#islām

[ahlulhaditht]

The Ka'abah was set on fire at the time of Ibn al-Zubeyr, in the year 64 Hijri calendar....

The Muslims will burn the Ka'abah with their own hands at the End of Times - as per Authentic Hadīth

Sheikh Moqdadī reminds us that in the history of the Ka'abah we have instances were many sad events happened to the Ka'abah...

📍Things got stolen from it..

📍 It has also been destroyed more than once in its history !....

Is there a difference between

Being burned vs. being destroyed ❓❓

Sheikh Moqdadī says YES

We know that it has been burnt once at the time of Ibn Zubeyr...

But we are talking about End Times !!

Not the early Muslims time...

We know that the Ka'abah will be DESTROYED at the end of times by the Ethiopian man described in Prophetic ahadīth. That is another incident though.

This will be AFTER THE TIME OF AL-DAJJĀL.

🛑However :

The time that is described in a Sahīh (authentic) Hadīth of when the Ka'abah is going to be burned is another one.

That Hadīth mentions signs of the coming of Ka'abah being burned down... And those signs paint the picture of a period which is very similar to what we are living right now....

⚠️⚠️One of the first signs described in the Hadīth is the the Deen will be defeated --- meaning --- there will be confusion, mixing of Haqq - The Truth of the religion - with Bātil (opposite of Truth)....

The people will see al-Bātil (falsehood) as Haqq (Truth) and inversely...

The various aqīdah - Creeds - present amongst Muslims will be mixed up, Īmān - faith will become weak...

⚠️⚠️ The 2d sign is ar-raghbah in the hearts of people ...

Ar-raghbah is translated as passionate enjoyment, desiriousness etc...

So what guidance will they have if that overcomes their hearts❓

⚠️⚠️The 3d sign is much disagreement and dissention amongst brothers - Meaning Muslims amongst themselves.

⚠️⚠️ The 4th sign is the much spilling of blood....

Sheikh Moqdadī says here it depends on what is meant.

If it is meant outside the Haram Al Makkī - then of course this has been going on for a while... So many wars in the Arab Ummah - such as in Irāq, Syria etc...

However if WHAT IS MEANT IS INSIDE al-Haram Al Makkī....

Then we ask Allāh for His mercy !!!!

...We have yet to see much blood being spilled inside the haram (sacred Makkah - holy site).

👉👉👉👉Hence if that is what is meant : that has yet to happen........

t.me/TrueDreams_EndTimes

[warde0]

Shaykhul-Islām Ibn Taymiyyah رحمه الله تعالى said: ━━━━━━━༻༺━━━━━━━

"The word Jilbāb means a cloth, which Ibn Mas'ūd described as a cloak that covers the entire body including the head, face and hands. Therefore, it is not permitted for women to show their faces and hands in public."

📓 Kitābul-Hijāb ~ كتاب الحجاب

[julaibib]

Shaykhul-Islām Ibn Taymiyyah رحمه الله said:

“It is not permissible for anyone to despair of the mercy of Allāh, even if their sins were great (huge).”

[Majmū’ al-Fatāwā | 16/19]

[bvrakah]

«love over fear and hope»

Shaykh al-Islām Ibn Taymiyyah رحمه الله said:

"There are three things that push the hearts towards Allāh, and they are love, fear, and hope. The strongest of these three is love."

Majmū' al-Fatāwā | v. 1 | pg. 109–110

[refat-ahmed]

Shaykhul-Islām Ibn Taymiyyah رحمه الله تعالى said: ━━━━━━━༻༺━━━━━━━

"The word Jilbāb means a cloth, which Ibn Mas'ūd described as a cloak that covers the entire body including the head, face and hands. Therefore, it is not permitted for women to show their faces and hands in public."

📓 Kitābul-Hijāb ~ كتاب الحجاب

[ynx1]

‎Ibn al-Qayyim رحمه الله said:

‎“Good manners are the essence of Islām.”

