#prayer Tumblr posts

  • #Gratitude #GodIsLove #Pray #Prayer 🙌🏿👏🏿#TheAmazingPhenomenalQueenOmgItsWande x #Lafamilia #TalentedGiftedFavored 💯✊🏿👏🏿🙌🏿👊🏿👑 @omgitswande #Comrade @iamkevimorse ##ToGodBeTheHonorPraiseGloryEternally #Spartacusssss #GodblessEveryoneWeMetNewTonight #GreatSpirits #GreatVibes #JesusChristMatters (at Gingham’s Homestyle Restaurant)
    https://www.instagram.com/p/CGKYVEkFz-S/?igshid=15yrx8uy9wit7

    View Full
  • ‏اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ ، وَعَلَى آلِ مُحَمَّدٍ

    كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ ، وَعَلَى آلِ إِبْرَاهِيمَ

    إنَّك حميدٌ مجيدٌ

    اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ , وَعَلَى آلِ مُحَمَّدٍ

    كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ , وَعَلَى آلِ إِبْرَاهِيمَ

    إنَّك حميدٌ مجيدٌ


    image
    View Full
  • I’m becoming a champion of silence. If you know me well enough, you’ll know this is almost unheard of. Ask any of my long-suffering friends and they’ll tell you, that while I may be known as quiet, I cannot deal with complete silence, if I’m writing or reading, there is always music or other sounds playing, when I walk, I’m never silent, I’m having a long and deep discussion with God, or with myself in my head. I don’t do silence.

    This might be my undoing when I can’t sit in lulls of conversation and have to keep talking because there are always a million thoughts racing around my head.

    And yet, in the past few months, when I’ve only really had me myself and I, I have become a champion of silence. 

    Because I seem to have found that in the silence, is when I’ve started to hear God the loudest.

    About a week into lockdown I tried the silence thing for the first time it was getting dark and I was praying by a candle on my window sill, and usually, when I pray, I put music on in the background, or I’m walking around so there’s plenty of background noise. But this time, I thought no, I’ll sit and after I’ve prayed, I’ll just pause and listen, and see if what people have been telling me about quieting myself before God was true.

    I know I’ve had deep spirit-filled experiences when the worship music was blasting and I was surrounded by worshippers, I’m a crier and have found myself overcome with God’s presence a lot, hence I was pretty sceptical about the feeling being replicated in silence.

    So I closed my eyes with the light of my candle flickered a sort of orange presence behind my closed eyes, and for the first few minutes, all I could hear was my own head. Lists of things I needed to do, various tangents I fell down in my head about random things that popped up as I was trying to clear my mind and so it went on like that for a while. Then, without even realising it, I began to get something different swirling around my head. They weren’t worries, or random trains of thought, they were particularly loud and persistent images, I stayed stilled like that for a good while, allowing these words to wash over me, in awe of the fact I was actually experiencing God’s spirit in such a profound but seemingly, from the outside, silent way.

    After I felt I could finish my prayer and move on, frantically ran to scribble these words down, no idea what God was trying to say to me through them.

    Going back to them a few days ago, and looking back and the months that have gone by, I realised that some of the things God was telling me, ended up happening, I just needed to open my eyes to the silence to really see.

    Before lockdown I was Ms.Busy. constantly running between school and church and family, everything was in perfect balance, and I was happy, but I didn’t have time for quiet, I didn’t have time, for being still and knowing God that intimately.

    With the world sort of on pause, I had time to pause, and the weeks of gone my personal relationship with God has strengthened so much, not only because of the moments where everything has felt overwhelming, but also because I’ve been able to relish the silence. To live and breathe in the silence. I also have to admit that God gave me a bit of a telling off in the silence, let me know the ways I wasn’t loving my brother’s and sister’s in Christ enough. But as the loving father he is, it felt good to hear these messages from him, I wasn’t scared, I was just peaceful.

