Rasoolullah ﷺ said :
Whoever avoids asking others, Allah will protect him from needing to ask.
Whoever tries to be self-sufficient, Allah will make him self-sufficient.
Whoever forces himself to be patient, Allah will grant him patience and steadfastness. And no one has been given anything better and more vast than patience.
(Patience is greater than all blessings.)
[Sahih Bukhari - 1469]
Whoever avoids asking others, Allah will protect him from needing to ask.
Whoever tries to be self-sufficient, Allah will make him self-sufficient.
Whoever forces himself to be patient, Allah will grant him patience and steadfastness. And no one has been given anything better and more vast than patience.
(Patience is greater than all blessings.)
[Sahih Bukhari - 1469]
Sufyan ibn 'Uyaynah رحمه الله said:
"Do not abandon dua, and do not let what you know about yourselves (from deficiency) prevent you from it. For verily, Allah answered Iblis, and he was the worst of creation!"
[Shu'ab Al-Iman 2/53]
"Do not abandon dua, and do not let what you know about yourselves (from deficiency) prevent you from it. For verily, Allah answered Iblis, and he was the worst of creation!"
[Shu'ab Al-Iman 2/53]
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لدينا احلام و انت الله
We have dreams but you are the lord💕
We have dreams but you are the lord💕
قال عبدُ اللهِ بنُ مسعودٍ -رضي الله عنه-:
والذي لا إلهَ غيرُه، ما أُعطي عبدٌ مؤمنٌ شيئًا خيرًا من حُسنِ الظنِّ باللهِ عزَّ وجلَّ، والذي لا إلهَ غيرُه، لا يُحسِنُ عبدٌ باللهِ عزَّ وجلَّ الظنَّ إلا أعطاه اللهُ ظنَّه، ذلك بأنَّ الخيرَ في يده تعالى.
ʿAbdullāh ibn Masʿūd (may Allah be pleased with him) said:
“By the One besides whom there is no deity, a believing servant is not given anything better than having a good opinion of Allah, the Mighty and Majestic. And by the One besides whom there is no deity, no servant thinks well of Allah except that Allah grants him according to his expectation. That is because all goodness is in His Hand, the Exalted.”
• حُسنُ الظنِّ باللهِ لابنِ أبي الدنيا.
والذي لا إلهَ غيرُه، ما أُعطي عبدٌ مؤمنٌ شيئًا خيرًا من حُسنِ الظنِّ باللهِ عزَّ وجلَّ، والذي لا إلهَ غيرُه، لا يُحسِنُ عبدٌ باللهِ عزَّ وجلَّ الظنَّ إلا أعطاه اللهُ ظنَّه، ذلك بأنَّ الخيرَ في يده تعالى.
ʿAbdullāh ibn Masʿūd (may Allah be pleased with him) said:
“By the One besides whom there is no deity, a believing servant is not given anything better than having a good opinion of Allah, the Mighty and Majestic. And by the One besides whom there is no deity, no servant thinks well of Allah except that Allah grants him according to his expectation. That is because all goodness is in His Hand, the Exalted.”
• حُسنُ الظنِّ باللهِ لابنِ أبي الدنيا.
Sufyan At Tawri رحمه الله said:
"Do not hate anyone who obeys Allah. Be merciful to both the common people and the elite. Do not sever ties of kinship even if they sever them with you, and overlook the one who wrongs you; you will be a companion of the Prophets and the martyrs."
[Hilyat al-Awliya' (8/7)]
"Do not hate anyone who obeys Allah. Be merciful to both the common people and the elite. Do not sever ties of kinship even if they sever them with you, and overlook the one who wrongs you; you will be a companion of the Prophets and the martyrs."
[Hilyat al-Awliya' (8/7)]
مضى على انتهاء رمضان اثنا عشر يومًا، ولعل من الحسن أن تسأل نفسك:
Twelve days have passed since the end of Ramadan, and it would be good to ask yourself:
كم قرأت من القرآن؟ How much of the Qur’an have you read?
هل صليت القيام أو أوترت قبل أن تنام؟ Have you prayed night prayers or performed Witr before sleeping?
كم مرة تصدقت؟ How many times have you given charity?
كم يومًا صمت؟ How many days have you fasted?