‎[Madarīj as-Salikeen | 363]

[abdullahblogsposts]

Hâmās is Democratic Pro-Rāfdhį group , it will not give victory to Islām!!

📌 There is no Jîhād behind a banner that promotes Democracy or allies with Rāfîdhā' or other than from Disbelievers against Muslims or seeks to protect symbols of Kufr and Shirk!!

[uma1ra]

TREMENDOUS DUA ASKING ALLAH FOR 22 THINGS

On the authority of Ibn ʿAbbas (رضي الله عنه) who said, “I heard the Prophet (ﷺ) supplicating with this:

رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ، وَانْصُرْنِي وَلَا تَنْصُرْ عَلَيَّ، وَامْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ، وَاهْدِنِي وَيَسِّرِ الهُدَى إِلَيَّ، وَانْصُرْنِي عَلَى مَنْ بَغَى عَلَيَّ، رَبِّ اجْعَلْنِي لَكَ شَكَّارًا، لَكَ ذَكَّارًا، لَكَ رَهَّابًا، لَكَ مِطْوَاعًا، إِلَيْكَ مُخْبِتًا أَوَّاهاً مُنِيبًا، رَبِّ تَقَبَّلْ تَوْبَتِي، وَاغْسِلْ حَوْبَتِي، وَأَجِبْ دَعْوَتِي، وَثَبِّتْ حُجَّتِي، وَاهْدِ قَلْبِي، وَسَدِّدْ لِسَانِي، وَاسْلُلْ سَخِيمَةَ قَلْبِي

Rabbi a’inni wa la tu’in ‘alayya, wansurni wa la tansur ‘alayya, wamkurli wa la tamkur ‘alayya, wahdini wa yassiril-huda ilayya, wansurni ‘ala man bagha ‘alayya. Rabbij’alni laka shakkaran laka dhakkaran, laka rahhaban, laka mitwa’an, ‘ilayka mukhbitan, aw-wahan muniba. Rabbi taqabbal tawbati, waghsil hawbati wa ajib da’wati, wa thabbit hujjati, wahdi qalbi, wa saddid lisani, waslul sakhimata qalbi

(O Lord! Help me and do not help others against me, support me and do not support others against me, plan for me and do not plan against me, guide me and make guidance easy for me, and help me against those who wrong me. O Lord! Make me grateful to You, make me remember You much, make me fearful of You, obedient to You, humble before You and turning to You. O Lord! Accept my repentance and wash away my sins, answer my supplication, make my proof firm, guide my heart, make my tongue speak the truth, and remove resentment from my heart)

(One of the narrators) Abul-Hasan At-Tanafisi said: “I said to Waki’: ‘Shall I say it in the Qunut of Witr?’ He said: ‘Yes.'”

Note: It is a general dua which can be said anytime.

[Recorded by al-Bukhari in al-Adab al-Mufrad 664 & 665, Abu Dawud 1510, at-Tirmidhi 3551, Ibn Majah 3830, an-Nasai 6/151, Ahmad 3/452, no 1997, Ibn Hibban 3/277, Ibn Abi Shaybah 10/280, Abd b. Humayd 1/236, al-Hakim 1/519 and al-Shihab 2/344, Declared Sahih by al-Albani in Sahih al-Adab al-Mufrad, and Sahih Sunan Abi Dawud 1/414, al-Hakim graded the hadith sahih, al-Dhahabi agreed with him, at-Tirmidhi grades it hasan sahih]

This is a tremendous supplication which contains 22 pleas, all of which are among the most important things for which a slave can ask his Lord. They are also a means to his rectification, happiness and success in this life and the next.

This supplication is of such benefit that al-Bazzar (d. 749) states in his biography of Shaykh al-Islam Ibn Taymiyyah (d. 728), that this particular supplication made up most of his dua’s to Allāh.

Explanation of Hadith

This magnificent supplication is comprised of twenty-two requests and pursuits. These are among the most important pursuits or requests of the servant (of Allah) and the most important means to achieve his Salāh (righteousness) and Sa’adah (happiness and felicity) in the Dunya (worldly life) and the Akhirah (hereafter).

