AlBaseerah

03 Jul 2025 21:33

BENEFIT 32: REGARDING PRAYER OF THE SUBSTITUTE IMĀM

Whoever is appointed by the Imām, does he pray according to the completion of his own prayer or according to the prayer of the imam who appointed him? (1)

The benefit of this issue becomes evident when the one appointed by the Imām ˹to continue the prayer˺ had missed a rak'ah - for example - and was appointed in the second rak'ah. The more apparent view is that he completes that rak'ah with them (the congregation), then when he performs its two prostrations, he signals to them (the congregation) to sit, and he himself stands for his own second rak'ah. When he finishes it, he sits and recites the tashahhud, then stands up and they stand with him, and he completes the two rak'ahs with them or one rak'ah (in the case of Maghrib). If it's Fajr, then the same applies, he says the taslīm, and they say the taslīm with him, and so on.

Abū Hanīfah and Mālik said: Rather, the appointed Imām leads them upon the basis of the prayer of the imam who appointed him. The meaning, according to our previous example:

That he leads them in what is his first rak'ah (their second), then he sits for the tashahhud upon the basis of the first Imām's prayer!! Then he completes the prayer with them.

But this is questionable, because the first Imām who exited has had his imamate invalidated, and they (the congregation) are now following the substitute Imām. He (the new Imām) only performs his own prayer, so they follow him in what applies to them, and they do not follow him in what does not apply to them. Rather, they remain as they are, waiting for him to reach the stage where they are in the prayer, and then they follow him at that point. And ALLĀH knows best.

📖 Sahih Fiqhus-Sunnah wa Adillatuhu (1/555)

Reference:

(1) Read Ibn Hazm's "Al-Muhallā" (4/220)

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من استخلفه الإمام، يصلى تمام صلاته أم صلاة إمامه الذي استخلفه ؟ (١).

وفائدة هذه المسألة تظهر إذا كان من استخلفه الإمام مسبوقا بركعة - مثلاً -واستخلف في الثانية، فالأظهر أنه يتم تلك الركعة بهم، ثم إذا سجد سجدتيها أشار إليهم فجلسوا، وقام هو إلى ثانيته، فإذا أتمها جلس وتشهد، ثم قام وقاموا معه فأتم بهم الركعتين أو الركعة (في المغرب) فإن كانت الصبح فكذلك ويسلم ويسلمون معه، وكذا.

وقال أبو حنيفة ومالك : بل يصلى بهم الإمام المستخلف على حكم صلاة الذي استخلفه، والمعنى على مثالنا السابق:

أن يصلى بهم الركعة الأولى له(الثانية لهم) ثم يجلس للتشهد على حكم صلاة الإمام الأول !! ثم يتم بهم الصلاة، وفيه نظر لأن الإمام الأول الذي خرج قد بطلت إمامته، وهم إنما يتبعون الإمام المستخلف ولا يصلى هو إلا صلاة نفسه، فيتبعونه فيما يلزمهم، ولا يتبعونه فيما لا يلزمهم، بل يقفون على حالهم، ينتظرونه حتى يبلغ إلى ما هم فيه فيتبعونه حينئذ، والله أعلم.

📖 صحيح فقه السنة وأدلته (١/٥٥٥)

(١) انظر "المحلى" لابن حزم (٤/٢٢٠)

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AlBaseerah

01 Jul 2025 22:20

THE LEVELS OF THE FAST OF ĀSHŪRĀ

Shaykh Abdullāh ibn Sāliḥ al-Fawzān (may ALLĀH preserve him upon goodness) said:

The people of knowledge have mentioned that there are four levels to fasting the Day of 'Ashūrā:

THE FIRST LEVEL: Fast three days: The 9th, the 10th and the 11th. They use as evidence the hadith of Ibn 'Abbās (may ALLĀH be pleased with them),

"Be different from the Jews, fast a day before it and a day after it." {Al-Bayhaqi, 4/287}

This hadith is da'if (weak) and there is no justification for that except if it is said that the virtue of fasting the three days is additional to the virtue of 'Äshūrā since it is a sacred month that has been encouraged to fast in some narrations, and that one would achieve the virtue of fasting three days every month. There is a report regarding al-Imam Ahmad (may ALLĀH have mercy on him) that he said,

"Whoever wants to fast 'Āshūrā then let him fast the 9th and the 10th unless the start of the months is obscure, then let him fast three days. Ibn Sīrīn said this." {Al-Mughni, 4/441}

THE SECOND LEVEL: Fasting the 9th and 10th. This is what most of the aḥādīth show, as has preceded.

THE THIRD LEVEL: Fasting the 9th and 10th or the 10th and 11th. They use as evidence the hadith of Ibn 'Abbās (may ALLĀH be pleased with them) that is raised to the Prophet (ﷺ),

"Fast the Day of 'Ashūrā, be different in that from the Jews. Fast a day before it or a day after it." The hadith is da'ïf (weak).

THE FOURTH LEVEL: To single out the 10th day for fasting. There are those from the people of knowledge that dislike that since it is imitation of the People of the Book. This is the statement of Ibn 'Abbās according to what is famous from him and it is the madhhab of al-Imām Ahmad and some of the Hanafis.

Others said: It is not disliked because it is one of the virtuous days, and it is recommended to capture its virtue by fasting it. What is more apparent is that it is disliked for the one who has the ability to join it with a day before or after but that does not negate the reward of the one who fasted it by itself; rather he is rewarded if ALLĀH, the Most High, wills.

O ALLĀH! Grant us success to do what pleases YOU and distance us from acts of disobedience towards YOU; make us from YOUR righteous worshipers and YOUR successful group; pardon us and accept our repentance; and forgive us - O ALLĀH, our parents and all the Muslims.

📚 Ahadith about the Tens Days of Dhul-Hijjah and the Days of Tashriq, Rulings and Manners || Page 77-79

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AlBaseerah

01 Jul 2025 09:32

THE SACRED MONTHS

ALLĀH said,

إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثۡنَا عَشَرَ شَهۡرًا فِى كِتَٰبِ ٱللَّهِ يَوۡمَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ مِنۡهَآ أَرۡبَعَةٌ حُرُمٌۚ
Verily, the number of months with ALLĀH is twelve months ˹in a year˺, so was it ordained by ALLĀH on the Day when HE created the heavens and the earth; of them four are sacred.

Regarding ALLĀH's statement:

مِنۡهَآ أَرۡبَعَةٌ حُرُمٌۚ
of them four are sacred.

