#Ahadith

[hadeth]

"None, or nothing, is more patient", i.e. Allah, the Almighty, is the most patient and one of His beautiful names is "As-Sabūr", which means the one who does not hasten to punish the disobedient. It is close to the meaning of "Al-Halīm", i.e. the Forbearing, but "Al-Halīm" is more indicative of granting safety from punishment. "About the offensive statements he hears", i.e. the word offense or "adha" in Arabic language is something that is slightly harmful and has a weak negative effect. Allah informs us that the slaves cannot harm Him as He mentioned in the Qur'an: {And do not be grieved [O Muhammad] by those who hasten into disbelief. Indeed, they will never harm Allah at all}. Allah also says in a Qudsi Hadīth: "O my slaves, you will never have the ability to harm Me so that you would harm Me, nor will you have the ability to benefit Me, so that you would benefit Me." Allah clarified that the creation can never harm Him, but may act in an offensive manner towards Him. "Verily, they ascribe a son to Him", i.e. the son of Adam abuses Allah and insults Him by ascribing to Him something that He is far exalted above, such as ascribing children to Him, and associating rivals and partners with Him in worship, which must be sincerely devoted to Him alone. "Yet He still grants them good health and sustenance", i.e. Allah repays their offense with goodness and benevolence. They ascribe to Allah deficiencies and offense, and attributes that He is far Exalted above, as well as belie His messengers, disobey His orders, and do the things that He has prohibited them from. Nevertheless, Allah treats them with kindness as He gives them good health, cures them of their illnesses, protects them night and day from things that could harm them, and provides for them by subjugating everything in the heavens and earth to them. This is the utmost limit of patience, forbearance and benevolence and Allah knows best.

Hadith Translation/ Explanation : English Urdu Spanish Indonesian Uyghur Bengali French Turkish Russian Bosnian Sinhalese Indian Chinese Persian Vietnamese Tagalog Kurdish Hausa Portuguese: https://hadeethenc.com/en/browse/hadith/8299 La Explicación Aqui: https://hadeethenc.com/es/browse/hadith/8299

عن أبي موسى الأشعري، قال: قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ مَا أَحَدٌ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللَّهِ، يَدَّعُونَ لَهُ الْوَلَدَ، ثُمَّ يُعَافِيهِمْ وَيَرْزُقُهُمْ ‏”‏‏.‏ صحيح البخاري ومسلم حديث ٧٣٧٨

Narrated Abu Musa Al-Ash`ari: The Prophet (peace be upon him) said, “None is more patient than Allah against the harmful and annoying words He hears (from the people): They ascribe children to Him, yet He bestows upon them health and provision.” Sahih al-Bukhari 7378 In-book reference : Book 97, Hadith 8 USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 475 Sahih Muslim 2804 c In-book reference : Book 52, Hadith 36 USC-MSA web (English) reference : Book 39, Hadith 6732

De Abu Musa Al-Achaari, que Al-lah esté complacido con él, que el Mensajero de Al-lah dijo: “Nadie o nada es más paciente ante un agravio que Al-lah, pues le atribuyen un hijo, mientras que Él les protege y les otorga bienes”. 

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English Explanation here

La Explicación Aqui

[ayibrahim]

Abu Udhaynah reported: The Messenger of Allah, peace and blessings be upon him, said, “The best of your women are loving, fertile, suitable, and comforting, if they fear Allah. The worst of your women unveil their beauty, take pride in their appearance, and they are hypocrites. None of them will enter Paradise except as rarely as you see a red-beaked crow.”