The first of these requests is the saying of the Prophet (ﷺ): ‘My Lord, help me…’ and this is a request for ‘Awn (help and assistance) from Allah, meaning: Grant me the success to remember You, be thankful to You and to worship You in the best manner; and in the face of the enemy, support me with assistance from You and success from You.

The second request is the saying of the Prophet (ﷺ): ‘…and do not help (anyone) against me…’ – meaning: Do not let anyone get the upper hand over me which will prevent me from being obedient to You, whether it be the lower self, which commands one with evil, or the devils from among the human beings and jinn (creatures created from fire).

The third request is the saying of the Prophet (ﷺ): ‘…and grant me victory…’ and this is a request for Nasr (victory), meaning: Make me overcome the disbelievers who are my enemies and the enemies of Your Deen (al-Islām). It has also been said (that its meaning is); Grant me victory over my own lower self which commands me to do evil, since it is my arch enemy.

The fourth request is the saying of the Prophet (ﷺ): ‘…and do not grant (anyone) victory over me…’ – meaning: Do not give anyone of your creatures mastery over me.

The fifth request is the saying of the Prophet (ﷺ): ‘… and make a plan on my behalf …’ – meaning: Cause your plan to overtake my enemies and grant me a safe stratagem, and a correct opinion to achieve safety from their evil and to repulse their traps – in such a way that the enemy will not even be aware of that which You have guided me to among the ways of repulsing their traps and their aggression.

The sixth request is the saying of the Prophet (ﷺ): ‘….and do not make a plan (for my enemies) against me…’ – meaning: Do not guide my enemy to a way of repelling me (i.e. repelling my attack against the enemy).

The seventh request is the saying of the Prophet (ﷺ): ‘…and guide me…’ – meaning: Direct me to the doors of al-Khairat (all kinds of goodness), favor me with al-Ilm an-Nafi’ (beneficial knowledge), and enable me to see clearly the defects and shortcomings of my own self.

The eighth request is the saying of the Prophet (ﷺ): ‘…and make the guidance easy for me (to follow)…’ – meaning: Make easy for me the following of the guidance and traveling along its path, make ready for me the means to doing good so that obedience (to You) will not be a burden and I will not be distracted from al-Ibadah (the worship of You).

The ninth request is the saying of the Prophet (ﷺ): ‘….and grant me victory over those who have wronged me…’ – meaning: Grant me victory over whosoever has wronged me and transgressed against me. This request is a form of being specific after his (ﷺ) previous request: ‘…grant me victory and do not grant (anyone) victory over me…’

Shaykh al-Islam Ibn Taymiyyah (Rahimahullah) said: “So, his (ﷺ) saying: ‘…and grant me victory over those who have wronged me…’ is the supplication of one who is just, not the supplication of a transgressor who says: grant me victory over my enemy Mutlaqan (without exception, i.e. whether I am right or wrong).” [ar-Radd ala-l Bakree’, 1/207]

The tenth request is the saying of the Prophet (ﷺ): ‘…O Allah, make me grateful to You…’ meaning: Inspire me with gratitude to You for Your blessings and favors upon me.

The eleventh request is the saying of the Prophet (ﷺ): ‘…mindful of You…’ i.e. at all times and [in all conditions] standing, sitting and lying upon my side.

The twelfth request is the saying of the Prophet (ﷺ): ‘…in awe of You…’ – meaning: In fear of You in times of prosperity and times of adversity.

The thirteenth request is the saying of the Prophet (ﷺ): ‘…devoted to Your obedience…’ i.e. doing a lot of acts of obedience, and this entails al-Inqiyad (willing submission), al-Imtithal (compliance) and at-Ta’ah (obedience).

