﷺ was given the gift of expressing in a few words all the benefits which were written in the previous scriptures), a treasure which speaks about all that is beneficial, and praiseworthy actions, and warns against the vices.

📚 Source: (Based on the explanation from)
التَّنويرُ شَرْحُ الجَامِع الصَّغِيرِ 3/438
مرقاة المفاتيح شرح مشكاة المصابيح 9/372
فيض القدير شرح الجامع الصغير 3/549

Avoid innovation and follow sunnah

'Uthmaan Ibn Haadir:

*"I said to 'Abdullaah Ibn 'Abbaas, 'Advise me.' He said, 'It is upon you to be upright, and follow the first affair (the way of the Prophet and his Companions), and do not innovate.' "*

[al-Ibaanah (1/319) by Ibn Battah]

Islam forbids boycotting people

Shaikh ’Uthaymeen lُ[رَحِمَهُ اْلَّله]l Said, *“Three Men, In Frσnt σf them 工s A Sinner*

One σf them says, ‘I’m nσt gσing tσ give this sinner salaam and will bσycσtt him, distance myself frσm him and nσt speak tσ him.’

The secσnd says, ‘I will gσ alσng with this sinner and give him salaam, smile in his face, invite him σver and respσnd tσ his invitatiσns, he’s just like a righteσus man tσ me.’

The third says, ‘This sinner, I hate him fσr his sins and I lσve him fσr his eemaan, I will nσt bσycσtt him unless dσing sσ will lead tσ his rectificatiσn, if σstracising him dσesn’t lead tσ his rectificatiσn but instead causes him tσ sin even mσre, then I wσn’t bσycσtt him.’

Sσ I say: the first persσn is an excessive extremist, the secσnd is sσmeσne excessively neglectful—and *the third σne is balanced.*

We say the same in all issues σf wσrship and all dealings with the creatiσn, peσple are either neglectful, extremists σr balanced.”

*Majmσσ’ Fataawaa wa Rasaa’il Fadilatish-Shaikh Muhammad ibn Saalih al–’Uthaуmeen, vσl. 1, p. 43.*

Selection of friend and whom to make friendship with and whom to take advice from?

Al-’Amash (م سنة 148هـ) – said, *“They (the Salaf) did not used to ask anything more about a person after having asked three affairs, whom he walks with, whom he enters upon, and whom he associates with amongst the people.”*

[Reported by Imaam ‘Ubaydullaah bin Muhammad Ibn Battah al-‘Unkbaree (م سنة 387هـ) in his book, Ash-Sharh wal-‘Ibaanah ‘ala ‘Usoolis-Sunnah wad-Diyaanah, (vol.2, page.478).]

How to live life in private and in public?

Sufyān Ath-Thawrī lُ[رَحِمَهُ اْلَّله]l Said: “Behave well in yσur private life and Allaah will make yσur public life excellent.

Take care σf what is between yσu and Allaah, and He will take care σf what is between yσu and the peσple.

Wσrk fσr yσur Hereafter and Allaah will suffice yσur affairs in this wσrld.

Sell yσur wσrldly life fσr yσur Hereafter and yσu will prσfit in them bσth tσgether, and dσ nσt sell yσur Hereafter fσr yσur wσrldly life σr yσu will lσse them bσth tσgether.”

🌐 [Sσurce: 卄ilyat al-Awliyā 7/35].

Choice of wife...selection of wife...whom you should marry?

Every woman should strive in being righteous and seeking knowledge in order to teach their children and be a good influence to them. However it is also upon the man to choose the righteous woman.
.
Abu Hurairah (May Allah be pleased with him) reported: The Prophet (May Allah exalt his mention and protect him from imperfection) said: “A woman is married for four things: for her wealth, for her lineage, for her beauty or for her piety. Select the pious, may you be blessed!”. (Al-Bukhari and Muslim)
.
Commentary:
Mentioned in this Hadith are the various reasons why we choose our wife. Another Hadith tells us that he who marries his wife for her money or her family will finally become their slave. Whoever marries ONLY for her beauty will find all his troubles will come from this beauty. But he who chooses his wife for her chastity will be at peace which is the fundamental basis of life. But this does not mean that a woman cannot be chaste and at the same time beautiful and from a good family. Only a pious woman is in the true sense faithful and obedient to her husband who has himself good conduct. Such a couple not only lead a happy life but its future generation is also brought up on the right lines with the help of such a woman, otherwise you risk spoiling the future generations. For this reason, while selecting a wife, one should give preference to religion over all other qualities.
.
Riyaadiss-Saliheen (The Meadows of the Righteous)
By Imam An Nawawi
Chapiter 45, Page 121, No 364

