Saturday, 30 December 2017

[Quote] Beware of I, mine, and I possess

And the Muslim should be aware of misusing "I", "mine" and "I possess", because Iblees, Fir'aun and Qaaroon were indeed tried with these three expressions...

{I am better than him} [Surah Saad 38:76] is the statement of Iblees,

{mine is the dominion of Egypt} [Surah Az-Zukhruf 43:51] is the statement of Fir'aun, and

{This has been given to me only because of knowledge I possess.} [Surah Al-Qasas 28:78] is the statement of Qaaroon.

The best place to put "I" is when the worshipper (of Allah) says: I am the sinful, mistaken, forgiveness seeking, confessing worshipper (of Allah). And "mine" when he says: the sin is mine, the fault is mine, the indigence is mine, the poverty is mine and the lowness is mine. And "I possess" when he says: (Oh Allah) forgive me what I have committed (from sins) intentionally, jokingly, mistakenly, purposely, and I possess (within me is) all of that. [This du'a is part of a whole du'a reported in Sahih Muslim 2138]

Imam Ibn al-Qayyim al-Jawziyyah, may Allah have mercy upon him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
​Published on
​Source: Zaad-ul-Ma'aad 2/434.

قال ابن القيم رحمه الله : وليحذر المسلم من طغيان " أنا "، " ولي "، " وعندي "، فإن هذه الألفاظ الثلاثة ابتلي بها إبليس ، وفرعون ، وقارون، ف {أنا خير منه} لإبليس، و {لي ملك مصر}  لفرعون، و {إنما أوتيته على علم عندي} لقارون. وأحسن ما وضعت " أنا " في قول العبد : أنا العبد المذنب، المخطئ، المستغفر، المعترف. " ولي "، في قوله: لي الذنب، ولي الجرم، ولي المسكنة، ولي الفقر والذل ، " وعندي " في قوله: اغفر لي جدي، وهزلي، وخطئي، وعمدي، وكل ذلك عندي
زاد المعاد /2/ 434

Saturday, 2 December 2017

[Audio] Stick To The Sunnah And Beware Of Separating From It / By Shaykh Ahmad As-Subay'ee

Shaykh Ahmad As-Subay'ee حفظه الله

From the 8th Annual Knowledge-Base Seminar of Shaykh Muhammad Ibn ‘Abdul Wahhāb

Date September 15, 16 & 17

Masjid Ahlil Hadeeth, Philadelphia, Pa

Translated by Abu ‘Abdis Salaam Siddiq Al Juyaanee

Sunday, 26 November 2017

[Quote] If a Salafi Goes Astray Due to You! by Shaykh ‘Āyid Ash-Shamri

Shaykh ‘Āyid Ash-Shamri  (may Allah preserve him) stated:

This salafi, if he was to go astray due to you, due to your character, due to your harshness, due to your evil thoughts and your lies upon him–if he was to go astray (because of this), you will be held accountable (for that) on the Day of Judgment. This salafi who teaches the books of the Salaf in opposition to the Ikhwānis, in opposition to the Tablīghis, in opposition to the Takfīris, in opposition to the Ashā‘irah and the Sūfis, he teaches Tawhīd, the Sunnah and Salāh–if he was to stop the classes because of you and your tale-carrying, you will be questioned (about this) in front of Allah (‘azza wa-jall). Therefore fear Allah O brothers!

Source: Sharh at-Tadmuriyyah

Translated by Abu Yusuf Khaleefah
4th of Safar, 1438 (11-03-2016)
Masjid Nur Allah, Queens, NYC

[Quote] The Strangers by Shaykh 'Abdul'azīz ibn 'Abdullāh ibn Bāz رحمه الله

Shaykh 'Abdul'azīz ibn 'Abdullāh ibn Bāz:

It was said: 'O messenger of Allāh (صلى الله عليه وسلم), who are the Ghurabā?'

He said, "Those who rectify when the people are corrupt." (1)

Another wording, "They rectify what the people corrupted from the Sunnah." (2)

In the Hadīth of Abī Tha'labah (رضي الله عنه):

"The reward of one of them is 50."

It was said, "O messenger of Allāh (صلى الله عليه وسلم), from us of them?"

He said, "Rather, from you." (3)

And the reason for that: few supporters and assisters.

And several paths of destruction and doubts.

And several paths of destruction and callers to it.

Due to this the patient during the end of times, upon knowledge and actions, his reward is 50 from amongst the companions, like the reward of 50.

Because they found assistance in the emergence of Islām, in the strength of Islām and the Muslims, a lot of assisters and destruction of the enemies.

As for the end of times then it's opposite,.

The enemies are abundant, as well as the callers of misguidance and few supporters. 

And few assistance upon truth.