The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion.

The Prophet said,

"Three are in succession; Dhul-Qa'dah, Dhul-Hijjah and Muharram, and ˹the fourth is˺ Rajab ˹of the tribe of˺ Mudar which comes between Jumada ˹Ath-Thani˺ and Sha'bān.

The Prophet said "Rajab of Mudar" to attest to the custom of Mudar, in saying that Rajab is the month that is between Jumada and Sha'ban, not as the tribe of Rabiah thought, that it is between Sha'ban and Shawwal, which is Ramaḍān in the present calendar.

The four Sacred Months were made four, three in succession and one alone, so that the Hajj and Umrah are performed with ease.

Dhul-Qa'dah, the month before the Hajj month, was made sacred because they refrained from fighting during that month.

Dhul-Hijjah, the next month, was made sacred because it is the month of Hajj, during which they performed Hajj rituals.

Muharram, which comes next, was made sacred so that they are able to go back to their areas in safety ˹after performing Hajj˺.

Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia are able to perform Umrah and visit the House and then go back to their areas safely.

{Tafsi‌r Ibn Kathīr (Abridged)}

#ibnkathir #tawbah (9:36)

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AlBaseerah

30 Jun 2025 19:03

PARADISE OF THIS WORLD

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

I heard Shaikh al-Islām Ibn Taymiyyah-may ALLĀH have mercy on his soul-say: 'Indeed, there is a Paradise in the worldly life who-ever does not enter it, will not enter the Paradise of the hereafter.'

Another time he said to me: 'What can my enemies do to me? I have in my breast both Paradise and my garden. If I travel it is with me and never leaving me. My imprisonment is a time to be in solitude (khalwa) with my Lord. To be killed is martyrdom (shahada) and to be exiled from my land is a spiritual journey.'

He used to say to me while in his prison cell in the fort: 'If I spent the same amount as this fort in gold it would not equal to the thankfulness of the blessing ˹of imprisonment˺. Or he said: I could not have repay them for the good it has caused me ˹being alone˺.'

He used to say in his prostration while he was captive: O ALLĀH aid me in YOUR remembrance, being grateful to YOU and delightfully worshipping YOU, as long as ALLĀH wills.

Once he said to me: 'The real prisoner is the one whose heart is imprisoned from his Lord and the true captive is someone captured to his desires.'

When he entered the fort and was inside its walls, he looked at them and then said:

فَضُرِبَ بَيْنَهُم بِسُورٍ لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَهِرُهُ مِن قَبْلِهِ الْعَذَابُ
"And a wall will be placed between them with a gate in it, on the inside of which there will be mercy, but before whose exterior lies the punishment." (57:13)

ALLĀH knows that I have never seen anyone with a better life than his, in spite of the hardship ˹he endured˺ and the complete opposite to luxury and comfort, nothing but, imprisonment, being threatened and overburdened. But in spite of all that his life was the most pleasant among the people, the most open hearted, strong willed, a most joyous soul, the radiance of bliss visible on his face.

Whenever we were scared and were not seen in good light among people or we felt lonely, we went to see him and just by seeing and listening to him all of that would go away and change our feelings to feel freedom, strength, certainty and tranquillity.

So glory be to the one who made HIS servants witness HIS Paradise before they meet HIM and opened for them doors in the abode of deeds. Who gives their souls gentle breeze and the scent of perfume, so that they seek that which has been reserved for them, in order to race towards it with vigour.

Some of the people of knowledge used to say: If the kings and princes knew what we had ˹inner state of happiness˺, they would come to fight us with their swords drawn to take it from us. {Safwat al-saffah (4/154)}

📚 Remembrance of the Most Merciful || Pages 130-132

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AlBaseerah

27 Jun 2025 21:00

THE REWARD OF THE MUHAJIRIN

ALLĀH tells:

وَالَّذِينَ هَاجَرُواْ فِي اللّهِ مِن بَعْدِ مَا ظُلِمُواْ
And as for those who emigrated for the cause of ALLĀH, after they had been wronged,

ALLĀH tells us about the reward of those who migrated for HIS sake, seeking HIS pleasure, those who left their homeland behind, brothers and friends, hoping for the reward of ALLĀH.

This may have been revealed concerning those who migrated to Ethiopia, those whose persecution at the hands of their own people in Makkah was so extreme that they left them and went to Ethiopia so that they would be able to worship their Lord.

Among the most prominent of these migrants were Uthman bin Affan and his wife Ruqayyah, the daughter of the Messenger of ALLĀH, Jafar bin Abi Talib, the cousin of the Messenger, and Abu Salamah bin Abdul-Asad, among a group of almost eighty sincere and faithful men and women, may ALLĀH be pleased with them. ALLĀH promised them a great reward in this world and the next.

ALLĀH said:

لَنُبَوِّيَنَّهُمْ فِي الدُّنْيَا حَسَنَةً
WE will certainly give them good residence in this world,

Ibn Abbas, Ash-Sha'bi and Qatadah said: ˹this means˺ "Al-Madinah."

It was also said that; it meant "good provision."

This was the opinion of Mujahid.

There is no contradiction between these two opinions, for they left their homes and wealth, but ALLĀH compensated them with something better in this world.

Whoever gives up something for the sake of ALLĀH, ALLĀH compensates him with something that is better for him than that, and this is what happened. HE gave them power throughout the land and caused them to rule over the people, so they became governors and rulers, and each of them became a leader of the pious.

ALLĀH tells us that HIS reward for the Muhajirin in the Hereafter is greater than that which HE gave them in this world, as HE says:

وَلَاَجْرُ الاخِرَةِ أَكْبَرُ
but indeed the reward of the Hereafter will be greater,

meaning, greater than that which WE have given you in this world.

لَوْ كَانُواْ يَعْلَمُونَ
if they but knew!

means, if those who stayed behind and did not migrate with them only knew what ALLĀH prepared for those who obeyed HIM and followed HIS Messenger.

Then ALLĀH describes them as:

الَّذِينَ صَبَرُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
those who remained patient, and put their trust in their Lord.

meaning, they bore their people's persecution with patience, putting their trust in ALLĀH Who made their end good in this world and the Hereafter.

{Tafsi‌r Ibn Kathīr}

#ibnkathir #nahl (16:42)

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AlBaseerah

26 Jun 2025 20:48

SUMMARY OF THE PROPHET'S HIJRA (MIGRATION) (1/2)

When the Quraysh learned about the spread of Islam in Madīnah, they intensified the persecution of the companions of the Messenger of ALLĀH (ﷺ).

