Superior Days For Righteous Deeds

Shaykh Abdullah Ibn Abdur-Rahman al-Jibreen

Verily, the praise belongs to Allah, the Most High, and may the Blessings of Allah and Peace be upon His Prophet Muhammad and his family and companions, all of them. It is narrated from Ibn Abbaas (RAA) that the Prophet (PBUH) of said: "There are no days in which righteous deeds done in them are more beloved to Allah than these days, ie the ten days (of Zul-Hijjah). They said: O Messenger of Allah, not even Jihaad in the path of Allah? He said: Not even Jihaad in the Path of Allah, the Most High, except if a man goes out (for Jihaad) with his self and his wealth, then he doesn't return with anything from that."

(Al-Bukhaaree, Abu Daawood and others. The exact wording is that of Abu Daawood)

It is narrated from Ibn Umar that the Prophet Muhammad (Blessings of Allah and Peace be upon him) said:

"There aren't any days greater, nor any days in which deeds done in them are more beloved to Allah, the Most High, than these ten days (of Zul-Hijjah). So, increase in them the saying of Tahleel (La Ilaaha illa Allah), and Takbeer (Allah Akbar) and Tahmeed (al-Hamdu li-llah)" [Musnad Imaam Ahmad]

The Types of Deeds in These Ten Days:

First: The performance of Haj and Umrah, and these are the best of deeds that may be done. And what indicates their superiority are a number of Ahaadith, one of which is the saying of the Prophet (PBUH).

Performance of Umrah is an expiation of the sins committed between it and the previous Umrah, and the reward of the Haj which is accepted by Allah, the Most High, is nothing but Paradise. (Al-Bukhaaree and Muslim)

Second: Fasting during these days - as many of them as may be easy (for one to fast); especially the Day of Arafah. There is no doubt that the act of fasting is one of the best deeds, and it is from what Allah, the Most High, has chosen for himself, as in the Hadith Qudsee: Fasting is for Me, and it is I who give reward for it. Verily, someone gives up his sexual passion, his food and his drink for My sake..." (Al-Bukhaaree, Muslim, Maalik, at-Tirmidhee, Nasaa'ee and Ibn Maajah)

Also, from Abu Sa'eed al-Khudree who said that the Messenger of Allah said: No servant (of Allah, the Most High) fasts one day in the Path of Allah, except that Allah, the Most High, removes his face from the Fire because of it (the distance of travelling) seventy years. (Al-Bukhaaree and Muslim)

From Abu Qatadah that the Prophet said: Fasting the Day of Arafah will be credited with Allah by forgiving one's sins of the previous year and the following year. (Muslim)

Third: At-Takbeer (Allah Akbar) and adh-Dhikr (the remembrance of Allah through different words of praise and glorification) in these (ten) days, Allah said "And mention the name of Allah on the appointed days"(12:28).

This has been explained (by some) to mean the ten days (of Zul-Hijjah), and the scholars consider it desirable to increase adh-Dhikr in these days, based upon the hadith of Ibn Umar narrated by Ahmad, which contains the words:

... so increase in these days the Tahleel and Takbeer and Tahmeed...

It is reported about Ibn Umar and Abu Hurairah that: the two of them used to go out to the market place during the ten days (of Zul-Hijjah) saying: Allahu Akbar, causing the people also to say it. (Al-Bukhaaree)

Ishaaq narrates from the scholars of the Taabi'een that in these ten days they used to say:

Allahu Akbar, Allahu Akbar Laa Ilaaha illa 'llah Wa 'llahu Akbar, Allahu Akbar Wa li'llahi al-hamd.

It is a beloved act to raise the voice when saying the Takbeer in the markets, the houses, the streets, the Masjids and other places, because of the saying of Allah, the Most High, in Surah al-Hajj, verse 37: "... that you may magnify Allah for His Guidance to you"

The saying of Takbeer in congregation, ie everyone pronouncing the Takbeer with one voice, is not permissible since this has not been transmitted (to us) from the early generations of the Sahabah and those who followed their ways. Verily, the Sunnah is for everyone to say the Takbeer individually. And this is (generally) applicable to Dhikr and supplications, except if the person doesn't know what to say. In that case he may repeat after someone else until he learns (the words to be said). It is also permissible to make Dhikr with all the different wording of Takbeer and Tahmeed and Tasbeeh, and the rest of the Islamic legislated supplications (from the Qur'an and Sunnah).

Fourth: At-Tawbah (repentance) and abstaining from disobedience and all types of sins, since forgiveneand mercyare the results of deeds. Disobedience is the cause of being far away (from Allah, the Most High) and repulsion, while obedience is the cause of being near (to Allah, Most High) and His love. In the hadith of Abu Hurairah he said that the Prophet said: Verily Allah has a sense of Ghaira, and Allah's sense of ghaira is provoked when a person does that which Allah has prohibited. (Al-Bukhaaree and Muslim)

Fifth: Doing plenty of voluntary (nafl) righteous deeds of worship like Prayer, Charity, Jihaad, reading the Qur'an, Commanding what is Good and Forbidding what is Evil, and other such deeds.

Verily, these are amongst the deeds that are multiplied in these days. It is during these days that even deeds that are less preferred, are superior and more beloved to Allah than superior deeds done at other times. (These deeds are superior) even to al-Jihaad - which is one of the most superior of all deeds - except in the case of one whose horse is killed and his blood is spilled (loss of life in Jihaad).

Sixth: It is legislated in these days to make at-Takbeer al-Mutlaq at all times of night and day until the time of the Eid Prayer. Also, at-Takbeer al-Muqayyad is legislated, and it is done after the (five) obligatory prayers that are performed in congregation. This begins from Dawn (Fajr) on the Day of Arafah (the 9th of Zul-Hijjah) for those not performing Haj, and from Noon (Zhur) on the Day of Sacrifice (10th of Zul-Hijjah) for those performing Haj (pilgrims); and it continues until Asr prayer on the last day of the days of Tash-reeq (13th of Zul-Hijjah).

