![IdrisAOni1's tweet photo. Pages of the Glorius Qur'ān today, Wednesday 12/8/26, al-Isrā'i (17): 8-27, tafakkur verse 17: 18
Theme: In this life, you would only have what Allah has decreed for you. So, do not exceed the limits and do not commit illegalities in your search for comfort
{مَّن كَانَ یُرِیدُ ٱلۡعَاجِلَةَ عَجَّلۡنَا لَهُۥ فِیهَا مَا نَشَاۤءُ لِمَن نُّرِیدُ ثُمَّ جَعَلۡنَا لَهُۥ جَهَنَّمَ یَصۡلَىٰهَا مَذۡمُومࣰا مَّدۡحُورࣰا}
"Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished".
LESSONS:
1. Worldly desire must not become life’s ultimate purpose. The verse warns against making immediate worldly gain, wealth, status, pleasure, influence, or recognition, the highest objective of life. Islam does not condemn enjoying lawful worldly blessings; it condemns sacrificing the Hereafter in pursuit of them.
2. Worldly success is ultimately subject to Allah’s will. A person may desperately pursue the world, yet the verse says Allah gives from it “what We will to whom We intend.” Human effort is important, but effort does not make outcomes inevitable. This should cultivate humility in success and patience when our efforts do not produce everything we desire.
3. Receiving worldly abundance is not necessarily evidence of divine approval. Wealth, fame, power, and material comfort should never automatically be interpreted as signs that Allah is pleased with a person. Someone may receive much of this world while spiritually moving further away from Allah. The true measure of success is faith, righteousness, and the condition in which one ultimately meets Allah.
4. The intention behind our pursuits determines their eternal value. Two people may pursue education, business, leadership, professional advancement, or wealth, yet their spiritual outcomes may be completely different. When worldly pursuits are connected to lawful intentions—supporting family, serving humanity, strengthening society, giving charity, and seeking Allah’s pleasure—the world itself can become a means towards the Hereafter.
5. The intelligent believer seeks the world without selling the Hereafter. The verse is therefore not an invitation to abandon worldly progress, but to establish the correct hierarchy of priorities. We should work, earn, build, learn, prosper, and contribute to society, while remembering that this life is temporary. Possess the world without allowing the world to possess your heart. The greatest success is to benefit from this life while preparing responsibly for the life that never ends.
O Allah, grant us lawful and wholesome provision, contentment with what You decree, patience when You withhold, humility when You give, and gratitude whenever Your blessings reach us. Do not allow temporary success to deceive us or temporary hardship to make us despair of Your mercy. Āmīn.](https://pbs.twimg.com/media/HPf25oHXMAADI7k.jpg)
![IdrisAOni1's tweet photo. Pages of the Glorius Qur'ān today, Wednesday 12/8/26, al-Isrā'i (17): 8-27, tafakkur verse 17: 18
Theme: In this life, you would only have what Allah has decreed for you. So, do not exceed the limits and do not commit illegalities in your search for comfort
{مَّن كَانَ یُرِیدُ ٱلۡعَاجِلَةَ عَجَّلۡنَا لَهُۥ فِیهَا مَا نَشَاۤءُ لِمَن نُّرِیدُ ثُمَّ جَعَلۡنَا لَهُۥ جَهَنَّمَ یَصۡلَىٰهَا مَذۡمُومࣰا مَّدۡحُورࣰا}
"Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished".
LESSONS:
1. Worldly desire must not become life’s ultimate purpose. The verse warns against making immediate worldly gain, wealth, status, pleasure, influence, or recognition, the highest objective of life. Islam does not condemn enjoying lawful worldly blessings; it condemns sacrificing the Hereafter in pursuit of them.
2. Worldly success is ultimately subject to Allah’s will. A person may desperately pursue the world, yet the verse says Allah gives from it “what We will to whom We intend.” Human effort is important, but effort does not make outcomes inevitable. This should cultivate humility in success and patience when our efforts do not produce everything we desire.
