The Prophet (peace and blessings of Allaah be upon him) said concerning the days of Tashreeq: “They are days of eating, drinking and remembering Allaah.”
Dhikr (remembering Allaah) is enjoined during the days of tashreeq in several ways:
-Remembering Allaah immediately after the prescribed prayers by reciting Takbeer. This is prescribed until the end of the days of Tashreeq according to the majority of scholars.
-Remembering Him by saying Bismillaah and Allaahu akbar when slaughtering the sacrificial animal. The time for slaughtering the hadiy and udhiyah lasts until the end of days of Tashreeq.
-Remembering Allaah when eating and drinking. It is prescribed when eating and drinking to say Bismillaah at the beginning, and to praise Him (say Al-hamdu Lillaah) at the end. According to the hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him):
“Allaah likes His slave when he eats something to praise Him for it, and when he drinks something to praise Him for it.”
Narrated by Muslim, 2734.
-Remembering Him by saying Takbeer when stoning the Jamaraat on the days of Tashreeq. This applies only to the pilgrims on Hajj.
-Remembering Allaah in general. It is mustahabb to make a lot of dhikr during the days of Tashreeq. ‘Umar used to recite Takbeer in Mina in his tent, and when the people heard him they recited Takbeer too and Mina echoed with the sound of their Takbeer. Allaah says (interpretation of the meaning):
“So when you have accomplished your Manaasik [rituals of Hajj], remember Allaah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: “Our Lord! Give us (Your Bounties) in this world!” and for such there will be no portion in the Hereafter. (2:200)
Many of the salaf regarded it as mustahabb to make a lot of du’aa’ during the days of tashreeq.
The words of the Prophet (peace and blessings of Allaah be upon him), “These are days of eating, drinking and remembering Allaah” indicate that eating and drinking during the days of Eid are means that help one to remember Allaah and obey Him; perfect gratitude for the blessing means using it to help one obey and worship Allaah,
In His Book Allaah commands us to eat of good things and thank Him for them. So whoever uses Allaah’s blessings to commit sin is showing ingratitude for the blessing of Allaah, so he deserves to have it taken away from him.
The Prophet (peace and blessings of Allaah be upon him) forbade fasting on these days: “Do not fast on these days, for they are the days of eating, drinking and remembering Allaah.”
Narrated by Ahmad, 10286; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 3573.
Lataa’if al-Ma’aarif by Ibn Rajab, p. 500
Dhikr (remembering Allaah) is enjoined during the days of tashreeq in several ways:
-Remembering Allaah immediately after the prescribed prayers by reciting Takbeer. This is prescribed until the end of the days of Tashreeq according to the majority of scholars.
-Remembering Him by saying Bismillaah and Allaahu akbar when slaughtering the sacrificial animal. The time for slaughtering the hadiy and udhiyah lasts until the end of days of Tashreeq.
-Remembering Allaah when eating and drinking. It is prescribed when eating and drinking to say Bismillaah at the beginning, and to praise Him (say Al-hamdu Lillaah) at the end. According to the hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him):
“Allaah likes His slave when he eats something to praise Him for it, and when he drinks something to praise Him for it.”
Narrated by Muslim, 2734.
-Remembering Him by saying Takbeer when stoning the Jamaraat on the days of Tashreeq. This applies only to the pilgrims on Hajj.
-Remembering Allaah in general. It is mustahabb to make a lot of dhikr during the days of Tashreeq. ‘Umar used to recite Takbeer in Mina in his tent, and when the people heard him they recited Takbeer too and Mina echoed with the sound of their Takbeer. Allaah says (interpretation of the meaning):
“So when you have accomplished your Manaasik [rituals of Hajj], remember Allaah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: “Our Lord! Give us (Your Bounties) in this world!” and for such there will be no portion in the Hereafter. (2:200)
Many of the salaf regarded it as mustahabb to make a lot of du’aa’ during the days of tashreeq.
The words of the Prophet (peace and blessings of Allaah be upon him), “These are days of eating, drinking and remembering Allaah” indicate that eating and drinking during the days of Eid are means that help one to remember Allaah and obey Him; perfect gratitude for the blessing means using it to help one obey and worship Allaah,
In His Book Allaah commands us to eat of good things and thank Him for them. So whoever uses Allaah’s blessings to commit sin is showing ingratitude for the blessing of Allaah, so he deserves to have it taken away from him.