إن علامة قبول الطاعة أن يُوفَّق العبد لطاعة بعدها، وإن من علامات قبول الحسنة: فعل الحسنة بعدها. A sign that a good deed has been accepted is that a person is guided to perform another good deed after it, and one of the signs of acceptance of a good deed is continuing to do good deeds afterward.
Twelve days have passed since the end of Ramadan, and it would be good to ask yourself:
كم قرأت من القرآن؟ How much of the Qur’an have you read?
هل صليت القيام أو أوترت قبل أن تنام؟ Have you prayed night prayers or performed Witr before sleeping?
كم مرة تصدقت؟ How many times have you given charity?
كم يومًا صمت؟ How many days have you fasted?
إن علامة قبول الطاعة أن يُوفَّق العبد لطاعة بعدها، وإن من علامات قبول الحسنة: فعل الحسنة بعدها. A sign that a good deed has been accepted is that a person is guided to perform another good deed after it, and one of the signs of acceptance of a good deed is continuing to do good deeds afterward.
من أشد العقوبات على الإنسان أن يقْطعه الله فيحرمه من القرب منه، ويصرفه عن التلذذ بمناجاته وتلاوة آياته.
One of the severest punishments for a person is that Allah cuts him off, depriving him of closeness to Him, and turns him away from finding joy in supplication and reciting His verses.
قال تعالى : (سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ)
Allah the Almighty said: “I will turn away from My signs those who are arrogant upon the earth without right.”
روى ابن جرير عن ابن عيينة رحمه الله في قول الله: " سأصرف عن آياتي الذين يتكبرون في الأرض بغير الحق "، قال: "يقول: أنـزع عنهم فهم القرآن, وأصرفهم عن آياتي".
Ibn Jarir narrated from Ibn ‘Uyaynah (may Allah have mercy on him) regarding this verse: “I will remove from them the understanding of the Qur’an and turn them away from My signs.”
فيهون المرء حينئذ على ربّه فلا يعصمه عن الدنايا، قال الحسن البصري رحمه الله: "هانوا عليه فعصوه، ولو عزّوا عليه لعصمهم".
At that point, a person becomes insignificant to his Lord, so He does not protect him from lowly deeds. Al-Hasan Al-Basri (may Allah have mercy on him) said: “They became insignificant to Him, so they disobeyed Him; and if they had been honored by Him, He would have protected them.”
وإذا أردت أن تعرف مكانك من الله فانظر إلى قلبك مع القرآن والذكر والخلوة.
If you want to know your standing with Allah, then look at your heart in relation to the Qur’an, remembrance (dhikr), and solitude.
قال ابن القيم رحمه الله:" اطلب قلبك في ثلاثة مواضع: عند سماع القرآن، وفي مجالس الذِّكر، وفي أوقات الخَلوة، فإن لم تجده في هذه المواطن، فاسأل الله أن يعطيك قلبًا؛ فإنه لا قلب لك".
Ibn Al-Qayyim (may Allah have mercy on him) said: “Seek your heart in three places: when listening to the Qur’an, in gatherings of remembrance, and in moments of solitude. If you do not find it in these places, then ask Allah to grant you a heart—for indeed, you have no heart.”
فإذا كان الإنسان يعصي ربه ولا يتوب، ويرى نفسه في صحة وعافية ورغد ويظن أنه غير معاقب فقد غوى، فإن الصدود عن الله والحرمان من قربه أعظم عقوبة!
If a person disobeys his Lord without repenting, yet sees himself in good health, comfort, and ease, and thinks he is not being punished, then he has gone astray. For turning away from Allah and being deprived of His closeness is the greatest punishment.
أسأل الله أن يتولانا فيمن تولى ويعصمنا من العقوبات الدنيوية والأخروية.
I ask Allah to take care of us among those He protects and to safeguard us from punishments in this world and the Hereafter.
One of the severest punishments for a person is that Allah cuts him off, depriving him of closeness to Him, and turns him away from finding joy in supplication and reciting His verses.
قال تعالى : (سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ)
Allah the Almighty said: “I will turn away from My signs those who are arrogant upon the earth without right.”
روى ابن جرير عن ابن عيينة رحمه الله في قول الله: " سأصرف عن آياتي الذين يتكبرون في الأرض بغير الحق "، قال: "يقول: أنـزع عنهم فهم القرآن, وأصرفهم عن آياتي".
Ibn Jarir narrated from Ibn ‘Uyaynah (may Allah have mercy on him) regarding this verse: “I will remove from them the understanding of the Qur’an and turn them away from My signs.”
