Do not seek sustenance from people.
God is the real Provider.
If He wills a certain person to be the means of your livelihood, do not consider that person to be in control of your destiny.
Have faith and be certain in the knowledge that your daily bread does not depend upon any mortal, but upon God who created all.
Hazrat Ali al Hajweri, (RA) “The Kashf al-Mahjub”[/QUOTE]
Ibrâhîm at-Taymi (rahimahullâh) would say: “The sincerely devoted one is he who conceals his good deeds like he conceals his bad ones.”
Once ‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) was advised, “O ‘Umar, beware of being the ally of Allâh in open, while being His enemy in secret. If one’s nature in open and secret do not equate then he is a hypocrite, and the hypocrites occupy the lowest level in Hellfire.”
It was asked by one of the Pious, “Beware of hypocritical fear!” On being asked, “What is hypocritical fear?” he replied, “When your body is seen fearing whereas you heart is not fearing.”
One of them said, “Accompanying the righteous people gives rise to righteousness in the heart.”
Ahmad ibn Harb (rahimahullâh) said, “There is nothing more beneficial to a Muslim’s heart than to mix with the righteous and to watch their actions, while nothing is more harmful to the heart than mixing with the sinners and watching their actions.”
One of the Salaf said, “If it can be that no one beats you to Allâh, then do so.”
Abû Turâb an-Nakhshabî (rahimahullâh) would say, “If a person resolved to leave sinning, Allâh would send him reinforcements from all sides. What indicates the blackness of the heart are three: Not to find an escape from sinning, nor a place for obedience to occur, nor a haven for the sermon that warns.”
One of them said, “If the only quality of obedience was light appearing on the face and its radiance, love in the heart, strength in the limbs, security of the soul (nafs),… all these would have been enough for leaving sins. And if sins only produce ugliness in the face, darkness in the heart and fear over the soul, then all this would have been enough for leaving sins. For both the disobedient and obedient Allâh has left indications and signs to please one and make the other sorrowful.”
*Source....Taken from an article compiled by Shaykh Ahmed Farid.
To be Continued.................................[/QUOTE]
Qatâdah was asked, “Which person has the highest standing?” He replied, “The most abundant in his pardon.”
One of the Salaf said, “I disobey Allâh to find its effect in the way my animal (live stock) behaves (towards me) and my wife.”
‘Alî ibn Abî Tâlib (radiyAllâhu ‘anhu) said, “What contents a person is five things. For his wife to be agreeable, his children to be loyal, his brothers to be pious, his neighbours righteous, and his provisions in his Lord.”
Ahmad ibn Harb (rahimahullâh) would say, “If six mannerisms are gathered in a woman, her goodness is perfected: Guarding the five prayers, yielding to her husband, pleasing her Lord, guarding her tongue from backbiting and gossip, forsaking worldly possessions, and being patient following a tragedy.”
Sufyân ath-Thawrî (rahimahullâh) said, “Do not seek leadership except after fighting the soul (i.e., fighting your desires and self) for seventy years.”
Bakr ibn ‘Abdullâh al-Muzanî (rahimahullâh) said, “If you see someone older than you then respect him saying, ‘He has beaten me to Islâm and righteous action.’ If you see someone younger than you then respect him saying to yourself, ‘I have beaten him in sins.’ If the people honour you then say, ‘That is from the grace of Allâh, but I do not deserve it.’ If they degrade you then say , ‘This happened as a consequence of a previous sin.’ If you throw a pebble at your neighbor's dog, then you have harmed him.”
Mutarrif ibn ‘Abdullâh (rahimahullâh) would say, “I am not surprised at the one who is destroyed, how he was destroyed, but am amazed at the one who was saved, how he was saved, and Allâh never granted a blessing greater than the gift of Islâm.”
