🌙 An-Nisa' 4:79

مَّآ أَصَابَكَ مِنۡ حَسَنَةࣲ فَمِنَ ٱللَّهِۖ وَمَآ أَصَابَكَ مِن سَيِّئَةࣲ فَمِن نَّفۡسِكَۚ وَأَرۡسَلۡنَٰكَ لِلنَّاسِ رَسُولࣰاۚ وَكَفَىٰ بِٱللَّهِ شَهِيدࣰا

Whatever of good reaches you, is from Allâh, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad صلى الله عليه وسلم) as a Messenger to mankind, and Allâh is Sufficient as a Witness.

(އޭ رسول ﷲ އެވެ!) ތިޔާގިކަމާއި ސަލާމަތްކަމާއި نعمة އާއި މިބާވަތުގެ ކަންކަމުގެތެރެއިން) ކަލޭގެފާނަށް ހެޔޮކަމެއް ރަނގަޅުކަމެއް ދިމާވެއްޖެއްޔާ އެކަމެއް އެއީ ﷲ ގެ حضرة ން ވާކަންކަމެވެ. އަދި (ތަދުމަޑުކަންފަދަ އުނދަގުލާއި ނޭދެވޭ ކަންކަމުގެތެރެއިން ކަލޭގެފާނަށް ދިމާވާ ކޮންމެކަމަކީ އެއީ ކަލޭގެފާނުންގެ نفس ގެފަރާތުން ދިމާވާކަމެކެވެ. އަދި ތިމަންރަސްކަލާނގެ ކަލޭގެފާނު އެންމެހައި މީސްތަކުންގެގާތަށް رسول ކަމާއިގެން ފޮނުއްވީމެވެ. އަދި ހެކިވެވޮޑިގެންވާ ކަލަކުކަމުގައި ﷲ ފުދިވޮޑިގެންވެއެވެ. (އެބަހީ ކަލޭގެފާނުންގެ رسول ކަން ތެދުކަމަށާއި އަދި ކަލޭގެފާނީ ތެދުވެރިއެއްކަމަށް ﷲ ހެކިވެވޮޑިގަންނަވައެވެ.)

@MUSKofJannahh

⏭️  إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ ۚ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ صَلُّوا۟ عَلَيْهِ وَسَلِّمُوا۟ تَسْلِيمًا ٥٦

𝑰𝒏𝒅𝒆𝒆𝒅, 𝑨𝒍𝒍𝒂𝒉 𝒄𝒐𝒏𝒇𝒆𝒓𝒔 𝒃𝒍𝒆𝒔𝒔𝒊𝒏𝒈 𝒖𝒑𝒐𝒏 𝒕𝒉𝒆 𝑷𝒓𝒐𝒑𝒉𝒆𝒕, 𝒂𝒏𝒅 𝑯𝒊𝒔 𝒂𝒏𝒈𝒆𝒍𝒔 [𝒂𝒔𝒌 𝑯𝒊𝒎 𝒕𝒐 𝒅𝒐 𝒔𝒐]. 𝑶 𝒚𝒐𝒖 𝒘𝒉𝒐 𝒉𝒂𝒗𝒆 𝒃𝒆𝒍𝒊𝒆𝒗𝒆𝒅, 𝒂𝒔𝒌 [𝑨𝒍𝒍ā𝒉 𝒕𝒐 𝒄𝒐𝒏𝒇𝒆𝒓] 𝒃𝒍𝒆𝒔𝒔𝒊𝒏𝒈 𝒖𝒑𝒐𝒏 𝒉𝒊𝒎 𝒂𝒏𝒅 𝒂𝒔𝒌 [𝑨𝒍𝒍𝒂𝒉 𝒕𝒐 𝒈𝒓𝒂𝒏𝒕 𝒉𝒊𝒎] 𝒑𝒆𝒂𝒄𝒆.

⏩️33:56🖋️

🪶اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ [عَلَى] أَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَ [عَلَى] أَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ

〰 Bukhari 3369/ Muslim 407〰

🔗(remember the oppressed Ummah in your supplications in the last hour (i.e., after Asr) 🤲

@MUSKofJannahh

⚙️ Fasting during the [first] ten days [of Dhū l-Ḥijjah]

❝ Regarding the Prophet ﷺ, it is not established that he fasted the ten days ever (qaṭṭ); this is narrated in Ṣaḥīḥ Muslim only, from the Ḥadīth of ʿĀʾishah. Fasting in the ten days is of two types:

(i) Fasting them considering it a specific Sunnah for the ten days—meaning that fasting is prescribed for the sake of the ten days themselves—this view is subject to scholarly critique (fīhi naẓar), because if fasting were prescribed for the essence of the ten days, the Prophet ﷺ would have done it, and the Companions (may Allah be pleased with them) would have hastened to do so.

However in this regard, there is the Ḥadīth of Hunaydah [bint Khālid] stating that the Prophet ﷺ used to fast the nine days of Dhū l-Ḥijjah, and there is inconsistency (iḍṭirāb) in it. ((TN: The narration of Hunaydah suffered from iḍṭirāb in its chains and is very weak)). Some scholars have even narrated a consensus (ittifāq) on the virtue of fasting during these ten days.

(ii) If one fasts the ten days considering that fasting is a righteous deed like all other deeds, then there is no harm in that. There is no harm in a person fasting the ten days considering fasting a righteous deed like tasbīḥ, takbīr, increasing in extra prayers, charity, and the like. This is understood from the generality of the Ḥadīth of Ibn ʿAbbās in al-Bukhārī, where the Prophet ﷺ said: "There are no days in which righteous deeds are more beloved to Allah the Almighty than the deeds in these ten days." They (the companions) asked: "O Messenger of Allah, not even Jihād in the cause of Allah?" He replied: "Not even Jihād in the cause of Allah, except for a man who went out risking his life and wealth and returned with nothing."

The Companions understood the generality [of the term 'righteous deeds'] and asked, "Not even Jihād?" If the Prophet's ﷺ intention had been to specify tasbīḥ, takbīr, and tahlīl (Saying Lā ilāha illā Allāh)—as mentioned in another, weak Ḥadīth—he would have said: "I only mean these specific acts of tasbīḥ, takbīr, and tahlīl." But the Companions understood the generality, and the Prophet ﷺ affirmed their understanding. Thus, it is known that every righteous deed—fasting, charity, prayer, tasbīḥ, takbīr, etc.—is included.

[Student interrupts and asks the Shaykh what are the righteous deeds one can do if he is a pilgrim (in Ḥajj)]

Every person acts according to their situation; if one is a pilgrim in a state of Ihrām, it is better for them to increase in Talbiyah. If they are unable to do that, they should move to reciting the Qurʾān, tasbīḥ, tahlīl, or studying knowledge—such as reading books of Tafsīr and the like—or to benefit people (with good deeds), and inviting them (to Islam) (daʿwah), and guiding them.

During Ḥajj, there is an opportunity that may not be repeated in a lifetime. Even if you were eager to gather people, you would not be able to regardless of your status in society; yet millions of people gather in this place. Therefore, a student of knowledge should seize this opportunity to preach to people, guide them, alert them, and ground them in matters of Tawḥīd (Monotheism), creed, and (matters related to) the rulings (aḥkām) of their Ḥajj, because ignorance in these matters is widespread. ❞

— Al-Shaykh Al-Muḥaddith Sulaymān Al-ʿAlwān (audio)
~ Galandān 🖋