Knowledge and deeds are twins

Al Imām Ibnul Qayyim رحمه الله  said ;
*"Knowledge and deeds are twins and their mother is "having highly desire" and (likewise) ignorance and inactivity are twins and their mother is "laziness"*

*[Al Fawāid / 3 -1206]*

Extremist,neglectful and balanced people

Shaikh ’Uthaymeen lُ[رَحِمَهُ اْلَّله]l Said, *“Three Men, In Frσnt σf them 工s A Sinner*

One σf them says, ‘I’m nσt gσing tσ give this sinner salaam and will bσycσtt him, distance myself frσm him and nσt speak tσ him.’

The secσnd says, ‘I will gσ alσng with this sinner and give him salaam, smile in his face, invite him σver and respσnd tσ his invitatiσns, he’s just like a righteσus man tσ me.’

The third says, ‘This sinner, I hate him fσr his sins and I lσve him fσr his eemaan, I will nσt bσycσtt him unless dσing sσ will lead tσ his rectificatiσn, if σstracising him dσesn’t lead tσ his rectificatiσn but instead causes him tσ sin even mσre, then I wσn’t bσycσtt him.’

Sσ I say: the first persσn is an excessive extremist, the secσnd is sσmeσne excessively neglectful—and *the third σne is balanced.*

We say the same in all issues σf wσrship and all dealings with the creatiσn, peσple are either neglectful, extremists σr balanced.”

*Majmσσ’ Fataawaa wa Rasaa’il Fadilatish-Shaikh Muhammad ibn Saalih al–’Uthaуmeen, vσl. 1, p. 43.*
[14/02, 10:05] ‪+966 56 579 4911‬: *“True repentance, is to not forget your sins.”*
[As-Sari, Shu’b Al-Eeman (v. 5, p. 428)]

Ibn Al-Jawzi (رحمه الله) said: *"My son, do not let your past carelessness make you lose hope of achieving good, for many people have come back to wakefulness after a long sleep."*
[Sincere counsel to the seekers of sacred knowledge - Ibn Al-Jawzi, P. 56]

People of Tawheed and Sunnah versus People of Shirk and innovation

Shaykh Nasirudeen Al Albani
rahimahullah said;

"If you speak about Tawheed, the people of Shirk renounce you.

And if you speak about the Sunnah, the people of innovation renounce you.

And if you speak about proof and evidence, the math-hab blind followers, Sufis and the ignorant renounce you.

And if you speak about Islam and its connection with our daily lives, the secularists and whoever wants to seperate religion from the lives of people renounce you.

It is a severe strangeness towards Ahlu Sunnah. They fight us with all means, they fight us with the media which is heard, the media which is seen and the media which is written. It has reached the extent that even the families and friends are fighting this strange person who is holding onto the book of Allah and the Sunnah of His Messenger SalAllahu Alayhi Wasallam.

And regardless of all of that, we are happy with this strangeness, and are proud to be strange, because the Prophet of Allah (Peace and blessings of Allaah be upon him and his household) praised these strangers, he said:

"Islam began as something strange and will return to be strange just as it began, so glad tidings to the strangers" They asked him "and who are they O Messenger of Allah"? He replied: "they are the ones who are upright when the people are corrupted"

[Al Silsilah Al Sahihah 1273]

Adulterer marries adulteress

Surah An-Noor, Verse 26:

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women), such (good people) are innocent of (each and every) bad statement which they say, for them is Forgiveness, and Rizqun Karim (generous provision i.e. Paradise).

So take this as filteration of bad elements and Allah states about such

Surah An-Noor, Verse 3:

الزَّانِي لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً *وَالزَّانِيَةُ لَا يَنكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ وَحُرِّمَ ذَٰلِكَ عَلَى الْمُؤْمِنِينَ*

The adulterer marries not but an adulteress or a Mushrikah *and the adulteress none marries her except an adulterer or a Muskrik* [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a Mushrik (polytheist, pagan or idolater, etc.) *And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer, then she is either a prostitute or a Mushrikah* (female polytheist, pagan, or idolatress, etc.)]. *Such a thing is forbidden to the believers* (of Islamic Monotheism).

So we must thank Allah for filtering such bad elements and leaving good ones for us...

The frequent supplication of prophet/How to become and remain pious and righteous?

“Oh Turner of the Hearts, keep our Hearts firm on Your Religion."