The fourteenth request is the saying of the Prophet (ﷺ): ‘…humble and submissive to You…’ – this is from the word al-Ikhbat which means: al-Khushoo’ (submissiveness), at-Tawadu’ (humility) and al-Khudoo’ (obedient). So, the intended meaning is: Make me one who is submissive, humble and obedient.

It is said: ‘He has humbly submitted to Allah’, meaning: he has calmly surrendered to Him, submitted to Him and obeyed (Him). Its sign or indication (in a person) is that he humbles his heart in front of his Rabb (Lord, Creator, Master) due to His Majesty, in humility to Him and total surrender.

The fifteenth request is the saying of the Prophet (ﷺ): ‘…a humble supplicant to You, and ever turning to You in repentance….’ al-Awwah is one who frequently supplicates, humbly begs (Allah) and cries (before Him). Al-Muneeb is the one who repents and turns back to Allah in all of his affairs.

The Prophet (ﷺ) held sufficient in his (ﷺ) saying: ‘…a humble supplicant to You, ever turning to You in repentance…’ to mention these two (characteristics) together, since al-Inabah (turning to Allah in repentance) is inseparable from at-Ta’awwuh (humble supplication) and follows immediately behind it; it is as though the two (characteristics) are one and the same.

Along the same line is the statement of Allah, the Most High:

اِنَّ اِبۡرٰهِيۡمَ لَحَـلِيۡمٌ اَوَّاهٌ مُّنِيۡبٌ‏

“Indeed, Ibraheem was, without doubt, Haleem (forbearing), Awwah (used to invoking Allah with humility), and Muneeb (repentant, to Allah all the time, again and again).” [Soorah Hood, (11):75]

[From a grammatical perspective] advancing the preposition and its object (i.e. the words: ‘to You’) in this sentence, and those that came before it, is to show al-Ihtimām (its importance), al-Ikhtisas (particularization of these acts of worship for Allah) and Tahqeeq al-Ikhlas (the realization of making the worship sincerely for Allah alone).

The sixteenth request is the saying of the Prophet (ﷺ): ‘…My Lord, accept my repentance…’ i.e. by making it valid, by way of fulfilling its necessary conditions and bringing together all of its etiquette.

The seventeenth request is the saying of the Prophet (ﷺ): ‘…and wash away my sins…’ – meaning: wipe away my sins and my misdeeds [i.e. purify me].

The eighteenth request is the saying of the Prophet (ﷺ): ‘…respond to my supplication…’ – ad-Da’wah here means Du’a (supplication, i.e. asking Allah for one’s needs, etc.).

The nineteenth request is the saying of the Prophet (ﷺ): ‘…confirm my argument/evidence…’, i.e. against Your enemies, in this world and in the next; and confirm my speech and my affirmation of the truth, in the world and at the time of being questioned by the two angels (in the grave).

The twentieth request is the saying of the Prophet (ﷺ): ‘…guide my heart…’, i.e. to knowledge of my Rabb (Lord, Creator, Master), and knowledge of al-Haqq (the Truth) and al-Huda (the Guidance) which Allah, the Most High, has commanded us (to accept) and sent the Messengers (Alaihimus-Salam) with.

The twenty-first request is the saying of the Prophet (ﷺ): ‘…make my tongue truthful…’ – meaning: Correct and make upright my tongue so that it does not speak with anything except truthfulness and sound speech.

The twenty-second request is the saying of the Prophet (ﷺ): ‘…and gently remove the hatred/ill will from my chest’– means: Eliminate the ill will from my chest, which includes: its Ghishsh (deceit), its Ghill (hatred, spite), its Hiqd (resentment, rancor), its Hasad (envy), and whatever is similar to this, from among those evil characteristics which come forth from the chest and reside in the heart.

With this brief explanation of what this supplication is composed of, including these significant issues and noble requests, the exalted status of this supplication becomes clear, and that it is one of those supplications which it is befitting (of a believer) to give it his utmost care and to beseech Allāh, the Most High, unceasingly by means of it.