The Prophet (peace and blessings of Allaah be upon him) forbade fasting on these days: “Do not fast on these days, for they are the days of eating, drinking and remembering Allaah.”
Narrated by Ahmad, 10286; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 3573.
Lataa’if al-Ma’aarif by Ibn Rajab, p. 500
قال الحافظ ابن رجب الحنبلي - رحمه الله تعالى - :
《 ليس العيد لمن لبس الجديد إنما العيد لمن طاعاته تزيد ليس العيد لمن تجـمل باللباس والركوب، إنمـا العـيد لمن غفرت له الذنوب . 》
📘 [ "لطائف المعارف" (٢٧٧) ].
Ibn Rajab rahimahullaah said:
“Eid is not for the one who wears new clothes. Eid is for the one whose obedience rises. Eid is not for the one with beautiful clothes and fine means of transport, Eid is for the one whose sins are forgiven.”
(Lataif Al ma'rif Pg 277)
《 ليس العيد لمن لبس الجديد إنما العيد لمن طاعاته تزيد ليس العيد لمن تجـمل باللباس والركوب، إنمـا العـيد لمن غفرت له الذنوب . 》
📘 [ "لطائف المعارف" (٢٧٧) ].
Ibn Rajab rahimahullaah said:
“Eid is not for the one who wears new clothes. Eid is for the one whose obedience rises. Eid is not for the one with beautiful clothes and fine means of transport, Eid is for the one whose sins are forgiven.”
(Lataif Al ma'rif Pg 277)
(Whatever good you send forth for your souls you will find it with Allah, better and greater in reward)
A good deed brings a tenfold
reward, up to seven hundredfold, upto many more times.
It should be noted that an atom’s weight of good in this world is many times better than this world and all that it contains, because of what it will lead to in paradise of pleasures and delights. Goodness and righteousness in this world will be the cause of goodness and immense reward in the hereafter, for that is the seed, basis and foundation of goodness in the hereafter.
How regrettable is time spent in heedlessness, and how regrettable is time spent without doing any righteous deeds.
How regrettable it is to see hearts that are not affected by the exhortation of their Creator, and for whom all the encouragement of the One Who is more merciful to them than they are to themselves is to no avail.
There is no power and no strength except in You , O Allah.
~ Imam Sa'di رحمه الله
A good deed brings a tenfold
reward, up to seven hundredfold, upto many more times.
It should be noted that an atom’s weight of good in this world is many times better than this world and all that it contains, because of what it will lead to in paradise of pleasures and delights. Goodness and righteousness in this world will be the cause of goodness and immense reward in the hereafter, for that is the seed, basis and foundation of goodness in the hereafter.
How regrettable is time spent in heedlessness, and how regrettable is time spent without doing any righteous deeds.
How regrettable it is to see hearts that are not affected by the exhortation of their Creator, and for whom all the encouragement of the One Who is more merciful to them than they are to themselves is to no avail.
There is no power and no strength except in You , O Allah.
~ Imam Sa'di رحمه الله
The sin inevitably causes humiliation.
All of honor can be found in the obedience of Allah.
Allah سبحانه و تعالى said:
( من كان يريد العزة فلله العزة جميعا)
“Whoever desires honor, then to Allah belongs all honor.”
[Fatir:10]
In other words, one should seek it through the obedience to Allah, he shall not find it elsewhere.
It was from the customary supplications of the Pious Predecessors to say:
“O ’ Allah, grant me honor through my obedience to You, and do not humiliate me through sin.”
(The diseases and the cures , page 143)
All of honor can be found in the obedience of Allah.
Allah سبحانه و تعالى said:
( من كان يريد العزة فلله العزة جميعا)
“Whoever desires honor, then to Allah belongs all honor.”
[Fatir:10]
In other words, one should seek it through the obedience to Allah, he shall not find it elsewhere.
It was from the customary supplications of the Pious Predecessors to say:
“O ’ Allah, grant me honor through my obedience to You, and do not humiliate me through sin.”
