Imām as-Sa'di, rahimahullāh, said:

"Whoever is firm in this world upon the straight path, Allah will grant him firmness at the time of his death and in his grave, and he will be given the glad tidings of success and bliss. And whoever is blind in this world, turning away from Allah, then he will inevitably face that which his own hands have earned.”

[Al-Fawākih al-Shahiyah 93.]

https://x.com/yassinyd/status/1960073642144038926?s=4

If a person dies and has on him something of gold, then it is obligatory to remove it, because having it remain (on him) entails two harms.

The first being a waste of wealth.

Secondly, depriving those deserving of this wealth from those who will inherit it, especially if they are small.

In summary, it is not permissible to have a gold tooth or a gold molar remain on the deceased after his death; rather, it is obligatory to remove it.

But if doing so causes disfigurement, for instance, that it is not possible to remove (it) except by removing the teeth which are around it, for instance, or the molars, or it is feared that it might explode by removing it, then there is no harm that it remains.

Also, if the inheritors are matured and have reached the age of accountability and permit that, then it is for them (their decision). And if not, and it is presumed that the deceased has decomposed, then it (the gold) is removed from the grave.

[Fatwa Nur 'ala al-Darb Of Ibn Uthaymeen]

https://x.com/yassinyd/status/1960399030048968987?s=

Imam ibn Al-Qayim, rahimahu'Allah, said:

"Indeed, we and other than us have called many of the People of the Book to Islam, and they have informed us that the barrier for them (for entering Islam) is that which they see from those who ascribe to Islam, whom the ignorant glorify, of innovations, oppression, immorality, deceit, and trickery, and attributing that to the legislation.

So they had evil thoughts of the Divine legislation and the One who came with it. So Allah is the One who will seek justice against those who block the path to Allah, and He is their Reckoner!"

[Ighāthat al-Lahfān, 2/1073]

https://x.com/yassinyd/status/1960752949426315299?s=4

Ibn Qudāmah al-Maqdisi, rahimahullāh, said:

"And if he hears the adhān while he is in recitation, he cuts it off in order to say the same as he (ithe mu’adhdhin) says; because the adhān will pass, while the recitation will not pass (i.e., it can be resumed).

And if he hears it while in prayer, he does not say the same as his saying, because perhaps he may become preoccupied from the prayer with that which is not part of it.

And it has been narrated, “Indeed, in the prayer is [a state of] occupancy.”

[Al-Mughnī (1/310)]

https://x.com/yassinyd/status/1961158326806257668?s=46

Imām as-Sa'di rahimahullāh said:

"From the blessing of Allah upon a servant is that He appoints for him sincere advisors those who guide him to goodness and command him with good and forbid him from evil and strive for his happiness and success. Then, from the completion of this blessing that he is granted success in obeying them.”

[Majmūʿ Mu’allafātihi 6/315]

https://x.com/yassinyd/status/1962599930372956431?s=46

Imam Ash-Shawkani rahimahu’Allah said regarding the Mawlid:

"Until now I have not found evidence that shows its establishment from the Book nor the Sunnah nor from scholarly consensus (ijmāʿ), nor by analogy (qiyās).

Rather, the Muslims agreed that it did not exist in the era of the best generations, nor those who came after them, nor those who came after them.

No one from the Muslims rejected that it is an innovation."

Fatāwā of Ash-Shawkani (2/1087-1088)

https://x.com/yassinyd/status/1963646928438034494?s=46

Al-Hāfidh Ibn Rajab al-Hanbali, rahimahullāh, said:

"Allah did not send a prophet except from Ash-Shām, and if He did not send him from it, he migrated to it.

And in the end of times; Knowledge and faith will be established in Ash-Shām;

So the light of prophethood in it will be more apparent than in the rest of the lands of Islam."

Lataa’if al-Ma’aarif (1/88)

https://x.com/yassinyd/status/1964367490198159845?s=46

Imām Ibn al-Uthaymeen (rahimahullāh) said:

"Good life is not as some people understand it: being safe from afflictions of poverty, sickness, and distress.

No, rather good life is when a person has a good heart, an open chest, and is at peace with Allah's decree and fate.

If good fortune befalls him, he is thankful, and that is better for him; and if adversity befalls him, he is patient, and that is better for him.

This is the good life, and it is the comfort of the heart.

As for abundance of wealth and bodily health, it may be a cause of misery and exhaustion for a person."

[Fatawa Islamiyah Vol. 4/64]

https://x.com/yassinyd/status/1965062279893852422?s=46

‎The awe of the Messenger ﷺ in the hearts of the imams and the righteous.

‎Imām Mālik, rahimahu’Allah, said: “Abd al-Raḥmān ibn al-Qāsim would mention the Prophet ﷺ, and one would look at his complexion as though blood had drained from it, and his tongue had dried in his mouth—out of awe for the Messenger of Allah ﷺ.”

‎[Majmūʿ al-Fatāwā 1/227]

https://x.com/yassinyd/status/1965455198853173691?s=4

Urwah ibn al-Zubayr rahimahu’Allah said:

“The best thing servants have been given in this world is intellect, and the best thing they will be granted in the Hereafter is the pleasure of Allah, Mighty and Majestic.”

[al-Aql wa Faḍluh by Ibn Abī al-Dunyā, /33]

https://x.com/yassinyd/status/1966141205567385987?s=