AlBaseerah

22 Sep 2025 22:53

O Youth, Take Advantage of This Time!

- Shaykh Sulayman al-Ruhayli (may ALLĀH preserve him upon goodness)

AlBaseerah

22 Sep 2025 19:29

ETIQUETTE OF DEALING WITH DREAMS

Summary of what to do upon having a bad dream:

1⃣. Spit to your left three times (soft, dry spitting without saliva being ejected)

The Messenger of ALLĀH ﷺ said: "If one of you sees a dream he dislikes, let him blow on his left side three times and seek refuge in ALLĀH from Satan three times." {Muslim #2262}

2⃣. Seek refuge in ALLĀH from the Devil and from the evil of what you have seen three times.

The Prophet ﷺ said: "When one of you becomes frightened during sleep, then let him say:

أَعُوْذُ بِكَلِمَاتِ اللّٰهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِيْنِ وَأَنْ يَحْضُرُوْنِ

A'ūthu bikalimātil-lāhit-tāmmāti min ghadhabihi wa 'iqābihi, wa sharri 'ibādihi, wa min hamazātish-shayātīni wa 'an yahdhurūn.

I seek refuge in the Perfect Words of ALLĀH from HIS anger and HIS punishment, from the evil of HIS slaves and from the taunts of devils and from their presence.

For verily, they shall not harm him.” {At-Tirmidhī #3529}

He can also say:

أَعُوْذُ بِاللّٰهِ مِنَ الشَّيْطٰانِ وَمِنْ شَرِّ مَا رَأًيتُ

Auzubillāhi minash-Shaytani wa min sharri mā ra-aytu

I seek refuge with ALLĀH from shaytan and the evil of what I dreamt of.

{Sheikh Uthaymīn's Sharh Riyadhīs-Sālihīn #843}

3⃣. Do not speak about it to anyone.

The Prophet ﷺ said: "When one of you sees (in his dream) something else he dislikes, it is from Satan so let him seek refuge from its evil and not mention it to anyone. It will not harm him." {Al-Bukhāri #6584}

4⃣. Turn over on your other side.

The Prophet ﷺ said: "...Let him turn to the other side on which he was sleeping." {Muslim #2262}

5⃣. Get up and pray if you desire to do so.

The Prophet ﷺ said: "If any one of you sees something that he dislikes (in a dream), let him get up and pray, and not tell people about it." {Muslim #2263}

Summary of what to do upon having a good dream:

1⃣. Praise ALLĀH and feel happy about it.

The Prophet ﷺ said: "When one of you sees a dream he likes, it is from ALLĀH so let him praise ALLĀH for it and speak about it." {Al-Bukhāri #6584}

2⃣. Talk about it, but only with those who are dear to you or with someone who can give helpful advice.

Abu Razin narrated: The Prophet (ﷺ) said: "The vision flutters over a man as long as it is not interpreted , but when it is interpreted, it settles." And I think he said: "Tell it only to one who loves (i.e. friend) or one who has judgment." {Abu Dawūd #5020}

If the Muslim follows the advice given by the Prophet ﷺ before he goes to bed, it is hoped that no Shaytan will come anywhere near him, and if he follows this advice when he wakes up from a bad dream, the dream will not harm him.

Compiled by: AlBaseerah Institute

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AlBaseerah

21 Sep 2025 19:02

THE COMPANIONS' MANNER IN RELATING WITH ONE ANOTHER

Abdullāh bin 'Umar (May ALLĀH be pleased with them) reported:

