AlBaseerah

24 May 2024 10:52

THE CONDEMNATION OF COMMANDING OTHERS TO OBSERVE RIGHTEOUSNESS WHILE IGNORING RIGHTEOUSNESS

ALLĀH says:

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ
Do you enjoin righteousness of the people

that is, do you tell them to believe and do good

وَتَنسَوْنَ أَنفُسَكُمْ
and fail to practice it yourselves,

that is, you do not remind yourselves to do that, at the time when

وَأَنتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ
you read the Scripture? Will you not reason?

The root meaning of the word ‘aql (reasoning or understanding) is to make a person understand that which will benefit him and restrain him from doing that which will harm him. Reason encourages the individual to be the first one to do what he tells others to do, and the first one to refrain from what he tells others not to do. If a person tells others to do good but does not do it himself, and he tells them not to commit evil but does not refrain from it himself, that indicates that he in fact has no understanding and is ignorant, especially if he does that knowingly. Thus proof is established against him.

Although this verse was revealed concerning the Children of Israel, it is general in meaning and applies to everyone, because ALLĀH says:

یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ ۞ كَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُوا۟ مَا لَا تَفۡعَلُونَ
0 you who believe, why do you say that which you do not do? It is most loathsome to ALLĀH that you say that which you do not do. {as-Saff: 2-3}

There is nothing in the verse to indicate that if a person does not do what he is enjoining others to do, then he should give up enjoining what is good and forbidding what is evil, because it is well known that the individual has two duties: enjoining (what is good) and forbidding (what is evil) to others, and doing likewise for himself. The fact that he gives up doing one of them does not mean that he has a concession allowing him to give up the other. Perfection is attained when the individual does both duties, and the worst-case scenario is when he gives up both. As for doing one of them and not the other, it is not as good as the former, but it is not as bad as the latter. Moreover, it is human nature that people do not follow those whose deeds contradict their words; deeds are more likely to be heeded and emulated than mere words.

{Tafsi‌r As-Sa'di}

The Messenger of ALLĀH (ﷺ) said:

"A man will be brought on the Day of Resurrection and thrown in the Hell Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of Hell Fire will gather around him and say: O so-and-so! What is wrong with you? Didn't you use to order us to do good deeds and forbid us to do bad deeds?

He will reply: Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself."

{Al-Bukhari #3267}

@alBaseeroh_Ins

AlBaseerah

23 May 2024 21:50

ALLĀH is very Gracious and Kind to HIS servants. HE provides ˹abundantly˺ to whoever HE wills. And HE is the All-Powerful, Almighty.

Whosoever desires ˹by his deeds˺ the reward of the Hereafter, WE give him increase in his reward, and whosoever desires the reward of this world ˹by his deeds˺, WE give him thereof (what is decreed for him), and he has no portion in the Hereafter.

{Ash-Shūrā || Verse 20-21}

AlBaseerah

22 May 2024 22:30

SUMMARY OF SĪRAH

SECTION 2⃣

PART 1⃣3⃣: THE SIEGE OF THE PROPHET ﷺ AND HIS FAMILY

1⃣ When the Quraysh saw the spread of Islam among the tribes, they decided to kill the Prophet ﷺ.

2⃣ They besieged him and his family in the valley, prevented provisions from reaching them, and agreed to accept no reconciliation with them unless they handed over the Prophet ﷺ for execution.

3⃣ They wrote down their agreement on a document and hung it in the Ka'bah.

4⃣ This took place in the seventh year of Prophethood.

📚Khulāsatu Nūrul Yaqīn

Translation: AlBaseerah

#KnowYourProphet

@alBaseeroh

AlBaseerah

21 May 2024 23:36

ASSERTING THE GREATNESS OF THE QUR'AN

ALLĀH the Exalted emphasizes the greatness of the Qur'an, its high status and of being worthy of making hearts humble and rent asunder upon hearing it, because of the true promises and sure threats that it contains,

لَوْ أَنزَلْنَا هَذَا الْقُرْانَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ

Had WE sent down this Qur'an on a mountain, you would have seen it humbled and splitting from fear of ALLĀH.

If this is the case with a mountain which is hard and huge, that if it was made able to comprehend and understand this Qur'an, will feel humble and crumble from fear of ALLĀH the Exalted, then what about you -- O mankind Why do your hearts not feel softness and humbleness from the fear of ALLĀH, even though you understand ALLAH'S command and comprehend HIS Book.

This is why ALLĀH said (next),

وَتِلْكَ الاَْمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُون
Such are the parables which WE put forward to mankind that they may reflect.

There is a Hadith of the Mutawatir grade that states,

The Messenger of ALLĀH ﷺ had someone make him a Minbar. Before that, he used to stand next to a tree trunk in the Masjid to deliver speeches. So, when the Minbar was made and placed in the Masjid, the Prophet ﷺ came to deliver a speech and passed the tree trunk, headed towards the Minbar, the tree trunk started weeping, just like an infant. The tree trunk missed hearing the remembrance of ALLĀH and the revelation that were being recited next to it.

In one of the narrations for this Hadith, Al-Hasan Al-Basri said after narrating the Hadith,

"You - mankind -- are more worthy to miss the Messenger of ALLĀH ﷺ than the tree trunk!"

{Tafsi‌r Ibn Kathīr}

#ibnkathir #Hashr (59:12}

/channel/Tafseer_Benefits

AlBaseerah

21 May 2024 19:22

SEEKING FORGIVENESS AFTER OBLIGATORY PRAYERS

Thawban (may ALLĀH be pleased with him) reported: "When the Messenger of ALLĀH ﷺ finished his prayer, he would seek forgiveness from ALLĀH three times (by saying: “Astaghfirullāh, astaghfirullāh, astaghfirullāh) ..."

{Muslim #591}

BENEFIT DERIVED FROM THE HADITH:

1⃣. Showing one's neediness to ALLĀH, recognizing that the servant did not perform the prayer in a manner befitting the grandeur of the One Who ordained it from above the seven heavens on the night of Al-Isra.

2⃣. Seeking forgiveness is to make up for any deficiencies or shortcomings in the prayer.

3⃣. It is prescribed to start this supplication immediately after completing the obligatory prayer.

4⃣. Seeking forgiveness includes shortcomings in humility during the prayer, which is an internal matter, and shortcomings in the manner of performing the prayer, which is an external matter.

