You will not find anyone devoted to singing and musical instruments except that they possess a degree of deviation from the path of guidance in both knowledge and action.
Such a person feels a distaste for listening to the Qur’an in favor of listening to singing; if offered the choice between the two, he turns from the former to the latter.
Listening to the Qur’an becomes heavy upon him; he might even ask the reciter to be silent or find the recitation too long, while asking the singer for more and finding the performance too short. The least that can be said is that such a person incurs a generous share of this blame, even if it does not encompass him entirely.
This discourse is directed at those who still have some life remaining in their hearts to feel it. As for the one whose heart has died and whose obsession has become great, he has blocked the path of advice for himself:
"And whoever Allah intends to tempt—you will possess nothing for him against Allah. Those are the ones whose hearts Allah does not intend to purify." [Al-Ma'idah 5:41]
- إغاثة اللهفان من مصايد الشيطان
Such a person feels a distaste for listening to the Qur’an in favor of listening to singing; if offered the choice between the two, he turns from the former to the latter.
Listening to the Qur’an becomes heavy upon him; he might even ask the reciter to be silent or find the recitation too long, while asking the singer for more and finding the performance too short. The least that can be said is that such a person incurs a generous share of this blame, even if it does not encompass him entirely.
This discourse is directed at those who still have some life remaining in their hearts to feel it. As for the one whose heart has died and whose obsession has become great, he has blocked the path of advice for himself:
"And whoever Allah intends to tempt—you will possess nothing for him against Allah. Those are the ones whose hearts Allah does not intend to purify." [Al-Ma'idah 5:41]
- إغاثة اللهفان من مصايد الشيطان
Abu al-Darda’ (may Allah be pleased with him) said:
"It is a sign of a servant's understanding (fiqh) to know whether he is increasing [in faith] or decreasing, and it is a sign of a servant's understanding to know how and from where the whispers of Satan reach him."
He means that it is part of a person's religious insight to examine the state of their faith (iman)—whether it is growing or diminishing. Many people experience a decline in faith without even noticing, which stems from a lack of deep understanding and spiritual foresight.
Umayr bin Habib al-Khatmi (may Allah be pleased with him) used to say:
"Faith increases and decreases."
It was asked, "What is its increase and decrease?"
He replied:
"When we remember Allah (the Mighty and Majestic), praise Him, and glorify Him, that is its increase. When we are heedless, wasteful, and forgetful, that is its decrease."
- تجديد الايمان للشيخ عبد الرزاق البدر
"It is a sign of a servant's understanding (fiqh) to know whether he is increasing [in faith] or decreasing, and it is a sign of a servant's understanding to know how and from where the whispers of Satan reach him."
He means that it is part of a person's religious insight to examine the state of their faith (iman)—whether it is growing or diminishing. Many people experience a decline in faith without even noticing, which stems from a lack of deep understanding and spiritual foresight.
Umayr bin Habib al-Khatmi (may Allah be pleased with him) used to say:
"Faith increases and decreases."
It was asked, "What is its increase and decrease?"
He replied:
"When we remember Allah (the Mighty and Majestic), praise Him, and glorify Him, that is its increase. When we are heedless, wasteful, and forgetful, that is its decrease."
- تجديد الايمان للشيخ عبد الرزاق البدر
The Causes of Distress
قَال ابن القيم رَحَمَهُ اللَّهُ:
«إنما تكون الهموم والغموم والأحزان من جهتين؛ إحداهما الرغبة في الدنيا والحرص عليها؛ والثاني: التقصير في أعمال البر والطاعة»
Ibn al-Qayyim (may Allah have mercy on him) said:
"Anxiety (hamm), grief (ghamm), and sorrow (huzn) only arise from two directions:
the first is the desire for this world and an eager craving for it; the second is falling short in acts of righteousness and obedience."
- Uddat al-Sabirin
قَال ابن القيم رَحَمَهُ اللَّهُ:
«إنما تكون الهموم والغموم والأحزان من جهتين؛ إحداهما الرغبة في الدنيا والحرص عليها؛ والثاني: التقصير في أعمال البر والطاعة»
Ibn al-Qayyim (may Allah have mercy on him) said:
"Anxiety (hamm), grief (ghamm), and sorrow (huzn) only arise from two directions:
the first is the desire for this world and an eager craving for it; the second is falling short in acts of righteousness and obedience."
