#quran

إذا تعين عليك الحصول على وشم الآن، فماذا سيكون؟ ولماذا؟

Even Prophets Felt Distress and Turned to God: Finding Strength in Supplication
The spiritual landscape of a believer is often characterized by the ebb and flow of ease and difficulty. A common misconception among many is that those who are closest to the Divine—the Prophets and Messengers—lived lives untouched by the stings of anxiety, fear, or sadness.

However, the Quranic narrative reveals a much more profound truth: even Prophets felt distress and turned to God as their primary means of survival. Supplication, or Du’a, is famously described as the weapon of the believer. It is the ultimate tool for navigating the complexities of the human condition, allowing us to bypass the destructive cycles of despair and anger. By sharing our grief with the Almighty, we engage in a divine process of unloading the burdens that the human heart was never designed to carry alone.

The Essence of Worship in Times of Hardship
Du’a is the essence of worship, a direct line of communication between the created and the Creator. While Allah loves for us to speak the words that flow naturally from our hearts in any language, there is a particular eloquence and power in the supplications of the Prophets. These noble men were our role models, not because they were superhuman, but because their response to human suffering was super-spiritual. They were acutely aware of the importance of patience (Sabr) and gratitude (Shukr), forming bonds with Allah through complete and utter submission. Yet, despite their high ranks, they still felt overwhelmed. By examining their specific words, we can learn how to bridge the gap between our current distress and the tranquility we seek.

The Repentance of Adam: A Lesson in Self-Accountability
The history of supplication for humankind begins with our father, Adam, and our mother, Eve. Upon their expulsion from Paradise, they did not resort to blaming external circumstances or wallowing in hopeless guilt. Instead, they turned to Allah with a du’a that established the blueprint for seeking forgiveness. They said:

{Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers} (Quran 7:23).

This supplication teaches us that when even Prophets felt distress and turned to God, the first step was often acknowledging their own limitations. Humankind continues to make mistakes, but those errors do not harm Allah; they only harm the soul of the one who commits them. Adam’s du’a is a comforting reminder that no matter how great the fall from grace may seem, the door to Divine Mercy remains wide open. To find peace, one must first find the humility to ask for the mercy that prevents us from being among the true losers in this life and the next.

Jonah in the Belly of the Whale: Supplication in the Darkest Hour
Perhaps no story illustrates the theme of being “overwhelmed” more vividly than that of Prophet Yunus (Jonah). Awakening in the suffocating darkness of the belly of a giant whale, at the bottom of the ocean, Jonah experienced a level of isolation and fear that is almost unimaginable. He realized he was not in a grave, but in a living prison. In that moment of extreme distress, he raised his voice with a declaration that remains a healing balm for every broken heart today: {None has the right to be worshipped but You oh God, far removed are You from every imperfection and truly I have been one of the wrongdoers!} (Quran 21:87).

This du’a, known as Dhul-Nun, is so powerful that the Prophet Muhammad ﷺ said:

“No Muslim ever prays to his Lord with these words for anything, but He will answer his prayer” (At-Tirmidhi).

Jonah did not ask to be saved initially; he simply praised Allah and admitted his fault. This teaches us that recognizing Allah’s perfection in the middle of our “perfect storm” is the key to unlocking the cage. Whether we are sinking into a chair in despair or feeling mentally exhausted to the point of collapse, the words of Jonah remind us that no darkness is too deep for Allah’s light to reach.

Prophet Ayub: Patience Without Complaint
Prophet Ayub (Job) is the universal symbol of patience. He was tested with the loss of his immense wealth, his children, and his health, until he was left with nothing but his tongue to remember Allah and his heart to love Him. For years, he endured debilitating illness without uttering a word of complaint against his Lord. When he finally called out, his words were a masterpiece of etiquette: {Verily distress has seized me and You are the Most Merciful of all those who show mercy} (Quran 21:83).