(The diseases and the cures , page 143)
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Beautiful imitation of sheikh Ali jaber😍❤️
Forwarded from Brohaqq
Shaykhul Islām Ibn Taymiyyah رحمه الله stated regarding the effect of music upon the souls:
"It is the intoxicant of the souls. When the souls are intoxicated with the sounds (from music and musical instruments), Shirk (gradually) comes to them, they incline towards lewd acts and oppression, and thus they begin to commit Shirk, murder and fornication. These three deeds are present – a lot – amongst the people who listen to music"
[Majmū’ Al-Fatāwā 10/417]
"It is the intoxicant of the souls. When the souls are intoxicated with the sounds (from music and musical instruments), Shirk (gradually) comes to them, they incline towards lewd acts and oppression, and thus they begin to commit Shirk, murder and fornication. These three deeds are present – a lot – amongst the people who listen to music"
[Majmū’ Al-Fatāwā 10/417]
Ibn ’Abdul Barr (d.463H) – rahimahullâh – said:
“Seeking knowledge is of levels and is of different stages which should not be skipped over. Whoever skips over them altogether, then he has overstepped the path of the Salaf – may Allâh have mercy on all of them. Whoever deliberately takes a path other than this has seriously deviated.
However, whoever oversteps due to an ijitihâd (a knowledge based judgment that a qualified Scholar makes, intending to reach the truth), then such a person has erred.
So the first knowledge is memorisation of the Book of Allâh and seeking to understand it. And it is obligatory to seek everything which will aid in understanding it.
However, I do not say that is obligatory to memorise all of the Qur‘ân, but I do say that it is obligatory and essential for anyone who wishes to become a scholar – not that it is something obligatory in itself.”
[Jâmi’ Bayânul-’Ilm wa Fadlihi (pp. 526-528)]
“Seeking knowledge is of levels and is of different stages which should not be skipped over. Whoever skips over them altogether, then he has overstepped the path of the Salaf – may Allâh have mercy on all of them. Whoever deliberately takes a path other than this has seriously deviated.
However, whoever oversteps due to an ijitihâd (a knowledge based judgment that a qualified Scholar makes, intending to reach the truth), then such a person has erred.
So the first knowledge is memorisation of the Book of Allâh and seeking to understand it. And it is obligatory to seek everything which will aid in understanding it.
However, I do not say that is obligatory to memorise all of the Qur‘ân, but I do say that it is obligatory and essential for anyone who wishes to become a scholar – not that it is something obligatory in itself.”
[Jâmi’ Bayânul-’Ilm wa Fadlihi (pp. 526-528)]
Al-Khatîb al-Baghdâdî (d.463H) – rahimahullâh – said:
“It is fitting for a student that he begins with the memorisation of the Book of Allâh – the Mighty and Majestic. Since it is the greatest of the branches of knowledge and that which should be placed first and given precedence.”
[Al-Jâmi’ li-Akhlâqir-Râwî wa Âdâbis-Sâmi’ (1/106).]
“It is fitting for a student that he begins with the memorisation of the Book of Allâh – the Mighty and Majestic. Since it is the greatest of the branches of knowledge and that which should be placed first and given precedence.”
[Al-Jâmi’ li-Akhlâqir-Râwî wa Âdâbis-Sâmi’ (1/106).]
Forwarded from فوائد متنوعة
Yusuf Ibn Asbaat said:
The sign of good character is in ten qualities:
1. Rarely arguing,
2. Treating others fairly,
3. Abandoning seeking out people’s faults,
4. Seeking to rectify and improve any evil qualities which appear,
5. Seeking excuses for people,
6. Bearing harm,
7. Blaming oneself,
8. Occupying oneself with awareness of one’s own faults and not with the faults of others,
9. Having a cheerful face,
10. And being mild in speech.”
[Faydul-Qadeer 3/464]
The sign of good character is in ten qualities:
1. Rarely arguing,
2. Treating others fairly,
3. Abandoning seeking out people’s faults,
4. Seeking to rectify and improve any evil qualities which appear,
5. Seeking excuses for people,
6. Bearing harm,
7. Blaming oneself,
8. Occupying oneself with awareness of one’s own faults and not with the faults of others,
9. Having a cheerful face,
10. And being mild in speech.”
[Faydul-Qadeer 3/464]
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كانوا قليلا من الليل ما يهجعون✨
فقراءة القرآن من أعظم الطّاعات، وأجلّ القربات، وأشرف العبادات،
قال عثمان بن عفان: "لو أنّ قلوبنا طهرت ما شبعنا من كلام ربّنا، وإنّي لَأكره أن يأتي عليَّ يوم لا أنظر في المصحف"،
فهو حبل اللّه المتين، والذّكر الحكيم، والصّراط المستقيم، من تركه من جبار قصمه اللّه، ومن ابتغى الهدى في غيره أضلّه اللّه، وحامله من أهل اللّه وخاصّته.
