🌟NEW ARTICLE: [[Stick to What You Have Been Blessed In]]

Excerpt:

A pious worshipper named ʿAbd Allāh al-ʿUmarī al-ʿĀbid wrote to Imām Mālik, urging him to withdraw from his public role as a teacher and devote himself instead to solitary worship and seclusion. The Imām's response has echoed through the centuries as a masterpiece of spiritual wisdom and self-awareness.

إِنَّ اللهَ قَسَمَ الأَعْمَالَ كَمَا قَسَمَ الأَرْزَاقَ، فَرُبَّ رَجُلٍ فُتِحَ لَهُ فِي الصَّلَاةِ، وَلَمْ يُفْتَحْ لَهُ فِي الصَّوْمِ، وَآخَرَ فُتِحَ لَهُ فِي الصَّدَقَةِ، وَلَمْ يُفْتَحْ لَهُ فِي الصَّوْمِ، وَآخَرَ فُتِحَ لَهُ فِي الْجِهَادِ. فَنَشْرُ الْعِلْمِ مِنْ أَفْضَلِ أَعْمَالِ الْبِرِّ، وَقَدْ رَضِيتُ بِمَا فُتِحَ لِي فِيهِ، وَمَا أَظُنُّ مَا أَنَا فِيهِ بِدُونِ مَا أَنْتَ فِيهِ، وَأَرْجُو أَنْ يَكُونَ كِلَانَا عَلَى خَيْرٍ وَبِرٍّ.

"Indeed, Allah has apportioned deeds just as He has apportioned provisions. One man is opened for prayer, but not opened for fasting. Another is opened for charity, but not opened for fasting. Another is opened for striving in the path of Allah. Spreading knowledge is among the greatest acts of righteousness. I am content with what has been opened for me, and I do not think that what I am engaged in is inferior to what you are engaged in. I hope that both of us are upon goodness and righteousness."

Read more:
https://stick-to-blessings-v6dgw45.gamma.site/

Recordings from last weekend’s seminar. ⬆️

🔗 Healing Our Hearts in Ramadan 1: The Meaning of Taqwa & The Immense Benefits of Leaving Off Sin

🎥 https://www.youtube.com/live/OQo5V26-qnU?feature=shared

🔗 Healing Our Hearts in Ramadan 2: Gratitude, Solidarity, & Patience

🎥 https://www.youtube.com/live/sW9l_4NlwJ4?feature=shared

🔗Healing Our Hearts in Ramadan 3: Resiliency, Forbearance, Du’ā, & How to Weigh Ourselves with the Qur’ān.

🎥 https://www.youtube.com/live/BCjcZvrky_w?feature=shared

🌟[Learn Islām Thoroughly & Shun Fame: The Scholarly Way]

Some of the Salaf reported:

«كَانَ يُقَالُ: الْعُلَمَاءُ إِذَا عَلِمُوا عَمِلُوا، فَإِنْ عَمِلُوا شُغِلُوا، فَإِذَا شُغِلُوا فُقِدُوا، فَإِذَا فُقِدُوا طُلِبُوا، وَإِذَا طُلِبُوا هَرَبُوا.»

"It used to be said: When learned people acquire knowledge, they act upon it;when they act upon it, they become occupied; when they become occupied, they are no longer seen; when they are no longer seen, they are sought out; and when they are sought out, they flee."

[See: al-Majālisah wa Jawāhir al-ʿIlm by Abū Bakr al-Dīnawarī (vol. 2, p. 231), ʿUyūn al-Akhbār by Ibn Qutaybah (vol. 2, p. 141), and Ḥilyat al-Awliyāʾ by Abū Nuʿaym (vol. 5, p. 235)]

Day four ⏬

Day 4

These recordings are from last year.

تهذيب السيرة (مكتمل)
https://archive.org/details/arafatbinhassan-Tahzib_Sirah

🆕 The Ideal Way to Supplicate & Pray in the Last Ten -- Ibn Rajab & Ibn 'Uthaymīn (رحمهما الله) [mobile friendly, fully vowelled Arabic text with English translation]. Edited

Repost of an article from two years ago about the best way to make dua in Ramadan.

‎⭐️[[Between Maghrib and ʿIshāʾ
‎An Underappreciated Time of Blessing]]

‎Many scholars mention the early Muslims' habit of praying between Maghrib and ʿIshāʾ, linking it to the description of the believers (Qur'an 32:16)—"Their sides forsake their beds, calling upon their Lord in fear and hope."

‎•Ḥudhayfah (رضي الله عنه) says he prayed Maghrib with the Prophet ﷺ, and the Prophet ﷺ continued praying until ʿIshāʾ, showing the virtue of reviving this interval with ṣalāh.¹

‎•al-Shawkānī concludes the reports about the topic establish the legitimacy of increasing prayer between Maghrib and ʿIshāʾ; even if many of the individual reports are weak, their combined weight supports the legitimately established practice, especially in faḍāʾil al-aʿmāl.²

‎•al-ʿIrāqī (as cited by al-Shawkānī) notes that many Ṣaḥābah and Tābiʿīn regularly prayed then—among them Ibn Masʿūd, Ibn ʿUmar, Salmān, and numerous later exemplars—followed by imams such as Sufyān al-Thawrī.²

‎•In the Ḥanbalī school, the night legally begins at Maghrib and continues until true dawn (al-fajr al-thānī); therefore, prayer after Maghrib (including between Maghrib and ʿIshāʾ) falls under “qiyām al-layl” in the broad juristic sense.³

‎Keep it flexible—pray whatever you can (no fixed number), aiming simply to fill the space with ṣalāh and goodness. This brief window between the two night prayers holds a missed opportunity for reward. It represents what the scholars call "easy gain"—a short period of worship that yields immense benefit.

‎For someone who cannot carry long night prayer or struggles to wake before Fajr, this window becomes a precious opportunity.

‎Ways to Fill This Time
‎•Voluntary prayer
‎•Qur'an recitation
‎•Dhikr and tasbīḥ
‎•Personal duʿāʾ
‎•Seeking knowledge

‎📚Sources:

‎¹

Muḥammad Nāṣir al-Dīn al-Albānī, Ṣaḥīḥ al-Targhīb wa-l-Tarhīb, 1:382 (Riyadh: Maktabat al-Maʿārif li-l-Nashr wa-l-Tawzīʿ, 1st ed., 1421/2000), from Ḥudhayfah رضي الله عنه.
‎² Muḥammad b. ʿAlī al-Shawkānī, Nayl al-Awṭār, citing al-ʿIrāqī on the cumulative strength of the reports and listing the Salaf known for this practice.
‎³ Manṣūr ibn Yūnus al-Buhūtī, Kashshāf al-Qināʿ ʿan Matn al-Iqnāʿ, vol. 1, p. 530; Muṣṭafā ibn Saʿd al-Ruḥaybānī, Maṭālib Ūlī al-Nuhā fī Sharḥ Ghāyat al-Muntahā, vol. 1, p. 567; ʿAbd al-Raḥmān ibn Ḍiyāʾ al-Dīn Ibn Ḍuwayyān, Manār al-Sabīl fī Sharḥ al-Dalīl, vol. 1, p. 113

🆕New interactive free summaries of daily Qur’ān readings. Bookmark and share to spread the benefit: https://salaficulture.com/contemplating-the-quran#card-6rplpqtpzydleyc