Seventh: The slaughtering of a sacrificial animal (Adhiyah) is also legislated for the Day of Sacrifice (10th) and the Days of Tashreeq (11th, 12th and 13th). This is the Sunnah of our father Ibraaheem - when Allah, the Most High, redeemed Ibraaheem's son by the great sacrifice (of an animal in his place). It is authentically reported that The Prophet Muhammad slaughtered (sacrificed) two horned rams, black and white in colour, and said Takbeer (Allahu Akbar), and placed his foot on their sides (while slaughtering them). (Al-Bukhaaree and Muslim)

Eighth: Offering animal as Udhyia It has been narrated from Umm Salamah (may Allah be pleased with her) that the Prophet said: If you see the Hilal (new moon) of Zul-Hijjah, and any one of you wants to make a sacrifice, then he should not cut (anything) from his hair and his nails. (Muslim and others) . And in one narration, he said: .Then he should not cut (anything) from his hair, nor from his nails, until he performs the sacrifice. Perhaps this is because of the similarity with the one who is bringing a sacrificial animal for slaughter (in Haj). As Allah, the Most High, said: And do not shave your heads until the Hady (sacrifice) reaches the place of sacrifice...

The apparent meaning of this prohibition is that it is particularly for the one whom the sacrifice is for, and does not include the wife or children, unless there is an individual sacrifice for one of them. There is no harm in washing the head, or scratching it, even if hairs may fall out.

Ninth: It is incumbent for the Muslim (who is not performing Haj) to make every effort to perform the Eid Prayer wherever it is performed, and to be present for the Khutbah and benefit.

He must know the wisdom behind the legislation of this Eid (celebration). It is a day of thankfulness and performing deeds of righteousness. So, he must not make it a day of wildness, pride and vanity. He should not make it a season for disobedience and increase in the forbidden things like music and singing, uncontrolled amusement, intoxicants and the like - those things which could cause the cancellation of the good deeds done in these days (of Zul-Hijjah).

Tenth: After what has been mentioned, it is fitting that every Muslim, male and female, take advantage of these days by obeying Allah, the Most High, remembering Him, thanking Him, fulfilling all the obligatory duties, and staying far away from the prohibited things. He must take full advantage of this season, and the open display of Allah's gifts, to attain the pleasure of his Lord.

Surely, Allah, the Most High, is the One Who grants success, and He is the Guide to the Straight Path. And may the blessings of Allah, the Most High, and peace be upon Muhammad and his family and companions!

Ghaira: A sense of honour and prestige, and the anger caused by its being violated.

At-Takbeer al-Mutlaq: the Takbeer (Allahu Akbar) which is unrestricted to specific times or any specific form.

At-Takbeer al-Muqayyad: The Takbeer which is done at a particular time and in a specific manner.

salam

I have been experiencing alot of problems at home. By this i mean espcially with my mum. We always argue over the smallest things that occur. Its like she thinks dat everything i do is wrong wen it isnt. I mean like sumtimes i will go with my dad to my uncles house my dad brother and i will get tld off for doing this. She will tell me off for going and say thing like i cnt go there this and that and if ur dad wnt s to go he can but u cnt.

Sumtimes wen things like this happen i dnt knw wt to do. I knw dat in Islam your not meant to have ne enemies or keep nething against sum1. You shld forgive and forget. In situations lyk this i really dnt knw wt to do. My dad doesnt really say nethin to me, but both of my parents end up argiuin over this and ne other things dat happen.

I want to knw wot am i meant to do b.c sumtimes my mum puts me in the position dat u shldnt listen to ur dad kind of thing.

I knw dat im not perfect and stuff but sum issues to do with Islam me and my mum dont agree on. For instance i knw dat you shld only do wots in the Quran and Sunnah, but wen she says sumthing which i dnt agree with, my mum strts to cast me out and say im on thw wrong path and stuff. I will tell her that its a tradition or sumthing ppl have made up and have been following and it doesnt mean if sum1 else does sumthing its neccsarily rite. But still she will be like no u gt to listen to me. How do i over cme this problem.

I read a post abt kathams here which i see another sister has posted and i knw dat sumtimes ppl do these but with bidah. They tk kathams and do things they shldnt. I perosnally dnt belive in kathams and my mum does so we have big arguments.

I want to knw wot am i meant to do in situations lyk this sumtimes i keep quiet and dnt say nething but then its like im still in the wrong b.c i dnt say nething, but wen i do say sumthing its like im still in the wrong.

Can ne1 give me ne advice on this and also tell me the islamic piont of view especially wen it cmes to ur family and ur realtives.

I dnt knw if i shld be posted it here but as its for the Muslim youth i thought as i shld maybe there are others who experience similar problems lyk i do.

salam. I'm realy sad. I'm thinking of some muslims who has ruinedme. I'm talked some of them, but I was much sad. Since so long years I suffer of some deal against me, now i shld pretend and I should go topsychatrist. It is sad or shame for this person? The reason is still they of my suffer and give me advice to go psychatrist. Its like this, when I shoot with a (gun) weapon a person and say you have to go doctor.

This world is still boored.

I think if I were in at shabaees, maybe i was not so.

Or if Allah swt decided that I study islam it would not so with me.

I were not at this chatroom with these muslims. I cant belive also now, when I read how should muslims handle with eachother, in quran or hadiths. I cant hate them they are my brothers and sisters but I have this pain in my hearth and will this pain take until Judgemend day.

When I had different start in this life maybe it would be not so.

I try to get why this all happen. I know some of you will say that all is test but this answer is known for me. But i dont know, it is only for me.

If I have rest of my life, I will write my whole story, my thougts, my true and honest thougts and what I have got as price all of these good thoughts from my brothers and sisters..

wassalam.good by..

PS: I would not come in but I would share , I M realy sad these days..

Salam alaikum Admins..Where is my Privatmessages?...

Why they are removed? wassalam...

PS:If any1 has send me PM before site was down. I did not read it.

[A shocking and timely essay that expounds upon the movement that seeks to coexist with the west and abandon Jihad- all from within the ranks of the Ahl us-Sunnah wal-Jamâ’ah]

ALL PRAISE IS FOR ALLAH the Lord of the worlds, and may the prayers and peace be upon the most noble of the Prophets and Messengers; our Prophet Muhammad, and upon his family and companions…

As for what follows:

Indeed the mother (main) Sahwah in these latter times has started to live in a difficult period. It is a must for us to realize that these events that have taken the mother Sahwah by storm and that threaten to split it are not individual acts, and they are not from the realm of slips or a stumbling of the horseman (rare mistakes from one not accustomed or known to err). Rather, indeed it is a viewpoint that carries in its course-fundamentals and focal points that come to us from time to time. So after the Sahwah existed firmly and strongly, there has now split from it two view points, and there is no movement or power except by Allah:

The ‘Asrâniyûn (modernists): this is the first group that split and they are secularist with Islamic garb. I have previously written an essay that explains their fundamentals and levels.

