Mention the Prophet ﷺ With Respect, by Shaykh Arsalan Haque

The way we talk about the Prophet ﷺ reflects how much love we feel and how good our manners are with him, says Shaykh Arsalan Haque. This is so critical that on one occasion, even the Quran came down with commands on how the companions should use to talk to the Prophet ﷺ.


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Cover Photo by Chris Campbell. Our thanks to Al-Madina Institute for this video.

Why Did The Prophet Love Madinah? by Shaykh Faid Mohammed Said

What was it about the city of Madinah that the Prophet Muhammed loved so much? Shaykh Faid Mohammed Said sheds some light.

Bismillah-ir Rahman-ir Raheem

“Allah Guides to His Light Whom He Wills.” (Surah An-Nur)

Allah (subhana wa ta’ala) has blessed everything with the Baraka and Nur of Rasulullah ﷺ, but from places, there is one city, one place, one piece of land that whenever we go back to it we become lost in its aja’ib (wonders):  Madinah!

Maybe it is because Rasulullah ﷺ make dua for Madinah more than double that of Ibrahim (alaih salam) for Makkah.

But why did Rasulullah  love Madinah?  Rasulullah  loved its people, its land, its sand and its fruits; but why Madinah?

Why did Rasulullah  make the sign of iman connected to loving the Ansar (the people of Madinah), and one of the biggest signs of nifaq (hypocrisy) in disliking or hating them?

Why did Rasulullah ﷺ threaten anyone who targets Madinah with any harm to be dissolved like salt in water?

Why did Rasulullah ﷺ curse the one who commits a crime in Madinah or the one who tries any evil design on Madinah or its people?

Why did Allah (subhana wa ta’ala) not make another  portion of Rawdat-ul Jannah (garden of paradise) for Rasulullah  in any place other than Madinah?

Why did Rasulullah tell us that Allah (subhana wa ta’ala) made the ajwa of Madinah (a special date) a protection, shifa’a and cure from sihr (black magic) and poison?  Why not any other ajwa?  Why?

Why did Rasulullahﷺ say that the land and the sand of Madinah isshifa’a?  Why did Rasulullahﷺ that even the dust is shifa’a!?  Rasulullah ﷺ upon his arrival of Madinah used to uncover his face to the dust of Madinah, as if it were the air-conditioning or freshening agents we enjoy in this time!

Why did Allah (subhana wa ta’ala) choose the people of Baqi to be the first to be resurrected?

Why did Rasulullahﷺ say that he would be the intercessor for everyone who dies in Madinah?

Why did Heﷺ encourage people to die in Madinah?

Why does Madinah have more than one-hundred names?  It is said that the number of names that something possesses is a sign of its greatness!

Why did Rasulullahﷺ stay in Makkah for thirteen years and a numbered set of people became Muslim, but when he went to Madinah, the people of Madinah received him and believed in him?

Why did Rasulullahﷺ say during the Battle of Hunan to Syedina Abbas (radiallah anhu) to call the Ansar, His Family, and the people of Bayt-ul Ridwan?  Why did Rasulullahﷺ call the Ansar?

Why did Rasulullahﷺ say that if everyone was to go one direction and the Ansar were to take a different direction that He would take the direction of the Ansar?  Why?

Why did Rasulullahﷺ say to the Ansar that should it not make you happy that others live with money, camels and sheep, but your life is with Rasulullahﷺ?

Why did Rasulullahﷺ say that Uhud is a mountain that He loves and Uhud loves Him?  Why Uhud and why not any other mountain?

Whenever we visit Madinah, we do not want to leave!  Every corner of every part of Madinah has attached with it emotions, feelings and things that can be seen that no one can imagine or dare describe.

In Madinah, you cry, read, smile and you even forget to rest!  Maybe because all of the barakat that was given to this City, and it is suffices that Rasulullahﷺcalled this city “Al Madinah”, “the City!”  When Rasulullahﷺ called it “the City” then that means after that there is no city other than Al Madinah, and that indeed that is the real city.

