AlBaseerah

13 Oct 2024 19:25

FACTORS THAT MAY PREVENT THE ACCEPTANCE OF DU'A

Ibn al-Qayyim (may ALLĀH have mercy on him) said: "Du'a and the seeking of protection of ALLĀH are like weapons, but the sharpness of a weapon is not sufficient for it to cause effect, for the person that handles it also plays a role. So whenever the weapon is a perfect one, having no blemish in it, and the forearm is strong, and there are no preventing factors, then it will cause as effect on the enemy. But if any of these three factors are missing, then the effect will also be lessened." {Disease and the cure || Page 31}

While we may be aware of the factors that aids the acceptance of dua, many are unaware of the factors that can hinder its acceptance. Below are some of the factors that may prevent an individual's du'a from being answered:

1⃣ ASSOCIATING PARTNERS WITH ALLĀH

The Prophet ﷺ said: "ALLĀH Almighty said: Verily, I am free of the idolatry of any partners. Whoever performs a deed in which he associates another with ME, I will abandon him to his partner." {Muslim #2985}

ALLĀH said: "Those you invoke besides HIM do not possess even the skin of a date stone. If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you." {Fātir: 13-14}

2⃣ CONTRADICTING THE SUNNAH

The Prophet ﷺ said: "Whoever performs a deed that is not in accordance with our matter (i.e, Islam), it will be rejected." {Muslim #1718}

3⃣ UNCERTAINTY

ALLĀH said: "And your Lord says, Call upon ME; I will respond to you. {Ghāfir: 60}

The Prophet ﷺ said: "When you ask from ALLĀH Almighty, O people, then ask HIM while you are convinced HE will answer." {Musnad Ahmad #6655}

4⃣ UNMINDFULNESS

The Prophet ﷺ said: "Know that ALLĀH will not answer the supplication of a heart that is unmindful and distracted." {Tirmidhi #3479}

5⃣ HASTENING WHILE MAKING DU'A

Fadalah ibn ‘Ubayd (may ALLĀH be pleased with him) said: Whilst the Messenger of ALLĀH ﷺ was sitting, a man came in and prayed and said, "O ALLĀH, forgive me and have mercy on me." The Messenger of ALLĀH ﷺ said, "You have been too hasty, O worshipper. When you have prayed and are sitting, praise ALLĀH as HE deserves to be praised, and send blessings upon me, then call upon HIM." {Tirmidhi #3476}

6⃣ HASTENING IN SEEKING RESPONSE

The Prophet ﷺ said: "Every one of you will have his supplications answered, as long as he is not hasty."

It was said, "What does being hasty mean?" He ﷺ said: "When he says, ‘I made du’a and I made du’a, and I have not seen any response,’ and he gets frustrated and stops making du’a." {al-Bukhari #6340; Muslim #2735}

7⃣ MAKING THE DU'A CONDITIONAL

The Prophet ﷺ said: "Let not any one of you say, O ALLĀH, forgive me if YOU will, O ALLĀH, have mercy on me if YOU will. Let him be resolute in the matter, whilst knowing that no one can compel ALLĀH to do anything." {Bukhari #6339}

8⃣ CONSUMING HARAM

The Prophet ﷺ mentioned a man who had some of the characteristics which help Du'a to be answered, but he wasn't responded to because, as the Prophet mentioned: "His food is haram, his drink is haram, all his nourishment is haram, so how can his Du`a be accepted." {Muslim #1015}

We ask ALLĀH to aid us in doing that which brings about His Pleasure and accept our du'a. Aamin.

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AlBaseerah

12 Oct 2024 23:10

Explanation of Hadith 1 of Hadith Nawawī || Shaykh Abdul-Salam al-Shuway'ir (may ALLĀH preserve him upon goodness)

AlBaseerah

10 Oct 2024 21:42

ĪMĀN (FAITH): THE BELIEVER'S GREATEST TOOL

A strong Īmān can keep you focused on the fact that ALLĀH alone ultimately controls all destinies and has power over all things. Remembering this fact alone at the moment of afflictions or despair can help you conquer the pain and provide you hope and the energy to keep moving forward, ALLĀH said: "Whatever ALLĀH grants to people of mercy - none can withhold it; and whatever HE withholds - none can grant it thereafter. And HE is the Exalted in Might, the Wise." {Ar-Rūm || Verse 2}

As Muslims, we should accept ALLĀH's Decree both as it manifests itself around us and in our lives. The Prophet (ﷺ) said: "...know (without doubt) that if the nation were to gather together to benefit you with anything, they would not benefit you except with what ALLĀH had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what ALLĀH had already prescribed against you. The pens have been lifted and the pages have dried.” {At-Tirmidhi}

It should be a relief to us that only ALLĀH is the Master of our destiny and we are only going to be tested about whether we reacted to what befalls us as true believers (i.e. being patient in adversity and grateful in prosperity). Suhayb reported: The Messenger of ALLĀH (ﷺ) said, “Wondrous is the affair of a believer, as there is good for him in every matter; this is not the case for anyone but a believer. If he experiences pleasure, he thanks ALLĀH and it is good for him. If he experiences harm, he shows patience and it is good for him.” {Muslim #2999}

As part of that belief, we should, therefore, recognize that ALLĀH does what HE wills for reasons that are only known to HIM. Any attempt to comprehend the wisdom of it all using our limited faculties, or to understand how our current situation fits in HIS overall plan can only lead us to erroneous conclusions resulting in increased frustrations. Ibn al-Qayyim (may ALLĀH have mercy on him) mentioned: "The servant does not always recognize the generosity of ALLĀH, HIS wisdom and kindness, nor does he always know the significant difference between what he was granted and what he was protected from. He is fond of matters being decided immediately even if they are mean, and refuses the later ones even if they are better. If the servant could just treat ALLĀH justly, he would have known that the pleasures of this world that ALLĀH has protected him from are better for him than those things which ALLĀH may have granted him from these pleasures. ALLĀH prevented him from some of them in order to bestow upon him something that is better." {Al-Fawā'id || Page 89}

Even when all doors appear to have been closed, as true believers we should never let feelings of helplessness succumb to us. We should stay in control by hanging on to the Mercy, perfect Wisdom and Grace of ALLĀH.

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AlBaseerah

09 Oct 2024 19:36

THE MOST COMPREHENSIVE DU'A

Anas (may ALLĀH be pleased with him) said, "The most frequent supplication of the Prophet (ﷺ) was,

اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الْآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ

Allāhumma ātina fi'd-dunya hasanah wa fi'l-ākhirati hasanah wa qinā adhāb an-nār

"O ALLĀH, give us goodness in this world and goodness in the Hereafter and save us from the punishment of the Fire." {Al-Adab Al-Mufrad #682}

Shaykh Muhammad Bin Sāliḥ al-Uthaymin (may ALLĀH have mercy on him) said:

"From the most comprehensive of what you can supplicate with is what is mentioned in the hadīth of Anas that the Prophet (ﷺ) would say this a lot in his Dua’: "O ALLĀH give us goodness in this world and goodness in the Hereafter and save us from the punishment of the Fire."