The defeatist movement: this movement that has split off from the mother Sahwah is still in its infancy. From time to time it comes up with fundamentals that are "appropriate to the age and current situation", thereafter it is clothed with the garment of Ahl us-Sunnah wal-Jamâ’ah and the garb of pardoned and allowed Ijtihâds. The age of this movement is no older than approximately two years.

We shall begin with the second group that has split off from the mother Sahwah and it is what is called: the new Sahwah, or: the second Sahwah, or: the Sahwah of the Wâqi’ (current affairs), or: the correction of the Sahwah, or: the moderate Sahwah, or: the movement for a renewed Islamic address, or what they have recently named themselves: the moderate middle course movement. All of these names are synonymous with this movement. They have various proposals and methods that are new. From them:

The first fundamental in the subject of Imân and Kufr. In the area of Imân they lean towards Irjâ’ and in the area of Takfîr they lean towards Tajahhum (the way of the Jahmiyyah). It is for this reason that they do not declare the one who insults (be it Allah, His Messenger [sallallahu ‘alayhi was sallam], or His Dîn) until he believes, nor the one who rules by the man made laws until he believes, nor the one who allied with the Kuffâr until he believes, nor the one who makes an alliance with the Kuffar until he believes. All of these terms go back to one fundamental and that is Irjâ’. And from their fundamentals in the area of Takfîr:

a. Unrestricted and general warning from Takfîr without elucidation and detail.

b. A complete generalization of the difference between the speaker and what was spoken, and the doer and what was done- always and in every issue, whether it was in the area of major Shirk or in the open and apparent matters from the one whom the proof was established against-even though the causes (of Takfîr) were gathered and the preventative factors were been removed. For this reason, there are no personalities that they perform Takfîr of save the ones mentioned in the Qur’ân and the Sunnah (i.e. mentioned explicitly in the divine texts and not individuals of out times who have fallen into Kufr).

c. Abandonment of knowledge and understanding the area of Takfîr while warning (others) from learning it and gaining understanding of it-and not teaching it or writing about it. This, as well as warning from the books of the Imâms of the Najdî Da’wah and considering the study of the fundamentals of Tawhîd and repeating the book Kitab at-Tawhîd by Shaykh Muhammad Ibn Abdil Wahhâb to be without need- while also abandoning the study of the nullifiers of Islam and considering that to be a Fitnah and prodder to Takfîr.

d. A lack of attention to the issues of al-Walâ’ wal-Barâ’, and hatred and enmity and a lack of concern with disbelief in the Tâghût-and they repeat saying that we are not performing worship by doing that and that Allah will not ask about that and there is no benefit in that knowledge.

e. Unrestricted statements concerning the excuse due to ignorance and expansiveness in it even in the ignorance of those who reject and rebel and are shorthanded (in their affair even though knowledge was widely available to them). The affair has reached a point with some of them to where they give excuse to the ignorant ones of the Jews and Christians.

f. The call to mutual pardoning and world peace and constantly repeat that.

g. Warning from Takfîr of the Tâghûts who replaced (the Sharî’ah with man made laws) and throwing out those who perform Takfîr of them and declaring enmity towards them based on this fundamental.

h. Making certain particular personalities from the politically active ones the scale and litmus-so whoever performs Takfîr on them-even if they carried out that which is cause for evident Kufr and the preventing factors are raised-then he is a Harûrî Takfîrî and person of Fitnah and not from Ahl us-Sunnah.

And in the area of Jihad, it (the new Sahwah) it is a group that cancels armed Jihad and it is Mukhdhilah (abandons those performing it) and Murjifah- those who hold back. They place stages of inability in front of the armed Jihad that in reality conclude with a cancellation of Jihad. They replace it with the Jihad of the word or the web- "the internet", or the Jihad of Tarbiyah (cultivation) or the Jihad of side issues by which they have corrupted the people and the youth of the Sahwah. Some of them are of the view that there is no offensive Jihad. They attack the Mujâhidûn and accuse them of hastiness and extremism and not possessing an understanding of the Wâqi’ (current affairs) and that they are Takfîriyûn, Khawârij and reactionaries only. They accuse them of having brought tribulations to the Ummah and not taking Shûra with the Ulamâ’-and (claimed) that they do not look after the harms and benefits and that they have made waste to the gains made by the Da’wah and dragged the Ummah into a conflict without preparation and being on equal terms-as well as other things of slander and tremendous oppression that they have oppressed their brothers with.

And from their misconceptions in this area is that the Ummah is not adequately prepared for Jihad and that it is not permissible to drag the Ummah into a battle that it is not ready for. And they make preparation (takâfu’) as a condition of Jihad and one that is preceded by cultivation (tarbiyah). They accuse the Mujâhidûn of having wasted the gains of the Sahwah, such as the closing down of the relief groups in the west and the Islamic centers therein. As well as (accusing them- the Mujâhidûn) of a paltry amount of knowledge based classes and authoring (of written works), and the domination of the west over the Internet and so on and so fourth. And they expel the Jihadiyûn from their circles, homes, and groups and perhaps even declare them to be sinners and they negate from them any reward and recompense and acceptance from Allah and they hold that their dead are not Shuhadâ’.

In the area of Fiqh they have opened up the door to concession and invented what is called-falsely and in slander- the Fiqh of making matters easy. It is choosing what agrees with the times and that which contains ease upon the people in what they claim to be from the matters in which the people of knowledge have differed over. This is despite the knowledge that the basis for the likes of this is that whatever is differed over by the people of knowledge then what is correct (in it) is to be declared based on what the textual evidences (the Qur’an and the Sunnah and consensus) indicates and proves. These people have reversed this whereby they declare matters to be the most correct on the basis of its ease upon the people. And by this false fundamental, the have issued legal verdicts in matters such as Hajj, buying, clothing, issues, what is related to matters pertaining to women, the Hijâb, the beard, prayer in congregation performed in the house, traveling without a Mahram, and extreme leniency in listening to singing and music with the evidence that there is a difference between hearing and actual listening, and traveling for the sake of enjoyment of women with a contract that appears to be permissible where in reality it is a sly way out for the sake of enjoyment only-therefore its reality is that is a marriage of Mut’ah without the intention of remaining with her or having children…and so on and so fourth. So, they have become people of desires and concessions in the area of Fiqh.

In the area of the stance with regard to the people of innovation and desires theirs is the practice of weighing and Muwâzanât (counter balancing) between the good and bad.

In the area of the stance with regard to the secularists and politicians theirs is the practice of dialogue and lowering the bridges and abandonment of waging Jihad (effort) against them and commanding and prohibiting them (Ar. Ihtisâ and (their practice) is abandoning the fundamentals of the Salaf with regard to them.