Source: al-Sunan al-Kubrá 12480

Grade: Sahih (authentic) according to Al-Albani

عَنْ أَبِي أُذَيْنَةَ الصَّدَفِيِّ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ خَيْرُ نِسَائِكُمُ الْوَدُودُ الْوَلُودُ الْمُوَاتِيَةُ الْمُوَاسِيَةُ إِذَا اتَّقَيْنَ اللَّهَ وَشَرُّ نِسَائِكُمُ الْمُتَبَرِّجَاتُ الْمُتَخَيِلاتُ وَهُنَّ الْمُنَافِقَاتُ لا يَدْخُلُ الْجَنَّةَ مِنْهُنَّ إِلا مِثْلُ الْغُرَابِ الأَعْصَمِ

12480 السنن الكبرى للبيهقي

1849 المحدث الألباني خلاصة حكم المحدث صحيح في السلسلة الصحيحة

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[bilalelkhattabi]

Ahadith 'Aa-isha رضي الله عنها

[irhabiya]

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[heavierthanlaila]

عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدْعُو يَقُولُ: «رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ وَانْصُرْنِي وَلَا تَنْصُرْ عَلَيَّ وَامْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ وَاهْدِنِي وَيَسِّرِ الْهُدَى لِي وَانْصُرْنِي عَلَى مَنْ بَغَى عَلَيَّ ربِّ ��جعَلني لكَ شَاكِرًا لَكَ ذَاكِرًا لَكَ رَاهِبًا لَكَ مِطْوَاعًا لَكَ مُخْبِتًا إِلَيْكَ أَوَّاهًا مُنِيبًا رَبِّ تَقَبَّلْ تَوْبَتِي وَاغْسِلْ حَوْبَتِي وَأَجِبْ دَعْوَتِي وَثَبِّتْ حُجَّتِي وَسَدِّدْ لِسَانِي وَاهْدِ قَلْبِي وَاسْلُلْ سَخِيمَةَ صَدْرِي» . رَوَاهُ التِّرْمِذِيّ وَأَبُو دَاوُد وَابْن مَاجَه

Ibn ‘Abbas told that the Prophet used to say when making supplication, "My Lord, help me and do not give help against me; grant me victory and do not grant victory over me; plan on my behalf and do not plan against me; guide me and make right guidance easy for me; grant me victory over those who act wrongfully towards me. My Lord, make me grateful to Thee, mindful of Thee, full of fear towards Thee, devoted to Thy obedience, humble before Thee, earnest in supplication, and penitent. My Lord, accept my repentance, wash away my sin, answer my supplication, clearly establish my evidence, make true my tongue, guide my heart, and draw out the malice in my breast.”

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[julaibib]

Imam Ahmad said, “The foundations of Islam are upon three ahadith:

The hadith of ‘Umar, ‘Verily actions are by intention’; The hadith of A’ishah, ‘Whosoever introduces into this affair of ours that which is not part it, then it is rejected’; and The hadith of Nu’man ibn Bashir, ‘The halal is clear and the haram is clear’.

[hadeth]

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ يَوْمَ الْقِيَامَةِ يَا ابْنَ آدَمَ مَرِضْتُ فَلَمْ تَعُدْنِي ‏.‏ قَالَ يَا رَبِّ كَيْفَ أَعُودُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ ‏.‏ قَالَ أَمَا عَلِمْتَ أَنَّ عَبْدِي فُلاَنًا مَرِضَ فَلَمْ تَعُدْهُ أَمَا عَلِمْتَ أَنَّكَ لَوْ عُدْتَهُ لَوَجَدْتَنِي عِنْدَهُ يَا ابْنَ آدَمَ اسْتَطْعَمْتُكَ فَلَمْ تُطْعِمْنِي ‏.‏ قَالَ يَا رَبِّ وَكَيْفَ أُطْعِمُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ ‏.‏ قَالَ أَمَا عَلِمْتَ أَنَّهُ اسْتَطْعَمَكَ عَبْدِي فُلاَنٌ فَلَمْ تُطْعِمْهُ أَمَا عَلِمْتَ أَنَّكَ لَوْ أَطْعَمْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي يَا ابْنَ آدَمَ اسْتَسْقَيْتُكَ فَلَمْ تَسْقِنِي ‏.‏ قَالَ يَا رَبِّ كَيْفَ أَسْقِ��كَ وَأَنْتَ رَبُّ الْعَالَمِينَ قَالَ اسْتَسْقَاكَ عَبْدِي فُلاَنٌ فَلَمْ تَسْقِهِ أَمَا إِنَّكَ لَوْ سَقَيْتَهُ وَجَدْتَ ذَلِكَ عِنْدِي ‏"‏ ‏.‏ صحيح مسلم حديث ٢٥٦٩