5⃣. It is prescribed to conclude significant acts of worship with seeking forgiveness, as ALLĀH Almighty says in the verses of Hajj:

ثُمَّ أَفِیضُوا۟ مِنۡ حَیۡثُ أَفَاضَ ٱلنَّاسُ وَٱسۡتَغۡفِرُوا۟ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ
Then depart from the place whence all the people depart and ask ALLĀH for His Forgiveness. Truly, ALLĀH is Oft-Forgiving, Most-Merciful.

{Al-Baqarah: 199}

{Itihāful-Muslim: Sharh Hisnul-Muslim 1/418}

@alBaseeroh

AlBaseerah

20 May 2024 11:36

ABUNDANCE IS NOT A SIGN OF GOODNESS

ALLĀH says:

قُل لَّا يَسۡتَوِى ٱلۡخَبِيثُ وَٱلطَّيِّبُ
Say, Not equal are the evil and the good

Say to the people, warning them against evil and encouraging them to do good. The bad and the good are not equal in any way. Faith and disbelief, obedience and disobedience, the people of paradise and the people of hell, good deeds and evil deeds, lawful wealth and unlawful wealth, are not equal.

وَلَوۡ أَعۡجَبَكَ كَثۡرَةُ ٱلۡخَبِيثِۚ
Although the abundance of evil might impress you.

For it is of no benefit to the one who possesses it; rather it is harmful in both spiritual and worldly terms.

فَٱتَّقُواْ ٱللَّهَ يَٰٓأُوْلِى ٱلۡأَلۡبَٰبِ لَعَلَّكُمۡ تُفۡلِحُونَ
So fear ALLĀH, O people of understanding, so that you may be successful.

Here ALLĀH issues a command to people of understanding - that is, people of mature thinking and wisdom. They are addressed here because they are the ones to whom attention is paid, and it is hoped that there is good in them.

Then ALLĀH tells us that prosperity depends on fearing ALLĀH, which means complying with HIS commands and prohibitions. Whoever fears HIM will prosper, but whoever does not fear HIM will incur loss and miss out on gains.

{Tafsi‌r As-Sa'di}

#sadi #maidah (5:103)

/channel/Tafseer_Benefits

AlBaseerah

19 May 2024 19:06

FASTING AL-AYYAM AL-BEED (THE WHITE DAYS) FOR DHUL-QA'DAH 1445H

The white days of the month refer to the 13th, 14th, and 15th of each lunar month. The moon is at its fullest and most luminous during this period. Fasting on these days (Al-Ayyam Al-Beed) is sunnah, mentioned in various hadith.

The Messenger of ALLĀH ﷺ said: "If you fast any part of the month, then fast the 13th, 14th, and 15th.” {Sunan an-Nasai}

ALLAH'S Messenger ﷺ said: "It is sufficient for you to fast three days every month because, for every good deed, you will have (the reward of) ten like it, so that will be like fasting for a lifetime." {Sahih al-Bukhari }

Abu Hurayrah (may ALLĀH be pleased with him) said: "My close friend (the Prophet ﷺ) advised me to do three things which I will not give up until I die: fasting three days of each month, praying Duha, and sleeping after Witr." {Sahih Muslim}

NB: Please confirm the dates with your local Islamic Centers.

@alBaseeroh

AlBaseerah

18 May 2024 20:43

WE have not created the heavens and earth and everything in between without purpose—as the disbelievers think, so woe to those who disbelieve from the Fire.

Or should WE treat those who believe and do righteous deeds like corrupters in the land? Or should WE treat those who fear ALLĀH like the wicked?

˹This is˺ a blessed Book which WE have revealed to you ˹O Prophet˺ so that they may contemplate its verses, and people of reason may be mindful.

And WE blessed Dāwūd with Sulaimān. How excellent a slave! Verily, he was ever oft-returning in repentance ˹to US˺!

{Sād: Verse 27-30}

AlBaseerah

16 May 2024 22:28

BEING KIND TO DEBTORS WHO FACE FINANCIAL DIFFICULTIES

ALLĀH commands creditors to be patient with debtors who are having a hard time financially,

وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ
(And If it is difficult for someone to repay a debt, postpone it until a time of ease.)

During the time of Jahiliyyah, when the debt came to term, the creditor would say to the debtor, "Either pay now or interest will be added to the debt."

ALLĀH encouraged creditors to give debtors respite regarding their debts and promised all that is good, and a great reward from HIM for this righteous deed,

وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
(And if you waive it as an act of charity, it will be better for you, if only you knew.),

meaning, if you forfeit your debts and cancel them completely.

Imam Ahmad recorded that Sulayman bin Buraydah said that his father said,

'I heard the Messenger of ALLĀH ﷺ say,

"Whoever gives time to a debtor facing hard times, will gain charity of equal proportions for each day he gives."'...

Ahmad recorded that Muhammad bin Kab Al-Qurazi said that;

Abu Qatadah had a debt on a man, who used to hide from Abu Qatadah when he looked for him to pay what he owed him. One day, Abu Qatadah came looking for the debtor and a young boy came out, and he asked him about the debtor and found out that he was in the house eating.

Abu Qatadah said in a loud voice, "O Fellow! Come out, for I was told that you are in the house."

The man came out and Abu Qatadah asked him, "Why are you hiding from me?"

The man said, "I am having a hard time financially, and I do not have any money."

Abu Qatadah said, "By ALLĀH, are you truly facing a hard time?"

He said, "Yes."

Abu Qatadah cried and said, "I heard the Messenger of ALLĀH ﷺ say,

"Whoever gives time to his debtor, or forgives the debt, will be in the shade of the Throne (of ALLĀH) on the Day of Resurrection."

Muslim also recorded this Hadith in his Sahih.

Al-Hafiz Abu Yala Al-Mawsili recorded that Hudhayfah said that the Messenger of ALLĀH ﷺ said,

"On the Day of Resurrection, one of ALLAH'S servants will be summoned before HIM and HE will ask him, "What deeds did you perform for ME in your life?"

He will say, "O Lord! In my life, I have not performed a deed for YOUR sake that equals an atom," three times.

The third time, the servant will add, "O Lord! You granted me wealth and I used to be a merchant. I used to be lenient, giving easy terms to those well-off and giving time to the debtors who faced hard times."

ALLĀH will say, "I Am the Most Worthy of giving easy terms. Therefore, enter Paradise."

{Tafsir Ibn Kathīr}

#ibnkathir #baqarah (2:280)

/channel/Tafseer_Benefits

AlBaseerah

16 May 2024 18:56

WHO IS A VIRGIN?