Al-Hafidh al-Bazzar (رحمه الله) mentioned in the biography of Shaykh al-Islam Ibn Taymiyyah (رحمه الله) that he most often supplicated with this supplication. [al-A’lam al-‘Aleeyah fee Manaqib Ibn Taymiyyah’, pg. 37]

[Taken from the book ‘Explanation of Comprehensive Supplications from the Sunnah of the Prophet (ﷺ) (‘Fiqh al-Ad’iyah wal-Adhkār’) Shaykh Abdur-Razzāq ibn Abdul-Muhsin al-Badr]

[aysufs]

Some of the scholars described good character as the person having

a lot of shyness, little harm, a lot of good, truthful speech, speaking only a little, a lot of actions, few sins,

little in the way of extravagance, kindness and maintaining the ties, dignity and patience, content and gratitude,

forbearance and gentleness, chastity and compassion;

he is not one who curses or insults, carries tales or backbites, nor is he hasty or hateful, stingy or envious;

he is cheerful and courteous, he loves for the sake of Allāh, he is pleased for the sake of Allāh, and he hates for the sake of Allāh.

[Explanation Of The Concise Advices Of Shaykh-ul-Islām Ibn Taymiyyah by Shaykh Sulaymān ar-Ruḥaylī, p. 99]

[deenemaan]

So is one whose breast Allāh has expanded to [accept] Islām and he is upon [i.e., guided by] a light from his Lord [like one whose heart rejects it]?Then woe to those whose hearts are hardened against the remembrance of Allāh. Those are in manifest error.

Surah Az Zumar Ayah 22

Reciter: Muhammad Luhaidan

[ahlulhaditht]

Famous picture of Old city in Cairo, Egypt

True Dreams of the Believers - Ramadān the beginning of فرج - Faraj - Relief from trial

Regarding the importance of true dreams at the end of times, check previous posts in Sha Allāh.

A dream caught the attention of a dā'ī (caller to Islam) in Misr - Egypt. He says the dream was that of his friend who is a dā'ī as well. He stressed that he knows the friend as a truthful person and so he trusts his dream is true. The date of 23/03/2023 came into the fore in his dream, as it did in other dreams by brothers and sisters in Ghazza and other places in Palestine. These dreams indicate that on that date there will be events which will indicate that Allāh will grant victory to the Muslims and the relief from their terrible trial is approaching for our brothers and sisters in occupied Palestine. That date should be the start of the sacred month of Ramadān in many Muslim countries in Sha Allāh.

The dream goes as follows:

People in the dream are very tired, and I could feel in them extreme exhaustion. They would look up to the sky, full of clouds.

People are waiting for the rain to come down but not rain is coming. I sense that people are checking for signs and are surveilling matters around them. Some people in the street are eating remains of food that are found in the garbage bags. Other people are busy fighting with each other on the street. Other people are putting up things that looked like decorations for Ramadān in their houses. Other people on the other hand look very sad and are wearing black and they are not putting up decorations. I then heard someone calling. This call was from an unknown voice. Was this voice from the sky, from the earth? I could not make out where it came from.

The voice was saying 23/03. Then I saw a sheet of paper. On this sheet of paper was written "الفرج" - relief from trial. Then I saw another sheet of paper, on this one was written بداية الفرج - the beginning of relief from trial. Then I saw another sheet of paper on which was written علامة صح - tick mark, or sign you use in writing when you tick that indeed this is correct.

The interpretation by the dā'ī who chose to tell this dream is :

Him seeing people who are fighting each other, this is an indication of هرج - haraj - the killing that will increase at the end of times as told by the Prophet ﷺ in his Hadīth.

عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَتَقَارَبُ الزَّمَانُ وَيُقْبَضُ الْعِلْمُ وَتَظْهَرُ الْفِتَنُ وَيُلْقَى الشُّحُّ وَيَكْثُرُ الْهَرْجُ قَالُوا وَمَا الْهَرْجُ قَالَ الْقَتْلُ

7061 صحيح البخاري كتاب الفتن باب ظهور الفتن

157 صحيح مسلم كتاب الإيمان باب بيان الزمن الذي لا يقبل فيه الإيمان

Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “Time will pass rapidly, knowledge will be withdrawn, tribulations will prevail, greed will be cast into hearts, and there will be many upheavals.” They said, “What is upheaval?” The Prophet said, “It is killing.”