Since indeed this Du'a is the most comprehensive of all Du'a

"O our Lord give us goodness in this world"

This includes all the goodness of the Duniya:

- From having a righteous wife,

- Comfortable transport,

- Tranquil home,

- As well as other matters.

"and goodness in the Hereafter"

This includes all the goodness of the Hereafter:

- From an easy reckoning,

- Being given your record of deeds in the right hand,

- Easily passing over the Sirāt (bridge),

- Drinking from the lake of the Messenger [ﷺ],

- Entry into Paradise,

- As well as other matters from the goodness of the Hereafter.

So this Dua is from the most comprehensive of supplications rather it is the most comprehensive because it is inclusive and complete."

{Sharh Riyādhus-Saliḥeen || 6/16}

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AlBaseerah

08 Oct 2024 18:52

THE OBLIGATION TO OBSERVE MODESTY IN CLOTHING

ALLĀH says:

"O children of Adam, WE have bestowed upon you clothing to conceal your private parts and as adornment." {Al-A'rāf: Verse 26}

"O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts." {Al-A'rāf: Verse 27}

Abu Huraira reported: The Messenger of ALLĀH (ﷺ) said, “There are two groups among the people of Hellfire whom I did not see: a people who have whips like the tails of oxen with which they beat people, and women who will be naked although they are clothed, who incline to evil and seduce with it. Their heads will be like the humps of a camel, leaning to one side. They will not enter Paradise and they will not smell its fragrance, even though it can be detected from great distance.” {Muslim #2128}

Abu Salih reported: Abu Huraira( may ALLĀH be pleased with him) said, “Some women are clothed but naked, inclining to evil and seducing with it. They will not enter Paradise, nor smell its fragrance, even though it can be found from a distance of five hundred years of travel.” {l-Muwaṭṭa’ #1694}

Shaykh Ibn Bāz (may ALLĀH have mercy on him) said: "The nudity of a woman in her dress is evidence of the anger of ALLĀH upon her. Therefore, when ALLĀH became angry at Adam and Hawaa, HE uncovered that which was hidden of their private parts. So the angrier ALLĀH gets with the woman, the more she undresses, whereas the more pleased ALLĀH is with a woman, the more she covers (out of modesty)." {Majmoo' al fatāwā of Ibn Baz || 2/110}

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AlBaseerah

07 Oct 2024 20:48

ORDERING CHILDREN TO PERFORM ACTS OF WORSHIP

ALLĀH says:

"˹Luqmān said˺ O my son! Aqim-As-Salāt (perform As-Salāt)" {Luqmān: Verse 17}

"And enjoin the Salāh on your family, and be patient in offering them." {Ṭā-Hā: Verse 132}

Amr ibn Shu’ayb from his father that his grandfather said: The Messenger of ALLĀH (ﷺ) said: “Teach your children to pray when they are seven years old, and smack them (lightly) if they do not pray when they are 10 years old, and separate them in their beds.” {Abū Dāwūd #459}

Ibn al-Qayyim (may ALLĀH have mercy on him) said: "Whoever neglects to teach his son that which will benefit him, and ignores him, has done something very bad indeed. Most children go astray because of their parents who neglect them and fail to teach them the duties and Sunnahs of their religion. They neglect them when they are young so they do not benefit themselves or benefit their parents when they grow up." {Tuhfat al-Mawdood || Page 229}

Some people are quite lenient and lax when it comes to making their children perform acts of worship. A situation may even arise where the young child feels enthusiastic and chooses to pray or fast and is physically capable of doing so, then his father or mother discourages him from doing that claiming that it is out of sympathy. Little do they know that real sympathy is in stressing the importance of worshipping ALLĀH and teaching the child about it.

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AlBaseerah

05 Oct 2024 23:15

MOCKING OTHERS IS A SIGN OF IGNORANCE

ALLĀH said,

قَالُوٓاْ أَتَتَّخِذُنَا هُزُوًاۖ قَالَ أَعُوذُ بِٱللَّهِ أَنۡ أَكُونَ مِنَ ٱلۡجَٰهِلِينَ
They (Children of Isreal) replied, “Are you mocking us?” He (Mūsā) responded, “I seek refuge in ALLĀH from being among the ignorant!”

The ignorant man is the one who speaks nonsense, in which there is no benefit, and he is the one who mocks people. The wise man, on the other hand, thinks that one of the greatest shameful acts that undermine one’s religious commitment and rational thinking is mocking a person who is a human being like him; even if he is superior to him, that superiority requires him to show gratitude to his Lord and compassion towards HIS slaves.

{Tafsi‌r As-Sa'di)

#sadi #baqarah (2:67)

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AlBaseerah

04 Oct 2024 19:12

ATTAINING THE PROPHET'S CLOSE PROXIMITY IN PARADISE

ALLĀH said,

وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـيِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـيِكَ رَفِيقًا
And whoever obeys ALLĀH and the Messenger will be in the company of those blessed by ALLĀH of the Prophets, the strong and true in faith, the martyrs and the righteous; what excellent companions these are!

Consequently, whosoever implements what ALLĀH and HIS Messenger have commanded him and avoids what ALLĀH and HIS Messenger have prohibited, then ALLĀH will grant him a dwelling in the Residence of Honor.

There, ALLĀH will place him in the company of the Prophets, and those who are lesser in grade, the true believers, then the martyrs and then the righteous, who are righteous inwardly and outwardly.

ALLĀH then praised this company,

وَحَسُنَ أُولَـيِكَ رَفِيقًا
And how excellent these companions are!

THE REASON BEHIND REVEALING THIS HONORABLE AYAH

Abu Bakr bin Marduwyah recorded from Aishah, who said; "A man came to the Prophet and said to him, O Messenger of ALLĀH! You are more beloved to me than myself, my family and children. Sometimes, when I am at home, I remember you, and I cannot wait until I come and look at you. When I contemplate about my death and your death, I know that you will be with the Prophets when you enter Paradise. I fear that I might not see you when I enter Paradise.'

The Prophet did not answer him until the Ayah,

وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـيِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـيِكَ رَفِيقًا
And whoever obeys ALLĀH and the Messenger will be in the company of those blessed by ALLĀH of the Prophets, the true believers, the martyrs, and the righteous. And how excellent these companions are!

was revealed to him."

This was collected by Al-Hafiz Abu Abdullah Al-Maqdisi in his book, Sifat Al-Jannah, he then commented: "I do not see problems with this chain."

And ALLĀH knows best.

Imam Ahmad recorded that Amr bin Murrah Al-Juhani said: "A man came to the Prophet and said, `O ALLĀH's Messenger! I bear witness that there is no deity worthy of worship except ALLĀH and that you are the Messenger of ALLĀH, pray the five (daily prayers), give the Zakah due on my wealth and fast the month of Ramadān.'