- Uddat al-Sabirin
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“ تعسير الامور"
“Difficulty of Matters”
“Difficulty of Matters”
Allah the Exalted said: "And whoever turns away from My remembrance - indeed, he will have a depressed [narrow] life.”
[Taha: 124].
His "remembrance" refers to His Words (the Qur'an) which He revealed to His Messenger, and "turning away" from it means failing to contemplate it and act upon it. As for the "depressed life," most interpretations state that it refers to the punishment of the grave. This was stated by Ibn Mas’ud, Abu Hurayrah, Abu Sa’id al-Khudri, and Ibn Abbas, and there is a Marfu’ (attributed to the Prophet) Hadith regarding this.
The linguistic origin of dhank (depressed/narrow) is constriction and hardship; anything that becomes cramped is described as dhank. It is said: "a narrow home" or "a strained life."
This "depressed life" stands in contrast to the expansion and indulgence of the self and body through desires, pleasures, and ease. Indeed, the more one indulges the self (the nafs), the more it constricts the heart until life becomes strained. Conversely, the more one restricts the self, the more the heart expands until it finds joy and spaciousness.
Thus, the "narrowness" of living in this world due to piety results in spaciousness in the Barzakh (the interval between death and resurrection) and the Hereafter. Meanwhile, the "spaciousness" of living in this world following one's whims results in narrowness and hardship in the Barzakh and the Hereafter.
- الفوائد
[Taha: 124].
His "remembrance" refers to His Words (the Qur'an) which He revealed to His Messenger, and "turning away" from it means failing to contemplate it and act upon it. As for the "depressed life," most interpretations state that it refers to the punishment of the grave. This was stated by Ibn Mas’ud, Abu Hurayrah, Abu Sa’id al-Khudri, and Ibn Abbas, and there is a Marfu’ (attributed to the Prophet) Hadith regarding this.
The linguistic origin of dhank (depressed/narrow) is constriction and hardship; anything that becomes cramped is described as dhank. It is said: "a narrow home" or "a strained life."
This "depressed life" stands in contrast to the expansion and indulgence of the self and body through desires, pleasures, and ease. Indeed, the more one indulges the self (the nafs), the more it constricts the heart until life becomes strained. Conversely, the more one restricts the self, the more the heart expands until it finds joy and spaciousness.
Thus, the "narrowness" of living in this world due to piety results in spaciousness in the Barzakh (the interval between death and resurrection) and the Hereafter. Meanwhile, the "spaciousness" of living in this world following one's whims results in narrowness and hardship in the Barzakh and the Hereafter.
- الفوائد
Imam Ibn al Qayyim رحمه الله said :
Whoever constantly engages in tasbih (glorifying Allah), his worries will be relieved. Whoever constantly engages in hamd (praising Allah), blessings will continue upon him. And whoever constantly seeks forgiveness (istighfar), closed doors will be opened for him
الداء والدواء
Whoever constantly engages in tasbih (glorifying Allah), his worries will be relieved. Whoever constantly engages in hamd (praising Allah), blessings will continue upon him. And whoever constantly seeks forgiveness (istighfar), closed doors will be opened for him
الداء والدواء
أنَّ رجلًا قال يا رسولَ اللهِ أَجْعَلُ ثُلُثَ صَلاتِي عليكَ؟ قال: نَعَمْ إنْ شِئْتَ . قال : الثُّلُثَيْنِ ؟ قال : نَعَمْ . قال : فَصَلاتِي كلَّها ؟ قال رسولُ اللهِ : إذا يَكْفيكَ اللهُ ما أَهَمَّكَ من أَمْرِ دُنْياكَ وآخِرَتِكَ .
صحيح الترغيب الصفحة أو الرقم : 1671
Rasoolullah ﷺ was asked:
A man said: Ya Rasoolullah ﷺ, should I dedicate one-third of my supplication to sending Salat upon you?’
He ﷺ said: ‘Yes, if you wish. He asked: ‘Then two-thirds?’ He ﷺ said: ‘Yes.’ He then said: ‘Then all of my supplication?’ Rasoolullah ﷺ replied: Then Allah will suffice you in all that concerns you from the matters of your worldly life and your Hereafter.