فعن أنس بن مالك قال: قال رسول اللّه صلّى اللّه عليه وسلّم: «إنّ للّه أهلين من النّاس، قالوا يا رسول اللّه من هم؟ قال: هم أهل القرآن، أهل اللّه وخاصته» صحيح ابن ماجه (179).
The recitation of the Qur'an is from the greatest of obedience, the quickest of nearness, and the most honourable of worship ,
Uthman bin affan رضي الله عنه said:
"If our hearts were truly pure we would have never got enough of the recitation of the Qur'an and I hate it that a day passes and I do not look at the mushaf."
For it is the strong rope of Allah, the wise remembrance, and the straight path, whoever among the oppressive abandons it, Allah crushes him, and whoever seeks guidance in other than it, Allah will lead him astray, and its carriers are the people of Allah and those closest to him.
(fadail Al Qur'an)
Prophet صلى الله عليه وسلم said:
'Allah has His own people among mankind.'
They said: 'O Messenger of Allah, who are they?' He said: 'The people of the Qur'an, the people of Allah and those who are closest to Him.'"
( Sunan Ibn Majah 215)
قال عثمان بن عفان: "لو أنّ قلوبنا طهرت ما شبعنا من كلام ربّنا، وإنّي لَأكره أن يأتي عليَّ يوم لا أنظر في المصحف"،
فهو حبل اللّه المتين، والذّكر الحكيم، والصّراط المستقيم، من تركه من جبار قصمه اللّه، ومن ابتغى الهدى في غيره أضلّه اللّه، وحامله من أهل اللّه وخاصّته.
فعن أنس بن مالك قال: قال رسول اللّه صلّى اللّه عليه وسلّم: «إنّ للّه أهلين من النّاس، قالوا يا رسول اللّه من هم؟ قال: هم أهل القرآن، أهل اللّه وخاصته» صحيح ابن ماجه (179).
The recitation of the Qur'an is from the greatest of obedience, the quickest of nearness, and the most honourable of worship ,
Uthman bin affan رضي الله عنه said:
"If our hearts were truly pure we would have never got enough of the recitation of the Qur'an and I hate it that a day passes and I do not look at the mushaf."
For it is the strong rope of Allah, the wise remembrance, and the straight path, whoever among the oppressive abandons it, Allah crushes him, and whoever seeks guidance in other than it, Allah will lead him astray, and its carriers are the people of Allah and those closest to him.
(fadail Al Qur'an)
Prophet صلى الله عليه وسلم said:
'Allah has His own people among mankind.'
They said: 'O Messenger of Allah, who are they?' He said: 'The people of the Qur'an, the people of Allah and those who are closest to Him.'"
( Sunan Ibn Majah 215)
Forwarded from Hanbali fiqh
📕📕📕📕📕📕📕📕📕📕
Disliked actions of the prayer (مكروهات)
📍1. Wiping off the traces of sujood from the forehead during the Salah.
📍2. Repeating the fatiha more than once.
Because such an action was never reported.
📍3. Turning away from the Qibla with the ؛
1. face
2.chest or
3. chest and face
without a valid reason.
* If a person turns away from the qiblah with his entire body or turns his back to the qiblah, his Salah will become invalidated.
📍4. Closing eyes during Salah.
Because this is the practice of the jews.
📍5. Resting the forearms on the ground during prostration (سجود).
Because the prophet (صلى الله عليه وسلم) prohibited it.
📍6. Raising gaze towards the sky.
*Except if one was to burp then he should raise his head so as to not harm those around him with the smell from his burp.
📍7. Placing your hand on your hip. (التخصر).
Because the prophet (صلى الله عليه وسلم) forbade it.
📍8. Opening the mouth and placing things in it.
Because it takes away from one's khushoo and prevents one from pronuncing the letters properly.
* it's not disliked to place things in ones hand.
📍9. Praying in front of ;
1... anything which distracts a person from their prayer,
2.... a picture that is upright even if it is small,
Because this resembles the idol worshipppers
* however what is apparent is that if the picture is not upright and placed on the ground then it does not become disliked.
3.... filth (نجاسة),
4 .... an open door,
5.... a lamp fire or candle.
because it resembles the fire worshipers.
📍10. Reclining on a wall or similar to it.
Because it takes away the difficulty of standing.
* however if the wall was to be removed and the person was to fall: the Salah would be deemed invalid
📍11.Fidgeting during Salah (العبث) .