Salih Luhaydan mentioned a nice benefit during his class tonight at the Haram in Makkah
(7/2/2009).He mentioned that,

“If you come across someone performing an innovation, remember to praise Allah, the Most high. Remember to praise Allah, the Most High, because he hasn’t tested you with that innovation. “

He also mentioned that,

“No one is safe from misguidance. So remember to constantly ask Allah to keep you on the straight path.”

A du’aa that he mentioned pertaining to this is:

Yaa Muqallibal Quloob Thabbit Qalbee ‘alaa Deenik.

“Oh turner of the hearts (Allah, the Most High), keep our hearts firm on your religion“

[Authenticated by al-Albanee in al-Jaam’i as-Sagheer 1323/7988]

If Allaah wills, He can seal the heart from guidance. Abdullah bin ‘Amr bin al-‘Aas said, that he heard Allaah’s Messenger saying,

“All the hearts of the offspring of Aadam are between two fingers of Ar-Rahman’s Fingers, as one heart. He turns it (in any direction) as He wills. Then Allaah’s Messenger said, “O Allaah! The Turner of the hearts, turn our heart towards Your obedience.” 

[Saheeh Muslim vol.4, p.1397, no.6418]

The Importance of supplicating for steadfastness, and uprightness in the religion upto the end of one’s life.
Indeed the Prophet (sallahAllaahu alayhi wasallam) used to do so, and taught us to do so, as in the hadeeth of Umm Salamah by Shihr who said : ‘I said to Umm Salamah : ‘O Mother of the Believers, what is the duaa’ which the Prophet (sallahAllaahu alayhi wasallam) would supplicate the most while in your presence? ’

So she said : ‘The frequent supplication of his was :

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ

“O, Turner of the hearts, turn our hearts to Your obedience.”
And also reported by Imaam Ahmad , from the hadeeth of ‘Aisha (radhiyaAllaahu anha): ‘The Dua’ which the Prophet (sallahAllaahu alayhi wasallam) used to supplicate with a lot…’ then she mentioned it.
Taken from Silsilah as-Saheeha of Al-Imaam Al-Albaanee : 2091

Islam forbids adultery and illicit relationship

*➨ QURAN 6:120*
Leave sin, open and secret. Verily, those who commit sin will get due recompense for that which they used to commit.

*➨ QURAN 7:33*
Say: "(But) the things that my Lord has indeed forbidden are immoralities whether committed openly or secretly.

*➨ QURAN 9:38*
Are you pleased with the life of this world rather than the Hereafter?
But little is the enjoyment of the life of this world as compared with the Hereafter.

*➨ QURAN 35:8*
What! is he whose evil deed is made fair seeming to him so much so that he considers it good?

*➨ QURAN 58:20*
Indeed, the ones who oppose Allah and His Messenger will be among those most humiliated.

•••• •••• •••• •••• ••••
*MARRIAGE – The Best Way Out*
•••• •••• •••• •••• ••••

*➨ QURAN 4:3*
Marry of the women, who seem good to you.

*► PROPHET MUHAMMAD (ﷺ) said:*
There is nothing like marriage, for two who love one another.

(SUNAN IBN MAJAH Vol #3, Hadith #1847)

*➨ QURAN 24:33*
But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty.

*► PROPHET MUHAMMAD (ﷺ) said:*
O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty, and whoever is not able to marry, should fast, as fasting diminishes his sexual power.

(SAHIH BUKHARI Vol #7, Hadith #5066-5065)

•••• •••• •••• •••• ••••
*DO NOT SPEAK WITH NON MAHRAMS IN SOFT VOICE*
•••• •••• •••• •••• ••••

*➨ QURAN 33:22*
O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honourable manner.

•••• •••• •••• •••• ••••
*DO NOT STARE AT NON MAHRAMS*
•••• •••• •••• •••• ••••

*➨ QURAN 24:30*
Say to the believing men that they should lower their gaze and guard their modesty.

*➨ QURAN 24:31*
And say to the believing women that they should lower their gaze and guard their modesty;

*► PROPHET MUHAMMAD (ﷺ) said:*
Do not give a second look (at non mahram male/female),
(because) while you are not to blame for the first, you have no right to the second.

(SUNAN ABU DAWUD Vol #2, Hadith #2149)

*► Jarir said:*
I asked the Messenger of Allah (ﷺ) about an accidental glance (on a woman). He (ﷺ) said: Turn your eyes away.

(SUNAN ABU DAWUD Vol #2, Hadith #2148)

•••• •••• •••• •••• ••••
*DO NOT INTERACT WITH NON MEHRAM IN SECRET*
•••• •••• •••• •••• ••••

*► PROPHET MUHAMMAD (ﷺ) said:*
Behold! A man is not alone with a woman but the third of them is Ash-Shaitan.