Abu Huraira reported Allah's Messenger (peace be upon him) as saying: " Verily, Allah, the Exalted and Glorious, would say on the Day of Resurrection: O son of Adam, I was sick but you did not visit Me. He would say: O my Lord; how could I visit Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Didn't you know that such and such servant of Mine was sick but you did not visit him and were you not aware of this that if you had visited him, you would have found Me by him? O son of Adam, I asked food from you but you did not feed Me. He would say: My Lord, how could I feed Thee whereas Thou art the Lord of the worlds? He said: Didn't you know that such and such servant of Mine asked food from you but you did not feed him, and were you not aware that if you had fed him you would have found him by My side? (The Lord would again say: ) O son of Adam, I asked drink from you but you did not provide Me. He would say: My Lord, how could I provide Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Such and such of servant of Mine asked you for a drink but you did not provide him, and had you provided him drink you would have found him near Me." Sahih Muslim 2569 In-book reference : Book 45, Hadith 54

ولهذا قال أما إنك لو عدته لوجدتني عنده ولم يقل لوجدت ذلك عندي كما قال في الطعام والشراب بل قال لوجدتني عنده وهذا يدل على قرب المريض من الله عز وجل ولهذا قال العلماء إن المريض حري بإجابة الدعاء إذا دعا لشخص أو دعا على شخص وفي هذا دليل على استحباب عيادة المريض وأن الله سبحانه وتعالى عند المريض وعند من عاده لقوله لوجدتني عنده وقد سبق لنا كيف تكون عيادة المريض وما ينبغي أن يقوله له العائد يا ابن آدم استطعمتك فلم تطعمني يعني طلبت منك طعاما فلم تطعمني ومعلوم أن الله تعالى لا يطلب الطعام لنفسه لقول الله تبارك وتعالى {وهو يطعم ولا يطعم} فهو غني عن كل شيء لا يحتاج لطعام ولا شراب لكن جاع عبد من عباد الله فعلم به شخص فلم يطعمه قال الله تعالى أما إنك لو أطعمته لوجدت ذلك عندي يعني لوجدت ثوابه عندي مدخرا لك الحسنة بعشر أمثالها إلى سبعمائة ضعف إلى أضعاف كثيرة وفي هذا دليل على استحباب إطعام الجائع وأنا الإنسان إذا أطعم الجائع وجد ذلك عند الله يا ابن آدم استسقيتك أي طلبت منك أن تسقيني فلم تسقيني قال كيف أسقيك وأنت رب العالمين يعني لست في حاجة إلى طعام ولا شراب قال أما علمت أن عبدي فلانا ظمئ أو استسقاك فلم تسقه أما علمت أنك لو سقيته لوجدت ذلك عندي ففيه أيضا دليل على فضيلة إسقاء من طلب منك السقيا وأنك تجد ذلك عند الله مدخراً الحسنة بعشر أمثالها إلى سبعمائة ضعف إلى أضعاف كثيرة ... شرح رياض الصالحين لابن عثيمين