"My father 'Umar (May ALLĀH be pleased with him) said: , "When ˹my daughter˺ Hafsah bint 'Umar (may ALLĀH be pleased with her) lost her husband, Khunais bin Hudhaifa As-Sahmī, who was one of the companions of ALLĀH's Messenger (ﷺ) and had fought in the battle of Badr and had died in Madīnah, I met 'Uthman bin 'Affan (May ALLĀH be pleased with him) and offered Hafsah for marriage to him. 'Uthman said: "I shall think over the matter." I waited for a few days and then 'Uthman met me and said: "It occurred to me that I should not marry at present." Then I met Abu Bakr (May ALLĀH be pleased with him) and said to him: "If you are willing, I shall marry my daughter Hafsah to you." Abu Bakr (May ALLĀH be pleased with him) remained silent and did not utter any word to me in reply. I grew more angry with him than with 'Uthman. I had waited for only a few days when Messenger of ALLĀH (ﷺ) asked for her hand in marriage and I married her to him. Thereafter, I met Abu Bakr (May ALLĀH be pleased with him) who said, "Perhaps you were angry with me when you offered Hafsah to me and I said nothing in reply." I said, "Yes, that is so." He said, "Nothing stopped me to respond to your offer except that I knew that Messenger of ALLĀH (ﷺ) had mentioned her and I could not disclose the secret of Messenger of ALLĀH (ﷺ). Had Messenger of ALLĀH (ﷺ) left her, I would have accepted her."

📚 Al-Bukhārī #4005

*LESSONS AND BENEFITS

1️⃣. A great merit for the Companion, Khunays ibn Ḥudhāfah al-Sahmī, as he was among the people of Badr.

2️⃣. When a woman's husband dies, her guardian should seek marriage for her and not neglect her.

3️⃣. The guardian has the right to choose the most suitable match for his ward.

4️⃣. A father may marry off his previously married daughter without asking her permission, due to his knowledge that she would not dislike it, especially when the suitor is suitable for her and she accepts him.

5️⃣. The virtue of concealing secrets, and if the one who owns it discloses it, then there is no blame.

6️⃣. Reflection of the deep love and respect Abu Bakr, may ALLĀH be pleased with him, had for the Prophet ﷺ. Out of loyalty, he did not disclose the Prophet's confidential mention of Hafsah, even though it placed him in a difficult position with 'Umar, may ALLĀH be pleased with him.

7️⃣. Indication that true love for the Prophet ﷺ means safeguarding his words, respecting his privacy, and preferring his choice above one's own desires.

8️⃣. The importance of apologizing and clarifying matters in situations where shortcomings might be assumed-so as to maintain affection and repel the whisperings of Shayṭān.

9️⃣. What may seem delayed or withheld is often due to a greater wisdom that ALLĀH has prepared.

1️⃣0️⃣. While the individual makes efforts and takes steps within his ability, the final outcome is by ALLĀH's decree, and HIS decree is always the best and most perfect. 'Umar sought for Hafsah suitable husbands from among the best of men, yet ALLĀH had decreed for her the highest honor, to be a wife of the Messenger of ALLĀH (ﷺ).

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AlBaseerah

18 Sep 2025 18:51

HOW A MUSLIM CAN INTEND HIS WHOLE LIFE TO BE FOR ALLĀH'S WORSHIP

It is authentically narrated from the Messenger (ﷺ) that he said to Sa'd ibn Abi Waqqāṣ (may ALLĀH be pleased with him):

"You will never spend on maintenance, seeking thereby the Countenance of ALLĀH, but you will be rewarded for it, even a morsel that you put in your wife’s mouth."

📚 Al-Bukhāri #56 and Muslim #1628

Imam an-Nawawi (may ALLĀH have mercy on him) said, commenting on this hadith:

This indicates that if a permissible thing is done with the intention of seeking the pleasure of ALLĀH, may HE be exalted, it becomes an act of obedience and worship, and he will be rewarded for it. The Prophet (ﷺ) highlighted this when he said, "even a morsel that you put in your wife’s mouth," because man finds pleasure with his wife and enjoys permissible intimacy with her, and when he puts a morsel of food in her mouth, that is usually a kind of playful and kind treatment, and enjoying that which is permissible, which is something that is far removed from acts of worship and matters of the hereafter, yet despite that, the Prophet (ﷺ) said that if he seeks the pleasure of ALLĀH, may HE be exalted, by doing that, he will be rewarded for it. So other matters are more likely to be deserving of reward, if he seeks to please ALLĀH, may HE be exalted, by doing them.