فيهون المرء حينئذ على ربّه فلا يعصمه عن الدنايا، قال الحسن البصري رحمه الله: "هانوا عليه فعصوه، ولو عزّوا عليه لعصمهم".
At that point, a person becomes insignificant to his Lord, so He does not protect him from lowly deeds. Al-Hasan Al-Basri (may Allah have mercy on him) said: “They became insignificant to Him, so they disobeyed Him; and if they had been honored by Him, He would have protected them.”
وإذا أردت أن تعرف مكانك من الله فانظر إلى قلبك مع القرآن والذكر والخلوة.
If you want to know your standing with Allah, then look at your heart in relation to the Qur’an, remembrance (dhikr), and solitude.
قال ابن القيم رحمه الله:" اطلب قلبك في ثلاثة مواضع: عند سماع القرآن، وفي مجالس الذِّكر، وفي أوقات الخَلوة، فإن لم تجده في هذه المواطن، فاسأل الله أن يعطيك قلبًا؛ فإنه لا قلب لك".
Ibn Al-Qayyim (may Allah have mercy on him) said: “Seek your heart in three places: when listening to the Qur’an, in gatherings of remembrance, and in moments of solitude. If you do not find it in these places, then ask Allah to grant you a heart—for indeed, you have no heart.”
فإذا كان الإنسان يعصي ربه ولا يتوب، ويرى نفسه في صحة وعافية ورغد ويظن أنه غير معاقب فقد غوى، فإن الصدود عن الله والحرمان من قربه أعظم عقوبة!
If a person disobeys his Lord without repenting, yet sees himself in good health, comfort, and ease, and thinks he is not being punished, then he has gone astray. For turning away from Allah and being deprived of His closeness is the greatest punishment.
أسأل الله أن يتولانا فيمن تولى ويعصمنا من العقوبات الدنيوية والأخروية.
I ask Allah to take care of us among those He protects and to safeguard us from punishments in this world and the Hereafter.
If you become attached to sleep, then stand for the night prayer.
If you become attached to your wealth, then give charity from it.
If you rush in your worldly matters, then slow down in your prayer.
If you become attached to food, then fast voluntarily.
If blessings disappear from your time, then dedicate time to reading the Qur’an.
If you become attached to your wealth, then give charity from it.
If you rush in your worldly matters, then slow down in your prayer.
If you become attached to food, then fast voluntarily.
If blessings disappear from your time, then dedicate time to reading the Qur’an.
Shaykh Ṣāliḥ Āl al-Shaykh:
“And if you fall short, then seek forgiveness from Allah… That is why the scholars hold the view that today, more than ever, we are all in need of seeking forgiveness… because we are surrounded by sins and shortcomings everywhere.
‘Astaghfirullāh wa atūbu ilayh’ (I seek forgiveness from Allah and repent to Him.)”
“And if you fall short, then seek forgiveness from Allah… That is why the scholars hold the view that today, more than ever, we are all in need of seeking forgiveness… because we are surrounded by sins and shortcomings everywhere.
‘Astaghfirullāh wa atūbu ilayh’ (I seek forgiveness from Allah and repent to Him.)”
عن زرعة بن إبراهيم، أن رجلا أتى عمر، فقال: «إن لي أما بلغ بها الكبر، أنها لا تقضي حاجتها إلا وظهري لها مطية، أوضئها، وأصرف وجهي عنها، فهل أديت حقها؟ قال: لا.
قال: أليس قد حملتها على ظهري، وحبست عليها نفسي ؟
قال: إنها كانت تصنع ذلك بك وهي تتمنى بقاءك، وأنت تصنع ذلك وأنت تتمنى فراقها
There is nothing you can do to pay for what your Mother has done for you
A man came to 'Umar [ibn al-Khattab] and said: 'I have an elderly mother who has reached such an old age that she cannot relieve herself except that my back serves as her mount. I perform her ablutions (Wudu) for her while turning my face away [out of modesty]. Have I fulfilled her right over me?'
'Umar replied: 'No.'
The man said: 'Have I not carried her on my back and devoted my very self to her?'
'Umar said: 'Indeed, but she used to do the same for you while she prayed for your life to continue, whereas you do this for her while you wait for her to depart [death].'