صحيح الترغيب الصفحة أو الرقم : 1671
Rasoolullah ﷺ was asked:
A man said: Ya Rasoolullah ﷺ, should I dedicate one-third of my supplication to sending Salat upon you?’
He ﷺ said: ‘Yes, if you wish. He asked: ‘Then two-thirds?’ He ﷺ said: ‘Yes.’ He then said: ‘Then all of my supplication?’ Rasoolullah ﷺ replied: Then Allah will suffice you in all that concerns you from the matters of your worldly life and your Hereafter.
داوم على سماع القرآن؛ فإن القلب إذا غاب عنه القرآن عمِيَ فلا يكاد أن يبصر للحق طريقًا.
Be constant in listening to the Quran; for if the heart is deprived of the Quran, it goes blind and can hardly perceive a path to the truth.
Be constant in listening to the Quran; for if the heart is deprived of the Quran, it goes blind and can hardly perceive a path to the truth.
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.
Forwarded from سبل السلام
ساعة استجابة؛ كان السلف يُسَمُون يوم الجمعة يوم الأُمنيات.
Wuhayb ibn Kaysan رحمه الله narrated,
'Abdullah ibn al-Zubayr رضي الله عنه wrote to me with an admonition:
"Indeed, the people of piety (taqwā) have signs by which they are known, and they recognise (those signs) from themselves, from them are:
• Patience upon afflictions,
• Contentment with the decree (of Allah),
• Gratitude for blessings,
• Humbling oneself to the judgement of the Qur'an."
Hilyat al-Awliyā', (1/336).
'Abdullah ibn al-Zubayr رضي الله عنه wrote to me with an admonition:
"Indeed, the people of piety (taqwā) have signs by which they are known, and they recognise (those signs) from themselves, from them are:
• Patience upon afflictions,
• Contentment with the decree (of Allah),
• Gratitude for blessings,
• Humbling oneself to the judgement of the Qur'an."
Hilyat al-Awliyā', (1/336).
Sālim Abū Sa'id narrated that Ibrāhīm al-Taymī said:
'There is no servant whom Allah has gifted patience (sabr) in face of harm (adhā), patience (sabr) in face of affliction (balā'), patience (sabr) during misfortunes (maṣā'ib), except he has been given the best of what anyone has been given after his faith (īmān) in Allāh.'
(Patience and Perseverance Page 18 | By Al-Hafiz ibn Abi Al-Dunyä)
'There is no servant whom Allah has gifted patience (sabr) in face of harm (adhā), patience (sabr) in face of affliction (balā'), patience (sabr) during misfortunes (maṣā'ib), except he has been given the best of what anyone has been given after his faith (īmān) in Allāh.'
(Patience and Perseverance Page 18 | By Al-Hafiz ibn Abi Al-Dunyä)
The Purpose of Life and Knowing Our Lord
The most important thing for a person is to understand the purpose of life and to truly know his Lord. The stronger a person’s Tawheed becomes, and the more he recognizes ALLAH ﷻ, the more peaceful, meaningful, and blessed his life becomes. And in the Hereafter, there are great rewards for those who truly know and worship Him sincerely.
We should ask ourselves:
If a non-Muslim came to us and asked,
“Tell me about the Lord whom you worship,” would we be able to answer properly?
Sadly, many people who call themselves Muslims cannot explain who ALLAH ﷻ is, because they have not truly learned about Him. Yet ALLAH ﷻ introduced Himself in the Qur’an, and further explained His names, attributes, and greatness through His beloved Rasool ﷺ. So we should purify our intentions, seek authentic Islamic knowledge, remove ignorance from ourselves, and then act upon that knowledge before calling others toward it. knowledge comes before action
ALLAH ﷻ introduced himself in several places in the Quran
ALLAH ﷻ says:
“So know that there is no deity worthy of worship except ALLAH ﷻ…”
— Surah Muhammad (47:19)
“ALLAH ﷻ! There is no deity worthy of worship except Him, the Ever-Living, the Sustainer of all existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what is behind them, and they encompass nothing of His knowledge except what He wills. His Kursi extends over the heavens and the earth, and preserving them does not tire Him. And He is the Most High, the Most Great.”
