This is a true story and I witnessed the events myself. I narrate it
hoping that it may contain some lessons for whoever wants something
that draws him near to Allaah The Almighty.
Like other young men in secondary school, I was under the pressures of
studies and getting good grades, so, I decided, with some of my good
and righteous friends, to go to a beach where one of my friends owns a
cabana. We were all looking forward to having a goodtime by
entertaining ourselves within the limits of obeying Allaah The
Almighty.
To our horror, when we were on our way to this place, the luggage of
one of my friends fell from the bus. He left the bus immediately to
search for it accompanied by one of our companions. As we had
separated, the rest of our friends and I decided not to complete the
journey; however, soon our friend found his lost bag and joined us on
the road. Consequently, we decided to continue our journey. It seemed
as if Allaah The Almighty wanted us to continue on this journey to be
eyewitnesses to the incidents that would happen.
After arriving at the cabana, we cleaned up and set things in order. A
few hours later, we decided to perform some Rak'ahs(units of prayer)
before Fajr (Dawn) prayer in the cabana's garden which overlooked the
other cabanas. Before we could start, though, a group of youth reached
the cabana that faced ours and bombarded us with torrents of very loud
music. At once, we went to their cabana hoping to advise them gently
andgood-humoredly, as well as to invite them to join us, hoping that
Allaah The Almighty would guide them at our hands.
However, they rejected our adviceand it seemed as if they had come
there for the sole purpose of committing any sins they wanted and to
satisfy all their evildesires. This seemed especially true, seeing
that they had come from another state and did not want to run into
anyone who would restrain their desires or end the flood of confusion
and heedlessness in which they were drowning themselves. So, we
returned to our cabana and left them.
However, we noticed that one of them had some vestiges of goodness,
for after a few moments, this young man who was called Ahmad, along
with another young man from that group, came to us. They asked us to
knock at their door at the timeof each prayer. We welcomed thisrequest
and were very happy thatAllaah The Almighty had granted us success to
call them to His straight Path. Indeed, when the Athaan (call) of Fajr
Prayer startedwe knocked on their door and they joined us in prayer.
When we performed prayer, we spoke with them and tried to extract some
light of guidance from their hearts, however it wasvery faint and
buried under long years of deprivation and disobedience. Ahmad, that
youngman, surprised us when he started relaying his story with tears
of sadness and bitterness filling his eyes.
He said,
"I was a good and tenderhearted young man. Allaah The Almighty blessed
me and I grew up during the first years of my youth among righteous
young men who truly loved Allaah The Almighty, and who had sound
hearts and souls that were humbly submissive to Allaah The Almighty.
They loved me and I loved them. I lived with them, performing prayer,
reading the Book of Allaah and attending religious lectures in
different mosques.
It was a beautiful life; I was close to Allaah The Almighty and I
loved Him greatly to the extent that, by Allaah, I felt that love for
Allaah The Almighty flowed through my bones until it reached my brain.
It was an indescribable feeling, but whoever has tasted the sweetness
of obedience would realize what I am saying.
I interrupted him as his words affected me deeply, yet I was
alsoperplexed because of his current state, which was very different
from what he was saying. What was the cause behind this radical
change? I posed the question to him, but he surprised us by saying: Do
you know that I have not prostrated even once to Allaah for four
years?
Four years of deprivation and disobedience! What had happened? What
filled his heart with hatred and cast it into the pits of misery and
deprivation? What prevented it from the life ofillumination and
closeness to Allaah The Merciful, The Forgiving?
The answer was as I expected: it is the disaster and obstacle that
stealthily destroys many young men after having tasted the sweetness
of Faith and ascendingits ranks. Therefore, its strikes are lethal and
cause many young people to fall down screaming until they hit rock
bottom.
He said,
"It was bad company that brought me to this state. Ever since I came
to know them, they took me with them everywhere until I left my good
companions and prayer, and committed sins that I had never imagined
that I would dare commit."
Dear brothers, do you see what the supporters of the devil can do?
