#Muhammed Salah

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"If you're going to love someone or something then don't be a slow leaking faucet----be a hurricane.” ― Shannon L. Alder Art by Muhammed Salah

[yeryuzugokyuzu]

Muhammed Salah

[mrjlw]

[x-heesy]

@decemberthenemesis

muhammedsalah_

To have someone understand your mind is different kind of intimacy ✨.

Which is your favorite?.

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Art by Muhammed Salah

[everydaydua]

Dua between the two prostrations (between the two sajdah) #2

اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاجْبُرْنِي وَاهْدِنِي وَارْزُقْنِي

Translation

O Allah, forgive me, have mercy upon me, give me strength, guide me, give and grant me sustenance.

Transliteration

allaahumm-agh-fir lee, warḥamnee, wajburnee, wahdinee, warzuqnee.

Sources: Muslim No# 2696, 2697; Abu Dawud No# 850; At-Tirmidhi No# 284, 3476, 3496; Ibn Majah No# 3845

[atiredmuslimah]

Mālik رحمه الله related that he had heard a person he trusted from the people of knowledge say:

“Indeed, the Messenger of Allāh ﷺ was shown the lifespans of the people before him or as Allāh willed in that regard. So it was as if he felt that the lifespans of his Ummah were shortened, that they would not reach the level of deeds of those before them due to the length of life.

Therefore, Allah gave him the Night of Decree, which is better than a thousand months.”

[Muwatta: 1145]

- gems from the salaf on telegram.

[hadeth]

عَنِ ابْنِ عَبَّاسٍ، رضى الله عنهما قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ عَلَى الْجَبْهَةِ ـ وَأَشَارَ بِيَدِهِ عَلَى أَنْفِهِ ـ وَالْيَدَيْنِ، وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ، وَلاَ نَكْفِتَ الثِّيَابَ وَالشَّعَرَ ‏"‏‏.‏صحيح البخاري ومسلم حديث ٨١٢ - ٤٩٠

Narrated Ibn `Abbas: The Prophet (peace be upon him) said, "I have been ordered to prostrate on seven bones i.e. on the forehead along with the tip of the nose and the Prophet (peace be upon him) pointed towards his nose, both hands, both knees and the toes of both feet and not to gather the clothes or the hair." Sahih al-Bukhari 812 In-book reference : Book 10, Hadith 207 // Sahih Muslim 490d In-book reference : Book 4, Hadith 260

بَابُ السُّجُودِ وَفَضْلِهِ.

أَيْ: كَيْفِيَّتِهِ، (وَفَضْلِهِ) ، أَيْ: مَا وَرَدَ فِي فَضِيلَتِهِ؛ لِأَنَّهُ بِانْفِرَادِهِ عِبَادَةٌ بِخِلَافِ الرُّكُوعِ.

الْفَصْلُ الْأَوَّلُ

- (عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " «أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ» ) : جَمْعُ عَظْمٍ،أَيْ: أُمِرْتُ بِأَنْ أَضَعَ هَذِهِ الْأَعْضَاءَ السَّبْعَةَ عَلَى الْأَرْضِ إِذَا سَجَدْتُ (عَلَى الْجَبْهَةِ) : بَدَلٌ بِإِعَادَةِ الْجَارِ وَيَتْبَعُهَا الْأَنْفُ،قَالَ ابْنُ حَجَرٍ: الْجَبْهَةُ مَا بَيْنَ الْجَبِينَيْنِ، وَهُمَا جَانِبَا الرَّأْسِ، وَقَدَّمَهَا لِشَرَفِهَا وَلِحُصُولِ مَقْصُودِ السُّجُودِ الَّذِي هُوَ غَايَةُ الْخُضُوعِ بِهِمَا (وَالْيَدَيْنِ) ، أَيِ: الْكَفَّيْنِ، قَالَ ابْنُ حَجَرٍ: أَيْ بُطُونِهِمَا لِخَبَرِ الْبَيْهَقِيِّ «كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدَ ضَمَّ أَصَابِعَهُ، وَجَعَلَ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ، وَيَرْفَعُ مِرْفِقَيْهِ، وَيَعْتَمِدُ عَلَى رَاحَتَيْهِ» ( «وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ» )