3. Receiving worldly abundance is not necessarily evidence of divine approval. Wealth, fame, power, and material comfort should never automatically be interpreted as signs that Allah is pleased with a person. Someone may receive much of this world while spiritually moving further away from Allah. The true measure of success is faith, righteousness, and the condition in which one ultimately meets Allah.
4. The intention behind our pursuits determines their eternal value. Two people may pursue education, business, leadership, professional advancement, or wealth, yet their spiritual outcomes may be completely different. When worldly pursuits are connected to lawful intentions—supporting family, serving humanity, strengthening society, giving charity, and seeking Allah’s pleasure—the world itself can become a means towards the Hereafter.
5. The intelligent believer seeks the world without selling the Hereafter. The verse is therefore not an invitation to abandon worldly progress, but to establish the correct hierarchy of priorities. We should work, earn, build, learn, prosper, and contribute to society, while remembering that this life is temporary. Possess the world without allowing the world to possess your heart. The greatest success is to benefit from this life while preparing responsibly for the life that never ends.
O Allah, grant us lawful and wholesome provision, contentment with what You decree, patience when You withhold, humility when You give, and gratitude whenever Your blessings reach us. Do not allow temporary success to deceive us or temporary hardship to make us despair of Your mercy. Āmīn.](https://pbs.twimg.com/media/HPf24yiWAAAQ173.jpg)
![IdrisAOni1's tweet photo. Pages of the Glorius Qur'ān today, Wednesday 12/8/26, al-Isrā'i (17): 8-27, tafakkur verse 17: 18
Theme: In this life, you would only have what Allah has decreed for you. So, do not exceed the limits and do not commit illegalities in your search for comfort
{مَّن كَانَ یُرِیدُ ٱلۡعَاجِلَةَ عَجَّلۡنَا لَهُۥ فِیهَا مَا نَشَاۤءُ لِمَن نُّرِیدُ ثُمَّ جَعَلۡنَا لَهُۥ جَهَنَّمَ یَصۡلَىٰهَا مَذۡمُومࣰا مَّدۡحُورࣰا}
"Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished".
LESSONS:
1. Worldly desire must not become life’s ultimate purpose. The verse warns against making immediate worldly gain, wealth, status, pleasure, influence, or recognition, the highest objective of life. Islam does not condemn enjoying lawful worldly blessings; it condemns sacrificing the Hereafter in pursuit of them.
2. Worldly success is ultimately subject to Allah’s will. A person may desperately pursue the world, yet the verse says Allah gives from it “what We will to whom We intend.” Human effort is important, but effort does not make outcomes inevitable. This should cultivate humility in success and patience when our efforts do not produce everything we desire.
3. Receiving worldly abundance is not necessarily evidence of divine approval. Wealth, fame, power, and material comfort should never automatically be interpreted as signs that Allah is pleased with a person. Someone may receive much of this world while spiritually moving further away from Allah. The true measure of success is faith, righteousness, and the condition in which one ultimately meets Allah.
4. The intention behind our pursuits determines their eternal value. Two people may pursue education, business, leadership, professional advancement, or wealth, yet their spiritual outcomes may be completely different. When worldly pursuits are connected to lawful intentions—supporting family, serving humanity, strengthening society, giving charity, and seeking Allah’s pleasure—the world itself can become a means towards the Hereafter.
5. The intelligent believer seeks the world without selling the Hereafter. The verse is therefore not an invitation to abandon worldly progress, but to establish the correct hierarchy of priorities. We should work, earn, build, learn, prosper, and contribute to society, while remembering that this life is temporary. Possess the world without allowing the world to possess your heart. The greatest success is to benefit from this life while preparing responsibly for the life that never ends.
O Allah, grant us lawful and wholesome provision, contentment with what You decree, patience when You withhold, humility when You give, and gratitude whenever Your blessings reach us. Do not allow temporary success to deceive us or temporary hardship to make us despair of Your mercy. Āmīn.](https://pbs.twimg.com/media/HPf239JWwAAG2-D.jpg)
![IdrisAOni1's tweet photo. Pages of the Glorius Qur'ān today, Monday 10/8/26, al-Naḥl (16): 103-118, tafakkur verse 16: 115
Theme: Allah’s Law Combines Firm Principles with Mercy in Necessity
{إِنَّمَا حَرَّمَ عَلَیۡكُمُ ٱلۡمَیۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِیرِ وَمَاۤ أُهِلَّ لِغَیۡرِ ٱللَّهِ بِهِۦۖ فَمَنِ ٱضۡطُرَّ غَیۡرَ بَاغࣲ وَلَا عَادࣲ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ}
"He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allāh. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] - then indeed, Allāh is Forgiving and Merciful".