- البر والصلة لابن الجوزي - ابن الجوزي
قال: أليس قد حملتها على ظهري، وحبست عليها نفسي ؟
قال: إنها كانت تصنع ذلك بك وهي تتمنى بقاءك، وأنت تصنع ذلك وأنت تتمنى فراقها
There is nothing you can do to pay for what your Mother has done for you
A man came to 'Umar [ibn al-Khattab] and said: 'I have an elderly mother who has reached such an old age that she cannot relieve herself except that my back serves as her mount. I perform her ablutions (Wudu) for her while turning my face away [out of modesty]. Have I fulfilled her right over me?'
'Umar replied: 'No.'
The man said: 'Have I not carried her on my back and devoted my very self to her?'
'Umar said: 'Indeed, but she used to do the same for you while she prayed for your life to continue, whereas you do this for her while you wait for her to depart [death].'
- البر والصلة لابن الجوزي - ابن الجوزي
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ ، قَالُوا: وَكَيْفَ يُذِلُّ نَفْسَهُ ؟ قَالَ: يَتَعَرَّضُ مِنَ الْبَلَاءِ لِمَا لَا يُطِيقُ
Rasoolullah ﷺ said:
“It is not appropriate for a believer to humiliate himself.”
They asked, “How does he humiliate himself?”
He said: “By exposing himself to trials that he is not able to bear.”
[Tirmizi - 2254]
Rasoolullah ﷺ said:
“It is not appropriate for a believer to humiliate himself.”
They asked, “How does he humiliate himself?”
He said: “By exposing himself to trials that he is not able to bear.”
[Tirmizi - 2254]
سبل السلام
Video
Do you know who those are whom Allah loves?
1. The doers of good (Al-Muhsinūn)
﴿ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ ﴾
“Indeed, Allah loves the doers of good.”
First: Excellence between the servant and his Lord — by perfecting the deeds Allah has commanded, performing them sincerely for His sake and in accordance with the Sunnah of the Prophet ﷺ. As the Prophet ﷺ said: “To worship Allah as if you see Him; and if you do not see Him, then indeed He sees you.”
Second: Excellence between the servant and people in all dealings — including doing work with perfection. The Prophet ﷺ said: “Allah loves that when one of you does a deed, he perfects it.”
It also includes fulfilling the rights of others: honoring parents, maintaining family ties, hosting guests, helping the poor, and all other rights.
2. The righteous (Al-Muttaqūn)
﴿ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ ﴾
“Indeed, Allah loves the righteous.”
The essence of taqwa is that a servant places a shield between himself and Allah’s غضب (anger) and punishment — by obeying Him and avoiding His disobedience.
And through these two qualities, a believer attains the honor of Allah’s companionship:
﴿ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ ﴾
“Indeed, Allah is with those who fear Him and those who do good.”
3. The just (Al-Muqsiṭūn)
﴿ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ﴾
“Indeed, Allah loves those who act justly.”
They are the people of fairness — those who are just in judgment, with their families, and in positions of responsibility.
The Prophet ﷺ said: “The just will be upon pulpits of light on the Day of Resurrection — those who are just in their rulings, their families, and in what they are entrusted with.”
4. The constantly repentant (At-Tawwābūn)
﴿ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ ﴾
“Indeed, Allah loves those who constantly repent.”
They are those who frequently return to Allah. When they commit a sin, they remember Allah, feel remorse, repent quickly, seek forgiveness, and resolve not to return.
Even if they fall again, they repent again — and whoever repents, Allah accepts his repentance. The one who repents is like one who has no sin.
5. The purified (Al-Mutatahhirūn)
﴿ وَيُحِبُّ الْمُتَطَهِّرِينَ ﴾
“And He loves those who purify themselves.”
They purify themselves from sins and impurities — both outwardly and inwardly.
This includes physical cleanliness and spiritual purity: purifying the heart from attachment to other than Allah, and cleansing oneself from all forms of shirk and sin.
6. The patient (Aṣ-Ṣābirūn)
﴿ وَاللَّهُ يُحِبُّ الصَّابِرِينَ ﴾
“And Allah loves the patient.”
Patience means restraining the self from despair, the tongue from complaint, and the limbs from actions that contradict patience.
It is of three types:
Patience in obedience
Patience in avoiding sin
Patience during hardship
The highest is patience in obedience to Allah — because it requires consistency and sincerity.
7. Those who rely upon Allah (Al-Mutawakkilūn)
﴿ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴾
“Indeed, Allah loves those who rely upon Him.”
