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The Spreading of Knowledge and The Spread of Islam – Shaykh Saaleh al Fawzaan

The Questioner asks:

“How do we combine between the spread of knowledge and the spread of Islam everywhere and the saying of the prophet, peace be upon him, that every time will be worse than the one preceding it.”

The Answer in the video by Shaykh Fawzaan

“Knowledge will spread in all ages and reach the East and the West. Today, you see that knowledge used to spread through Jihad in the path of Allah and the call to Allah. Now, we have the media, so the Qur’an is recited with loud and clear. It is recited in the loudest voice in the East and West. The Athaan (call to prayer) is heard in the East and West. This is from the mercy of Allah and from the establishment of proof against the servants so they can not say, Islam did not reach us or nothing reached us.”

Utilise the Dunya for Fulfilling the Purpose of Your Creation – Shaykh Uthaymeen

Shaykh Uthaymeen (rahimahullah),

We are created for the purpose of worshipping Allāh alone and everything upon the earth has been created for us [i.e. to aid us in this purpose and for lawful enjoyment].

هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا 

He it is Who created for you all that is on earth. (Al-Baqarah: 29) 

And amazing it is that nowadays our people busy themselves with what has been created for them at the expense of what they were created for. This is [tantamount] to foolishness – that they are busying themselves with that which was created for them at the expense of something which they were created for (and if this purpose is fulfilled will lead them to the Pleasure of their Lord, Inshā Allāh t’āla).


An excerpt from Shaykh Uthaymeen’s Tafsir of Surah adh-Dhaariyat, taken from the printed book ‘Tafsir Al-Hujurat to Al-Hadid’ pg 168

You are a Servant of Allāh or a Servant of Shaytān – Shaykh Fawzān

بسم الله الرحمن الرحيم

Shaykh Al-Fawzān (hafidahullāh) said,

“The most noble of actions is worshipping Allāh (The Mighty & Majestic) alone; that you are an [obedient or submissive] servant of Allāh. Whosoever is not a servant of Allāh, he becomes a servant of Shaytān. He is a servant in all situations, either he is a servant of Allāh – worshipping Allāh alone and his heart attached to (the worship of) Allāh; or he is a servant of Shaytān. There is no way out of [these two types of] servitude.”


Shaykh Fawzān’s explanation of Igāthatul Lahfān, 1439-07-01

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

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

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

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

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

The Prophet (sallallāhu alaihi wa salam) was Commanded with Seeking Forgiveness, so What About Us?

Shaykh Uthaymīn (rahimahullaah) explains al-Istigfār:

The author (Imām an-Nawawi (rahimahullāh)) completed his book (Riyādh as-Sālihīn) – this tremendously beneficial book which Muslims in all corners of the world benefit from (the layperson and the students of knowledge) – with istigfār.

Al-istigfār: means to seek forgiveness, and there is not a single person except that he errs, as the Prophet (sallallāhu alaihi wa salam) said,

“All of mankind err, and the best of those who err are those who repent.” (1)

And mistakes which occur from mankind, are either by way of shortcomings in the performance of an obligation or by the committing of a prohibition.

Mankind is not free from falling into these errors, however the cure of sins and shortcomings is al-istigfār (Alhamdulilāh).

And in an athar, it’s narrated that Shaytān said,

“I have destroyed the people with sins, and I have been destroyed by La Ilāha illa Allāh”

Seeking forgiveness is a means of (gaining) forgiveness, due to this, Allāh commanded with istigfār in many verses of the Qurān.

‎فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ

So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. (Muhammad: 19)

So Allāh (The Most High) commanded his prophet (sallallāhu alaihi wa salam) to know that there is no deity truly deserving of worship except Allah alone. And he commanded him with seeking forgiveness,

‎وَاسْتَغْفِرْ لِذَنبِكَ

And this was the prophet, he who Allāh has forgiven all of his actions, yet he was still commanded to seek forgiveness.

Likewise, in many verses Allāh has praised those who seek his forgiveness;

‎وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ

And those who pray and beg Allah’s Pardon in the last hours of the night. (Āli Imrān: 17)

They are those who seek Allah’s forgiveness in the last part of the night.

The scholars said, that they are those who establish tahajjud and stand the night in prayer, worshipping Allāh, and regard themselves to be deficient, so they ask for Allāh’s forgiveness.

This is alongside the fact that they are from those who pray tahajjud and stand the night in prayer, and they seek forgiveness fearing their shortcomings, hence it is a must for people to be plentiful in seeking Allāh’s Forgiveness (The Mighty and Majestic).


