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Oh Muslims, Give Concern and Time to Studying the Qurān – Al-Imām ibn Kathīr

Al-Imām ibn Kathīr quotes and says in his Tafsīr of the Qurān:

وَإِذۡ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَتُبَيِّنُنَّهُ ۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُ ۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمۡ وَٱشۡتَرَوۡاْ بِهِۦ ثَمَنً۬ا قَلِيلاً۬‌ۖ فَبِئۡسَ مَا يَشۡتَرُونَ (١٨٧)

(And remember) when Allāh took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad (sallallāhu alaihi wa salam)  and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought. ((Aali Imrān:187)

إِنَّ ٱلَّذِينَ يَشۡتَرُونَ بِعَهۡدِ ٱللَّهِ وَأَيۡمَـٰنِہِمۡ ثَمَنً۬ا قَلِيلاً أُوْلَـٰٓٮِٕكَ لَا خَلَـٰقَ لَهُمۡ فِى ٱلۡأَخِرَةِ وَلَا يُڪَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيۡہِمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ وَلَا يُزَڪِّيهِمۡ وَلَهُمۡ عَذَابٌ أَلِيمٌ۬ (٧٧)

Verily, those who purchase a small gain at the cost of Allāh’s Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allāh speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment. (Aali Imrān: 77)

Allah has censured the People of the Book (Jews and Christians) due to their turning away and abandoning their revealed books; likewise they have been censured for devoting themselves (primarily) to (attaining the pleasures of) the worldly life and preoccupying themselves with other than what they have been commanded with – following the revelation (which was revealed to them).

So upon us, oh Muslims, is to refrain from those (aforementioned) affairs which caused Allāh to censure the People of the Book.

We should fulfil that which we have been commanded with. We should (pay attention and give concern to) studying the Book of Allāh, (which was revealed to us) teach it, understand it and teach its understanding (to others), Allāh said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ. (الحديد:١٦)

Has not the time come for the hearts of those who believe (in the Oneness of Allāh – Islamic Monotheism) to be affected by Allāh’s Reminder (this Quran), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injīl (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fāsiqun (rebellious, disobedient to Allāh). [Al-Hadīd:16]


Tafsīr al-Qurān al-‘Adheem lil Imām ibn Kathīr Vol.1 pg 5

Do Not Oppress your Family, Your Wife or Others – Shaykh ‘Abdul Azīz b. Bāz

Do Not Oppress your Family, Your Wife or Others. – Shaykh ‘Abdul Azīz b. Bāz


Oppression is from the most disgusting, despicable of major sins, it’s evil consequences Allāh (The Glorified) has informed us of in His Tremendous Book:

وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًا كَبِيرًا

And whoever among you does wrong, We shall make him taste a great torment. (Al-Furqān: 19)

And Allāh says:

وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ

And the Dhālimun (polytheists and wrong-doers, etc.) will have neither a Wali (protector) nor a helper. (Ash-Shūra: 8)

Hence, oppression is a great evil and it has evil consequences, the Messenger (sallāhu alayhi wa salam) said:

“Fear oppression for indeed oppression is darkness on the day of resurrection.” (Muslim)

Furthermore, Allāh has said in a Hadīth Qudsī (which is narrated by the Prophet (sallāhu alayhi wa salam)):

“Oh my servant! Indeed I have forbidden oppression upon myself and between you, so do not oppress.” (Muslim)

Therefore, it is obligatory to be cautious of perpetrating oppression to any of the people, whether it be your family, your wife, your brothers, your children, your mother, your father, your neighbours and other than them.

Likewise, do not oppress your employees, give them their wages in full, every month (for e.g.) give him or her their wages.

Give everyone who has a right upon you; your children, your wife and other than them; their rights.

The intent in being cautious regarding oppression of the people is because indeed Allāh has made sacred the blood, honour and wealth of the Muslims.

So, the Muslim takes himself to account and fears his Lord, so do not oppress anyone, not their honour or their wealth, regardless of whether they are close to you or not.