Yahyâ ibn Mu‘âdh (rahimahullâh) gathered the characteristics of the believers in one of his essays as follows, “It is to be full of modesty, and to be harmless too. To be full of goodness and not to be corrupt. For the tongue to be truthful, for the words to be little and to be plentiful in good action. To have little slip-ups and not to be excessive. To be good to one’s relatives, building closeness between them. To be dignified and grateful. To be full of contentment if Allâh restricted some provision. To be forbearing and friendly to his brothers. To be compassionate and chaste. Not to curse, swear, insult, backbite, nor to gossip. Not to be hasty, envious, hateful, arrogant nor vain. Not to lean towards worldliness, nor to extend long hopes and wishes. Not to sleep too much nor to be absent-mined, nor to show-off nor be hypocritical. Not to be selfish, but to be soft and cheerful, nor servile. Loving for only the sake of Allâh, being pleased for His sake and being angry for His sake. His provision is taqwâ (reverential fear of Allâh). His worries are what will happen to him in the Afterlife. His friends remind him. His beloved is His Protector and Master. His struggle is for Afterlife.”
Fudayl ibn ‘Iyâd (rahimahullâh) said, “A believer plants a palm tree and fears that thorns will grow. The hypocrites plant thorns expecting ripe dates to grow!”
Mâlik ibn Dînâr (rahimahullâh) said, “Whoever proposed to the world, then the world would not be satisfied until he gave up his Deen as dowry.”
Fudayl ibn ‘Iyâd (rahimahullâh) said, “If you remember the creation (gossip about such and such a person), then remember Allâh the Most High. Remembering Him is the medicine for remembering His creation.”[/QUOTE]
Yahyâ ibn Mu‘âdh (rahimahullâh) said, “Renew your hearts with the remembrance of Allâh because it rushes into forgetfulness.”
Ka‘b al-Ahbâr (rahimahullâh) said, “I prefer to weep out of the fear of Allâh [even] with only one tear drop falling from my eyes than the spend a mountain of gold with an ungracious heart.”
‘Alî (radiyAllâhu ‘anhu) would say, “The signs of the righteous are a pale complexion, bleary eyes, lips shriveling from their hunger, weeping, and wakefulness in prayer at night.”
Mâlik ibn Dînâr (rahimahullâh) said, “Beware of the sorcerer who enchant the hearts of the scholars distracting them from Allâh the Most High, i.e., the world. Its nature is uglier than the magic Hârût and Mârût came with, since their magic separated a man from his wife, whereas the world separates a slave from his Master.”
‘Abdullâh ibn Mubârak (rahimahullâh) would say, “The world is the believer’s prison. The best action in the prison is patience and control of one’s anger. The believer has no country in the world, His land will be there tomorrow in the Afterlife.”
[The aim (and Allâh knows best) is that the believer does not aspire for the world as evidenced in the statement of the Most High: That Home of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the end is (best) for the righteous.
Sûrah Qasas: (28):83
But Allâh will elevate him in this world and the Hereafter and give him honour in this world as for the Hereafter.]
One of the Salaf used to say, “If you want to be close to Allâh then put an iron wall between yourself and your desires.”
Abû Muslim al-Khawlânî (rahimahullâh) said, “Many people live amongst the people just with their knowledge, destroying their souls”, i.e., with vanity and egoism.
Abû Hâzim (rahimahullâh) said, “The scholars of our time have been content with speech and with no practise! The Salaf used to practice but not speak. After them the people practised and spoke being followed by a people who spoke but did not practice. There will come a time when people will not speak nor practise.”[/QUOTE]
Sufyân ath-Thawrî (rahimahullâh) said, “Whoever’s knowledge makes him weep, then he is a scholar (‘âlim). Allâh the Most High said, ‘Verily those who were given knowledge before it, when it is recited to them they fall down on their faces in humble prostration.’ [Sûrah Banî Isrâ’îl (17):107] He also said, ‘When the verses (âyât) of Ar-Rahmân (The Most Merciful) is recited to them they fall in prostration weeping.’ ” [Sûratul-Maryam (19):58]
One of the Salaf said, “If one of you do not wish to fulfil his brother’s needs by sharing his worries or by making invocations (du‘â) then do not ask – How are things? – because it is considered hypocrisy.”