Ayub did not say “Why did You do this to me?” Instead, he described his state and then praised Allah’s attribute of mercy. This is a vital lesson for us: even Prophets felt distress and turned to God not to protest their destiny, but to seek relief through the recognition of Allah’s compassion. This du’a provides a path for those suffering from chronic illness or long-term grief. It teaches us that acknowledging our “distress” is not contrary to patience, provided we anchor that acknowledgment in the mercy of the Most Merciful.

The Desert Solitude of Moses: Seeking the Good
Prophet Musa (Moses) provides some of the most relatable moments of human vulnerability in the Quran. After fleeing Egypt in fear for his life, walking for days across the burning sands, he reached the wells of Madyan. Exhausted, homeless, and hungry, he performed an act of kindness for two women before retreating to the shade of a tree. In that moment of total precariousness, he made a simple yet profound supplication: {My Lord! Truly, I am in need of whatever good that You bestow on me!} (Quran 28:24).

Musa was likely hoping for a meal, but because he turned to Allah with such sincerity, Allah gave him a decade of safety, a career, and a family. Later, when faced with the daunting task of confronting Pharaoh, Musa again felt the weight of his own perceived inadequacies. He prayed for his “chest to be opened” and for the “knot in his tongue” to be loosened so that he could be understood (Quran 20:25). These supplications show us that it is okay to be afraid of the future or the tasks ahead. Turning to God for self-confidence and clarity is the prophetic way to overcome the “defect” of our own fears.

Solomon’s Kingdom: Gratitude as a Form of Du’a
While some Prophets sought relief from poverty or illness, Prophet Sulaiman (Solomon) reminds us that even Prophets felt distress and turned to God while possessing immense power. He understood that his kingdom was a trust, not a personal possession. He was acutely aware that no power or strength exists except through Allah. His du’a was one of both ambition and submission: {My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower} (Quran 38:35).

Sulaiman’s example teaches us that we should ask Allah for the best of this world and the next, but we must start with “Forgive me.” Whether we are at the heights of success or the depths of failure, our constant state should be one of calling upon the “Bestower” (Al-Wahhab). His story encourages us to think big in our prayers, knowing that the treasures of Allah are never exhausted.

Conclusion: You Are Never Alone
The stories of the Prophets are not mere historical accounts; they are living manuals for the human soul. They prove that being a believer does not mean you will never feel overwhelmed. It means that when you do, you have a place to go. As the Quran relates these narratives, it invites us to see our own lives reflected in theirs. We might not be in the belly of a whale, but we might be in the belly of debt or depression. We might not be in a literal desert, but we might feel the desert of loneliness.

As believers, we must never forget that Allah hears and answers. Sometimes the answer is exactly what we asked for; other times, it is something better that we didn’t have the wisdom to request. By putting our trust in Him and emulating the du’as of the Prophets, we can weather any storm and stand tall in the face of any adversity. Remember the words of the Prophet ﷺ: “Allah is most generous, and He is shy to let His servant raise his hands to Him and then return them empty” (Ahmad). You are never alone; the Lord of the Prophets is your Lord too.

By Aisha Stacey

Even Prophets Felt Distress and Turned to God: Finding Strength in Supplicationأوت 24, 2026Jonah did not ask to be saved initially; he simply praised Allah and admitted his fault. This teaches us that recognizing Allah’s perfection in the middle of our “perfect storm” is the key to unlocking the cage. Whether we are sinking into a chair in despair or feeling mentally exhausted to the point of collapse, the words of Jonah remind us that no darkness is too deep for Allah’s light to reach.

Prophets- Finality of Prophethoodأوت 24, 2026I attended a lecture once in which the lecturer explained how some believe that anyone could qualify in becoming a prophet.’ Some people take it in a very loose sense.’ It depends of course on what the logic of Islam is concerning this whole issue of prophet-hood, which in turn explains why a universal and final revelation is needed.

Prophets- Prophecy, Ingenuity & Miraclesأوت 24, 2026On the other hand some people believe that there is no such thing as a miracle and any talk of them is just superstition.’ Even when something occurs that is difficult to explain, they refuse to believe that there is no scientific explanation to it.’ They adopt a 100% rational approach to miracles.’ This is also ironic because not everything can be explained by science or rational interpretation.