Focus from the political angle upon particular issues that no one disagrees on in order to earn the pleasure of everyone, while (at the same time) neglecting the issues of importance such as: Tawhîd, the basis of al-Walâ’ and al-Barâ’, the issues of disbelief in the Tâghût and issues related to the Jihâd and the Mujâhidûn and forbidding (the wrong) and hoping for reward in that.

Employing the style of the parliaments or alliance with the secularist or politicians, or the (people of) cultivation or intellectual pursuits and perceiving and taking that as a path for establishing the Islamic state.

Glorifying the aspect of the benefits (Islamic analysis of the weighing between the harms and benefits before the initiation of a particular action) and Shar’iyah politics-in their minds- even if it went against the legislation. Indeed most of their ways of giving evidence in support of their positions is by way of the benefits. It is for this reason that they criticized the destruction of the Buddha statues done by the Islamic Emirate of Afghanistan-with the evidence that the benefits necessitates delaying that and not hastening to destroy them. Then after that, they go on to invent supposed harms-even with the knowledge that the greatest and mightiest of benefits is the establishment of Tawhid and destruction of Shirk. They oppose the actions of the Mujâhidûn in the name of benefit and they compromise in matters of Aqîdah and fundamentals in the name of benefit. They utilize the political machinations in the name of benefit and Shar’iyah politics. They have particular words that go against the announced words in the name of benefit and Shar’iyah politics. They have abandoned giving clarification of the truth and refuting the mistake in the name of the benefit of gathering-as they claim- and they have abandoned taking back mistakes that they have secretly admitted to having been mistaken in all from the area of benefit and unity-even though the deception by it (the mistake) remains and continues to spread and the people of falsehood continue to utilize it.

Then they invented the issue of coexistence with the Americans in the manner of a shared earth and agreed upon fundamental principles along with removal of violence and terrorism coupled with cooperation upon that. They have invented this fundamental in a time in which the calls for dialogue and coexistence with the west- in particular with the Americans has increased-seeking to make the current events easy. This is in addition to the letter sent to some of the politicians for the sake of pleasing them. And they have promised to distribute and spread this fundamental as well as to write it and it is available.

When the refutations on the issue of coexistence appeared, they turned and watered down (matters) in order to cancel the area of refutations, considering it to be something that divides the Jamâ’ah and splits the ranks and that it is from the cause of separation and waste. They did that, whilst forgetting the path of the Salaf in refutations that clarify the truth and remove the falsehood-even though in the past they themselves refuted many famous legal verdicts and scholars and never did they look at the issue of refutations as being one that divides the Jamâ’ah and splits the ranks!

Based on this O beloved reader, I shall mention to you some samples of the refutations of the Salaf that was with the sole intent of clarifying the truth and rebutting the falsehood:

· Kitâb as-Siyar of al-Awzâ’î and it is a refutation against the Siyar of Abû Hanîfah, as well as the Kitâb ar-Radd ala’ Siyar al-Awzâ’î by Abû Yûsuf and the book, Kitâb ar-Radd ala’ Muhammad ibn al-Hasan ash-Shâfi’î

· The books entitled: ar-Radd ala’ al-Jahmiyyah: Imam Ahmad, ad-Dârimî, Abû Dâwûd in his Sunan, Ibn Mâjah in his Sunan, al-Radd ala’ Bishr al-Marîsî of ad-Darimî

· al-Musannaf by Ibn Abî Shaybah in the chapter in refutation against Abû Hanîfah [Rahimahullah], and the chapter in as-Sunnah by Abdullah ibn Ahmad (ibn Hambal) which contains the title: ar-Radd ala’ Abî Hanîfa

· The letter of as-Sajazî to the people of Zabîd in refutation upon the one who denied the letter and the voice (as part of Allah’s speech)

· The essay of Ibn al-Qudâmah al-Maqdisî in refutation against ibn Aqîl al-Hambalî

· The refutations of al-Bayhaqî against those who refuted ash-Shâfi’î such as the book: Bayân Khata’ man Akhta’ ala’ ash-Shafi’îand the book: al-Intiqâd ala’ ash-Shâfi’î

· The refutations of Abû Ya’lâ such as the book: Kitab ar-Radd ala’ ibn al-Libân ash-Shâfi’î and the book: ar-Radd ala’ al-Karramiyyah and the book: ar-Radd ala’ as-Sâlimiyyah

· The refutations of Ibn Taymiyah such as: ar-Radd ala’ al-Akhna’î, and the book: ar-Radd ala’ al-Bakrî, Qâ’idah fi ar-Radd ala’ al-Ghazalî fit-Tawwakul

· The book as-Sârim al-Munkî fil-Radd ala’ as-Subkî of Muhammad ibn Ahmad ibn Abdil Hadî

· The books of Ibn al-Qayyim in refutations

· The book: ar-Radd al-Wâfir ala’ man Za’ama bi’anna man samma Ibn Taymiyah Shaykh al Islam Kâfir by Ibn Nasiridîn al-Dimashqî

· The refutations of Shaykh Muhammad ibn Abdil Wahhab such as: Kitab ***îd al-Mustafîd in refutation of his brother Sulaymân, and an essay in refutation against the Râfidah

· The refutations of Abdul Latîf ibn Abdir Rahmân such as: Minhaj at-Ta’sîs fi kashf Shubuhât Dâwûd ibn Jurjîs and the book: al-Ithâf fi Radd ala’ as-Sahhâf and the book: Dalâ’il ar-Rusûkh fi Radd ala’ al-Manfukh, and the book al-Barahîn al-Islamiyyah fi Radd ash-Shibah al-Fârisiyyah

· The book Intisâr li Hizbillah al-Muwahhidîn wal Radd ala’ al-Mujâdil anil Mushrikîn by Abû Butain

· The book Tanbih an-Nabih wal Ghabi fil Radd ala’ al-Madârisi was-Sindi wal-Halabi by Ahmad ibn Isa’

· The refutations of Ibn Sahman such as: al-Asinnatul-Hidad fil Radd ala’ al-Alawi Haddad and as-Sawa’iq al-Mursalah ash-Shihabiyyah ala ash-Shibhil Dahiyah ash-Shamiyyah and Ta’yid Madh’hab as-Salaf wa Kashf Shubuhat man Had wanharaf wa Du’iya bil Yamani ash-Sharaf and al-Bayan al-Mubd li Shana’itil Qawl al-Majdi

· The book: Ghayatul Amani fil Radd ala’ an-Nabahani by Mahmud al-Alusi.