Tawakkul means placing true trust in Allah for all matters — seeking benefit and protection from harm — while believing that none gives or withholds except Him.
It is a sign of true faith and recognition of Allah’s greatness, and a deep expression of love for Him — and thus, Allah loves them.
8. Those who fight in His cause in ranks
﴿ إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا ﴾
“Indeed, Allah loves those who fight in His cause in rows.”
They are united, strong, and firm — like a solid structure, standing together in discipline and courage for the sake of Allah.
This refers to striving in Allah’s cause with proper conditions and unity — not chaos or unjust conflict.
O Allah, make us among those about whom You said:
{ يُحِبُّهُمْ وَيُحِبُّونَهُ }
“He loves them, and they love Him.”
1. The doers of good (Al-Muhsinūn)
﴿ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ ﴾
“Indeed, Allah loves the doers of good.”
First: Excellence between the servant and his Lord — by perfecting the deeds Allah has commanded, performing them sincerely for His sake and in accordance with the Sunnah of the Prophet ﷺ. As the Prophet ﷺ said: “To worship Allah as if you see Him; and if you do not see Him, then indeed He sees you.”
Second: Excellence between the servant and people in all dealings — including doing work with perfection. The Prophet ﷺ said: “Allah loves that when one of you does a deed, he perfects it.”
It also includes fulfilling the rights of others: honoring parents, maintaining family ties, hosting guests, helping the poor, and all other rights.
2. The righteous (Al-Muttaqūn)
﴿ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ ﴾
“Indeed, Allah loves the righteous.”
The essence of taqwa is that a servant places a shield between himself and Allah’s غضب (anger) and punishment — by obeying Him and avoiding His disobedience.
And through these two qualities, a believer attains the honor of Allah’s companionship:
﴿ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ ﴾
“Indeed, Allah is with those who fear Him and those who do good.”
3. The just (Al-Muqsiṭūn)
﴿ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ﴾
“Indeed, Allah loves those who act justly.”
They are the people of fairness — those who are just in judgment, with their families, and in positions of responsibility.
The Prophet ﷺ said: “The just will be upon pulpits of light on the Day of Resurrection — those who are just in their rulings, their families, and in what they are entrusted with.”
4. The constantly repentant (At-Tawwābūn)
﴿ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ ﴾
“Indeed, Allah loves those who constantly repent.”
They are those who frequently return to Allah. When they commit a sin, they remember Allah, feel remorse, repent quickly, seek forgiveness, and resolve not to return.
Even if they fall again, they repent again — and whoever repents, Allah accepts his repentance. The one who repents is like one who has no sin.
5. The purified (Al-Mutatahhirūn)
﴿ وَيُحِبُّ الْمُتَطَهِّرِينَ ﴾
“And He loves those who purify themselves.”
They purify themselves from sins and impurities — both outwardly and inwardly.
This includes physical cleanliness and spiritual purity: purifying the heart from attachment to other than Allah, and cleansing oneself from all forms of shirk and sin.
6. The patient (Aṣ-Ṣābirūn)
﴿ وَاللَّهُ يُحِبُّ الصَّابِرِينَ ﴾
“And Allah loves the patient.”
Patience means restraining the self from despair, the tongue from complaint, and the limbs from actions that contradict patience.
It is of three types:
Patience in obedience
Patience in avoiding sin
Patience during hardship
The highest is patience in obedience to Allah — because it requires consistency and sincerity.
7. Those who rely upon Allah (Al-Mutawakkilūn)
﴿ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴾
“Indeed, Allah loves those who rely upon Him.”
Tawakkul means placing true trust in Allah for all matters — seeking benefit and protection from harm — while believing that none gives or withholds except Him.
It is a sign of true faith and recognition of Allah’s greatness, and a deep expression of love for Him — and thus, Allah loves them.
8. Those who fight in His cause in ranks
﴿ إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا ﴾
“Indeed, Allah loves those who fight in His cause in rows.”
They are united, strong, and firm — like a solid structure, standing together in discipline and courage for the sake of Allah.
This refers to striving in Allah’s cause with proper conditions and unity — not chaos or unjust conflict.
O Allah, make us among those about whom You said:
{ يُحِبُّهُمْ وَيُحِبُّونَهُ }
“He loves them, and they love Him.”
