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If a person comes to know that this is his last Ramadan, how would his worship be?
You too should think that this Ramadan is your last, so take as much benefit from it as you can.
You too should think that this Ramadan is your last, so take as much benefit from it as you can.
“He grants wisdom to whom He wills.”
Malik ibn Anas said:
It settles in my heart that wisdom is understanding (fiqh) in the religion of Allah, and something Allah places in the hearts out of His mercy and bounty. What clarifies this is that you may find a man intelligent and perceptive in worldly matters, yet you find another weak in worldly affairs but knowledgeable and perceptive in the matters of his religion. Allah grants this to one and withholds it from another. Thus, wisdom is understanding in the religion of Allah.
The correct view—as held by the majority—is that wisdom is not limited to prophethood; rather, it is broader than that. Its highest level is prophethood, and messengership is more specific still. However, the followers of the prophets receive a share of this goodness in accordance with their following.
“And none remember except those of understanding.”
only those with understanding truly benefit from reminders.
~ May Allah grant us wisdom, ilm and goodness in this life and the next.
Malik ibn Anas said:
It settles in my heart that wisdom is understanding (fiqh) in the religion of Allah, and something Allah places in the hearts out of His mercy and bounty. What clarifies this is that you may find a man intelligent and perceptive in worldly matters, yet you find another weak in worldly affairs but knowledgeable and perceptive in the matters of his religion. Allah grants this to one and withholds it from another. Thus, wisdom is understanding in the religion of Allah.
The correct view—as held by the majority—is that wisdom is not limited to prophethood; rather, it is broader than that. Its highest level is prophethood, and messengership is more specific still. However, the followers of the prophets receive a share of this goodness in accordance with their following.
“And none remember except those of understanding.”
only those with understanding truly benefit from reminders.
~ May Allah grant us wisdom, ilm and goodness in this life and the next.
As for the effect of seeking forgiveness (istighfar) in removing worry, grief, and distress, it is agreed upon by scholars of various religions and the wise of every nation that sins and corruption bring about anxiety, sorrow, fear, sadness, tightness of the chest, and ailments of the heart, and so on.
And if this is the effect of sins and wrongdoings on the heart, then there is no remedy for them except repentance and seeking forgiveness.
Zad al-Ma’ad | Ibn Qayyim | 📖
And if this is the effect of sins and wrongdoings on the heart, then there is no remedy for them except repentance and seeking forgiveness.
Zad al-Ma’ad | Ibn Qayyim | 📖
Ibn Al-Qayyim رحمه الله said:
“How strange does it seem, that these tests which weigh a ton on our chest today will one day elevate us. Elevate us so high, that we will thank Allāh. We will thank Him for testing us, for loving us and for giving us more than anyone could imagine.”
[Al-Fawa’id | Pg. 119]
“How strange does it seem, that these tests which weigh a ton on our chest today will one day elevate us. Elevate us so high, that we will thank Allāh. We will thank Him for testing us, for loving us and for giving us more than anyone could imagine.”
[Al-Fawa’id | Pg. 119]
Al-Aʿmash said: “I was with Ibrahim al-Nakhaʿi while he was reading from the Qur’an. A man asked permission to enter, so he covered the mushaf and said: ‘I do not want this person to think that I read from it all the time.’”
In contrast, today: You see people posting pictures of their copies of the Qur’an while reading, and announcing that they are going to the mosques — they have killed sincerity, said four takbirs over it (as in a funeral prayer), and buried it deep in the seventh earth.
In contrast, today: You see people posting pictures of their copies of the Qur’an while reading, and announcing that they are going to the mosques — they have killed sincerity, said four takbirs over it (as in a funeral prayer), and buried it deep in the seventh earth.
Tafseer Surah baqarah:
This is the answer to a question. Some of the Prophet’s companions asked him:
“O Messenger of Allah, is our Lord near so that we may quietly supplicate to Him, or is He far so that we must call out to Him?”
Then the following verse was revealed:
“And when My servants ask you concerning Me, indeed I am near…”
For He, Exalted is He, is the Watchful, the Witness, fully aware of what is secret and what is even more hidden. He knows the treachery of the eyes and what the hearts conceal. He is also near to the one who calls upon Him by responding. Hence He said:
“I respond to the supplication of the supplicant when he calls upon Me.”
Supplication (duʿāʾ) is of two types:
Supplication of worship.
Supplication of request (asking).
Closeness (nearness) is also of two types:
His closeness to all of His creation through His knowledge.