LESSONS:
1. Allah alone determines what is lawful and unlawful. The verse identifies prohibited foods, carrion, blood, swine, and what has been dedicated to other than Allah. A believer therefore submits dietary choices to divine guidance rather than merely personal preference or prevailing culture.
2. Tawḥīd extends even to what we eat. The prohibition of an animal dedicated to other than Allah demonstrates that worship and everyday life cannot be completely separated in Islam. A Muslim's food, earnings, relationships, and conduct are all connected to devotion to Allah.
3. Necessity changes the application of the ruling, not the ruling itself. Allah says, “But whoever is forced by necessity…” What is ordinarily forbidden may become permissible when genuinely necessary to preserve life or prevent serious harm. This is reflected in the juristic maxim al-ḍarūrāt tubīḥ al-maḥẓūrāt, necessities permit what would otherwise be prohibited.
4. Concessions themselves have limits. The words “neither desiring it nor transgressing its limit” prevent necessity from becoming an excuse for indulgence. One takes only what the genuine necessity requires. This illustrates another important principle: concessions in the Sharīʿah are disciplined by their purposes and circumstances.
5. Allah's legislation is inseparable from His mercy. The verse ends, “Indeed, Allah is Forgiving and Merciful.” The Sharīʿah does not demand that a person destroy himself merely to observe an ordinary prohibition. When genuine hardship threatens essential human welfare, Allah provides lawful relief. Thus, obedience and mercy are not opposites: the concession itself is part of obedience to the Merciful Lawgiver.
O Allah, provide us with what is lawful and wholesome, and keep us away from what is forbidden and impure. Grant us excellence in following Your commands and observing Your limits. O Allah, grant us understanding of Your religion and teach us the wisdom of Your law. Do not burden us with what we cannot bear. When necessity befalls us, grant us insight and moderation, and do not allow us to turn Your concessions into excuses for following our desires. Forgive us and have mercy upon us. Indeed, You are the All-Forgiving, the Most Merciful. Āmīn.](https://pbs.twimg.com/media/HPVi2mrXcAAUuyh.jpg)
![IdrisAOni1's tweet photo. Pages of the Glorius Qur'ān today, Monday 10/8/26, al-Naḥl (16): 103-118, tafakkur verse 16: 115
Theme: Allah’s Law Combines Firm Principles with Mercy in Necessity
{إِنَّمَا حَرَّمَ عَلَیۡكُمُ ٱلۡمَیۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِیرِ وَمَاۤ أُهِلَّ لِغَیۡرِ ٱللَّهِ بِهِۦۖ فَمَنِ ٱضۡطُرَّ غَیۡرَ بَاغࣲ وَلَا عَادࣲ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ}
"He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allāh. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] - then indeed, Allāh is Forgiving and Merciful".
LESSONS:
1. Allah alone determines what is lawful and unlawful. The verse identifies prohibited foods, carrion, blood, swine, and what has been dedicated to other than Allah. A believer therefore submits dietary choices to divine guidance rather than merely personal preference or prevailing culture.
2. Tawḥīd extends even to what we eat. The prohibition of an animal dedicated to other than Allah demonstrates that worship and everyday life cannot be completely separated in Islam. A Muslim's food, earnings, relationships, and conduct are all connected to devotion to Allah.
3. Necessity changes the application of the ruling, not the ruling itself. Allah says, “But whoever is forced by necessity…” What is ordinarily forbidden may become permissible when genuinely necessary to preserve life or prevent serious harm. This is reflected in the juristic maxim al-ḍarūrāt tubīḥ al-maḥẓūrāt, necessities permit what would otherwise be prohibited.