· The book: Naqd al-Mabani fi Fatwa al-Yamani and Tahqiq al-Maram fima Yata’alq bil-Maqam by Shaykh Sulayman ibn Hamdan

· Abdul Rahman al-Muallami in his book: at-Tankil bi ma fi Tanib al-Kawthari min al-Abatil

· Shaykh Abdullah Ibn Humaid in his book: ar-Radd ala’ ibn Mahmud

· The books of Shaykh Hamûd at-Tuwaijiri and from them: ar-Radd al-Qawi ala’ ar-Rafi’i wal-Majhul wal ibn Alawi wa bayan Akhta’ihim fil Mawlid an-Nabawi, as-Siraj al-Wahhaj fil-Radd ala’ ash-Shibli fil Isra’ wal-Mi’raj, and his book in refutation of the astronomers entitled: as-Sawa’iq ash-Shadidah ala’ Atba’ al-Hay’atil Jadidah

The second group that has split off from the mother Sahwah:

These are the extremists, and they are called the modernist. The propositions of this group is like that of the secularist with matters related to women, economy, politics, money and wealth, art and acting. They are Murji’ah in the area of Imân and Jahmiyyah in the area of Takfîr-along with Riqqah (lit; thinness, skinniness, frailty) in the Din and they are secularist when it comes to politics and rulership.

Note: there are some among the people of the Sahwah who agree with the defeatist movement in one or two fundamentals, in this case, he is not from them, nor is he to be considered in their ranks. With that however, it is feared that he will deviate towards their path if he does not catch himself. Concerning this one, it is to be said: he has erred in this (matter) only, and (in the rest) he remains on what he was upon and Allah knows best.

Besides the two previous groups, the mother Sahwah- and to Allah belongs all praise- has remained upon the fundamentals of Ahl us-Sunnah in Imân, Tawhîd, Takfîr, Jihad, politics, its stance towards the Kuffar and the secularists and misguided and innovators as well as in refusing to coexist (with the Kuffar) and the proposals of the secularists and other matters. The are the majority of the Sahwah today-and to Allah belongs all praise-and none have deviated from it save that small group who have brought about separating and division. We ask Allah guide us and them and to return them to the truth and to turn the Muslims away from division and separation and hatred and enmity and opposition to the Shari’ah.

And may Allah send the Salah and Salams upon our Prophet and his companions

Praise be to Allah the All –Knower and prayer and peace be upon His

Messenger Mohamed. May Allah be Glorified accept all our deeds only

to gain His satisfaction and success on earth and the Hereafter.

Haj is the fifth pillar of Islam, which becomes compulsory only under

the condition of availability of the necessary resources. Those

possibilities include financial, health, and transportation as well

as other aspects of resources as reflected in "In it are signs

manifest; (for example), the station of Abraham; whoever enters it

attains security; pilgrimage thereto is a duty men owe to God, those

who can afford the journey; but if any deny faith, God stands not in

need of any of his creature" Quran 3: 97 (Al- Emran).

Rituals of Haj contain:

1. Intention (Neiya).

2. Undertake status of Ihram.

3. Tawaf (circling around Ka`baa 7 times): It is performed at three

different occasions:

 Arrival to Mecca.

 Descending from Arafa.

 Prior to departure from Mecca.

4. Shuttling between the two mounts of Safa and Marwa (7 times).

5. Spending the daytime of the 9th of Dhul Hijja until sunset at the

area of Arafa mountain.

6. Slaughter a sacrifice.

7. Stoning three symbols of the devil (Iblees).

In this message we will focus on the origins and symbols vested in

part of the rituals, we will not exhaust the subject in this article

since we intend to make a full coverage on due time according to a

schedule set for the religious lessons published on islammesge.com:

1. The Tawaf:

It was ordained since Adam who used to circle around the Ka`baa

(house of Allah). Throughout the different eras, it was subjected to

major distortion. Prior to the prophecy of Prophet Mohamed (prayer

and peace be upon him), worshipers circled around Ka`baa naked

whistling and clapping their hands which was the manner of their

worship at the time. So Allah revived the ritual of Tawaf in the

appropriate manner making it mandatory to be performed with great

respect equal to prayer.

2. Shuttling between the two mounts of Safa and Marwa (7times):

As Allah (SAW) commanded His Messenger Ibrahim (prayer and peace be

upon him) to escort both his wife Hajar together with the newly born

infant Ismail to the surrounding area of Ka`baa and leave them there.

Ibrahim conveyed the Diving order to the pious wife who without any

hestiatation told him as long as Allah commanded this; He will never

let us down. See how this reflects the sincere faith in Allah.

The old man who waited a long time for this child left the wife and

the baby in the deserted area while praying to Allah" O our Lord I

have made some of my offspring to dwell in a valley without

cultivation, by thy Sacred house; in order, O our Lord, that they may

establish regular prayer: so fill the hearts to some among men with

love towards them, and feed them with fruits: so that they may give

thanks" Quran 14: 37 (Ibrahim).

The infant started to be thirsty while there was no sign of water

around. The desperate mother decided to look for any source of water.

In her endeavor to do so, she shuttled between Safa and Marwa

mountains climbing over each of them in an effort to explore

possibilities of rescue and sources of water. During the exercise she

constantly and humbly prayed to Allah showing her dire need for an

immediate help. At last, after the seventh time, she was surprised to

find water sprang from underneath the baby's feet. She ran to the

source instructing the water (zimi zimi: it means do not spread).

This blessed source – due to Allah's Glory – is still and will

continue with Allah's willing to run until the day after. However,

over time two idols were installed on top of both mountains for

people to worship. This made the Muslims, at the time of Prophet

Mohamed (SAW) to be reluctant to perform the ritual of shuttling

between Safa and Marwa (Sa`ay). In order to institutionalize this

ritual, Allah Almighty revealed the verse "Behold! Safa and Marwa are

among the symbols of God, so if those who visit the house in the

season or at other times, should compass them round, it no sin in

them. and if any one obeyeth his own impulse to good, be sure that

God is he who recogniseth and knoweth" Quran 2: 158 (Al Baqara) which

came as a permission. Prophet Mohamed (SAW) as well performed the

ritual in order to establish the Sunna (While the two idols were

removed).