His closeness to His worshippers and those who call upon Him — by responding, aiding, and granting success.
Whoever calls upon his Lord with a present heart, with a lawful supplication, and nothing prevents the answer — such as consuming unlawful (haram) wealth and similar matters — then Allah has promised him a response. This is especially so if he fulfills the causes of answered supplication, which are responding to Allah by submitting to His commands and prohibitions, in word and deed, and believing in Him — which leads to response.
That is why He said:
“So let them respond to Me and believe in Me, that they may be rightly guided.”
Meaning: that they may attain right guidance — the guidance to faith and righteous deeds — and that misguidance, which contradicts faith and righteous deeds, may be removed from them. For indeed, faith in Allah and responding to His command are causes for attaining knowledge, as He, the Exalted, said:
“O you who believe, if you fear Allah, He will grant you a criterion (furqan).”
This is the answer to a question. Some of the Prophet’s companions asked him:
“O Messenger of Allah, is our Lord near so that we may quietly supplicate to Him, or is He far so that we must call out to Him?”
Then the following verse was revealed:
“And when My servants ask you concerning Me, indeed I am near…”
For He, Exalted is He, is the Watchful, the Witness, fully aware of what is secret and what is even more hidden. He knows the treachery of the eyes and what the hearts conceal. He is also near to the one who calls upon Him by responding. Hence He said:
“I respond to the supplication of the supplicant when he calls upon Me.”
Supplication (duʿāʾ) is of two types:
Supplication of worship.
Supplication of request (asking).
Closeness (nearness) is also of two types:
His closeness to all of His creation through His knowledge.
His closeness to His worshippers and those who call upon Him — by responding, aiding, and granting success.
Whoever calls upon his Lord with a present heart, with a lawful supplication, and nothing prevents the answer — such as consuming unlawful (haram) wealth and similar matters — then Allah has promised him a response. This is especially so if he fulfills the causes of answered supplication, which are responding to Allah by submitting to His commands and prohibitions, in word and deed, and believing in Him — which leads to response.
That is why He said:
“So let them respond to Me and believe in Me, that they may be rightly guided.”
Meaning: that they may attain right guidance — the guidance to faith and righteous deeds — and that misguidance, which contradicts faith and righteous deeds, may be removed from them. For indeed, faith in Allah and responding to His command are causes for attaining knowledge, as He, the Exalted, said:
“O you who believe, if you fear Allah, He will grant you a criterion (furqan).”
'يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ "
"O believers! Fasting is prescribed for you—as it was for those before you—so perhaps you will become mindful of Allah."
Among the profound meanings in the verses about fasting is His statement at the beginning:
“O you who have believed…”
Addressing the believers by the description of faith indicates that carrying out this command is a requirement of faith itself. In this is a stirring of the believers’ determination and an awakening of their resolve.
It is reported from Ibn Mas‘ud (may Allah be pleased with him) that he said:
“If you hear Allah say, ‘O you who have believed,’ then listen attentively to it, for it is either a good you are being commanded to do or an evil you are being forbidden from.”
Then the verse concludes with His statement:
“…that you may become righteous (attain taqwa).”
This is the wisdom behind the obligation of fasting. Its greatest benefit is the attainment of taqwa (God-consciousness), which is a lofty rank. It is sufficient honor that taqwa is Allah’s counsel to the former and the latter generations:
“And We have instructed those who were given the Scripture before you and yourselves to fear Allah.”
Taqwa is the path to closeness to Allah and the cause of glad tidings. Allah, the Exalted, says:
“Unquestionably, the allies of Allah—there will be no fear concerning them, nor will they grieve. Those who believed and were mindful of Allah. For them are glad tidings in the worldly life and in the Hereafter. No change is there in the words of Allah. That is what is the great success.”
Reflect on the mention of faith at the beginning of the verses and taqwa as the ultimate goal at their end.
And with the statement of the Messenger of Allah ﷺ:
“Whoever fasts Ramadan (and whoever stands in prayer during Ramadan) out of faith and seeking reward, his previous sins will be forgiven.”
It is as if the servant begins fasting out of faith in Allah, and through this fasting his faith increases. As we know, faith increases and decreases—it increases through obedience.
This act of obedience (fasting) carries a tremendous reward with Allah. Through it, one’s faith grows until he reaches the desired goal: taqwa.
By Allah, this is a great favor—Allah loves the righteous.
So be mindful of these meanings in your fasting, and seek your reward, perhaps Allah will grant you taqwa, and you will be blessed with His closeness and His love.