They are truly devils in human form who do not observe any pact of
kinship or covenant ofprotection with a believer. They just want you
to be like them; a wanderer on the roads of misery in this worldly
life and a companion in all the evils they commit. However, on the Day
of Judgment, they will deny and curse one another. You will see them
standing before Allaah The Almighty screaming at the face ofone
another, "If it were not for you, we would have been believers!"
The two young men stopped reminiscing with these memoriesand we
promised them to knock at their door at the time of every prayer.
However, we were not able to do that.
(To be continued)
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Sunday, March 24, 2013
A Drowning Man’s Story - I
The marriage contract was done without any mention of the mahr (dowry).
When the marriage contract was done, all the conditions were met of
having two witnesses and the wali (guardian), but when the marriage
contract was completed, the following happened:My hand was put in the
hand of the bride's guardian, but he read the wording of the marriage
contract from a piece of paper, namely"Zawwajtuka… (I give to you in
marriage…)", And he mentioned her name but he did not mention the
mahr. I replied to him with the word "Qabiltu (I accept)", but after
that I agreed with the bride on a very smallamount of money. Is what
happened valid and is the marriage contract valid or not?
Praise be to Allah.
If the marriage contract was done without any mention of the mahr, the
marriage contract is valid and the wife is entitled to a mahr like
that of her peers.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (7/182):
Marriage is validwithout stating the dowry according to the opinion of
most of the scholars. That is indicated by the verse inwhich Allah,
may He be exalted, says (interpretation of the meaning): "There is no
sin on you, if you divorce women while yet you have not touched (had
sexual relation with) them, nor appointed unto them their Mahr (bridal
moneygiven by the husband to his wife at the time of marriage)"
[al-Baqarah 2:236]. It was narrated that Ibn Mas'ood was asked about a
man who married a woman but did not state what her dowry would be (did
not"appoint unto her her mahr"), and he did not consummate the
marriage with her before he died. Ibn Mas'ood said: She is entitled to
a dowry like that of her peers, without exaggeration orfalling short,
she has to observe the 'iddah and she is entitled to inheritance.
Ma'qil ibn Sinaan al-Ashja'i stood up and said: The Messenger of Allah
(blessings and peace of Allah be upon him) issued a verdict concerning
Birwa' bint Waashiq, one of our womenfolk, that was similar to your
verdict.
Narrated by Abu Dawood and at-Tirmidhi,he said: A hasan saheeh
hadeeth. End quote.
Marriage without statingthe mahr is of two types.The first is that in
which the mahr is not mentioned at all, and the man gives his daughter
in marriage without any mahr, so he says: I give you my daughter in
marriage, and the suitor says: I accept – without mentioning any mahr,
ashappened in your case.
The second type is that in which the mahr is mentioned without
specifying its amount, such as if the suitor says to the wali: I will
give you what you want of the mahr, or the wali says to the suitor:
Give whatever you see fit, and so on.
The wife is to be given a mahr like that of her peers in both cases.
The mahr of her peers is to be defined by the qaadi (judge), so as to
avoid conflict. But if theyagree on something without referring to the
qaadi, there is nothing wrong with that, because they have the right
to do so.
It says in Zaad al-Mustaqni': It is valid todo the marriage
contractwithout mentioning the mahr or mentioning it without
specifying it. The wife is entitled to a mahr like that of her peers
by virtue of the marriage contract, and the amount is to be specified
by the judge. Ifthey agree upon something before that, that is
permissible. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: The words
"If they agree upon something before that, that is permissible" mean:
if they agree on itwithout referring to the judge, they have the right
to do that. In other words, there is nothing wrong with that. So if
they say: Why should we go to the qaadi? Let us agree on something
between ourselves, and the husband offers a mahr of one thousand, and
she asks for two thousand, and some people intervene and suggest one
thousand five hundred, and so on, there is nothing wrong with that,
because they have the right to any agreement they reach.
End quote from ash-Sharh al-Mumti', 12/315
Thus you will see that the marriage contract is valid and that the
mahr on which you have agreed is also valid, if the wife is mature and
of sound mind.