    So, I’m now a champion of silence, and yes I still walk with worship songs turned loud, but I give myself time during the week to sit by a candle in silence, and to walk without music and just listen to God speaking through the birds and trees - it’s amazing how little one has to do to feel the spirit of God. I think the biggest lesson I’ve learnt is that there is so much God in silence, so much of his spirit breathing through just being still. 

    He doesn’t need us busy, he doesn’t need us rushing around, he needs the quiet sometimes, God exists in the waiting, in the moments in-between, in times where it’s just us, our hearts and Him, whispering to each other, as close as they were always meant to be.

    View Full
  • Lord , hear my prayer, listen to my cry for mercy; in your faithfulness and righteousness come to my relief. Do not bring your servant into judgment, for no one living is righteous before you. The enemy pursues me, he crushes me to the ground; he makes me dwell in the darkness like those long dead. So my spirit grows faint within me; my heart within me is dismayed. I remember the days of long ago; I meditate on all your works and consider what your hands have done. Answer me quickly, Lord ; my spirit fails. Do not hide your face from me or I will be like those who go down to the pit. Let the morning bring me word of your unfailing love, for I have put my trust in you. Show me the way I should go, for to you I entrust my life. Rescue me from my enemies, Lord , for I hide myself in you. Teach me to do your will, for you are my God; may your good Spirit lead me on level ground. For your name’s sake, Lord , preserve my life; in your righteousness, bring me out of trouble. In your unfailing love, silence my enemies; destroy all my foes, for I am your servant.

    Psalms 143:1‭-‬5‭, ‬7‭-‬12 NIV

    #faith#christianity #lord jesus christ #christian faith#christian blog#hope #lord have mercy #bibleverse #keep the faith #surrender#psalms#prayer #i surrender it all to you lord #im not okay
    View Full
  • Spirituality in islam: God’s Attributes of Glory: Part 5

    Takwin (Making Exist)

    Takwin, which means making or causing to exist, according to the Maturidis, is the eighth of the Affirmative Attributes of God Almighty.

    God is the Creator of everything, and the Attribute of Making Exist is the Attribute of Glory that is the origin of this creation. The All-Exalted Creator, Who introduces Himself as the Creator of the heavens and the earth, prepares everything He creates for existence through His all-encompassing Knowledge, His all-embracing Will, Which determines what will be sent into the arena of existence and when, where, and with what characteristics, and His all-overwhelming Power, Which is all-able to do whatever His Will determines; and He finally refers this to the veil of His Attribute of Making Exist. The whole universe with whatever is in it, everything animate or inanimate, all with different designs, styles, and natures, comes into existence through His creation, invention, and origination. The sacred Attributes are veils before this Act of God Almighty, and the Attribute of Making Exist is another curtain before the Will and the Power. Everything of contingency is established within a broad frame by the Knowledge; the Will selects between many probabilities, while the Power marks its possibility to be or to come into existence, and the Attribute of Making Exist manufactures it on Its own workbench, presenting what has been created to the View of the Eternal Witness.

    Making Exist is, according to the Maturidis, among the independent, eternal, and substantial Affirmative Attributes. The Ash‘aris’ approach is slightly different; according to them, this Attribute is of nominal or relative existence. For if something which the Divine Will has judged to exist is brought into existence through the Power and Will, there is no further need for Making Exist. The Ash‘aris have this same approach for other Attributes of actions that relate to Making Exist. They view them as Attributes that are not eternal in the past, but which emerged later; they explain every occurrence with the Power and Will. However, it is God Who knows best.

    The Attributes of Action

    As for the Attributes of action, briefly, they are six and are as follows: Creation, Originating Uniquely, Producing, Giving Life and Reviving, Causing to Die, and Providing.

    Khalq (Creation)

    Literally meaning originating out of nothing and formation, khalq (creation) denotes that God originates something when nothing of it exists and makes it with all of its essential elements. With this meaning, creation cannot be attributed to any other than God Almighty.

    Khalq is used in the Qur’an also in the meanings of making up, fabricating, and giving form to clay. While it can be used for created beings with these meanings, the Qur’an attributes creation only to God. Likewise, the attributes of Khaliq (the Creator) and Khallaq (the Supreme Creator), which are derived from khalq, are used only in attribution to God.

