Fasting While Travelling
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
❤1
A man said to Imam Ahmad:
“O Abū Abdillah, advise me!”
Imam Ahmed ibn Hanbal said:
“Honour Allāh wherever you are, Allāh will honor you!”
[Masā’il Al-Imām Ahmad: 2/180]
“O Abū Abdillah, advise me!”
Imam Ahmed ibn Hanbal said:
“Honour Allāh wherever you are, Allāh will honor you!”
[Masā’il Al-Imām Ahmad: 2/180]
❤2
Aktham ibn Sayfī said:
“Silence earns its people [the] love [of others]!”
[Rawdatul Uqalā: 3/237]
“Silence earns its people [the] love [of others]!”
[Rawdatul Uqalā: 3/237]
❤2
Messenger of Allah (ﷺ) said: “The best of you are those who learn the Qur’an and teach it to others”
[Collected by Al-Bukhari]
Messenger of Allah (ﷺ) said: “The one who skillfully recites the Qur'an will be with the Ambassador Angels, the honorable, and the obedient. While the one who recites the Qur'an with difficulty will have two rewards.”
[Collected by Al-Bukhari and Muslim]
He receives double reward: one for his recitation and the second for his struggle to recite.
Messenger of Allah (ﷺ) said: "The example of the believer who recites the Qur'an is like a citron, its smell is good and its taste is good. The example o f a believer who does not recite the Qur'an is like a dry date, it has no smell but its taste is good. The example o f the hypocrite who recites the Qur'an is like a scent fruit, the smell is good but the taste is bad. And the hypocrite who does not recite the Qur'an is like colocynth, it has no smell and it tastes bitter.”
[Collected Al-Bukhari and Muslim]
Messenger of Allah (ﷺ) said: “Read the Qur'an, for verily it will intercede for its reciters on the Day of Standing.” [Collected by Muslim]
Messenger of Allah (ﷺ) said: “Would one of you go to the Masjid and learn a verse or two from the Book of Allah or recite them? This will be better for him than possessing two camels. And reciting three verses is better than having three camels. And reciting four verses is better for him than having four camels and your reward is based on the number of verses that you recited.”
[Collected by Muslim]
Messenger of Allah (ﷺ) said: “No people will gather in one of the houses of Allah , reciting the Book of Allah, studying it amongst themselves, except that tranquility will descend upon them, they will be overwhelmed with mercy, encircled by the Angels, and Allah will mention them to those who are with Him”
[Graded authentic by Al-Albani in Sahih Al-Jami’]
Messenger of Allah (ﷺ) said: “Read the Qur’an constantly, for verily I swear by Him in whose Hand is my soul, it is slipperier than the camel from its loop.” [Collected by Al-Bukhari]
Messenger of Allah (ﷺ) said: “Whoever recites a letter from the Book of Allah, will have a reward for that and the reward will be multiplied ten times. I am not saying (alif lam mim) is a letter, rather alif is a letter, lam is a letter, and mim is a letter.”
[Graded authentic by Al-Albani in Sahih At-Tirmidhi]
[Collected by Al-Bukhari]
Messenger of Allah (ﷺ) said: “The one who skillfully recites the Qur'an will be with the Ambassador Angels, the honorable, and the obedient. While the one who recites the Qur'an with difficulty will have two rewards.”
[Collected by Al-Bukhari and Muslim]
He receives double reward: one for his recitation and the second for his struggle to recite.
Messenger of Allah (ﷺ) said: "The example of the believer who recites the Qur'an is like a citron, its smell is good and its taste is good. The example o f a believer who does not recite the Qur'an is like a dry date, it has no smell but its taste is good. The example o f the hypocrite who recites the Qur'an is like a scent fruit, the smell is good but the taste is bad. And the hypocrite who does not recite the Qur'an is like colocynth, it has no smell and it tastes bitter.”
[Collected Al-Bukhari and Muslim]
Messenger of Allah (ﷺ) said: “Read the Qur'an, for verily it will intercede for its reciters on the Day of Standing.” [Collected by Muslim]
Messenger of Allah (ﷺ) said: “Would one of you go to the Masjid and learn a verse or two from the Book of Allah or recite them? This will be better for him than possessing two camels. And reciting three verses is better than having three camels. And reciting four verses is better for him than having four camels and your reward is based on the number of verses that you recited.”