Shaykh Abdullahi Isezuo Sanni posted:

We were studying the Book of Nikah from Mishkat Al-Masabih with our Shaykh Muhammad Ramzan Athari (may ALLĀH have mercy on him), and I asked him about the Islamic definition of a woman being a virgin, since the Shaykh said that stipulating the condition of a wife being a virgin is haram due to the insinuation of the woman being unchaste, and this will end in three possibilities:

1⃣. You have no proof that the potential is not a virgin. In this case, you have slandered her and cast aspersions on her honor, irrespective of whether she admits it or not. You are to be flogged Islamically.

2⃣. She admits that she isn't a virgin. In this case, you have compelled her to expose a sin that ALLĀH concealed, and this is a major sin.

3⃣. You believe her testimony of not being a virgin without 4 witnesses or 4 admissions. In this case, you are to be flogged Islamically again.

So when I asked for the definition Islamically, the Shaykh said:

"The woman who - as known in one's society - has never married before is a virgin. This is the only acceptable Islamic definition. This is how the Prophet (ﷺ) asking Jabir (may ALLĀH be pleased with him) whether she married a virgin or not should be understood. Can it be pictured that the Prophet (ﷺ) is asking someone whether a woman is a virgin in the sense of whether she never sinned? How could the Prophet (ﷺ) insinuate Zina?! And how would the Prophet (ﷺ) know that the woman was a virgin, except by the definition of a virgin we mentioned; that she was a woman who wasn't previously married?! So those who stipulate these conditions of a woman being a virgin and vice versa should be ashamed of themselves. This is absolutely wrong and unacceptable."

🎙️ Sharh Mishkat ul-Masaabih

Tahir Munir via Md Wasim Salafi

@alBaseeroh

AlBaseerah

15 May 2024 22:07

SUMMARY OF SĪRAH

SECTION 2⃣

PART 1⃣1⃣: THE FIRST MIGRATION TO ABYSSINIA

1⃣. When the Prophet ﷺ saw the harm and various forms of punishment inflicted upon his companions, he commanded them to migrate to Abyssinia.

2⃣ Thus, ten of his companions and five women migrated, including Uthman ibn Affan and his wife Ruqayyah (may ALLĀH be pleased with them), the daughter of the Messenger of ALLĀH ﷺ.

3⃣. They returned after three months due to the pain of being strangers and their small number.

4⃣. This occurred in the fifth year of prophethood, marking the first migration in Islam.

📚Khulāsatu Nūrul Yaqīn

Translation: AlBaseerah

VIEW SECTION 1, PART 1-11 HERE ⬇️
https://bit.ly/3xvJ0ei

SĪRAH QUIZ (SECTION 1⃣) ⬇️
https://quizzory.in/id/660eb74c71e2c63e90e6ca86

#KnowYourProphet

@alBaseeroh

AlBaseerah

15 May 2024 18:18

SINCERITY; RIYAA (SHOWING OFF) – BENEFICIAL POINTS TO CHECK ONE’S INTENTIONS

Shaikh ‘Abdur-Rahmaan As-Sa’dee (may ALLĀH have mercy on him) said:
 
Know that sincerity for ALLĀH is the foundation of the religion and the essence of Tawheed and worship. It is that the servant intends with his action – in its entirety; The Face of ALLĀH and HIS reward and HIS favour. So he fulfills the six principles of Eemaan as well as the five legislations (pillars) of Islaam, and the realities of Eemaan which is: Al-Ihsaan, as well as the rights of ALLĀH and the rights of HIS servants – and so completing (supplementing) them. He intends by way of them The Face of ALLĀH and the abode of the Hereafter; he does not want to make riyaa (ostentation or showing off in order to be seen or noticed by others) with that, and likewise no sum’ah (seeking repute through being heard of) and no seeking of leadership, and no worldly effect. So with that his Eemaan and Tawheed are complete.

From the greatest things which negate this is attempting to show off in order to be seen by the people and performing actions in order to secure their praise and their veneration, or performing the action for a worldly effect; this infringes on sincerity and Tawheed.

DETAILED CLARIFICATION REGARDING RIYAA

1⃣. If that which prompts the servant to perform the action is: to be seen by the people – and so he continues upon this corrupt intent; then his action is rendered to be of no avail; and that is minor shirk, and it is feared that it will be a means to major shirk.

2⃣. If that which prompts the servant to perform the action is: the intent of seeking The Face of ALLĀH along with the intent of being seen by the people, and he does not desist from the riyaa with regard to his action; then that which is clear from the texts also is the futility of this action.

3⃣. If that which prompts the servant to perform the action is The Face of ALLĀH – solely, however; riyaa presents itself to him during the course of his action, so if he repels it and refines his sincerity for ALLĀH; it will not harm him. Yet if he is calm in regard to it and is at ease with it; then the action is diminished, and there is procured for its companion the weakness of Eemaan and sincerity in accordance to that which arose in his heart from ostentation, and resisting (countering and holding out) the action for ALLĀH, and that which merged with it from the defective blemishes of ostentation.

Riyaa is a vast epidemic, and requires intensely rigorous treatment, and for the soul to train itself upon having sincerity and of its battle in repelling the inclining notions of riyaa and harmful objectives. As well as seeking help from ALLĀH upon warding them off – so that perhaps ALLĀH may refine the Eemaan of the servant and effectuate his Tawheed.

{Taken from: Al-Qawl as-Sadeed Sharh Kitaab at-Tawheed || Page 219}

@alBaseeroh

AlBaseerah

14 May 2024 19:04

THE LEGISLATED PRINCIPLES REGARDING MARRIAGE AND DIVORCE

Shaikh Muhammad bin Sālih Al-'Uthaimīn (may ALLĀH have mercy on him) was asked:
 
When is marriage and divorce considered to be:

● Obligatory ● Forbidden ● Disliked ● Permissible ● Recommended?

The Shaikh stated:
Marriage is:

1️⃣. OBLIGATORY if one fears falling into fornication and he has the ability (to marry).

2️⃣. FORBIDDEN if one is in a hostile land which is at war; likewise if a person intends to marry again however fears that he will be unable to exercise justice between them.

3️⃣. DISLIKED if he is destitute and has no sensuous desire.

4️⃣. PERMISSIBLE if one is affluent yet has no sensuous desire.

5️⃣. RECOMMENDED – and that is the origin.