📍12. Fanning yourself with a fan. (التروح).
*it is not disliked in extremely hot weather so long as it is not done continuously.
📍13. Cracking the knuckles. (فرقعة الأصابع) And Interlocking the fingers (التشبيك).
📍14. Constantly leaning from one leg to the other. (المراوحة)
* leaning from one leg to the other is mustahabb in the madhab and was the practice of Imam Ahmad , but going in to excess is Disliked. Therefore what is meant here is doing it excessively.
📍15. Stretching (التمطي).
Because it takes one out of the state of khushoo and causes laziness.
📍16. Praying while wearing something which has a picture, such as a ring
Because it resembles the idol worshipppers.
📍17. Praying towards;
1..... Someone speaking or sleeping,
Because it distracts from the prayer and the prophet prohibited such an action ( weak hadith).
2.......a kaafir,
because the kaafir is impure (spiritually).
* The Impurity is spiritual and not a physical Impurity. It is permissible to pray towards physical Impurity such as a donkey or mule.
3....... face of a human being,
Ibn Umar (R.A) would reprimand the one who prayed towards the face of another person.
4.... a woman praying Salah.
because the prophet ordered the women to pray at the back.
*If she is not praying then it is not disliked since the prophet (صلى الله عليه وسلم) prayed while Aa'isha was in front of him.
📍18. Sticking out the tongue.
because it is frivolous (عبث).
📍19. Beginning to pray while you feel the urge to relieve yourself.
*This includes needing to urinate, defecate or release wind; however if one feels the urge to do so after the prayer has begun, it does not become disliked.
*one should first go to the toilet even if it means missing out on the congregation.
📍20. Praying while food is present and you desire it.
* one should first eat then pray even if it means that eating the food will cause one to miss the congregation.
Disliked actions of the prayer (مكروهات)
📍1. Wiping off the traces of sujood from the forehead during the Salah.
📍2. Repeating the fatiha more than once.
Because such an action was never reported.
📍3. Turning away from the Qibla with the ؛
1. face
2.chest or
3. chest and face
without a valid reason.
* If a person turns away from the qiblah with his entire body or turns his back to the qiblah, his Salah will become invalidated.
📍4. Closing eyes during Salah.
Because this is the practice of the jews.
📍5. Resting the forearms on the ground during prostration (سجود).
Because the prophet (صلى الله عليه وسلم) prohibited it.
📍6. Raising gaze towards the sky.
*Except if one was to burp then he should raise his head so as to not harm those around him with the smell from his burp.
📍7. Placing your hand on your hip. (التخصر).
Because the prophet (صلى الله عليه وسلم) forbade it.
📍8. Opening the mouth and placing things in it.
Because it takes away from one's khushoo and prevents one from pronuncing the letters properly.
* it's not disliked to place things in ones hand.
📍9. Praying in front of ;
1... anything which distracts a person from their prayer,
2.... a picture that is upright even if it is small,
Because this resembles the idol worshipppers
* however what is apparent is that if the picture is not upright and placed on the ground then it does not become disliked.
3.... filth (نجاسة),
4 .... an open door,
5.... a lamp fire or candle.
because it resembles the fire worshipers.
📍10. Reclining on a wall or similar to it.
Because it takes away the difficulty of standing.
* however if the wall was to be removed and the person was to fall: the Salah would be deemed invalid
📍11.Fidgeting during Salah (العبث) .
📍12. Fanning yourself with a fan. (التروح).
*it is not disliked in extremely hot weather so long as it is not done continuously.
📍13. Cracking the knuckles. (فرقعة الأصابع) And Interlocking the fingers (التشبيك).
📍14. Constantly leaning from one leg to the other. (المراوحة)
* leaning from one leg to the other is mustahabb in the madhab and was the practice of Imam Ahmad , but going in to excess is Disliked. Therefore what is meant here is doing it excessively.
📍15. Stretching (التمطي).
Because it takes one out of the state of khushoo and causes laziness.
📍16. Praying while wearing something which has a picture, such as a ring
Because it resembles the idol worshipppers.
📍17. Praying towards;
1..... Someone speaking or sleeping,
Because it distracts from the prayer and the prophet prohibited such an action ( weak hadith).
2.......a kaafir,
because the kaafir is impure (spiritually).
* The Impurity is spiritual and not a physical Impurity. It is permissible to pray towards physical Impurity such as a donkey or mule.