    There is a difference between the sacred Attribute of Creation ( Khalq) and the majestic Attribute of Making Exist ( Takwin), as well as between the Attributes of Originating Uniquely ( Ibda’) and Producing ( Insha’), which are regarded to have originated from the latter. This difference is as follows: Creation means giving existence to something with its essential parts and building blocks, Originating Uniquely means creating without having any precursor to imitate and creating in a unique and peerless way, Producing denotes bringing about something by arranging its parts which have already been created, while Making Exist, Which encompasses almost all of these meanings, signifies bringing into existence by giving Its own hue to all the Attributes of action.

    It is God alone Who creates everything particular or universal, small or large, earthly or heavenly, animate or inanimate, spiritual or corporeal, and it is also He Who creates all states and the acts of all beings during their entire life. In many of its illuminating statements, the noble Qur’an reminds us that it is exclusively God Who originates, creates, and produces. For example:

    It is He Who created all that is on the earth for you (2:29).

    All praise and gratitude are for God, Who has created the heavens and the earth, and brought into being veils of darkness and the light (6:1).

    Indeed your Lord is God, Who has created the heavens and the earth in six “days” (7:54; 10:3).

    Do they never consider that God Who has created the heavens and the earth is able to create them anew (the dead) in their own likeness? (17:99).

    And He it is Who from a fluid has created human and made it (a male and female and, through them,) into a population through descent and marriage. And Your Lord is All-Powerful (25:54).

    God is He Who creates you, then He sustains you (by providing for you), then He causes you to die, and then He will bring you to life again (30:40).

    All-Glorified is He, Who has created the pairs all together out of what the earth produces, as well as out of themselves, and out of what they do not know (36:36).

    It is God Who has created you and all that you do (37:96).

    Have they (the unbelievers) not considered that surely God, Who has created the heavens and the earth, and never wearied with their creation, is able to bring the dead to life? Certainly He is; He has full power over everything (46:33).

    Ibda’ (Originating Uniquely)

    Ibda’ means that God Almighty creates without there be anything before to imitate and in a unique, unequalled, and unprecedented way. In place of ibda’, the words ihdas (innovation), ihtira’ (creating out of nothing), ijad (invention), and sun‘ (making) can be used, although there are slight differences among them. In fact, these words express different aspects of Takwin (Making Exist). In several verses such as the following ones, the manifest Qur’an presents to our view God’s unprecedented origination and calls upon us to notice the beauties of His Art:

    The Originator of the heavens and the earth with nothing preceding Him to imitate. When He decrees a thing, He does but say to it, “Be!” and it is (2:117).

    The Originator of the heavens and the earth with nothing before Him to imitate (6:101).

    Insha’ (Producing)

    Literally meaning gathering together certain ingredients or components and elements to produce a new thing, Insha‘ is the Attribute of God which denotes gathering together certain essential ingredients or components that have already been created to produce something new. In dozens of explicit verses, the glorious Qur’an reminds us of this mighty reality. For example:

    He it is Who produces gardens (and vineyards, and orchards) trellised and untrellised, and date-palms, and crops varying in taste, and olives, and pomegranates, resembling one another and yet so different (6:141).

    He it is Who has made for you (the faculty of) hearing, and eyes, and hearts (23:78).

    He it is Who developed you from a single human self and has appointed for each of you a lodging-place where you will stay permanently, and a place where you will stay temporarily (6:98).

    Say: “He Who produced them in the first instance will give them life (anew)” (36:79).

    View Full
  • Daily Hadith

    Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah Narrated Ibn 'Umar (Radi-Allahu 'anhu):

    The Prophet (Sallallahu 'Alaihi Wa Sallam) said, “If the people knew what I know about travelling alone, then nobody would travel alone at night.”

    Bukhari Vol. 4 : No. 242

    View Full
  • image

    Cenab-ı Hak:

    وَقَالَ رَبُّكُمُ

    “Rabbiniz dedi ki!..”