Transcribed by Eesa ibn Roy

Translated by Abu Owais Balaswad

Source link: Scholarly Subtitles



(1) al-Silsilah al-Saheehah 1273

(2) at-Tirmidhi Vol. 5, Book 38, Hadith 2630, according to Imaam at-Tirmidhi this hadeeth is Hasan saheeh,
but others from the  ulamaa say it is da'eef, but it's meaning is correct.

(3) at-Tirmidhi Vol. 5, Book 44, Hadith 3058, hadeeth Saheeh.

Saturday, 26 August 2017

[Fatawa] Slaughtering animals for jinn (Hajj)

Fatwa no. 2527:

Q: Some religious brothers come to us in the desert and advise us that if people slaughter animals as a sacrifice to the Jinn (creatures created from fire), their Salah and Hajj will be invalid. When I heard this from them, I repented to Allah for sacrificing animals to the Jinn. I had already performed Hajj, but they tell me that my previous Hajj is invalid. Is my Hajj valid or not? If it is invalid, should I perform Hajj again.

A: Sacrificing animals to the Jinn is considered Shirk (associating others with Allah in His Divinity or worship). If a person who commits this dies before repenting to Allah, he will abide eternally in Hellfire.

(Part No. 1; Page No. 208)

Shirk invalidates all deeds, as Allah the Exalted says (what means):  But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them. (Surah Al-An‘am, 6: 88).

You should thank Allah for guiding you to Tawbah (repentance) from this grave sin which invalidates all deeds, and you must perform Hajj again. If your Tawbah is sincere, Allah has promised to forgive those who repent and change their sins into good deeds, as He says (what means):  And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse - and whoever does this shall receive the punishment.  The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;  Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful. (Surah Al-Furqan 25: 68-70).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz

Monday, 7 August 2017

[Quote] ​The home of the Hereafter is for those who are humble for the sake of Allāh / Shaykh Rabee bin Haadee al-Madkhalee

The home of the Hereafter is for those who are humble for the sake of Allāh

{That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqūn (pious)} [Sūrah Al-Qasas 28:83]

Allāh has prepared the home of the Hereafter for those who are humble for the sake of Allāh. And whosoever is humble for the sake of Allāh then He (Allāh) will elevate him. And as for the arrogant then Allāh hates them. And this will be their destination; the Hellfire. And refuge is sought with Allāh.

Shaykh Rabee bin Haadee al-Madkhalee, may Allah preserve him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
​Published on
Source: Marhaban yā Tālibal 'Ilm p. 220.

(تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ)
فالدار الآخرة أعدها الله للمتواضعين في الله. ومن يتواضع لله يرفعه. والمستكبرون يبغضهم الله. وهذا مصيرهم النار. والعياذ بالله
[الشيخ ربيع ابن هادي المدخلي حفظه الله في كتابه مرحبا يا طالب العلم ص٢٢٠]

[Quote] The afflictions might be good for you / Shaykh Muqbil bin Haadee al-Waadi'ee

When you are afflicted with an affliction, then perhaps that affliction is good for you. Whether that affliction may be in your wealth, your body or in anything that hurts and upsets you. Perhaps it is a means for the raising of your rank in this life and in the Hereafter, and perhaps it is a purification from Allāh (from sins), the Mighty and Majestic.

Shaykh Muqbil bin Haadee al-Waadi'ee, may Allah have mercy upon him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
​Published on
​Source: Kitāb Al-Mušāra'ah p. 533.

المصائب قد تكون خيرا لك

إذا أصبت بمصيبة، ربما تكون تلك المصيبة خيرا لك. سواء أكانت تلكم المصيبة في مالك أو كانت في جسدك، أو كانت في أي شيء يؤلمك، ويقلقلك، ربما يكون سببا لرفع شأنك في الدنيا والآخرة، وربما يكون تمحيصا من الله عز وجل

[كتاب المصارعة ص ٥٣٣]

Wednesday, 2 August 2017

[Quote] Adhere to the Rabbāni Scholars! by Shaykh Sulaymān ibn Salīmullāh al-Ruhaylī حفظه الله

Shaykh al-Ruḥaylī:

Indeed, during theses times people who have no knowledge have emerged.

This is because the media serves them and because the media raises them.

So, they have for them programs where they put them forth to the people.

While the reality of their affairs is they have no intellects, neither do they 
have knowledge nor justice. 

Rather, they only want ignorance and Fitnah for the Ummah of Muhammad
(صلى الله عليه وسلم).

So, what is obligatory upon us is to know the Rabbāni scholars, regardless if 
they appear in the media or not.

And to be aware of deluded youth, those who have know knowledge. 

And through social media, some people put themselves forward as if they are 
from students of knowledge and from people of knowledge.

