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Year: 2018

Rejecting The Truth – Shaykh Uthaymīn

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan.

Shaykh Uthaymīn (rahimahullaah) explained the outcome for those who reject the truth, based on the tafsir of the following verse:

بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ

‏Nay, but they have denied the truth (this Qurān) when it has come to them, so they are in a confused state (can not differentiate between right and wrong).
‏Sura Qāf: 5

Shaykh Uthaymīn:

“Likewise every person who rejects the truth the first time, then he should know that he will be trialed with doubts and uncertainty in accepting the truth in the future. Therefore it is obligatory upon us when we hear that this thing is the truth, that we say: “we hear and obey.”

Tafsīr Al-Hujurāt – Al-Hadīd 89-90

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