Paraphrased from Shaykh ‘Abdul Azīz ibn Bāz:

https://www.binbaz.org.sa/noor/8490

A Tremendous Principle which brings Ease to the Muslims – Shaykh Al-Uthaymīn

A Tremendous Principle which brings Ease to the Muslims – Shaykh Al-Uthaymīn

Every Muslim who has ever had doubt regarding their prayer or other act of worship, or knows someone who is or has been afflicted with whispers from the Shaytān which affect their worship and make them believe it wasn’t completed, wasn’t performed properly, they were not in purification (if it is required) then you will find in the explanation of Shaykh Al-Uthaymīn much enlightenment:

The Shaykh said:

Whoever is certain about being in a state of Tahārah [purification] and doubts regarding being in a state of Hadath [ritual impurity], he remains in a state of Tahārah. And whoever is certain about being in a state of Hadath [ritual impurity] and doubts whether he is upon Tahārah, he remains in a state of ritual impurity; because the principle [regarding this] is: Al-Yaqīn laa yazūl bish Shakk [Certainty is not removed merely due to doubt] and the foundation is that a thing remains upon that which it was.

This is an important principle and it has numerous subsidiary issues attached to it, and it is founded upon the narration of Abu Hurayrah and Abdullah ibn Zayd (Allāh be pleased with them both) regarding a man who notices something he had in his stomach [i.e. wind] and he was unsure whether something had exited from him or not [passing of wind etc].

The prophet (عليه السلام) said, “do not leave [i.e. the Salāh] unless you hear a sound or notice a smell.” And in the Hadīth of Abu Hurayrah, [the wording of the hadīth is], “Do not leave – meaning the Masjid – unless you hear a sound or notice a smell.”

This Hadith [and the principles extracted from it] resolves many problems and this is from the ease [facilitated] by Islaam, for its goal to remove the Ummah from being in a state of uneasiness, disquiet and confusion, rather it makes affairs explicitly clear. If a person submitted to the likes of these doubts, his life would become difficult, therefore the Legislator, Allāh has cut off these whisperings and doubts.

So as long as these doubts are not proven with certainty, they carry no weight. It is obligatory to repel them and not let them affect you in your [heart and mind], and thus you will be at ease and many problems will be removed from you.


Majmū Fatāwa wa Rasā’il Shaykh al-Uthaymīn Vol.10 Chapter Nullifiers of Wudū

Contemplating Consequences before Speaking and Acting – Shaykh Al-Uthaymīn

Contemplating Consequences before Speaking and Acting – Shaykh al-Uthaymīn

If one of you wishes to say something, then let him weigh up his speech. Ponder what is the outcome, if the outcome is good proceed and do not waver or hesitate. And if the result is evil, then withhold and leave it.

The Prophet (صلى الله عليه و سلم) said:

“من كان يؤمن بالله و اليوم الآخر فليقل خير
أو ليصمت”
Whoever believes in Allāh and the Last Day then let him speak good or remain silent. (Muslim & Bukhāri)

When one of you wants to carry out an action, then ponder [whether] performing it is good or [whether it is] good to leave? If leaving it is what is good, then leave it. If performing it is what is good, then ponder whether it will it divert you from something better or more important!

If it will busy you from that which is better or more important, then leave it, because it’s impossible that one with sound intellect will [deliberately] busy himself with something virtuous, [even though it is less virtuous at that specific time and/or place] than something greater in virtue, because this leads one to lose the virtue of the act that is more virtuous.


Shaykh al-Uthaymīn’s Ad-Diyaa’u al-Laami’u min a-Khutab al-Jawaami’ Vol. 5 Pgs. 392-393

The Most Comprehensive of Supplications – Ash-Shaykh Al-Uthaymīn

The Most Comprehensive of Supplications – Ash-Shaykh Al-Uthaymīn

The best of supplications and most comprehensive is His statement:

وَمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

‏And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” (Al-Baqarah: 201)

Thus, this is the most comprehensive of supplications because it combines between the good of the worldly life and the hereafter, and the Messenger of Allāh used to supplications with this a lot.