So, he (ﷺ) ordered them to migrate to Madīnah and join their brothers, the Ansar.

They left Makkah secretly, fearing that the Quraysh might prevent them from migrating.

Abū Bakr (may ALLĀH be pleased with him) wanted to migrate, but the Messenger (ﷺ) prevented him, so he stayed with him in Makkah.

When Quraysh saw that the Prophet (ﷺ) had companions and supporters who defended him and spread his message, they resolved to kill him.

They agreed to take a young man from each tribe, and they would gather in front of his house. When he came out, they would strike him (ﷺ) with a single blow.

This way, his blood would be dispersed among the tribes, and his relatives would not be able to fight all the Arabs.

But ALLĀH informed the Prophet (ﷺ) about what Quraysh had agreed upon and commanded him to migrate to Madīnah.

The Prophet ﷺ went to Abū Bakr (may ALLĀH be pleased with him) and informed him of ALLĀH’s command for him. Abū Bakr asked to accompany him, and the Prophet (ﷺ) said, "Yes."

Then, they prepared two riding camels for their journey and entrusted them to an experienced guide.

They instructed the guide to bring the camels to the Cave of Thawr after three nights.

On the night they planned to leave his house, the young men of Quraysh surrounded it, while the Messenger of ALLĀH ﷺ was inside.

When the time came to leave, the Prophet ﷺ ordered his cousin Ali (may ALLĀH be pleased with him) to sleep in his bed so no one would suspect his absence, and instructed him to return people’s belongings ˹entrusted with him ﷺ˺ to their owners.

Then, he (ﷺ) went out to his enemies, and ALLĀH cast sleep upon them, so none of them saw him. He met up with Abu Bakr (may ALLĀH be pleased with him), and they traveled until they reached the Cave of Thawr and hid in it.

When the Quraysh realized that night that they did not find anyone in the Messenger's house except his cousin, Ali (may ALLĀH be pleased with him), their anger intensified.

They sent their young men with swords and sticks to search for the Messenger (ﷺ) in every direction.

They offered a reward of one hundred camels to anyone who brought him to them or guided them to him.

They reached the cave, and if one of them had looked inside, he would have seen the Messenger ﷺ and his companion.

Abu Bakr (may ALLĀH be pleased with him) saw them and wept, but the Messenger (ﷺ)said to him, "Do not grieve; indeed, ALLĀH is with us." So, ALLĀH blinded the sight of the polytheists, and they returned disappointed ...

📚 Khulāsatu Nūrul Yaqīn

Translation: AlBaseerah

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AlBaseerah

25 Jun 2025 22:58

Muharram, the Month of ALLĀH!

AlBaseerah

24 Jun 2025 19:31

EVIDENCE THAT ESTABLISH PURE TAWHĪD

ALLĀH said (what means):

"Say: call upon your so-called gods besides ALLĀH: they do not control even the weight of a speck of dust in heaven or earth, nor do they have any share in them, nor are any of them of any help to ALLĀH. And intercession does not benefit with HIM except for one whom HE permits." (34:22-23)

Ibn al-Qayyim commented:

"A polytheist takes an object as god, thinking that it will bring benefit to him. But benefit can come only from a person who has one of the following four qualities:

1⃣. He possesses the material which the worshipper is asking for,

2⃣. if he is not the owner then he is the partner of the owner,

3⃣. if he is not the partner then he is his helper and supporter,

4⃣. if he is not even that then he is an intercessor to him.

"ALLĀH, glory be to HIM, denied any of the four levels moving from the top to the bottom. HE denied the ownership, partnership, support and intercession which the polytheist thinks that his idol has got power to do. HE established intercession in which a polytheist has no share and that is the one for which HE gives permission.

"The above verse should be sufficient as light, evidence to establish the pure Tawhid, and root out all the bases and materials of shirk for anyone who pays attention to it."

📚 Tawbah: Turning to ALLAH in Repentance || Pages 93-94

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AlBaseerah

24 Jun 2025 12:13

MOVING LIPS FOR SILENT RECITATION IN PRAYER

Abu Ma’mar (may ALLĀH be pleased with him) reported: I said to Khabbab, "Did the Messenger of ALLĀH (ﷺ) recite in the noon and afternoon prayers?" Khabbab said yes.

We said, "How do you know?"

Khabbab said, "By the movement of his beard."

📚 S‌ah‌i‌h‌ al-Bukha‌ri‌ #777

Al-Nawawi (may ALLĀH have mercy on him) commented: "The minimum of silent recitation is that one hears himself, if he is of sound hearing and there is no distracting noise around him or otherwise. This is general for Qur'an recitation, exaltation and glorification in bowing or otherwise, the testimony of faith, the salutation of peace, supplication, or anything else, whether it is obligatory or supererogatory. None of it counts unless he can hear himself."

📚 Al-Majmu‌’ Sharh‌ al-Muhadhab (3/295)

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AlBaseerah

23 Jun 2025 18:52

O SISTER... WHO ARE YOU?

The following is a heartfelt poem and a gentle reminder to the Muslim woman of her noble origin, deep roots, and clear identity. It calls her to reflect on who she truly is, to stand firm between two paths, and to hold fast to modesty, faith, and honor amidst the noise of modern doubt and distraction.

The poet says:

أُخْنَاهُ لَسْتِ بِنَبْتٍ لا جُذُورَ لَهُ
O noble sister, you are not a plant without roots.

وَلَسْتِ مَقْطُوعَةً مَجْهُولَةَ النَّسَبِ
Neither are you cut off, with unknown lineage.

فَلَا تُبَالِي بِمَا يُلْقُونَ مِنْ شُبَةٍ
So do not pay attention to the doubts they (the doubters) cast.

وَعِنْدَكِ الْعَقْلُ إِنْ تَدْعِيهِ يَسْتَجِبِ
While you have intellect, if summoned, it will respond.

سَلِيهِ مَنْ أَنَا؟ مَنْ أَهْلِي؟ لِمَنْ نَسَبِي
Ask it: Who am I? Who are my people? To whom do I belong?

لِلْغَرْبِ أَمْ أَنَا لِلإِسْلَامِ، وَالْعَرَبِ
˹Do I belong˺ to the West? Or to Islām and the Arabs?