4. Concessions themselves have limits. The words “neither desiring it nor transgressing its limit” prevent necessity from becoming an excuse for indulgence. One takes only what the genuine necessity requires. This illustrates another important principle: concessions in the Sharīʿah are disciplined by their purposes and circumstances.
5. Allah's legislation is inseparable from His mercy. The verse ends, “Indeed, Allah is Forgiving and Merciful.” The Sharīʿah does not demand that a person destroy himself merely to observe an ordinary prohibition. When genuine hardship threatens essential human welfare, Allah provides lawful relief. Thus, obedience and mercy are not opposites: the concession itself is part of obedience to the Merciful Lawgiver.
O Allah, provide us with what is lawful and wholesome, and keep us away from what is forbidden and impure. Grant us excellence in following Your commands and observing Your limits. O Allah, grant us understanding of Your religion and teach us the wisdom of Your law. Do not burden us with what we cannot bear. When necessity befalls us, grant us insight and moderation, and do not allow us to turn Your concessions into excuses for following our desires. Forgive us and have mercy upon us. Indeed, You are the All-Forgiving, the Most Merciful. Āmīn.](https://pbs.twimg.com/media/HPVi1bOWMAA8oQE.jpg)
![IdrisAOni1's tweet photo. Pages of the Glorius Qur'ān today, Monday 10/8/26, al-Naḥl (16): 103-118, tafakkur verse 16: 115
Theme: Allah’s Law Combines Firm Principles with Mercy in Necessity
{إِنَّمَا حَرَّمَ عَلَیۡكُمُ ٱلۡمَیۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِیرِ وَمَاۤ أُهِلَّ لِغَیۡرِ ٱللَّهِ بِهِۦۖ فَمَنِ ٱضۡطُرَّ غَیۡرَ بَاغࣲ وَلَا عَادࣲ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ}
"He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allāh. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] - then indeed, Allāh is Forgiving and Merciful".
LESSONS:
1. Allah alone determines what is lawful and unlawful. The verse identifies prohibited foods, carrion, blood, swine, and what has been dedicated to other than Allah. A believer therefore submits dietary choices to divine guidance rather than merely personal preference or prevailing culture.
2. Tawḥīd extends even to what we eat. The prohibition of an animal dedicated to other than Allah demonstrates that worship and everyday life cannot be completely separated in Islam. A Muslim's food, earnings, relationships, and conduct are all connected to devotion to Allah.
3. Necessity changes the application of the ruling, not the ruling itself. Allah says, “But whoever is forced by necessity…” What is ordinarily forbidden may become permissible when genuinely necessary to preserve life or prevent serious harm. This is reflected in the juristic maxim al-ḍarūrāt tubīḥ al-maḥẓūrāt, necessities permit what would otherwise be prohibited.
4. Concessions themselves have limits. The words “neither desiring it nor transgressing its limit” prevent necessity from becoming an excuse for indulgence. One takes only what the genuine necessity requires. This illustrates another important principle: concessions in the Sharīʿah are disciplined by their purposes and circumstances.
5. Allah's legislation is inseparable from His mercy. The verse ends, “Indeed, Allah is Forgiving and Merciful.” The Sharīʿah does not demand that a person destroy himself merely to observe an ordinary prohibition. When genuine hardship threatens essential human welfare, Allah provides lawful relief. Thus, obedience and mercy are not opposites: the concession itself is part of obedience to the Merciful Lawgiver.
O Allah, provide us with what is lawful and wholesome, and keep us away from what is forbidden and impure. Grant us excellence in following Your commands and observing Your limits. O Allah, grant us understanding of Your religion and teach us the wisdom of Your law. Do not burden us with what we cannot bear. When necessity befalls us, grant us insight and moderation, and do not allow us to turn Your concessions into excuses for following our desires. Forgive us and have mercy upon us. Indeed, You are the All-Forgiving, the Most Merciful. Āmīn.](https://pbs.twimg.com/media/HPVi0AyXoAAj8l_.jpg)
Olivia
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Allahumma Inni As'alukal Jannah... Amin🤲🏽
🚨 URGENT MISSING PERSON ALERT 🚨
Assalamu Alaikum everyone.