Therefore a person should supplicate with this supplication and likewise the other authentically reported supplications, so that by way of which he will be carrying out the sunnah from all angles (as is related to supplications).


Fatāwa Nūr ala ad-Darb Tape nos: 109

Seek Protection from Diseases of the Body and Heart – Shaykh al-Uthaymīn

Seek Protection from Diseases of the Body and Heart – Shaykh al-Uthaymīn

Shaykh Muhammad ibn Sālih al-Uthaymīn (رحمه الله) in explanation of the Dua of Qunūt, mentions a tremendous benefit relating to diseases.

He said, that when supplicating for health and wellbeing the Muslim should bring to mind the diseases of the body and diseases of the heart (those which affect your religion). This is because diseases of the heart are more severe and harmful than the diseases of the body.

He (رحمه الله) continues to say:

The diseases of the body (and their harms) are well known, however the diseases of the heart (are often overlooked and they) are of two types:

The first disease is the Shahawāt and its origins are whims and lusts. (Meaning) a person knows the truth, however he doesn’t want to follow it due to his desires and whims being in opposition to that which the Prophet (عليه السلام) came with.

The second disease is the disease of shubuhāt (i.e. beliefs, ideas, thoughts that are made to resemble the truth but are falsehood in reality), and its origin is ignorance, because the ignoramus acts upon falsehood whilst thinking thaf it is the truth. And this is an extremely dangerous sickness.

The Shaykh continues to advise that we should supplicate to Allāh and ask that he gives us health, wellbeing and protection from (both) diseases of the body and diseases of the heart; which are the (aforementioned) doubts and desires.


Slightly Paraphrased from the Explanation of the Qunūt Supplication of witr by Shaykh Uthaymīn

http://ia800700.us.archive.org/30/items/matwiyatramadaniya/kounout.pdf

FOLLOW THE TRUTH AND DON’T WORRY ABOUT THOSE WHO OPPOSE IT – SHAYKH SAALIH AL-FAWZAAN

Follow the Truth and Don’t Worry About Those Who Oppose It

Shaykh Saalih al-Fawzaan in explanation of the following verse:

And indeed, We sent Nûh (Noah) and Ibrahîm (Abraham), and placed in their offspring Prophethood and Scripture, And among them there are some who are guided, but many of them are Fâsiqûn (rebellious, disobedient to Allâh). (Soorah al-Hadeed: 26)

MEANING ALLAH REVEALED THE BOOKS TO THE PROPHETS FROM THE OFFSPRING OF NOOH AND IBRAHEEM (ALAYHIMUS SALAAM), FROM THEIR OFFSPRING ARE THOSE WHO ARE GUIDED; ALLAH GUIDED THEM AND THEY FOLLOWED THE MESSENGERS AND BELIEVED IN THE (REVEALED) BOOKS, {BUT MANY OF THEM ARE FASIQUN}, MEANING THEY HAVE LEFT THE OBEDIENCE OF ALLAH, LEFT GUIDANCE AND THEIR HARM IS UPON THEMSELVES.

THERE IS A BENEFIT TO BE EXTRACTED HERE:
IT IS THAT, YOU SHOULD NOT BE DECEIVED BY THE NUMBERS OF PEOPLE UPON WHAT THEY ARE UPON (I.E. FALSEHOOD IN TERMS OF AQEEDAH, MANHAJ, INNOVATIONS ETC). YOU SHOULD ONLY FOLLOW THE TRUTH, EVEN IF THERE WAS ONLY ONE PERSON, OR A FEW PEOPLE UPON IT. SO DO NOT FORSAKE THE TRUTH DUE TO THERE BEING A FEW PEOPLE OF TRUTH. AND DO NOT BE DECEIVED BY FALSEHOOD DUE TO THE MULTITUDE OF PEOPLE UPON IT, BECAUSE ALLAH SAID:

But many of them are Fâsiqûn (rebellious, disobedient to Allâh). (Soorah al-Hadeed: 26)


Shaykh Fawzaan’s Maa Tayassar wa Tahassal min Duroos al-Quraan fee Hizb al-Mufassal Vol.1 Pg.420-421

Should I Memorise Quraan or Seek Knowledge? Shaykh Saalih al-Fawzaan

Should I Memorise Quraan or Seek Knowledge?