And Allah knows best.
having two witnesses and the wali (guardian), but when the marriage
contract was completed, the following happened:My hand was put in the
hand of the bride's guardian, but he read the wording of the marriage
contract from a piece of paper, namely"Zawwajtuka… (I give to you in
marriage…)", And he mentioned her name but he did not mention the
mahr. I replied to him with the word "Qabiltu (I accept)", but after
that I agreed with the bride on a very smallamount of money. Is what
happened valid and is the marriage contract valid or not?
Praise be to Allah.
If the marriage contract was done without any mention of the mahr, the
marriage contract is valid and the wife is entitled to a mahr like
that of her peers.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (7/182):
Marriage is validwithout stating the dowry according to the opinion of
most of the scholars. That is indicated by the verse inwhich Allah,
may He be exalted, says (interpretation of the meaning): "There is no
sin on you, if you divorce women while yet you have not touched (had
sexual relation with) them, nor appointed unto them their Mahr (bridal
moneygiven by the husband to his wife at the time of marriage)"
[al-Baqarah 2:236]. It was narrated that Ibn Mas'ood was asked about a
man who married a woman but did not state what her dowry would be (did
not"appoint unto her her mahr"), and he did not consummate the
marriage with her before he died. Ibn Mas'ood said: She is entitled to
a dowry like that of her peers, without exaggeration orfalling short,
she has to observe the 'iddah and she is entitled to inheritance.
Ma'qil ibn Sinaan al-Ashja'i stood up and said: The Messenger of Allah
(blessings and peace of Allah be upon him) issued a verdict concerning
Birwa' bint Waashiq, one of our womenfolk, that was similar to your
verdict.
Narrated by Abu Dawood and at-Tirmidhi,he said: A hasan saheeh
hadeeth. End quote.
Marriage without statingthe mahr is of two types.The first is that in
which the mahr is not mentioned at all, and the man gives his daughter
in marriage without any mahr, so he says: I give you my daughter in
marriage, and the suitor says: I accept – without mentioning any mahr,
ashappened in your case.
The second type is that in which the mahr is mentioned without
specifying its amount, such as if the suitor says to the wali: I will
give you what you want of the mahr, or the wali says to the suitor:
Give whatever you see fit, and so on.
The wife is to be given a mahr like that of her peers in both cases.
The mahr of her peers is to be defined by the qaadi (judge), so as to
avoid conflict. But if theyagree on something without referring to the
qaadi, there is nothing wrong with that, because they have the right
to do so.
It says in Zaad al-Mustaqni': It is valid todo the marriage
contractwithout mentioning the mahr or mentioning it without
specifying it. The wife is entitled to a mahr like that of her peers
by virtue of the marriage contract, and the amount is to be specified
by the judge. Ifthey agree upon something before that, that is
permissible. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: The words
"If they agree upon something before that, that is permissible" mean:
if they agree on itwithout referring to the judge, they have the right
to do that. In other words, there is nothing wrong with that. So if
they say: Why should we go to the qaadi? Let us agree on something
between ourselves, and the husband offers a mahr of one thousand, and
she asks for two thousand, and some people intervene and suggest one
thousand five hundred, and so on, there is nothing wrong with that,
because they have the right to any agreement they reach.
End quote from ash-Sharh al-Mumti', 12/315
Thus you will see that the marriage contract is valid and that the
mahr on which you have agreed is also valid, if the wife is mature and
of sound mind.
And Allah knows best.
She used to wipe over socks for varicose veins that do not cover the toes, as if wiping over khuffayn; what is the ruling on her prayer?.
My mother is elderly and has varicose veins in her legs. For quite
some timeshe has been wearing special stockings on her legs from
halfway up thefoot up to the knee; i.e., the end of the foot is
uncovered. She says thatwhen doing wudoo', shedid wudoo' as usual,
then when she reached the feet she wiped over the socks mentioned. She
did that for a while until she stopped using the socks, and that was
because it was too difficult to take them off and put them on again.