Luqman رضي الله عنه said to his son:
"O my son, if Shaytan comes to you from the direction of doubt and suspicion, then overcome him with certainty and sincere advice. If he comes to you from the direction of laziness and weariness, then overcome him by remembering the grave and the Resurrection. And if he comes to you from the direction of hope and fear, then tell him that this worldly life is something that will be departed from and left behind."
Al-Bidāyah wa'n-Nihāyah: 9/299
"O my son, if Shaytan comes to you from the direction of doubt and suspicion, then overcome him with certainty and sincere advice. If he comes to you from the direction of laziness and weariness, then overcome him by remembering the grave and the Resurrection. And if he comes to you from the direction of hope and fear, then tell him that this worldly life is something that will be departed from and left behind."
Al-Bidāyah wa'n-Nihāyah: 9/299
Ibn al-Qayyim (may Allah have mercy on him) said:
قال ابن القيم رحمه الله: إذ أَحَبَّ اللهُ عبدًا اصطَنعَه لنَفسِه، واجتَباهُ لمَحبَّتِه، واستَخلَصَهُ لعبادته، فشَغَلَ هَمَّهُ بِه، ولسانه بذِكره، وجَوارحه بخِدمته.
“When Allah loves a servant, He selects him for Himself, chooses him for His love, and devotes him to His worship. Then He occupies his concerns with Him, his tongue with His remembrance, and his limbs with His service.”
— Al-Fawā’id (p. 98)
قال ابن القيم رحمه الله: إذ أَحَبَّ اللهُ عبدًا اصطَنعَه لنَفسِه، واجتَباهُ لمَحبَّتِه، واستَخلَصَهُ لعبادته، فشَغَلَ هَمَّهُ بِه، ولسانه بذِكره، وجَوارحه بخِدمته.
“When Allah loves a servant, He selects him for Himself, chooses him for His love, and devotes him to His worship. Then He occupies his concerns with Him, his tongue with His remembrance, and his limbs with His service.”
— Al-Fawā’id (p. 98)
Imam Abu Hazim Salamah bin Dinar رحمه الله was once asked:
“O Abu Hazim! Do you not see how much prices have increased (how expensive things have become)?”
He replied:
“Why are you worried about that? Indeed, the One (Allah) who provided for us during times of ease will also provide for us during times of hardship.”
(Hilyat al-Awliya 3/239)
“O Abu Hazim! Do you not see how much prices have increased (how expensive things have become)?”
He replied:
“Why are you worried about that? Indeed, the One (Allah) who provided for us during times of ease will also provide for us during times of hardship.”
(Hilyat al-Awliya 3/239)
Think about it: The provision (rizq) whose responsibility Allah Himself has taken, we are exhausting ourselves worrying about it.
Meanwhile, the matter of the Hereafter is extremely serious — it is where our eternal success or failure will be decided — yet we remain heedless of it.
Let us correct our priorities.
Forwarded from تِرّيَاق
من جوامع دعاء النبي .. بطاقة.pdf
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خمسين دعاء مما صحَّ من الأدعية الجامعة عن رسول الله ﷺ، ومما علّمه صحابته -رضي الله عنهم-، فإنها أبرك الأدعية وأنفعها وأجمعها، تجمع لك دنياك وآخرتك.
اقرؤوها بحضور قلوبكم، واغتنموا أوقات الاستجابة.
اقرؤوها بحضور قلوبكم، واغتنموا أوقات الاستجابة.
AL IMAAM ASH SHAYKH RABEE BIN HAADI رحيمه الله SAID:
"Indeed the meaning of steadfastness upon the sunnah, is steadfastness upon Islaam in its entirety: its foundations; its branches; the aqeedah and the manhaj.
We are steadfast upon it and cling tight to it until we meet Allah tabaaraka wa ta'aala."
AL-WASAAYA AL-MANHAJIYYAH PG. 7
"Indeed the meaning of steadfastness upon the sunnah, is steadfastness upon Islaam in its entirety: its foundations; its branches; the aqeedah and the manhaj.
We are steadfast upon it and cling tight to it until we meet Allah tabaaraka wa ta'aala."
AL-WASAAYA AL-MANHAJIYYAH PG. 7
Do you have a secret good deed with Allah?
Something that is only between you and Him?
Do you have any charity that you give secretly,
that no one knows except Allah?
There are stories that will not be revealed, except in your book of deeds when you meet Allah.
You truly deserve that, through this,
your status becomes higher near to Allah.