The Messenger of ALLĀH ﷺ said: "Whoever dies in this state will be with the Prophets, the truthful and martyrs on the Day of Resurrection, as long as - and he raised his finger - he is not disobedient to his parents."

Only Ahmad recorded this Hadith.

Greater news than this is in the authentic Hadith collected in the Sahih and Musnad compilations, in Mutawatir form, narrated by several Companions that the Messenger of ALLĀH ﷺ was asked about the person who loves a people, but his status is not close to theirs.

The Messenger ﷺ said: "One is with those whom he loves."

Anas commented: "Muslims were never happier than with this Hadith."

In another narration, Anas said: "I love the Messenger of ALLĀH, Abu Bakr and Umar, and I hope that ALLĀH will resurrect me with them, even though I did not perform actions similar to theirs."

{Tafsir Ibn Kathir (Abridged)}

#ibnkathir #Nisa (4:69)

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AlBaseerah

04 Oct 2024 12:01

RULING ON STEPPING OVER PEOPLE'S NECK ON JUMU'AH

The Prophet (ﷺ) forbade stepping over people’s necks during the Jumu'ah Khutbah, because that causes annoyance to those who are sitting.

'Abdullāh ibn Busr (may ALLĀH be pleased with him) said: "A man came, stepping over the people’s necks ˹to pass through the rows˺ on Friday, when the Prophet (ﷺ) was giving the Khutbah. So the Prophet (ﷺ) said: “Sit down; you are causing annoyance.” {Abu Dawud #1118 and An-Nasa’i #1399}

Ibn Hajar (may ALLĀH have mercy on him) said: "What this means is lifting the feet too much, over the heads or shoulders of the two persons between whom he wants to pass, and perhaps something that is on his feet may get onto their clothes." {Fath Al-Bari || 2/392}

An exception to the prohibition on stepping over people’s necks is made for the Imām, if he has no way to reach the Minbar or Mihrab except by stepping over people’s necks. Some scholars also made an exception if those who are sitting have left a gap in front of them and the one who left his spot for a reason.

The point is that with regard to stepping over people, one of the following two scenarios must apply:

1⃣. That it is done for no reason. This is haram because ALLĀH says:  “And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin” {Al-Ahzāb: 58}

And the Prophet (ﷺ) said to a man who stepped over people: “Sit down, for you are causing annoyance.”

2⃣. That it is done for a reason, in which case there is nothing wrong with it in sha ALLĀH. This includes a number of things such as:

- The imam, if he cannot find a way to reach his place except by stepping over people.

Al-Mirdawi (may ALLĀH have mercy on him) said: But if he is the Imām, he may pass over people’s necks and it is not disliked, if he needs to do that. This is our view, and it was stated definitively by Al-Majd." {Al-Insaf || 6/288}

- One who wants to leave or left his spot for a reason.

The Prophet (ﷺ) said: “Whoever gets up from his spot then returns to it is more entitled to it.” {Muslim #2179}

Ibn Qudamah (may ALLĀH have mercy on him) said: "If he sits in a place, then he leaves it because he wants to do something or he needs to do wudoo’, he may leave (i.e., even if that means that he has to step over people). ‘Uqbah said: I prayed ‘Asr behind the Prophet (ﷺ) in Madīnah, then he said the salām then he got up quickly and stepped over the people until he reached the apartment of one of his wives, and he said: “I remembered some gold nuggets that we had and I did not want to be distracted by it, so I gave instructions that it be shared out.” Narrated by al-Bukhārī… If he gets up and leaves his spot then comes back, he has more right to it… The ruling with regard to stepping over people in order to reach one’s spot is the same as one who sees a gap in front of him." {Al-Mughni || 2/101}

- If a person (latecomer) sees a gap in the front row.

Al-Nawawi (may ALLĀH have mercy on him) said: "If he sees a gap in front of them, and he cannot reach it except by stepping over them, then our companions said that it is not makrooh to step over them, because those who are sitting behind it have been negligent in not filling the gap, whether there are other gaps or not, and whether it is close to them or not. But if there is another spot available, it is better not to step over them. If there is a closer spot and he can reach it without stepping over more than two men, then he may go there. If it is far away and he hopes that they will move forward and fill it when the iqāmah for prayer is given, then it is mustahabb for him to sit where he is and not step over people, otherwise he may do that." {Al-Majmū’ || 4/420}

And ALLĀH knows best.

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AlBaseerah

03 Oct 2024 10:27

THE EFFECTS OF SIN IN THIS WORLD

ALLĀH says,

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ
Corruption has spread on land and sea as a result of what people’s hands have done,

That is, corruption has appeared on land and sea, meaning that their livelihood has declined, with blight damaging the crops, sicknesses and epidemics sweeping over the people, and so on. That is because of what their hands have wrought of corrupt deeds that spread corruption far and wide.

The things mentioned have occurred so that ALLĀH might cause them

لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا
(to taste the consequences of some of what they have done) that is, so that they might realise that HE is the One Who requites people for their deeds, so HE gives a foretaste of the requital for their deeds in this world,

لَعَلَّهُمْ يَرْجِعُونَ
(so that they may turn in repentance) from their evil deeds, which have resulted in so much corruption and harm, and they may set their affairs straight.

Glory be to the One Who brings about blessings through HIS trials and tests, and Who bestows grace through HIS punishment. Otherwise, if HE caused them to taste the consequences of all that they have earned. HE would not leave any living creature on the face of the earth.

{Tafsi‌r As-Sa'di}

#sadi #room (30:41)

Ibn Umar (may ALLĀH be pleased with them) reported: The Messenger of ALLĀH (ﷺ) said, "O emigrants, there are five things with which you will be tested, and I seek refuge in ALLĀH that you will live to see them.

Promiscuity never becomes widespread among people but that they will be afflicted by plagues and diseases that were unknown to their forefathers.

They do not cheat in weights and measures but that they will be stricken with famine, calamity, and the oppression of rulers.

They do not withhold charity from their wealth but that rain will be withheld from the sky, and were it not for the animals, there would be no rain at all.

They do not break their covenant with ALLĀH and HIS Messenger (ﷺ) but that ALLĀH will enable their enemies to overpower them and take what is in their hands.

Their leaders must rule according to the Book of ALLĀH and seek every good from what ALLĀH has revealed, lest ALLĀH place violence among them."

{Sunan Ibn Ma‌jah #4019}

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AlBaseerah

02 Oct 2024 21:44

TOUCHING PRIVATE PART AND WUDU (ABLUTION)

Our Shaykh, Muḥammad ibn Ḥizām -may ALLĀH preserve him- was asked the following question:

📩 Question:

Is touching the private part from the nullifiers of wudu?