Prophets- Islamic & Biblical Versionsأوت 23, 2026Host:’ The last lecture emphasized the humanity of the prophets yet now it is explained that prophets are also infallible.’ How do you dissipate this inconsistency if there is an inconsistency?’ Is being infallible inconsistent with being human?

Prophets- Revelation & Characteristicsأوت 23, 2026The Bible goes to two extremes when defining prophet-hood.’ One extreme is to deify a pious prophet to the level of God-hood, which is the case with Prophet Jesus (PBUH).’ The other extreme is exactly the opposite: where major moral sins and cardinal sins, are attributed to great figures whom we all accept as prophets whether we are Muslims, Jews or Christians.

إذا تمكنت من استعادة يوم واحد من ماضيك، فما اليوم الذي سيكون، ولماذا؟

Ibn Ataa’s Words of Wisdom on Repentance and Hope

In his renowned book, Al-Hikam (Words of Wisdom), Sheikh Ahmad

IbnAtaa’illah As-Sakandari offers profound insight:

“If you find yourself having less hope in God when you make a mistake, then realize you are only relying on your work, not on God’s Mercy.”

 مِنْ عَلامَةِ الاعْتِمادِ عَلى العَمَلِ، نُقْصانُ الرَّجاءِ عِنْدَ وُجودِ الزَّللِ

When embarking on a spiritual journey toward God, one must ask: Where do I begin? What should I carry along on this path? Should I rely on the good deeds I’ve done as provisions for this journey?

Ibn `Ataa’illah’s wisdom answers emphatically: No, you should not rely on your good deeds. The journey to God begins with turning your heart fully to Him, trusting in Him alone, and placing your hope solely in His Mercy and Bounty.

Understanding God’s Mercy
Some might wonder if receiving Allah’s Mercy depends on their good deeds. But does Allah’s Mercy cease when we falter? The Qur’an provides clarity:

“Now if Allah were to take humans immediately to task for all the evil that they do, He would not leave a single living creature upon the face of the earth.” (An-Nahl 16:61)

Thus, it’s not about earning or deserving Allah’s Mercy, but about trusting in His infinite Mercy, despite our shortcomings. This is the foundation for a righteous path.

However, turning to Allah and hoping for His Mercy must be accompanied by sincere repentance. Just as a vessel must be emptied before it can be filled, our hearts must be cleared of sins and worldly desires to be filled with faith and divine light. The Sufi tradition sums this up: Purity, then beauty, then light (al-takhalli thum al-tahalli thum al-tajalli).

The Role of Repentance
To begin this journey, one must repent from their shortcomings:

“And always, O you believers – all of you – turn unto God in repentance, so that you might attain to a happy state!” (An-Nur 24:31)

Repentance must be coupled with hope in Allah. Ibn `Ataa’illah emphasizes the importance of hope in the process of repentance. Why is this hope so vital? He explains:

“If you find yourself having less hope in Allah when you make a mistake, then realize you are only relying on your work, not on Allah’s Mercy.”

This teaches us not to be self-righteous. Achieving virtue is not due to our efforts alone. A sign that one relies more on their deeds than on Allah’s Mercy is when hope diminishes after making a mistake. Hope should remain constant.

Conditions for True Repentance
Scholars identify four conditions for genuine repentance:

Remorse for the mistake.
Cessation of the wrongdoing, especially if it’s habitual.
Sincere Determination not to repeat the mistake.
Restitution of any wrongs done to others, such as returning what was taken unjustly or seeking forgiveness for slander.
True repentance requires meeting these conditions, with the understanding that Allah is Most Forgiving and Merciful.

The Balance of Hope and Awe
Sometimes, one may feel unworthy of Allah’s grace due to their mistakes. This is a mistake in itself. Believing that one’s sins are too great for Allah to forgive contradicts faith in His Mercy and can lead to despair:

“And who—other than those who have utterly lost their way—could ever abandon the hope of their Sustainer’s grace?” (Al Hijr 15:56)

Losing hope in Allah’s Mercy indicates reliance on our limited selves rather than on His infinite Mercy. Yet, this does not mean abandoning righteous deeds. True reliance on Allah combines inner trust with outward action.