3. Spending the day time of the 9th of Ddul Hijja until sunset at the

area of Arafa mountain:

However, one who performs pilgrimage should spend the night at a spot

called Mina. That day: 8th of Dhul Hijja is called the (thinking day)

when Prophet Ibrahim (prayer and peace be upon him) saw a vision

carrying a command from Allah to slaughter his only son Ismail after

their final reunion. He again performed the same process of conveying

the Divine instructions to his son and wife. As expected their

response manifested deep faith and full submission to Allah. The son

said "Then, when (the son) reached (the age of) (serious) work with

him he said: O my son I see in vision that I offer thee in sacrifice

now see what is thy view (the son) said: O my father Do as thou art

commanded: thou will find me, if God So wills one practicing Patience

and constancy" Quran 37:102 (Assafat). Look at the style of reply.

The mother was equally submissive. Yet Prophet Ibrahim (SAW) waited

one day to confirm the vision, as the consequences are dramatic. Not

only this, as the father decided to fulfill the command, the son

offered him a set of advises, most important of which, was to keep

his face down during the operation. He wanted the father to avoid

agony and a situation in which he may grow tender if both their eyes

were met. He was concerned that this may affect the father's ability

to continue.

Next morning one has to move to mount of Arafa where Prophet Mohamed

spent the day of 9th Dhul Hijja. That day is marked as an extremely

special day to Allah. He calls on the angles expressing His

satisfaction and happiness about the presence of such a large number

of His servants anxiously looking forward for His pardon. He the

Merciful All – Generous grants them the pardon they expect from the

All- Forgiving.

3. Slaughter the sacrifice:

As both the father and son (Ibrahim and Ismail) fully submitted to

their Lord's command, and while the father was almost ready putting

the knife over the son's neck, Allah the Merciful sent down a

magnificent sheep (never seen a similar one on earth) to be

sacrificed instead. This was explained in Quran as follows: "So when

they had both submitted their wills (to God), and he had laid him

Prostrate on his forehead (for sacrifice)* We called out to him, O

Abraham* Thou hast already fulfilled the vision thus indeed do We

reward those who do right.* For this was obviously a trial* And We

ransomed him with a momentous sacrifice" Quran 37: 103-107 (Assafat).

Allah made this sacrifice part of the Haj rituals in order to remind

us every year with the magnitude of trials His Prophet Ibrahim (SAW)

experienced. Also for us to study the reactions of everybody

including the mother, who is not a prophet but just an ordinary human

being, during serious situations. The whole situation carries several

lessons for us to learn.

4. Stoning three symbols of the devil:

During the day of thinking in which Ibrahim wanted to give himself a

chance to confirm the necessity of executing the Divine order, as

usual the devil found an unprecedented chance to attack the pious

family. He materialized into a man and met Ibrahim first trying to

talk him off the fulfillment of the duty. Of course Ibrahim realized

that nobody but the only enemy of mankind could act in this manner.

Ibrahim picked stones from the ground and showered the devil. The

same situation was recurrent with the two other members of the family

the son and mother who exactly behaved the same way.

Allah the All – Wise made this action part of the Haj rituals. We

stone the devil symbol commemorating Ibrahim's family attitude

towards the devil that worked himself hard to convince them disobey.

While we stone as well the devil that is constantly trying hard with

all possible means to deviate each one of us from the right path. It

is a step, which helps us remember how dangerous this creature is to

us mankind. With each stone we physically target the devilish power

that portrays the correct path associated with full submission and

obedience to Allah as a very hard and difficult one. While the same

power decorates, pave and facilitates any other path, which leads to

sinful attitude.

These are not but part of the deep implications and lessons which we

obtain during Haj, since no one is ever capable of identifying full

wisdom of Allah inherent in any of the rituals He may be Glorified

ordained. We will never also be able to fully realize the magnitude

of blessing and benefit we achieve during any of the rituals in

general and Haj in particular.

May Allah be Glorified accept this presentation only in His name and

forgive any mistakes which are certainly from me. While the correct

contents are only made by virtue of His support and close assistance.

The Best Days in the World

Based on "Al-A`yaad fil Islaam" [by Muhammad.

al-Jibaly, published by QSS]

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The Blessed Days of Dhul Hijjah

In what follows, we will highlight some of the Sunnah

regarding these days, hoping by this to provide an

incentive to make the best out of them and gain

Allaah's reward, in shaa' Allaah.

The First Ten Days of Dhul-Hijjah

"The best days in the world are the Ten days." [ibn

Hibbaan, al-Bazzaar, authenticated in Saheeh Jaami`

us-Sagheer #1133]

"There are no days during which good deeds are more

beloved by Allaah than these (ten) days."

[al-Bukhaaree, at-Tirmidhee and others] The Prophet,

sallallaahu `alayhi wa sallam, was then asked: "Not

even Jihaad in Allaah's way?" He replied: "Not even

Jihaad in Allaah's way; except for a person who went

out (for Jihaad) with his self and wealth and came

back with none (i.e. lost all for Allaah)."

[at-Tirmidhee, authenticated in al-Albaanee's Irwaa'

ul-Ghaleel, #953]

All good deeds can be done during these days and the

early generations of Muslims used to exert themselves

excessively in worshipping Allaah. In particular,

fasting and dhikr (mentioning and remembering Allaah)

are to be done in plenty on these days.

Dhikr

Ibn `Abbaas commented on the verse <<.and to mention

Allaah's name [plentifully] on Known days>> [22:28] by

saying: <.these known days are the ten days [of Dhul

Hijjah].> [Tafseer ibn Katheer]

Fasting

One of the wives of the Prophet, sallallaahu `alayhi

wa sallam, said: "Allaah's Messenger used to fast the

(first) nine days of Dhul Hijjah, the day of

`Ashooraa', and three days of each month. [saheeh

Sunan Abee Daawood #2129]

Fasting on all these days, however, is not a waajib

(compulsory), nor is it a constant sunnah that the

Messenger, sallallaahu `alayhi wa sallam, never

dropped. `Aa'ishah said: "I never saw the Messenger,

sallallaahu `alayhi wa sallam, fast the ten days."

[Muslim]

The Day of `Arafah - The Best Day of the Whole Year

The day of `Arafah is the day when the pilgrims stand

in worship on the Mountain of `Arafah.

"Fasting the day of `Arafah expiates the [minor] sins

of two years: a past one and a coming one. And fasting

the day of `Aashooraa' expiates the sins of the past

year." [Muslim]

"There is no day on which Allaah `azza wa jall frees

people from the Fire as He does no the day of `Arafah.