[Collected by Muslim]
Messenger of Allah (ﷺ) said: “No people will gather in one of the houses of Allah , reciting the Book of Allah, studying it amongst themselves, except that tranquility will descend upon them, they will be overwhelmed with mercy, encircled by the Angels, and Allah will mention them to those who are with Him”
[Graded authentic by Al-Albani in Sahih Al-Jami’]
Messenger of Allah (ﷺ) said: “Read the Qur’an constantly, for verily I swear by Him in whose Hand is my soul, it is slipperier than the camel from its loop.” [Collected by Al-Bukhari]
Messenger of Allah (ﷺ) said: “Whoever recites a letter from the Book of Allah, will have a reward for that and the reward will be multiplied ten times. I am not saying (alif lam mim) is a letter, rather alif is a letter, lam is a letter, and mim is a letter.”
[Graded authentic by Al-Albani in Sahih At-Tirmidhi]
❤1
Sheikh Sa’di رحمه الله said,
“Allah has honored men with beards wherein their beauty and dignity exists. So woe to the one who shaves it, or abuses (styles) it, and disobeys his Messenger ﷺ openly!”
[الفو اكه السهية ص ٧٣]
Sheikh Ibn Baaz رحمه الله said,
“Shaving the beard and shortening it is from the group of sins and acts of disobedience which decrease Imaan and weaken it and it is feared that it will cause the anger of Allah and his punishment.”
[Majmu al Fataawa of Ibn Baaz 3/363]
“Allah has honored men with beards wherein their beauty and dignity exists. So woe to the one who shaves it, or abuses (styles) it, and disobeys his Messenger ﷺ openly!”
[الفو اكه السهية ص ٧٣]
Sheikh Ibn Baaz رحمه الله said,
“Shaving the beard and shortening it is from the group of sins and acts of disobedience which decrease Imaan and weaken it and it is feared that it will cause the anger of Allah and his punishment.”
[Majmu al Fataawa of Ibn Baaz 3/363]
❤1
Imam Ibn ul-Qayyim (rahimahullah) said:
“Whatever Allaah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favour even if that is in the form of a trial, and the calamity decreed by him is fair even if it us painful.”
[Madaarij al-Saalikeen, 4/215]
“Whatever Allaah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favour even if that is in the form of a trial, and the calamity decreed by him is fair even if it us painful.”
[Madaarij al-Saalikeen, 4/215]
Ibn Masood رضي الله عنه said，
"None of us would dare greet the crescent of Ramadan while holding in his heart a speck of rancour against his brother."
[Ibn Rajab Lata’if Al Ma'arif 212]
"None of us would dare greet the crescent of Ramadan while holding in his heart a speck of rancour against his brother."
[Ibn Rajab Lata’if Al Ma'arif 212]
Fasting While Travelling
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
❤1
Ibn Al Jawzi رحمه الله said: "O servant, bring yourself to account in your seclusion, think of the extinction of your time and work in your free time for your hard time."
[مواعظ ابن الجوزي ٨٣]
[مواعظ ابن الجوزي ٨٣]
❤2
Ibn al-Qayyim رحمه الله said:
“There is a chaos in the heart that cannot be brought to order except by one turning to Allāh, and in one's heart is a loneliness that cannot be removed except by finding company with Allāh whilst alone, and in the heart [as well] is a sadness that cannot be distanced except by finding happiness with knowing Allāh.”
[Madārij as-Sālikeen]
“There is a chaos in the heart that cannot be brought to order except by one turning to Allāh, and in one's heart is a loneliness that cannot be removed except by finding company with Allāh whilst alone, and in the heart [as well] is a sadness that cannot be distanced except by finding happiness with knowing Allāh.”
[Madārij as-Sālikeen]
❤5
Forwarded from احاديث
حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، قَالَ أَخْبَرَنَا نَافِعُ بْنُ عُمَرَ، قَالَ حَدَّثَنِي ابْنُ أَبِي مُلَيْكَةَ، أَنَّ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم كَانَتْ لاَ تَسْمَعُ شَيْئًا لاَ تَعْرِفُهُ إِلاَّ رَاجَعَتْ فِيهِ حَتَّى تَعْرِفَهُ، وَأَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " مَنْ حُوسِبَ عُذِّبَ ". قَالَتْ عَائِشَةُ فَقُلْتُ أَوَ لَيْسَ يَقُولُ اللَّهُ تَعَالَى {فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا} قَالَتْ فَقَالَ " إِنَّمَا ذَلِكَ الْعَرْضُ، وَلَكِنْ مَنْ نُوقِشَ الْحِسَابَ يَهْلِكْ ".
narrated ibn abu mulaika:
whenever aisha (the wife of the prophet) heard anything which she did not understand, she used to ask again till she understood it completely. aisha said: "once the prophet (ﷺ) said, "whoever will be called to account (about his deeds on the day of resurrection) will surely be punished." i said, "doesn't Allah say: "he surely will receive an easy reckoning." (84:8) the prophet (ﷺ) replied, "this means only the presentation of the accounts but whoever will be argued about his account, will certainly be ruined."