Abû Bakr as-Siddîq (radiyAllâhu ‘anhu) was asked, “How are you this morning?” He replied, “This morning I enter as a lowly slave to a magnificent Lord. I enter the morning commanded by His command.”
Imam ash-Shâfi‘î (rahimahullâh) was asked, “How are you this morning?” He replied, “This morning I have entered eating my Lord’s provision but not fulfilling true gratitude towards Him.”
Mâlik ibn Dînâr (rahimahullâh) was asked, “How are you this morning?” He replied, “I enter the morning with my remaining age diminishing and my sins increasing.”
Fudayl ibn ‘Iyâd (rahimahullâh) said, “If Iblîs conquers the son Âdam with one of the three [things] he says: I will not seek anything else from him - 1) being fond of himself, 2) deeming his deeds to be plentiful, and 3) forgetfulness of his sins.”
Al-Hasan (rahimahullâh) said, “If shaytân saw you consistently obeying Allâh he will seek you time and time again. If he sees your consistency he grows weary of you and rejects you. If you changed, however, each and every time, then he begins to have hope in you.”
Sahl at-Tustarî (rahimahullâh) said, “Gratitude to Allâh is not to disobey Him with His favours. The whole body is from the favours of Allâh and His giving, so do not disobey Him with any of it.”[/QUOTE]
Mujahid and Makhul (rahimahumullâh) used to say about the statement of Allâh, “Then you will be asked that Day about the enjoyment” [Sûratut-Takâthur (102):8], “Indeed this is the cool drink, the shelter of a home, the satisfaction of one’s belly, the perfection of one's features, and joy of sleep.”
‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) used to say, “None can reach the station of taqwâ until he possesses neither action nor words that can be exposed to his embarrassment either in this world or the Hereafter.” He was once asked, “When does the worshipper reach the peak of taqwâ?” He replied, “If he put all his thoughts and desires in his heart on a plate and then wandered around in the market, he should not feel ashamed of anything there.” He would frequently say, “The sign of the muttaqî (pious person) is to bridle oneself from speaking just like one in ihrâm bridles himself from speaking. The muttaqî need to be a scholar of the Sharî‘ah, all of it, otherwise he leaves taqwâ without realising.”
Abû Dardâ (radiyAllâhu ‘anhu) said, “From the completion of taqwâ is that the slave fears from his Lord even with regards to things the weight of an atom.”
Abû Hurayrah (radiyAllâhu ‘anhu) was asked about taqwâ. He said, “It is a road full of thorns. One who walks it needs to have extreme patience.”
Sufyân ath-Thawrî (rahimahullâh) said, “We met a people who loved it when it was said to them, Fear Allâh the Most High. Today you find that people only become annoyed at this.”
From the statements of the Amîrul-Mu’minîn ‘Alî (radhiAllâhu ‘anhu), “The tallness of the slave ends at the age of twenty-two. His intelligence reaches its peak at twenty-eight. What is after that until the end of his life is just test and affliction.”
Qatâdah (rahimahullâh) would say, “Men are of three types: A man, half a man and no man. The man is the one from whose opinion and intelligence there is benefit. The half man is the one who questions the intelligent and practices according to their opinion. The no man is the one who has no intelligence nor opinion nor does he ask anyone else.”
Sufyân ibn ‘Uyaynah (rahimahullâh) said, “The most nimble of creatures still have need of a voice. The cleverest women still need to have a husband, and the cleverest man still needs to consult wise men.”
Wahb ibn Munabbih (rahimahullâh) said, “Whoever claims to be intelligent but his attention is not geared towards the Afterlife, then he is a liar.”[/QUOTE]
One of the Salaf said, “Wisdom is kindled by four things: sorrow after sins, readiness for death, emptiness of the stomach, and accompanying the forsakers of this world.”