وفي هذا الحديثِ يُخبِرُ النَّبيُّ صلَّى اللهُ عليه وسلَّمَ أنَّ اللهَ تعالَى يقولُ يومَ القيامةِ: «يا ابنَ آدمَ» وظاهرُه أنَّ النِّداءَ يَختَصُّ بالمسْلِمين؛ لِما سيَترتَّبُ على هذا النِّداءِ مِن أجْرٍ، «مَرِضتُ فلم تَعُدْني»، أرادَ به مَرِضَ عبْدُه، وعدمُ زِيارةِ الصَّحيحِ للمريضِ مِن عِبادِه، وإنَّما أضافَ المرَضَ إلى نَفسِه؛ تَشريفًا لِذلكَ العبدِ، فقال العبدُ ردًّا على ربِّه سُبحانه ومُستفهِمًا ومُتعجِّبًا: «يا ربِّ، كيفَ أعُودُكَ وأنتَ ربُّ العالَمِينَ؟!» فالمرضُ إنَّما يكونُ للمخلوقِ العاجزِ، وأنتَ القاهرُ القويُّ المالكُ؛ فكيْفُ أعودُك؟! وكيْف أزُورُكَ؟ فقال له اللهُ سُبحانه: «أمَا علمْتَ أنَّ عَبدي فلانًا» وظاهرُه أنَّه يُرادُ به كلُّ مُسلمٍ أصابَه المرضُ، «مَرِضَ فلمْ تَعُدْه، أمَا علِمْتَ أنَّكَ لو عُدْتَه لَوجدْتَني عِندَه»، أي: وجَدْتَ ثَوابي وكَرامتي في عِيادتِه؛ فاللهُ سُبحانَه وتَعالَى يَستحيلُ عليه الْمَرضُ؛ لأنَّ المرضَ صِفةُ نقْصٍ، واللهُ سُبحانَه وتَعالَى مُنَزَّهٌ عَنْ كلِّ نقْصٍ، وهذا مِن التَّلطُّفِ في الخِطابِ والعِتابِ، ومُقتضاهُ التَّعريفُ بعَظيمِ ثَوابِ تلك الأشياءِ. ثُمَّ يقولُ ربُّ العِزَّةِ: «يا ابنَ آدمَ، استطعمْتُكَ»، أي: طلبْتُ منكَ الطَّعامَ «فَلم تُطعِمْني، قال: يا ربِّ، كيفَ أُطعمُكَ وأنتَ ربُّ العالَمِينَ؟!» أي: والحالُ أنَّكَ تُطعِمُ الخلْقَ ولا تُطْعَمُ، وأنتَ غَنِيٌّ قويٌّ على الإطلاقِ، وإنَّما العاجزُ هو الَّذي يَحتاجُ إلى الطَّعامِ، فقال سُبحانه: «أمَا علِمْتَ أنَّه استطعَمَكَ عبْدِي فلانٌ» أي: طَلَب منك الطَّعامَ، «فلَمْ تُطعمْه، أمَا علِمْتَ أنَّكَ لو أطعمْتَه لَوجدْتَ ذلكَ عِندي»، أي: ثَوابَ إطعامِه وفضْلَ الأجرِ على ذلك. ثُمَّ يقولُ ربُّ العِزَّةِ: «يا ابنَ آدمَ، اسْتسقيْتُكَ»، أي: طلبْتُ منكَ الماءَ «فَلم تَسقِني، قال: يا ربِّ، كيفَ أَسقيكَ وأنتَ ربُّ العالَمِينَ؟!» أي: مُربِّيهم غيرُ مُحتاجٍ إلى شَيءٍ مِنَ الأشياءِ، فضلًا عَنِ الطَّعامِ والماءِ، قال: «اسْتَسقاكَ عبدي فلانٌ» فطلَبَ مِن الماءِ والشَّرابِ «فلم تَسقِهِ، أمَا علِمْتَ أنَّكَ لو سَقيْتَه وجَدْتَ» أجْرَ «ذلك عندي؟» فإنَّ اللهَ لا يُضيعُ أجْرَ الْمُحسنينَ.  ولعلَّ التَّعبيرَ في عِيادةِ المريضِ بقولِه سُبحانه: «لَوجَدْتَني عِنده»، وفي الإطعامِ والسَّقيِ «لَوَجَدْتَ ذلك عِندي»؛ لأنَّ المريضَ لا يَذهَبُ إلى أحدٍ، بلْ يَأتي النَّاسُ إليه، فناسَبَ قولُه: «لَوجَدْتَني عِنده»، بخِلافِ الإطعامِ والسَّقيِ؛ فإنَّهما قدْ يَأتيانِ لِغيرِهما مِن النَّاسِ. وهذا الحديثُ قدْ يَستشكِلُه بعضُ النَّاسِ، وليْس بمُشكِلٍ؛ لأنَّه حَديثٌ مُفسَّرٌ بنَفسِه؛ فقدْ فسَّر اللهُ عزَّ وجلَّ المرَضَ والجوعَ والعطَشَ تَفسيرًا واضحًا لا لَبْسَ فيه، ولا يُتوهَّمُ معه تَشبيهٌ ولا تَمثيلٌ، وهو صَريحٌ في أنَّ اللهَ سُبحانه لم يَمرَضْ ولم يَجُعْ ولم يَعطَشْ، ولكنْ مَرِضَ عبْدُه، وجاع وعَطِشَ عبْدُه، مُفسِّرًا ذلك بأنَّك لوْ أطْعَمْتَه وسَقَيْتَه لَوجَدْتَ ذلكَ عِندي، ولوْ عُدْتَه لَوجَدْتَني عِنده، فلمْ يَبْقَ في الحديثِ لَفظٌ يَحتاجُ إلى تَأويلٍ. وفي الحديثِ: بَيانُ أنَّ اللهَ تعالَى عالِمٌ بِالكائناتِ يَستوي في عِلْمِه الجزئيَّاتُ وَالكلِّيَّاتُ.  وفيه: دَليلٌ أنَّ الحَسناتِ لا تضيعُ، وأنَّها عندَ اللهِ عزَّ وجلَّ بمكانٍ. وفيه: الحثُّ على عِيادةِ المريضِ والتَّرغيبُ في ذلك. وفيه: فضْلُ الإطعامِ وسُقيَا الماءِ لِلمُحتاجِ. وفيه: قُربُ المريضِ مِنَ اللهِ عزَّ وجلَّ. الدرر السنية

