Asking for forgiveness and making dua when you wake up:

From Ubadatt Bin Samitt [رضي الله عنه] from the Prophet [ﷺ] who said:

❝Whoever says when he awakes from sleep:

«لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ سبحانَ اللهِ، والحَمْدُ لِلَّهِ، ولا إله إلا الله، واللهُ أكبرُ اللهم اغفر لي.»

'There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise. He is capable of all things, there is no capability nor is there any power except with Allaah, far is Allaah from imperfection, praise be to Allaah and there is none worthy of worship in truth except Allaah and Allaah is the Greatest.'

After that he says, 'O Allaah forgive me', or makes a Dua then he is answered, and if he performs Wudu then prays, his prayer would be accepted.❞

[Collected By Bukhari, Abu Dawood, Tirmidhi, Nisa'ee, Ibn Majah, Saheeh Targheeb Wa Tarheeb, (No. 612)]

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Narrated Abu Huraira:
I heard Allah's Messenger (ﷺ) saying, Verily Allah created Mercy. The day He created it, He made it into one hundred parts. He withheld with Him ninety-nine parts, and sent its one part to all His creatures. Had the non-believer known of all the Mercy which is in the Hands of Allah, he would not lose hope of entering Paradise, and had the believer known of all the punishment which is present with Allah, he would not consider himself safe from the Hell-Fire."

📚MUTAFFAQ

⚡ Not everyone is worthy to take knowledge from.

🎓Imaam Maalik رحمه الله said:

"Knowledge is not to be taken from 4 types of people:

1️⃣ A person well known for his foolishness, even though he was one of those who narrated the most narrations.
2️⃣ A person involved in Bidah (religious innovation) and calls others towards it.
3️⃣ A person who lies in his regular conversation with people, even though I do not accuse him as a liar in regards to narrating Hadeeth.
4️⃣ And a person who is a righteous, virtuous worshiper but did not properly (and carefully) memorize what he narrates."

📚 [«سير أعلام النبلاء» للذهبي (7/ 162)]

📑 Footnotes :
1️⃣ In today's age, just because someone has a large fan following doesn't make him as someone worthy and reliable to take knowledge from.

2️⃣ It is clear that we do not take knowledge from a Mubtadi (religious innovator) who openly practices his innovations and calls others toward it.

3️⃣ When a person is known for twisting words and deceiving people in regular conversations, then he cannot be trusted in the Hadeeth narrations either.

4️⃣ Only because someone is righteous and pious does not qualify him to teach others till he learns the matters of the Deen properly. A lot of ignorant ones want to step forward as teachers but very few among them are ready to learn. A person might not have learned basic Arabic, yet he is ready to give Fatwa and put himself ahead of the scholars.

Being Trustworthy in conveying the knowledge

بسم الله والحمد لله والصلاة والسلام على رسـول الله، وبعد

Being trustworthy is the adornment of ilm and its soul which bears pure fruits, delicious in taste. If one were to look into the biographies of learned men, one would see that trustworthiness would be the distinguishing factor between them and those other than them.

Ahl al-Sunnah wal-Jamaaah set a lofty example in this regards, for they are the most trustworthy in terms of `ilm and they are the most swift people towards it.

The most obvious example that can be seen about their trustworthiness is in their following the narrations (i.e. the Book and the Sunnah) and their distancing themselves from fabrications, or inventing matters in religion or mutilating the text or distorting its meaning. When they quote something even though it is against their views, they will report it as it is, completely (without distortion). They will not limit themselves in quoting only that which agrees to their views and leave off that which goes against them. Rather, they’ll quote the whole of it. So if it (the quote) is true (and authentic), they’ll accept it; if it is false, they’ll refute it. So they accept the truth and refute the falsehood and all of that based on conclusive evidences and clear proofs.

They will not involve themselves in narrating stories and other narrations which have no basis. But they will narrate texts which are For and Against them. They will return to the truth if it is made clear to them. They will only issue Fatwa and make judgments based on the knowledge they have.

They eagerly attribute the statements to those who said them; they don’t attribute them to those who did not say them (i.e. they do not take credit for the works of others).

⛔ AS FOR THE PEOPLE OF DESIRES, THEN DON’T ASK ABOUT THEIR NEGLIGENCE IN THIS ISSUE, for they are the people who follow their desires the most, chase doubtful and unclear matters, beautify falsehood, use false reasoning, will cut short the text or the quotes (quoting only which agrees to their views), call towards that which opposes the text, fanatic towards a Madhhab, opposing the consensus, attributing the text to someone other than its rightful author, distorting the words from their proper usages and other than this.