    Ayetin ifadesi böyle. O kısmını ben söylüyor değilim, orası da ayette var.


    وَقَالَ رَبُّكُمُ

    Yani sizin Rabbiniz dedi ki!..

    Yani benim Rabbim dedi ki!..

    Her birimizin Rabbi tek tek bize demiş ki:

    ادْعُون۪ٓي

    “Bana dua edin!”


    (Mümin suresi, 60.ayet)


    ✔️Prof. Dr. Halis AYDEMİR


    https://youtu.be/OQLnhC3hNRM

    View Full
  • ISLAM 101: 5 PILLARS OF ISLAM: ALMS AND CHARITY: FIQH OF ZAKAT IN DETAIL: RECIPIENTS OF ZAKAT: (Part 5), (Last Part)

    WHO CANNOT BE GIVEN ZAKAT ?

    Zakat is a financial deed whose benefactors and recipients have unequivocally been specified. In addition to declaring all the eight eligible categories, the essential references of Islam— Qur’an and Sunna—have also identified the groups which are not entitled to zakat.

    In enumerating the two deeds that are truly worthy of envy (not to be understood in its negative sense), the Prophet (upon whom be peace) includes the person who “constantly donates to where merited, to the point of insolvency,”21 an allusion to the inappropriateness of giving zakat or sadaqato undeserving people or places.

    Put in a nutshell, people ineligible to receive zakat can be enumerated as the rich; those who have the power and ability to work; and intimate relatives or progeny of the Noble Prophet (upon whom be peace). Let’s now scrutinize each of these categories in light of the respective evidence.

    The rich

    The rich are obliged to give zakat, not to receive it, as attested to by the hadith, “Sadaqa is not permissible for the rich (to receive);’’22 equally, the Prophet’s advice to Muadh before dispatching him to Yemen attests: “It (wealth) is taken from the rich and given to the poor.”23

    In another hadith, the Prophet (upon whom be peace) forewarned, “A person who asks of others, despite possessing enough wealth for sustenance, will be brought on the Day of Judgment with his face scarred by his demands as if it had been scraped with nails.” In answer to subsequent inquiries about what could be considered “enough wealth,” his answer was “50 dirhams.”24 Furthermore, the Messenger unambiguously stated, “Sadaqa is not permissible for whoever is wealthy with the power to work.”25

    The general exclusion of the rich from zakat notwithstanding, there are some who have been identified as being eligible to receive it, as justified by the subsequent hadith, wherein the Prophet included certain among the rich in those eight categories: “Charity is not permissible for the rich, except for the following five: a warrior in the way of God, a zakat collector, a debtor, a person who buys the charity collected as zakat, and a rich person who receives from a poor the gift that was given to him as zakat.”26

    Officially wealthy children or a female, regardless of whether or not they exercise authority over their possessions, are also ineligible to receivezakat, since a female with a wealthy husband or the child of a rich father is also classified as being rich because Islam has obliged the male—whether it be the father or husband—with the duty of providing her sustenance. By the same token, zakat cannot be given to the children under the financial protection of a wealthy guardian.

    Those with the power to work

    Islam does not condone supporting those who, although they possess enough ability and power, adamantly insist on leading a parasitical life; contrarily, the Qur’an praises and emphasizes personal effort and toil, as accentuated by the verse: “…and that each can have nothing save what he strives for” (Najm 53:39).