هُمَا سَبيلانِ يَا أُخْتَاهُ مَا لَهُمَا
They are two paths, O my sister, with no third.

مِنْ ثَالِثٍ فَاكْسَبِي خَيْرًا أَوْ اكْتَسَبِي
So gain goodness ˹by adhering to the path of Islām˺ or bear the consequences ˹of adhering to other than it˺.

صُونِي حَيَاءَكِ صُونِي الْعِرْضَ لَا تَهِنِي
Preserve your modesty, preserve your honor, do not falter!

وَصَابِرِي وَاصْبِرِي للَّهِ وَاحْتَسِبي
And endure, be patient for the sake of ALLĀH, and seek the reward.

O ALLĀH! Keep the daughters of the Muslims firm upon YOUR religion, adorn them with modesty and chastity, and make them guides who are rightly guided, neither astray nor leading others astray. Aamīn

📚 Poem mentioned in an-Nahu al-Kāfī || Page 49

Translation: Albaseerah

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AlBaseerah

22 Jun 2025 18:43

O wives of the Prophet, you are not like anyone among women. If you fear ALLĀH, then do not be soft in speech ˹to men˺, lest he in whose heart is disease should be moved with desire, but speak in an honourable manner.

And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salāh, and give Zakāh and obey ALLĀH and HIS Messenger. ALLĀH wishes only to remove Ar-Rijs (evil deeds and sins) from you, O people of the ˹Prophet's˺ household, and to purify you with a thorough purification.

And remember what is recited in your houses of the verses of ALLĀH and wisdom (i.e. Prophet’s Sunnah). Indeed, ALLĀH is ever Subtle and Aware.

📖 Al-Ahzāb || Verses 32-34

Ibn Kathīr said: "These are the good manners which ALLĀH enjoined upon the wives of the Prophet so that they would be an example for the women of the Ummah to follow." {Tafsi‌r Ibn Kathīr}

AlBaseerah

20 Jun 2025 11:56

THE LENGTH OF STAY OF THE PEOPLE OF THE CAVE IN THEIR CAVE

ALLĀH says:

وَلَبِثُوا فِي كَهْفِهِمْ ثَلَثَ مِايَةٍ سِنِينَ وَازْدَادُوا تِسْعًا
And they stayed in their cave three hundred years, adding nine.

Here ALLĀH tells HIS Messenger the length of time the people of the Cave spent in their cave, from the time when HE caused them to sleep until the time when HE resurrected them and caused the people of that era to find them. The length of time was three hundred plus nine years in lunar years, which is three hundred years in solar years. The difference between one hundred lunar years and one hundred solar years is three years, which is why after mentioning three hundred, ALLĀH says, 'adding nine.'

{Tafsi‌r Ibn Kathīr}

#ibnkathir #kahf (18:25)

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AlBaseerah

16 Jun 2025 23:25

A Portion of the Actions of the Day and Night

👤Shaykh Saleh Al Usaymi (may ALLĀH preserve him upon goodness)

AlBaseerah

16 Jun 2025 19:49

DEATH HAS RULED YOU OUT AGAINST OTHERS – YET AT SOME POINT IT SHALL RULE OTHERS OUT AGAINST YOU

The following excerpt is a beneficial reminder of the importance of preparing oneself for the inevitability of death, along with a mention of the reality of the life of this world and the ultimate end of our journey from this world; to that of the Hereafter.

Sheikh Muhammad bin Haadi Al-Madkhali (may ALLĀH preserve him upon goodness) said:
 
"O servants of ALLĀH, we are undeniably travelers in this abode (worldly life), and that which is customary is that every traveler makes preparations, then proceeds in securing his riding beast and prepares his provision.

Know; may ALLĀH have mercy upon you, that our journey from this world – the abode of passageway is to the abode of the Hereafter – the abode of residence, and you should know also – may ALLĀH have mercy upon me and you that the riding beast which you mount is; the nights and the days. So every day that passes you by, then you indeed draw closer to the Hereafter by a juncture, and due to it you distance from the world by yet another.

Know; may ALLĀH have mercy upon you, that the provision ˹for the journey˺ is indeed the obedience of ALLĀH, The Majestic and Most High.
(As occurs in some lines of poetry:)
 
'Indeed ALLAH has servants who are intelligent

They left off the life of this world and feared the tribulations

They looked into them and when they came to know that it is not a homeland for the living being (that it is not a dwelling for the living

They made it as a gulf and took righteous actions within it as vessels'
 
Indeed we are delighted with the days through which we traverse, and each day that passes draws the appointed time (death) ever closer. Hence the well-fortified astute one is he who sets out in securing his riding beast and preparing his provision.

Know; may ALLĀH have mercy upon me and you, that the provision which one is in need of is a singular provision, indeed it is the Taqwa of ALLĀH, The Majestic and Most High. So the Taqwa of ALLĀH does not adjoin the heart of an individual except that it reaches the mercy of ALLĀH, The Majestic and Most High, and the blessing which comes about due to that is that it ensures everlasting happiness for its companion and complete and perfect tranquility and a life of plenty and opulence in Paradise whose width is that of the Heavens and the earth, which has been prepared for the Muttaqīn (those who are fearful and dutiful to ALLĀH).

Due to this, and due to other than it, a person knows that he cannot do without Taqwa, in particular at the point of crossing over the Fire ˹upon the Bridge˺, may ALLĀH exempt us and you from it (i.e. the Fire), from which no one will be saved on that day except the Muttaqūn. He, The Majestic and Most High, said:
 
ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا وَّنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا
Then WE shall save those who were fearful ˹of ALLĀH and dutiful to HIM˺. And WE shall leave the wrongdoers therein on their knees. (19:72)

O servants of ALLĀH, hasten in the performance of actions whilst you are in respite from the appointed time (death), and know that death has indeed ruled you out – against others, and it shall rule others out – against you.

So where is the one who yesterday was with us – yet was conveyed to ALLĀH and was thus lodged in a grave, bound within it with his actions. So if he was righteous; he will sleep a pleasant sleep, awaiting the nearness of the Hour, rather he will say; ‘O Lord establish the Hour.’ Yet if he was other than that, then he will hope for distance ˹from it˺ and escape from it, whilst he will have no refuge from it.

📺 An excerpt taken from an audio lecture entitled: ‘Khair az-Zād at-Taqwa’.