Ibn `Ataa’illah teaches that regardless of how severe one’s mistakes may be, they should not diminish hope in Allah’s Mercy. Sincere repentance will always be accepted by Allah, as the Prophet Muhammad (peace and blessings be upon him) said:

“A person who has repented of a sin sincerely is exactly like the person who has never sinned at all.” (Reported by Ibn Majah)

Avoiding False Security
However, hope should not lead to complacency. Believing oneself immune to Allah’s punishment regardless of actions is a dangerous illusion:

“But none feels secure from God’s deep devising save people who are lost.” (Al-`Araf 7:99)

True balance lies in maintaining both hope in Allah’s Mercy and fear of His justice.

Conclusion: The Journey Begins with Hope
The first step on this spiritual journey is to reaffirm hope in Allah’s Mercy and turn your heart toward Him. This marks the beginning of the path to divine proximity.

By Jasser Auda

ما اللحظة التي أدركت فيها أنك أصبحت بالغًا بالفعل؟

Seek forgiveness for your sins

Brothers in faith,

It is a poison when it penetrates into hearts, makes them sick, when it spreads in the countries, corrupts them, and its harms, consequences are very severe. Among its effects is the deprivation of sustenance and knowledge, weakness of faith, the humiliation of the servant his before, deserving of the punishment of the grave or the torment of the Hellfire if he does not repent. And that is the guilt and sin.

Was sin not the reason for expelling the parents (Adam and Eve) from Paradise?

Bukhari recorded in his Sahih on the authority of Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah PBUH said: “All my people will enter paradise except those who refuse.” On being asked who refused, he replied, “He who obeys me will enter paradise, and he who disobeys me has refused.”

My brothers,

We read a lot and hear a lot about the command to fear Allah, but to what extent do we apply it?

The reality of piety revolves around two principles: obeying commands of Allah the, Almighty and leaving prohibitions.

My beloved brothers,

Ibn al-Qayyim mentioned an eloquent analogy about the effects of sin on the heart, he said: “It should be known that sins and disobedience cause harm, and their harm to the heart is like the harm of poisons to the bodies, with different levels of poison in harming.”

It is a fact, that a person shuns the causes of diseases and epidemics, and if something befalls him, he rushes to treat it. Aren’t sins more deserving that we stay away from them and treat them when we fall into them? Undoubtedly, diseases and their treatment are different. Cancers need treatment and more attention than symptomatic diseases.

It is quite strange, that we protect ourselves from some foods for fear of their harm, and do not avoid sins which are the cause of the torment of the grave or the fire.

Brothers in faith,

Human beings are different from angels. Angels do not disobey, but humans are not infallible, as it is in their nature to fall short and make mistakes. It is mentioned in the hadith which is recorded by Tirmizi and Ibn Maja: The Prophet (ﷺ) said: “Every son of Adam sins, and the best of the sinners are the repentant.” Graded as Hasan by Albani.

It is from Allah’s grace that He made the door of repentance and erasure of sins open for us. Allah’s Messenger (ﷺ) having said: “By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them.” Narrated by Muslim.

and it should be noted that the prophet said it to the Companions who were on a great side of piety and steadfastness.

Reflect on how Ibn Masoud, may Allah be pleased with him, depicted the situation of the believer with disobedience. He said: “A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this.” Abu Shihab (the sub-narrator) moved his hand over his nose in illustration. Bukhari narrated it.

Yes, brothers and sisters, despising and belittling sins is a dangerous matter, it is recorded in the hadith: “Beware to despise the sins, because, despising the sins f is like the people who descended into a valley, then one brought a piece of wood and second brought a piece of wood even they collected an amount of wood from which they can cook their roti. And when the one is caught because of small sins they perish him”. Authenticated by Albani. And Bukhari narrated on the authority of Anas, may Allah be pleased with him, who said at the time of the Tabieen: Anas said: “You people do (bad) deeds (commit sins) which seem in your eyes as tiny (minute) than hair while we used to consider those (very deeds) during the life-time of the Prophet (ﷺ) as destructive sins.