📝 Answer:

Some of the people of knowledge have mentioned that from the nullifiers of wudu, is a person touching his private part. For the hadith of Busrah bint Safwan (may ALLĀH be pleased with her), that the Prophet (ﷺ) said: “Whoever touches his private part, let him do wudu.” {Narrated by all 5 books of hadith}

Also, if the woman touches her private part (she also breaks her wudu), due to the hadith of A’mr bin Shua’yb on the authority of his father on the authority of his grandfather that said: the Prophet (ﷺ) said: “Whoever touches his private part, let him do wudu, and any woman that touches her private part, let her do wudu.” {Narrated Ahmad with a good chain}

And some scholars opposed and said it does not invalidate the wudu and they used as proof the hadith Talq bin Ali (may ALLĀH be pleased with him), that the Prophet (ﷺ) was asked by a man: “A man touches his private part during prayer, is wudu obligatory on him?” The Prophet (ﷺ) said: “No, it is only a part of you.”

So this hadith indicates that it does not break his wudu. And the first hadith has a stronger chain of narrators and it is authentic. The second hadith is good so some of them have criticized the first hadith.

And the best from that is what Shaykh Al-Islam ibn Taymiyyah (may ALLĀH have mercy on him) has mentioned: that both hadiths are combined so the command of wudu was mustahab (recommended sunnah). And touching the private is not from the nullifiers of wudu but it is recommended to do wudu for whoever touches his private part. And this is what Shaykh ibn Uthaymeen (may ALLĀH have mercy on him) chose, that the command for wudu was merely a recommendation and not obligatory, except if something came out like pre-seminal fluid. In that situation, he would have to make wudu due to the exit of impure liquids.

In conclusion, touching one’s private part does not invalidate the wudu but it is recommended to make wudu from that. And this issue has a difference of opinion between the scholars and most of them hold the opinion that it is considered from the nullifiers (of wudu). And ALLĀH knows best

__
Translated by:
Kamal bin Hizam Dihbeel Al-Ba’dani

Original Fatwa:
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AlBaseerah

01 Oct 2024 22:46

THE DANGER OF GIVING RELIGIOUS VERDICTS WITHOUT KNOWLEDGE

Shaykh Ibn Uthaymīn (may ALLĀH have mercy on him) said:

"Certainly from amongst the greatest sins is for a person to say something is halāl or harām while he does not know ALLĀH's judgement upon it.

How is it, O servant of ALLĀH, that you know the judgement is for ALLĀH alone and you put yourself before HIM and say about HIS Religion and HIS Law that which you do not know?

Many amongst the general Muslims pass religious verdicts about which they do not know. So you find them saying such-and-such is halāl or harām, or wājib or ghayr wājib, while they know absolutely nothing about it!

Do they know if they misguide someone by making something halāl while ALLĀH has made it harām or making something harām while ALLĀH has made it halāl, that they draw themselves to his sins and upon them is the burden of that which he does, and that is as a result of what they passed as a religious verdict for him?

HIS offense is against the Law of ALLĀH and deception against his Muslim brother since he has passed a religious verdict without sound knowledge.

Have you seen when someone asks you directions to a place, and you say the way is from here while in fact you do not know? Will the people not consider this to be deception on your part? Then how do you speak about the way to Jannah which is the Law ALLĀH has revealed while you know nothing about it!?

And certainly some of the teachers are but small fish compared to the scholars.

If you were to hear one of them speak, it is as if revelation were descending upon him in that which he is saying with absolute authority and lack of caution. Is it not possible for him to say, ‘I do not know‘, with the fact that lack of knowledge is one of his true and confirmed attributes. However, he insisted, based upon his ignorance, that he is knowledgeable. So as a result he harms the general Muslims, because perhaps the people have trust in what he is saying and are being deceived by him."

{‘Kitābul ‘Ilm || Page 100-102}

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AlBaseerah

01 Oct 2024 18:50

THE BELIEVERS ARE FORBIDDEN FROM MARRIAGES TO FORNICATORS OR IDOLATORS.

ALLĀH says,

ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوۡ مُشۡرِكَةً وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوۡ مُشۡرِكٌۚ
The male fornicator would only marry a female fornicator or idolatress. And a female fornicator would only be married to a fornicator or idolater.

This highlights the abhorrent nature of fornication, for it tarnishes the honour of the one who does it and that of the one with whom he does it, in a manner that is not shared by other sins. So ALLĀH tells us that no woman would marry a fornicator except one who commits the same deed, so that they will be a match for one another, or a female polytheist who does not believe in the resurrection or requital, and does not adhere to the commands of ALLĀH.

By the same token, no man would marry a woman who commits fornication except a fornicator or a polytheist.

وَحُرِّمَ ذَٰلِكَ عَلَى ٱلۡمُؤۡمِنِينَ
Such a thing is forbidden to the believers.

That is, ALLĀH has prohibited them to marry fornicators. What this verse means is that if a person - man or woman - characteristically commits fornication, and does not repent from it, the one who wants to marry such a person, despite the fact that ALLĀH has forbidden that, must either not be adhering to the rulings of ALLĀH and HIS Messenger (ﷺ), and such a person can only be a polytheist; or he or she is adhering to the rulings of ALLĀH and HIS Messenger (ﷺ), but goes ahead with this marriage despite being aware of the other person’s fornication. In that case, the marriage is fornication and the individual is a fornicator and is immoral, for if he truly believed in ALLĀH, he would not do that. This clearly indicates that it is prohibited to marry a woman who fornicates unless she repents, and it is prohibited to marry a man who fornicates unless he repents. That is because the connection between a husband and wife is the strongest form of companionship and bonds between people.

ALLĀH says (in another surah):

ٱحۡشُرُواْ ٱلَّذِينَ ظَلَمُواْ وَأَزۡوَٰجَهُمۡ
˹ALLĀH will command˺: Gather together those who did wrong, and others of their ilk... {as-Saffat: Verse 22} ...that is, their spouses.

ALLĀH has forbidden that because of what it leads to of great evil, for it reflects a lack of protective jealousy and leads to the attribution to the husband of children who are not his; moreover, the fornicator or adulterer will be unable to keep his wife chaste because he is distracted by other women. Any one of these reasons on its own is sufficient to make it prohibited. This indicates that the fornicator or adulterer is not a believer, as the Prophet (ﷺ) said: "The fornicator is not a believer at the time when he is committing fornication." {Bukhari}

Even if he is not a polytheist, he cannot be given the praiseworthy description of being a believer in general terms.