She did not ask about the ruling at that time, because she thought
that this was permissibleso long as it was wiped.
Now she is asking about the ruling on her prayersduring this period?.
Praise be to Allah.
Firstly:
With regard to wiping over the khuffayn or socks, it is stipulated
thatthe sock should cover the place that must be washed, and the place
that must be washed goes from the ends of the toes to the ankles.
Ibn Qudaamah (may Allah have mercy on him) said: It is permissible to
wipe overthe khuffayn and the like if it covers the place that must be
washed. If any part of the place that must be washed is not covered,
then it is not permissible to wipe over it.
End quote from al-Mughni, 1/183
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him) said: It
is not allowed to wipe over the socks and so on unless the conditions
stipulated in sharee'ah are met, one of which is that the socks should
cover the place that must be washed.
End quote from Majmoo'Fataawa Ibn Baaz, 10/114
Based on that:
The socks mentioned in the question do not come under the ruling on
wiping over the khuffayn, because they do not cover the place that
must be washed. But if the sick person needs to wear them and it is
difficult for him to take them off every timehe does wudoo', then
hemay do wudoo' before putting them on, and then put over them socks
that cover properly. Then when he needs to do wudoo', he can wipe over
the socks that are covering them, until he takes them off or the
period during which wiping over the socks is permissible ends. This is
something acceptable and there is nothing wrong with it.
If he is not able to do that, and taking off the medical sock is
something that will cause him harm or delay his recovery, then it
comes under the same ruling as plaster casts; hemay wipe over the
entire thing, top and bottom – and this is one of the differences
between wiping over plaster casts and wiping over the khuffayn: the
entire cast should be wiped, whereas only thetop of the khuffayn is
wiped – and the uncovered part of the foot should be washed.
For more information please see the answer toquestion no. 114192
Secondly:
What your mother should have done was ask about what was required in
that situation. The fact that she did not ask indicatesthat she was
careless; weask Allah to forgive her.
With regard to making up the prayers that she offered in that
situation,the scholars (may Allah have mercy on them) differed
concerning that. Some of the scholars say that the prayers must be
made up and some say that it is not obligatory to do that.
If she wants to be on thesafe side and make up the prayers that she
offered with that wudoo', that will be better.
If it is too difficult for her to do that or the days on which she
offered prayers in that state were many, then she may be excused for
not knowing, if she thought that what she was doing was correct and it
did not occur to her to ask about it. In that case she does not have
to repeat them according to the more correct of the two scholarly
opinions.
some timeshe has been wearing special stockings on her legs from
halfway up thefoot up to the knee; i.e., the end of the foot is
uncovered. She says thatwhen doing wudoo', shedid wudoo' as usual,
then when she reached the feet she wiped over the socks mentioned. She
did that for a while until she stopped using the socks, and that was
because it was too difficult to take them off and put them on again.
She did not ask about the ruling at that time, because she thought
that this was permissibleso long as it was wiped.
Now she is asking about the ruling on her prayersduring this period?.
Praise be to Allah.
Firstly:
With regard to wiping over the khuffayn or socks, it is stipulated
thatthe sock should cover the place that must be washed, and the place
that must be washed goes from the ends of the toes to the ankles.
Ibn Qudaamah (may Allah have mercy on him) said: It is permissible to
wipe overthe khuffayn and the like if it covers the place that must be
washed. If any part of the place that must be washed is not covered,
then it is not permissible to wipe over it.
End quote from al-Mughni, 1/183
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him) said: It
is not allowed to wipe over the socks and so on unless the conditions
stipulated in sharee'ah are met, one of which is that the socks should
cover the place that must be washed.
End quote from Majmoo'Fataawa Ibn Baaz, 10/114
Based on that:
The socks mentioned in the question do not come under the ruling on
wiping over the khuffayn, because they do not cover the place that
must be washed. But if the sick person needs to wear them and it is
difficult for him to take them off every timehe does wudoo', then
hemay do wudoo' before putting them on, and then put over them socks
that cover properly. Then when he needs to do wudoo', he can wipe over
the socks that are covering them, until he takes them off or the
period during which wiping over the socks is permissible ends. This is
something acceptable and there is nothing wrong with it.