Ash-Shâfi‘î (rahimahullâh) said, “Whoever spread gossip for you spreads gossip against you. Whoever relates tales to you will tell tales about you. Whoever when you please him says about you what is not in you, when you anger him will say about you what is not in you.”
Fudayl ibn ‘Iyâd (rahimahullâh) said, “Whoever’s admonition is much, his friends will be few.”
Ibrâhîm an-Nakhâ‘î (rahimahullâh) said, “Whoever reflects will find that the noblest and most dignified person of every gathering is the one who is most silent, because silence beautifies the scholar and conceals the faults of the ignorant.”
Ma‘rûf al-Kirakhî (rahimahullâh) said, “A person speaking about unnecessary things is [indication] from Allâh abandoning him.”
Shignî ibn Mâtî’ al-Asbahî (rahimahullâh) said, “Whoever’s speech increased, his mistakes [also] increased.”
Sufyân ath-Thawrî (rahimahullâh) said, “When your brother is out of your sight, mention him as you would like him to mention you when you are out of his sight.”
One of the Salaf said, “One of you might see his own faults but he still loves himself. He then hates his Muslim brother on suspicion. So where is the logic?”
Ash-Sha‘bî (rahimahullâh) would say, “Whoever sought the mistakes of his brothers is left with no friends.”
Sufyân ath-Thawrî (rahimahullâh) used to be overjoyed if he saw a beggar at his door saying, “Welcome to the one who has come to wash my sins.”
Fudayl ibn ‘Iyâd (rahimahullâh) said, “Beggars are such good people! They carry our provision to the Afterlife without payment until they place it on the scale in front of Allâh the Most High.”
Rabî‘ ibn Khuthaym (rahimahullâh) said, “No one should isolate himself in worship except after studying the religion deeply, because Imâm Mâlik used to say: Study deeply and then seclude yourself.”
It was said, “Secluding oneself from the general public is from the completeness of morals.”[/QUOTE]
Allah Most High has said: Successful are the believers, who are humble in their prayers, and who turn away from pointless talk, [23:1-3] and: Those who do not bear witness to what is false, but when they pass by pointless talk, pass by with dignity, [25:72] and: When they hear pointless talk, they turn away from it. [28:55]
"Pointless talk" [laghw] is speech which is futile and irrelevant, and bears no relation to any true purpose. It brings no benefit to the one who utters it, and may well bring him misfortune instead.
Ali (r) related that the Messenger of Allah (sallallahu `alayhi wa sallam) said, "It is part of a man's sound practice of Islam that he leave alone that which is of no concern to him." [At-Tirmidhi, Ibn Majah]
Dhu'l-Nun said, "Whoever loves Allah lives truly, and whoever inclines to anything else damages his mind. A foolish man comes and goes, paying attention to what is nothing, while the intelligent man inspects his own thoughts scrupulously."
This includes suppressing one’s anger, and being gentle and humble. Allah Most High has said: Surely, you are of tremendous nature, [68:4] and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. [3:134]
Bukhari and Muslim relate that `Abdallah ibn `Amr, radhiallahu `anhu, said, "The Messenger of Allah, sallallahu `alaihi wa sallam, was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the finest character.’"
They also narrate that `Aa’isha, radhiallahu `anha, said, "Never was the Messenger of Allah, sallallahu `alaihi wa sallam, given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."
The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship. When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill or returns from a trip, and no-one visits him, or when he givse a greeting which is not returned, or when he is a guest but is not honoured, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing. He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely.
Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people orf learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.
Hazrat Ali al Hujweri (RA). in his book the Kashf ul Mahjub. narrates.
A man came to the house of Imam Hasan (RA) and said that he owed four hundred dirhams Imam Hasan (RA) gave him four hundred Dinars and went into the house weeping. They asked him why he wept. He answered: " I have been remiss in making inquiry into the circumstances of this man, and have reduced him to the humiliation of begging."