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AlBaseerah

14 Jun 2025 20:04

STERN PROHIBITION AGAINST CURSING AND UNGRATEFULNESS TO HUSBANDS

Ibn ‘Umar (may ALLĀH be pleased with him and his father) reported that the Prophet (ﷺ) said: "O women, give charity and ask for ALLĀH’s forgiveness a lot, for indeed I have seen that you make up the majority of the dwellers of Hellfire." A woman among them said: "Why do we make up the majority of the dwellers of Hellfire?" He said: "You curse frequently and are ungrateful to your husbands. I have not seen anyone deficient in mind and religion, yet more overwhelming to a man of intellect than you." She said: "What is the deficiency in mind and religion?" He said: "The testimony by two women is equal to the testimony of one man; and she spends days without praying ˹due to beign impure˺." {Muslim}

📚 Riyādhus-Saliḥīn #1879

⚠️ Please take a moment to read the article in the link to clarify any misconceptions about the hadith.

In another narration of the haith: "If you have always been good (benevolent) to one of them and then she sees something in you ˹not of her liking˺, she will say, 'I have never received any good from you."

LESSONS AND BENEFITS:

Al-Allāmah Faisal Aal Mubārak (may ALLĀH have mercy on him) said: "The hadith indicates:

● The recommendation of admonishing women, teaching them the rulings of Islam, reminding them of what is obligatory upon them, and encouraging them to give charity and seek forgiveness.

● Charity and seeking forgiveness are among the means of repelling punishment.

● Offering sincere advice to those who need it.

● The permissibility of requesting charity for those in need, even if the requester is not in need; and it is used as evidence for the permissibility of a woman giving charity from her wealth without the need for her husband’s permission or a specific amount.

And ALLĀH knows best.

📚 Footnotes of Sharḥ Riyādhus-Saliḥīn of Shaykh Uthaymīn (4/509)

We ask ALLĀH to keep us, our mothers, daughters and sisters far away from the Fire and the words and deeds that bring one close to it.

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AlBaseerah

03 Jul 2025 18:54

THE PROHIBITION OF SEEKING BLESSINGS FROM A TREE, STONE OR SIMILAR OBJECTS

It is reported on the authority ofAbu Waqid Al-Laithi (may ALLĀH be pleased with him) that he said: "We were travelling with the Prophet (ﷺ) to Hunain, when we had only recently abandoned disbeliefand the polytheists had a lotus-tree at which they used to worship and upon which they used to hang their weapons. They called it: Zātu Anwāt, So we said to ALLĀH’s Messenger (ﷺ): "Mate for us a Zātu Anwāt like theirs," at which the Messenger of ALLĀH (ﷺ) said:

"ALLĀHU Akbar! Verily, that which you have said- by HIM in whose Hand is my soul- is the same as was said by the Children of Israel to Mūsa:

"Make for us a god such as the gods which they (the polytheist Egyptians) have."

Then he (ﷺ) said: "Verily, you are an ignorant people who will follow the way of those who were before you,"

📚 At-Tirmidhi #2180

Abu Waaqid Al-Laithi (may ALLĀH be pleased with him) informs us in this Hadith that he accompanied the Prophet (ﷺ) on a journey to the Battle of Hunain, and that they (the Companions) knew that the polytheists had a lotus-tree from which they used to seek blessings and at which they would remain to worship; and because ofthe fact that they were new to Islam, and because they did not fully realize its goals (i.e. to call people to worship ALLĀH, the Exalted, Alone), they asked the Prophet (ﷺ) to designate a tree like for them that they might also seek blessings from it and worship in its vicinity like the pagans. At this, the Prophet (ﷺ) exclaimed, in vexation: "ALLĀHU Akbar!" then he explained to them that such ignorance was the same as that displayed by the people of Mūsa (peace be upon him) who asked him to make for them an idol like those of the pagan Egyptians which they might worship and this was after ALLĀH had saved them from Fir’awn and his people. Then he informed them that this Ummah will do as the Jews and Christians do in everything, including Shirk.

Benefits Derived From This Hadith:

1️⃣. The virtue of making clear that which would refute the charge of backbiting, by saying: "...when we had recently abandoned disbelief..."

2️⃣. The difficulty man experiences in removing ingrained habits.

3️⃣. That devotion (i’tikāf) to a particular place is an act of worship.

4️⃣. That the ignorant person is excused by virtue of his ignorance so long as he ceases his mistake once knowledge comes to him.

5️⃣. The prohibition of imitating the ignorant people such as the polytheists and others.

6️⃣. The permissibility of saying: "ALLĀHU Akbar!" when one is surprised.

7️⃣. The obligation to close off all possible routes leading to Shirk.

8️⃣. That Shirk will occur in this Ummah.

9️⃣. The permissibility ofinvoking ALLĀH’s Name, when delivering a legal verdict.

1️⃣0️⃣. The permissibility of swearing without the intention of making an oath for good reason.

1️⃣1️⃣. That this Ummah will do all that the Jews and Christians do.

1️⃣2️⃣. That all the evil deeds done by the Jews and Christians should serve as a warning to us.

📚 Kitābu at-Tawhīd Explained || Pages 63-64

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AlBaseerah

01 Jul 2025 19:17

THE WISDOM OF FASTING THE 9TH OF 'ĀSHŪRĀ WITH THE 10TH

If one were to ask, what is the wisdom behind fasting the ninth as well as the tenth? The answer is: 

Al-Nawawi (may ALLĀH have mercy on him) said: The scholars among our companions and others said that there are several reasons for recommending fasting on the ninth day (Tasū'a'):

1⃣. The intention behind it is to be different from the Jews who limit their fasting to the tenth day. This was narrated from Ibn 'Abbās.

2⃣. The intention was to join the fast of 'Āshūrā to another day, just as it is not allowed to fast on a Friday on its own ˹but it is allowed if one fasts the day before or the day after as well˺.

3⃣. The idea is to be on the safe side and make sure one is fasting on the tenth, in case the moon sighting was not accurate and what people think is the ninth is actually the tenth.

The strongest of these reasons is in order to be different from the People of the Book. Shaykh al-Islam Ibn Taymiyah said: 'The Prophet (ﷺ) forbade resembling the People of the Book in many ahādīth. For example, he said concerning 'Āshūrā: "If I live until next year I will certainly fast the ninth."

📚 Al-Fatāwa al-Kubra || Part 6.

Ibn Hajar (may ALLĀH have mercy on him) said, commenting on the hadeeth "If I live until next year I will certainly fast the ninth":

"His concern to fast the ninth may be understood as meaning that he would not limit himself to that, rather that he would add it to the tenth, either to be on the safe side, or to be different from the Jews and Christians, which is more likely to be correct; this is what may be understood from some of the reports narrated by Muslim."