... " وَلَا نَكْفِتُ " بِكَسْرِ الْفَاءِ وَقَالَ ابْنُ الْمَلَكِ: بِالنَّصْبِ، أَيْ: نُهِينَا أَنْ نَضُمَّ وَنَجْمَعَ (الثِّيَابَ) ، وِقَايَةً مِنَ التُّرَابِ (وَلَا الشَّعْرَ) : بِفَتْحِ الْعَيْنِ وَتُسَكَّنُ، (وَلَا)مَزِيدَةٌ لِلتَّأْكِيدِ، وَهِيَ غَيْرُ مَوْجُودَةٍ فِي أَكْثَرِ النُّسَخِ، وَقِيلَ: وَهُوَ الْأَظْهَرُ أَنَّ التَّقْدِيرَ: وَأُمِرْتُ أَنْ لَا نَكْفِتَهُمَا بَلْ نَتْرُكُهُمَا حَتَّى يَقَعَا عَلَى الْأَرْضِ لِيَسْجُدَ بِجَمِيعِ الْأَعْضَاءِ وَالثِّيَابِ، قَالَ الطِّيبِيُّ: فَبِهَذَا الْحَدِيثِ قَالُوا: يُكْرَهُ عَقْصُ الشَّعْرِ وَعَقْدُهُ خَلْفَ الْقَفَا وَرَفْعُ الثِّيَابِ عِنْدَ السُّجُودِ، قَالَ ابْنُ حَجَرٍ: يُكْرَهُ بِاتِّفَاقِ الْعُلَمَاءِ تَنْزِيهًا ضَمُّ شَعْرِهِ وَثِيَابِهِ فِي الصَّلَاةِ، وَإِنْ لَمْ يَتَعَمَّدْ ذَلِكَ بِأَنْ كَانَ قَبْلَ الصَّلَاةِ لِشُغْلٍ، وَصَلَّى عَلَى حَالِهِ خِلَافًا لِمَالِكٍ، وَمِنْ كَفْتِهِمَا أَنْ يَعْقِصَ الشَّعْرَ أَوْ يَضُمَّهُ تَحْتَ عِمَامَتِهِ، وَأَنْ يُشَمِّرَ ثَوْبَهُ أَوْ يَشُدَّ وَسَطَهُ، أَوْ يَغْرِزَ عَذْبَتَهُ، وَحِكْمَةُ النَّهْيِ عَنْ ذَلِكَ مَنْعُهُ مِنْ أَنْ يَسْجُدَ مَعَهُ، بِهَذَا قَالُوا، وَمِنْ حِكْمَتِهِ أَيْضًا مُنَافَاةُ ذَلِكَ لِلْخُشُوعِ إِنْ فَعَلَهُ فِي الصَّلَاةِ أَوْ لِهَيْئَةِ الْخَاشِعِ إِنْ لَمْ يَفْعَلْهُ فِيهَا.

قَالَ الْقَاضِي: قَوْلُهُ: أُمِرْتُ يَدُلُّ عُرْفًا عَلَى أَنَّ الْآمِرَ هُوَ اللَّهُ تَعَالَى، وَذَلِكَ يَقْتَضِي وُجُوبَ وَضْعِ هَذِهِ الْأَعْضَاءِ فِي السُّجُودِ عَلَى الْأَرْضِ، وَلِلْعُلَمَاءِ فِيهِ أَقْوَالٌ، ... شرح القاري على صحيح البخاري

من فوائد الأحاديث:

الفائدة الأولى: حديث ابن عباس رضي الله عنه دليل على وجوب السجود على هذه الأعضاء السبعة وهي: الجبهة ويتبعها الأنف، والكفان، والركبتان، وأطراف القدمين، والقول بالوجوب هو الراجح من قولي أهل العلم؛ لأن الله تعالى أمر نبيه صلى الله عليه وسلم، والأمر يقتضي الوجوب، والأمة تبع له في ذلك.