— Surah Al-Baqarah (2:255)
“Say: He is ALLAH ﷻ the One.
ALLAH ﷻ, the Eternal Refuge.
He neither begets nor is born.
And there is none comparable to Him.”
— Surah Al-Ikhlas (112:1-4)
“He is ALLAH ﷻ, besides whom there is no deity worthy of worship, Knower of the unseen and the seen. He is the Most Merciful, the Especially Merciful.
He is ALLAH ﷻ, besides whom there is no deity worthy of worship, the King, the Most Holy, the Source of Peace, the Granter of Security, the Overseer, the Almighty, the Compeller, the Supreme. Exalted is ALLAH ﷻ above whatever they associate with Him.
He is ALLAH ﷻ, the Creator, the Maker, the Fashioner. To Him belong the most beautiful names. Whatever is in the heavens and the earth glorifies Him. And He is the Almighty, the Most Wise.”
— Surah Al-Hashr (59:22-24)
ALLAH ﷻ Controls the Affairs of the Heavens and the Earth
“Say, ‘Who provides for you from the heaven and the earth? Or who controls hearing and sight? And who brings the living out of the dead and brings the dead out of the living? And who arranges every matter?’ They will say, ‘Allah.’ So say, ‘Will you not then fear Him?’ For that is ALLAH ﷻ, your true Lord.”
— Surah Yunus (10:31–32)
“He arranges every affair from the heaven to the earth…”
— Surah As-Sajdah (32:5)
Honor and Authority Are in ALLAH's Hands
“Say, O ALLAH ﷻ, Owner of Sovereignty, You give kingdom to whom You will and take kingdom away from whom You will. You honor whom You will and humble whom You will. In Your Hand is all good. Indeed, You are over all things competent.”
— Surah Al-Imran (3:26)
Why Were We Created?
“And I did not create the jinn and mankind except to worship Me. I do not seek any provision from them, nor do I ask that they should feed Me. Indeed, Allah alone is the Supreme Provider, the Lord of all Power, the Ever Mighty.”
— Surah Adh-Dhariyat (51:56–58)
ALLAH ﷻ created death and life to test humanity, determining who among them is best in deeds.
— Surah Al-Mulk (67:2)
Give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever).
— Surah Al-Baqarah (2:25)
The most important thing for a person is to understand the purpose of life and to truly know his Lord. The stronger a person’s Tawheed becomes, and the more he recognizes ALLAH ﷻ, the more peaceful, meaningful, and blessed his life becomes. And in the Hereafter, there are great rewards for those who truly know and worship Him sincerely.
We should ask ourselves:
If a non-Muslim came to us and asked,
“Tell me about the Lord whom you worship,” would we be able to answer properly?
Sadly, many people who call themselves Muslims cannot explain who ALLAH ﷻ is, because they have not truly learned about Him. Yet ALLAH ﷻ introduced Himself in the Qur’an, and further explained His names, attributes, and greatness through His beloved Rasool ﷺ. So we should purify our intentions, seek authentic Islamic knowledge, remove ignorance from ourselves, and then act upon that knowledge before calling others toward it. knowledge comes before action
ALLAH ﷻ introduced himself in several places in the Quran
ALLAH ﷻ says:
“So know that there is no deity worthy of worship except ALLAH ﷻ…”
— Surah Muhammad (47:19)
“ALLAH ﷻ! There is no deity worthy of worship except Him, the Ever-Living, the Sustainer of all existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what is behind them, and they encompass nothing of His knowledge except what He wills. His Kursi extends over the heavens and the earth, and preserving them does not tire Him. And He is the Most High, the Most Great.”
— Surah Al-Baqarah (2:255)
“Say: He is ALLAH ﷻ the One.
ALLAH ﷻ, the Eternal Refuge.
He neither begets nor is born.
And there is none comparable to Him.”
— Surah Al-Ikhlas (112:1-4)
“He is ALLAH ﷻ, besides whom there is no deity worthy of worship, Knower of the unseen and the seen. He is the Most Merciful, the Especially Merciful.
He is ALLAH ﷻ, besides whom there is no deity worthy of worship, the King, the Most Holy, the Source of Peace, the Granter of Security, the Overseer, the Almighty, the Compeller, the Supreme. Exalted is ALLAH ﷻ above whatever they associate with Him.