(SUNAN TIRMIDHI Vol #4, Hadith #2165)

*► PROPHET MUHAMMAD (ﷺ) said:*
No man should be alone with a women without there being a mahram present.

(SAHIH MUSLIM Vol #3, Hadith #3272-3274)

•••• •••• •••• •••• ••••
*DO NOT TOUCH/SHAKE HANDS WITH WOMEN*
•••• •••• •••• •••• ••••

*► PROPHET MUHAMMAD (ﷺ) said:*
I do not shake hands with women.

(SUNAN IBN MAJAH Vol #4, Hadith #2874)

*► PROPHET MUHAMMAD (ﷺ) said:*
For one of you to be stabbed in the head with an iron needle is better for him than that he should touch a woman who is not permissible for him.

(SAHIH AL JAAMI Hadith #5045)

•••• •••• •••• •••• ••••
*NO PLACE FOR ADULTERY*
•••• •••• •••• •••• ••••

*➨ QURAN 17:32*
And come not NEAR to the unlawful sexual intercourse.
Indeed, it is ever an immorality and is evil as a way.

*► PROPHET MUHAMMAD (ﷺ) said:*
Learn from me, learn from me, learn from me (the punishment for Zina/Adultery). Allah has ordained a way for them. For an unmarried person with an unmarried person, one hundred lashes and exile for one year. For a married person with a married person, one hundred lashes and stoning (to death).

(SAHIH MUSLIM Vol #4, Hadith #4414-4417)

*► PROPHET MUHAMMAD (ﷺ) said:*
1) The adultery of the eye is the lustful look and
2) The adultery of the ears is listening to voluptuous (song or talk) and
3) The adultery of the tongue is licentious speech and
4) The adultery of the hand is the lustful grip (embrace) and
5) The adultery of the feet is to walk (to the place) where he intends to commit adultery
And the heart yearns and desires which he may or may not put into effect.

(SAHIH MUSLIM Vol #7, Hadith #6753-6754)

*NOTE:*
In cases of unavoidable circumstances, one can touch other person of opposite sex. For example a doctor can touch his/her patients.

*PROOF?*
*➨ QURAN 6:119*
He (Allah) has explained to you in detail what is forbidden to you, except under compulsion of necessity.

*FINALLY ...*

*➨ QURAN 6:44*
So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.

Tax free Good deeds

One should not worry if Hajj is getting expensive. Salaah is still free and zakaat has not increased 2.5%. Apart of this recitation of the Qur'an, Fasting of Ramadhaan, Taraweeh, Zikr wa Azkaar and being a good human  being etc. are still tax free.

Why does it not interest us? Why default on things that are absolutely free and cry over that which has not been obligated until we have the means?

So Hajj is obligatory upon those who have the means. Hence if its not obligatory upon you yet, then continue fullfilling the obligations that Allah has blessed you with for free.

Die empty

*Die empty*

One of the most beautiful  book to read is "Die Empty" by Todd Henry.
The author was inspired and got this idea of writing ​​this book while attending a business meeting.
When the director asked the audience: "Where is the richest land in the world?"

One of the audience answered: "Oil-rich Gulf states."
Another added: "Diamond mines in Africa."
Then the director said: "No it is the cemetery. Yes, it is the richest land in the world, because millions of people have departed, "they have died" and they carried many valuable ideas that did not come to light and benefited others. It is all in the cemetery where they are buried."

Inspired by this answer, Todd Henry wrote his book "Die empty." Where he did his best to motivate people to pour out their ideas and potential energies in their communities and turn them into something useful before it is too late.

The most beautiful of what he said in his book is: "Do not go to your grave and carry inside you the best that you have.
*always choose to die empty*

The TRUE meaning of this  expression, is to die empty of all the goodness that is within you. Deliver it to the world, before you leave

If you have an idea perform it.
If you have a knowledge give it out.
If you have a goal achieve it.
Love, share and distribute, do not keep it inside.

Prophet Mohammad (pbu) said: "If the Final Hour comes upon one of you while he has in his hand a sapling, then let him plant it."

Shall we begin to give and remove and spread every atom of goodness inside us.

Start the race....
*Die Empty*

Benefits, importance and advantages of Taqwa

💠 The Best Gift: #Taqwa

➡️ Taqwa is: “the Fear of Allaah” by which one abstains from sins.

➡️ Taqwa is: “the Love of Allaah” by which one performs all that he has been commanded to do.

➡️ Taqwa is: “God-consciousness” by which one is in constant remembrance of Allaah and is mindful of Him تعالى in all his affairs.