والحكمة من السجود على هذه الأعضاء ليشمل السجود أعالي الجسد وأسافله، فيكمل ذل العبد وعبادته لله تعالى، ويستثنى من ذلك من عجز عن السجود ببعض الأعضاء فإنه يسجد بالباقي.

♦ وأما رفع أحد أعضاء السجود بحيث لا يمكنه من الأرض بلا عذر لا يجوز؛ لمخالفته ما أُمر به النبي صلى الله عليه وسلم، وأُمرت به الأمة، ومن ذلك ما يفعله بعض المصلين من رفع إحدى اليدين أو القدمين أو الأنف، وسواء كان ذلك من ابتداء السجود إلى انتهائه أو في أثناء السجود.

الفائدة الثانية: الحديث دليل على أن المصلي منهي عن كف ثوبه عند السجود كأن يرفعه من أسفل، أو يطويه حتى يربطه على بطنه أو يُشمِّر الكم إذا أراد أن يسجد مثلًا، أما كف الثياب قبل الصلاة فلا يدخل في النهي.

أما كف الغترة والشماغ حول العنق أو يمينًا أو شمالًا، فلا يدخل في النهي؛ لأن هذا شيء معتاد فهو يُلبس على هذه الصفة؛ [انظر: التعليق على مسلم لشيخنا العثيمين (3/ 256)].

الفائدة الثالثة: الحديث دليل على أن المصلي منهي عن كف الشعر أثناء الصلاة، وإذا أراد أن يسجد، لما في ذلك من الانشغال في الصلاة، وقد يكون من باب الكبر، ولأن الشعر لن يسجد معه؛ ولذا شبهه النبي صلى الله عليه وسلم بالذي يصلي وهو مكتوف اليدين، لن تسجد اليدين معه كما في حديث ابن عباس رضي الله عنه الآخر، والنهي عن كفت الثياب والشعر للكراهة على الراجح؛ [انظر: شرح النووي لمسلم (4/ 432)، وفتح المنعم (3/ 70)]. أحاديث في صفة السجود

The Prophet (may Allah's peace and blessings be upon him) clarified that Allah commanded him to prostrate in prayer on seven body parts, which are: First: The forehead, i.e., the upper part of the face above the nose and eyes. The Prophet (may Allah's peace and blessings be upon him) pointed with his hand to his nose to clarify that the forehead and the nose represent one part of the seven and to stress the fact that one must touch the ground with his nose in prostration. The second and third parts: The two hands. The fourth and fifth: The knees. The sixth and seventh: The toes of both feet. He commanded us not to tie our hair or fold up our clothes when prostrating on the ground to protect them; rather, we should let them spread out and fall on the ground to prostrate along with the body parts.

 Benefits from the Hadith

It is a must in prayer to prostrate on the seven parts. 

It is disliked to tuck up and fold back the clothes and hair in prayer. 

The one praying must maintain his composure during his prayer by placing the seven parts included in Sujūd (prostration) on the ground and resting on them until he recites the prescribed Dhikr (remembrance of Allah). 

The prohibition of folding back the hair is exclusively prescribed for men apart from women, who are commanded to cover themselves in prayer.

Hadith Translation/ Explanation : English Urdu Spanish Indonesian Uyghur Bengali French Turkish Russian Bosnian Sinhalese Indian Chinese Persian Vietnamese Tagalog Kurdish Hausa Portuguese Malayalam Telgu Swahili Tamil Burmese Thai Japanese Pashto Assamese Albanian Swedish Amharic Dutch Gujarati Kyrgyz Nepali Yoruba Lithuanian Dari Somali Kinyarwanda Romanian Czech Malagasy Oromo: https://hadeethenc.com/en/browse/hadith/10925

[jami-attirmidhi]

JAMI'at-TIRMIDHI: The Book on Vows and Oaths: Hadith 1943

Narrated 'Uqbah bin 'Amir:

"I said: 'O Messenger of Allah! My sister vowed that she would walk to the House barefoot and without Khimar (covering).' The Prophet (ﷺ) said: 'Verily Allah will not do anything with the misery of your sister. She should ride, and cover, and fast three days.'"

