? Be like the ant:
Great benefits from the story of Sulayman & the Valley of Ants

*?️The illustrious Algerian Scholar, ‘Abd al Hamīd b. Bādīs (d. 1359 AH رحمه) said:*

?"عاطفةالجنسيةغريزةطبيعية:

?”Species solidarity is a natural instinct :

فهذهالنملةلمتهتمبنفسهافتنجوبمفردها.

*?This ant did not just look out for itself to escape alone.*

ولمينسهاهولمارأتمنعظمةذلكالجندإنذاربنيجنسها؛إذكانتتدركبفطرتهاأنلاحياةلهابدونهم،

*?Nor did the sheer awe of witnessing the might of that army cause it to forget to warn its kind; it understood instinctively that it could not live without them, nor could it survive if it did not survive with them.*

ولانجاةلهاإذالمتنجمعهم،فانذرتهمفيأشدساعاتالخطرأبلغالإنذار.

*?Therefore, it warned them during the most perilous moments with the most urgent of warnings.*

ولمينسهاالخوفعلىنفسهاوعلىبنيجنسهامنالخطرالداهم،أنتذكرعذرسليمانوجنده.

*?And its fear for itself and its species from the imminent danger did not prevent it from remembering to excuse Sulayman and his army.*

فهذايعلمناأنلاحياةللشخصإلاّبحياةقومه،ولانجاةلهمإلاّبنجاتهم،وأنلاخيرلهمفيهإلاّإذاشعربأنهجزءمنهم.

*?This teaches us that a person has no life except with the life of their people, and there is no salvation for them except in their collective salvation, and they benefit from him only if he feels that he is a part of them.*

ومظهرهذاالشعورأنيحرصعلىخيرهم كما يحرص على نفسه، وألا يكون اهتمامه بها دون اهتمامه بهم.

?The manifestation of this sentiment is that one should care for the well-being of others as one cares for oneself, and not to be less concerned about them than about oneself.

?واجب القائد والزعيم:

?The duty of a leader:

هذه النملة هي كبيرة النمل، فقد كان عندها من قوة الإحساس ما أدركت به الخطر قبل غيرها، فبادرت بالإنذار.

This ant was a leader among ants, possessing a sense of awareness that allowed it to recognize the danger before others, prompting it to warn them.

فلا يصلح لقيادة الأمة وزعامتها إلاّ من كان عنده من بعد النظر، وصدق الحدس، وصائب الفراسة، وقوة الإدراك للأمور قبل وقوعها، ما يمتاز به عن غيره، ويكون سريع الإنذار بما يحس وما يتوقع.

Only those who possess foresight, true intuition, accurate discernment, and a strong premonition of events before they occur are fit for leading a nation. They must be distinguished from others and quick to warn based on what they feel and anticipate.

?عظة بالغة:

?A profound admonition:

هذه نملة وفت لقومها، وأدت نحوهم واجبها!!

?This ant was loyal to its people and fulfilled its duty towards them!!

فكيف بالإنسان العاقل فيما يجب عليه نحو قومه؟!

?So what about a rational human being in terms of their duties towards their people?!

هذه عظة بالغة لمن لا يهتم بأمور قومه، ولا يؤدي الواجب نحوهم، ولمن يرى الخطر داهماً لقومه، فيسكت ويتعامى، ولمن يقود الخطر إليهم ويصبه بيده عليهم.

?This is a profound admonition for those who do not care about their people's affairs, who do not fulfill their duties towards them, and for those who see danger looming over their people yet remain silent and turn a blind eye, and for those who lead danger to them and pour it upon them with their own hands.

آه ما أحوجنا- معشر المسلمين- إلى أمثال هذه النملة!

?Ah, how we—Muslims—need examples like this ant!”