How about if the companion of the Messenger of Allah PBUH had seen our condition in this our time!

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ [الروم: 41]

“Calamities have appeared on land and sea because of what the hands of the people have earned, so that He (Allah) makes them taste some of what they did, in order that they may return (to the right way)”.

Oh Allah, forgive us for what we have sent forth and what we have left behind.

Brothers in Islam,

Against disobedience is fought with obedience, strengthening faith, and striving against oneself.

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى [النازعات: 40]

“Whereas for the one who feared to stand before his Lord, and restrained his self from the (evil) desire”.

When we commit sins, we should consider them great and we, instantly, should repent from them.

إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ [الأعراف: 201].

“Surely when the God-fearing are touched by any instigation from Satan, they become conscious (of Allah), and at once they discern (the reality)”.

Servant of Allah,

Apply the commandment of your Prophet that “and follow an evil deed with a good one to wipe it out”.

Servant of Allah,

Do not underestimate the guilt, even if many people do it, because the important is the order of Allah and His Messenger, not the actions of people. Would it be right for the servant to apologize before his Lord on the Day of Resurrection saying that the people used to do that?

Servant of Allah,

Whenever you have become weak and defiled by disobedience, repent to your Lord, clean yourself with remorse, wash it with repentance, and perfume it with obedience.

Servant of Allah,

إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ [البقرة: 222]

“Surely Allah loves those who are most repenting, and loves those who keep themselves pure”.

Ibn Katheer said: “That is, keep themselves pure from the sin, even if it is repeated, and don’t insist on sins.”

فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ [آل عمران: 135].

“Then, seek forgiveness for their sins and who is there to forgive sins except Allah? and do not persist in what they have done”.

Servant of Allah,

Don’t laugh at a sinner or reproach him for sin, and how many sound people are afflicted with the same sin that he used to reproach others with, and a sin that produces regret and humility is better than worship accompanied by arrogance.

Servant of Allah,

If you are not able to repent to Allah from all sins, then, at least, repent from some of them. Because the person with multiple diseases, takes the initiative to treat all of his diseases, and if it is not possible, then it is better to treat some of diseases than leaving all of them destroying body.

Servant Of Allah,

If you are addicted to commit sin and you try to leave it, then do not despair, humiliate before your Lord and pray to Him to help you to repent and to rid you of sin, and absolve from your mighty and your strength, and rely on your Lord. Along with it, adopt the causes and look for what nourishes faith in your heart. Because, the authority of the servant decreases as he increases in faith, entrusting and dependence on his Lord:

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ [النحل: 99].

“He is such that he has no authority over those who believe and place trust in their Lord”.

In conclusion,

We are in a blessed day, so let us wash away the defilement of our sins with sincere repentance, and let us witness. The truth, Glory be to Him, said:

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ [التوبة: 104].

“Have they not come to know that Allah is He who accepts repentance from His slaves and accepts Sadaqat, and that Allah is Most-Relenting, Very-Merciful”?

Oh Allah, as you have beatified me and the sinners by your protection, so beautify us and them with your forgiveness, guidance and good pleasure.

Seek forgiveness for your sinsأوت 16, 2026Don’t laugh at a sinner or reproach him for sin, and how many sound people are afflicted with the same sin that he used to reproach others with, and a sin that produces regret and humility is better than worship accompanied by arrogance.

The Addiction of Sinsأوت 16, 2026“Do those who have committed evils assume that We will make them like those who believe and do righteous deeds, so as their life and death become equal? Evil is what they judge”.

The danger of backbiting and tale bearing.أوت 16, 2026After all, let us not utter any word that does not please Allah because we speak a lot and forget Allah’s Saying: “Not a word does he (or she) utter but there is a watcher by him ready (to record it).” [Surat Qaf: 18].