That also applies if a person does something that is basically permissible, and seeks to please ALLĀH, may HE be exalted by doing it; he will be rewarded for that. {Sharh Muslim (11/77)}

The one who understands these meanings will strive to keep in mind the intention of drawing closer to ALLĀH in all aspects of his life. So when he sleeps, he seeks reward for his sleep with ALLĀH because by sleeping and resting he will have the energy to worship ALLĀH when he wakes up. When he eats or drinks, he intends thereby to have nourishment that will help him to fulfil his duty towards ALLĀH. When he gets married, he aims to keep himself chaste and to be content with what is lawful so that he has no need of what is unlawful. When he seeks to have children, he seeks to have righteous offspring who will increase the number of those who adhere to the path of ALLĀH. When he speaks, he speaks for a good reason, and when he remains silent, he does so to avoid saying anything bad. He seeks reward by spending on himself and his family. When he learns, reads and studies, he seeks reward for that too. Such are his intentions and aims in all his deeds. He is as ALLĀH says,

وَمِنَ ٱلنَّاسِ مَن یَشۡرِی نَفۡسَهُ ٱبۡتِغَاۤءَ مَرۡضَاتِ ٱللَّهِۚ
And of mankind is he who dedicate his live seeking ALLĀH's pleasure. {Al-Baqarah || Verse 207}

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AlBaseerah

16 Sep 2025 22:30

BELIEVING IN SOME PROPHETS AND REJECTING OTHERS IS PURE KUFR (DISBELIEF)

ALLĀH threatens those who disbelieve in HIM and in HIS Messengers, such as the Jews and Christians, who differentiate between ALLĀH and HIS Messengers regarding faith.

They believe in some Prophets and reject others, following their desires, lusts and the practices of their forefathers. They do not follow any proof for such distinction, because there is no such proof. Rather, they follow their lusts and prejudices.

The Jews, may ALLĀH curse them, believe in the Prophets, except 'Isa and Muhammad, peace be upon them.

The Christians believe in the Prophets but reject their Final and Seal, and the most honored among the prophets, Muhammad, peace be upon him.

In addition, the Samirah (Samaritans) do not believe in any Prophet after Yuwsha (Joshua), the successor of Musa bin Imran.

The Majus (Zoroastrians) are said to believe only in a Prophet called Zoroaster, although they do not believe in the law he brought them casting it behind them, and ALLĀH knows best.

Therefore, whoever rejects only one of ALLĀH's Prophets, he will have disbelieved in all of them, because it is required from mankind to believe in every prophet whom ALLĀH sent to the people of the earth. And whoever rejects one Prophet, out of envy, bias and personal whim, he only demonstrates that his faith in other Prophets is not valid, but an act of following desire and whim.

This is why ALLĀH said,

إِنَّ الَّذِينَ يَكْفُرُونَ بِاللّهِ وَرُسُلِهِ
Verily, those who disbelieve in ALLĀH and HIS Messengers...,

Thus, ALLĀH describes these people as disbelievers in ALLĀH and HIS Messengers;

وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللّهِ وَرُسُلِهِ
and wish to make distinction between ALLĀH and HIS Messengers, (in faith),

وَيقُولُونَ نُوْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيْنَ ذَلِكَ سَبِيلً
saying, "We believe in some but reject others," and wish to adopt a way in between.

ALLĀH then describes them

أُوْلَـيِكَ هُمُ الْكَافِرُونَ حَقًّا
They are in truth disbelievers.

meaning, their disbelief in the Prophet they claim to believe in is clear. This is because their claimed faith in a certain Messenger is not true, for had they truly believed in him, they would have believed in other Messengers, especially if the other Messenger has a stronger proof for his truthfulness. Or at least, they would have strived hard to acquire knowledge of the truth of the other Messenger.

{Tafsi‌r Ibn Kathīr}

#ibnkathir #nisa (4:150-151)

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AlBaseerah

16 Sep 2025 00:11

How Can Muslim Women Strive in ALLĀH's Cause?