He is ALLAH ﷻ, the Creator, the Maker, the Fashioner. To Him belong the most beautiful names. Whatever is in the heavens and the earth glorifies Him. And He is the Almighty, the Most Wise.”
— Surah Al-Hashr (59:22-24)
ALLAH ﷻ Controls the Affairs of the Heavens and the Earth
“Say, ‘Who provides for you from the heaven and the earth? Or who controls hearing and sight? And who brings the living out of the dead and brings the dead out of the living? And who arranges every matter?’ They will say, ‘Allah.’ So say, ‘Will you not then fear Him?’ For that is ALLAH ﷻ, your true Lord.”
— Surah Yunus (10:31–32)
“He arranges every affair from the heaven to the earth…”
— Surah As-Sajdah (32:5)
Honor and Authority Are in ALLAH's Hands
“Say, O ALLAH ﷻ, Owner of Sovereignty, You give kingdom to whom You will and take kingdom away from whom You will. You honor whom You will and humble whom You will. In Your Hand is all good. Indeed, You are over all things competent.”
— Surah Al-Imran (3:26)
Why Were We Created?
“And I did not create the jinn and mankind except to worship Me. I do not seek any provision from them, nor do I ask that they should feed Me. Indeed, Allah alone is the Supreme Provider, the Lord of all Power, the Ever Mighty.”
— Surah Adh-Dhariyat (51:56–58)
ALLAH ﷻ created death and life to test humanity, determining who among them is best in deeds.
— Surah Al-Mulk (67:2)
Give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever).
— Surah Al-Baqarah (2:25)
The words of Allah the Almighty:
رَبِّ أَنِّى مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّحِمِينَ
"And Ayyub, when he called out to his Lord, 'Indeed, hardship has touched me, and You are the Most Merciful of those who show mercy'"
[Al-Anbiya: 83]
In this prayer, Ayyub عليه السلام combined the true spirit of Tawheed with a clear showing of how much he needed and depended on his Lord. He prayed with a heart full of love and humility, while also recognizing Allah’s mercy and believing that He is the most merciful of all. He reached out to Allah by mentioning Allah's perfect attributes and his own state of extreme need and struggle.
When someone going through a trial feels this same way in their heart, their trouble is lifted.
It has been found that if a person says this prayer seven times—especially while truly understanding these meanings—Allah removes their pain and suffering.
رَبِّ أَنِّى مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّحِمِينَ
"And Ayyub, when he called out to his Lord, 'Indeed, hardship has touched me, and You are the Most Merciful of those who show mercy'"
[Al-Anbiya: 83]
In this prayer, Ayyub عليه السلام combined the true spirit of Tawheed with a clear showing of how much he needed and depended on his Lord. He prayed with a heart full of love and humility, while also recognizing Allah’s mercy and believing that He is the most merciful of all. He reached out to Allah by mentioning Allah's perfect attributes and his own state of extreme need and struggle.
When someone going through a trial feels this same way in their heart, their trouble is lifted.
It has been found that if a person says this prayer seven times—especially while truly understanding these meanings—Allah removes their pain and suffering.
سبل السلام pinned «The Purpose of Life and Knowing Our Lord The most important thing for a person is to understand the purpose of life and to truly know his Lord. The stronger a person’s Tawheed becomes, and the more he recognizes ALLAH ﷻ, the more peaceful, meaningful, and…»
الذي فرَّج عن إبراهيم عليه السلام كُربته وجعل النار المُحرقة بردًا وسلامًا، قادرٌ أن يكشف كربك ويُذهب همَّك!
The One who relieved Ibrahim (peace be upon him) of his distress and turned the scorching fire into coolness and safety, is capable of uncovering your distress and taking away your worries!
The One who relieved Ibrahim (peace be upon him) of his distress and turned the scorching fire into coolness and safety, is capable of uncovering your distress and taking away your worries!
الروحُ تألف من يُماثل طُهرَها.
The soul grows fond of those who resemble its own purity.
The soul grows fond of those who resemble its own purity.
“يومُ العرفةَ قادمٌ، فأكثروا فيه من الدُّعاء والطاعات."