Reference : Jami` at-Tirmidhi 1544

In-book reference : Book 20, Hadith 23

English translation : Vol. 3, Book 20, Hadith 1544

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): The Assignment of the Duty of the Prophethood and First Muslims

Hazrat Abu Bakr is in the Rank of Muslims

Hazrat Abu Bakr had been one of our Holy Prophet’s (PBUH) closest friends for a very long time. They would get together and meet with one another in a very sincere fashion.

His most striking feature was that the ugly customs, bad manners, and lifestyle of the Age of Ignorance had not corrupted his disposition and that disbelief had not contaminated his mind, heart, and soul. He was a renowned merchant. The tribe’s leading figures always benefited from his ideas. He was the one who had solved the blood feuds of the Quraysh. Another one of his important characteristics was that he knew the ancestries, pedigrees, strengths, and flaws of the families of Quraysh very well.

Our Master (PBUH) had just begun to openly deliver his invitation. However, his cause had spread from ear to ear and it was heard by the leading figures of the Quraysh.

Hazrat Abu Bakr had just returned from his journey to Yemen. Abu Jahl, Ukba bin Abi Muayt, and some of the Quraysh’s leading figures went to his home to welcome him. Hazrat Abu Bakr asked, “What happened while I was away from Mecca? Is there any important news?”

They answered, “Oh Abu Bakr, there is a huge affair! Abu Talib’s orphan, Muhammad, has claimed to be a prophet. We deemed it suitable to wait until you returned from Yemen. Go to your friend and do whatever is necessary.”

Hazrat Abu Bakr immediately went to the home of the Master of the Universe (PBUH):  “Oh, Aba’l Qasim! Is it true that you claim to be a prophet, and that you have separated from the tribe, and have rejected and have reviled the religion of your forefathers?”

At first, our Holy Prophet (PBUH) smiled at the words of Abu Bakr, who he had been friends with since childhood. He said, “Oh Abu Bakr, I am Allah’s Messenger who has been sent to you and all humanity. I invite humanity to the one true God (Allah). You should testify as well.”

At one moment, lightning flashed in the realms of Abu Bakr’s mind and heart. He was hearing these words from the Muhammad the Trustworthy (PBUH), his friend whom he had known very well since childhood, the person whom he sincerely loved and respected, and the one from whose lips he never heard a word that contradicted truth. Without hesitating, he immediately embraced Islam and became a Muslim. 

Our Master (PBUH) considered Abu Bakr’s not showing any sign of hesitation in the face of this invitation as a huge virtue by saying:

“Everyone whom I invited to Islam, with the exception of Abu Bakr, paused, hesitated, or was astonished. However, when I explained Islam to him, he neither paused nor hesitated.” 

Our Holy Prophet (PBUH) was extremely happy that his esteemed friend had become a Muslim. In regards to this matter, our mother, Hazrat Aisha, related the following:

“No event has made our Holy Prophet (PBUH) happier than Hazrat Abu Bakr converting to Islam in the world.”

A dream that Hazrat Abu Bakr had seen beforehand at a much earlier point in time came true in the following way: In his dream, he saw that a moon had descended to Mecca. It then split into segments and spread to the homes in the city. Afterwards, he saw the reassembling of the pieces and the entering of the moon into its own home.

At that time, some scholars among the people of the book interpreted the dream. They said the awaited prophet would arise from Mecca very soon and that Abu Bakr would follow him and take his place among the fortunate. 

Hazrat Abu Bakr did not hesitate to openly disclose that he had become a Muslim.

His conversion to Islam caused a great echo among the Quraysh since he was an esteemed, reliable, sound individual who was always true to his word. His amiability and sweet nature had made him beloved to the tribe.