The Shaikh stated: Divorce is:

1️⃣. OBLIGATORY if one has taken an oath of abstinence from his wife (to refrain from marital relations) – and that the husband does not return. Therefore if four months have passed we would say to the husband that either you return and resume sexual relations or that you necessarily divorce.

2️⃣. FORBIDDEN when done as an innovation, such as the divorce being given during menstruation. Or that during her time of purity he has sexual relations with her, however whether she has conceived or not has not become clear.

3️⃣. RECOMMENDED if the woman dislikes living with her husband.

4️⃣. PERMISSIBLE if the need arises for that on behalf of the husband.

5️⃣. DISLIKED in that which is an exception to these; this is because the origin of divorce is that it is disliked due to that which it entails from the dissolution of the legislated stipulations of the marriage – as well as the division/splitting of the family.

{Taken from: Fawāid wa musābaqāt al-mi-een min fatāwā wa duroos Ibn ‘Uthaimeen || Page 340 & 342}

@alBaseeroh

AlBaseerah

14 May 2024 07:35

THE STORY OF ADAM AND IBLIS

ALLĀH points out to the Children of Adam the enmity of Iblis towards them and their father before them, and rebukes those who follow him and go against their Creator and Master. It is HE who created them from nothing and sustains and nourishes them by HIS kindness, yet they still took Iblis as their friend and declared their enmity towards ALLĀH.

So ALLĀH says:
وَإِذْ قُلْنَا لِلْمَلَإيِكَةِ
And (remember) when WE said to the angels,

meaning all the angels, as was mentioned in the beginning of Surah Al-Baqarah:

اسْجُدُوا لاِدَمَ
Prostrate yourselves unto Adam,

a prostration of respect and honor, as ALLĀH says:

وَإِذْ قَالَ رَبُّكَ لِلْمَلَـيِكَةِ إِنِّى خَـلِقٌ بَشَرًا مِّن صَلْصَـلٍ مِّنْ حَمَإٍ مَّسْنُونٍ ۞ فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ سَـجِدِينَ
And (remember) when your Lord said to the angels, "I am going to create a human (Adam) from dried (sounding) clay of altered mud. So, when I have fashioned him completely and breathed into him the soul which I created for him, then fall (you) down prostrating yourselves unto him. (15:28-29)

فَسَجَدُوا إِلاَّ إِبْلِيسَ كَانَ مِنَ الْجِنِّ
So they prostrated themselves except Iblis. He was one of the Jinn;

meaning, his original nature betrayed him. He had been created from smokeless fire, whereas the angels had been created from light, as is stated in Sahih Muslim where it is reported that A'ishah, may ALLĀH be pleased with her, said that the Messenger of ALLĀH ﷺ said:

خُلِقَتِ الْمَلَيِكَةُ مِنْ نُورٍ وَخُلِقَ إِبْلِيسُ مِنْ مَارِجٍ مِنْ نَارٍ وَخُلِقَ ادَمُ مِمَّا وُصِفَ لَكُم

The angels were created from light, Iblis was created from smokeless fire, and Adam was created from that which has been described to you.

When matters are crucial, every vessel leaks that which it contains and is betrayed by its true nature. Iblis used to do what the angels did and resembled them in their devotion and worship, so he was included when they were addressed, but he disobeyed and went against what he was told to do. So ALLĀH points out here that he was one of the Jinn, i.e., he was created from fire, as HE says elsewhere:

أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ
I am better than he. YOU created me from fire, and You created him from clay. (38:76)

Al-Hasan Al-Basri said: "Iblis was not one of the angels, not even for a second. He was the origin of the Jinn just as Adam, upon him be peace, was the origin of mankind."

{Tafsi‌r Ibn Kathīr}

#ibnkathir #Kahf (18:50)

/channel/Tafseer_Benefits

AlBaseerah

13 May 2024 20:29

Ibn Qayyim al-Jawziyya (may ALLĀH have mercy on him) said:

“There is no resting place for the worshippers except under the tree of Tooba (a tree in Paradise), nor is there any permanency for those that love except on the Day of Increase. So depict to your heart the rest under the tree of Tooba – it will lighten upon you the hardship, and envision the Day of Increase – it will facilitate for you whatever you endure on account of it.”

{Badāil-Fawāid || Vol. 3 Page 1186}

@alBaseeroh_Ins

AlBaseerah

23 May 2024 23:20

SUPPLICATION IS ACCEPTED ON FRIDAY

Abū Hurayrah reported: The Messenger of ALLĀH (ﷺ) said:

"The best day on which the sun has risen is Friday... and it contains a time at which, no Muslim prays and asks anything from ALLĀH, but HE will give it to him."

Ka'b said, "That is one day every year.'

So I said, 'It is on every Friday!

Ka'b read the Torah and said, "The Apostle of ALLĀH has spoken the truth."

Abū Hurayrah said, "I met 'Abdullāh ibn Salām and told him of my meeting with Ka'b.

'Abdullāh ibn Salām said, 'I know what time it is.'

I asked him to tell me about it. 'Abdullāh ibn Salām said, 'It is at the very end of Friday!'

I asked, 'How can it be, when the Apostle of ALLĀH has said, "No Muslim finds it while he is praying..." and this is the moment when no prayer is offered?'

'Abdullaah ibn Salām said, 'Has the Apostle of ALLĀH not said, "If anyone is seated waiting for the prayer, he is engaged in the prayer until he observes it.""

I said, 'Yes, it is so!"

{Sunan Abī Dawūd #1046}

Jaabir ibn 'Abdullāh narrated that the Prophet (ﷺ) said:

"Friday is divided into twelve hours. Amongst them there is an hour in which, a Muslim does not ask ALLĀH for anything but HE gives it to him. So seek it in the last hour after the afternoon prayer."

{Sunan Abī Dawud #1048}

'Abdullāh ibn Salām is reported to have said, "I said while ALLĀH'S Messenger was sitting, 'We certainly find in ALLĀH'S Book (al-Qur'ān): There is an hour on Friday which, a believing man does not coincide with, while he is observing prayer begging of ALLĀH some thing, but his need is met with."

'Abdullāh said, "The Messenger of ALLĀH (ﷺ) pointed to me, saying: ‘Or some part of an hour.’

I said: ‘you are right, or some part of an hour.’

I said: ‘What time is that?’

He (ﷺ) said: ‘It is the last hours of the day.’

I said: ‘It is not the time of the prayer?’

He (ﷺ) said: ‘Yes (it is so), when a believing slave performs prayer and then sits with nothing but the prayer keeping him, he is still in a state of prayer.’