Al Madinah is a direction.  When Madinah is mentioned, the heart of the mu’min flutters to this City.

Al Madinah is also “Munawarah”.  For the people that Allah (subhana wa ta’ala) has opened the Nur for, they see this City belit!  Zaid ibn Thabit (radiallah anhu) said that when Rasulullahﷺ came to Madinah, every corner end every street became Nur, and when he departed, everything became dark.  These are the people that do not see except with the eyes of Nur and baseera(insight).  Allah (subhana wa ta’ala) said in Surah Al-Hajj (46):  “Indeed it is not the sight that goes blind, but rather it is the heart that goes blind.”  Zaid ibn Thabit (radiallah anhu) is telling us that the people of Madinah were the people who saw Nur, in each and every corner what they saw was Nur!

May Allah (subhana wa ta’ala) make us from the people of Madinah, end our life in Madinah, and may He make us from the people of Baqi, from the people of the Rawdah, from the people of Uhud and the Shuhudah of Uhud.

May Allah (subhana wa ta’ala) fill us with the love of Rasulullah (sallallahu alayhi wasalam), the Ansar, the Muhajireen, the Ahlul Bayt, the Sahaba and all the Saliheen.

May Allah (subhana wa ta’ala) make this a year of Rahma and hidayah (guidance).

2 Muharram 1438

Al Madinah Al Munawarah

 Shaykh Faid Mohammed Said

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The Noble Rank of Lady Fatima Zahra, by Shaykh Ahmed Abdo

Knowing who Lady Fatima Zahra is extremely important, because she ” …is most important to the Prophet Muhammad, peace and blessings be upon him” states Shaykh Ahmed Abdo.

The Messenger of God, peace and blessings be upon him, had four daughters, and Fatima was his beloved.  She had a very loving and intimate relationship with her father and mother and loved to be in their company. Her upbringing  and character are mirrored in the lives of her noble parents. Their household was nurtured by love and support exemplified by the relationship between her mother, Lady Khadija the Great, and her father Muhammad, the final messenger of God.  This love manifests in nobility in this world and the Hereafter.

Do you know the  Lady Fatima Zahra?

The Queen of the Heavenly Abode
The Doorway to the Noble Lineage
The heart connected to the most noblest of hearts?
There are four women in the history of humanity that have reached the highest perfection and degree of completion; Lady Fatima is amongst the four mentioned, along with her noble mother Khadija.
Join Shaykh Ahmed Abdo in this two part  video on a profound journey of discovery; a journey of love and nobility.

Part  One: The Noble Household

Part Two:  A Blessed Lifetime


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We are grateful to Companions of the Heart for this video. Cover Photo by Fraser.

Love & Connection to the Messenger ﷺ Entails Expressed Concern – Ustadh Amjad Tarsin

In this powerful talk, Ustadh Amjad Tarsin highlights some examples of loving the Messenger ﷺ from the companions and early predecessor of Islam (the salaf).

He explains that this love should translate into giving victory to the way (sunna) of the Prophet (peace and blessings be upon him) by being concerned for the guidance of humanity and expressing that concern. Ustadh Amjad calls on all Muslims to take an active part in calling people to Allah (da’wa), as this is one of the greatest ways to give victory to the the way (sunna) of the Prophet (peace and blessings be upon him). He also highlights that being truly connected to the Prophet (peace and blessings be upon him) is through unbroken chains of transmission (sanad).


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"We tell you the stories of the Messengers so we may make firm your heart" – Ustadh Salim Mauladdawila

The stories told by and of the Messengers of Allah are not for mere entertainment and neither are the rituals Muslims perform as part of their religious practice. Each one is pregnant with meaning as Ustadh Salim Mauladdawila explains.