Adopted from the Book:
عقيدة أهل السنة والجماعة

Short clip, Arabic/English.

Please watch and forward:

إثم إضحاك المصلي - الشيخ صالح الفوزان

Making Someone Laugh During The Prayer - By Shaykh Saalih Al-Fawzaan حفظه الله https://t.co/J43p9gq9xK

❗️PEOPLE WILL GET THE RULERS WHICH THEY DESERVE - MUST READ❗️

🎓Ibn al-Qayyim رحمه الله

“Ponder upon the Hikmah (Wisdom) of Allah (Subhaanahu wa Ta'ala ) where He has made people’s kings, leaders, and those of authority over them, of the same kind as their own deeds. It is as if the people’s deeds appeared in the forms of their kings and leaders.If the people are upright, then their kings and rulers will be upright, and if they turn away (from uprightness), then their leaders will turn against them. And if they oppress and tyrannize, then their kings and rulers will tyrannize and oppress. And if deception and treachery becomes manifest amongst them, then the same will appear in their rulers.If the people refrain from fulfilling the rights of Allah upon them and become niggardly (regarding their execution), then their kings and rulers will refuse to give them their rights and will become niggardly (withhold their rights from them). And if they take away from those whom they oppress that which they deserve not to take, then the kings will take away from the people that which they deserve not to take and will levy taxes and impose tasks upon them. And whatever the people unjustly take from the oppressed, their kings take the same by force from them. So those in charge of the people appear in the forms of their (the ruled) deeds. And it befits not the Divine Wisdom that the evil and wicked be ruled except by those of the same kind. And since the early [Muslims] were the best and most righteous of generations, their rulers were of the same standing. But when the people turned weak, their rulers turned to be of their own rank.

So it befits not the Hikmah (Wisdom) of Allah in these times that rulers the like of Mu’aawiyah and Umar bin Abdulaziz, be in charge over us, and even less the like of Abu Bakr and Umar. Rather, our rulers are in accordance with our own rank and standing, and the ones who ruled those before us were (also) in accordance with these people own rank and standing. And both matters (the status of the former rulers and those of this time) are as necessitated and entailed by [Allah’s] Hikmah"

📚 Miftaah Daarus-Sa’aadah, 1/177-178

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KHADĪJAH BINT KHUWAYLID

'Ā'ishah said, "When the Messenger of Allāh ﷺ would mention Khadījah, he would not grow tired of praising her and seeking forgiveness for her. One day, he mentioned her and jealousy overcame me. I said, 'Allāh has exchanged something better for you than an old woman.' I saw that this made him very upset. Thus, my temper was removed. I said to myself, O Allāh, if you remove the displeasure that Your Messenger has for me, I will not speak unfavorably about her again.' When the Prophet ﷺ saw how I was affected, he said, 'How can you say this? By Allāh, she believed in me when the people belied me. She accepted me when the people rejected me. And I have been granted children from her while I have not been granted children from other than her." *

_________________________
* Collected by at-Tabarānī in Al-Kabīr (14/23)

Book: The Illustrious Woman of Islām From The First Generation
Taken from: Siyar A'lam an-Nubalā'
By Imām adh-Dhahabī & Al-Isābah fi Tamyīz as-Sahābah by Ibn Hajar al-'Asqalānī
Translated by Rasheed Barbee
Authentic Statements Publications
P. 7

'Ā'ISHAH BINT ABĪ BAKR AS-SIDDĪQ

'Ā'ishah رضي اللّٰه عنها said:

"I have surely been given nine virtues which were not given to any other woman after Maryam bint 'Imrān:

Jibrīl descended with my image in his dream until the Prophet ﷺ was commanded to marry me.

He married me when I was a virgin and he did not marry a virgin other than me.

His soul was taken while his head was in my lap.

He was buried in my home.The angels surrounded my home.

Revelation descended while I was with him under his blanket.

I am the daughter of his caliph and his friend.

My name was cleared of the slander from the heavens.

I was created pure for one who is pure.