{Ibn Mājah #1139}

There is a great deal of difference of opinion among the scholars as to exactly when this hour occurs. The strongest opinion is, that this hour is at the very end of the day before sunset. The second most acceptable opinion is, that this hour should be considered as hidden like Laylatul Qadr, and the whole day should be spent in supplication and glorification of ALLĀH. And the third most acceptable opinion is, that this hour is found during the period when the Imaam is seated (for giving Friday sermon) until the Prayer is finished as is mentioned in the hadith.

The purpose of hiding this moment on Friday is, that people should remain engaged in supplication and prayer all day long. Had it been explained, people would not have made efforts in seeking it.

{Taken from: Etiquette of a Muslim on Friday || Page 20-22}

@alBaseeroh

AlBaseerah

23 May 2024 19:58

THE REMEDIES FOR ENVY, RIYAA, SELF-AMAZEMENT,  CONTEMPT OF OTHERS AND ANGER

Ibn Qayyim Al-Jawziyya (may ALLĀH have mercy on him) said:

"The pillars of disbelief are four: Arrogance, Envy, Anger and Desire...

Removing the mountains from their places would be easier than removing these four from whoever was afflicted with them, especially if they have become solid bases, habits and firm characteristics. No deed will be worthy and no soul will be pure as long as this four are found on the servant. The more hard he works, the more these four will spoil his deeds."

{Al-Fawāid || Page 263}

Imām An-Nawawi (may ALLĀH have mercy on him) said:

These are diseases and sicknesses which many of those possessing despicable souls are afflicted with.

Thus; his method in expelling envy is in his knowing that the wisdom of ALLĀH, The Most High, necessitated that this bounty was to be placed with this particular person. So he should not object or dislike that which has been necessitated by way of wisdom.

His method in expelling riyaa (showing off) is that he should know that the creation – in reality; cannot benefit nor harm him. So he should not be pre-occupied with occupancy of them and thus fatigue himself and expose his religion to harm and render his own actions as futile as well as earning instead the anger of ALLĀH, The Most High and so lose out on HIS pleasure.

His method in expelling self-amazement is that he should know that knowledge is a virtuous merit from ALLĀH, The Most High – and is taken by people in turns. So unto ALLĀH belongs that which he has taken; and for HIM is that which he has been given – and everything with him is there for an appointed term. Therefore it befits that he should not be in any amazement of something that he did not devise and is not an outright owner of – neither is he upon certainty over its permanence.

His method in expelling contempt is in observing the etiquette which ALLĀH, The Most High, has educated us in observing with regards to the aspect of conduct. ALLĀH, The Most High said:
 
فَلَا تُزَكُّوا أَنْفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى
So do not claim yourselves to be pure [intending self-praise]; HE knows best of the one who is most fearful. {An-Najm: 32}

HE, The Most High, stated also:

إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ
Indeed, the most noble of you with ALLĀH is the most fearful of you. {Al-Hujurāt: 13}
 
For it could be that this individual that he deems to be lesser than his own self is more fearful of ALLĀH, The Most High, as well as being of a more purified heart and of a more sincere intent and of purer/better action. Then along with this he does not know of what nature his outcome is destined to be. There occurs in the Sahīh: "Indeed one of you acts with the actions of the people of Paradise until there is but an arms length between him and it, and that which has been written overtakes him, and so he acts with the actions of the people of the Hellfire and thus enters it..."
 
{Taken from: Al-Majmoo’ – Sharh Al-Muhadhab || Vol. 1 Page 28-29}

Anger should be controlled by seeking refuge with ALLĀH, keeping silent, not moving, knowing that resisting anger is one of the signs of righteousness, listening to reminders, knowing the bad effects of anger, and making du`a.

The Messenger of ALLĀH (ﷺ) said: "If any of you becomes angry, let him keep silent." {Musnad Ahmad, 1/329}

This is because, in most cases, the angry person loses self-control and could utter words of disbelief (from which we seek refuge with ALLĀH), or curses, or the word of divorce (talaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.

We ask ALLĀH for protection from every sickness.

@alBaseeroh

AlBaseerah

22 May 2024 18:27

TEN WAYS TO AVOID PUNISHMENT DUE TO SINS

Shaikh ul Islām Ibn Taymiyyah (may ALLĀH have mercy on him) said:

"And so sins decrease eemaan, therefore if the servant repents – ALLĀH then Loves him; and so his rank ascends due to repentance. Some of the Salaf said: ‘After repentance; Dawūd would be better as compared to before the error.’

So whosoever has repentance pre-destined for him; then he is as was described by Sa’eed bin Al-Jubair: ‘Indeed the servant performs a good deed – and so enters The Fire by way of it, and indeed the servant commits a bad deed; and so enters Paradise by way of it. That is because he performs a good deed and so to it he directs his attention, and he is amazed by it; and (the other) commits a bad deed and so to it he directs his attention and so he seeks forgiveness from ALLĀH and repents to HIM for having commit it.’

It is established in the Sahīh from the Prophet (ﷺ) that he said: "…and verily; deeds are ˹decided˺ by the final actions." {Bukhari #6128}

If the believer commits a bad deed, then its punishment can indeed be averted from him through ten aspects:
 
1⃣ That he repents – and so ALLĀH accepts his repentance from him; for indeed the one that repents from a sin is like the one who has no sin.

2⃣ That he seeks forgiveness – and so he is forgiven.

3⃣ That he performs good deeds that wipe it (the bad deed) out, for indeed +good deeds remove bad deeds.

4⃣ That his believing brothers supplicate for him and so seek forgiveness for him – whether he is living or has passed away.

5⃣ That they make an endowment unto him from the rewards of their own actions of a nature that ALLĀH allows him to benefit from.

6⃣ That his Prophet Muhammad (ﷺ) intercedes for him (in the Hereafter on the Day of Judgment).

7⃣ That ALLĀH The Most High tests him in the life of this world by way of tribulations through which they are expiated.

8⃣ That he is put to trial in the Barzakh ˹the period in the grave˺ by way of the jolt; and so by way of it he is expiated.

9⃣ That he is put to trial by way of the open plain of The Judgement and of its circumstances through which he is expiated.

1⃣0⃣ That The Most Merciful of those that have mercy has Mercy upon him.

Therefore whosoever misses out on these ten; then he has no one to blame but himself."
 