3....... face of a human being,
Ibn Umar (R.A) would reprimand the one who prayed towards the face of another person.
4.... a woman praying Salah.
because the prophet ordered the women to pray at the back.
*If she is not praying then it is not disliked since the prophet (صلى الله عليه وسلم) prayed while Aa'isha was in front of him.
📍18. Sticking out the tongue.
because it is frivolous (عبث).
📍19. Beginning to pray while you feel the urge to relieve yourself.
*This includes needing to urinate, defecate or release wind; however if one feels the urge to do so after the prayer has begun, it does not become disliked.
*one should first go to the toilet even if it means missing out on the congregation.
📍20. Praying while food is present and you desire it.
* one should first eat then pray even if it means that eating the food will cause one to miss the congregation.
Patience is a virtue
Narrated Abu Huraira: Allah’s Apostle said,
“The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again.
Similarly, a believer is afflicted with calamities (but he remains patient till Allah removes his difficulties.) And an impious wicked person is like a pine tree which keeps hard and straight till Allah cuts (breaks) it down when He wishes.”
Sahih Al-Bukhari – Book 70 Hadith 547
Narrated Abu Huraira: Allah’s Apostle said,
“The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again.
Similarly, a believer is afflicted with calamities (but he remains patient till Allah removes his difficulties.) And an impious wicked person is like a pine tree which keeps hard and straight till Allah cuts (breaks) it down when He wishes.”
Sahih Al-Bukhari – Book 70 Hadith 547
Being good to one's parents
The Prophet (sal Allahu alaihi wa sallam) said:
“As I entered Paradise I heard a recitation of the Quran in it. So I asked, ‘Who is this?’
They said,
‘This is Haaritha ibne Numaan. This is the compensation of those who do good to parents. This is the reward of those who are courteous to parents.’’
[Mishkaat]
The Prophet (sal Allahu alaihi wa sallam) said:
“As I entered Paradise I heard a recitation of the Quran in it. So I asked, ‘Who is this?’
They said,
‘This is Haaritha ibne Numaan. This is the compensation of those who do good to parents. This is the reward of those who are courteous to parents.’’
[Mishkaat]
Way of stealing from Salat
Narrated Aisha (Radi Allahu anhu):
I asked Allah’s Messenger (SalAllahu alaihi wasallam) about looking hither and thither in As-Salat.
He (SalAllahu alaihi wasallam) replied,
“It is way of stealing by which Satan takes away (a portion) from the Salat of a person.“
Sahih Al-Bukhari - 1:718
Narrated Aisha (Radi Allahu anhu):
I asked Allah’s Messenger (SalAllahu alaihi wasallam) about looking hither and thither in As-Salat.
He (SalAllahu alaihi wasallam) replied,
“It is way of stealing by which Satan takes away (a portion) from the Salat of a person.“
Sahih Al-Bukhari - 1:718
Yahya bin atarid Al qurashi reported that his father said that the Prophet صلى الله عليه وسلم said :
"Allah never guides a person to be greatful and then deprives him of addition."
This is because Allah says :
"If you are greatful, surely I will add more (favours) upon you."
Al Hasan Al Basri said:
"Indeed Allah bestows as many as favours as he wills but if a servant does not praise him for them, he turns them into a source of torment."
For this reason scholars used to call gratitude "the keeper" , for it keeps the bounties which are at hand, and "the bringer" for it brings the missing bounties.
Ibn Abi dunya reported that Ali رضي الله عنه said to a man from hamadhan:
"Favour is connected with gratitude and gratitude is restricted to adding, and both of them are bound to eachother. So Allah سبحانه و تعالى will continue to add unless servant stops showing gratitude.
(عدة الصابرين ص١٢٠)
"Allah never guides a person to be greatful and then deprives him of addition."
This is because Allah says :
"If you are greatful, surely I will add more (favours) upon you."
Al Hasan Al Basri said:
"Indeed Allah bestows as many as favours as he wills but if a servant does not praise him for them, he turns them into a source of torment."
For this reason scholars used to call gratitude "the keeper" , for it keeps the bounties which are at hand, and "the bringer" for it brings the missing bounties.
Ibn Abi dunya reported that Ali رضي الله عنه said to a man from hamadhan:
"Favour is connected with gratitude and gratitude is restricted to adding, and both of them are bound to eachother. So Allah سبحانه و تعالى will continue to add unless servant stops showing gratitude.
(عدة الصابرين ص١٢٠)