📚 Fath al-Bāri (4/245).

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AlBaseerah

30 Jun 2025 22:01

GREAT NEWS.

Opening of the Registration for Zad Academy English Program.

Learn the basics of Islam with Zad Academy's free online program.

Embark on a 2-year learning journey where you will learn the core principles, beliefs, and teachings of Islam taught by renowned scholars, all from the comfort of your own home.

ALLĀH Almighty says: ...and say, 'My Lord, increase me in knowledge.' (Quran 20:114)

With the success of previous years of the Arabic version of Zad Academy, thanks to the grace of ALLĀH, registration is now open for a very limited time for participation in our new English program. Zad academy provides remote teaching in seven Islamic subjects, namely:

- Hadith (Prophetic Traditions).
- Aqeedah (Islamic Creed).
- Tafsir (Quranic Exegesis).
- Seerah (The Prophet's Biography).
- Fiqh (Islamic Jurisprudence).
- Tarbiyah Islamiyah (Islamic Education).
- Arabic for Non-Arabic Speakers

To register and learn more about the program, you can visit the following link:

https://register.zad-academy.com/?utm_source=zadtv&lang=en

Note: Take the opportunity as registration will be open for a limited time.

AlBaseerah

30 Jun 2025 11:41

THE DAY OF 'ĀSHŪRĀ THROUGHOUT HISTORY

'A'ishah (may ALLĀH be pleased with him) narrated,

"The Day of 'Ashūrā was fasted by the Quraysh in the period before Islām and ALLAH'S Messenger (ﷺ) used to fast it before Islām. When he came to Madīnah he fasted it and ordered it to be fasted. When Ramadān was obligated he gave up the Day of 'Āshūrā, so whoever wanted fasted it and whoever wanted left it." {Al-Bukhārī #2002 and Muslim #1125}.

This hadith is evidence that the people of jāhiliiyah used to know about 'Āshūrā, it was a famous day among them, and they used to fast it. The Prophet (ﷺ) used to fast it also and continued fasting it before migrating. He (ﷺ) did not command the people to fast it (after Ramadān was legislated). This is evidence for the sacredness of this day and the greatness of its status among the Arabs in the period before Islām, before the sending of the Prophet (ﷺ). Due to this they used to cover the Ka'bah on this day as is found in the hadith of 'A'ishah (may ALLĀH be pleased with her) who said,

"They used to fast 'Āshūrā before Ramadān was obligated and it was the day they covered the Ka'bah..." {Al-Bukhārī #1952}

Al-Qurtubi said, "The hadith of 'A'ishah shows that the legislation and status of fasting this day was known to them. Perhaps they based fasting it on the legislation of Ibrāhīm and Ismā'īl  (peace be upon them) because they used to ascribe themselves to these Prophets and based many of their rulings for Hajj and other than that on them..." {Al-Mufhim, 3/190}

What is derived from the gathering of evidences is that fasting 'Āshūrā was obligatory in the beginning after the migration of the Prophet (ﷺ) to al-Madīnah according to the correct opinion of the people of knowledge. The command to fast it is established by the hadith of Salamah ibn al-Akwa' (may ALLĀH be pleased with him). He said,

"The Prophet (ﷺ) ordered a man from the tribe of Aslam to announce to the people: 'Whoever was eating then let him fast the rest of the day and whoever did not eat then let him fast for today is the Day of 'Ashūrā." {al-Bukhārī #2007 and Muslim #1135}

When Ramadān was made obligatory in the second year of the hijrah, the obligation to fast 'Āshūrā was abrogated but it remained recommended. The command to fast the Day of 'Ashūrā was only for one year and that was the second year of hijrah when it was obligated in the beginning of that year. Then Ramadān was obligated after half of that year passed. At the end of his life in the tenth year, the Prophet (ﷺ )determined not to fast it by itself but to fast the 9th day before it as will be shown later if ALLĀH wills. This is an instance of differing with the People of the Book in the way that they fast.

📚 Ahadith about the Tens Days of Dhul-Hijjah and the Days of Tashriq, Rulings and Manners || Page 66-68

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AlBaseerah

27 Jun 2025 13:58

Assalamu Alaykum,

Welcome to our Telegram Channel dedicated to sharing quotes from:

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AlBaseerah

26 Jun 2025 12:08

THE VIRTUE OF THE MONTH OF ALLĀH, AL-MUHARRAM

Abu Hurayrah said that ALLAH'S Messenger (ﷺ) said, "The best fast after Ramadān is in the month of ALLĀH, al-Muharram, and the best prayer after the obligatory one is the night prayer."

In another narration, "The prayer in the middle of the night." {Muslim #1163}

This hadith is evidence for the virtue of fasting in the Month of ALLĀH, al-Muharram, and that its virtue follows the virtue of the month of Ramadān. The virtue of fasting during it comes from the virtue of its time and the greatness of the reward for acts done during it and because fasting is one of the greatest actions with ALLĀH, the Most High. It is also evidence that voluntary salah in the middle of the night is better than voluntary şalah in the daytime.

The Month of ALLĀH, al-Muharram, is the month which begins the hijrī year. It is one of the sacred months which ALLĀH mentioned in HIS Book. The Most High said,

إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ
"Verily, the number of months with ALLĀH is twelve, so it was ordained by ALLĀH on the day when HE created the heavens and the earth; of which four are sacred. That is the right religion, so do not wrong yourselves therein." {At-Tawbah: Verse 36}

Abū Bakrah (may ALLĀH be pleased with him) said that the Prophet (ﷺ) said, "...The year is twelve months, from them four are sacred; three are consecutive: Dhul-Qa'dah, Dhul-Hijjah and al-Muharram, and Rajab of Mudar which is between Jumādā and Sha'ban." {Al-Bukhārī #4662 and Muslim #1679}

ALLĀH, the Most High, attached this month to HIMSELF to show its attached honor and greatness. It is not authentic that the Prophet (ﷺ) attached any month to ALLĀH, the Most High, except al-Muharram. It is called al-Muharram to confirm its sacredness because the Arabs used to switch it around, treating it as sacred one year and not others.

The Most High's statement,

فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ
So do not wrong yourselves therein, means: in these sacred months, because sins in them are intensified and more serious than in other months.