🌴🌴🌴

▶️ The best provision is: “Taqwa”
▶️ The best advice one can give is: “Taqwa”
▶️ The best advice one receives is: “Taqwa”
▶️ The best thing one enjoins upon others is: “Taqwa”
▶️ The best gift one can give to his loved ones is: “Taqwa”
▶️ The thing by which people will enter Paradise the most is: “Taqwa”

🌴🌴🌴

Allaah تعالى said:

وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ

{And take a provision (with you) for the journey, but the best provision is al-Taqwa. So fear Me, O men of understanding!} 📚 [Surah al-Baqarah (2): 197]

The Messenger of Allaah صلى الله عليه وسلم was asked about the (deed) for which people are admitted into Paradise the most, so he صلى الله عليه وسلم said: “Taqwa of Allaah, and good manners.” And he صلى الله عليه وسلم was asked about that for which people are admitted into the Fire the most, and he said صلى الله عليه وسلم: “The mouth and the private parts.”
📚 [Sunan al-Tirmidhee (2004) and Sunan Ibn Maajah (4246) and graded as “Hasan” by Shaikh al-Albaanee]

•۩۞۩•

💠Questioner:
Advise me with something which will rectify for me my Deen and my worldly life.

🎓 Shaikh al-Islaam, Ibn Taymiyyah رحمه الله replied:

All praise is for Allaah, the Lord of the worlds. To proceed:

As for the advice, I do not know of any advice better than what Allaah تعالى and His Messenger صلى الله عليه وسلم enjoined upon those who understand it and follow it. Allaah تعالى said:

وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّـهَ

{And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allaah}
📚 [Surah al-Nisaa’ (4): 131]

The Prophet صلى الله عليه وسلم advised Mu`aadh Ibn Jabal رضي الله عنه, when he sent him to Yemen saying: “Have Taqwa of Allaah wherever you are, and follow an evil deed with a good one which will wipe it out, and treat the people with good behavior.”
📚 [Sunan al-Tirmidhee (1987) and graded as “Saheeh” by Shaikh al-Albaanee. The Prophet صلى الله عليه وسلم gave this advice to Abu Dhar as well as to Mu`aadh رضي الله عنهما]

Mu`aadh Ibn Jabal رضي الله عنه enjoyed a lofty status with the Prophet صلى الله عليه وسلم. The Prophet صلى الله عليه وسلم said to Mu`aadh رضي الله عنه: “O Mu`aadh! By Allaah! I love you…”
📚 [Sunan Abu Dawood (1522) and graded as “Saheeh” by Shaikh al-Albaanee]

The Prophet صلى الله عليه وسلم also said about Mu`aadh رضي الله عنه: “…the most knowledgeable of my Ummah concerning the lawful and the unlawful is Mu`aadh bin Jabal.”
📚 [Sunan al-Tirmidhee (3790, 3791), Sunan Ibn Maajah (154), and graded as “Saheeh” by Shaikh al-Albaanee.]

From his merits is that the Prophet صلى الله عليه وسلم sent him to Yemen as a propagator on his behalf, as a Daa`ee (caller to Islaam), as a Mufaqqih (Jurist), as a Muftee (the one who is capable of giving Fatwa (religious verdicts)), as a Haakim (judge).

And even after this, the Prophet صلى الله عليه وسلم advised him with this instruction (to have Taqwa) – because this is a Jaami` (the most comprehensive) advice.

[Majmoo` al-Fataawa (10/653-654)]

Whom to take advice from???

As received from br Abu Ishaq Nadeem

Heart-rendering and tear-shedding advice sent by our brothers at Markaz Muaadh, may Allah forgive our shortcomings towards our parents :'/

The great Imaam, Muhammad bin al-Munkadir (d.130AH) رحمه الله said:

"My brother 'Umar spent the night in prayer (i.e. the tahajjud Salah) and I spent the night massaging my mother's feet, and I would NOT exchange my night with his night."

[Siyar 'Alaam an-Nubala 5/359]

An advice especially to our young, who are still living at home and not married. Make the most of your time with your parents, in being good to them and being at their service. When you start working, get married and  have children إن شاء الله, you won't have the same opportunity and free time as you used to.

Something I have learnt from my experience brothers..and even though many of you are probably more experienced than me but nevertheless a reminder...

When you seek a close friend or a partner with whom you seek counsel etc on important affairs then apart from other qualities you look for, check specifically to see *how the individual is with his parents*... If He is good to his parents and more importantly his parents are pleased with him,...

Then Trust him n confide with him.. And Inshaallah there will be khayr.