And they've written some treatises that if one were to read it he would assume    
they were from the people of knowledge.

Then, they stir Fitnah and doubts in the hearts of the Muslims.

And they are unknown. Their conditions are unknown.

Rather, at times their names are not even known.

So, there's and Abū al-Qa'qā', and there's an Abū Daḥdāḥ.

And Allāh knows best if they are even from the Muslims or not!

They are concealed and hiding behind social media. 

So, it is obligatory upon the ummah to be aware of these people and stick to
with the Rabbāni scholars!

Whoever traverses upon the Fatwa of the Rabbāni scholars is safeguarded and 
safe with his Lord (سبحانه و تعالى).

And his Dunyā is safe from the Fitnah of the people of desires.

Transcribed by Eesa ibn Roy

Translated by Abu Owais Balaswad

Source link: Scholarly Subtitles

Sunday, 18 June 2017

Some of the virtues of the last ten days of Ramadan / Shaykh Saalih Al-Fawzaan


"If you could please benefit us by mentioning some of the virtues of the last ten days of Ramadan?"


"The virtues of the last ten days are immense, for the Prophet صلى الله عليه وسلم used to exert himself in them even more than at the beginning of the month. Thus he عليه الصلاة والسلام would strive even harder with regards to his night prayers in these nights than in his night prayers at the beginning of the month. And he عليه الصلاة والسلام used to perform I'tikaf[1] in the last ten days of Ramadan, meaning that he صلى الله عليه وسلم would remain in the mosque for the remembrance (dhikr) of Allah and in order to perform worship. And he صلى الله عليه وسلم would not leave the mosque throughout the last ten days of Ramadan except when really needed, which is a clear proof for their great excellence and virtue. Furthermore Laylat-ul-Qadr is more likely to be in these last ten (nights) because the Prophet صلى الله عليه وسلم informed that it is to be expected in the last ten (nights) in particular. Hence he صلى الله عليه وسلم would make great efforts in these ten in pursuit of Laylat-ul-Qadr."

[1] Seclusion for worship in a masjid

Shaykh Saalih bin Fawzaan Al-Fawzaan, may Allah preserve him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.

​Published on


السؤال : أرجو الإفادة عن فضائل العشر الأواخر من رمضان ‏؟‏

الجواب : فضائل العشر الأواخر عظيمة ، وذلك لأن النبي صلى الله عليه وسلم كان يجتهد فيها أكثر من اجتهاده في أول الشهر، فكان عليه الصلاة والسلام يجتهد  في التهجد في هذه الليالي أكثر من تهجده في أول الشهر‏‏، ‏وكان عليه الصلاة والسلام يعتكف في العشر الأواخر من رمضان ، بمعنى‏ أنه يمكث في المسجد لذكر الله وللعبادة ، ولا يخرج منه إلا لحاجة الإنسان طيلة العشر الأواخر، مما يدل على مزيتها وفضيلتها‏ ، كذلك فإن أكثر ما يرجى مصادفة ليلة القدر في هذه العشر الأواخر، لأن النبي صلى الله عليه وسلم أخبر أنها تُرجى في العشر الأواخر خاصة ، فكان صلى الله عليه وسلم يجتهد في هذه العشر طلبًا لليلة القدر‏

[Fatawa] Refutation Of Those Who Associate Salafiyah With The Khawarij / Shaykh Abdul Aziz Bin Baz


There are some "Scholars" who label those who are "Salafi's" as people who make Takfir; what is your statement regarding this? 


It is a must for the Teachers to have mercy on their Students; and they should know the virtue and honour of attaching (themselves) to the Salaf, and it is indeed not worthy of dispraise and fault.

The Salaf - us - Saalih are the companions of  the Prophet {صلى الله عليه وسلم} and those who followed them in goodness, so being tied (1) to them is honourable and a virtue. 

So it's upon those who attach themselves to the Salaf; to be truthful to that claim and obey Allaah and his messenger {صلى الله عليه وسلم}, and Allaah's legislation [شريعة‎‎] and stay
 away from that which opposes that.

And it's not allowed to direct hate towards this title "Salafi" as it is attached to the Salaf - us - Saalih. (2)

Nor is it allowed to call others Takfi'ree without proofs, as many people do these days due to ignorance.

Takfiree's are those who call others disbelievers based [upon a person] sin and they are "Khawarij" (3) like those who revolted against Ali {رضي الله عنه‎‎} in his time as Caliph.

They call others "Kafir" based [upon] sin, and the Prophet {صلى الله عليه وسلم} called them "Dogs of Hell-Fire"(4) and ordered [that] they [should] be fought and killed.