?Contemplation Principle: Underlying Morals & Characteristics are Deduced from the Statements & Actions of the Righteous & the Wicked

Imam Al-Sa’dī (d. 1376 AH رحمه الله) said [in Al Qawā’id al Hisān]:

“منقواعدالقرآنأنهيستدلبالأقوالوالأفعالعلىماصدرتعنهمنالأخلاقوالصفات

“One of the principles of the Quran is that it uses sayings and actions to indicate the morals and characteristics they emanate from.

وهذهقاعدةجليلة،فإنأكثرالناسيقصرنظرهعلىنفساللفظالدالعلىذلكالقولأوالفعلمندونأنيفكرفيأصلهوقاعدتهالتيأوجبتصدورذلكالفعلوالقول،

This is a significant principle, as most people only focus on the literal expression that signifies that saying or action, without considering its foundation and the principle that necessitated its occurrence.

والفطناللبيبينظرإلىالأمرين،ويعرفأنهذالازملهذا
،وهذاملازملهذا،وقدتقدممايقاربهذاالمعنىالجليل،ولكنلشدةالحاجةإليهأوردناهعلىأسلوبآخر،

The perceptive and intelligent individual looks at both aspects and understands that one is inherent to the other, and this association is reciprocal. This noble meaning has been addressed before, but due to its importance, it is presented here in a different manner.

فمنذلكأنقوله عنعبادالرحمنأنهم { يَمْشُونَعَلَىالْأَرْضِهَوْنًاوَإِذَاخَاطَبَهُمُالْجَاهِلُونَقَالُواسَلَامًا (63) }
الفرقان: ٦٣.

?For instance, the statement about the servants of the Merciful, that they "walk on the earth easily and when the ignorant address them, they say, 'Peace,'" (Al Furqān: 63)

وذلكصادرعنوقارهم،وسكينتهم،وخشوعهم، وعن حلمهم الواسع، وخُلقهم الكامل، وتنزيههم لأنفسهم عن مقابلة الجاهلين.

This emanates from their dignity, tranquility, devotion, vast forbearance, perfect character, and their purifying themselves from engaging with the ignorant.

ومثل قوله: { وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ (17) } النمل: ١٧
. يدل مع ذلك على حسن إدارة المُلك، وكمال السياسة، وحسن النظام.

?Similarly, the statement, "And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [all] set in battle order" (Al-Naml: 17), indicates good governance, perfect policy, and orderly management.

وقوله تعالى: { وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ (55) } القصص: ٥٥
. يدل على حُسن الخُلق، ونزاهة النفس عن الأخلاق الرذيلة، وعلى سعة عقولهم، وقوة حلمهم واحتمالهم.

?And the statement of Allah, "And when they hear vain talk, they turn away from it and say, 'To us our deeds, and to you yours; peace be upon you. We seek not the ignorant.'" (Al Qasas: 55), signifies good character, purity of the soul from vile ethics, and reflects their broad-mindedness, strength of patience, and tolerance.

ومثل الإخبار عن أهل الجاهلية بتقتيل أولادهم خشية الفقر، أو من الإملاق، يدل على شدة هلعهم، وسوء ظنهم بربهم، وعدم ثقتهم بكفايته.

?Another example is what is reported about the people of ignorance who killed their children out of fear of poverty or destitution; this illustrates their extreme panic and their mistrust of their Lord, and their lack of confidence in His sufficing them.

وكذلك قوله عن أعداء رسوله: { وَقَالُوا إِن نَّتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا }. يدل على سوء ظنهم بالله، وأن الله لا ينصر دينه، ولا يتم كلمته.

?Similarly, the statement about the enemies of His Messenger: "And they say, 'If we follow the guidance along with you, we will be snatched away from our land'" shows their mistrust in Allah, believing that Allah does not support His religion or fulfill His ordained word.

وأمثلة هذا الأصل كثيرة واضحة لكل صاحب فكرة حسنة".

There are many other clear examples of this principle for everyone who possesses sound reasoning.”

