The hard life

"The man that arrives at an empty house and has no wife, lives a hard life even if the house is full of money and pleasures"

SOURCE: Shaikh Fawzan (Hafidhahu Allah) in Al Ittihaf, page num. 857

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Looking with the heart

Khalf Ibn Tameem ,reported that he heard Sufyaan say: "The vision of one's eyes is meant for this world , and the vision of one's heart is meant from the Hereafter. When a man looks with his eyes , he benefits naught. It is when he looks with his heart that he benefits.

Abdur Rahmaan Ibn 'Abdullah al Basri reported that a man said to Sufyaan : "Advise me" Sufyaan said: "Work for this world in proportion to the time you will stay in it (which does not amount to many years) and work for the Hereafter in proportion to the time you will stay in it (for eternity) and Peace be upon You.

Yousuf Ibn Asbaat reported that he heard Sufyaan Ath-Thauree say: " The following three are from patience : Do not speak about a calamity that has befallen you ; do not speak about your pain; and do not praise yourself."

SOURCE: Biography of Sufyaan Ath-Thauree - DARUSSALAM

                                    

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From the market to the Masjid

Abu Hurayrah (Radia Allahu anhu) once passed by the market in Medinah. He stoppet at the market and said:

"Oh people of the market , how incapable you are"

They said, :

" And how is that Abu Hurayrah?

He replied:

"Over there the inheritance of Allah's Messenger (Salla Allahu alayhi wa sallam) is being distributed and you are here! Wont you go and take your share?

They asked:

"Where is it? "

He replied:

"In the Masjid ."

So they hurried to the Masjid and Abu Hurayrah waited for them until they returned.
When they came back.He say:

"What is the matter?"

They replied:

"Abu Hurayrah we went to the Masjid , but we didn't see anything  being distributed."

Abu Hurayrah ask them:

"And you didn't see anyone in the Masjid?"

They replied:

"Indeed we  did, we saw people praying , others reciting Quran and others studying the regulations of halal and haraam."

So Abu Hurayrah said:

"Woe to you, that is the inheritance of Muhammad (Salla Allahu alayhi wa sallam)"

SOURCE:  Reported by at-Tabaraani in al-Aswaat, with a hassan chain of narrators; Al-Albanee also graded it hasan in Saheeh al-Targheeb wa Tarheeb, Vol 1, pg. 19.]

 

 

 

 

 

 

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Damages of the hairdresser, part 2: The Muslim woman revealed

Damages of to go to the hairdresser:
Second damage:
The elimination of women's outerwear in a place other than their home without a legislated right!
Many women today take off their clothes in places that are not used to it. They are not safe from (grief) fitnah and are not advised to doubtful matters , like many places, such as looker rooms, which play a larger role in the spread of fashion for women or places such as hairdressing or what are popularly called today for the leisure as fitness centers.
The Prophet said:

"There is no woman that  puts off her clothes in a place other than her house, except that she tears the veil between her and Allah."

Looking at the statement of the Messenger , my Muslim sister: "...that she tears the veil between her and Allah." This exposure occurs when the outer garments are removed, so what about the one that takes off her clothes because it establishes the immorality and  corruption in places like attending beauty salons? Modesty and their preservation is what's between Muslim women and their Lord. He certainly covers a Muslim woman with modesty as He is noble and refined . But He does not divulde what is between Him and her.
Therefore, this Prophetic narration warns Muslim women attending places of uncertainty and suspicion of a unique look that is discover and avoid the causes of the calamity from another aspect.


SOURCE:  At-Tahdheer min Akhtaar-il-Kawaafeer of Shaykha Umm Abdir-Rahmaan al Imam (Hafidhaha Allah) daughter of Shaykh Muqbil (Rahimahu Allah) and wife of the Shaykh Muhammad al Imam (Hafidhahu Allah)

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Damages of the hairdresser , part 1: "Time is short and there is lots to learn"

The first damage of to go to the hairdresser:
The loss of time in studying of the Muslim women , because of the hairdresser and the aesthetic.
The time for the mulim woman is the most precious thing she has. If she wasted it doing this , then she has lost one of the most important things she had.
The Messenger of Allah (Salla Allahu alayhi wa sallam) said:

"Take advantage of five matters before five other matters..(until the declaration)...and your free time before you become busy."

From the harmful materials have begun to spread rapidly in these times , either due to the natural inclination of women or developments of the modern age , is the study of the aesthetics.
Among the meanings of embellishment that enter in this topic are the things that are considered base of the beauty and are distinguised as "feminine" for this reason, we see their instructions in relation to herown embellishment , as in method one has the possibility to obtain the admiration of others.
Half and hour spent every afternoon in the skincare and fifteen minutes on the tabs.Similarly, the time spent in the fingernails and lost again in addressing the hands and feet. The following are training to trim the waist , relaxation exercises and steam -rooms, among the things that consume women's time and intellect.
They have written several books oriented towerd women , in addition to catalogs that contain photos of Muslim women explaining how they can beautify  as. They explain how to cut hair like them, fashionable clothing and how she can wear revealing clothes like them.
All this for women is the latest in fashion, progress and culture,
MAY ALLAH ERASE THEIR CULTURE !!!
 SOURCE: At-Tahdheer min Akhtaar-il-Kawaafeer of Shaykha  Umm Abdir-Rahmaan al Imam (Hafidhaha Allah) daughter of  Shaykh Muqbil (Rahimahu Allah) and wife of the Shaykh Muhammad al Imam (Hafidhahu Allah)

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The pillars of the Kufr

" The pillars of Kufr (i.e. disbelief and disobedience) are four:

1. Kibr, i.e. arrogance , which prevents him from submission (to the command of Allah).
2. Hasad, i.e. jealousy , which prevents him from accepting advice and giving it.
3. Ghadab, i.e. anger, which preventes him from being just.
4. Sha'wah, i.e. lowly desiers, which prevents him from devoting himself totally to worship.