Ibn 'Abbas (may ALLĀH be pleased with them) said: "Indeed, ALLĀH made sins in them greater, as well as righteous deeds and their rewards greater." {Ibn Jarir 10/126}

Qatādah said: "Indeed, wrong-doing in the sacred months is a greater offense and sin than wrong-doing in other than them; though wrong-doing in every situation is great. But ALLĀH enhances what HE wills." {Ibn Jarir 10/127}

Included in wrong-doing is: a person wronging himself by associating partners with ALLĀH, the Most High, or by abandoning obligations, committing prohibitions, being careless regarding salāh or failing to attend Jumu'ah and congregational prayers.

📚 Ahadith about the Tens Days of Dhul-Hijjah and the Days of Tashriq, Rulings and Manners || Page 62-64

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AlBaseerah

25 Jun 2025 21:59

NEWS: The 1st of Muharram 1447 has commenced after Maghrib on Wednesday 25th June 2025 The moon was sighted in Saudi Arabia today which means the month of Dhul Hijjah will be 29 Days.

May Allāh accept our siyām, qiyām & acts of worship and may He grant us the ability to utilise the precious moments of this Blessed month of Muharram to engage in that which pleases Him. Aameen.

© Haramain info

AlBaseerah

24 Jun 2025 18:05

BENEFIT 31: REGARDING RECITATION OF AL-FĀTIḤAH FOR THE ONE PRAYING BEHIND THE IMĀM

● When does the follower (ma'mūm) recite Al-Fātiḥah behind his Imām? (¹)

It has been established that reciting Al-Fātiḥah is an essential pillar ˹of prayer˺ that must be performed in every rak'ah, whether by the Imām, the individual praying alone, or the follower. So when does the follower recite it during the audible prayers?

It was said: when the Imām pauses between Al-Fātiḥah and the ˹next˺ surah.

It was also said: he (the follower) should recite it behind the Imām verse by verse. This is preferred because:

• It avoids the need to delay the isti'adhah (seeking refuge with ALLĀH) from its proper place, which is after the opening supplication (Du'a al-istiftāḥ);

• Or ˹the need to˺ repeat it if it was already done in its place but Al-Fātiḥah was delayed until the Imām began the ˹next˺ surah;

• And because this approach allows the follower to say āmīn just once, upon completion of both his own and the Imām's recitation of Al-Fātiḥah.

📖 Sahih Fiqhus-Sunnah wa Adillatuhu (1/546-547)

Reference:

(1) Nayl al-Awtar (2/251), Hadith Edition, with slight adaptation.

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● متى يقرأ المأموم الفاتحة خلف إمامه (١).

تقرر أن قراءة الفاتحة ركن لابد منه في كل ركعة سواء في ذلك الإمام والمنفرد والمأموم، فمتى يقرأ المأموم فى الجهرية؟ قيل: إذا سكت الإمام بين الفاتحة والسورة، وقيل: يقرأها خلف الإمام آية آية، وهو الأولى من جهة عدم الاحتياج إلى تأخير الاستعاذة عن محلها الذي هو بعد الاستفتاح، أو تكريرها عند إرادة قراءة الفاتحة إن فعلها في محلها أولا وأخر الفاتحة إلى حال قراءة الإمام السورة، ومن جهة الاكتفاء بالتأمين مرة واحدة عند فراغه -وفراغ الإمام- من قراءة الفاتحة.

📖 صحيح فقه السنة وأدلته (١/٥٤٦،٥٤٧)

(١) "نيل الأوطار" (٢٥١/٢) ط. الحديث، بتصرف يسير.

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AlBaseerah

23 Jun 2025 22:59

📺 Why Do We Not Taste The Sweetness Of Eeman?

Sheikh Abdussalam Shuway’ir (may ALLĀH preserve him upon goodness)

AlBaseerah

23 Jun 2025 17:39

THE VIRTUE OF CONSISTENCY IN DEEDS AND SINCERITY OF INTENTION

Abu Musa (may ALLĀH be pleased with him)narrated: I heard the Prophet (ﷺ) many times say: "When a servant of ALLĀH is accustomed to do a good work, then becomes ill or goes on journey, what was accustomed to do when he was well and staying at home will be recorded for him."

📚 Sunan Abi Dāwūd #3091

LESSONS AND BENEFITS:

• ALLĀH's Mercy encompasses HIS servants by recording for them the reward of good deeds they are no longer able to perform due to valid excuses.

• The importance of having good intentions and consistent effort while in good health and during residence.

• The scholars mentioned that the hadith includes obligatory acts which a Muslim is expected to perform in good health, so if illness prevents him from doing them fully or partially, the full reward is still written for him.

• The individual should take advantage of their current state of well-being and free-time before illness and preoccupation as stated in the hadith: "Take advantage of five before five: your youth before your old age, your health before your illness, your riches before your poverty, your free time before your work, and your life before your death." {Shu’ab al-Imān #10250}

• Encouragement to create an environment, whether at home, in the workplace, or within the community, where people feel safe, understood, and supported during difficult times, just as ALLĀH supports HIS servants by continuously rewarding them.

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AlBaseerah

21 Jun 2025 18:43

TYPES OF LOVE

Love for ALLĀH:

• This is the foundation of Īmān and Tawhīd.

Love for the sake of ALLĀH:

• Love for ALLĀH’s Prophets and Messengers and their followers, and loving those actions, times, places, etc. which ALLĀH loves.

• And this follows from one's love for ALLĀH and is a perfection of it.

Love alongside ALLĀH

• Love that the polytheists have for their gods and partners – whether these be trees, rocks, human beings, angels or otherwise.

• This is the foundation of shirk and its very basis.

Natural love:

• That which carries no blame for the slave and is that which he feels for food, drink, intercourse, clothing, companionship, etc.

📚 Al-Qawl al-Sadīd Sharh Kitab al-Tawhīd by Shaykh Abdur-Rahman As-Sa'di || Page 128

AlBaseerah

17 Jun 2025 19:20

BENEFIT 29: REGARDING WITR PRAYER

● Making up Witr:

If a person misses the Witr prayer due to sleep or forgetfulness, then he should pray it whenever he wakes up or remembers it, at any time. Due to the hadith of Abu Sa‘id al-Khudri who said: The Messenger of ALLĀH ﷺ said: "Whoever sleeps through Witr or forgets it, let him pray it when he wakes up or remembers." (¹)

And also due to the general statement of the Prophet ﷺ:
"Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it." (²)

This is a general statement that includes every prayer, obligatory or voluntary. In the case of obligatory prayers, making it up is an obligation; in the case of voluntary prayers, making it up is recommended.