{Taken from: Majmu’ Fatawaa || Vol. 10 Page 45-46}

@alBaseeroh

AlBaseerah

21 May 2024 19:58

O mankind, what has deceived you concerning your Lord, the Generous, Who created you, fashioned you perfectly, and gave you due proportion, moulding you in whatever form HE willed?

Nay! But you deny Ad-Dīn (i.e. the Day of Recompense).

And indeed, ˹appointed˺ over you are keepers, noble and recording; they know whatever you do.

Indeed, the Abrār (the pious believers of Islamic Monotheism) will be in pleasure.

And indeed, the Fujjār (the wicked, disbelievers, polytheists, sinners and evil-doers) will be in Hellfire. Therein they will enter, and taste its burning flame on the Day of Recompense, and they will have no escape from it.

And what will make you know what the Day of Recompense is?

Again, what will make you know what the Day of Recompense is?

It is the Day when a soul will not possess for another soul ˹power to do˺ a thing; and the command, that Day, is ˹entirely˺ with ALLĀH.

{Al-Infitār || Verse 6-19}

AlBaseerah

20 May 2024 19:17

OUR LORD DOES NOT PREVENT ANYTHING FROM HIS SERVANT IN THIS WORLD EXCEPT THAT HE GIVES HIM WHAT IS BETTER THAN IT

Ibn Qayyim al-Jawziyya (may ALLĀH have mercy on him) said:

Concern yourself with that which you were ordered to take care of, and do not be concerned with something that was guaranteed for you. Subsistence and the moment of death are two matters whereof there is no doubt. As long as one is living, subsistence is guaranteed.

And if ALLĀH, according to HIS wisdom, closed the way to some means, HE will, according to HIS mercy, open another means for you, which will be more useful.

Let us consider the state of the embryo, it receives its nourishment, which is blood from one means which is the umbilical cord.

So when it comes out of its mother's womb and this only means is closed, another two means are opened to it, which are better and sweeter than the first! This second means is pure and nourishing milk.

When he finished his suckling period and these two means are closed because of weaning, ALLĀH opens four more perfect means; two kinds of  foods and two kinds of drinks. The two foods are from animals and plants and the two drinks are from water and milk, as well as whatever he likes from among other pleasures.

When he passes away, his four means are closed, but ALLĀH, the Exalted will open to him, if he was pious, eight doors of Paradise in order to enter Paradise from anyone of them according to his wish.

So we notice that whenever ALLĀH, the Exalted prevents HIS believing servant from something during this worldly life, HE will bestow upon him something which is better and more useful to him.

Yet that is not for other than the believer, for indeed HE prevents him from the lowest contemptible share, and is not pleased with that for him – in order to give him the highest prized share. Whilst the servant – due to his ignorance of his own welfare and his ignorance of the Generosity of his Lord and HIS Wisdom and HIS Kindness; does not know of the disparity between that which he has been prevented from and that which has been preserved for him.

If the servant was to be just with his Lord, and how can that be for him! He would know that HIS Bounty upon him through that which HE has prohibited him from of worldliness and its delights and its bliss: is greater than HIS Bounty upon him in that which HE has granted him from that.

So HE did not prevent him except to give him, and HE did not place affliction upon him except to pardon him, and HE did not test him except to purify him, and HE did not cause him to die except to bring him back to life, and HE does not cause him to exit this abode except for him to ready himself from it in order to arrive at HIM, and in order to traverse the path which leads to HIM."

{Taken from: Al-Fawāid || Page 82-83}

@alBaseeroh

AlBaseerah

19 May 2024 21:29

PROHIBITION OF CONTEMNING OTHERS

It was related from Jundub bin 'Abdullāh (may ALLĀH be pleased with him) that the Prophet (ﷺ) said,

"Once someone said: 'Wallāhi! ALLĀH will not forgive such and such (a person).'

Thereupon ALLĀH, the Exalted and the Glorious, said: 'Who is he who takes an oath in MY Name that I will not grant pardon to so-and-so? I have granted pardon to so-and-so and rendered your good deeds fruitless.''' {Muslim}

{Riyadhus-Saliheen: Book 18, Chapter 273 , Hadith 1576]

COMMENTARY:
Some people become self-conceited as a result of their excessive worship to the point that they start disparaging and making low estimates of their fellow Muslims and their deeds, little knowing that ALLĀH ﷻ is of vast forgiveness. They do not realize that if ALLĀH ﷻ so wills, HE can destroy all their deeds and consign them to Hell and send the other people who have been disparaged and underestimated to Jannah.

Therefore, one should never become proud of his piety nor should one consider others of little value or good deeds, as only ALLĀH ﷻ Alone knows what is inside our hearts.

- Hafiz Salahudeen Yusuf's Commentary on Riyadhus-Saliheen

@alBaseeroh

AlBaseerah

18 May 2024 23:09

SUMMARY OF SĪRAH

SECTION 2⃣

PART 1⃣2⃣: HAMZA AND 'UMAR'S ACCEPTANCE OF ISLAM

1⃣ In the fifth year (of prophethood), two prominent men of Quraysh, known for their strength and bravery, converted to Islam.

2⃣ They were Hamza, the uncle of the Prophet, and 'Umar ibn al-Khattab, the second of the Rightly Guided Caliphs.

3⃣ Before he accepted Islam, 'Umar was one of the greatest opponents of Islam and avengers against those who embraced it. ALLĀH strengthened Islam with their conversion.

4⃣ At that time, the Muslims numbered forty men and eleven women.

📚Khulāsatu Nūrul Yaqīn

Translation: AlBaseerah

VIEW SECTION 1, PART 1-11 HERE ⬇️
https://bit.ly/3xvJ0ei

SĪRAH QUIZ (SECTION 1⃣) ⬇️
https://quizzory.in/id/660eb74c71e2c63e90e6ca86

#KnowYourProphet

@alBaseeroh

AlBaseerah

18 May 2024 08:27

FEARING ALLĀH AFTER REPENTING

Imām Ibn al-Jawzī (may ALLĀH have mercy on him) said:

The intelligent one should be in constant fear of his sins, even if he repented from them and wept over them. I notice that most people rely on the acceptance of their repent ance as if they are certain of it. This is a matter that is left untold to us, and even if they were forgiven the shame of committing such sins will still remain.

This principle of fearing ALLĀH from sins even after they are repented from, is what was reported in the Two Sahihs that ˹on the Day of Resurrection˺ people will come to ˹Prophet˺ Adam ('alayhi as-salam) asking him to intercede for them but he excuses himself with saying, ‘my sin!” And the same happens when they turn to ˹Prophet˺ Nuh, ˹Prophet˺ Ibrahim, ˹Prophet˺ Musa and ˹Prophet˺ ‘Isa (‘alayhi as-salam) as all of them will apologise for the same reason.