Of the recorded events in the lives of the prophets, one of the most historically significant is certainly the migration of the prophet Ibrahim with his wife Hajar, and infant son Ismail. Ibrahim, following God’s command, took his family from their home in the Levant to settle in the desert valley of what would become the holy city of Makkah. Fully aware of the difficulty of their task, he would leave them in that uncultivated valley to God, with only some dates and water for nourishment, before leaving and praying to God for their protection. When they inevitably ran out of water Ismail began to cry, and out of sheer despair Hajar climbed the nearest mountain, Safa, desperate to see someone in the area, but no one was to be seen. She descended Safa and, as Imam al-Bukhari relates the Companion Abdullah Ibn Abbas saying, “When she reached the valley she lifted the hem of her dress and ran as a distressed person runs, crossing the valley and reaching [the mountain] Marwa. She ascended and looked out, but she didn’t see anyone. She [travelled between them] seven times. The Prophet said, ‘That is why people run between [Safa and Marwa].’ When she reached Marwa [the final time], she heard a voice. She told herself to be silent, and she listened. Again she heard the voice and said, ‘I have heard you. If you have [aid], aid!” And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), until water appeared”.

The prophet Muhammad ﷺ narrated this story to his companions not as mere entertainment, but, as is said in the Quran, “We tell you the stories of the Messengers that we may make firm your heart” [11:120]. Stories in hadith and the Quran serve as examples, encouraging us in our faith and connecting us to our fellow believers in eras beyond our own.

Due to her strong faith and piety, God ensured that Hajar, whose actions would indirectly affect the course of human history, would be a woman remembered by believers thousands of years after her passing. Everyone who has ever had their thirst quenched by Zamzam has Hajar to thank, and the millions of believers who would travel to Makkah from throughout the world tell her story.
Uniquely out of our religious acts of worship, the Hajj was not sanctified by the actions of the prophet Muhammad ﷺ. Indeed, the prophet Muhammad himself was ordered to perform the Hajj as we do, following in the footsteps of the prophets, messengers, and believers who lived before him. Hajj is not only a gathering of Muslims from all walks of life in our lifetime, but it connects us to the very first believers, the last believers, and to the believers in the celestial and unseen realms. In the Hajj, we see that our own belief is but a fruit of believers thousands of years before us.
The prophet Ibrahim would later return to the valley he left his family, and go on to rebuild the Kaaba, aided by his now mature son Ismail. As God says, “And when Ibrahim and Ismail raised the foundations of the House” [2:127]. Explaining this verse, scholars of Quranic exegesis have said that the archangel Gabriel manifested himself to Ibrahim, and ordered him to rebuild the Kaaba from the original foundations laid by the prophet Adam AS.
When Adam, the first human, was created, God told the angels the reason behind his creation, stating, “I will create a vicegerent on earth” [2:30]. Interestingly, God always intended for humans to live on Earth, as evidenced here, yet resided our forefather in heaven. An effect of this and his expulsion from heaven was that he was imbued with a longing for his Lord’s pleasure and for the celestial.
Subsequently, as Adam roamed the Earth, Imam Fakhr al-Din al-Razi narrates that he complained to God of his loneliness. It was then that he was ordered to build the Kaaba, establishing on Earth a physical place of connexion to the heavens for himself and all believers after him. God says in the Quran, “Verily the first House established for humanity was that at Bakka: blessed, and guidance for the worlds” [3:96], Bakka being one of the names of Makkah. Adam’s longing for the divine forms a part of our fitra, or inherent nature, spoken about by God, “So direct your face toward the religion completely; the fitra of God upon which He has created all people” [30:30]. Fath al-Mousili, the Iraqi gnostic, remarked on the topic, “We were a people of heaven, then Satan cursed us to the Earth. Thus we only have worries and sadness until we return to the abode we were expelled from”.
Imam al-Baghawi relates that once the prophet Adam completed construction of the Kaaba and had circumambulated it, the angels informed him that they themselves had built the Kaaba and performed Hajj 2000 years prior to him. Further, all prophets after Adam were to perform Hajj and circumambulate the Kaaba, it being rebuilt as necessary over the passage of time. This continued, as stated by al-Tabari in his landmark work of Quranic commentary, until the time of the flood of Nuh, when the Kaaba was raised to the heavens. Thus the Earth was bereft of its Kaaba until it was rebuilt by Ibrahim.