    In a hadith overruling the eligibility of those with the power to work, the Prophet declared that, “Sadaqa is not permissible for a wealthy person or for one with the power to work.”27 The Prophet extols personal effort in another hadith:

    A man from among the Ansar (Medinan Companions) came to the Prophet (upon whom be peace) and begged from him. He (the Prophet) asked, “Have you nothing in your house?” He replied, “Yes, a piece of cloth, a part of which we wear and a part of which we spread (on the ground), and a wooden bowl from which we drink water.” He said, “Bring both to me.” He then brought these articles to him and he (the Prophet) took them in his hands and asked those present, “Who will buy these?” A man said, “I shall buy them for one dirham.” The Prophet said, “Who will offer more than one dirham?” Another man said, “I shall buy them for two dirhams.” He (the Prophet) gave these to him and took the two dirhams and, giving them to the Ansar, he said, “God and buy food for your family with one dirham, and with another buy an axe and bring it to me.” He then brought it to him. The Messenger of God fixed a handle on it with his own hands and said, “Go, gather firewood, sell it and meet me after 15 days.” The man went away, cut wood and sold it. When he had earned ten dirhams, he came to him and bought a garment with some of them and food with the others. The Messenger of God (upon whom be peace) then said, “This is better for you than that begging should come as a spot on your face on the Day of Judgment.”28

    Notwithstanding the view of some scholars who advise donors to give zakat to persons simply according to outward appearances because of the utter impossibility of knowing another’s status with certitude, many scholars are adamantly against giving zakat to a person who may be considered “an idler.” Ideally, it is perhaps bet ter to initially offer them assistance via zakat, and thus give them an opportunity to stand on their own, an approach that will, in time, effectively discern between the hard workers and freeloaders.

    Warring non-Muslims

    Withholding zakat from those in active warfare against Muslims is a verdict that is established by both Islamic sources and logical thinking, in addition to the consensus of scholars. The Almighty has explicitly declared, “God only forbids you to make friends with those who have fought against you on account of your religion and driven you from your homes, or abetted others to do so” (Mumtahina 60:9). This clearly dictates the code of conduct to be embraced against those with obstinate hatred, who incessantly and publicly strive to thwart the splendor of Islam.

    This is actually what common sense calls for, as lending financial support to those preparing to engage in hostilities would practically be tantamount to self-destruction. Even though such a donation might be considered to stimulate peace, this would certainly be a highly strategic decision, in need of meticulous planning and a great deal of preliminary thought.

    As made palpable by the verse, the group in question refers to non-Muslims who have made a habit of callously attacking and assaulting Muslims—not to be confused with the minorities living in Muslim realms who, as verified by the consensus of the scholars, may at least be given supererogatorysadaqa if in need. It is a well-known fact that Caliph Umar had even allotted a salary from the treasury for an aged non-Muslim lady. Concurrently, this sort of benevolence is necessitated by the teachings Islam promulgates in the name of humanity. Exemplified by the muallafa al-qulub charity, heartwarming grants like these are providentially the means for many to bear witness to the positives of life, a scene that may well culminate in the precious result of the acceptance of Islam.

    Intimate family members

    A person cannot give zakat to those he is obliged to look after, who include his usul (origin and progeny), namely parents and children, but exclude the furu (other relatives). Giving zakat to parents or children will not realize the profound goal of zakat, causing wealth to continuously change only between the same hands, a procedure prohibited by the Qur’an: “…so that they will not become the property of the rich among you” (Hashr 59:7). Equally, this is equivalent to us ing zakat money to close a debt in that the sustenance of parents and children is commensurate with a debt awaiting payment.

    Insofar as grandparents and grandchildren are concerned, scholars have opted for both sides of the issue, stemming from different categorizations as either usul or furu. While some maintain their ineligibility due to their inclusion as usul, other scholars insist on their eligibility as furu, granting the responsibility on both occasions to the father.

    As for giving zakat to other relatives, it is considered not only acceptable but commendable, and a means of strengthening community bonds throughsila al-rahim (the reinforcement of relational ties). Thus it is said to acquire double the rewards, as attested to by the assurance of the Prophet (upon whom be peace) in the following hadith: “A sadaqa given to a destitute is one sadaqa, whereas a sadaqa given to relatives is sadaqa and sila al-rahim.”29 The Noble Messenger’s advice to Abu Talha and Sa’d ibn Abi Waqqas spawns from this exact approach, recommending to them, on behalf of the entire Muslim community, that it is much more appropriate to give priority in charity and alms to family and relatives, lest they become dependent on others.