{Tafsi‌r As-Sa'di}

#sadi #nur (24:3)

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AlBaseerah

30 Sep 2024 18:32

THE ORDER TO PRESERVE DILIGENTLY THE FIVE DAILY PRAYERS

ALLĀH says:

"Maintain with care the ˹obligatory˺ prayers and ˹in particular˺ the middle (i.e., ʿaṣr) prayer and stand before ALLĀH, devoutly obedient." {Al-Baqarah || Verse 238}

Hanzala al-Asaydi (may ALLĀH have mercy on him) reported: The Messenger of ALLĀH (ﷺ) said, “Whoever guards the five prayers, their ablution, their timing, their bowing, and their prostration, and knowing they are the right of ALLĀH over him, then ALLĀH will forbid him from entering Hellfire.” {Musnad Aḥmad #17882}

Abu Huraira (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ} said: "The first thing for which a person will be brought to account on the Day of Resurrection will be his prayer. If it is sound, he will be successful, and if it is lacking in any way, he will be doomed." {Tirmidhi #413}

Ibn al-Qayyim (may ALLĀH have mercy on him) said: “The slave of ALLĀH stands in front of his Lord on two occasions: the first is when he stands in his ṣalāh and the second is when he will meet HIM on the Day of Judgment. Whoever fulfils the rights of the first standing, the second standing will be made easy for him. And whoever belittles, neglects and does not fulfil the rights of the first standing (i.e. ṣalāh), the second standing will be made very difficult for him.” {Al-Fawāid}

Despite Salāh being so important, it is a sad fact that many Muslims do not offer Salāh or fail fulfil the conditions, pillars and obligatory acts of Salāh. As Muslims, we must strive to ensure we never underestimate the critical importance of prayer to our faith, abandonment of some or all of them would have serious consequences. To be sure, 'prayer is the difference between belief and disbelief.' (Hadith).

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AlBaseerah

26 Aug 2024 18:55

Assalamu Alaykum Warahmatullaahi Wabarakathu, Esteemed Members.

I hope this message finds you in the best of health and Imān. I wanted to inform you that I’ll be taking a short break from this space. During this time, I encourage you to continue seeking beneficial knowledge and reflecting on the teachings of the Qur'ān and Sunnah.

Insha ALLĀH, I’ll be back soon with more beneficial content. Jazakumullāhu Khayran for your continued support and understanding.

PS: None of our reminders are copyrighted, feel free to copy and paste them anywhere you wish.

May ALLĀH preserve us upon goodness and rectify our affairs. Āmīn.

http://bio.link/albaseerah

AlBaseerah

13 Oct 2024 09:21

ALLAH HAS MORE RIGHT THAT YOU FEAR HIM

ALLĀH says: "They may hide ˹their evil intentions and deeds˺ from people, but they cannot hide ˹them˺ from ALLĀH..." {An-Nisā' || Verse 108}

"And you feared the people, while ALLĀH has more right that you fear HIM." {Al-Ahzāb || Verse 37}


Thawbān (may ALLĀH be pleased with him) narrated that the Prophet (ﷺ) said: “I certainly know people of my ummah who will come on the Day of Resurrection with good deeds like the mountains of Tihaamah, but ALLĀH will make them like scattered dust.” Thawbān said: O Messenger of ALLĀH, describe them to us and tell us more, so that we will not become of them unknowingly. He said: “They are your brothers and from your race, worshipping at night as you do, but they will be people who, when they are alone, transgress the sacred limits of ALLĀH.” {Ibn Mājah #4245}

The Messenger of ALLĀH (ﷺ) said: "A man may do what may seem to the people as the deeds of the dwellers of Paradise, but he is of the dwellers of the Hell-Fire..." {Al-Bukhārī #4207 and Muslim #112}


Ibn Rajab (may ALLĀH have mercy on him) said: The words _“what may seem to the people”_ indicate that what is hidden may be different from what is apparent to people, and that a bad end is because of a hidden problem in a person that people are not aware of, whether it is a bad deed and the like, so that hidden quality may lead to a bad end at death." {Jāmi’ al-‘Ulūm wa’l-Hukam || 1/57}

Ibn Qudāmah Al-Maqdasī (may ALLĀH have mercy on him) said: "Know, that most of the people are only destroyed due to their fear of the blame of the people and loving to be praised by them. As a result, all of their movements become in agreement with that which pleases the people hoping for their praise and fearing their blame. That is from the things which destroy ˹a person˺, therefore, it is obligatory to remedy it." {Mukhtasir Minhāj Al-Qāsidīn || Page 212}

These carry a stern warning and indicate that good deeds and refraining from prohibited deeds, whether hidden or apparent, should be undertaken solely for the sake of ALLĀH. ALLĀH is most knowing of the affairs of HIS slaves and will requite each soul for their hidden and apparent deeds. You should realize that people have no power over life or death, reward or punishment, nor can they solve any problem for you—only ALLĀH does. So, why this facade?

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AlBaseerah

12 Oct 2024 16:32

THE MEANING OF "WE BELIEVE IN ALLĀH"

ALLĀH says:

قُولُوٓاْ ءَامَنَّا بِٱللَّهِ
Say (O Muslims), We believe in ALLĀH...

The word "Say" means speak verbally that which is in accordance with what is in your hearts. This is what brings reward, because just as uttering words without belief in the heart is hypocrisy and disbelief, by the same token, mere words that have no basis in belief have no impact and are of little benefit. Even though the individual will still be rewarded for saying good words, if they are good and he basically believes, there is still a difference between mere words and that which is based on deeds of the heart (strong faith and good intentions).

The word "Say" refers to announcing one’s belief openly and calling people to it, because this is the foundation of religion.

"We believe" - here the action is attributed to the entire Ummah (as it appears in the plural form), which indicates that it is obligatory for the Ummah to hold fast, all together, to the rope of ALLĀH, and encourages them to be united so that their call will be one and their efforts will be united. This implies that the Ummah should not be divided and that the believers are like a single body.

"Say: We believe in ALLĀH..." These words indicate that it is permissible for a person to attribute faith to himself in a specific manner (namely, belief in ALLĀH); rather it is obligatory to do so, which is different than saying “I am a believer” and the like, because no one should say any such thing without adding the words in sha ’ALLĀH (if ALLĀH wills), because otherwise it may come under the heading of praising oneself and testifying that one has faith.

"We believe in ALLĀH" means we believe that HE exists, is One, has all the attributes of perfection, is above all shortcomings and defects, is the only One Who is deserving of all worship and no partners are to be ascribed to HIM in any way whatsoever.

{Tafsi‌r As-Sa'di}

#sadi #baqarah (2:136)

Sufyan ibn Abdullāh (may ALLĀH be pleased with him) reported: I said, “O Messenger of ALLĀH, tell me of a word in Islam I will not need to ask of anyone after you.”

The Messenger of ALLĀH (ﷺ) said, “Say, ‘I believe in ALLĀH,’ and then remain steadfast.”