But if it is the case that he is not good with his parents or his parents are not satisfied with him, then *even though he may tick all other boxes* which we generally look for in a close friend... But know that you will be harmed by his companionship...

Allahu A'lam.

How to achieve love of Allah?

💠The question is not how much you love Allaah...for even the one who - does not pray or follow the Sunnah or care for the Halaal & Haraam - claims that he loves Allaah.

The real question is: Does Allaah love you?

This can only be answered by DOING what Allaah loves. As He تعالى said that He loves (some examples):

➡️ the Tawwaabeen (those who repent).
➡️ the Mutatahhireen (those who purify themselves).
➡️ the Muhsineen (the good-doers).
➡️ the Muttaqeen (the pious).
➡️ the Mutawakkileen (those who put their trust in Him).
➡️ the Muqsiteen (those who deal with equity).

And shunning that which He تعالى does NOT love:
⛔ the Kaafireen (the disbelievers).
⛔ the Mu`tadeen (the transgressors).
⛔ the Dhaalimeen (the wrong-doers).
⛔ the Mukhtaalin Fakhoor (the proud and boastful).
⛔ the Mufsideen (the mischief-makers).
⛔ the khaaineen (the treacherous).

Allaah make us of those whom He تعالى loves and does not make us of those whom He تعالى hates.

Have Moderate approach...importance of moderation in Islam

Islam teaches us to be moderate and balanced in all aspects of life, whether it is religion, worship, relationships, ideas, or daily activities. Principled moderation is one of the defining characteristics of good character in Islam.

Allah said:

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

Thus, We have made you a justly balanced community that you will be witnesses over the people and the Messenger will be a witness over you.

Surat Al-Baqarah 2:143

Ar-Razi comments on this verse, saying:

أَنَّ الْوَسَطَ حَقِيقَةٌ فِي الْبُعْدِ عَنِ الطَّرَفَيْنِ وَلَا شَكَّ أَنَّ طَرَفَيِ الْإِفْرَاطِ وَالتَّفْرِيطِ رَدِيئَانِ فَالْمُتَوَسِّطُ فِي الْأَخْلَاقِ يَكُونُ بَعِيدًا عَنِ الطَّرَفَيْنِ فَكَانَ مُعْتَدِلًا فَاضِلًا

The justly balanced (wasat) in reality is the furthest point between two extremes. There is no doubt that the two poles of excess and extravagance are destructive, so to be moderate in character is to be furthest from them, which is to be just and virtuous.

Source: al-Tafsīr al-Kabīr 2:143

Moderation is the center point between two extremes. Every one of our virtues sits at the moderate center of two vices that stray from it. Our goal should be to find that center and always return back to it when we move away from it.

Ibn Manẓūr writes in his classical Arabic dictionary:

كُلُّ خَصْلَةٍ مَحْمُودَةٍ فَلَهَا طَرَفَانِ مَذْمُومَانِ فَإِنَّ السَّخَاءَ وَسَطٌ بَيْنِ الْبُخْلِ وَالتَّبْذِيرِ وَالشَّجَاعَةَ وَسَطٌ بَيْنِ الْجُبْنِ وَالتَّهَوُّرِ وَالْإِنْسَانُ مَأْمُورٌ أَنْ يَتَجَنَّبَ كُلَّ وَصْفٍ مَذْمُومٍ

Every praiseworthy characteristic has two blameworthy poles. Generosity is the middle between miserliness and extravagance. Courage is the middle between cowardice and recklessness. Humanity has been commanded to avoid every such blameworthy trait.

Source: Lisan al-Arab 15/209

Moderation is closely related to balance (tawazun) and justice (‘adl), as justice implies balancing rights and duties and setting everything in its rightful place. The moderate, just, and correct action in any given situation often involves the balancing a various concerns and seeking the middle ground between them.

Wahb ibn Munnabih, may Allah have mercy on him, said:

إِنَّ لِكُلِّ شَيْءٍ طَرَفَيْنِ وَوَسَطًا فَإِذَا أَمْسَكْتَ بِأَحَدِ الطَّرَفَيْنِ مَالَ الآخَرُ وَإِذَا أَمْسَكْتَ بِالْوَسَطِ اعْتَدَلَ الطَّرَفَانِ ثُمَّ قَالَ عَلَيْكُمْ بِالأَوْسَطِ مِنَ الأَشْيَاءِ

Verily, everything has two ends and a middle. If you hold one of the ends, the other will be skewed. If you hold the middle, the two ends will be balanced. You must seek the middle ground in all things.

Source: Hilyat Al-Awliya 4818

This understanding of moderation is alluded to in our concept of the straight path to Allah in Islam. The straight path is the one that traverses the middle ground, neither swerving right nor left.