The same applies if one misses the Witr prayer due to a valid excuse, such as illness or the like.

I (Abu Mālik) said: Whoever deliberately leaves Witr without a valid excuse until Fajr time enters, it is not legislated for him to make it up at all, as we have clarified in the matter of making up prayers. And ALLĀH knows best.

📖 Sahih Fiqhus-Sunnah wa Adillatuhu (1/394)

References:

(1) Authentic (Ṣaḥīḥ): Reported by al-Tirmidhī (465), Abū Dāwūd (1431), Ibn Mājah (1188), and Aḥmad (3/44). See also al-Irwāʾ (2/153).

(2) Authentic (Ṣaḥīḥ).

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● قضاء الوتر:

إذا نام المرء عن الوتر أو نسيه، فإنه يصليه إذا قام أو ذكره في أي وقت كان: لحديث أبي سعيد الخدري قال : قال رسول الله ﷺ : "من نام عن الوتر أو نسيه، فليصل إذا أصبح أو ذكره" (¹) .

والعموم قوله ﷺ : "من نام عن صلاة أو نسيها فليصلها إذا ذكرها"،(۲) وهذا عموم يدخل فيه كل صلاة فرض أو نافلة، وهو في الفرض أمر فرض، وفي النفل أمر ندب.

وكذلك إذا فاته الوتر لعلة كمرض ونحوه.

قلت: ومن تعمد ترك الوتر بغير عذر حتى دخل وقت الفجر، فلا يشرع له قضاؤه أبداً على ما حققناه في قضاء الصلاة والله أعلم.

📖 صحيح فقه السنة وأدلته (١/٣٩٤)

(۱) صحيح: أخرجه الترمذى (٤٦٥)، وأبو داود (١٤٣١)، وابن ماجة (۱۱۸۸)، وأحمد (٤٤/٣)، وانظر "الإرواء" (١٥٣/٢).

(۲) صحيح

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AlBaseerah

16 Jun 2025 22:19

The Presidency of Religious Affairs at the Two Holy Mosques announces the launch of the Summer Program for Quran Memorization and Islamic Texts at Al Masjid An Nabawi, both in-person and online for men and women under Imam and Khateeb of Masjid An Nabawi Sheikh Abdul Mohsin Al Qasim

From: Sunday, 11 Muharram 1447 AH

To: Thursday, 6 Safar 1447 AH

Register now: reg.qm.edu.sa

AlBaseerah

16 Jun 2025 12:15

FROM THE CONDITIONS FOR THE ACCEPTANCE OF AN ACT OF WORSHIP

ALLĀH says

وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلاَّ أَنَّهُمْ كَفَرُواْ بِاللّهِ وَبِرَسُولِهِ
Nothing prevents their spending from being accepted from them but that they disbelieved in ALLĀH and HIS Messenger.

Faith is the condition of a deed being acceptable, so these people have no faith and no righteous deeds to their credit, not even prayer which is the best of physical actions, because they do it half-heartedly.

وَلَا يَأْتُونَ الصَّلَةَ إِلاَّ وَهُمْ كُسَالَى
they only come to prayer half-heartedly

That is, reluctantly, and they almost fail to do it because they find it so burdensome.

وَلَا يُنفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ
and they only spend reluctantly

That is, unwillingly and hesitantly. This is the utmost criticism of anyone who acts like they did. It also indicates that one should only come to prayer with enthusiasm and energy, and one should only spend willingly and readily, hoping to store up its reward with ALLĀH alone, so that one does not resemble the hypocrites.

{Tafsi‌r As-Sa'di}

#sadi #tawbah (9:54)

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AlBaseerah

14 Jun 2025 11:49

BENEFIT 07: REGARDING WIPING OVER SOCKS

Whoever performs ablution, washes one of his feet, and then puts it into the leather sock (khuff), then washes the other foot and puts it into the khuff, Mālik, al-Shāfiʿī, and Aḥmad (¹) said: It is not permissible for him, if he breaks his ablution, to wipe over them because he wore the khuff before completing his purification. However, if he removes the first one and then wears it again, it becomes permissible for him to wipe according to their view.

Abū Ḥanīfa, Aḥmad in one of the two reports, Ibn Ḥazm, and Ibn al-Mundhir, as well as Shaykh al-Islām Ibn Taymiyyah (²), said: It is permissible for him to wipe over both because it is valid to say that he placed each foot into the khuff while in a state of purity.

I (Abū Mālik) say: The opinion of permissibility is valid, unless evidence proves that purification cannot be partial, in which case prohibition would be justified. In any case, the more cautious approach is to place both feet into the khuffs after completing ablution. And ALLĀH knows best.

📖 Ṣaḥīḥ Fiqhus-Sunnah wa Adillatuhu (1/153–154)

References:

(1) al-Muwaṭṭaʾ (1/46), al-Umm (1/33), and al-Mughnī (1/282).

(2) al-Mabsūṭ (1/99), al-Awsaṭ (1/442), Majmūʿ al-Fatāwā (21/209), and al-Muḥallā (2/100).

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فائدة:

من توضأ فغسل إحدى رجليه وأدخلها الخف، ثم غسل الأخرى وأدخلها الحف، فقال مالك والشافعي وأحمد (١) : لا يجوز له إن أحدث أن يمسح عليهما، لأنه لبس الخف قبل تمام الطهارة، فإن نزع الأول ثم لبسه جاز له المسح عندهم وقال أبو حنيفة وأحمد في إحدى الروايتين وابن حزم واختاره ابن المنذر وشيخ الإسلام (٢) أنه يجوز له المسح عليهما لصدق أنه أدخل كلًّا من رجليه وهى طاهرة.

قلت: القول بالجواز لا غبار عليه، إلا أن يدل دليل على أن الطهارة لا تتبعّض فيتّجه المنع، وعلى كلٍّ الأحوط إدخالهما في الخفين بعد تمام الوضوء والله أعلم.

📖 صحيح فقه السنة وأدلته (١/١٥٣،١٥٤)

(١) الموطا (١/٤٦) والأم (١/٣٣) والمغنى (١/٢٨٢).

(٢) المبسوط (١/٩٩) والأوسط (٤٤٢/١)، ومجموع الفتاوی (٢١/٢٠٩) والمحلى (٢/١٠٠)

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