Please, we urgently need your help to locate my sister, Aisha (Yana). She left home at around 5:00 AM today and has not returned home. We are deeply worried about her safety.
If you have seen her, spoken to her, or have any information about her whereabouts, please contact us immediately:
📞 09126064788
📞 +234 813 607 0692
Please share this message widely on WhatsApp, Facebook, and other platforms. Even one share could help bring her home safely. 🙏
May Allah protect her and bring her back home safely. Ameen. @GS_ARDO @Miss_Halimatu @ShettimaDogo @BornoMedia @BMB1_Official @UMARDONGAS @BornoTrends @BornoYoung @boyef_ngo @DanBorno
Suratul mulk (Recite and RT)
Rabbighfirli - My Lord, forgive me
Warhamni - Have mercy on me
Wajburni - Cover my shame
Warfa'ni - Raise my rank
Warzuqni - Give me sustenance
Wahdini - Give me guidance
Wa'afini - Make me healthy
Wa'fu'anni - pardon me
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Kano Teen Battles Deadly Facial Tumour, Begs For Surgery Support
https://t.co/uL5s17Yywv
Pages of the Glorius Qur'ān today, Wednesday 12/8/26, al-Isrā'i (17): 8-27, tafakkur verse 17: 18
Theme: In this life, you would only have what Allah has decreed for you. So, do not exceed the limits and do not commit illegalities in your search for comfort
{مَّن كَانَ یُرِیدُ ٱلۡعَاجِلَةَ عَجَّلۡنَا لَهُۥ فِیهَا مَا نَشَاۤءُ لِمَن نُّرِیدُ ثُمَّ جَعَلۡنَا لَهُۥ جَهَنَّمَ یَصۡلَىٰهَا مَذۡمُومࣰا مَّدۡحُورࣰا}
"Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished".
LESSONS:
1. Worldly desire must not become life’s ultimate purpose. The verse warns against making immediate worldly gain, wealth, status, pleasure, influence, or recognition, the highest objective of life. Islam does not condemn enjoying lawful worldly blessings; it condemns sacrificing the Hereafter in pursuit of them.
2. Worldly success is ultimately subject to Allah’s will. A person may desperately pursue the world, yet the verse says Allah gives from it “what We will to whom We intend.” Human effort is important, but effort does not make outcomes inevitable. This should cultivate humility in success and patience when our efforts do not produce everything we desire.
3. Receiving worldly abundance is not necessarily evidence of divine approval. Wealth, fame, power, and material comfort should never automatically be interpreted as signs that Allah is pleased with a person. Someone may receive much of this world while spiritually moving further away from Allah. The true measure of success is faith, righteousness, and the condition in which one ultimately meets Allah.
4. The intention behind our pursuits determines their eternal value. Two people may pursue education, business, leadership, professional advancement, or wealth, yet their spiritual outcomes may be completely different. When worldly pursuits are connected to lawful intentions—supporting family, serving humanity, strengthening society, giving charity, and seeking Allah’s pleasure—the world itself can become a means towards the Hereafter.
5. The intelligent believer seeks the world without selling the Hereafter. The verse is therefore not an invitation to abandon worldly progress, but to establish the correct hierarchy of priorities. We should work, earn, build, learn, prosper, and contribute to society, while remembering that this life is temporary. Possess the world without allowing the world to possess your heart. The greatest success is to benefit from this life while preparing responsibly for the life that never ends.
O Allah, grant us lawful and wholesome provision, contentment with what You decree, patience when You withhold, humility when You give, and gratitude whenever Your blessings reach us. Do not allow temporary success to deceive us or temporary hardship to make us despair of Your mercy. Āmīn.