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “Allah, Glorified and Exalted, will say on the Day of Judgment: 'O son of Adam, I was ill, but you did not visit Me.' He will respond: 'O Lord, how could I visit You and You are the Lord of the worlds?'" meaning: You are independent and not in need of my visit. Allah will say: “Did you not know that My Servant, so-and-so, was ill but you did not visit him? Do you not know that if you had visited him, you would have found Me with him?” There is nothing difficult to understand in this Hadīth in the part where Allah, the Almighty, says: "I was ill, but you did not visit Me", because it is impossible for Allah, the Almighty, to become ill, as illness is an attribute of deficiency and Allah, Glorified and Exalted, is free from deficiency. What is meant by "ill" here is that one of the righteous slaves of Allah was sick and the allies of Allah, Glorified and Exalted, were close to Him. For this reason, Allah said: "…if you had visited him, you would have found Me with him", and did not say: "you would have found (its reward) with Me", as He said in regard to the food and drink. This indicates how close the sick person is to Allah, the Almighty. Hence, the scholars said: "The sick person is worthy of having his supplication answered, whether he supplicates for someone or against someone." “O son of Adam, I asked you for food, but you did not feed Me.” It is known that Allah, the Almighty, does not seek food for Himself, as He says: {He who feeds and is not fed} [Sūrat al-An‘ām: 14]. Allah is independent and does not need anyone or anything or food or drink, but if one of Allah’s servants feels hungry and someone knows about it but does not feed him, Allah, the Almighty, says: “Do you not know that if you had fed him, you would have found (its reward) with Me?” This means that you would have found the reward of giving him food saved for you as a good deed, and a good deed can be multiplied ten times and up to seven-hundred times, or as many times as Allah wills. “O son of Adam, I asked you for water, but you did not it give Me any”, meaning: I asked you for a drink, but you did not give Me a drink. He responds: “… how could I give You (water) to drink and You are the Lord of the worlds?” meaning: You are not in need of food or drink. Then Allah says: “My Servant, so-and-so, asked you for a drink, but you did not give him one. Do you not know that if you had given him a drink, you would have found (its reward) with Me?” Providing someone with something to drink when they ask for a drink will win you a reward that will be saved for you as a good deed, and a good deed can be multiplied ten times and up to seven-hundred times or as many times as Allah wills. Hadith Translation/ Explanation : English Urdu Spanish Indonesian Bengali French Turkish Russian Bosnian Sinhalese Indian Chinese Persian Vietnamese Tagalog Kurdish Hausa Portuguese Tamil: https://hadeethenc.com/en/browse/hadith/5544