Something to Ponder.
Subhan'Allah our condition today is such that if someone approaches us for help, we get offended we find it a burden to even offer a few kind words.
How often do we feel regret, that we did not enquire about the plight of others.
Sometimes our nearest and dearest approach us to relate their distress and difficulties, we offer a few words of sympathy and feel good about ourselves, we think by telling the other person to " be patient", we will have magically removed their distress.
Very rarely do we think of keeping in regular contact and offer continued support to those enduring difficulties.
May Allah soften our hearts towards others, especially a hypocrite and sinner like me ameen.[/QUOTE]
[B]One of the greatest things that will relieve a person's distress on the Day of Resurrection is his efforts in this world to relieve the distress of those who are in distress,[/B] and to help those who are in need, and to make things easy for those who are in difficulty, and to overlook the mistakes of those who err. In Muslim it is narrated that Abu Hurayrah said: The Messenger of Allah (sallallahu `alayhi wa sallam) said:
"Whoever relieves a believer of distress in this world, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever makes things easy for those who are in difficulty, Allah will make things easy for him in this world and in the next. Whoever conceals (the faults of) a Muslim in this world, Allah will conceal him (his faults) in this world and in the Hereafter. Allah will help the slave so long as the slave helps his brother." [Mishkaat al-Masaabeeh, 1/71, hadith no. 204.]
Bukhari narrated from 'Abdullah ibn 'Umar that the Messenger of Allah (sallallahu `alayhi wa sallam) said:
"The Muslim is the brother of his fellow-Muslim; he should not mistreat him or let him down. Whoever meets the needs of his brother, Allah will meet his needs, and whoever relieves a Muslim of some distress, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever conceals (the faults of) a Muslim, Allah will conceal him (his faults) in this world and the next." [Bukhari: Kitaab al-Mazaalim, Baab laa Yazlim al-Muslim al-Muslim, Fath al-Baari, 5/97.]
Ad-Deenoori narrated in Al-Mujaalisah, Al-Bayhaqi narrated in Al-Shu'ab and Ad-Diyaa' narrated in Al-Mukhtaarah from Anas that the Prophet (sallallahu `alayhi wa sallam) said:
"Whoever helps his brother in secret, Allah will help him in this world and the next." [Silsilat al-Ahaadeeth as-Saheehah, 3/218, hadith no. 1217.][/QUOTE]
If one wants to know whether one is climbing upwards toward success, there are certain signs and indications that can help one to determine one's progress.
1) As one becomes more knowledgeable, one becomes more humble and merciful to others. Think of an expensive pearl: the more heavy and valuable it is, the more deep it is in the ocean. A wise person knows that though knowledge is a gift, Allah tests the one whom He gives it to. When one is thankful for the gift of knowledge, one will be raised in ranking.
"AIlah will exalt in degree those of you who believe, and those who have been granted knowledge." (Quran 58:11)
2) The more one performs good deeds, the more one becomes cautious and fearful, in the sense that he does not feel secure from error, such as a slip of the tongue or a change of heart. He is always in a state of watching over himself and of being wary. He is like a careful bird: each time it lands on a tree, it soon leaves it for another, afraid of the skilled hunter and his bullet.
3) The older one gets, the less covetous one should be for this world, because he knows with certainty that his time is soon finished.
4) The more wealthy one becomes, the more generous should one be toward others. The wealthy Muslim must understand that his wealth is a trust given to him, and that Allah is testing him in that wealth.
5) The higher one's status becomes in society, the closer should one be to ordinary people, showing humility and fulfilling their needs.
The signs that indicate wretchedness and misery
1) The more knowledge one attains, the more haughty and arrogant he becomes. Such a person's knowledge is not beneficial. His heart is empty and his company heavy to bear.
2) The more he increases in deeds, the more proud he becomes and the more contemptuous he becomes of others. He doesn't give the benefit of the doubt to anyone except to his own self. Thus, he deems that he is the only one who achieves salvation while all others are bound for destruction.