🎙️Sheikh Dr. Asim Al-Qaryooti

AlBaseerah

14 Sep 2025 21:57

THE CURES FOR THE FOUR REASONS THAT CAUSE THE LEGISLATIVE RULINGS TO BE HIDDEN FROM A PERSON

The Sheikh (may ALLĀH have mercy on him) stated further:

"What is the remedy for these ailments and epidemics?
 
The First: A scarcity of knowledge – its remedy is an abundance of knowledge, in that the person looks up information and that he inquires into the books of the scholars as well as the books of hadeeth and Tafsīr.
 
The Second: A deficiency in understanding – this is problematic, because it is natural impulse, however with practice, an individual can gain strength in understanding. I will give an example; if a person was to examine the books of Shaikh ul Islaam Ibn Taymiyyah (may ALLĀH have mercy on him), then at the onset when he examines them he will say: this has in it the barrier of Gog and Magog – so it is not possible to understand it. However; with practice upon it, he will understand it.

Therefore understanding/comprehension requires practice, and from the training practices of the understanding/comprehension is discussion with the people, because often something from knowledge will be hidden from you, and so by way of discussion many things become clear to you.
 
The Third: A shortcoming in pursuit – its remedy is diligence and striving hard, so strive hard and do not have negligence.
Furthermore, a shortcoming in pursuit does not mean a scarcity of pursuit, rather it comprises a lack of organization in pursuit, this also is detrimental to the person and thus it diminishes his knowledge. For example some of the people, if one of them intends to examine an issue in the books that are more extensive, he will review the index, so he finds a point of discussion (other than his intended one) and then researches into it – and he forgets the initial objective – and this is a mistake, and it is that which disrupts the periods of time upon you into that of fragmentation. So for as long as you need to investigate an issue, then close your eyes to anything other than it, otherwise you will be like the one who attempts to collect locust from a ground that is without vegetation – you do not attain anything.

Suppose you need to examine an issue in the topic of purification, and so you review the index and there passes you an issue other than the one you need to examine, so you say: ‘This is a good field of investigation, so I’ll see what the author says.’ So it causes time to pass you by, this is from shortcoming in pursuit, it is not a quantitative shortcoming, but is an operational shortcoming.
 
The Fourth: A bad intention – and a bad intention requires sincerity to ALLĀH, the Mighty and Majestic, so if the person intends to make preservation of the legislation and to benefit the creation and to take inheritance from the Prophets, then good intent will be made easy upon him, because when it is known that a person – if he seeks knowledge for other than ALLĀH, then he is deprived of good and upon him is the threat, and that ALLĀH takes away from him the blessing of knowledge. He did not endeavour to ensure that his intent was one that was good.

These four affairs, they are that which deprive the person – on account of them the ability to perceive the regulations of the legislation."
 
📚 Tafsīr Al-Qur'ān Al-Karīm (1/242)

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AlBaseerah

13 Sep 2025 18:46

THE MAJOR SINS

It is reported on the authority Ibn 'Abbās (may ALLĀH be pleased with them) that the Messenger of ALLĀH (ﷺ) was asked about the major sins; He (ﷺ) replied: "Associating partners with ALLĀH (Shirk), despairing of ALLĀH's Mercy and believing that one is safe from ALLĀH's Plan." {At-Tabarāni (9/156)}

Because obedience to ALLĀH and HIS Messenger (ﷺ) was of the utmost importance to the Companions of the Prophet (ﷺ)  and the overriding goal of their lives, they asked the Messenger of ALLĀH (ﷺ) about the major sins in order that they might refrain from them and so he (ﷺ) informed them about some of the worst of them: The first which he mentioned, and the worst of all, was Shirk, or associating partners with ALLĀH, because no deeds are accepted where Shirk is involved, no matter what they may be and no matter how praiseworthy they may be. Then he (ﷺ) mentioned both despair of ALLĀH's Mercy and believing that one is safe from ALLĀH's Plan, for the Muslim should be in a state between hope and fear: he does not despair of ALLĀH's Mercy and Compassion, which are without limit, for to do so would be to think ill of the Most Generous of all; nor does he depend totally on ALLĀH's Mercy to the extent that he abandons those righteous deeds (i.e worship of ALLĀH) for which he was created.