For example these people make Takfir saying "This person [who] drank alcohol or fornicated; thus he [has become] a disbeliever"

Making Takfir on sins, [this] is not what the people of Sunnah do; rather this is from the ways of the Khawarij.

They were known as "Hurooriyah" in the olden days,[by Ahlus Sunnah wal Jamaah] then they were fought by Ali (رضي الله عنه).

He fought them in their city [of] Harura (5), and Nahwaran (6); and their likes are present in our times as well; in the form of many groups (like ISIS, Al-Qaeda etc).

So this is the case of the Khawarij, they make takfir on sins, so they [will] call the fornicator a kafir, with Ahlus Sunnah wal Jamaah we do not make Takfir, rather the fornicator is a Muslim and the Hadd (Islamic punishment) is applied to him (in a Islamic country only).

Likewise with the Homosexual, we do not deem him a disbeliever rather (he is) a sinner; and he is to be killed if there is proof he is a Homosexual (in a Islamic country only by the authorities).

However if such a person says it is permissible to commit fornication while they know Allaah has prohibited it, then this person is a disbeliever.

So those who claim that Ahlus Sunnah, those who command good and forbid evil, to be Takfi'ree; such a person is oppressing himself.  

This person should show some manners, unless there is proof such [a person] is a Takfi'ree, then it is upon the authorities to apply the Hadd (Islamic punishment).

Transcribed and slightly edited by Eesa ibn Roy



(1) Taymiyyah, may Allah have mercy upon him, said, "There is no criticism upon the one who manifests the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (ittifaq) because the way (madhdhab) of the Salaf is nothing but the Truth (haqq)." [Majmu' al-Fatawa, 4:149]

ولا عيب على من أظهر مذهب السلف وانتسب إليه واعتزى إليه، بل يجب قبول ذلك منه بالاتفاق؛

فإن مذهب السلف لا يكون إلا حقاً

(2) Allaah (سبحانه و تعالى) says about the Pious Predecessors [السلف الصالح]: 

"It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun" 

Surah Al-Baqarah [2:177]

Allaah (سبحانه و تعالى) says:

Among the believers are men who have been true to their covenant with Allah [i.e. they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e. have been martyred), and some of them are still waiting, but they have never changed [i.e.they never proved treacherous to their covenant which they concluded with Allah] in the least.

Surah Al-Ahzab [33:23]

Also included in this are the best generations of the Muslims: 

Narrated `Abdullah (ibn Mas’ud):

The Prophet (صلى الله عليه وسلم) said, "The best people are those of my generation, and then those who will come after them (the next generation), and then those who will come after them (i.e. the next generation), and then after them, there will come people whose witness will precede their oaths, and whose oaths will precede their witness." Sahih al-Bukhari 6429

حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ مِنْ بَعْدِهِمْ قَوْمٌ تَسْبِقُ شَهَادَتُهُمْ أَيْمَانَهُمْ وَأَيْمَانُهُمْ شَهَادَتَهُمْ ‏"‏‏.‏

Theses generations of Muslims are:

The first generation:

The prophet (صلى الله عليه وسلم) and his Sahabah (رضي الله عنهم).

The second generation:

Taabi'een those who followed the first generation.

The Third generation:

Taabi' ut-Taabi'een those who followed the second generation.  

(3) Yusair b. 'Amr reported that he inquired of Sahl b. Hunaif:

Did you hear the Messenger of Allah (صلى الله عليه وسلم) making a mention of the Khawarij? He said: I heard him say (and he pointed with his hand towards the east) that these would be a people who would recite the Qur'an with their tongues and it would not go beyond their collar bones. They would pass clean through their religion just as the arrow passes through the prey.

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنِ الشَّيْبَانِيِّ، عَنْ يُسَيْرِ بْنِ، عَمْرٍو قَالَ سَأَلْتُ سَهْلَ بْنَ حُنَيْفٍ هَلْ سَمِعْتَ النَّبِيَّ صلى الله عليه وسلم يَذْكُرُ الْخَوَارِجَ فَقَالَ سَمِعْتُهُ - وَأَشَارَ بِيَدِهِ نَحْوَ الْمَشْرِقِ ‏ "‏ قَوْمٌ يَقْرَءُونَ الْقُرْآنَ بِأَلْسِنَتِهِمْ لاَ يَعْدُو تَرَاقِيَهُمْ يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ ‏"‏ ‏.‏

Sahih Muslim 1068 a

(4) It was narrated that Ibn Awfa said:

"The Messenger of Allah said: 'The Khawarij are the dogs of Hell.'"