Source: Ṣaḥīḥ al-Bukhārī 7061, Ṣaḥīḥ Muslim 157

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim

The people looking up at the sky and it is very overcast : heavy clouds have different interpretations depending on the dream, and here the most likely is that of extreme mental suffering, torment and anguish which many in the Ummah are going through these days.

People putting up what looks like Ramadān decorations is an indication of the time period.

The people who are sad could be a sign that some families will lose dear ones, maybe martyred or maybe other.

The clearest signs in this dream are the voice and the sheets of paper.

Beginning of the relief from the trial on the sheet of paper could indicate that there will be an event that will mark a transition. It could mean that the beginning of this phase is where we will see changes for the Ummah, and the trial of our brothers and sisters in occupied Palestine ?

Allāh knows best.

What is also apparent from this dream is that whatever will happen is not a clear victory but rather the indication that the tide is turning in favour of the Muslims. So not a decisive win, but something that is heralding a new era which is about to start for the Ummah.

Again this is the dā'ī's efforts in trying to interpret the dream, and as he says, he could be mistaken. There was something of a message for the Ummah in that dream but it's interpretation could be something we missed he said.

And Allāh knows best.

[ibn-agim]

[It was said to Imām Aḥmad (رحمه الله)]

جزاك الله عن الإسلام خيراً

"May Allah reward you for the good [you brought] to Islām"

قال بل جزى الله الإسلام عني خيراً

He replied, "[No], but rather may Allah reward Islām for all the good [it has done] for me.

من أنا؟ وما أنا؟

Who am I? and what am I?

[سير أعلام النبلاء]

[julaibib]

Shaykh Al-Islām Ibn Taymiyyah رحمه الله said,

“Don’t depend on anyone in this world, because even your own shadow leaves you when you are in darkness.”

[Majmu’ al-Fatawa Volume 10, Page 80]

[probablyasocialecologist]

Muslim anarchist and Islamic anarchist discourses, through what I refer to as Anarcha-Islām (an anarchistic, Qur’ānic non-authoritarian, non-capitalist, feminist, and social just interpretation of Islām, and Islamic interpretation of anarchism), explicitly argue that capitalist nation-states that are inherently cisheteropatrairchal, theologically, ethico-politically, contradict Qur’ānic Islamic communal nonauthoritarian and non-capitalist governance concepts such as Shūrā (mutual consultation), Ijmā (mutual consensus), Maṣlaḥa (public welfare), Muḍārabah/Mushārakah (productive partnerships), and pluralistic, as opposed to singular, conceptualizations of Khulafā (caretakers), such that governance and leadership is embodied, acted, if not remade every day, vis-à-vis egalitarian practices related to deep reciprocity (tabādul al-ḍiyāfa), intimate practices (hamīma or ulfa). Moreover, Islamic anarchist discourses tend to argue for a global interdependence that spirals across and through space-time, and emergent from and responsive to networks of (non)human relationships.

Mohamed Abdou, Islam and Anarchism: Relationships and Resonances

[ynx1]

‎Shaykh-ul-Islām Ibn Taymiyyah رحمه الله said:

‎"Even if a person perfects the outward forms of their salah (prayer), they will only be rewarded for the parts in which their heart is truly present"

‎[مجموع الفتاوى (٢١٧/٣٢)]

[abdullahblogsposts]

Be cautious & take your dīn from the Salaf & the few of the few Scholars of Haqq & the Muj@hīdīn. For wallāhí there are agents of shaytān, the tawaghīt & heretics all over Social media, mimbar, etc preaching kufr, shirk & heresy under the guise of Islām.