Ongoing Sins and Their Danger in the Scale of Islamأوت 16, 2026This matter is extremely serious, as it may cause a person’s scale of deeds on the Day of Judgment to be burdened with sins he did not commit directly with his own hands, but for which he was the cause of their spread and continuation.

ما الموقف الذي أعاد فيه شخص غريب ثقتك بالناس تمامًا؟

Hatur og gremja (orsakir og meðferð)Fyrsta prédikun

Öll lofgjörð er Allah. Við lofum hann, leitum hjálpar hans, leiðsagnar og fyrirgefningar og leitum hælis hjá honum frá illsku okkar eigin sálna og illsku verka okkar. Sá sem Allah leiðir er sannarlega leiðsögn og sá sem Hann lætur afvegaleiða mun ekki finna verndara eða leiðtoga. Ég ber vitni um að enginn guð er nema Allah einn, Drottinn hans, án félaga, vitnisburður sem við lifum eftir, sem við keppum að og sem við munum hitta Allah eftir, blessaður og upphafinn sé Hann. Ég ber vitni um að meistari okkar, ástkæri okkar, mikill okkar og leiðtogi, Múhameð, er sendiboði Allah. Megi friður og blessun Allah vera yfir honum, fjölskyldu hans og félögum hans og megi Hann veita þeim ríkulegan frið til dómsdags. Til að halda áfram:

Sannasta ræðan er orð Guðs, og besta leiðsögnin er leiðsögn Múhameðs, megi Guð blessa hann og veita honum frið, og verstu málin eru þau sem eru nýuppfundin, og sérhver nýuppfundin mál eru nýjung, og sérhver nýjung í trúarbrögðum er villuleiðsögn. Megi Guð vernda okkur og ykkur fyrir nýjungum og villuleiðsögn. Amen, ó Guð, amen.

Kæru bræður og systur í Guði, ég ráðlegg ykkur fyrst og fremst, mér og ykkur, að óttast Guð almáttugan, því að þetta er boðorð Guðs frá upphafi til enda:

Og Vér höfum þegar fyrirskipað þeim sem fengu Ritninguna á undan yður og sjálfum yður að óttast Allah . [An-Nisa: 131]

Kæru bræður mínir: Múslim sagði frá í Sahih sínum, að sögn Abu Hurairah, megi Guð vera ánægður með hann, að sendiboði Guðs, megi Guð blessa hann og veita honum frið, sagði:

((Gjörðir fólks eru kynntar tvisvar í viku, á mánudögum og fimmtudögum, og hverjum trúuðum þjóni er fyrirgefið nema þeim sem fjandskapur ríkir milli bróður síns. Sagt er: Líttu á þessa tvo þar til þeir sættast)) [Sagt frá af Múslim].

Svo: Hann fyrirgefur hverjum trúuðum þjóni nema manni sem fjandskapur var milli hans og bróður síns.

Bræður í trúnni: Í áreiðanlegum hadít sagði spámaðurinn, friður og blessun sé yfir honum:

((Sá sem slítur skyldleikatengslum mun ekki ganga inn í paradís) ) [Samkomulag], sem þýðir sá sem slítur skyldleikatengslum, Guði sé lof.

Sérhver múslimi ætti að hafa hjarta laust við illsku, hatur, öfund, gremju og fjandskap, sérstaklega gagnvart ættingjum sínum, því gremja meðal ættingja er mikil hörmung sem margfaldar syndir og veldur sundrungu og sundrung meðal ættingja.

Í áreiðanlegri hadíth: „Maður sagði: Ó, sendiboði Guðs, ég á ættingja sem ég held sambandi við en þeir slíta sambandi við mig og ég fer vel með þá en þeir fara illa með mig. Spámaðurinn, megi Guð blessa hann og veita honum frið, sagði: Ef þú ert eins og þú segir, þá er það eins og þú sért að gefa þeim heita ösku og þú munt halda áfram að hafa stuðning frá Guði svo lengi sem þú ert þannig. “ [Sagt frá af Muslim].