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا إِسْحَاقُ الأَزْرَقُ، عَنِ الأَعْمَشِ، عَنِ ابْنِ أَبِي أَوْفَى، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ الْخَوَارِجُ كِلاَبُ النَّارِ ‏"‏ ‏.‏

Sunan Ibn Majah 173 declared Saheeh by Al-Albani

Abu Ghalib narrated that Abu Umamah said:

"(The Khawarij) are the worst of the slain who are killed under heaven, and the best of the slain are those who were killed by them. Those (Khawarij) are the dogs of Hell. Those people were Muslims but they became disbelievers." I said: "O Abu Umamah, is that your opinion?" He said: "Rather I heard it from the Messenger of Allah."

حَدَّثَنَا سَهْلُ بْنُ أَبِي سَهْلٍ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ أَبِي غَالِبٍ، عَنْ أَبِي أُمَامَةَ، يَقُولُ شَرُّ قَتْلَى قُتِلُوا تَحْتَ أَدِيمِ السَّمَاءِ وَخَيْرُ قَتْلَى مَنْ قَتَلُوا كِلاَبُ أَهْلِ النَّارِ قَدْ كَانَ هَؤُلاَءِ مُسْلِمِينَ فَصَارُوا كُفَّارًا ‏.‏ قُلْتُ يَا أَبَا أُمَامَةَ هَذَا شَىْءٌ تَقُولُهُ قَالَ بَلْ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ ‏.‏

Sunan Ibn Majah 176 declared Hasan by Al-Albani

(5) It was narrated that Mu'adhah Al-'Adawiyyah said:

"A woman asked 'Aishah: 'Should a menstruating woman make up the Salah she misses? She said: 'Are you a Haruri? [1] We used to menstruate during the time of Allah's Messenger (صلى الله عليه وسلم) but we did not make up the missed Salah nor were we commanded to do so.'"

 [1] Meaning are you one of the Khawarij. Harura is a place associated with a group of the Khawarij.

أَخْبَرَنَا عَمْرُو بْنُ زُرَارَةَ، قَالَ أَنْبَأَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلاَبَةَ، عَنْ مُعَاذَةَ الْعَدَوِيَّةِ، قَالَتْ سَأَلَتِ امْرَأَةٌ عَائِشَةَ أَتَقْضِي الْحَائِضُ الصَّلاَةَ فَقَالَتْ أَحَرُورِيَّةٌ أَنْتِ قَدْ كُنَّا نَحِيضُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَلاَ نَقْضِي وَلاَ نُؤْمَرُ بِقَضَاءٍ ‏.‏

Sunan an-Nasa'i 382 Saheeh

Another narration:

Narrated Mu`adha:

A woman asked `Aisha, "Should I offer the prayers that which I did not offer because of menses" `Aisha said, "Are you from the Huraura' (a town in Iraq?) We were with the Prophet (صلى الله عليه وسلم) and used to get our periods but he never ordered us to offer them (the Prayers missed during menses)." `Aisha perhaps said, "We did not offer them."

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ حَدَّثَنَا هَمَّامٌ، قَالَ حَدَّثَنَا قَتَادَةُ، قَالَ حَدَّثَتْنِي مُعَاذَةُ، أَنَّ امْرَأَةً، قَالَتْ لِعَائِشَةَ أَتَجْزِي إِحْدَانَا صَلاَتَهَا إِذَا طَهُرَتْ فَقَالَتْ أَحَرُورِيَّةٌ أَنْتِ كُنَّا نَحِيضُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَلاَ يَأْمُرُنَا بِهِ‏.‏ أَوْ قَالَتْ فَلاَ نَفْعَلُهُ‏.‏

Sahih al-Bukhari 321

(6) Ibn Hajar:

The apostates were the people of Al-Nahrawan (i.e. the Khawarij) due to the establishment of the authentic report about them that “They will apostasies from the religion as the arrow leaves the bow.”

Source: Talkhis Al-Habir fīiAhadith Raafi’i Al-Kabir. Vol. 4, Pg. # 44.

Saturday, 17 June 2017

[Quote] The Sweetness of Īmān for the Woman by Shaykh Sulaymān ibn Salīmullāh al-Ruḥaylī

Shaykh al-Ruḥaylī:

There is the spiritual sweetness specifically for the women that the Prophet {صلى الله عليه وسلم} explained. He said, 

"If I was to command anyone to make prostration before another I would command the women to prostrate herself before her husband, because of his tremendous rights over her" (1) 

The women will not taste the sweetness of Īmān until she gives her husband his rights.

So the women, if she gives her husband his rights, in obedience to Allaah, carrying out the command of Allaah, she will taste the sweetness in her heart and that is the sweetness of Īmān.

And in regards to this affair, the Shay'aateen of man and jinn nowadays are trying to divert the women from this, and they whisper to her that she is equal to the man, and that her giving her husband his rights is weakness and humiliation and this is a tremendous mistake.