If he is not able to do that, and taking off the medical sock is
something that will cause him harm or delay his recovery, then it
comes under the same ruling as plaster casts; hemay wipe over the
entire thing, top and bottom – and this is one of the differences
between wiping over plaster casts and wiping over the khuffayn: the
entire cast should be wiped, whereas only thetop of the khuffayn is
wiped – and the uncovered part of the foot should be washed.
For more information please see the answer toquestion no. 114192
Secondly:
What your mother should have done was ask about what was required in
that situation. The fact that she did not ask indicatesthat she was
careless; weask Allah to forgive her.
With regard to making up the prayers that she offered in that
situation,the scholars (may Allah have mercy on them) differed
concerning that. Some of the scholars say that the prayers must be
made up and some say that it is not obligatory to do that.
If she wants to be on thesafe side and make up the prayers that she
offered with that wudoo', that will be better.
If it is too difficult for her to do that or the days on which she
offered prayers in that state were many, then she may be excused for
not knowing, if she thought that what she was doing was correct and it
did not occur to her to ask about it. In that case she does not have
to repeat them according to the more correct of the two scholarly
opinions.
Recognise the bountiesof Allah - story of three men
Once Rasulullah sallallahu alayhi wa sallam related that there were
three men from the Banu Isra'eel. One of them was a leper, the other
bald, and the thirdblind. Allah Ta'ala wanted to test them, so He sent
an angel to them. The angel first went to the leper and asked him:
"What would you like best?" He replied: "I would like a nice
complexion, a beautiful skin, and that this sickness goes away from me
whereby people do not allow me to sit with them and which they hate."
The angel passed his hand over the body of that person. He was
immediately cured and anice skin and beautiful complexion appeared.
The angel then asked him: "What type of wealth do you like the most?"
He replied:"Camels." So he gave hima pregnant camel and told him: "May
Allah Ta'ala give you barakah in this."
The angel then went to the bald person and asked him: "What would you
like best?" He replied: "That my hair grows nicely and that this
sickness which people dislike goes away from me!" The angel passed his
hand over his head, he was immediately cured and beautiful hair began
to grow. He then asked him: "What type of wealth do you like the
most?" He replied:"Cows." So he gave him a pregnant cow and toldhim:
"May Allah Ta'ala give you barakah in this."
Eventually, the angel went to the blind personand asked him: "What
would you like most?" He replied: "That Allah gives me back my sight
so that I may be able to see everyone." The angelpassed his hand over
his eyes and Allah gave him back his sight. He then asked him: "What
type of wealth do you like themost?" He replied:"Goats." So he was
givena pregnant goat. The animals of all three delivered their babies.
Ina short time, the jungle was filled with his camels, his cows, and
hisgoats.
Thereafter, under the orders of Allah Ta'ala, that angel went in his
previous form to the leper and said to him: "I am a poor person. All
myprovisions for my journey are finished. Today I have no means of
reaching home exceptthrough Allah and then through your help. In the
name of that Allah who has blessed you with a nice skin and a
beautiful complexion, I ask you for a camel which I could ride and
reach my home." He replied: "Get far away from here! I have a lot
ofother commitments to fulfil. I do not have anything to spare which I
could give you." The angel said: "I think I recognize you. Were younot
a leper, for which people despised you? Were you not very poor, and
then Allah blessed you with so much of wealth?" He replied:"What are
you talking? I inherited this wealth from my ancestors." The angel
said: "If you are lying, may Allah return you as you were before."
The angel then went to the bald person in his previous form and
askedhim the same questions and he also replied in the same way. So
the angel said to him: "If youare lying, may Allah return you as you
were before."
Eventually he went to the blind person in that same original form and
said to him: "I am a traveller and all my provisions are finished.
