Sheikh al-Islam Ibn Taymiyyah رحمه الله said:

The Qur’an removes those diseases that bring about evil desires until the heart becomes sound, thereby making its intentions sound. It (the heart) then returns to its natural state in which it was created like a body returns to its natural healthy state

Majmoo’ al-Fatāwa, v.10, p.95-96

﴿ولا تكونوا كالتي نقضت غزلها من بعد قوة﴾

﴿إِنَّ الَّذينَ آمَنوا وَعَمِلُوا الصّالِحاتِ سَيَجعَلُ لَهُمُ الرَّحمنُ وُدًّا﴾🤎
‏"من نعمه على عباده الذين جمعوا بين الإيمان والعمل الصالح أنه يجعل لهم وداً ومحبة في قلوب أوليائه وأهل السماء والأرض"
‏-السعدي
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صلاة المغرب من المسجد الحرام | 25 ربيع الاول 1444 | الشيخ د.#ماهر_المعيقلي 🌿

"وما هو طعم الحياة بلا قُرآن يُتلى؟"

❝Imam Ahmad (r) said,

'When a man asks for a woman's hand in marriage he should inquire about her beauty; if he is pleased, he should ask about her religiosity; if he is pleased, he should marry her and if he isn't pleased then his rejection is based on (him not being satisfied with her) religiosity.
One shouldn't ask about religiosity first, whereby if he is pleased with it he asks about her beauty and if he isn't pleased with it he rejects her, as this rejection becomes based on her beauty and not on the account of her religiosity.'❞

[Sharh Muntaha-l Iradat]

Meaning, it is as if religion turned less significant as he rejected her based on her looks even though he was happy with her religiosity. So by asking about her beauty first and religion after, it does not give rise to this issue.

In case some readers are thinking whether this contradicts the statement of our beloved Messenger ﷺ :

فاظفر بذات الدين تربت يداك

❝Choose the one who is religiously committed, may your hands be rubbed with dust (i.e. - may you prosper).❞

There is no contradiction at all as what Imam Ahmad said was to ask about beauty first and then religion so that if it came down to rejection, it would be based on the beauty and not the religion. So, this is elevating the religion and giving it prime importance in selection, not downplaying it as wrongly understood by some.

قَـال العـَلامة ابن عُثـيمِين -رحمَـه الله تَعـَالَـى:

‏يُخشى ﻋﻠﻰ اﻹﻧﺴﺎﻥ ﺇﺫا ﻋﻮّﺩ ﻧﻔﺴﻪ اﻟﺘﺄﺧﺮ ﻓﻲ اﻟﻌﺒﺎﺩﺓ ﺃﻥ ﻳُﺒﺘﻠﻰ ﺑﺄﻥ ﻳﺆﺧﺮﻩ اﻟﻠﻪ ﻓﻲ ﺟﻤﻴﻊ ﻣﻮاﻃﻦ اﻟﺨﻴﺮ
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انظر: المجموع له ٥٤/١٣

Yūnus ibn ‘Ubayd رحمه الله said:

“From the mannerisms of the first [generations] was [frequently] looking at the Mushaf!”

Musannaf Ibn Abī Shaybah: 2/382

( من مواطن الاستجابة التي قد نغفل عنها )

الدعاء بين الأذان والإقامة لا يرد ومن الدعاء بين الأذان والإقامة أن تدعو الله في السُّنة التي تكون قبل الصلاة فإن فيها دعاء في السجود وفيها دعاء بين السجدتين وفيها دعاء التشهد.

من فتاوى الإمام ابن عثيمين.

Shaykh Sulaymān ibn Salīmullāh ar-Ruhaylī, may Allāh preserve him, wrote:

“Strive to read from the mushaf and don’t substitute that with your memory or by reading from your cellphone. There is the hadīth: “Whoever it pleases him that Allāh and His Messenger love him, then let him read from the mushaf.” Al-Albānī, may Allah have mercy on him, graded it hasan and the Salaf, may Allāh be pleased with them, used to be dilligent in reading from the mushaf.

آيات من سورة الصافات ~ الشيخ ماهر المعيقلي

(الله نور السموات والارض)

"O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness) and Ease my task for me".

"اتق الله حيث ما كنت"

ومن أجود ما ورد في تعريف التقوى ما قاله التابعي طلق بن حبيب، فإنه قال:

 "التقوى أن تعمل بطاعة الله، على نور من الله، ترجو ثواب الله، وأن تجتنب معصية الله على نور من الله تخاف عقاب الله".

[ جامع العلوم والحكم: (ص ١٤٩)]


فالتقوى لها جنحان،
 الأول: فعل الطاعات،
والثاني: اجتناب معصية الله، وكلاهما صادر عن نور الله، ويريد بالنور الدليل الذي أمر بالطاعة، ونهى عن المعصية، والمتقي يفعل ما فعله يريد ثواب الله عزَّ وجلَّ، ويترك ما نهي عنه يريد النجاة من عذاب الله.

"من وجد في نفسه إعراضًا عن الطاعات التي كان يفعلُها، فليُكثر من الاستغفار"

‏ ابن عثيمين رحمه الله

Sheikh al-Islam ibn Taymiyah once mentioned:

[فالسعيد يستغفر من المعائب، ويصبر على المصائب؛ كما قال تعالى: ﴿فاصبر إن وعد الله حق واستغفر لذنبك﴾ والشقي يجزع عند المصائب، ويحتج بالقدر على المعائب]

A person destined for ultimate joy seeks forgiveness for his faults and bears patiently with his trials. This is as Allah said:

[فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنبِكَ]

"So be patient; Allah's promise is true. And seek forgiveness for your sins." [Ghafir 55]

Meanwhile, the person destined for ultimate sorrow collapses in the face of trials and uses al-qadr to explain away his faults.

[Majmoo' al-Fatawa 7/454]