Rather the nobility of the women is to give her husband his rights in obedience to Allaah. She will taste in her heart a tremendous sweetness.

A women has her rights and her status and Islaam honoured her and the noble Muslim reveres her.

However her carrying out her husband's rights is from her nobility! It's not humiliation neither is it a deficiency nor oppression.

Transcribed by Eesa ibn Roy

Translated by Abu Owais Balaswad

Source link: Scholarly Subtitles



(1) Abu Dawood 2140

Abu Dawood Vol. 2, Book 12, Hadith 2135

Classed Saheeh by al-Albaani in Saheeh Abi Dawood. 

Wednesday, 14 June 2017

[Quote] Not ready to die but Not ready to be righteous

Bilaal ibn Sa’d [1] may Allah have mercy upon him said:

Slaves of the Most Merciful, it is said to one of us…

Would you like to die?’

So he responds: “No!”

It is said to him: “Why not?”

He responds: “Not until I do some good deeds.”

It is said to him: “Do good deeds”.

He responds: “I will do good deeds later”.

Therefore he doesn’t want to die nor does he want to do good deeds. And
the most beloved thing to him is for Allah’s action (taking his soul) to be
delayed, while he doesn’t love that Allah delays giving him his good
portion of the worldly life.

حلية األولياء وطبقات األصفياء

Translated by Rasheed ibn Estes ibn Estes Barbee


[1] Bilaal ibn Sa’d may Allah have mercy upon him was an Imam from the second generation of Muslims. His father
was a companion. 

Source: MTWS

File: PDF Document

Monday, 12 June 2017

[Quote] Two types of Jihad in Ramadan

The great Imam, al-Hafidh Ibn Rajab (رحمه الله) said:

Know that there are for the believer in the month of Ramadan two types of Jihad (striving, performing great efforts) which come together:

  • A Jihad at daytime by way of fasting. 

  • And a Jihad at night by way of standing in prayer.

Thus the one who gathers between these two types of Jihad, fulfills what they require and is patient upon them will receive his reward in full without reckoning. 

[Lataaif-ul-Ma'arif, page 171]

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.

​Published on

قال الحافظ ابنُ رجَب رحمه الله

«اعلَمْ أنَّ المؤمنَ يجتَمعُ له في شَهر رمضَان جهادَان لنَفْسِه

▪ جهادٌ بالنَّهار على الصِّيام
▪وجهادٌ باللَّيل على القِيام؛

فمَن جمعَ بينَ هذَيْن الجهادَيْن، ووَفَّى بحُقُوقهما، وصَبَر عليهما، وفَّى أجرَه بغَير حسَابٍ» 

لطائف المعارف ص:171

Tuesday, 6 June 2017

[Quote] False Hope and Wishful Thinking | 1

The scholar, the worshipper, the Zaahid, Shumait ibn Ajlaan said, “I heard my father saying:

‘Verily the believer says to himself: ‘It’s only [a matter of] three days.

Yesterday and what it contained has passed.

Tomorrow is [false] hope which you might not reach. If indeed you are from tomorrow’s people then [rest assured] tomorrow will come along with its provision.

Before tomorrow [even arrives there] is a day and night [i.e., the current day] in which many souls will perish—maybe you [too] will be one of those who do.

Each day’s worry is enough [to handle].

But you went and burdened your weak heart with years and ages worth of worry, the worry of prices increasing and falling, the worry of winter before winter even came, and that of summer before it did.

What, then, have you left for your weak heart in terms of its hereafter?

Every day your appointed term decreases yet you are not worried.

Every day you fully collect all your sustenance yet you are not worried.

You have been given what suffices you but yet seek what will cause you to transgress.

Not with a little are you content, and nor with plenty are you satisfied.

And how can a scholar not perceive his own ignorance when he has failed to give thanks for what he [already] has and is deceived into asking for yet more?

Or how can he whose desires do not cut off from the dunyaa and whose craving for it does not end work for the Hereafter?

How totally and utterly strange that someone believes in the Home of [Eternal] Life yet strives [instead] for the Abode of Deception!’’”

Qisarul-Amal, pp. 56-58.

Saturday, 3 June 2017

[Article] The Fasting Person Should Open His Fast with a Few Small Bites, Then Get up to Pray and then Come Back to Eat Without Being Excessive / Shaykh Al-Albaani

The Imaam said, “It has been related from the Prophet صلى الله عليه وسلم that he said, “There are three people who will not be called to account regarding what they eat, as long as it is halal: a fasting person, and the person eating the suhoor meal and the one guarding the frontier in the way of Allaah.” [Hadith grading:] Fabricated.