The sins of these Prophets were not in fact actual sins by definition, and were repented from yet they showed regret and were still in fear because of that.

The shame of sins after repentance is accepted does not completely vanish, and how beautiful is the statement of Al Fudayl Ibn Iyyad who said, ‘I am so ashamed in front of YOU! Even if YOU forgave my sin!’

I so wonder at those who favour sins and prefer the joy of a moment that will leave him with endless regret that never departs the heart of a believer, even if he is forgiven for it.

Beware! Beware of all that brings forth shame!

Indeed this is a matter that only a few ascetics and those who repent would consider or heed, for they think that forgiveness covers their sins with their sincere repentance! And what I have just mentioned necessitates constant caution and shame.

{Taken from: Sayd al-Kātir || Chapter 283, Page 824-825}

@alBaseeroh

AlBaseerah

16 May 2024 22:09

And If ALLĀH touches you with harm, none can undo it except HIM. And if HE intends good for you, none can withhold HIS bounty. HE grants it to whoever HE wills of HIS servants. And HE is the Forgiving, the Merciful.

Say, "O mankind, the truth has come to you from your Lord, so whoever chooses to be guided, it is only for their own good. And whoever chooses to stray, it is only to their own loss. And I am not a keeper over you."

And follow what is revealed to you ˹O Prophet˺, and be patient till ALLĀH gives judgement. For HE is the Best of Judges.

{Yūnus: Verse 107-109}

AlBaseerah

16 May 2024 14:19

Difference b/w the Adhkaar of Day and Night and the Adhkaar of Morning and Evening

The terms ‘day’ and ‘night’ are broader than the terms ‘morning’ and ‘evening’. The morning is the beginning part of the day, and the evening is the beginning part of the night. The morning adhkaar are a part of the day’s adhkaar, but it is designated for that time. Similarly, the evening adhkaar are a part of the night’s adhkaar, but it is designated for that period.

As for the adhkaar of the day or night, they are broader than the morning and evening, for example, the saying of the Prophet in the Saheehain: “Whoever says: 'There is no god but Allah, alone without partner. His is the dominion, and His is the praise, and He is able to do all things' a hundred times in a day…”, it includes the entire day, not just the morning. But if one recites them with morning adhkaar, intending to fulfill the adhkaar of the day, they will be considered as been done in the day. But if the morning adhkaar are recited at another time of the day, they are not considered as been done in the morning.

Thus, the term “actions of the day and night” is broader than the “morning and evening adhkaar”. But it is permissible for one to include the adhkaar associated with the day or night in the morning or evening adhkaar, like the hadith of Abu Mas'ud Al-Badri in Sahih Bukhari,“Whoever recites the last two verses of Surah Baqarah in the night will suffice him”. The time of reciting it is night that is from the sunset until the sunrise. But whoever hastens to recite it, has hastened to fortify themselves. So reciting it with evening adhkaar is allowed, but if delayed to be recited it late at night, it would still be considered in its appropriate time.

واسم اليوم والليلة أوسع من اسم الصباح والمساء، فالصباح مقدمة اليوم، والمساء مقدمة الليلة. وما جاء في أذكار الصباح فهو من جملة ما يكون مطلوبا في أذكار اليوم؛ لكنه يكون مخصوصا بهذا الوقت. وما جاء في أذكار المساء يكون مطلوبا في الليلة؛ لكنه يكون مخصوصا بهذا المحل.
وأما ما جاء في اليوم أو الليلة؛ فهو أوسع من الصباح والمساء؛ فمثلا قوله صلى اللَّهُ عَلَيْهِ وَسَلَّمَ في الصحيحين: من قال: (لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ) في يوم مائة مرة هذه تعم اليوم كله فلا تختص بالصباح؛ لكن لو جاء بها في ذكر الصباح مريدا بها ذكر اليوم وقعت في اليوم؛ لكن ما كان في أذكار الصباح لو جاء به في بقية اليوم. صار واقعا في الصباح أم لم يقع ؟ لم يقع .
ولذلك اسم عمل اليوم والليلة أوسع من اسم أذكار الصباح والمساء؛ لكن من شاء أن يجمع الأذكار الواردة معلقة باليوم أو الليلة في الصباح أو في المساء صح منه ذلك؛ كقوله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ في حديث أبي مسعود البدري في البخاري من قرأ الآيتين من آخر سورة البقرة في ليلة كفتاه فإن وقت قراءتها يكون في الليلة؛ من غروب الشمس إلى طلوع الفجر، فهذا اسم الليلة؛ لكن من بادر بها فقد بادر بتحصين نفسه. فلو أنه جاء بها في أذكار المساء كان ذلك سائغا؛ لكن لو أخرها عن أذكار المساء ثم جاء بها في وقت متأخر من الليل يكون جاء بها في وقتها.

📜 شرح كتاب عمل اليوم والليلة للحافظ ابن حجر العسقلاني

AlBaseerah

15 May 2024 21:36

THE MERCILESS WILL NOT BE SHOWN MERCY

Abu Hurairah (may ALLĀH be pleased with him) reported: The Prophet ﷺ kissed his grandson Hasan bin 'Ali in the presence of Aqra' bin Habis.

Thereupon Aqra' remarked: "I have ten children and I have never kissed any one of them.''

The Messenger of ALLĀH ﷺ cast a glance upon him and said, "He who does not show mercy to others, will not be shown mercy.'' {Al-Bukhari and Muslim}.

[Riyadhus-Sāliheen, Book 6, Chapter 143, Hadith 893]

COMMENTARY:
To pamper and kiss children is an expression of compassion and kindness. One who lacks this tender quality and fails to behave kind-heartedly towards people, may be deprived of Divine mercy. The Messenger of ALLĀH ﷺ has said, "Have compassion for others, ALLĀH will have mercy on you.'' On another occasion the Messenger of ALLĀH ﷺ said, "Be merciful to others and ALLĀH will have mercy on you, and forgive (others), you will be forgiven.''

- Hafiz Salahudeen Yusuf

@alBaseeroh_Ins

AlBaseerah

14 May 2024 23:26

THE SUPPORT THAT COMES WITH PATIENCE AND PRAYER

ALLĀH says:

وَٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ
And seek help through patience and prayer.

