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Month: May 2018

Is it Permissible for a Resident to Combine Maghrib and Isha, after He has Returned from a Journey? Shaykh Uthaymeen

Written by Salafi Dawah Manchester on . Posted in Articles, Basics, Fatawa-Rulings, Sahaabah, Salaah - Prayer, Worship - 'Ibaadah'.

Is it permissible to delay praying maghrib until isha due to him being tired, for an individual who returned from travelling directly after Maghrib prayer i.e. the time of Maghrib has not exited (but the prayer has been established in the masaajid in congregation)?

Shaykh ‘Uthaymeen:

Yes, that is permissible, because not combining in this situation would cause difficulty for him. For indeed ‘Abdullah ibn ‘Abbas (May Allah be pleased with them both) said,

‘The Prophet (sallallahu alaihi wa salam) combined between Dhuhr and ‘Asr , and Maghrib and ‘Isha whilst he was in Madeenah, and there was no fear and no rain. They said to him (‘Abdullah ibn ‘Abbas), why is that? He said, He did not want hardship for his ummah’

Shaykh ‘Uthaymeen: meaning that he did not want the ummah to be afflicted with difficulties by not combining (when there is a need).

Fataawa ‘ala At-Tareeq fee Masaa’il Mutanawiyya Pg 296

Allāh Replaces Sins with Good Deeds When You Repent – Shaykh Uthaymīn

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Must Read, Pearls of Wisdom, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

‏Shaykh Uthaymīn (rahimahullāh) in explanation of verse 12 in Al-Hujurāt:

Repentance (tawbah) from the servant is to move from disobeying Allāh to obeying Him. And repentance from Allāh means that Allāh accepts the repentance of the servant and subsequently exchanges his sins for good deeds.

Shaykh Uthaymīn’s Tafsīr Sūrah al- Hujurāt – Al-Hadīd Pg. 50

Fasting Makes Performing Good Deeds Easier – Shaykh Sālih al-Fawzān

Written by Amjad Khan on . Posted in Articles, Fasting, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Must Read, Purification of The Soul, Ramadhan, Worship - 'Ibaadah'.

Benefits of Fasting:

Fasting makes it easier to perform acts of worship, this is evident from seeing fasting people compete and rush to perform good deeds. When not fasting, maybe they would have been lazy or found the worship difficult for them.

Shaykh Fawzān’s Ithāf Ahlul Ēmān bi Durūs Shahr Ramadhān Pg. 157

Giving Importance to the Prayer and Perservering upon it is a Cause of Provision – Shaykh Uthaymīn

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Monotheism - Tawheed.

بسم الله الرحمن الرحيم

Shaykh Shaykh Uthaymīn (rahimahullāh) explained and extracted multiple benefits from verse 132 of Surah Ta-Ha:

وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡہَا‌ۖ لَا نَسۡـَٔلُكَ رِزۡقً۬ا‌ۖ نَّحۡنُ نَرۡزُقُكَ‌ۗ وَٱلۡعَـٰقِبَةُ لِلتَّقۡوَىٰ (١٣٢)

And enjoin As-Salât (the prayer) on your family, and be patient in offering them [i.e. the Salât (prayers)]. We ask not of you a provision (i.e. to give Us something: money); We provide for you. And the good end (i.e. Paradise) is for the Muttaqûn (pious and righteous persons – see V.2:2). (Ta Ha: 132)

Benefits extracted from this verse are:

  1. The importance of the prayer.
  2. The obligation of commanding the family with the prayer, and that which they need to perform it (wudhu etc).
  3. The obligation of patiently persevering upon the prayer, even if a person endures what he endures from striving of his soul.
  4. Allah’s complete Self Sufficiency  (The Most High) of having any need of His creation, since He does not command us to seek provision from us.
  5. That giving importance, care and concern to the prayer; and patiently persevering upon it is a means of gaining provision.
  6. That having taqwa of Allāh (Mighty & Majestic) is a cause for a praiseworthy and good outcome in this life and the next.

Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 54-55

Which is Better: To Memorise All of The Quran or Contemplation – Shaykh b. Bāz

Written by Amjad Khan on . Posted in Articles, Qur'aan, Ramadhan, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

Q: Which of the two is best, that a person memorises (the whole or significant portion of the) Quran whilst not contemplating on it, or he memorises a little whilst contemplating and pondering on its meanings?

A: Memorising and contemplating (together) is best, the one who memorises and recites, even if only by looking and contemplating this is knowledge.And if it is easy for him to memorise it completely, this is good upon good, however giving importance to contemplating on the Quran, even if he had to look and recite from the Mushaf, is better than merely memorising without contemplation.

Shaykh ibn Bāz’s Sharh Kitāb at-Tawhīd min Sahīh al-Bukhāri pg 411

Contemplation and Understanding of The Qurān – Shaykh b. Bāz

Written by Amjad Khan on . Posted in Articles, Qur'aan, Ramadhan, Sahaabah, Seeking Knowledge.

بسم الله الرحمن الرحيم

Shaykh b. Bāz (rahimahullāh) said,

In general, memorisation is from knowledge and fahm is greater and the head and foundation of knowledge is the Qurān.

Therefore whoever desires knowledge then let him contemplate on the Qurān and give importance to the Qurān, in terms of memorisation, contemplation, revision and action upon it.

And the knowledge of the companions, most of it was from the Qurān, some of them did not memorise except a few ahādīth; however Allāh benefited them by their knowledge and their concern with the Book of Allāh (Azza wa Jal).