Spámaðurinn, friður og blessun sé með honum, útskýrði í áreiðanlegum hadít:

((Það er ekki leyfilegt fyrir múslima að yfirgefa bróður sinn í meira en þrjár nætur, hittast og snúa sér frá hvor öðrum, og sá sem færir friðarkveðjuna er betri.)) [Samkomulag].

Sumir segja: Ef þú fyrirgefur honum og afsalar þér rétti þínum, þá þýðir það að þú ert hræddur. Þeir segja: Þetta er fátækur, hræddur maður. Hann kom aftur og sættist. Nei, fyrir Guðs sakir, þú ert kær og heiður í augum Guðs almáttugs.

Spámaðurinn (friður og blessun sé með honum) sagði:

((Hlið Paradísar eru opnuð alla mánudaga og fimmtudaga og hverjum þjóni sem tengir ekkert við Guð er fyrirgefið, nema þeim sem fjandskapur ríkir milli bróður síns. Sagt er: Líttu á þessa tvo þar til þeir sættast.) ) [Sagt frá af Múslim].

Bræður í trúnni: Við ættum að rannsaka sjálf okkur og gera okkur ábyrg, því ein mesta orsök fjandskapar og haturs er Satan. Spámaðurinn, friður og blessun sé yfir honum, sagði:

((Satan hefur örvænt yfir því að vera tilbeðinn á Arabíuskaganum, en hann mun halda áfram að kynda undir sundrungu meðal þeirra) ) [Sagt frá af Muslim].

Múslími ætti alltaf að leita skjóls hjá Guði fyrir Satan, hinum bölvaða. Guð almáttugur sagði:

„ Sannarlega er Satan óvinur ykkar, takið hann því sem óvin .“ [Fatir: 6], „ Ó, þér sem trúið, fylgið ekki í fótspor Satans .“ [An-Nur: 21], „ Satan ógnar ykkur fátækt og skipar ykkur til siðleysis, en Allah lofar ykkur fyrirgefningu frá honum og rausnarsemi .“ [Al-Baqarah: 268].

Önnur orsök fjandskapar er öfund, eins og þú sért að mótmæla úthlutun Guðs og spyrja hvers vegna sá og sá fékk eitthvað en ekki ég?

Spámaðurinn (friður og blessun sé með honum) sagði:

( Sjúkdómur þjóðanna á undan ykkur hefur laumast inn í ykkur: öfund og hatur. Þetta er rakvélin. Ég segi ekki að hún raki hár, en hún raki trúarbrögð. ) [Sagði frá af Al-Tirmidhi og hann gaf því einkunnina góða.]

Hann sagði: „Öfundið ekki hver annan, snúið ekki baki hver við öðrum, hatið ekki hver annan, heldur verið, þjónar Guðs, bræður .“ [Samkomulag].

Ein af orsökum fjandskapar eru veraldleg mál og að gera þau að sínu mesta áhugamáli. Spámaðurinn, friður og blessun sé yfir honum, sagði:

((Við Guð, ég óttast ekki fátækt þína vegna, en ég óttast að veraldlegur auður verði veittur þér … og muni tortíma þér) ) [Samþykkt].

Meðal orsaka fjandskapar eru tíð rifrildi og deilur, sem og reiði. Spámaðurinn, friður og blessun sé yfir honum, sagði: „Ég ábyrgist hús í útjaðri Paradísar fyrir þann sem hættir í rifrildi, jafnvel þótt hann hafi rétt fyrir sér. “ [Sagð frá af Abu Dawud] Hann sagði einnig: „Verið ekki reið.“ [Sagð frá af Al-Bukhari]

Ég segi þetta og bið Guð almáttugan um fyrirgefningu fyrir mig og þig, biðjið hann því um fyrirgefningu, því að hann er sá sem fyrirgefur, sá sem miskunnsamur er.

Önnur prédikun

Lof sé Guði einum, og friður og blessun sé yfir þeim sem enginn spámaður kemur eftir; nú þá:

Meðal orsaka fjandskapar og haturs er þessi heimur, sem keppir um hann, gerir hann að okkar mesta áhyggjuefni og gerir hann að því mikilvægasta.