![IdrisAOni1's tweet photo. Pages of the Glorius Qur'ān today, Wednesday 12/8/26, al-Isrā'i (17): 8-27, tafakkur verse 17: 18
Theme: In this life, you would only have what Allah has decreed for you. So, do not exceed the limits and do not commit illegalities in your search for comfort
{مَّن كَانَ یُرِیدُ ٱلۡعَاجِلَةَ عَجَّلۡنَا لَهُۥ فِیهَا مَا نَشَاۤءُ لِمَن نُّرِیدُ ثُمَّ جَعَلۡنَا لَهُۥ جَهَنَّمَ یَصۡلَىٰهَا مَذۡمُومࣰا مَّدۡحُورࣰا}
"Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished".
LESSONS:
1. Worldly desire must not become life’s ultimate purpose. The verse warns against making immediate worldly gain, wealth, status, pleasure, influence, or recognition, the highest objective of life. Islam does not condemn enjoying lawful worldly blessings; it condemns sacrificing the Hereafter in pursuit of them.
2. Worldly success is ultimately subject to Allah’s will. A person may desperately pursue the world, yet the verse says Allah gives from it “what We will to whom We intend.” Human effort is important, but effort does not make outcomes inevitable. This should cultivate humility in success and patience when our efforts do not produce everything we desire.
3. Receiving worldly abundance is not necessarily evidence of divine approval. Wealth, fame, power, and material comfort should never automatically be interpreted as signs that Allah is pleased with a person. Someone may receive much of this world while spiritually moving further away from Allah. The true measure of success is faith, righteousness, and the condition in which one ultimately meets Allah.
4. The intention behind our pursuits determines their eternal value. Two people may pursue education, business, leadership, professional advancement, or wealth, yet their spiritual outcomes may be completely different. When worldly pursuits are connected to lawful intentions—supporting family, serving humanity, strengthening society, giving charity, and seeking Allah’s pleasure—the world itself can become a means towards the Hereafter.
5. The intelligent believer seeks the world without selling the Hereafter. The verse is therefore not an invitation to abandon worldly progress, but to establish the correct hierarchy of priorities. We should work, earn, build, learn, prosper, and contribute to society, while remembering that this life is temporary. Possess the world without allowing the world to possess your heart. The greatest success is to benefit from this life while preparing responsibly for the life that never ends.
O Allah, grant us lawful and wholesome provision, contentment with what You decree, patience when You withhold, humility when You give, and gratitude whenever Your blessings reach us. Do not allow temporary success to deceive us or temporary hardship to make us despair of Your mercy. Āmīn.](https://pbs.twimg.com/media/HPf26hkXkAAbbiM.jpg)
اجْعَلْ هَذا الدُعَاء خِتَامَ يومِكَ 🤍
Recite Suratul-Mulk before sleeping, beloved
Suratul mulk (Recite and RT)
Evening adhkar reminder ✨✨✨
Pages of the Glorius Qur'ān today, Tuesday 11/8/26, al-Naḥl (16): 119-128 & al-Isrā'i (17): 1-7, tafakkur verse 16: 119
Theme: the greatest of all sins is to despair in or give-up on the mercy and forgiveness of Allah
{ثُمَّ إِنَّ رَبَّكَ لِلَّذِینَ عَمِلُوا۟ ٱلسُّوۤءَ بِجَهَـٰلَةࣲ ثُمَّ تَابُوا۟ مِنۢ بَعۡدِ ذَ ٰلِ��َ وَأَصۡلَحُوۤا۟ إِنَّ رَبَّكَ مِنۢ بَعۡدِهَا لَغَفُورࣱ رَّحِیمٌ}
"Then, indeed your Lord, to those who have done wrong out of ignorance and then repent after that and correct themselves - indeed, your Lord, thereafter, is Forgiving and Merciful".
LESSONS:
1. No sinner should despair of Allah’s mercy. Human beings make mistakes, sometimes through ignorance, weakness, passion or poor judgement. Yet Allah leaves the door of return open. A sinful past does not prevent a person from attaining righteousness when repentance is sincere.
2. Knowing something is wrong does not necessarily remove the element of jahālah (ignorant or foolish conduct). In Qurʾānic usage, ignorance can describe behaving foolishly under the influence of anger, desire or heedlessness, even when one possesses some knowledge. Sin itself reflects a moment in which knowledge fails to govern behaviour.