{Muslim #38}

http://t.me/Tafseer_Benefits

AlBaseerah

10 Oct 2024 18:39

SEEK SELF-SUFFICIENCY THROUGH MARRIAGE WITH THE RIGHT INTENTION

ALLĀH says: "And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, ALLĀH will enrich them from HIS bounty, and ALLĀH is all-Encompassing and Knowing."  {An-Nūr: Verse 32}


Ibn Mas'ūd (may ALLĀH be pleased with him) said: We were with the Prophet (ﷺ), young men who had nothing of wealth. The Messenger of ALLĀH (ﷺ) said to us: “O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding one’s chastity. And whoever cannot afford it should fast, for it will be a shield for him.” {Al-Bukhārī #5066 and Muslim #1400}7

Abu Hurayrah (may ALLĀH be pleased with him) said: The Messenger of ALLĀH (ﷺ) said: “There are three whom ALLĀH is bound to help: the mujāhid who strives (in jihad) for the sake of ALLĀH, the mukātib (a slave who has made a contract of manumission with his master) who wants to pay off his manumission, and a man who gets married, seeking to remain chaste.”. {At-Tirmidhi #1655}


Shaykh Ibn Baaz (may ALLĀH have mercy on him) said: "ALLĀH (may HE be glorified) enjoined marriage of single and righteous people among slave men and women, and HE said – and HE the truth – that this is one of the means of attaining bounty for those who are poor, so that husbands and women’s guardians may be reassured that poverty should not be an impediment to marriage; rather marriage is one of the means of attaining provision and independence of means." {Fatāwa Islamiyyah || 3/213}

Ibn Mas'ud (may ALLĀH be pleased with him) said: “Seek independence of means through marriage.” {Tafsi‌r Ibn Kathīr}


These encourage believers who have the capability (sexual and monetary capability) to trust in ALLAH’S plan and pursue marriage not merely for personal desires but as an act of worship that brings both worldly benefit and spiritual reward. When marriage is undertaken to please ALLĀH and seek purity, it becomes a source of divine assistance and a means of attaining both material provision and spiritual elevation.

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AlBaseerah

08 Oct 2024 19:11

THE COMMAND OF HIJAB

ALLĀH says:

يَا أَيُّهَا النَّبِيُّ قُل لاَِّزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُوْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَبِيبِهِنَّ
O Prophet! Tell your wives, daughters, and believing women to draw their jalābīb over their bodies.

This verse is the one that is known as the verse of hijab, in which ALLĀH instructs HIS Prophet (ﷺ) to instruct women in general to observe hijab, starting with his wives and daughters, because the instruction is more emphatic in their case than that of other women, and because the one who instructs others to do something should start with his family before anyone else, as in the verse in which ALLĀH says:

یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ قُوۤا۟ أَنفُسَكُمۡ وَأَهۡلِیكُمۡ نَارࣰا وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُ
O you who believe, guard yourselves and your families against a fire whose fuel is men and stones... {At-Taḥrīm: Verse 6}

يُدْنِينَ عَلَيْهِنَّ مِن جَلَبِيبِهِنَّ
to draw their jalābīb over their bodies ˹when they go out˺

The jilbāb (singular of jalābīb) is an outer garment that is worn over the head cover, upper garment and so on; women should cover their faces and chests.

Then ALLĀH mentions the wisdom behind that:

ذَلِكَ أَدْنَى أَن يُعْرَفْنَ فَلَ يُوْذَيْنَ
this will make it more likely that they will be recognised ˹as chaste women˺ and will not be harassed.

This indicates that they could be harassed if they did not observe hijab, because if they did not observe hijab, it may be thought that they were not chaste, so men in whose hearts is a disease could harass them. Moreover, people might look down on them and assume that they were slave women, and anyone with evil intent might think little of them. Hijab deters those who have evil intentions towards them.

{Tafsi‌r As-Sa'di}

#sadi #ahzab (33:59)

Ummul Mu'minīn, Ā'ishah (may ALLĀH be pleased with her) narrated:

"May ALLĀH bestow HIS Mercy on the early emigrant women. When ALLĀH revealed: "... and to draw their veils all over their Juyubihinna (i.e., their bodies, faces, necks and bosoms)..." {An-Nūr: Verse 31} they tore their Murat (woolen dresses or waist-binding clothes or aprons etc.) and covered their heads and faces with those torn Muruts."

{Al-Bukhārī #4758}

"Asma, daughter of Abū Bakr, entered upon the Messenger of ALLĀH (ﷺ) wearing thin clothes. The Messenger of ALLĀH (ﷺ) turned his attention from her. He (ﷺ) said: "O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to his face and hands.

{Abū Dawūd #4104}

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AlBaseerah

07 Oct 2024 21:43

MANNERS TO BE OBSERVED IN COMMANDING THE CHILDREN TO PRAY

The young child who is under the age of seven (in most cases) doesn’t understand. Based upon that, we have been commanded to command our children with the prayer at the age of seven because they do not understand (in most cases) before that. The child’s point is seven years of age, then he is commanded with the prayer based on the statement of the Messenger of ALLĀH (ﷺ): “Command your children to pray at seven years of age, dicipline them for not praying at the age of ten and separate between them in the beds.” This are the Islamic mannerisms (that are upon us to observe); therefore it’s befitting to hold to them.

Commanding the children to pray at the age of seven does not mean that you say to the child: ‘Pray’ and that is it. The command of the Messenger of ALLĀH (ﷺ) which mandates that we command our children with the prayer (entails) that we teach them the prayer. If not, then you saying to the child who is at the door: ‘Go to the Masjid and pray’ and you haven’t taught him (how to make) the purification, nor have you taught him how to pray, you have not fulfilled the covenant (that’s binding upon you to command the children with the prayer at the age of seven). You only fulfill the covenant (that is binding upon you) when you teach him (how to make) the purification and you teach him the prayer, then you say to him ‘Pray’. In that case, you have carried out (the command).

Due to the laxity of many of the people, a parent may take his child who is seven years of age or under seven years of age to the Masjid without purification and without knowing (how to perform) the prayer. He stands him (the child) in the rank, and as a result of that the rank is considered broken due to the standing of this child in the rank. That is because the child is not praying. The statement of the Messenger of ALLĀH (ﷺ) is applicable to him: “Whoever  connects the rank, ALLĀH will connect him. Whoever breaks the rank, ALLĀH will break him.”

You bring a child (to the prayer) that doesn’t understand the prayer and you stand in the first rank behind the Imam and the child is with you. The people are quiet (about the matter) out of appeasement and the child is not in the prayer. It’s possible he (the child) is not in a state of purification, even to the point of his body (not being free from impurities) because you  took him from in front of the door (straight to the Masjid) before teaching him (how to make) the purification and the prayer. This behavior is a mistake. It is obligatory that you teach him in the house how he is to purify (himself) and how he is to make the prayer. Then teach him where to stand. He’s not to stand in the first rank, he’s to stand where the children stand.

If the followers make up two ranks, for the children is the second rank. Meaning (by that) the last of the ranks after the ranks of the men. This how the Messenger of ALLĀH (ﷺ) taught us. Therefore it is obligatory upon us that we hold to these (Islamic) mannerisms  (and teachings). When the child reaches ten years of age and there takes place from him something of not carrying out (the command to pray) and rebellion, he’s to be punished with physical discipline and one that will frighten him (not a physical discipline to cause bodily harm) in order that he prays and preserves the prayer. Also at this age separation is to be made between them in the beds. Every child sleeps alone. This is the mannerisms of Islam.”

- Ash-Shaykh Muh‌ammad Aman al-Jami (may ALLĀH have mercy on him).