Here, ALLĀH commands them (the believers) to seek help in their affairs by being patient in all situations. That means being patient in obeying ALLĀH so that one may fulfil one’s obligations properly, and being patient in refraining from disobedience, so that one may be able to keep away from it altogether. It also includes patience in accepting the decree of ALLĀH when it is painful, so as to avoid becoming angry or discontented with it. Having patience and compelling oneself to do what ALLĀH has enjoined is a great help in all situations. As a person strives to be patient, ALLĀH will grant him patience. That also applies to prayer, which is the foundation of faith and keeps one from committing shameful and evil deeds. By means of prayer, a person may seek help in all his affairs.

وَإِنَّهَا لَكَبِيرَةٌ
And indeed, it is difficult

That is, prayer is difficult.

إِلَّا عَلَى ٱلۡخَٰشِعِينَ
Except for the humbly submissive ˹to ALLĀH˺

It is easy and light for them, because humility, fear of ALLĀH and hope for that which is with HIM makes them do it happily, because they have the hope of reward and the fear of punishment. This is unlike the one who is not like that, for he has no motivation to do it, and if he does do it, it is one of the most burdensome of things for him.

Humility means submission of the heart, being tranquil and turning to ALLĀH, expressing one’s utter need of HIM, having faith in HIM and believing in the meeting with HIM.

{Tafsi‌r As-Sa'di}

#sadi #Baqarah (2:45)

/channel/Tafseer_Benefits

AlBaseerah

14 May 2024 18:54

O you who believe! Fear ALLĀH, and give up outstanding interest if you are ˹really˺ believers.

And if you do not, then be warned of a war from ALLĀH and HIS Messenger. But if you repent, you may have your principal. Do no wrong and you will not be wronged.

And if it is difficult for someone to repay a debt, postpone it until a time of ease. But if you were to write it off as an act of charity, then it is better for you, if you only knew.

And fear a Day when you will be returned to ALLĀH. Then every soul will be paid in full for what it has done, and they will not be wronged.

{Al-Baqarah: Verse 278-281}

AlBaseerah

13 May 2024 22:35

SUMMARY OF SĪRAH

SECTION 2⃣

PART 1⃣0⃣: THE DEMANDS OF THE QURAYSH FROM THE PROPHET ﷺ

1⃣. When Quraysh realized that harm was not benefiting them but rather increasing the Muslims' faith and certainty, they went¹ to the Messenger of ALLĀH ﷺ.

2⃣. They asked him to worship their gods and in return, they would worship his God. So ALLĀH revealed Surah Al-Kafirun.

3⃣. When they despaired, they asked him to remove from the Qur'an what offended them regarding their gods and worship, or replace it with another Qur'an.

4⃣. So ALLĀH revealed a response to them:

قُلۡ مَا يَكُونُ لِىٓ أَنۡ أُبَدِّلَهُۥ مِن تِلۡقَآئِ نَفۡسِىٓۖ
Say, 'It is not for me to change it on my own accord. I only follow what is revealed to me.' {Yunus: Verse 15}

¹ Before they went to him, they sent Uqbah ibn Al-Walid to him. Uqbah went to him and said, "O son of my brother, you are one of us, as as I know that you are among the best among us in terms of kinship and lineage. You have brought to your people a matter of great significance that has divided their community, ridiculed their beliefs, rejected their gods and religion, and disbelieved in the ways of their ancestors. Listen to me: if you seek wealth, we will gather wealth for you from our riches until you become the wealthiest among us. If you seek honor, we will honor you above us. And if what comes to you from the jinn is beyond your control, we will find a healer for you." When he finished, the Messenger of ALLĀH ﷺ read the first verses of Surah Fussilat to him. Uqbah held his hand and asked him to stop, but when he returned, he advised his people to leave him, but they refused.

📚Khulāsatu Nūrul Yaqīn

Translation: AlBaseerah

#KnowYourProphet

@alBaseeroh

AlBaseerah

13 May 2024 18:43

IF YOU SEE YOURSELF AS SLUGGISH IN REGARDS TO GOOD…

With regards to the saying of ALLĀH, The Most High:

وَلَكِنْ كَرِهَ اللَّهُ انْبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُوا مَعَ الْقَاعِدِينَ
But ALLĀH disliked their being sent, so HE made them lag behind, and it was said ˹to them˺; “Remain ˹behind˺ with those who remain.” {At-Tawbah: 46}

Shaikh Muhammad bin Saalih Al-‘Uthaimeen (may ALLĀH have mercy on him) said:

وَقِيلَ اقْعُدُوا مَعَ الْقَاعِدِينَ
and it was said ˹to them˺; “Remain [behind] with those who remain.”

Be careful and inspect: if you see yourself as sluggish in regards to good – then be fearful that ALLĀH dislikes your being sent forth in good. Look again for a second time and ask your soul to accustom itself upon patience and oblige it upon obedience – and so today you carry it out reluctantly whilst tomorrow you will carry it out obediently and so it will be light for you.

What is important is that in this is a stern warning for the one who sees from himself that he is sluggish in obedience. For perhaps ALLĀH, The Most High dislikes that this individual should be from HIS dutiful obedient servants; so HE makes him sluggish in regards to obedience.

We ask ALLĀH that HE aids us upon remembrance of HIM and in being thankful to HIM and in worshipping HIM in a fine manner.

The point of observation from this aayah is His saying:

كَرِهَ اللَّهُ انْبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُوا مَعَ الْقَاعِدِينَ
ALLĀH disliked their being sent, so HE made them lag behind, and it was said ˹to them˺; “Remain ˹behind˺ with those who remain.”
 
HE did not say: ‘and HE said to them: remain ˹behind˺ with those who remain’ because ALLĀH does not command with vile deeds – but it was said ˹to them˺ remain ˹behind˺.

Who is the teller? It is the soul – no it is not ALLĀH; it is the soul. The soul converses with the person and says: ‘remain behind; don’t go on this occasion – go on the next occasion.’ The Shaitaan causes sluggishness from good, bad associates also cause sluggishness from good. So because of this the one doing the action (in the aayah) is omitted – meaning the teller – so that it is more encompassing.

Therefore those who say ‘remain [behind] with those who remain’ then they are numerous, we have mentioned three from amongst them: the soul; the Shaitaan; and bad associates.
 
{Taken from: Audio recording of the work: Sharh Kitaab ‘Aqīdah Ahlus Sunnah wal Jamā’ah – part 7 (49:30-51:30)}

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