The Kaaba, then, is not simply an ancient architectural curiosity, dwarfed by modern architectural wonders; it is our prime place of connecting to our Lord and reconnecting with countless believers who have walked the Earth before us. God says, “We made the House [the Kaaba] a place of assembly for people and [a place of] safety. And take the place where Ibrahim stood as a place of prayer” [2:125].

The Kaaba unites all Muslims not only across the barriers of wealth, race, and ideology, but also across time, and even species. Numerous hadith mention the presence of angels at the Kaaba, and al-Fakihi recounts in his book on the history of Makkah that even animals have travelled there to worship. Imam al-Bukhari narrates that located in the seventh heaven above the Kaaba is its likeness in the celestial realm, al-Bait al-Ma’mur, “where 70,000 angels pray daily, and when they leave, they never return”, and Abi Dawud relates that the Mahdi, the promised redeemer of Islam of whom the Prophet told us about in rigorously authenticated hadith, will come forth in Makkah. And the Kaaba isn’t alone in bringing us this profound unity: the “place where Ibrahim stood” is the stone he stood on when building the Kaaba, and God ordered us to pray there; we walk between Safa and Marwa retracing the footsteps of Hajar; we throw stones at the Jamaraat during Hajj emulating the prophet Ibrahim, who threw stones at the devil there; the sacrificial animal slaughter is done commemorating the story of Ibrahim and Ismail; and we gather at Arafat, on the same day of the lunar year where believers have been gathering annually for over 1000 years. All of these sacred places and their religious rites have meanings far greater than their outward forms.
Entering this blessed month of Hajj, we should know that it was made sacred by God even before he created humans: “Indeed, the number of months with Allah is twelve [lunar] months in the book of God, [from] the day He created the heavens and the earth; of these, four are sacred” [9:36]. We are now but the latest people to have been blessed with this realisation. Islam is a living tradition, one which began thousands of years ago before the prophet Adam and will continue for untold generations to come. We, Muslims living 1425 lunar years after our prophet’s passing, are the present link in that tradition, and the need for us to realise its importance is arguably more important now than ever before. Unfortunately, when Islam, and religion in general, is under attack from so many directions, it is easy for one to lose their bearings. When we are portrayed as a foreign belief and something that should be feared, it is easy to forget that we are not at all strange. It may be lost to us that the very first of creation were all believers, and we are simply trying to following in their wake. We are a link which, according to a recent Pew survey, makes up 23% of the world’s population, and the Hajj is calling us to unity: unity in belief in God, and unity amongst ourselves.
The Prophet is quoted as saying, “Verily God has ordered me to make my speech, remembrance; and my silence, contemplation; and [what I look at], a lesson”. The believer, then, should endeavour to derive benefit from everything that is around them, and now is a prime time for contemplation, reflection, and connexion.

To paraphrase Goethe, if we cannot draw from thousands of years of our history, we are living from hand to mouth. Knowing the stories behind religious rituals and seeing their meanings allows us to unite with all Muslims, strengthening our individual and communal identities with centuries of belief. Being grounded in our religious tradition brings well-needed perspective into our lives; we begin to understand the value of this blessing of faith, and we begin to understand why we believe.

The Muslim is not a single, lone human carried to and fro by aimless tides. We are not the flotsam of civilisation; we are here with purpose. When we see that we were created as “a vicegerent on Earth”, we can understand the responsibility that is upon us as individuals and do our best to live up to it. The Prophet Muhammad ﷺ said in a hadith narrated by al-Tabrani, “The most beloved people to Allah are the most beneficial of them for the people”. Let this, then, be the starting point from where we begin everything we do, and the more we are united, the more beneficial we can be.