Today I have no means except Allah and then you. In the name of that
Being who returned to you your eye-sight, I ask you for a goat with
which I could do my work and complete my journey." He replied:"Without
doubt, I was blind. It was only out of His mercy that Allah Ta'ala
gave me back my eye-sight. Take as much as you want and leave behind
as much as you want. By Allah, I will not stop you from taking
anything." The angel replied: "Keep your wealth with you, I do not
want anything. I hadonly come to test you three. Now the test is over.
Allah is pleased with you and displeased with the other two."
Lesson: Just imagine, that because of the ungratefulness of those two,
all those bounties were taken away and they were left as they were
before. Allah became displeased with them and they are forsaken both
in this world and in the hereafter. Due to his gratefulness, that
person's bounties remained intact, Allah was pleased with him, and he
is contented bothin this world and in the hereafter.
three men from the Banu Isra'eel. One of them was a leper, the other
bald, and the thirdblind. Allah Ta'ala wanted to test them, so He sent
an angel to them. The angel first went to the leper and asked him:
"What would you like best?" He replied: "I would like a nice
complexion, a beautiful skin, and that this sickness goes away from me
whereby people do not allow me to sit with them and which they hate."
The angel passed his hand over the body of that person. He was
immediately cured and anice skin and beautiful complexion appeared.
The angel then asked him: "What type of wealth do you like the most?"
He replied:"Camels." So he gave hima pregnant camel and told him: "May
Allah Ta'ala give you barakah in this."
The angel then went to the bald person and asked him: "What would you
like best?" He replied: "That my hair grows nicely and that this
sickness which people dislike goes away from me!" The angel passed his
hand over his head, he was immediately cured and beautiful hair began
to grow. He then asked him: "What type of wealth do you like the
most?" He replied:"Cows." So he gave him a pregnant cow and toldhim:
"May Allah Ta'ala give you barakah in this."
Eventually, the angel went to the blind personand asked him: "What
would you like most?" He replied: "That Allah gives me back my sight
so that I may be able to see everyone." The angelpassed his hand over
his eyes and Allah gave him back his sight. He then asked him: "What
type of wealth do you like themost?" He replied:"Goats." So he was
givena pregnant goat. The animals of all three delivered their babies.
Ina short time, the jungle was filled with his camels, his cows, and
hisgoats.
Thereafter, under the orders of Allah Ta'ala, that angel went in his
previous form to the leper and said to him: "I am a poor person. All
myprovisions for my journey are finished. Today I have no means of
reaching home exceptthrough Allah and then through your help. In the
name of that Allah who has blessed you with a nice skin and a
beautiful complexion, I ask you for a camel which I could ride and
reach my home." He replied: "Get far away from here! I have a lot
ofother commitments to fulfil. I do not have anything to spare which I
could give you." The angel said: "I think I recognize you. Were younot
a leper, for which people despised you? Were you not very poor, and
then Allah blessed you with so much of wealth?" He replied:"What are
you talking? I inherited this wealth from my ancestors." The angel
said: "If you are lying, may Allah return you as you were before."
The angel then went to the bald person in his previous form and
askedhim the same questions and he also replied in the same way. So
the angel said to him: "If youare lying, may Allah return you as you
were before."
Eventually he went to the blind person in that same original form and
said to him: "I am a traveller and all my provisions are finished.
Today I have no means except Allah and then you. In the name of that
Being who returned to you your eye-sight, I ask you for a goat with
which I could do my work and complete my journey." He replied:"Without
doubt, I was blind. It was only out of His mercy that Allah Ta'ala
gave me back my eye-sight. Take as much as you want and leave behind
as much as you want. By Allah, I will not stop you from taking
anything." The angel replied: "Keep your wealth with you, I do not
want anything. I hadonly come to test you three. Now the test is over.
Allah is pleased with you and displeased with the other two."
Lesson: Just imagine, that because of the ungratefulness of those two,
all those bounties were taken away and they were left as they were
before. Allah became displeased with them and they are forsaken both
in this world and in the hereafter. Due to his gratefulness, that
person's bounties remained intact, Allah was pleased with him, and he
is contented bothin this world and in the hereafter.
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