Hence if the pillar of arrogance is removed, then it becomes easy to submit , and if the pillar of jealousy is removed then it becomes easy for him to accept nasheehah (i.e. advice) and to give advice. If the pillar of anger is removed tehn it becomes easy for him to be just and humble himself and if the pillar of lowly desires is removed then it becomes easy for him to be patient , chaste and devote himself to worship. Every imprudent characteristic derives from these four. And when these characteristics settle in his heart they will cause him to see falsehood as truth and to see truth as falsehood. To see Ma'roof (i.e. good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the Hererafter further from him.

Uprooting strong and power mountains from their places is easier that removing these four characteristics from the heart of an individual who is tested with them. This proves specially true when these characteristics become firmly rooted and embedded in an individual to the point they become second nature , for when an individual reaches this point it is almost impossible for him to do any good deeds , nor would he purify himself with them if he were to perform any acts of good. The more he strives  diligently to perform acts of good the more his actions are corrupted by these four characteristics.

If you reflect on the disbelief of the past nations , you will find that it derived from one of these four pillars, and it was due to one of these four that they were punish. However the severity of the punishment was dependant of the degree and extent of these pillars with those nations. So, whoever adorns himself with these pillars then he subjects himself to all types of consequences , in the life of this world and in the Hereafter. And whoever avoids them distances himself from all types of evil , because these characteristics prevent him from  Inqiyad (i.e. submission), Ikhlas (i.e. sincerity), tawbah (i.e.repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.

These characteristics emerge due to the slave's ignorance of his Lord, and his ignorance of his own selfworth or value. If he truly knew his Lord with all of His lofty characteristics and was truly aware of his own-short comings and deficiencies , he would not have a reason to be arrogant nor seek retribution for himself. Nor would he be jealous of any one because of what Allah has given them, because in reality, jealousy is a type of enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing and he ardently desires that this blessing be taken away from him. So he actually oppose and contests the decree of Allah and he deems the blessing of Allah to His slave to be unjust and dislikes for him what Allah loves for him. And it was because of this characteristics that Iblis become the enemy of Allah, i.e. his arrogance and jealousy.

Hence to reply these two hideous and evil characteristics with sound knowledge of Allah and His uniqueness and being pleased with Him as your Lord and turning towards Him for assistance in all of his affairs , and replacing anger with true knowledge of himself and his value, and the fact, that he does not have the right to get angry and seek retribution for himself over the pleasure of his Lord and expressing anger towards his Lord, who originated him.

And the greatest thing which would assist him in ridding himself of this characteristic is to condition himself to get angry for the pleasure of Allah , and to be pleased with the pleasure of Allah. And every time he gets angry or is pleased for the pleasure of Allah then anger and pleasure for other that Him will be obliterated , and the opposite is the same.

However the cure for his lowly desires sound knowledge and understanding that his obedience to his lowly desires is the greatest reason on hindrance for him attaining satisfation , and his abstaining from these lowly desires is the greatest reason and means by which he can attain satisfation. so every time he sets out to attain satisfaction by following his lowly desires he actually pushes himself further away from achieving this satisfaction , and the more he avoids his lowly desires , the closer he is to attaining the satisfaction he is looking for in the most complete manner.

So Ghadab (i.e. anger) is like a predator , the minute you turn your attention away from it , it will eat you alive.
And shah'wah (i.e. lowly desires) is like fire the moment he ignites him, it will begin to burn him alive.
And Kibr (i.e. arrogance) is like arguing with a king about his possesion , either he will kill you because of this , or just deprive you of it.
And Hasad (i.e. jealousy) is like showing enmity and hatred towards someone who is more powerful that you.


The one who can control his lowly desires and his anger will remove the Shaytaan from his midst. And the he whose lowly desires and anger overtakes him deprives himself from the shade and protection of Allah.

SOURCE: Fawaa'id al fawaa'if of Ibn Qayyim ( Rahimahu Allah)

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Drops

Khalid ben 'Umayr al-'Adawi narrated: 'Uthban ben Ghazwan (Radia Allahu anhu) once gave us a sermon. He praised Allah, then said:
The life of this world annunced its departure and is fast receding, and there is not anything except the similar to the last drop of water in a vessel as its owner try to take it.
You are moving to a residence that have no end, then moves on with the best (deeds) you have. Since we have been said that a rock can be launched from the edge of Hell and fall for seventy years without reaching the lower part.
However ,by Allah, that will be filled.Do not you wonder? And it has been said that a single entrance to Paradise is as wide as a journey of forty years, but still will come one day , will be full of people.
I have seen myself as the seventh of seven ( followers of) the Messenger of Allah (Salla Allahu alayhi wa sallam). We did not have more food that the leaves of trees that  put ulcers aroud of our mouths.
Once I got a coat that I cut by half to share it with Sa'd ben Malik: I used half as a belt and he used the other. And yet today no one of us that he hasnt become a governor of a city. And I seek refuge in Allah from consider myself big and important when I am small in front Allah.
Truly there has never been prophecy, without these would change gradually, until the ended being a kingdom , and  truly you will see, how the governors are after us.

SOURCE: Sahih Muslim. 7624

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