[mashriqiyyah]

Social media is extremely scary...so many quotes ascribed to Ibn al Qayyim Jawziyyah RahimahuAllah, and other Salaf-us-Saliheen aren't found anywhere in any of their books. SubhanAllah. So many ayat translated whimsically and so many fabricated ahadith, stories taken from people of scripture (Allahu Aalam how reliable those are)

Always.. ALWAYS refer to the books and the authentic texts. Do not share or believe anything that's posted on social media

(I saw a Twitter account with 42k followers named after Ibn al Qayyim and many quotes ascribed to him aren't found in the reference given there, found yet another Instagram account with huge followers above 100k and the person has zero qualification and pastes content from other telegram channels without verification :/)

Sucha World of copy paste and tale carriers we're living in. Allahu Musta'an.

[umtxqwa]

Ibn al-Jawzi رحمه الله said:

How can a person have any self-conceit (self-admiration, pride in his heart) while knowing that Imam Ahmad رحمه الله knew one million ahadith by heart (1000000),

and Khamas ibn al-Hasan رحمه الله used to complete the recitation of the Quran three times a day,

and Salman at-Taymi رحمه الله prayed Fajr with the same wudoo’ of ‘Isha for forty years?!

[Disciplining the Soul, Ibn al-Jawzi رحمه الله, pg. 60]

[fluffy-appa]

Principle Of Islam!

Reported from Imam Ahmad رحمه الله who said: The principle of Islam is (built ) upon three Ahadith:

• The Hadith of ‘Umar رضي الله عنه: “Actions are by intentions.”

• The Hadith of an-Nu'msn b. Basheer رضي الله عنه: “The Halal is clear and the Haram is clear.”

• And the Hadith of A`ishah رضي الله عنها: “Whoever innovates into our affair that which is not from it, will have it rejected.”

● [طبقات الحنابلة ١\٤٧]

[lightup0nlight]

Did you know this sunnah?

Rasulullah salla Allahu alayhi wa sallam forbade us from plucking our white / grey hairs. He said:

🌺 ❛𝗗𝗼 𝗻𝗼𝘁 𝗽𝗹𝘂𝗰𝗸 𝗼𝘂𝘁 𝗴𝗿𝗲𝘆 𝗵𝗮𝗶𝗿. 𝗜𝗳 𝗮𝗻𝘆 𝗯𝗲𝗹𝗶𝗲𝘃𝗲𝗿 𝗴𝗿𝗼𝘄𝘀 𝗮 𝗴𝗿𝗲𝘆 𝗵𝗮𝗶𝗿 𝗶𝗻 𝗜𝘀𝗹𝗮𝗺, 𝗵𝗲 𝘄𝗶𝗹𝗹 𝗵𝗮𝘃𝗲 𝗹𝗶𝗴𝗵𝘁 𝗼𝗻 𝘁𝗵𝗲 𝗗𝗮𝘆 𝗼𝗳 𝗥𝗲𝘀𝘂𝗿𝗿𝗲𝗰𝘁𝗶𝗼𝗻.❜ 𝗜𝗻 𝗮𝗻𝗼𝘁𝗵𝗲𝗿 𝗻𝗮𝗿𝗿𝗮𝘁𝗶𝗼𝗻: ❛𝗔𝗹𝗹𝗮𝗵 𝘄𝗶𝗹𝗹 𝗿𝗲𝗰𝗼𝗿𝗱 𝗼𝗻 𝗵𝗶𝘀 𝗯𝗲𝗵𝗮𝗹𝗳 𝗮 𝗴𝗼𝗼𝗱 𝗱𝗲𝗲𝗱 𝗳𝗼𝗿 𝗶𝘁, 𝗮𝗻𝗱 𝘄𝗶𝗹𝗹 𝗯𝗹𝗼𝘁 𝗼𝘂𝘁 𝗮 𝘀𝗶𝗻 𝗳𝗼𝗿 𝗶𝘁.❜ 【𝗦𝘂𝗻𝗮𝗻 𝗔𝗯𝗶 𝗗𝗮𝘄𝘂𝗱 𝟰𝟮𝟬𝟮 | 𝗚𝗿𝗮𝗱𝗲𝗱 𝗛𝗮𝘀𝗮𝗻 𝗦𝗮𝗵𝗶𝗵 𝗯𝘆 𝗦𝗵. 𝗮𝗹-𝗔𝗹𝗯𝗮𝗻𝗶 𝗿𝗮𝗵𝗶𝗺𝗮𝗵𝘂𝗹𝗹𝗮𝗵】