“And know that Allah is with the righteous.”
“Indeed, Allah loves the righteous.”
And what greater virtue could there be after this?
O Allah, make us among the righteous.
"O believers! Fasting is prescribed for you—as it was for those before you—so perhaps you will become mindful of Allah."
Among the profound meanings in the verses about fasting is His statement at the beginning:
“O you who have believed…”
Addressing the believers by the description of faith indicates that carrying out this command is a requirement of faith itself. In this is a stirring of the believers’ determination and an awakening of their resolve.
It is reported from Ibn Mas‘ud (may Allah be pleased with him) that he said:
“If you hear Allah say, ‘O you who have believed,’ then listen attentively to it, for it is either a good you are being commanded to do or an evil you are being forbidden from.”
Then the verse concludes with His statement:
“…that you may become righteous (attain taqwa).”
This is the wisdom behind the obligation of fasting. Its greatest benefit is the attainment of taqwa (God-consciousness), which is a lofty rank. It is sufficient honor that taqwa is Allah’s counsel to the former and the latter generations:
“And We have instructed those who were given the Scripture before you and yourselves to fear Allah.”
Taqwa is the path to closeness to Allah and the cause of glad tidings. Allah, the Exalted, says:
“Unquestionably, the allies of Allah—there will be no fear concerning them, nor will they grieve. Those who believed and were mindful of Allah. For them are glad tidings in the worldly life and in the Hereafter. No change is there in the words of Allah. That is what is the great success.”
Reflect on the mention of faith at the beginning of the verses and taqwa as the ultimate goal at their end.
And with the statement of the Messenger of Allah ﷺ:
“Whoever fasts Ramadan (and whoever stands in prayer during Ramadan) out of faith and seeking reward, his previous sins will be forgiven.”
It is as if the servant begins fasting out of faith in Allah, and through this fasting his faith increases. As we know, faith increases and decreases—it increases through obedience.
This act of obedience (fasting) carries a tremendous reward with Allah. Through it, one’s faith grows until he reaches the desired goal: taqwa.
By Allah, this is a great favor—Allah loves the righteous.
So be mindful of these meanings in your fasting, and seek your reward, perhaps Allah will grant you taqwa, and you will be blessed with His closeness and His love.
“And know that Allah is with the righteous.”
“Indeed, Allah loves the righteous.”
And what greater virtue could there be after this?
O Allah, make us among the righteous.
Forwarded from سبل السلام
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He صلى الله عليه وسلم said: "When a man prays with the Imam until he finishes, it is written for him as if he spent the entire night in prayer."
This was authenticated by Al-Albani in "Sahih al-Nasa'i."
The Taraweeh prayer with the Imam may not last for a full hour, but it will be recorded for you as the reward of standing in prayer for a whole night, which is eight or nine hours. All of this will be recorded for you as a blessing and favor from Allah.
You go to sleep in your bed until Fajr, and yet it is written for you as if you spent the night in prayer.
Do not deprive yourself of this great act of worship. Praying Taraweeh in the mosques with the congregation is in accordance with the established Sunnah, as reported from the Messenger of Allah (peace be upon him).
This was authenticated by Al-Albani in "Sahih al-Nasa'i."
The Taraweeh prayer with the Imam may not last for a full hour, but it will be recorded for you as the reward of standing in prayer for a whole night, which is eight or nine hours. All of this will be recorded for you as a blessing and favor from Allah.
You go to sleep in your bed until Fajr, and yet it is written for you as if you spent the night in prayer.
Do not deprive yourself of this great act of worship. Praying Taraweeh in the mosques with the congregation is in accordance with the established Sunnah, as reported from the Messenger of Allah (peace be upon him).
Abu Hurairah (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, "The world, with all that it contains, is accursed except for the remembrance of Allah that which pleases Allah; and the religious scholars and seekers of knowledge."
[At- Tirmidhi].
وعنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: "الدنيا ملعونة ملعون ما فيها إلا ذكر الله تعالى، وما والاه، وعالمًا أو متعلمًا"
((رواه الترمذي وقال: حديث حسن. ))
The Messenger of Allah (ﷺ) said, "The world, with all that it contains, is accursed except for the remembrance of Allah that which pleases Allah; and the religious scholars and seekers of knowledge."
[At- Tirmidhi].
وعنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: "الدنيا ملعونة ملعون ما فيها إلا ذكر الله تعالى، وما والاه، وعالمًا أو متعلمًا"
((رواه الترمذي وقال: حديث حسن. ))
Abu Sa'id Al-Khudri (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, "A believer never satisfies doing good until he reaches Jannah."