Ibn al-Jawzi رحمه الله said :
By Allah, I have seen one who is abundant in praying, fasting, and exhibiting silence while displaying humility in himself and his dress. Yet the hearts [of the people] turn away from him, and his status amongst them is not all that! And I have seen one who attires himself in fancy clothes, does not perform an abundance of voluntary acts [of worship], nor does he make a show of humility, yet the hearts go one after another in feeling love for him. So I reflected on the reason [for this], and I realized it was because of those actions that are kept hidden from others.
صيد الخاطر (٣٥٥)
Something that is only between you and Him?
Do you have any charity that you give secretly,
that no one knows except Allah?
There are stories that will not be revealed, except in your book of deeds when you meet Allah.
You truly deserve that, through this,
your status becomes higher near to Allah.
Ibn al-Jawzi رحمه الله said :
By Allah, I have seen one who is abundant in praying, fasting, and exhibiting silence while displaying humility in himself and his dress. Yet the hearts [of the people] turn away from him, and his status amongst them is not all that! And I have seen one who attires himself in fancy clothes, does not perform an abundance of voluntary acts [of worship], nor does he make a show of humility, yet the hearts go one after another in feeling love for him. So I reflected on the reason [for this], and I realized it was because of those actions that are kept hidden from others.
صيد الخاطر (٣٥٥)
We should have some hidden good deeds that no one knows about except Allah. When Allah rewards those deeds on the Day of Judgment in front of people, others will feel amazed and wish they had done the same, wondering what actions earned such a great reward.
The soul becomes restless and unsettled when it does not receive its portion, the remembrance of Allah and gatherings of knowledge.
How to maintain constant Dhikr:
1. Fulfilling Allah’s commands
First and foremost, Obligatory prayers, we must obey the commands of Allah. When the Mu’adhin calls “حي على الصلاح”, responding to it and establishing the prayer is a form of practical dhikr.
2. Staying away from the forbidden
True remembrance of Allah also includes refraining from what He has prohibited.
3. Following daily Sunnah supplications
From the moment we wake up until we go to sleep, we should adhere to the authentic supplications taught in the Sunnah, such as the duas for waking up, entering and leaving the bathroom, before and after eating, leaving and entering the house, going up and down, and before sleeping.
4. Regular prescribed adhkar
We should also maintain those forms of dhikr that have specific counts mentioned in the Sunnah, such as:
سبحان الله وبحمده (١٠٠ مره)
لا اله الا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير (١٠٠ مره)
واكثر كذلك من السنة
And increase in other authentic adhkar mentioned in Sahih Ahadees
Rasoolullah ﷺ said:
“Shall I inform you of the best of your deeds, the purest in the sight of your Lord, the highest in your ranks, and better for you than spending gold and silver, and better for you than meeting your enemy and striking their necks while they strike yours in battle?”
They said: “Yes.”
He ﷺ said: “The remembrance of Allah.”
(Tirmidhi: 3377)
The remembrance of Allah is one of the greatest sources of peace, strength, and true happiness in life.
How to maintain constant Dhikr:
1. Fulfilling Allah’s commands
First and foremost, Obligatory prayers, we must obey the commands of Allah. When the Mu’adhin calls “حي على الصلاح”, responding to it and establishing the prayer is a form of practical dhikr.
2. Staying away from the forbidden
True remembrance of Allah also includes refraining from what He has prohibited.
3. Following daily Sunnah supplications
From the moment we wake up until we go to sleep, we should adhere to the authentic supplications taught in the Sunnah, such as the duas for waking up, entering and leaving the bathroom, before and after eating, leaving and entering the house, going up and down, and before sleeping.
4. Regular prescribed adhkar
We should also maintain those forms of dhikr that have specific counts mentioned in the Sunnah, such as:
سبحان الله وبحمده (١٠٠ مره)
لا اله الا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير (١٠٠ مره)
واكثر كذلك من السنة
And increase in other authentic adhkar mentioned in Sahih Ahadees
Rasoolullah ﷺ said:
“Shall I inform you of the best of your deeds, the purest in the sight of your Lord, the highest in your ranks, and better for you than spending gold and silver, and better for you than meeting your enemy and striking their necks while they strike yours in battle?”
They said: “Yes.”
He ﷺ said: “The remembrance of Allah.”
(Tirmidhi: 3377)
The remembrance of Allah is one of the greatest sources of peace, strength, and true happiness in life.