3. True repentance must produce change. The verse joins repentance with iṣlāḥ (reformation): ��then repent afterwards and correct themselves.” Repentance is therefore more than verbal regret. The believer abandons the wrongdoing, regrets it, resolves not to return to it and, where the rights of others were violated, makes appropriate efforts to repair the harm.
4. People should be allowed to become better than their past. Islam does not encourage us to permanently define a person by an offence from which they have genuinely repented and reformed. If Allah accepts repentance, believers should be cautious about continually humiliating people with mistakes they have sincerely abandoned.
5. Allah ends the journey from sin with forgiveness and mercy. After mentioning wrongdoing, repentance and reform, the verse declares that Allah is Forgiving and Merciful. This teaches us that Islam is not merely concerned with identifying wrongdoing; it seeks the restoration of the wrongdoer. The lesson is therefore not that mistakes do not matter, but that mistakes need not have the final word: repentance, reform and the mercy of Allah can write a better ending.
O Allah, our Lord, You are the Most Forgiving, the Most Merciful. Forgive us for the wrongs we have committed knowingly and unknowingly, openly and secretly, deliberately and through weakness or ignorance. Āmīn.
Don't forget to recite Suratul-Mulk before sleeping ikhwa
Suratul mulk (Recite and RT)
THIS IS VERY SERIOUS. I'm gradually losing my mum, help me repost! 😟🙏
Please, Check Your BP Today. Whether Young or Old.
Check Your BP Today, Whether Young or Old.
Check Your BP Today, Whether Young or Old.
Check Your BP Today, Whether Young or Old.
Check Your BP Today, Whether Young or Old.
Check Your BP Today, Whether Young or Old.
Borno state toddlers are 86 days in captivity today.
PLEASE HELP US SAVE SAMSIDEEN
We are deeply grateful to everyone who has donated, prayed, reposted, and supported Samsideen Yeku so far.
He urgently needs a Modified Bentall Procedure due to complications from Marfan syndrome.
Target: ₦48M
Raised: ₦4.499M
Still needed: ₦43.5M
We still have a long way to go. Please donate, repost, quote, and tag someone who can help. If you can’t give, your repost could reach the person who saves his life.
GTBank: 0124840400
Account Name: Gharny Yeku
Thank you for standing with Samsideen. Please keep sharing.
#SaveSamsideen #MarfanSyndrome #MedicalFundraiser
Pages of the Glorius Qur'ān today, Monday 10/8/26, al-Naḥl (16): 103-118, tafakkur verse 16: 115
Theme: Allah’s Law Combines Firm Principles with Mercy in Necessity
{إِنَّمَا حَرَّمَ عَلَیۡكُمُ ٱلۡمَیۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِیرِ وَمَاۤ أُهِلَّ لِغَیۡرِ ٱللَّهِ بِهِۦۖ فَمَنِ ٱضۡطُرَّ غَیۡرَ بَاغࣲ وَلَا عَادࣲ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ}
"He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allāh. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] - then indeed, Allāh is Forgiving and Merciful".
LESSONS:
1. Allah alone determines what is lawful and unlawful. The verse identifies prohibited foods, carrion, blood, swine, and what has been dedicated to other than Allah. A believer therefore submits dietary choices to divine guidance rather than merely personal preference or prevailing culture.
2. Tawḥīd extends even to what we eat. The prohibition of an animal dedicated to other than Allah demonstrates that worship and everyday life cannot be completely separated in Islam. A Muslim's food, earnings, relationships, and conduct are all connected to devotion to Allah.
3. Necessity changes the application of the ruling, not the ruling itself. Allah says, “But whoever is forced by necessity…” What is ordinarily forbidden may become permissible when genuinely necessary to preserve life or prevent serious harm. This is reflected in the juristic maxim al-ḍarūrāt tubīḥ al-maḥẓūrāt, necessities permit what would otherwise be prohibited.
4. Concessions themselves have limits. The words “neither desiring it nor transgressing its limit” prevent necessity from becoming an excuse for indulgence. One takes only what the genuine necessity requires. This illustrates another important principle: concessions in the Sharīʿah are disciplined by their purposes and circumstances.