He comes close (to those standing on `Arafah) and then

revels before His angels, saying: "What are these

people seeking?" [Muslim]

The Day of al-`Ad-haa

The tenth of Dhul-Hijjah is `Eed ul- Ad-haa or the day

of an-Nahr (slaughtering). It marks the conclusion of

the major rites of Hajj, and commemorates Allaah's

bounty on His Messenger Ibraaheem, when He gave him a

ram to sacrifice as ransom for his son Ismaa`eel,

`alayhimassalaam.

"The day of al-Fitr [i.e. `Eed ul-Fitr], the day of

an-Nahr, and the days of Tashreeq are `Eed days for us

Muslims. They are days of eating and drinking."

[Ahmad, an-Nasaa'ee, Saheeh ul-Jaami` #8192]

The Three Days Following `Eed ul-`Ad-haa

On these days, the pilgrims complete their rites,

Muslims continue with their `Eed celebrations, and are

prohibited to fast. "The days of tashreeq are days of

eating, drinking and mentioning Allaah." [Muslim]

The Sacrifice

Allaah `azza wa jall mentioned the sacrifice together

with the first and foremost worship in Islaam: prayer.

This is a clear indication of its great importance.

Thus He ordered His Messenger, sallallaahu `alayhi wa

sallam, to slaughter sacrifices by saying: <<.Pray

unto your Lord and slaughter [your sacrifice]."

[109:2]

Ruling

The general concensus of the Muslim scholars is that

the sacrifice is an important sunnah, and a worship

called for in the Law of Allaah. However, they differ

as to whether it is nafl (voluntary) or waajib

(mandatory) for those who can afford it. Some scholars

have explained the different ahaadeeth on the subject

by stating that the sacrifice is obligatory on those

who can afford it and not obligatory on those who

cannot.

Abu Hurayrah reported that the Messenger, sallallaahu

`alayhi wa sallam, said: "He who has the capacity, and

does not sacrifice, may not approach our musallaa

(place of prayer - on the `Eed)." [ibn Maajah, Ahmad

and others, authenticated by Al-Albaanee in Saheeh

Sunan Ibn Maajah, #2533]

Regarding this hadeeth, Imaam ash-Shaukaanee said:

"Prohibiting the one who could afford to sacrifice,

but did not do so, from approaching the musallaa

indicates that he must have left off a waajib, as it

becomes useless to offer the salaah without this

waajib [obligation]." [Nayl ul-Awtaar]

Avoid Cutting Hair or Nails

The one who plans to sacrifice (normally, the head of

household) is prohibited to cut his hair or nails from

the first Dhul Hijjah until he offers the sacrifice.

"For the one who has a slaughtering to perform (on

`Eed then, once the hilaal (crescent) of Dhul Hijjah

is observed, let him not cut any of his hair or nails

until he sacrifices." And in another narration: "Once

the ten days start, for those of you who havethe

intention to sacrifice, let them not cut any of their

hair or nails (until they sacrifice)." [Muslim] This

prohibition is the opinion of the majority of the

scholars of the early generations of Muslims.

Allaahu A`lam

Our last call is all praise is to Allaah and may His

salaah and salaam be upon our Prophet Muhammad and his

family.

from: http://www.islaam.com/ilm/bestdays.htm

Praise be to Allah, prayer and peace be upon His Messenger Mohamed Ibn Abdullah, his household, and companions.

""O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). *And ease my task for me; *And loose the knot (the defect) from my tongue"

In this humble research, we compiled Ayahs in Quran which define freeing a slave as one of the options to expiate sins.

" It is not for a believer to kill a believer except (that it be) by mistake; and whosoever kills a believer by mistake, (it is ordained that) he must set free a believing slave and a compensation (blood-money, i.e. Diya) be given to the deceased’s family unless they remit it." (Quran 4:92)

1. For killing my mistake, the expiation is to free a believing slave plus paying an amount of money.

" Allâh will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation feed ten Masâkîn (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn[1]. And protect your oaths (i.e. do not swear much)[2]. Thus Allâh make clear to you His Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) that you may be grateful."

(Quran 5:89)

2. For expiation of an unfulfilled oath (to swear to do/not to do something and fail to comply with the oath) the options according to the ayah and pls note the order:

a. To feed 10 poor people.

b. To provide them with clothing.

c. To free a slave (without indicating whether a believing or non believing)

(In this situation, freeing a slave comes the last option making it equal feeding or providing clothes for 10 poor people)

" And those who make unlawful to them their wives by Zihâr and wish to free themselves from what they uttered, (the penalty) in that case is the freeing of a slave before they touch each other. That is an admonition to you (so that you may not repeat such an ill thing). And Allâh is All-Aware of what you do. * And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And he who is unable to do so, should feed sixty Miskîns (poor). That is in order that you may have perfect Faith in Allâh and His Messenger. These are the limits set by Allâh. And for disbelievers, there is a painful torment."

(Quran 58:3-4)

3. For a man to expiate when he vows that his wife became unlawful to him just like their own mothers, there are also 3 options and again pls note the order:

a. To free a slave (without indicating whether a believing or non believing).

b. To fast two months continuously.

c. To feed 60 poor people.

(In this situation, which is actually grave and thus the penalty must be effective enough to have people avoid it, freeing a slave comes first, which in this case as well equal fasting two continuous months or feeding 60 people). U can of course observe the importance of freeing a slave in this case.

"And what will make you know the path that is steep? * (It is) freeing a neck (slave)[2] *Or giving food in a day of hunger (famine), * To an orphan near of kin. * Or to a Miskîn (poor) cleaving to dust (out of misery)"

In this Ayah, freeing a slave or feeding the poor or orphans is not to expiate a sin but rather to be able to identify the correct path. In other words it is simply one of the highly recommended good deeds. Note here Allah started with freeing a neck (slave)

(Quran 90: 13)

Alhamdulelah who guided us for this and if it was not for Him we wouldn't have been guided.