The Imaam said, “And maybe one of the bad effects of this [fabricated] hadith is the [resultant] state of the Muslims today—for when they sit to break their fast in Ramadan, a person won’t know to get up [and step away] from the food except just before Ishaa due to how many various types of food, drink, fruit and desserts he devours! And how can this not be the case when the hadith says that such a person is one of those who will not be called to account over what he eats!

So due to that they combined the excessiveness which one has been prohibited from in the Book and the Sunnah with the delaying of Maghrib which has [also] been prohibited in his saying, “My nation will remain in good …” or he said, “… upon the Fitrah, as long as they do not delay Maghrib until the stars appear.” (Al-Haakim declared it to be authentic and adh-Dhahabi agreed with him and it is as they both said, for it has other paths and supporting proofs which I pointed to in Saheeh Sunan Abi Daawood, no. 444).

An encouragement to hasten in opening the fast has also been reported in many hadiths, like, “The people will continue to be fine as long as they hasten the opening of the fast.” So both hadiths must be implemented in a manner where one doesn’t negate the other, and that is done by starting iftaar with a few small bites of food by which one’s hunger is calmed down, and then he gets up to pray and then, if he wants, he can come back to the food until he fulfils his need therefrom.

Some of this has been demonstrated in the practical Sunnah, for Anas said, “The Messenger of Allah صلى الله عليه وسلم used to break his fast before praying with some fresh dates, but if there were no fresh dates, he had a few dry dates, and if there were no dry dates, he took some mouthfuls of water.” (Reported by Abu Daawood and at-Tirmidhi and he said it was hasan, and it is in Saheeh Abi Daawood, no. 2040, and the one before it is agreed upon and it has been checked in Al-Irwaa, 899).”

Ad-Da’eefah, 2/92-93.

[Fatawa] On Fasting While Travelling / Shaykh Al-Albaani

The Imaam said, “And the scholars have differed about fasting while on a journey in Ramadaan, there being a number of opinions, and there is no doubt that not fasting during a journey is allowed, and doing that is the preferred option in our opinion if the person not keeping it doesn’t find it difficult to make it up [later], otherwise [i.e., if he does find it difficult to make up later] we prefer that he fasts, and Allaah knows best. And whoever wants to delve further into this topic should refer to Nailul-Awtaar or other books of the people of knowledge.”

Ad-Da’eefah, vol. 2, pp. 336-337.

Commenting on al-Mundhiri’s statement on whether or not to fast when on a journey, the Imaam said, “And he, may Allaah have mercy on him, spoke the truth [when he said], ‘And the better of the two options is the one that is easier.’ People’s strength and circumstances differ, let each one do what is easier for him, and that is why it has been authentically reported that the Prophet صلى الله عليه وسلم, when asked about fasting on a journey, said, ‘Fast if you want, or break it if you want.’ (Reported by Muslim 3/145). And from another authentic path [of narration] with the wording, ‘Whichever is easier for you, do it,’ and it has been checked in As-Saheehah, 2884.”

At-Ta’leeq alat-Targheeb wat-Tarheeb, 1/456.

Monday, 29 May 2017

[Quote] Abu Mu’aawiyah al-Aswad

Imaam adh-Dhahabi said, “Abu Mu’aawiyah al-Aswad: one of the great Awliyaa of Allaah, he accompanied Sufyaan ath-Thawree, Ibrahim Ibn Adham and others, and it was said that he went blind but that when he wanted to recite the Quraan he would then, with Allaah’s permission, be able to see the mushaf.”

Siyaar A’lam an-Nubalaa, vol. 9, p. 78.

[Quote] While You’re Asleep …

Khalaf ibn Hishaam, one of the reciters of the ten dialects, said, “I went to Sulaim ibn Isa to recite to him. One day when reciting I reached Surah Ghaafir and when I got to the Most High’s Statement:

“Those [angels] who carry the Throne and those around it exalt [Allah] with praise of their Lord and believe in Him and ask forgiveness for those who have believed, [saying], “Our Lord! You have encompassed all things in mercy and knowledge! So forgive those who have repented and followed Your way and protect them from the punishment of Hellfire!” [Ghaafir 40:7]

He started crying severely, and then said to me, ‘O Khalaf! Don’t you see how great the right of a believer is? You will see him sleeping on his bed and the Angels are seeking forgiveness for him.’”

Wafayaatul-A’yaan, 2/142.

Wednesday, 26 April 2017

[Quote] Sulaim Ibn Itr

Ibn Kathir said, “And one of the most extraordinary things is what Abu Ubaid related from Sa’eed Ibn Ufair from Bakr Ibn Mudar, [which was that] Sulaim ibn Itr At-Tujini would finish reciting the entire Quraan three times in one night and would also have marital relations with his wife three times in the same night.