Hazrat Abu Bakr represented the first link on the chain of Muslim men that were free. Due to his conversion to Islam, this chain of faith slightly widened, the roads expanded further, and the fortunate that walked on the straightforward streets increased. Including Hazrat Bilal-Habashi, the following were the first representatives in the various classes to have become Muslims:

From the women, it was Hazrat Khadija,

From the children, it was Hazrat Ali,

From the free men, it was Hazrat Abu Bakr,

From the freed slaves it was Zayd bin Kharisa,

From the slaves it was Hazrat Bilal-Habashi (Radiyallahu Anhum).

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Maryam

In the Name of Allah, the Most Gracious, the Most Merciful.

Revealed in Makkah Muhammad bin Ishaq recorded a Hadith of Umm Salamah in his Sirah, and Ahmad bin Hanbal recorded from Ibn Mas`ud, the story of the Hijrah (migration) to Ethiopia from Makkah. The narration mentions that Jafar bin Abi Talib recited the first part of this Surah to An-Najashi and his companions.

Tafsir Ibn Kathir: Surah Al- Maryam Ayah 1-6

In the Name of Allah, the Most Gracious, the Most Merciful.

19:1 Say: "Kaf Ha Ya `Ain Sad."

19:2 Say: "A reminder of the mercy of your Lord to His servant Zakariyya."

19:3 Say: "When he called his Lord (with) a call in secret."

19:4 Say: "He said: 'My Lord! Indeed my bones have grown feeble, and gray hair has Ashta`al on my head, and I have never been unblessed in my invocation to You, O my Lord!'"

19:5 "And verily, I fear Mawali after me, and my wife is barren. So give me from Yourself an heir.'' ً 19:6 "Who shall inherit me, and inherit (also) the posterity of Ya`qub. And make him, my Lord, one with whom You are well-pleased!''

The Story of Zakariyya and His Supplication for a Son Allah says: Kaf Ha Ya `Ain Sad.

The discussion about the separate letters has already preceded at the beginning of Surah Al-Baqarah. Concerning Allah's statement,َ ْ A reminder of the mercy of your Lord to His servant Zakariyya.

This means that this is a reminder of Allah's mercy upon His servant Zakariyya.

Yahya bin Ya`mar recited it, "He has reminded of your Lord's mercy to His servant Zakariyya.''

The word Zakariyya in the Ayah has been recited with elongation and also shortened. Both recitations are well-known. He was a great Prophet from the Prophets of the Children of Israel.

In Sahih Al-Bukhari, it is recorded (that the Prophet said about Zakariyya) that He was a carpenter who used to eat from what he earned with his own hand through carpentry. Concerning Allah's statement, When he called his Lord (with) a call in secret. He only made his supplication secretly because it is more beloved to Allah. This is similar to what Qatadah said concerning this Ayah (When he called out his Lord (with) a call in secret),

"Verily, Allah knows the pious heart and he hears the hidden voice.''

He said: "My Lord! Indeed my bones have grown feeble...'' meaning, "I have become weak and feeble in strength.'' and gray hair has Ashta`al on my head, means the gray hair has burned into the black hair. The intent is to inform of weakness and old age, and its external and internal traces. Concerning Allah's statement, and I have never been unblessed in my invocation to You, O my Lord!

This means, "I have not experienced from You except that You would respond to my supplication and that You would never refuse me in whatever I ask of You.''

Concerning His statement, And verily, I fear Mawali after me, Mujahid, Qatadah and As-Suddi, all said, "In saying the word Mawali, he (Zakariyya) meant his succeeding relatives.'' and my wife is barren. So give me from Yourself an heir. Who shall inherit me,

The reason for his fear was that he was afraid that the generation that would succeed him would be a wicked generation. Thus, he asked Allah for a son who would be a Prophet after him, who would guide them with his Prophethood and that which was revealed to him. In response to this I would like to point out that; • he was not afraid of them inheriting his wealth. For a Prophet is too great in status, and too lofty in esteem to become remorseful over his wealth in this fashion. A Prophet would not disdain to leave his wealth to his successive relatives, and thus ask to have a son who would receive his inheritance instead of them. This is one angle of argument.