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Maqam: The Station of the Prophet Muhammad ﷺ – Shaykh Faid Mohammed Said

Shaykh Faid Mohammed Said urges us to reflect on our relationship with the Messenger of Allah. Do you know himﷺ? What does it truly mean to love himﷺ?

We are fortunate to have the recordings of Shaykh Faid Mohammed from Simply Islam’s two day retreat in Singapore. Our journey begins with the maqam, the station, status and esteem, of the Beloved of Godﷺ.

Day 1: The Maqam of the Beloved


There is no way to approach Allah, Most High, without His Messenger ﷺ,  Shaykh Faid reminds us. Our relationship with the Messenger ﷺ stems from the Qur’an which declares to us, “If you really want Allah to love you, follow him and Allah will love you.” This is the station of the Beloved of Allahﷺ

Day 2: Loving Him ﷺ

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 We are grateful to Simply Islam, Singapore for the videos.

Hajj: So Much More Than Just A Gathering, by Ustadh Salim Mauladdawila

The Hajj brings millions of Muslims together on a horizontal plane each year but it is so much more than just an enormous gathering. Ustadh Salim Mauladdawila brings us back to a core message of the Prophet Muhammad ﷺ – the call to and importance of unity amongst Muslims and what there is to gain from it.

Nearly 1384 years ago to the day, the Prophet Muhammad ﷺ addressed his Companions on the Hajj pilgrimage. In the valley of Urana and the foot of Mount Arafat, The Prophet ﷺ sat upon his camel al-Qaswa’ before his Companions and advised them in what was subsequently knows as his ‘farewell sermon’. Imam Muslim relates the beginning of the sermon from Imam Muhammad al-Baqir as follows:

“Verily your blood and your wealth are [made] sacred upon you, like the sacredness of this day of yours, in this month of yours, in this land of yours.”

Two days later, in the holy valley of Mina, The Prophet again addressed his companions from upon his camel. Imam al-Bukhari narrates that he spoke, “O people! What day is this?”
They replied, “It is a sacred day.”
He then asked, “What land is this?”
They replied, “It is a sacred land.”
He asked again, “What month is this?”
They replied, “It is a sacred month.”
The Prophet then said, “Verily your blood, your wealth, and your honour are sacred upon you like the sanctity of this day of yours, in this land of yours, in this month of yours.”

Brotherhood forged

Certainly one of the greatest accomplishments of the Prophet Muhammad ﷺ was the sacred brotherhood he forged amongst the Companions. The unity found in the melting-pot of Medina at the time of his passing was a living example of the Quranic verse, “O people! We created you from a male and a female, and made you races and tribes, that you may know one another. Surely the noblest amongst you in the sight of God is the most god-fearing of you” [49:13]. Previously-warring Bedouin Arab tribes made peace, Persians were brothered with Ethiopians, and the wealthy befriended the freed slaves. The emphasis the Prophet placed on this unity in his farewell sermon is a fitting capstone to his prophetic message, and the Muslim nation today would do well to reflect upon the poignancy of his words.

The conditions of unity

The unity the Prophet spoke of is a sanctified part of our religion. A Muslim’s blood, wealth, and honour are, as Imam al-Nawawi comments, even more sacred than the holy times and place the Prophet mentioned. As a part of Islam, unity has conditions, and cannot simply be claimed without it having a reality. In the Quran, God tells us signs of its establishment. He says, “Surely all believers are brothers. So reconcile between your brothers, and fear God, so that mercy may be shown to you” [49:10], and “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong, establish prayer, give zakat, and obey God and His Messenger. God will have mercy upon them” [9:71]. True unity, then, manifests itself as “[reconciling] between [our] brothers” and “[enjoining] what is right and [forbidding] what is wrong”. It is unity founded upon mercy, and as long as our unity is lacking this mercy, it cannot be called true.