3) The older he gets, the more avarice and cupidity become part of his character. He gathers, but he never shares. Calamities and misfortune fail to move him into becoming a benefactor to others.
4) The more wealthy he becomes, the more miserly he becomes .
5) The higher his position in society, the higher his level of arrogance and haughtiness.
Source: Don't be Sad - Shaykh Aaidh ibn Abdullah Al-Qarni
P.S ...I very humbly request you please remember me in your duas.[/QUOTE]
If a person starts telling you, whether in private or public, something that you already knew very well, you should pretend as if you do not know it. Do not rush to reveal your knowledge or to interfere with the speech. Instead, show your attention and concentration. The honorable tab'i Imam Ata ibn Abi Rabah said: "A young man would tell me something that I may have heard before he was born. Nevertheless, I would listen to him as if I had never heard it before."
Khalid ibn Safwan al-Tamimi, who frequented the courts of two Khalifahs: Umar ibn Abdul Aziz and Hisham ibn Abdul Malik, said: "If a person tells you something you have heard before, or news that you already learned, do not interrupt him to exhibit your knowledge to those present. This is rude and ill mannered." The honorable Imam Abdullah ibn Wahab al-Qurashi al-Masri, a companion of Imam Malik, Al-Laith ibn Sad and Al-Thawri, said: "Sometimes a person would tell me a story that I have heard before his parents had wed. Yet, I listened as if I have never heard it before." Ibrahim ibn al-Junaid said: "A wise man said to his son: 'Learn the art of listening as you learn the art of speaking.'" Listening well means maintaining eye contact, allowing the speaker to finish the spech, and restraining your urge to interrupt his speech. Al-Hafiz al-Khatib al-Baghdadi said in a poem:
Never interrupt a talk
Though you know it inside out[/QUOTE]
[QUOTE=Springarden;]Just a post to remind this poor soul..
____________
Al-Fawaid by Imam Ibn Al-Qayyim
Beware of being careless toward He who grants you life and allows you to breathe as well as providing you with everything, which you need.
•Whoever seeks more and more pleasures and power from this worldly life, and fears a loss in wealth and gains and fails to get rid of an enemy by trusting in Allah, in His arrangements, and good choice for him, has failed to hand all matters over to Allah and be satisfied with His judgments. He will not feel relief from grief and sadness. Whoever refuses to be satisfied with what Allah has decreed and chooses his own arrangements. He will live in distress, pain, and in a bad condition. Allah facilitates the way to Him for his creatures and covers it with a curtain of decree. Whoever is pleased with the arrangements and decree of Allah, His choice for him and willingly submits to His judgments, Allah will remove this curtain in order that the heart can be close to Him and the servant can learn to trust in Him.
•Whoever puts his trust in Allah, will neither ask other than Allah nor argue with Him, nor slacken his effort in the way of Allah.
•Whoever becomes busy with himself, will be distracted by others, and whoever becomes busy with His Lord, will become busy with himself.
•Sincerity is what is not known by any angel to write or by any enemy to spoil, and is that which will not spoil its owner by being proud.
•Satisfaction is when the heart submits to the judgments of Allah.
•The servant of Allah cannot be true as long as he is flattering himself or others.
•If Allah wants good for His servant, He would make him admit his sins and prevent him from committing other sins, spend what he has for His sake and be ascetic in what he has, and endure the abuse of others. If Allah wants evil for his servant, he would do the opposite of all that.
•Whoever loves this worldly life, will estimate its value, and he will make himself a slave to it, and it will humiliate him. And whoever neglects it, (the world) will notice his great value, and it will serve him, and it will humiliate itself for him.
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May Allah bestow upon us Iman that is unshakeable, give us the tawfiq to worship Him the way He deserves to be worshipped. Ameen.
This cannot be undone and I am sure it will be greatly appreciated.
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