When he passed away, his wife said, ‘May Allaah have mercy on you. You used to please your Lord and satisfy your family.’ She was asked, ‘How so?’ She replied:

‘He would stand to pray in the night and then finish the entire Quraan, then he would have marital relations with his wife and then perform ghusl. Then he would go back and recite until he finished the entire Quraan, then he would have marital relations with his wife and then perform ghusl. Then [again] he would go back and recite until he finished the entire Quraan, and then have marital relations with his wife, then perform ghusl and leave for the morning prayer.’

I [Ibn Kathir] say: Sulaim ibn Itr was a most distinct taabi’i, trustworthy and noble. He was a Qadi in Egypt during the reign of Mu’awiyah … Abu Haatim said that he narrated from [the Companion] Abud-Dardaa … and Ka’b Ibn Alqamah said, “Sulaim ibn Itr was one of the best of the Taabi’een.’”

Tafseer Ibn Kathir, vol. 1, p. 81.

Source: Gifts of Knowledge

Monday, 17 April 2017

[Fatawa] Praying for Allah to heal non-Muslims is permissible / Explained by the Permanent Committee of Scholars

Question: Is it permissible for those who utilize the Quran to treat the sick; to recite the
Quran to treat non-Muslims?

Answer: It is permissible to treat non-Muslims with the Quran if they are not combatants at war with the Muslims; and if it is done in a manner in which the non-Muslim does not handle the Mushaf. This treatment is implemented by reciting the Quran over them, and praying to Allah to heal them and guide them.

And with Allah lies all success and may the salutations and peace of Allah be upon our Prophet Muhammad, and Muhammad’s family and companions.

Translated by Rasheed ibn Estes Barbee


Source: Alifta

Source: MTWS

Sunday, 12 March 2017

[Fatawa] The Danger of saying “Allah knows I did such and such” / explained by Shaykh Uthaymeen رحمه الله

Question: “What is the ruling on the statement some of the people say: “Allah knows
such and such?”

Shaykh Uthaymeen: The statement: “Allah knows” is a dangerous affair, such that I
saw in the books of the Hanafis that whoever says about something “Allah knows”—
while the affair is in contrast to what he has said—becomes a disbeliever outside the
fold of Islam.

If you say “Allah knows surely I did not do this” while you actually did it, this
necessitates that Allah is ignorant of the affair.

(For example if you say) “Allah knows I did not visit so and so” and you visited them,
the result is that Allah did not know what happen. And it is known that whoever
negates knowledge for Allah has disbelieved.

For this reason As Shafi’i رحمه الله said concerning the Qadariyah: “Argue with them
concerning the knowledge (of Allah) if they deny it they have disbelieved and if they
affirm it they have been defeated in the argument.”

The statement “Allah knows” if the person says it while the reality is in contrast to what he is saying then that is extremely dangerous, and it is Haram without doubt. But if what he says is correct and the affair is in accordance with what he said then there is no problem with this because he is truthful in his statement, and because Allah has full knowledge of all affairs. As the Messengers said:

قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ

They said: "Our Lord knows that we have been sent to you as Messengers. 

(Soorah Yā-Sīn 36:16)

كتاب المناهي اللفظية للشيخ العثيمين رحمه الله

Translated by Rasheed ibn Estes Barbee

Masjid Tawheed was-Sunnah in Durham, NC

Saturday, 18 February 2017

[Quote] Patience is not enough you must seek the reward / Explained by Shaykh Uthaymeen

Shaykh Uthaymeen said (1): In some instances a person is patient when a calamity befalls but they do not anticipate the reward. In this case the calamity will be atonement for their sins. But if their patience is coupled with anticipating the reward, the calamity will become atonement for their sins and they will receive the reward. 

Shaykh Uthaymeen said (The Prophet peace be upon him said):

مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

Whoever fast the month of Ramadan having faith and anticipating the reward, he will be forgiven for his previous sins. (Sahih al-Bukhari 2014)

The meaning of ‘having faith’ is to believe that Allah has obligated it and to believe in the reward that comes with fasting. The meaning of ‘anticipating the reward’ is that the person anticipates receiving his reward from Allah for fasting this month.

All of us pray and fast Ramadan, but does it cross our hearts that we intend to receive the reward from Allah by doing so, and this reward will be stored for us with Allah? Most of the people are heedless of this. Most of the people only want to perform the obligation while the reward does not cross their mind. The affair of the worshipper anticipating the reward is
very important. For this reason the Prophet صلى الله عليه وسلم restricted this
great reward for the person who fast Ramadan if he fast while having faith and anticipating the reward; and this is not for the one who fast out of habit.

Translated by Rasheed ibn Estes Barbee


(1) Tafsir Soorah 'Āli `Imrān Tape 37a 30 minute mark

Source: MTWS

File: PDF Document