[At- Tirmidhi].
وعن أبي سعيد الخدري رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: "لن يشبع مؤمن من خير حتى يكون منتهاه الجنة"
((رواه الترمذي وقال حديث حسن)).
The Messenger of Allah (ﷺ) said, "A believer never satisfies doing good until he reaches Jannah."
[At- Tirmidhi].
وعن أبي سعيد الخدري رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: "لن يشبع مؤمن من خير حتى يكون منتهاه الجنة"
((رواه الترمذي وقال حديث حسن)).
For every good deed, Allah gives reward from 10 times up to 700 times.
But there are two عبادات (acts of worship) whose reward is not counted or limited. Instead, Allah says, “I Myself will give the reward,” and that reward is without limit.
Those two are Sabr (patience) and Saum (fasting).
Fasting is especially beloved to Allah because it contains sincerity (ikhlas). It is a matter only between the servant and Allah. No third person is involved. No one can truly know whether someone is fasting or not just by looking at them.
It is such a worship that there is no showing off in it, and there is no place for shirk in it, because it is completely hidden and purely for Allah.
So, for the one who fasts, there is unlimited reward. And in Jannah, there is a special gate called Bab-ur-Rayyan, from which only those who used to fast will be called. Only they will enter through it, and after they enter, that gate will be closed.
May Allah accept our fasting and our night prayers (Qiyam). And if there were any mistakes, shortcomings, or weaknesses in our worship, may He forgive us and overlook them
But there are two عبادات (acts of worship) whose reward is not counted or limited. Instead, Allah says, “I Myself will give the reward,” and that reward is without limit.
Those two are Sabr (patience) and Saum (fasting).
Fasting is especially beloved to Allah because it contains sincerity (ikhlas). It is a matter only between the servant and Allah. No third person is involved. No one can truly know whether someone is fasting or not just by looking at them.
It is such a worship that there is no showing off in it, and there is no place for shirk in it, because it is completely hidden and purely for Allah.
So, for the one who fasts, there is unlimited reward. And in Jannah, there is a special gate called Bab-ur-Rayyan, from which only those who used to fast will be called. Only they will enter through it, and after they enter, that gate will be closed.
May Allah accept our fasting and our night prayers (Qiyam). And if there were any mistakes, shortcomings, or weaknesses in our worship, may He forgive us and overlook them
إنَّ للَّهِ عندَ كلِّ فِطرٍ عتقاءَ وذلِك في كلِّ ليلةٍ
(صحيح ابن ماجه ١٣٤٠)
Rasoolullah ﷺ said:
Every night in Ramadan, at the time of iftar, Allah frees some people from the Fire. This is not only one night, it happens every single night
(صحيح ابن ماجه ١٣٤٠)
Rasoolullah ﷺ said:
Every night in Ramadan, at the time of iftar, Allah frees some people from the Fire. This is not only one night, it happens every single night
﴿ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ.﴾
“And when you have resolved, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].”
Reliance (tawakkul) is to depend upon Allah in attaining benefits, preserving them after they are obtained, and in repelling harms and removing them after they occur.
It is among the highest spiritual ranks for two reasons:
First, His statement: “Indeed, Allah loves those who rely [upon Him].”
Second, the guarantee contained in His statement: “And whoever relies upon Allah – then He is sufficient for him.”
— Ibn Juzayy, 1/164
“And when you have resolved, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].”
Reliance (tawakkul) is to depend upon Allah in attaining benefits, preserving them after they are obtained, and in repelling harms and removing them after they occur.
It is among the highest spiritual ranks for two reasons:
First, His statement: “Indeed, Allah loves those who rely [upon Him].”
Second, the guarantee contained in His statement: “And whoever relies upon Allah – then He is sufficient for him.”
— Ibn Juzayy, 1/164
One of the Salaf said:
«ما أدَمت الدُّعاء في رَمضان على أمرٍ
إلا وتَجلّى ظاهرًا في شوال»
“I never persisted in supplication during Ramadan for a matter except that it became manifest (was clearly answered) in Shawwal.”
«ما أدَمت الدُّعاء في رَمضان على أمرٍ
إلا وتَجلّى ظاهرًا في شوال»
“I never persisted in supplication during Ramadan for a matter except that it became manifest (was clearly answered) in Shawwal.”