The consequence of merciful unity

In the second halves of the quoted verses, God tells us that a direct consequence of this merciful unity between Muslims is that we receive mercy from Him. Indeed the Prophet tells us, “The merciful are shown mercy by The Merciful [God]”. The Cordovan hadith scholar Ibn Batal explains that the initial mercy between the believers is itself out of God’s mercy, hence, when the believers give the unity forged between them its due, God invariably increases their unity and exposes them to an even greater portion of His mercy. Sanctifying what God has sanctified and giving our unity a reality, we enter into a state of continuous exponential improvement. Conversely, when we do not do this, we expose ourselves to God’s anger, for as the Prophet explained to us, “God will not be merciful to those who are not merciful to mankind”.

When we lie, cheat and plot

Many Muslims today could benefit from being reminded about the sanctity of our unity. When we lie to and cheat one another, when we plot and scheme against our brothers, we are directly calling upon ourselves God’s wrath; and for what gain? Regrettably, it is all too often that we hear Muslims slandering, attacking, disgracing, and shaming other Muslims over frivolous affairs. Imam al-Bukhari narrates in his book of prophetic etiquette al-Adab al-Mufrad, “If one is fed at the expense of a Muslim, God will feed him like it of hell. If one is clothed at the expense of a Muslim, God will clothe him like it of hell. If one achieves a position of ostentation and hypocrisy at the expense of a Muslim, God will put him in a position of ostentation and hypocrisy on the Day of Resurrection”. Will we let these teachings of our Prophet  ﷺ fall on deaf ears?
Several Companions tell the hadith of the Prophet ﷺ looking upon the Kaaba saying, “Verily God has ennobled you, venerated you, and glorified you, and a believer is even more sanctified than you”. The Prophet ﷺ also said, “Whosoever wrongfully harms a believer, it is as if he has destroyed the Kaaba”, and Imam Ibn Majah relates him saying, “The destruction of the world is less [in the sight of] God than wrongfully killing a believer”. Calls of disunity today are heard far and wide, be it on the pulpits of our mosques or in endless social media messages. Vitriolic diatribes have, in some circles, sadly replaced religious knowledge, and we find Muslims seemingly well-versed in technical religious arguments showing ignorance of the basics of cleanliness and prayer.

Together we are stronger

The Quran says, “And hold firmly to the rope of God all together and do not become divided. And remember the favour of God upon you: when you were enemies and He brought your hearts together and you became, by His favour, brothers. And you were on the edge of a pit of the fire, and He saved you from it. Thus does God make clear to you His verses that you may be guided” [3:103]. Islam united the Companions of the Prophet and was their salvation. Through remaining united our predecessors in faith accomplished amazing deeds and attained greatness in the sight of God. Imam Malik bin Anas, one of the most highly regarded scholars in Islam and founder of the Maliki madhhab, is famously quoted as saying, “The end of this nation will not be righted except by what righted the beginning of it”. Working towards unity, then, should be of paramount importance to us, and God has given us generous incentives to unite. The reward of our five daily prayers is multiplied by 27 if we pray them in congregation. Once a week a congregational prayer is obligatory upon us. Twice a year we gather in a larger congregation for the Eid prayers. Zakat is a decentralised social welfare charity established over 1300 years ago specifically to benefit needy individuals, as many of the scholars state, in one’s local community. We fast for one month a year, gaining a small taste of the hunger that the less fortunate live every day. Undoubtedly the greatest embodiment of this is the annual Hajj pilgrimage, where Muslims gather from all walks of life, from all corners of the globe, don identical clothing, and perform the one great act of worship at the same place, at the same time.
In the midst of this powerful expression of the immense unifying force of Islam and its respect for humans of all backgrounds such that “surely the noblest amongst you in the sight of God is the most god-fearing of you”, we cannot help but feel united. One feels amongst brethren before their creator, a member of a community who have left their homes desiring only their Lord. Good actions become easy. Generosity and forgiveness become one’s natural disposition. We encounter amazing acts of kindness and humanity on Hajj and we leave feeling firmer than ever in our faith and proud to call ourselves ‘Muslim’. All this is an example of God’s mercy, which he promised us when we “enjoin what is right and forbid what is wrong, establish prayer, give zakat, and obey God and His Messenger”.