I have been promised forgiveness and a generous reward." *

*Collected by al-Qādī Abū Ya'lā in As-Sahīh

Book: The Illustrious Women of Islām From The First Generation
Taken from: Siyar A'lam an-Nubalā'
By Imām adh-Dhahabī & Al-Isābah fi Tamyīz as-Sahābah by Ibn Hajar al-'Asqalānī
Translated by Rasheed Barbee
Authentic Statements Publications
P. 17, 18

With the peace agreement signed, we remember the words of the great Mujahid Mullah Mohamed Omar (may Allah accept him):

Mullah Omar: I am considering two promises. One is the promise of God. The other is that of Bush. The promise of God is that my land is vast. If you start a journey on God's path, you can reside anywhere on this earth and will be protected. . . .The promise of Bush is that there is no place on earth where you can hide that I cannot find you. We will see which one of these two promises is fulfilled.

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From the Book of Jihād and (Military) Expeditions, the chapter titled

“What is hated of quarrels and differences in war” in Ṣaḥiḥ Buḵẖarī:

“Allāh the Exalted said:

﴾ and do not dispute and [thus] lose courage and [then] your strength would depart ﴿

Qatādah said: ‘strength ( رِيحُكُمْ in the ayah ) is war’

The Prophet ﷺ sent Muʿādh (ibn Jabal) and Abū Mūsa (al-Ashʿarī) to Yemen telling them:

«Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion; and love each other, and don't differ.»”

▪️

From the above we learn the following:

Allāh ﷻ revealed that:

•Disputing and differing causes the Muslims to lose courage and strength, especially in matters of war and Jihād.

The Prophet ﷺ advised the leaders of his armies to:

•Be easy and not harsh with the people

•Be positive and optimistic and convey to the soldiers and Muslims good news that inspires and encourages them.

•Not to be negative or pessimistic or convey to them that which will discourage them or instil hatred, dislike or antipathy for their situation or one another.

•Love one another; and implicit in this order is avoiding its opposite; to hate, scorn or dislike your brother.

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UNITING THE LOVED WITH THE LOVER

Whenever the loved is someone attainable and lawful to have, uniting the loved with the lover [by means of marriage] would be the best of cures.

Book: Disciplining the Soul
By Ibn al-Jawzī
Translated and Published by
Dār as-Sunnah Publishers
P. 28

AL-TA'ZIYAH (GIVING CONDOLENCES)

On the authority of Qurrah al-Muzanī (رضي الله عنه) who said:

"When the Prophet of Allāh (ﷺ) would sit, a group of his companions would sit with him. Among them was a man who had a small son who would come from behind him and he would sit him in front of him. [The Prophet (ﷺ) said to him, 'Do you love him?' He said: 'O Messenger of Allāh, may Allāh love you like I love him.] The boy (later died), and the man stopped attending the sitting due to him constantly remembering his son, and he became very grief-stricken. The Prophet (ﷺ) asked about him and said, 'Why is it that I do not see so and so?' They said, 'O Messenger of Allāh, his son that you saw died.' So the Prophet (ﷺ) met him and asked about his son, so he informed him that he died. (The Prophet) consoled him regarding his son, then said:

'O so and so, what is more beloved to you, that you enjoy your son during your life, or that you do not come tomorrow (in the Hereafter) to one of the gates of Jannah, except that you find that he already preceded you and opens it for you?'

He said: 'O Prophet of Allāh, rather (I wish) that he precedes me to the gate of Jannah and opens it for me. Verily, this is more beloved to me.'

He (the Prophet) said: 'Then this is for you.'

So a man [from the Ansār] said, 'O Messenger of Allāh [may Allāh ransom me for you], is this for him specifically or for all of us?'

He said, 'Rather, it is for all of you.'"

An Abridgment of the Rulings & Regulations Pertaining to The Funeral Rights
By Shaykh Muhammad Nāsir al-Dīn al-Albānī
Translated by Abū Suhayl Anwar Wright
Hikmah Publications
P. 127, 128

التذكير اليومي بـ #التقويم_الهجري📚
#الأربعاء 09 #رجب 1441هـ.
‌الموافق لـ: 04 #مارس 2020م.
#بذرة_خير #مشروع_بذرة_خير_الدعوي.
#حديث_اليوم

Best advice:

When the Prophet (صلى الله عليه وسلم) sent Mu'ādh (radiyAllāh 'anhu) to Yemen, he advised him as follows:

"Mu'ādh, fear Allāh where ever you may be. Follow a bad deed with a good one and it erases it, and treat the people in a fine manner."

[Tirmidhī, vol.3, p240; Ahmad in his Musnad, vol.5, p228; and others]

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