• The second argument is that Allah did not mention that he (Zakariyya) was wealthy. On the contrary, he was a carpenter who ate from the earnings of his own hand. This type of person usually does not have a mass of wealth. Amassing wealth is not something normal for Prophets, for verily, they are the most abstentious in matters of this worldly life.

• The third argument is that it is confirmed in the Two Sahihs, in more than one narration, that the Messenger of Allah said, We (the Prophets) do not leave behind inheritance (of wealth). Whatever we leave behind, then it is charity. In a narration recorded by At-Tirmidhi with an authentic chain of narrations, he said, We, Prophets do not leave behind inheritance (of wealth). Therefore, the meaning in these Hadiths restricts the meaning of Zakariyya's statement, (So give me from yourself an heir. Who shall inherit me, inheritance of Prophethood. For this reason Allah said, and inherit (also) the posterity of Yaqub. This is similar to Allah's statement, And Suleiman inherited from Dawud. (27:16)

This means that he inherited Prophethood from him. If this had meant wealth, he would not have been singled with it among his other brothers. There also would have been no important benefit in mentioning it if it was referring to wealth. It is already well-known and established in all of the previous laws and divinely revealed creeds, that the son inherits the wealth of his father. Therefore, if this was not referring to a specific type of inheritance, then Allah would not have mentioned it. All of this is supported and affirmed by what is in the authentic Hadith: We Prophets do not leave behind any inheritance (of wealth). Whatever we leave behind, then it is charity.

Mujahid said concerning his statement,ِ (Who shall inherit me, and inherit (also) the posterity of Yaqub).

"His inheritance was knowledge, and Zakariyya was one of the descendants of Yaqub."

Hushaym said, that Ismail bin Abi Khalid informed us that Abu Salih commented about the Ayah: ُ (who shall inherit me, and inherit (also) the posterity of Yaqub), "He would be a Prophet like his forefathers were Prophets.''

Allah's statement, and make him, my Lord, one with whom You are well-pleased! means "Make him pleasing to You (Allah) and your creation. Love him and make him beloved to your creatures, in both his religion and his character.''ِ

[asma-al-husna]

Allah calls Himself Ash-Shaheed— The All-and-Ever Witnessing— on 18 occasions in the Quran. Ash-Shaheed is the witness whose sight no one can escape. He is the One with full knowledge of all matters, witnessing the apparent and hidden, anywhere, any time. Ash-Shaheed is the witness and observer of all creation, thoughts, and actions, and the ultimate witness on the Day of Judgment!

The Witness, the Testifier, the Certifier

Shaheed comes from the root sheen-haa-daal, which points to three main meanings. The first meaning is “to bear witness.” The second meaning is to offer testimony, and the third is to have knowledge of something.

This root appears 160 times in the Quran in nine derived forms. Examples of these forms include yashhadu (“to testify”), ashhidoo (“to take witness”), shahaadati (“the seen”) and shuhadaa (“witnesses, martyrs”).

Shaheed refers to Allah’s awareness of everything; He hears every sound, loud and quiet, and sees the small and the large. In addition, He is the One who will testify for or against His servants for their deeds.

Ash-Shaheed Himself says:

Say: What thing is the greatest witness? Say: Allah is shaheed between you and I; this Qur’an has been revealed to me that I may warn therewith – you and whomsoever it may reach. [Quran, 6:19]

Allah is Witness over all things. [Quran, 58: 6] Allah is sufficient as Witness. [Quran, 4: 79]

Allah (Himself) is Witness that there is no god save Him. And the angels and the people of knowledge (too are witnesses). [Quran, 3:18]

A Scene of the Souls

When Allah created Adam, He wiped Adam’s back and every person that He will create from him until the Day of Resurrection fell out from his back. [At-Tirmidhi and Al-Haakim] Allah stated that He brought the descendants of Adam out of their fathers’ loins, and they testified against themselves that Allah is their Lord and King and that there is no deity worthy of worship except Him. Allah then said,(and made them testify as to themselves (saying): “Am I not your Lord” They said: “Yes!”) [Tafseer ibn Katheer]

This was your first testimony and it means we will have no excuse on the Day of Judgement!