Hajj is not just a gathering

We should strive, then, to ensure that our gathering in this holy place, where the Prophet told us of the sanctity of unity, is not merely an assembly of bodies, for Hajj is no mere assembly. Those who are blessed to travel this year should do so representing their families, communities, cities, and all Muslims behind them. They should stand before our Lord as one nation in heart and in form, for how repugnant would it be to outwardly honour the Kaaba, but inwardly commit acts worse in God’s sight than its destruction? Those who travel should return striving to maintain the bonds which they felt when they were in that sacred place. For those not fortunate enough to perform the Hajj, they should pray for those who do travel; for their safety and for the acceptance of their Hajj, for in God’s acceptance is renewed forgiveness and mercy for us all. And we should all pray for all Muslims, and do whatever little we can to spread mercy amongst both believers and non-believers.
Islam’s message is complete and we are to take it all as it was given to us. God told us that we are allies, so we should be so. The Prophet told us that our fellow believers are sanctified, so we should treat them so. The Prophet told us, “You shall not enter heaven until you believe, and you will not believe until you love one another. Shall I not direct you to a thing which, if you do it, will foster love between you? Spread the [greeting of] salaam between yourselves”, so let us begin with this small step and may God encompass us all with his divine mercy.
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Three Qualities for Being Worthy of Trust – Shaykh Faraz Rabbani

What are the three qualities that make us worthy of trust? What kind of benefit would the companions take from the gatherings with the Prophet  ﷺ?  Shaykh Faraz Rabbani gives answers to these pertinent questions in this short video.

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Cover Photo byBuzbeto

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One Surprising Thing that Will Save Us – Shaykh Faid Said

What will save us? We commit many sins. We make many mistakes. Every day, we think we are increasing in experience and wisdom, but in reality we get closer and closer to death and our own personal Reckoning.

In this inspiring talk, Shaykh Faid Muhammad Said tells us how our connection to Allah and His Messenger ﷺ, is the very thing that will be our salvation in the end.

Quite simply, he says, there is no limit to how close we can be to Allah. He relates two inspiring stories of people who seemed simple and nondescript, but in reality were drawn close to Allah out of His limitless mercy.

They were Companions of the Prophet. One of them is extremely well known; his story is told in almost every Muslim household. Another one is less known; few people know the details about his life. Nonetheless, he was one of the ones who drew indescribably close to Allah, and for that reason, achieved a high rank.

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The Impact of Our Choices – Shaykh Faid Mohammed Said

Oftentimes we pass the hours away not realizing how many choices we are making. We also don’t realize how many opportunities we are missing out on, says Shaykh Faid Mohammed Said.

Syedina Abu Dharr (radiallah anhu), the great Sahabi of Rasulullah (sallallahu alayhi wasalam), in sharing his wisdom about the choices we make as humans, said:

“Good company is better than being lonely,

And being lonely is better than the corrupted.

The one that spreads khair is better than the one that is quiet,

And the one that is quiet is better than the one devoid of good words. “

The profundity of Abu Dharr’s (radiallah anhu) statement is that it recognizes that we as humans have wants, and as such he is framing those wants as within a set of impactful choices.

Choices that seem as mundane as eating and talking, can at moments be good and at others not be the choicest.

An example of such being when Imam Shafi (rehmatullah alaih) visited Imam Ahmad (rehmatullah alaih), and when the latter’s daughter commented on the amount of food Imam Shafi (rehmatullah alaih) was consuming, he explained that he had done so because of the blessings in the food that was spread before him!

As we tread through the choices that are spread before us, may Allah (subhana wa ta’ala) facilitate the choicest.

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