5. Allah's legislation is inseparable from His mercy. The verse ends, “Indeed, Allah is Forgiving and Merciful.” The Sharīʿah does not demand that a person destroy himself merely to observe an ordinary prohibition. When genuine hardship threatens essential human welfare, Allah provides lawful relief. Thus, obedience and mercy are not opposites: the concession itself is part of obedience to the Merciful Lawgiver.
O Allah, provide us with what is lawful and wholesome, and keep us away from what is forbidden and impure. Grant us excellence in following Your commands and observing Your limits. O Allah, grant us understanding of Your religion and teach us the wisdom of Your law. Do not burden us with what we cannot bear. When necessity befalls us, grant us insight and moderation, and do not allow us to turn Your concessions into excuses for following our desires. Forgive us and have mercy upon us. Indeed, You are the All-Forgiving, the Most Merciful. Āmīn.
![IdrisAOni1's tweet photo. Pages of the Glorius Qur'ān today, Monday 10/8/26, al-Naḥl (16): 103-118, tafakkur verse 16: 115
Theme: Allah’s Law Combines Firm Principles with Mercy in Necessity
{إِنَّمَا حَرَّمَ عَلَیۡكُمُ ٱلۡمَیۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِیرِ وَمَاۤ أُهِلَّ لِغَیۡرِ ٱللَّهِ بِهِۦۖ فَمَنِ ٱضۡطُرَّ غَیۡرَ بَاغࣲ وَلَا عَادࣲ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ}
"He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allāh. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] - then indeed, Allāh is Forgiving and Merciful".
LESSONS:
1. Allah alone determines what is lawful and unlawful. The verse identifies prohibited foods, carrion, blood, swine, and what has been dedicated to other than Allah. A believer therefore submits dietary choices to divine guidance rather than merely personal preference or prevailing culture.
2. Tawḥīd extends even to what we eat. The prohibition of an animal dedicated to other than Allah demonstrates that worship and everyday life cannot be completely separated in Islam. A Muslim's food, earnings, relationships, and conduct are all connected to devotion to Allah.
3. Necessity changes the application of the ruling, not the ruling itself. Allah says, “But whoever is forced by necessity…” What is ordinarily forbidden may become permissible when genuinely necessary to preserve life or prevent serious harm. This is reflected in the juristic maxim al-ḍarūrāt tubīḥ al-maḥẓūrāt, necessities permit what would otherwise be prohibited.
4. Concessions themselves have limits. The words “neither desiring it nor transgressing its limit” prevent necessity from becoming an excuse for indulgence. One takes only what the genuine necessity requires. This illustrates another important principle: concessions in the Sharīʿah are disciplined by their purposes and circumstances.
5. Allah's legislation is inseparable from His mercy. The verse ends, “Indeed, Allah is Forgiving and Merciful.” The Sharīʿah does not demand that a person destroy himself merely to observe an ordinary prohibition. When genuine hardship threatens essential human welfare, Allah provides lawful relief. Thus, obedience and mercy are not opposites: the concession itself is part of obedience to the Merciful Lawgiver.
O Allah, provide us with what is lawful and wholesome, and keep us away from what is forbidden and impure. Grant us excellence in following Your commands and observing Your limits. O Allah, grant us understanding of Your religion and teach us the wisdom of Your law. Do not burden us with what we cannot bear. When necessity befalls us, grant us insight and moderation, and do not allow us to turn Your concessions into excuses for following our desires. Forgive us and have mercy upon us. Indeed, You are the All-Forgiving, the Most Merciful. Āmīn.](https://pbs.twimg.com/media/HPVi3lUXwAAFpDZ.jpg)
Forget not to recite Suratul-Mulk before sleeping, beloved ✨✨✨
Suratul mulk (Recite and RT)
Please, Check Your BP Today. Whether Young or Old.
Check Your BP Today, Whether Young or Old.
Check Your BP Today, Whether Young or Old.
Check Your BP Today, Whether Young or Old.
Check Your BP Today, Whether Young or Old.
Check Your BP Today, Whether Young or Old.
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