It will be said to a man from the people of the Fire on the Day of Resurrection, “If you owned all that is on the earth, would you pay it as ransom’ He will reply, `Yes.’ Allah will say, `I ordered you with what is less than that, when you were still in Adam’s loins, that is, associate none with Me (in worship). You insisted that you associate with Me (in worship).” [Tafseer ibn Katheer]

How Can You Live By This Name?

1. Say the sahahda, live the shahada. The Prophet salallahu ‘alayhi wa sallam said: Man shahida an la ilaha illallah dakhala al-jannah – Whoever witnesses that there is no god but Allah alone enters Paradise.[Saheeh Muslim]. Your testimony of faith in Allah is something you not only utter, but must live by. When you say I bear witness there is no god but Allah it means that in your talk and actions, in your house or outside you show that you love Allah more than anyone else, you accept Him as your Creator, Master and Ruler of the universe, that you worship Him alone in all matters and not your desires or others’ directions. Next time when you say the shahada in your prayer, reflect upon the meaning. Increase in saying la ilaha illallah to renew your emaan!

2. Trust in Ash-Shaheed. Ash-Shaheed says in this beautiful soothing ayah: So wait patiently for your Lord’s decree, for surely you are in Our sight. [Quran, 52: 48] Rest assured that any unjust treatment by the hands of others you go through, slander, gossip or abuse, Ash-Shaheed is your Witness and you will get justice.

3. Remember that you are a servant. It’s sometimes easy to shout at your family or children inside the house, or even oppress someone when you are in a position of authority over them. Remind yourself in each situation, wherever you are, whoever you talk to, whatever position you have, that you are a servant of Allah. Ash-Shaheed is witnessing every step you take and will you to account. Use this tip: when you are about to do something wrong, look up at the sky and imagine Ash-Shaheed watching you!

4. Don’t make your limbs testify against you.Use your tongue for speech beloved by Ash-Shaheed, your eyes to read the Quran, your limbs to pray to Him as they will all testify as what you used them for! The Prophet salallahu ‘alayhi wa sallam said: I was amazed at how a servant will dispute with his Lord on the Day of Resurrection. He will say, “My Lord, did You not promise me that you would not treat me unjustly” Allah will say, “Yes.” The man will say, “I will not accept any witness against me except from myself.” Allah will say, “Is it not sufficient that I and the angels, the noble scribes, are witnesses” These words will be repeated several times, then a seal will be placed over his mouth and his organs (or limbs) will speak about what he used to do. Then he will say, “Away with you! It was only for your sake that I was arguing!”)” [Muslim and An-Nasa’i]

5. Always stand up for the truth. Always stand up for the truth in your testimonies, even if it is against yourself! Sometimes it is hard to admit a mistake, or testifying for the truth might even endanger you, but know this characteristic is one of true honour of a believer, which earns you not just a place in Paradise, but a place of honour! And those who are in their testimonies upright and those who [carefully] maintain their prayer: they will be in gardens, honoured. [Quran, 70:33-35]

Wallahu ta’alaa ‘alem.

O Allah, Ash-Shaheed, we know that You witness all things. Guide us to live by the shahada and make us utter the testimony of faith on our deathbed. Help us remember that You are witnessing us, and make this awareness an inspiration for us to increase our good deeds. Make us always stand up for the truth and join us with the prophets and shuhadaa in the highest Paradise, ameen!

[muslim-world]

[rayhaber]

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@shadowanndeath:

my physical, biological isn’t logical it’s astronomical

M U H A M M E D S A L A H

📍Egypt

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[sumechiayuu]

Rafah is currently under bombardment, so I will spreading as much links as I can possibly can. If I miss any, please add on if you can

Help Mayar and her family

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Please keep Palestine in your minds tonight and onwards even with distractions like the Oscars, helping the people is more important