Shaykh ibn Bāz’s Sharh Kitāb at-Tawhīd min Sahīh al-Bukhāri pg 410-411

22 Benefits Extracted By Shaykh al-‘Uthaymīn from the Verses of Fasting (Al-Baqarah:183-186)

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Featured, Qur'aan, Worship - 'Ibaadah'.

‎يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who believe! Observing As-Ṣaum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqūn (the pious – see V. 2:2).

‎أَيَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

[Observing Ṣaum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskīn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.

‎شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

The month of Ramaḍān in which was revealed the Qurān, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Ṣaum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Ṣaum (fasts) must be made up] from other days. Allāh intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allāh [i.e. to say Takbir (Allāhu-Akbar; Allāh is the Most Great) on seeing the crescent of the months of Ramaḍān and Shawwāl] for having guided you so that you may be grateful to Him.

‎وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My slaves ask you (O Muḥammad ṣallallāhu alaihi wa salam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

Shaykh Muḥammad Ibn Ṣālih al-‘Uthaymīn(raḥimahullāh) extrapolates 22 benefits from the 4 āyāt of Al-Baqarah:183-186:

  1. The obligation of fasting Ramaḍān upon this nation.
  2. That fasting was obligatory upon those who came before us from other nations.
  3. The importance of fasting, since it was obligatory upon all of the nations.
  4. The tremendous wisdom of fasting is to attain the Taqwa of Allāh (The Mighty & Majestic).
  5. That fasting is an easy obligation; in that it is not performed for years or months; rather it is only for a fixed number of days, specified for this nation during the month of Ramaḍān.
  6. Fasting is not obligatory to be performed by the sick person, who fasting is difficult upon, or the traveller.
  7. At the beginning of the obligation of fasting, the people had the choice between fasting or feeding a person, this was to make it easy for the people and to allow them to adjust to the obligation of fasting.
  8. Affairs wherein there is difficulty on the souls, then there is wisdom in the Islamic legislation in progressing gradually.
  9. The specifying of Ramaḍān for the obligation of fasting upon this nation.
  10. The wisdom behind specifying Ramadhan for fasting, is that the Qurān was revealed in it.
  11. The virtue of the Qurān, due to that which is mentioned of its tremendous characteristics.
  12. An exhortation and encouragement to return to the Qurān for whosoever desires guidance and beneficial knowledge.
  13. Clarification that Allāh wants for this nation, ease in their religion.
  14. Affirmation of the Will of Allāh (The Mighty & Majestic).
  15. Allah wants from us to complete the period (of fasting) and to glorify him due to Him guiding us.
  16. It is obligatory to make up the amount of fasts that were not kept in Ramadhān, even if it was 29 days (of fasts to catch up).
  17. Carrying out and establishing acts of worship is from showing thanks and gratitude to Allah (The Most High).
  18. Allah blessing upon his servants by clarifying that which they asked about Him.
  19. Allah is close to His servants by way of His Vast Knowledge of them.
  20. Allah answers the call of the supplicant, who supplicates to Him, when he supplicates to Him with sincerity and truthfulness.
  21. The obligation of seeking after the answering of a request of Allāh to your supplications and having ēmān in Him.
  22. Seeking Allāh’s response and answering of your request and having ēmān in Him is guidance and a cause of guidance in all deeds.

Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 256-257

5 Categories of Patience Explained by Al-Imām Ibn al-Qayyim (rahimahullāh)

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Islamic Jurisprudence - 'Fiqh', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul.

Patience falls into five categories as Al-Imām Ibn al-Qayyim (rahimahullāh) explained in his tremendous book, ‘Iddatu as-Ṣābirīn

Patience is categorised into five: Wājib (Obligatory), Mandūb (Recommended), Maḥḍhūr (Prohibited), Makrūh (Disliked) and Mubāḥ (permissible).

Obligatory Patience is of three types:

  1. Restraining oneself from the prohibited affairs. (Muḥaramāt)
  2. Perseverance upon the performance of the obligatons. (Wājibāt)
  3. Patience upon afflictions, such as illnesses, poverty etc.

Recommended Patience:

  1. Restraining oneself from the disliked actions. (Makrūhāt)
  2. Perseverance upon the recommended actions. (Mustaḥabāt)

Prohibited Patience is of types from them:

  • Restraining oneself from food and drink, to the extent that a person dies,
  • Likewise restraining oneself from carrion, blood and meat of swine at the time of starvation is prohibited if he fears death.

As for Disliked Patience, then it is of types:

  1. Restricting oneself from food and drink, clothing and intimate relations to the extent that it harms the body
  2. Restricting oneself from intimate relations with his wife, if he has the need for that and he isn’t harmed by it.
  3. Persisting upon the performance of the disliked actions. (Makrūhāt)
  4. Restricting oneself from performance of the recommended actions. (Mustaḥabāt)

Permissible Patience:

As for the Mubāḥ Ṣabr [i.e. the patience which is permissible to act upon, but one is not blameworthy for abandoning it], it is the patience that is besides those [four types], so one can either choose to act upon it or abandon it or persevere.

In summary

  • Patience upon an obligation is an obligation and refraining from an obligation is prohibited.
  • Abstaining from the impermissible is an obligation and persisting upon the impermissible is prohibited.
  • Patience upon the recommended deeds is recommended and refraining from them is disliked.
  • Abstaining from the disliked affairs is recommended and persisting upon them is disliked.
  • And Patience on the permissible affairs is permissible.

‘Iddatu as-Ṣābirīn pgs. 36-38 Dār al-Fīḥā