{Sharh Shurūt As-Salāh || Page 33}

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AlBaseerah

06 Oct 2024 18:34

DO NOT SUPPLICATE AGAINST YOURSELF OR YOUR FAMILY

ALLĀH says

"And were ALLĀH to hasten for mankind the evil ˹they invoke for themselves and for their children. while in a state of anger˺ as HE hastens for them the good ˹they invoke˺ then they would have been ruined." {Yūnus: Verse 11}

Jabir ibn Abdullāh (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, “Do not supplicate against yourselves, do not supplicate against your children, and do not supplicate against your wealth, lest it coincide with a time in which ALLĀH is asked and he gives and your supplication is answered.”

In another narration, the Prophet (ﷺ) said, “Do not supplicate against your servants.” {Muslim #3014}

Shaykh Dr. ‘Abdul ar-Razzaq al-Badr (may ALLĀH preserve him) said: "One of the important matters to which the Muslim must pay attention in his supplication is that he should understand what he is asking of his Lord, may HE be glorified and exalted, and he should not be hasty in what he asks for. Rather he should reflect properly on his situation, so that he will be able to decide what is really best and most appropriate to ask for, and what is bad and worth seeking refuge from." {Fiqh al-Ad‘iyah wa’l-Adhkar, 2/255}

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AlBaseerah

05 Oct 2024 22:24

BLESSED ARE THE STRANGERS

There is no doubt that success lies in following the Qur'an and the Sunnah, clinging to the two of them and holding fast to them both as ALLĀH said,

وَمَن یُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدۡ فَازَ فَوۡزًا عَظِیمًا
And whoever obeys ALLĀH and HIS Messenger has certainly attained a great attainment. {Al-Aḥzāb: 71}

And this was the Prophet's command when he said, "I have left you with two matters which will never lead you astray, as long as you hold to them: the Book of ALLĀH and the Sunnah of his Prophet." {al-Muwatta’ #1661}

He (ﷺ) also said: "Whoever lives after me will see many conflicts. You must adhere to my Sunnah and the Sunnah of the righteous, guided successors. Hold firmly to it as if biting with your molar teeth. Beware of newly invented matters in religion, for every new matter is an innovation and, every innovation is misguidance.” {Sunan Abī Dāwūd #4607}

The Sunnah of the Prophet (ﷺ) is a ship of salvation and a haven of safety. You must adhere to it and follow it constantly, and not pay any attention to those who criticize you or blame you for that. When evil and corruption become widespread and innovation and fitnah prevail, the reward for the one who adheres to the Sunnah will be greater, and the status of those who follow the Sunnah will be higher, for they are living as strangers with the light that they bear in the midst of that darkness and because of their efforts to set the people’s affairs straight. The Prophet (ﷺ) said: "Islām began as something strange and it will return to being strange, so blessed are the strangers." {Muslim #145}

Al-Sindi said in Hashiyat Ibn Majah: “Strange” refers to the small number of its adherents. The basic meaning of ghareeb (a stranger) is being far from one's homeland. “And will revert to being strange” refers to the small number of those who will adhere to its teachings even though its followers are many. “So give glad tidings to the strangers” means those who follow its commands. “Tūba (glad tidings)” has been interpreted as meaning Paradise or a great tree in Paradise." (Islamqa)

This world is only a temporary stepping stone upon the path to eternity in the Hereafter. We should never become too attached to its delights and beauties, nor should we let the opinion of society at large pressure us into abandoning our faith and the path of the Messenger of ALLĀH (ﷺ). Sometimes we will be called strange or weird, and we will be mocked or even abused, yet we should always remember that blessed are the strangers.

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AlBaseerah

04 Oct 2024 12:02

JUMU'AH CHECKLIST

✅ Have a Ghusl.

✅ Wear the best clothes.

✅Use Perfume (for men only).

✅ Go early for Salaat al-Jumu’ah.

✅ Pray at least 2 Rak'ahs before sitting in the Masjid.

✅ Don't talk while the Imam is giving Khutbah.

✅ Pray 4 raka'at (in masjid) or 2 raka'at (at home) after Salāh.

✅ Recite Suratul-Kahf.

✅ Make du'aa in abundance.

✅ Recite salawāt upon the Messenger of ALLĀH (ﷺ) in abundance.

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AlBaseerah

03 Oct 2024 11:53

ALLĀH'S PROMISE OF RESPONSE TO SUPPLICATIONS

ALLĀH says,

And your Lord says, Call upon ME; I will respond to you." {Ghāfir || Verse 60}

"˹It is˺ the promise of ALLĀH. ALLĀH does not fail in HIS promise, but most of the people do not know." {Ar-Rūm || Verse 6}

Abu Huraira (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, “Every one of you will have his supplications answered, as long as he is not impatient and he says: 'I have supplicated but I was not answered.'” {Al-Bukhārī #6340, Muslim #2735}

Jubayr ibn Mut’im (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, “ALLĀH Almighty descends every night to the lowest heaven, and HE says: Are there any asking that I may give them? Are there any seeking forgiveness that I may forgive them? This continues until the rise of dawn.” {Musnad Aḥmad #16745}

Ibn al-Qayyim (may ALLĀH have mercy on him): "ALLĀH guarantees subsistence to whoever worships HIM, victory is for whoever trusts in ALLĀH and asks HIS support sufficiency is for whoever takes ALLĀH as his only aim, forgiveness is for whoever asks for it, and ALLĀH will fulfill the needs of whoever asks HIM sincerely and trusts in HIM. He, who is clever, cares for the orders of ALLĀH and knows that ALLĀH is true to HIS promise. ALLĀH says, 'And whose promise is truer than ALLĀH's?' (9:111)"
{Al-Fawāid || Page 183}

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AlBaseerah

02 Oct 2024 22:56

Emotional Recitation of Surah al-Wāqiah || Ustadh Abdul Qodir

AlBaseerah

01 Oct 2024 23:25

Description of True Happiness || Sheikh Sulayman ar-Ruhayli

AlBaseerah

01 Oct 2024 19:49

MODERATION IN SEEKING TO EARN A LIVING

ALLĀH says,

"There is no moving creature on earth whose provision is not guaranteed by ALLĀH." {Hūd: Verse 6}

Jaabir ibn ‘Abdullāh (may ALLĀH be pleased with him) said: The Messenger of ALLĀH (ﷺ) said: “O people, fear ALLĀH and be moderate in seeking a living, for no soul will die until it has received all its provision, even if it is slow in coming. So fear ALLĀH and be moderate in seeking provision; take that which is permissible and leave that which is forbidden.” {Ibn Mājah #2144}

Zayd ibn Thaabit (may ALLĀH be pleased with him) said: I heard the Messenger of ALLĀH (ﷺ) say: “Whoever is focused only on this world, ALLĀH will confound his affairs and make him fear poverty constantly, and he will not get anything of this world except that which has been written for him..." {Ibn Maajah #4105}

’Ali b. Abi Talib (may ALLĀH be pleased with him) said: "Man feels sad when he does not acquire what was not destined for him, but delights at earning what would not have missed him. You should feel delight for what you have performed for your Hereafter, grieve for the part of your life you wasted, and feel disinterest in whatever splendor you acquire in this life. Dedicate your vitality at what will come after death (ie. deeds that will grant you ALLAAH’S Mercy)". {Life is a fading shadow || Page 59}

These are reminders that our efforts should be balanced while seeking provision, trusting in ALLĀH'S promise. Overexerting ourselves out of anxiety or greed may distract from more important matters like worship and family. Strive with balance, seek lawful means, and trust in the decree of ALLĀH, knowing HE provides for all.