Hudhaifa, may Allah be pleased with him, said:

يَا مَعْشَرَ الْقُرَّاءِ اسْتَقِيمُوا فَقَدْ سُبِقْتُمْ سَبْقًا بَعِيدًا فَإِنْ أَخَذْتُمْ يَمِينًا وَشِمَالاً لَقَدْ ضَلَلْتُمْ ضَلاَلاً بَعِيدًا

O people, remain straight upon the path and you will have taken a great lead, but if you swerve right or left then you will be led far astray.

Source: Sahih Bukhari 6853, Grade: Sahih

In fact, it is Satan who sets up his partners along the straight path to call people away from it. The devils intend to mislead humanity into the extremes of any direction as long as it is away from the straight and middle path.

Ibn Mas’ud reported: The Messenger of Allah, peace and blessings be upon him, drew a line with his hand and he said:

هَذَا سَبِيلُ اللَّهِ مُسْتَقِيمًا

This is the straight path of Allah.

Then the Prophet drew lines to the right and left and he said:

هَذِهِ السُّبُلُ وَلَيْسَ مِنْهَا سَبِيلٌ إِلَّا عَلَيْهِ شَيْطَانٌ يَدْعُو إِلَيْهِ

These are other paths and there is not a path among them but that a devil is upon it calling to its way.

Then the Prophet recited the verse:

وَإِنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ

Verily, this is the straight path, so follow it and do not follow other paths. (6:153)

Source: Musnad Ahmad 4423, Grade: Sahih

As such, the principle of moderation should be pervasive in our thought processes and at the forefront of our reasoning in daily life.

We should be moderate when it comes to balancing the duties of religion and the duties of worldly life.

Allah said:

وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا

Seek the home of the Hereafter by that which Allah has given you, but do not forget your share of the world.

Surat Al-Qasas 28:77
[Abu amina elias]

Obstacles in acquiring and gaining knowledge

Obstacles of Seeking Knowledge By Shaykh Khālid al-Dhafīrī (حَفِظَهُ الله)

Shaykh Khālid al-Dhafīrī (حَفِظَهُ الله) mentioned eight obstacles that hinder one from seeking knowledge:

1) Seeking knowledge for other than Allāh. (Absentness of sincerity)

2) Abandoning actions. (Not acting upon one’s knowledge)

3) Having reliance upon books rather than the scholars.

4) Acquiring knowledge from the youth.

5) Not advancing progressively whilst seeking knowledge.

6) Having arrogance and haughtiness.

7) Lack of patience.

8) Low determination and eagerness.

Translated by Abū Ṭalḥah Ṭāhir ibn Nasīm

Salafi Dawah Tooting
https://twitter.com/Tootingsalafiya/status/895037715963576320?s=19

Acceptance of good deeds of righteous and pious person

إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ المُتَّقينَ
*"Indeed, Allaah only accepts from the righteous [who fear Him].* [5:27]

Ibn 'Awn said, 'Do not feel secure because of a great number of deeds for you do not know if they have been accepted or not. Do not feel secure about your sins for you do not know if they have been expiated or not. This is because all of your deeds are unseen to you and you have no idea what Allaah will do with them.'

one of the Companions was overcome with anxiety at the time of his death and he was asked after his state to which he replied, "Allaah took His creatioin in two handfuls, a handful for Paradise and a handful for Hell, and I have no idea to which handful I belong." [Musnad Ahmad #17594]

Taken from: The Journey to Allaah by Ibn Rajab al-Hanbali

Relation between inner affair and outer affair

Salmān Al-Farisi (raḍiy Allāhu ʿanhu) in a few concise yet powerful words, says:

إِنَّ لِكُلِّ امْرِئٍ جُوَّانِيًّا [باطن]، وَبرَّانِيًّا [ظاهر]، فَمَنْ يُصْلِحُ جُوَّانِيَّهُ يُصْلِحُ اللَّهُ بَرَّانِيَّهُ وَمَنْ يُفْسِدُ جُوَّانِيَّهُ يُفْسِدُ اللَّهُ بَرَّانِيَّهُ

“Every person has an inner hidden affair and an outer public affair.

Whoever rectifies their inner affairs, Allāh will rectify their outer affairs.

And whosoever corrupts their inner affairs, Allāh will corrupt their out affairs.”