Shaykh Saalih al-Fawzaan was asked a question by a youth who had reached 16 years of age and for the last 18 months had been memorising the Quraan in a hifdh program. He wanted to focus on seeking knowledge, however he was advised against this by the supervisor of the hifdh program; saying that the youth requires tarbiyyah (islamic cultivation) and that if he was to seek knowledge without tarbiyyah, it would be detrimental to him. The young man then asked Shaykh Saalih (hafidahullah) for his advice:

Seeking knowledge is tarbiyyah, there is no difference between tarbiyyah and seeking knowledge. Memorise the Quraan and seek knowledge this IS tarbiyyah.


MUHAADARAT FEE AL-AQEEDAH WA AD-DAWAH; AL-MAJMOO’A ATH-THAANIYA VOL.1 PGS. 180

Principles in Honouring Guests – Shaykh Saalih al-Fawzaan

Principles in Honouring Guests

Shaykh Saalih al-Fawzaan (hafidahullah) was asked:

Is it permissible for a person to serve his guest khamr (intoxicants) alongside his food, if the guest requests it?

He replied: The principle regarding the guest, is that he is honoured with that which Allah (The Glorified, The Most High) has allowed.

Allah’s Messenger (sallallahu alayhi wa salam) said:

“Whoever believes in Allah and the last day, then let him honour his guest.” (1)

Honouring the guest is a characteristic from the the characteristics of the believer, however it is not honouring him to present him with something which is haram and impermissible. Rather present and serve him with that which Allah (The Glorified, The Most High) has allowed, as for the prohibited, then if he serves it to his guest, indeed he has aided him upon disobedience, and Allah (The Majestic, The Most High):

‎وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment. (Soorah Al-Maa’ida: 2)


Muhaadaraat fee Al-Aqeedah wa ad Da’wah: Al-Majmoo’a ath-Thaaniya, Volume 1 pg 337
(1) Bukhaari: 6019

Path of Allah – Shaykh b. Baaz

Path of Allah – Shaykh b. Baaz

Shaykh b. Baaz in explanation of the ayah where Allah informs us of Ibraheem’s (alayhis salaam) conversation with his father:

‎فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا

“So follow me. I will guide you to a Straight Path.” [Soorah Maryam: 43]

Meaning, I will direct you to a clear straight path, which has no crookedness, nor secrecy in it. The straight path is the worship of Allah alone, obeying His commands and staying away from His prohibitions, stopping at His legislated divine limits,(1) this is Allaah’s Straight Path in regards to every prophet from the time of Aadam until the end of time.

Allah’s Straight Path:

It is to make your actions sincerely for Allah alone whilst following that which the prophets (alayhimus salaatu was salām) came with in every time and place. And the final of the prophets is our Prophet Muhammad (sallallaahu alayhi wa salam).

Allah’s Straight Path After the Sending of Muhammad (sallallaahu alayhi wa salam):

It is believing in that which (the prophet) Muhammad (sallallaahu alayhi wa salam) came with, following it and being steadfast upon it. This is the Straight Path which is mentioned in Allaah’s statement (The Mighty and Majestic):

‎اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us to the Straight Way

‎صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray. [Al-Faatihah: 5-7] (2)


(1) Refer to explanation of Imaam Nawawee’s 40 Hadeeth, Hadeeth nos. 6

(2) Ayahs were numbered 5-7 based on the opinion that the basmalah is not part of Al-Faatihah, see fatwa of permanent committee and fatwa of Shaykh b. Baaz :
www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=7&View=Page&PageNo=1&PageID=12005

www.binbaz.org.sa/noor/6257