sahih al bukhari 103, book 3 hadith 45
narrated ibn abu mulaika:
whenever aisha (the wife of the prophet) heard anything which she did not understand, she used to ask again till she understood it completely. aisha said: "once the prophet (ﷺ) said, "whoever will be called to account (about his deeds on the day of resurrection) will surely be punished." i said, "doesn't Allah say: "he surely will receive an easy reckoning." (84:8) the prophet (ﷺ) replied, "this means only the presentation of the accounts but whoever will be argued about his account, will certainly be ruined."
sahih al bukhari 103, book 3 hadith 45
Ibn Qudama al-Maqdisy رحمه الله:
"From the mannerisms of fasting is not to fill oneself up with food at night, rather he eats proportionately. For indeed, the son of Adam does not fill a vessel worse than his stomach."
[مختصر منهاج القاصدين ص ٣٨-٤١]
"From the mannerisms of fasting is not to fill oneself up with food at night, rather he eats proportionately. For indeed, the son of Adam does not fill a vessel worse than his stomach."
[مختصر منهاج القاصدين ص ٣٨-٤١]
❤1👍1
Sheikh ibn Baaz رحمه الله said,
"Reaching the month of Ramadhan is in itself a gift from Allah."
[نصيحة بمناسبة استقبال شهر رمضان]
"Reaching the month of Ramadhan is in itself a gift from Allah."
[نصيحة بمناسبة استقبال شهر رمضان]
❤6
Ibn Rajab رحمه الله said,
"How does the believer not rejoice at the good tidings of the opening of the gates of Paradise? How does the sinner not rejoice at the good tidings of the closure of the gates of the Fire? How does the rational one not rejoice at the good tidings of a time in which the devils are shackled? Where does any period of time resemble such a time?"
[Lataa’if al Ma'aarif pg. 203-204]
"How does the believer not rejoice at the good tidings of the opening of the gates of Paradise? How does the sinner not rejoice at the good tidings of the closure of the gates of the Fire? How does the rational one not rejoice at the good tidings of a time in which the devils are shackled? Where does any period of time resemble such a time?"
[Lataa’if al Ma'aarif pg. 203-204]
❤6
Sheikh al Fawzan حفظه الله said,
"This is a tremendous opportunity in your life O' Muslim so take it, and ask Allah to aid you upon righteous actions within it, and ask Allah for acceptance and an increase from His virtue, for indeed the one who reaches the month of Ramadan and Allah enables him to benefit from it, then Allah has blessed him with a tremendous blessing that nothing equates to.”
[Sittings of the Month of Ramadan pg. 7]
"This is a tremendous opportunity in your life O' Muslim so take it, and ask Allah to aid you upon righteous actions within it, and ask Allah for acceptance and an increase from His virtue, for indeed the one who reaches the month of Ramadan and Allah enables him to benefit from it, then Allah has blessed him with a tremendous blessing that nothing equates to.”
[Sittings of the Month of Ramadan pg. 7]
❤7
Imam Ibn al-Qayyim (rahimahullah) said:
"So as you treat others you shall be treated, so do as you want, for indeed Allaah تعالى will deal with you in the same manner as you treat His servants."
[Saheeh Al-Waabil as-Sayyib | Daar Ibn al-Jawzee, 2nd edition | p.63]
"So as you treat others you shall be treated, so do as you want, for indeed Allaah تعالى will deal with you in the same manner as you treat His servants."
[Saheeh Al-Waabil as-Sayyib | Daar Ibn al-Jawzee, 2nd edition | p.63]
❤9
Sheikh Ibn Baaz رحمه الله said,
"O Muslims, seize the opportunity to gain every benefit from this great month by performing good deeds and all forms of worship. Hasten to obey Allah as it is a great month in which Allah gives His Servants a chance to compete in doing good deeds in obedience to Him. May Allah forgive you and have mercy on you. Offer as much Salah as you can, give Sadagah, recite the Quran, and do good to the poor, needy, and orphans."
[Fatwas of Bin Baaz 15/45-46]
"O Muslims, seize the opportunity to gain every benefit from this great month by performing good deeds and all forms of worship. Hasten to obey Allah as it is a great month in which Allah gives His Servants a chance to compete in doing good deeds in obedience to Him. May Allah forgive you and have mercy on you. Offer as much Salah as you can, give Sadagah, recite the Quran, and do good to the poor, needy, and orphans."
[Fatwas of Bin Baaz 15/45-46]
❤4
Forwarded from upon the haqq
the last hour after asr, make duas abundantly. the duas of a fasting person + final hour of asr on a Friday,, subhannallah this opportunity only comes about 4 times in a year. one Friday is gone already, don't miss this one and the next two In Sha Allah
❤5