السلام عليكم

وصلتنى هذه الرسالة الرائعة فرأيت أن أنشرها حتى ينتفع بها إخوانى وأخواتى

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بشـرى

>الوسوسة و أحاديث القلب لا يؤاخذ بها المسلم لما ثبت عن النبي صلى الله عليه و سلم انه قال: "ان الله تعالى تجاوز لأمتي عما حدثت بها أنفسها ما لم تتكلم به أو تعمل به"

>---------------------------------

> العادات العشر للشخصيه الناجحه

>هناك بعض العادات التي قد تطغى على المجتمع ، وقد تكون هذه العادات إما سلبية أو إيجابية ، وكم مرة حاولنا تغيير هذه العادات أعني السلبية لكن .... 0

>

>وقد يستفسر البعض عن سر نجاح بعض الناس في هذه الحياة

>

>من هذا المنطلق أكتب

>العاده الاولى

>السعي للتميز ، والدليل ( إنهم كانوا يسارعون في الخيرات ) ، (( أقربكم مني يوم القيامة أحاسنكم أخلاقا )) ، ((( إن الله يحب إذا عمل أحدكم عملا أن يتقنه ))) ... 0

>العاده الثانيه

>تحديد الأهداف والدليل ( فمن يعمل مثقال ذرة خيراً يره ومن يعمل مثقال ذرة شراً يره ) 0 الزلزله

>العاده الثالثه

>ترتيب الأولويات ، والدليل ( إن الصلاة كانت على المؤمنين كتابا موقوتا ) ، (( اعلم أن لله عملاً بالنهار لا يقبله بالليل، وعملاً بالليل لا يقبله بالنهار )) [ وصية إبي بكر لعمر ]... 0

>العاده الرابعه

>التخطيط والدليل ( وأعدوا لهم ما استطعتم من قوة ) ، (( اعقلها وتوكل )).... 0

>العاده الخامسه

>التركيز ، والدليل ( قد أفلح المؤمنون الذين هم في صلاتهم خاشعون ) ، (( إن الرجل لينصرف وما كتب له إلا عشر صلاته ، تسعها ، ثمنها ، سبعها ، سدسها ، خمسها ، ربعها ، ثلثها ، نصفها ))...0

>العاده السادسه

>إدارة الوقت والدليل ( والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر ) ، (( يا ابن آدم إنما أنت سويعات إذا ذهبت ساعة ذهب جزء منك )) [ حكيم ].

>العاده السابعه

>جهاد النفس ، والدليل ( والذين جاهدوا فينا لنهدينهم سبلنا ) ، (( الناجح من يكون راعياً لإرادته لا كلباً لها )) [حكيم] ....0

>العاده الثامنه

>البراعه الأتصاليه والدليل ( ولوكنت فظاً غليظ القلب لا نفضوا من حولك ) ، (( الكلمة الطيبة صدقة )) .....0

>العاده التاسعه

>التفكير الايجابي ، والدليل ( والعافين عن الناس والله يحب المحسنين ) ، (( إذا قامت الساعة وفي يد أحدكم فسيلة فليغرسها )) ....0

>العاده العاشره

>التوازن ، والدليل (والذين اذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما ) ، (( إن لبدنك عليك حقاً )) ، ((( سددوا وقاربوا وأبشروا ))) .....0

>---------------------------------

> مداخـل ابليـس

لإبليس اللعين ستة طرق للدخول إلى قلبك الذي يجب أن يكون معلق بالله فقط ، فيجب عليك معرفتها لكي تأخذ الحذر و تحكم على نفسك أين وصل إبليس من تمكنه منك و إذا وجدت نفسك في مراتب عالية فإنك بذلك عدو إبليس اللدود .. أعانك الله

>

>الطريقة الأولى:

>يقول لك أكفر فلو فعلتها ارتاح باله و لم يحمل لك هم.

>

>الطريقة الثانية:

>فإذا سلمت من الأولى فإنه يزين لك بدعة من عمل أو قول فتظن أنك على حق و تنسى أن كل بدعة ضلالة و كل ضلالة في النار.

>

>الطريقة الثالثة:

>فإذا سلمت من الأولى و الثانية انتقل إلى الثالثة و هي عمل كبيرة من الكبائر حتى يجعلك تذنب و لكن مع التوبة والإستغفار يغفر لك الله كما قال اهل العلم لا صغيرة من الإصرار و لا كبيرة مع الإستغفار.

>

>الطريقة الرابعة:

>فإذا سلمت من الطرق السابقة جاء لك بصغيرة تكون معك كل الوقت و معظمه حتى تنقص من حسناتك و علو درجاتك في الجنة مع الصديقين و الشهداء. و إن شاء الله بالتوبة تُغفر تلك الصغائر.

>

>الطريقة الخامسة:

>فإذا تبت من كل ذلك فأنت تعتبر الآن في المراتب العالية عند إبليس. فيأتي لك بطريقة خامسة و هي أن يشغلك بالأقل أجراً من الأعلى. فيجعل همك مثلاً على إماطة الأذى و بالرغم من أنها من الإيمان إلا أنها ليست الأعلى أجراً و هكذا.

>

>الطريقة السادسة و الأخيرة:

>فإذا سلمت من كل ذلك ، استخدم أصعب و أقوى أساليبه التي لم يسلم منها الأنبياء عليهم الصلاة السلام. و هي تسليط الأهل و الأقربون و من حولك من الناس لشتمك و إهانتك و إيذائك.

>

>

>فهل عرفـت مرتبتـك عند ابليـس اللعيـن ؟؟

>طب القلوب لإبن القيم الجوزيه – بتصرف

>

>

>---------------------------------

>

>

>---------------------------------

> وقفـة تــدبـّـر

>

>[ التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدونَ الآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللّهِ وَبَشِّرِ الْمُؤْمِنِينَ ]

ياحى يا قيوم ... برحمتك استغيث اصلح لى شأنى كله ولا تكلنى الى نفسى طرفة عين

لا اله الا انت سبحانك انى كنت من الظالمين *

اللهم انى اعوذ بك من الهم والحزن ..واعوذ بك من العجز والكسل .. واعوذ من الجبن والبخل ... واعوذ بك من غلبة الدين وقهر الرجال

Salam

U knw wt is life? How wld u define it? Most ppl nowhere days think of thier life evolves around love. U knw ppl get themselfs into a trap whihc they cnt get themselves out of espcially tennagers and yougsters today

I gt myself into this trap. U knw wen u actually fall in love with sum1, u 4get abt the rite and wrong. U get bilinded and dnt see wot ur actaully doing wrong, but if u do realise u still dnt act on it. I fell in love yeh wen i was 16. It was like sumthin so good great or wotever has happened to me. You knw as they say sum1 always ends up gettin hurt, well its so true they do.

I ended up gettin hurt. But wot did i actually achieve from all of it. At the end of the day nutin. I didnt get nething out of it. Yes i mite still like dat person today but there was no outsome from it.

Islam teaches us the rites and wrong in life, but how many ppl follow these teachings knowin wot they r. I myself didnt but i only realised my stupid actions wen it was all over or maybe i still havnt.

U knw now that i am out a relationship i feel i dnt knw hw to explain but like im fresh or sumthing an im myself, free from things. Im more focused on wot im doing (religion wise) but u knw the hardest thing comin out of a relationship is 4gettin abt it and puttin it to aside.