    The descendents of the Prophet

    The progeny of the Noble Messenger, collectively known as Bani Hashim (the children of Hashim), are equally ineligible to be zakat recipients. Shafii, contrary to the opinions of Abu Hanifa, Malik and Ibn Hanbal, further extends this boundary by similarly integrating the children of Abd al-Muttalib, the Prophet’s grandfather. So, accordingly, the Prophet’s (upon whom be peace) relatives comprise his own family, plus the families of Aqil, Jafar, Abbas and Haris.

    The Prophet had once appointed a man from the tribe of Bani Mahzun to collect charity, who had then asked Abu Rafi, a former slave emancipated byBani Hashim, to join him, so as to acquire a share of it. Upon hearing this, the Messenger proclaimed, “An emancipated slave of a tribe is a member of it, and certainly sadaqa is not held (allowed) for us.”30 When Hasan, the grandson of the Prophet, reached out to a date given in charity, the Prophet prevented him by saying, “You should know that we do not eat of zakat.”31 Likewise, the Prophet (upon whom be peace) had said, “Time and again when I return to my abode, I come across a date fallen on my bed; and as soon as I seize the date for consumption, I drop it in fear it may besadaqa.”32


    On top of prohibiting his family members and relatives from charity and alms, the Prophet (upon whom be peace) equally did n o t consent to them working as zakat collectors, a profession that entailed a compulsory receival of zakat. Nonetheless, he did authorize for himself and his family a portion of one-fifth of the gains of war that was entitled to him, in addition to the gifts he had received.

    The eighth chapter of the Qur’an begins by emphasizing the basic principle that the gains of war belong to God and His Messenger, “They (the believers) ask you about the gains of war. Say: “The war-gains belong to God and the Messenger,” (Anfal 8:1) and then clarifies the how the gains of war will be distributed, “And know that whatever you take as gains of war, to God belongs one fifth of it, and to the Messenger, and the near kinsfolk, and orphans, and the destitute, and the wayfarer (one devoid of sufficient means of journeying)” (Anfal 8:41). This verse assigns one-fifth to God first, that is to public services by mentioning the people who represent these services: the Messenger, his near kinsfolk, orphans, the destitute and the wayfarer who does not have sufficient means to complete the journey. The remainder is distributed among the warriors.

    The Messenger (upon whom be peace) devoted all his life to communicating Islam to others and to the service of the people. He was not in a position to provide for the poor among his kinsfolk. In addition, there were many other places or items of expenditure for which the Messenger had to pay as both a Messenger and the head of the state. The share assigned to him may, in some respects, be likened to the funds assigned for the special expenditure of heads of state.

    It is a historical fact that the Messenger, upon him be peace and blessings, spent his first wife Khadija’s wealth on the cause of calling to Islam, while he, his family and his kinsfolk lived as the poorest of all Muslims. They also spent all the shares of the gains of war that were assigned to them on Islamic services and the needy.

    It has also been narrated that the Prophet would investigate the source of each gift and would then use it only if and when its legitimacy had been confirmed; if such could not be established, he simply transferred the alms or charity to others, or returned it back to the Bayt al-Mal (treasury).

    View Full
  • It takes time for troubles souls to find comfort in sujood. But once you that feeling, you won’t find anything more comforting.

    View Full
  • Seeds of Reality 32

    A learned guide should be a sheep, not a bird. A sheep gives its lamb milk, while a bird gives its chick regurgitated food.



    ~Bediuzzaman Said Nursi (r.a.)~

    View Full
  • SUNAN abi DAWUD : Zakat (Kitab Al-Zakat): Book of Zakat Hadith 133

    ‘Ata said Abu Hurairah was asked Whether a woman could give sadaqah from the house (property) of her husband. He replied `No’. She can give it from her maintenance. The reward will be divided between them. It is not lawful for her to give sadaqah from her husband’s property without his permission.

    Abu Dawud said This version weakens the version narrated by Hammam (bin Munabbih).