The last reminder of the blessed month of Ramadan:
“ some rulings of Eid”

السلام عليكم ورحمة الله وبركاته
آخر موعظة في هذا الشهر المبارك:
" احكام العيد"

?  Bismillaah ?

? Followingthesunnah.com?

Day 23 - Bitesize Ramadan 1445 / 2024
Conditions for Dua to be Answered
شروط إجابة الدعاء 
Translated
By
Abbas Abu Yahya

Shaykh Ubayd al-Jabari  -Rahimahullaah- said

'Every Muslim should know that a Dua being answered has conditions, and from them are:
1 - Sincerily making Dua to Allaah -Azza wa Jal.

2 - Having certainty that the Dua will be answered.

3 - that there is nothing sinful or breaking relations in the supplication

4 - Not being hasty. It is upon a person to make Dua and be patient, Allaah gives a judgement with what He wills. The Prophet sallAllaahu alayhi wa sallam explained what being hasty is when making Dua, it is like when a person says, I made Dua to Allaah but He did not answer it for me.

5 - Not to be unjust in making the Dua.

6 - That a person's personal matters of food, drink, clothing and accommodation are pure.'

[Summarised from Iteehaaf al-Aqool BiSharh atha-lathaal-Asool p.80-81]

•┈┈┈•✿❁✿•┈┈┈•

شروط إجابة الدعاء

قال الشيخ عبيد الجابري حفظه الله

?ليعلم كل مسلم أنّ إجابة الدعاء لها شروط، منها:
١- إخلاص الدعاء لله عزّ وجل.

٢- اليقين بالإجابة.

٣- ألاّ يكون في الدعاء إثم أو قطيعة رحم.

٤- عدم العجلة، عليه أن يدعو ويصبر، والله يُحكِم ما يريد، والعجلة بيّنها النبي ﷺ كقول القائل: دعوت الله فلم يستجب لي.

٥- عدم الإعتداء في الدعاء.

٦- طيب المتَاع من مأكل و مشرب وملبس ومسكن.

? إتحاف العقول بشرح الثلاثة الأصول (٨١/٨٠).
Urdu
دعا کی قبولیت کے شروط

شیخ عبید الجابری رحمہ اللہ فرماتے ہیں:
ہر مسلمان کو یہ جان لینا چاہیے کہ دعا کی قبولیت کے کچھ شروط ہیں، جن میں سے:
۱- دعا اللہ عزوجل کے لیے خالص ہونی چاہیے۔
۲- دعا کی قبولیت کا یقین ہونا چاہیے۔
۳- دعا میں گناہ یا قطع رحمی نہ ہو۔
٤- جلدی نہ کرنا چاہیے، دعا کرکے صبر کرنا چاہیے، اور اللہ تعالیٰ جو چاہتا ہے وہی کرتا ہے، اور جلدی کی وضاحت نبی ﷺ نے اس طرح فرمائی ہے جیسا کہ کہنے والا کہتا ہے: میں نے دعا کی لیکن اللہ نے میری دعا قبول نہیں کی۔
۵- دعا میں زیادتی نہیں کرنا چاہیے۔
٦- کھانے پینے، پہننے اور رہنے کے لیے حلال اور پاکیزہ چیزیں استعمال کرنا چاہیے۔
? إتحاف العقول بشرح الثلاثة الأصول (٨١/٨٠).

Also refer to:

https://followingthesunnah.com/the-means-for-a-dua-to-be-answered/

? Go to followingthesunnah.com for the Audio of this benefit as well as other ?Ramadan benefits.

Translations are by the Translation Team

Following the Sunnah -

The Means for a Dua to be Answered - Following the Sunnah

The Means for a Dua to be Answered Translated by Abbas Abu Yahya 'A man who, having journeyed far, is disheveled and dusty and who spreads out his hands to the sky [saying]: ‘O my Lord! O my Lord!’ - while his food is unlawful, his drink unlawful, and he…