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AlBaseerah

30 Sep 2024 22:53

IN-DEPTH EXPLANATION OF INTENTION BEFORE PRAYER.

Sheikh ibn Uthaymīn (may ALLĀH have mercy on him) said:

Having the right Intention is one of the preconditions for the acceptance of the Prayer; the Prayer will not be valid without it, and it is - in the actual sense -, a difficult thing.

Every sensible and free individual who carries out any deed has actually intended it. So it does not require exhaustion or even utterance; its place is in the hearts: “Actions have intentions”; and for the reason that the Prophet (ﷺ) never uttered the intentions, neither did any of his companions such that he would approve it. So, uttering the intention is Innovation; this is the most preponderant view.

Imagine watching the Prophet (ﷺ) observing the Prayer along with his companions - may ALLĀH be pleased with them all - and none of them utters the intention, saying, “O ALLĀH! I intend to observe the Prayer”!

However, as we know that the Prayer are of different forms: General supererogatory Prayer and Specific Suprerogatory Prayer and the Obligatory ones.

The Obligatory Prayers are five: Fajr, Dhuhur, Asr, Magrib and the ‘Ishaa. If you come to the mosque during the time for Fajr; what do you want to observe? Would you want to observe the Magrib?! No; you rather want to observe the Fajr. You came and said Allāhu Akbar (ALLĀH is the Greatest) to commence the Prayer intending to observe the Prayer; but it escapes your mind that it is Fajr Prayer.

There is an issue: When you come and say Allāhu Akbar, and then you forget which Prayer you want to observe; and this happens many times, especially if you come hurriedly fearing that you may miss the unit. For instance, you came and said Allāhu Akbar (ALLĀH is the Greatest) while not paying attention that you’re observing the Fajr Prayer. In that circumstance, there is no blame, observing the Prayer at its time indicates which Prayer you’re observing. Thus, if any person asks you, “Did you intend to observe Dhuhur or Asr or Magrib or ‘Ishaa?” You would certainly say, “No, never; I only intended the Fajr Prayer!”

Therefore, there is no need for me to intend that it is Fajr. Rightly; if I intended to observe the Fajr that is better, but at times, specifying escapes the mind; and so we say, “The time will specify it.”

Hence, specifying the Obligatory Prayers could be in two ways:

First: That he actually intends the particular Prayer in his mind; like intending the Dhuhur prayer. And that is clear.

Second: The time; as long as you perform the Prayer during that time, then it is the Prayer.

This second way is with regards to the Prayer being observed at its time. If the individual has other Prayers on him, such as if he sleeps one whole day and does not observe the Dhuhur, Asr and Magrib Prayers, in that case, if he wants to repay the Prayers he must specify each of them because he is not observing them at their times.

As for the specified supererogatory prayers such as the witr and the two units of fore-noon and the recommended Prayers before and after the five daily obligatory Prayers, these ones must be specified; although, with the heart and not on the tongue. If you want to observe the Witr Prayer - for example -, and you say Allāhu Akbar to commence the Prayer not intending the Witr except when the Prayer was already in progress, this is not right because the Witr is a specific Prayer. And the specific supererogatory Prayers must be specifically intended.

But as regards the general supererogatory Prayers, they do not require any other than a general intention for Prayer because such is necessary such as the individual who during the forenoon, makes the Ablution intending to make units of Prayers as ALLĀH wills. We say: The general intention for Prayer suffices. And that is for the fact that it is an unspecified Prayer.

{Sharh Riyādhus-Saliḥīn || 1/370-372}

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AlBaseerah

30 Sep 2024 09:34

THE COMMAND TO HAVE TAQWA AND TO PREPARE FOR THE HEREAFTER

ALLĀH says,

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَلۡتَنظُرۡ نَفۡسٌ مَّا قَدَّمَتۡ لِغَدٍۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعۡمَلُونَ
O you who believe, fear ALLĀH, and let every soul consider what it has sent forth for tomorrow. And fear ALLĀH, for verily ALLĀH is well aware of all that you do.

Here ALLĀH enjoins HIS believing slaves to do that which is dictated by faith and fear of HIM, secretly and openly, in all situations, and to pay attention to what ALLĀH enjoins upon them of commands, laws and limits, and to think of what they have achieved and where they failed, and what they have attained of deeds that will benefit them or harm them on the Day of Resurrection.

If they make the hereafter their main concern and primary focus, and concentrate their intentions on it, they will strive hard in doing a lot of good deeds that will help them to reach it, and they will rid themselves of distractions and obstacles that will halt or hinder their efforts, or divert them. If they also know that ALLĀH is aware of what they are doing, and that their deeds are not hidden from HIM and no good deed will go unnoticed by HIM, that will make them strive hard.

This verse offers a guideline with regard to taking stock of oneself, and reminds the believer that he should continue to check on himself and if he sees any lapse, he must take action by giving it up, repenting sincerely and turning away from any means that may lead to it. If he sees himself falling short with regard to any divine command, he should strive hard and seek the help of his Lord in completing it, perfecting it and doing it properly.

HE should compare the blessings that ALLĀH has bestowed generously upon him with his shortcomings, for that will undoubtedly make him feel embarrassed.

{Tafsi‌r As-Sa'di}

#sadi #hashr (59:18)

Al-Bara’ (may ALLĀH be pleased with him) reported: We were with the Messenger of ALLĀH (ﷺ) at a funeral and he was sitting beside the edge of the grave, weeping until the ground became wet.

The Prophet (ﷺ) said, “O my brethren, prepare for the likes of this.”

{Sunan Ibn Ma‌jah #4195}

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AlBaseerah

25 Aug 2024 21:45

VIRTUE OF SEEKING FORGIVENESS

ALLĀH says: "Why do you not seek forgiveness of ALLĀH that you may receive mercy?" {Al-Ankabūt: Verse 46}

Ibn Abbas (may ALLĀH be pleased with them) reported: The Messenger of ALLĀH (ﷺ) said, “Whoever increases his prayers for forgiveness, ALLĀH will grant him relief from every worry, a way out from every hardship, and provide for him in ways he does not expect.” {Musnad Aḥmad 2234}

A'ishah (may ALLĀH be pleased with her) said, “Blessed is one who finds many prayers for forgiveness on their record.” {Shu’ab al-Imān #646}

Sheikh al-Albani (may ALLĀH have mercy on him) said: "ALLĀH'S forgiveness, my brothers, out of all of the goals of a Muslim's life, is the ultimate." {Silsilah al-huda wa al-Nur || Page 696}

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