🌺 ❛𝗜𝘁 (𝗶.𝗲. 𝘄𝗵𝗶𝘁𝗲 𝗵𝗮𝗶𝗿) 𝗶𝘀 𝘁𝗵𝗲 𝗹𝗶𝗴𝗵𝘁 𝗼𝗳 𝘁𝗵𝗲 𝗯𝗲𝗹𝗶𝗲𝘃𝗲𝗿.❜ 【𝗦𝘂𝗻𝗮𝗻 𝗜𝗯𝗻 𝗠𝗮𝗷𝗮𝗵 𝟯𝟳𝟮𝟭 | 𝗚𝗿𝗮𝗱𝗲𝗱 𝗙𝗮𝗶𝗿】

🌺 ❛𝗜𝘁 (𝗶.𝗲. 𝘄𝗵𝗶𝘁𝗲 𝗵𝗮𝗶𝗿) 𝗶𝘀 𝘁𝗵𝗲 𝗹𝗶𝗴𝗵𝘁 𝗼𝗳 𝘁𝗵𝗲 𝗠𝘂𝘀𝗹𝗶𝗺.❜ 【𝗔𝘁-𝗧𝗶𝗿𝗺𝗶𝗱𝗵𝗶 𝟮𝟴𝟮𝟭 | 𝗚𝗿𝗮𝗱𝗲𝗱 𝗙𝗮𝗶𝗿】

It is also sunnah to dye their grey hair except with black colour. On the day of the conquest of Makkah, Abu Quhaafah (the father of Abu Bakr radiya Allahu anhu) was brought to the presence of Rasulullah ﷺ, while his head and beard were white. Rasulullah ﷺ said:

🌺 ❛𝗖𝗵𝗮𝗻𝗴𝗲 𝗶𝘁 𝘄𝗶𝘁𝗵 𝘀𝗼𝗺𝗲𝘁𝗵𝗶𝗻𝗴, 𝗯𝘂𝘁 𝗮𝘃𝗼𝗶𝗱 𝗯𝗹𝗮𝗰𝗸.❜ 【𝗦𝗮𝗵𝗶𝗵 𝗠𝘂𝘀𝗹𝗶𝗺 𝟮𝟭𝟬𝟮𝗯】

These ahadith were compiled by Creed of As-Salaf As-Salih, may Allah bless the writer. We thank Allah for allowing us to grow grey hair while in a state of a believer. May Allah make us steadfast on His Deen.

Your sister in Deen, Aida Msr ©

[islamic-soul-08]

The Prophet's Prayer ﷺ according to authentic Ahadith💯

[aysufs]

The religion is not based on intellect and emotions,

indeed it is with following the rulings in the Book

and the rulings of the Messenger (salAllahu ‘alayhi wa sallam)

in his Sunnah and in his ahadith.

[Shaykh al-Albani (rahimahullah), Silsilah al-Huda wan-Noor, 520]

[tamamita]

I don't know if you would know how to answer this, but how do I perform ghusul as a shiaa and why is it completely different from the way sunnis perform it?

Wash your head

Wash your neck and shoulders

Wash the right side of your body

Wash the left side of your body

or

if you can find a body of water, you can immerse yourself completely in it.

Done, that is how you perform the major ablution

Why it's different is because we follow different traditions from that of our Sunni sibs. Keep in mind, we don't derive ahadith from the Sahih Sittah. Our traditions are derived entirely from the sayings of the Prophetic Household (a), since they're the custodians of the Prophetic traditions.