Þessi heimur er akur fyrir lífið eftir dauðann. Á jarðskjálftadögum lærðum við sannleikann um þennan heim. Þessi heimur er einskis virði. Hvers vegna hötum við hvert annað hans vegna? Hvers vegna rífumst við? Við munum öll fara, við munum öll deyja.

Meðal orsaka fjandskapar eru: tíð rifrildi og deilur, og reiði. Þess vegna verðum við að vera blíð, þolinmóð og umburðarlynd.

Ó, Guð, leið okkur til alls þess sem gott er. Ó, Guð, hjálpaðu okkur að minnast þín, þakka þér og tilbiðja þig á besta hátt.

Ó Guð, leið okkur og leið múslímsku æskuna. Ó Guð, leið okkur og leið múslímsku stúlkurnar.

Ó Guð, hreinsaðu hjörtu okkar frá hræsni, illsku, hatri, öfund og gremju, verk okkar frá yfirlæti, tungum okkar frá lygum og augum okkar frá svikum.

Ó Guð, gef sálum okkar guðrækni þeirra og hreinsaðu þær, því þú ert bestur þeirra sem hreinsa.

Ó Guð, vertu með kúguðum alls staðar.

Ó Guð, vertu með hinum þjáðu alls staðar.

Ó Guð, verndaðu líf múslima alls staðar.

Ó Guð, gerðu við þá sem samsæra gegn Íslam og múslimum, því þeir geta ekki umflúið vald þitt.

Ó Guð, frelsaðu Al-Aqsa moskuna frá vanhelgun Gyðinga.

Ó Guð, gerðu við árásargjarna Gyðinga, því að þeir geta ekki umflúið valdi þínu.

Sýn okkur undur máttar þíns í þeim, ó þú sem ert megnugur öllu.

„ Drottinn okkar, við höfum gert sjálfum okkur rangt, og ef þú fyrirgefur okkur ekki og miskunnar okkur ekki, þá munum við örugglega vera meðal þeirra sem tapa .“ [Al-A’raf: 23]

„ Drottinn okkar, fyrirgefðu okkur og bræðrum okkar sem voru á undan okkur í trúnni og leggðu ekki í hjörtum okkar neina gremju gagnvart þeim sem hafa trúað .“ [Al-Hashr: 10]

Þjónar Guðs: Sendið bænir og frið yfir þeim sem sendir eru sem miskunn til heimsins: „ Sannarlega, Guð og englar hans senda blessun yfir spámanninn. Ó, þér sem hafið trúað, sendið blessun yfir hann og frið yfir honum með verðugri kveðju .“ [Al-Ahzab: 56]

Þér þjónar Guðs, „ Guð býður réttlæti og góða hegðun og gjöf til ættingja og bannar siðleysi, ranglæti og kúgun . Hann áminnir ykkur um að kannski verði ykkur minnt á það.“ [An-Nahl: 90] Munið því Guð og hann mun minnast ykkar. Þakkaið honum fyrir blessanir hans og hann mun auka þær fyrir ykkur. Biðjið hann fyrirgefningar og hann mun fyrirgefa ykkur. „ Og minning Guðs er meiri og Guð veit hvað þið gerið .“ [Al-Ankabut: 45]

Og framkvæma bænina.

Oh creyentes, siervos de Dios, entre las manifestaciones de mal carácter de las que debemos estar conscientes en nuestra vida diaria se encuentran:

Hatur og gremja (orsakir og meðferð)أوت 15, 2026Entre ellas se encuentran: la tacañería, el amor al dinero y el amor al mundo. Todas estas son malas costumbres y demuestran la falta de respeto del siervo hacia Dios, quien da y retiene, y Él es el Proveedor, ¡Gloria a Él!

Sermón: Los malos modales (sus manifestaciones, causas y tratamiento)أوت 15, 2026Entre ellas se encuentran: la tacañería, el amor al dinero y el amor al mundo. Todas estas son malas costumbres y demuestran la falta de respeto del siervo hacia Dios, quien da y retiene, y Él es el Proveedor, ¡Gloria a Él!