Dont curse time and dont blame time

⏳THE PROHIBITION OF
CURSING TIME⏳

In the Qur’aan, Allaah mentions:

وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ

{And they say: "There is nothing but our life of this world, we die and we live AND NOTHING DESTROYS US EXCEPT AL-DAHR* (the time).} [Surah al-Jaathiyah (45): 24]

*The word al-Dahr means: “A long period of time”, “era”, “eon”, “epoch” etc.

۝۞۩۞۝

Narrated Abu Hurairah: Allaah’s Messenger صلى الله عليه وسلم said:

❝Allaah said: {The son of Aadam displeases Me by abusing the time, whereas I am Myself the time. In My Hand lay all the things and I am the One who causes the revolution of the day and night.}❞

[Saheeh al-Bukhaaree (4826, 6181, 7491), Saheeh Muslim (5580, 5581, 5582, 5583, 5584), Sunan Abu Dawood (5274)]

۞

The statement of Allaah تعالى: “I am Myself the time” means: I am the one who controls and manages time as it is evident from the Hadeeth itself: “and I am the One who causes the revolution of the day and night” [Sharh Saheeh Muslim by Shaikh Ibn al-`Uthaymeen]

۝۞۩۞۝

Regarding this issue, people can be divided into three categories:

1) Those who condemn or blame Time, using phrases like:
a) What a bad day!
b) It is a black day!
c) Black Wednesday! (Or any other day of the week) [In the year 2010 and 2011, there were floods in Jeddah, and there was loss of lives and damages to the properties. On both the occasions it happened to be on Wednesday, and hence this phrase was being used in the media.]

Shaikh Ibn al-`Uthaymeen said: “If a person merely curses time because bad things are happening to him, then it is Haraam (prohibited). But if he believes that time is what causes things to alternate between good and bad then this is Shirk Akbar (Major Shirk) because when a person attributes events to something other than Allaah, this means that he believes that there is another creator alongside Allaah. [Paraphrased from al-Qawl al-Mufeed `alaa Kitaab al-Tawheed]

***

2) Then there are those who go to the other extreme by (intentionally/unintentionally) attributing the good things to Time:
a) Time cures…
b) Time heals…
(Note: There is a difference between saying, “Time heals / Time is a healer” and “with time, it will heal.”)
c) Some even go as far as to say: “O such-and-such month, be easy on me.”

This also falls under Shirk Akbar (Major Shirk).

***

3) As for the third, they do not attribute good or bad to Time. They only relay the information on what has happened or is happening:
a) Ayyaam al-Jaahiliyyah (the days of ignorance).
b) We were facing difficulty today.

Shaikh Ibn al-`Uthaymeen said: “Where the intention is to only convey the information without blaming or condemning. This is permissible, such as when a person remarks, “We are suffering from the heat (or the cold) today” and the like, because deeds are judged according to their intentions, and in this case a person is merely describing what is happening without expressing discontent.” [Paraphrased from al-Qawl al-Mufeed `alaa Kitaab al-Tawheed]

Difference between sins and misdeeds

The difference between al-Dhunoob* (sins) and al-Sayyi’aat** (misdeeds):

*Al-Dhunoob (sing. al-Dhanb)
**Al-Sayyi’aat (sing. al-Sayyi’ah)

Ibn al-Qayyim said:
“(In the Qur’aan), the word “al-Dhunoob” is used to describe: Major Sins; and “al-Sayyi’aat” is used to describe: Minor Sins.

If one were to contemplate over the Aayaat of the Qur’aan, one would see that the word “al-Maghfirah” (forgiveness) is associated with the word “al-Dhunoob”, and the word “al-Kaffaarah” (expiation/removal) is associated with the word “al-Sayyi’aat”.

Allaah تعالى mentions in the Qur’aan about the Du`aa of the righteous people:

رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا

{Our Lord, so forgive us our sins and remove from us our misdeeds…}
📚 [Surah aal-`Imraan (3): 193]

The word “al-Maghfirah” is more complete (and perfect) than the word “al-Kaffaarah” and that is why “al-Maghfirah” is mentioned along with “al-Dhunoob” and “al-Kaffaarah” is mentioned along with “al-Sayyi’aat”

The word “al-Maghfirah” includes (or guarantees) preservation and protection (of man from the punishment); and “al-Kaffaarah” includes (or guarantees) covering (of faults) and removal (of sins).

But when either word is mentioned on its own the meaning of the other word is also included in it.

And the evidence that “al-Sayyi’aat” are Minor Sins is the saying of Allaah تعالى:

إن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ

{If you avoid the major sins which you are forbidden, We will remove from you your lesser sins…}
📚 [Surah al-Nisaa’ (4): 31]

📚 [Abridged from Madaarj al-Saalikeen (1/317) of Ibn al-Qayyim]