Sharh Riyādh as-Sālihīn Vol.6 Pgs. 711-713

(1) Tirmidhi 2423

The Result of Seeking Guidance from Other than the Qur’ān and the Sunnah – Imām As-Sa’di (rahimahullāh)

Imām As-Sa’di (rahimahullāh) explained the following part of āyah 73 from sūrah Āli Imrān:

‎قُلْ إِنَّ الْهُدَىٰ هُدَى اللَّهِ

“Verily! Right guidance is the Guidance of Allah” (Āli- Imrān: 73)

This verse and those similar to it, show us that whomsoever seeks guidance and the correct way from other than the Qur’ān and the Sunnah, then he has become misguided and left the correct path. Because (true) guidance is restricted to the guidance of Allāh, that which he sent with the Messenger (sallallāhu alaihi wa salam).


Fath ar-Rahīm al-Malik al-‘Alām fī ‘ilm al-‘Aqā’id wa at-Tawhīd wa al-Akhlāq wa al-Ahkhām al-Mustambita min al-Qur’ān – pg 216

Taqwa can be Attained by Fasting – Imām as-Sa’di

Imām as-Sa’di (rahimahullāh) said in explanation of Allāh’s statement:

‎{ لَعَلَّكُمْ تَتَّقُونَ }
That you may become al-Muttaqūn [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Al-Baqarah: 183

Verily, fasting is from the greatest causes (of attaining) taqwa, because (fasting has within it) obeying the commands of Allah and staying away from his prohibitions.

Benefits of Fasting in Relation to Taqwa.

  •  The fasting person leaves that which Allāh has prohibited for him – from eating, drinking and sexual intercourse and the likes of these affairs which the soul inclines towards – seeking closeness to Allah and hoping in reward from Allāh because of his leaving off these things; this is from taqwa.
  •  Likewise from the means of attaining taqwa is, the fasting person trains his soul with the murāqabah of Allāh, so he leaves performing that which his soul desires – whilst he has the capability to carry out his desires – due to his knowledge that Allāh is all aware of what he does.
  •  Fasting constricts the pathways of the shaytān, for indeed he runs through the veins of mankind, hence by way of fasting his influence is weakened and his effectiveness in inciting people to disobedience is decreased.
  •  On the whole the fasting person is plentiful in performing acts of worship and obedience. Acts of worship and obedience are from the characteristics of taqwa.
  • And from the means of attaining taqwa, is that the rich person when he tastes the pains of hunger, this necessitates and obligates that he is charitable and benevolent to the poor and destitute, this is also from the characteristics of taqwa.

Taysīr al-Karīm ar-Rahmān fī Tafsīr Kalām al-Mannān (Dār ibn al-Jawzī) pg. 84

People cannot Bestow Blessings Upon Themselves or Others – Shaykh Fawzān

Shaykh Sālih al-Fawzān:

Allah (Subhānahu wa ta’āla) began this great sūrah (Suratul Mulk) with praise and glorification of Himself, and He is the most deserving to be praised and glorified.

The meaning of تبارك (tabāraka) is تعاظم. Allāh is the one who, when performing dhikr of him, blessings are obtained from (when done sincerely for Allāh and in accordance with the sunnah of the Messenger of Allah (sallallāhu alaihi wa salam)). He is the one who sends down blessings and He is the one who bestows blessings on whomsoever He wills.

This word ‘tabāraka’ does not apply except when speaking of Allāh, hence it is not allowed to say to someone “Oh so and so, tabārak upon us”, as some of the ignoramuses say.

However, as for saying to someone, you are “mubārak”, then there is no issue with it, because the meaning of “mubārak” is that Allāh (Subhānahu wa ta’āla) has blessed you and bestowed his blessings upon you.

Allāh (Subhānahu wa ta’āla) said:

‎وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ

“And He has made me blessed wheresoever I be (Sūrah Maryam: 31)
and

‎كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ

(This is) a Book (the Qur’ān) which We have sent down to you, full of blessings (Sūrah Sād: 29).

Therefore, Allāh is the one who bestows blessings and places blessings in whoever, wherever and whatsoever he wills. As for mankind, they can not bless themselves, indeed it is only Allāh who gives mankind blessings and makes them blessed.


Slightly Paraphrased from Shaykh Sālih al-Fawzān’s ‘Mā Tayassara wa Tahassala min Durūs al-Qurān fī Hizb al-Mufassal’ Vol.2 Page 6