    SUNAN abi DAWUD : Zakat (Kitab Al-Zakat): Book of Zakat Hadith 133/145

    View Full
  • DAILY DUA

    Dua and remembrance to be said at any time #17

    اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الخَيْرَاتِ، وَتَرْكَ المُنْكَرَاتِ، وَحُبَّ المَسَاكِينِ، وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي، وَإِذَا أَرَدْتَ فِتْنَةً فِي قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ،


    وَأَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ، وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

    Translation

    O Allah, I ask You to inspire me to do good deeds, and to abstain from bad deeds, and to love those who are poor, and to forgive me and have mercy on me, and if You wish a trial for Your servants, then make me die before falling into it.


    And I ask You to make me love You and to love those who love You, and to love the actions that get me closer to Your love.

    Transliteration

    Allahumma in-nee as ’aluka fi‛lal-khairaat, wa tarkal-munkaraat, wa hub-bal-massakeen, wa ’an tagh-fira lee wa tar-ḥamanee wa idhaa aradta bi‛ibaadika fitnatan fa-tawaf-fanee ghaira maf-toon


    wa as ’aluka ḥub-bak wa ḥub-ba man yuḥib-buk, wa ḥub-ba ‛amal-lin yuqar-rib-buni ilaa ‛ub-bik

    Sources: At-Tirmidhi No# 3235

    View Full
  • image

    Take the fear of failure and turn it into the courage for success. Do you need help?


    Spiritual Counseling, Guidance or Understanding the Spiritual Realm?


    Book now here

    https://bit.ly/2Yxvp2q


    Or you may set an appointment through this page.


    Visit the link below to read more inspirational quotes:


    https://lnkd.in/ekWZVaM


    …and don’t forget to subscribe to my YouTube channel. Follow the link here:

    https://lnkd.in/eF6bEgd


    #MindofSomethingGreater #God #healing #SomethingGreater #LoveSelf #spirituality #enlightenment #somethinggreater

    #meditation

    #god #mind of something greater #thought for the day #something greater #thought of the day #love self#spiritual#spirituality#spirit#prayer#enlightenment
    View Full
  • THE FORMATION OF CLOUDS RISING FROM THE SEA. PPPS. SESSION 402

    View Full
  • Riyad as-Salihin, The Book About the Etiquette of Eating, Book 2, Hadith 37

    Chapter: Undesirability of Drinking Directly from the Mouth of a Water-Skin

    Umm Thabit Kabshah (May Allah be pleased with her), daughter of Thabit (May Allah be pleased with him) and the sister of Hassan bin Thabit, the Prophet’s poet) reported:

    The Messenger of Allah (ﷺ) visited me and drank some water from a hanging water-skin while he was in a standing posture. So, I stood up and cut off the mouth (of that water-skin).


    [At- Tirmidhi].



    An-Nawawi said that the reason why she did this was to preserve the part of the water-skin which the lips of Messenger of Allah (ﷺ) touched, gain blessings from it, and preserve it from dishonor. This narration is understood to show permissibility whereas the previous two narrations are to show what is better and closer to perfection. Allah knows best.

    View Full
  • I just had to pray 🙏🏽 today because… someone needs it! #prayer #healing #therapy #support #firstquartermoon #scorpioseason #activate
    https://www.instagram.com/p/CGq9vvFlvat/?igshid=1t37cl65dstsf

    View Full
  • Thank God for any happiness and joy that we share today.

    View Full
  • #jesusyouth #jesusyouthteensministryindia #jesusyouthtrivandrum #keralacatholic #kingdomofgod #lordjesus #loveofjesus #motivation #praisevibes #prayer #prayerchangesthings #prayfortheworld #prayers #princeofpeace #rejoiceinthelord #seekhim #scriptureoftheday #scriptures #strongeryouth #scripture #thebible #trusthim #thegospel #verseoftheday📖 #verse #verseoftheday #verses #wordofgod #wordoftheday #youthforchrist (at Ernakulam City, Kerala)
    https://www.instagram.com/p/CGq617Opwy8/?igshid=nunxu2fer23d

    View Full