سبل السلام pinned «إنَّ للَّهِ عندَ كلِّ فِطرٍ عتقاءَ وذلِك في كلِّ ليلةٍ (صحيح ابن ماجه ١٣٤٠) Rasoolullah ﷺ said: Every night in Ramadan, at the time of iftar, Allah frees some people from the Fire. This is not only one night, it happens every single night»
سبل السلام
إنَّ للَّهِ عندَ كلِّ فِطرٍ عتقاءَ وذلِك في كلِّ ليلةٍ (صحيح ابن ماجه ١٣٤٠) Rasoolullah ﷺ said: Every night in Ramadan, at the time of iftar, Allah frees some people from the Fire. This is not only one night, it happens every single night
“Allah frees people from the Fire, and that happens every night…”
This is enough to encourage us to keep doing good in Ramadan, even when we start to feel tired.
And every night, a quiet question comes to the heart:
Are we one of them?
O Allah, bless us and make us among them…
This is enough to encourage us to keep doing good in Ramadan, even when we start to feel tired.
And every night, a quiet question comes to the heart:
Are we one of them?
O Allah, bless us and make us among them…
Forwarded from سبل السلام
القرآن مباشر
Enhance your Qur'an recitation with the certified Arab teachers and receive their personalized feedback after every session, all with the convenience of learning anytime, anywhere on
Enhance your Qur'an recitation with the certified Arab teachers and receive their personalized feedback after every session, all with the convenience of learning anytime, anywhere on
القرآن مباشر app❤️😍قال الحافظ ابن رجب رحمه الله:
«واعلم أن المؤمن يجتمع له في شهر رمضان جهادان لنفسه:
1- جهادٌ بالنهار على الصيام،
2- وجهادٌ بالليل على القيام. فمن جمع بين هذين الجهادين، ووفّى بحقوقهما، وصبر عليهما، وُفِّيَ أجره بغير حساب».
Ibn Rajab al-Hanbali said:
“Know that in the month of Ramadan, the believer undertakes two struggles against the self:
A struggle during the day through fasting,
And a struggle during the night through standing in prayer.
Whoever combines these two struggles, fulfills their rights, and remains patient upon them, will be given his reward without measure.”
«واعلم أن المؤمن يجتمع له في شهر رمضان جهادان لنفسه:
1- جهادٌ بالنهار على الصيام،
2- وجهادٌ بالليل على القيام. فمن جمع بين هذين الجهادين، ووفّى بحقوقهما، وصبر عليهما، وُفِّيَ أجره بغير حساب».
Ibn Rajab al-Hanbali said:
“Know that in the month of Ramadan, the believer undertakes two struggles against the self:
A struggle during the day through fasting,
And a struggle during the night through standing in prayer.
Whoever combines these two struggles, fulfills their rights, and remains patient upon them, will be given his reward without measure.”
Fudayl ibn ‘Iyad (رحمه الله) said:
من عرف الله أحبه، ومن عرف الدنيا زهد فيها! والمؤمن لا يشتكي ولا يتضجر، بل يصبر ويحتسب.
“Whoever knows Allah, loves Him, and whoever knows the world, renounces it.
The believer does not complain nor become restless; rather, he is patient and seeks reward.”
فلو كانت الدنيا ذهبًا يفنى، والآخرة خزفًا يبقى، لاختار العاقل خزفًا يبقى على ذهبٍ يفنى، فكيف والدنيا خزفٌ يفنى، والآخرة ذهبٌ يبقى!
“If the world were gold that perishes and the Hereafter were clay that remains, the intelligent person would choose the clay that remains over the gold that perishes. So how then, when the world is clay that perishes and the Hereafter is gold that remains?!”
[Az-Zuhd by Ahmad ibn Hanbal: 2/225]
من عرف الله أحبه، ومن عرف الدنيا زهد فيها! والمؤمن لا يشتكي ولا يتضجر، بل يصبر ويحتسب.
“Whoever knows Allah, loves Him, and whoever knows the world, renounces it.
The believer does not complain nor become restless; rather, he is patient and seeks reward.”
فلو كانت الدنيا ذهبًا يفنى، والآخرة خزفًا يبقى، لاختار العاقل خزفًا يبقى على ذهبٍ يفنى، فكيف والدنيا خزفٌ يفنى، والآخرة ذهبٌ يبقى!
“If the world were gold that perishes and the Hereafter were clay that remains, the intelligent person would choose the clay that remains over the gold that perishes. So how then, when the world is clay that perishes and the Hereafter is gold that remains?!”
[Az-Zuhd by Ahmad ibn Hanbal: 2/225]