BENEFITS DERIVED FROM THIS HADITH:

1️⃣. That sins are categorized as major or minor.

2️⃣. The forbiddance of all manner of Shirk, of despair of ALLĀH's Mercy and Compassion and of believing oneself safe from ALLĀH's Plan, and that all of these are major sins.

3️⃣. The obligation of both fear of ALLĀH and hope of HIS Mercy.

4️⃣. Confirmation of ALLĀH's Divine Attribute of Mercy, in a manner befitting HIS Majesty.

5️⃣. The permissibility of describing ALLĀH's plan in comparison with the plans of HIS creatures.

6️⃣. The obligation to think well of ALLĀH, All-Mighty, All-powerful.

📚 Kitābu at-Tawhīd Explained || Pages 212-213

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AlBaseerah

12 Sep 2025 22:32

THE ENCOURAGEMENT TO OFFER SALĀH WITH THE CONGREGATION AND ITS VIRTUES

Abu al-Ahwas reported: Abdullah ibn Mas'ud, may ALLĀH be pleased with him, said,

"Whoever would be pleased to meet ALLĀH tomorrow as a Muslim, let him guard over these prayers when they are announced. Verily, ALLĀH has instituted for HIS Prophet (ﷺ) practices of guidance, for they are indeed practices of guidance. If you were to pray in your houses like one who keeps to his house, you would have abandoned the practice of your Prophet, and if you were to abandon a practice of your Prophet, you have been misguided. No man purifies himself in the best manner and then proceeds to one of these mosques but that ALLĀH records a good deed for every step he takes, raises him by a degree, and erases a sin. We have seen a time when no one leaves it but a hypocrite whose hypocrisy is known, whereas a weak man would come being carried by two men until he was placed within the rows."

📚 Ṣaḥīḥ Muslim #654

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AlBaseerah

11 Sep 2025 23:00

The Wonders of Jannah: What the Qur'an & Hadith Tell Us About Paradise

🎙️ Ustadh Hisham Abu Yusuf

AlBaseerah

11 Sep 2025 22:18

EVIDENCE THAT ESTABLISH PURE TAWHĪD

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

"ALLĀH said: 'Say: call upon your so-called gods besides ALLĀH: they do not possess 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)

"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 || Page 93-94

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AlBaseerah

08 Sep 2025 22:07

THE MESSENGER (ﷺ) IS NOT THE FATHER OF ANY MAN

ALLĀH says,

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ
Muhammad is not the father of any of your men,

After this (incident mentioned in 33:37) it was not permitted to say Zayd bin Muhammad, i.e., he was not his father even though he had adopted him.

No male child of the Prophet lived until puberty.

Khadijah, may ALLĀH be pleased with her, bore him Al-Qasim, At-Tayyib and At-Tahir, but they died in childhood.

Mariyah Al-Qibtiyyah bore him Ibrahim, but he also died in infancy.

He also had four daughters from Khadijah: Zaynab, Ruqayyah, Umm Kulthum and Fatima, may ALLĀH be pleased with them all. Three of them died during his lifetime, Fatima lived long enough to be bereaved of him, then she died six months later.

{Tafsi‌r Ibn Kathīr}

Because this is general in meaning and applies to all situations, if we take the verse as it appears to be, it would mean that the Prophet (ﷺ) is not the father of any man, whether by blood or by adoption.

However, it was previously established that the Messenger (ﷺ) is a father to all the believers, and his wives (radiya Allāhu 'anhunna - may ALLĀH be pleased with all of them) are their mothers. Therefore, in order to avoid anyone thinking that there could be some contradiction because of the general meaning of this statement, ALLĀH says:

وَلَٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَۗ
but he is the Messenger of ALLĀH and the last of the Prophets

That is, this is his position, which is the position of one who must be obeyed and followed, one through whose teachings people are guided, one who is believed in, and precedence must be given to love of him over love of anyone else; he is the one who is sincere towards the believers, and because of his sincerity and love towards them, it is as if he were a father to them.

{Tafsi‌r As-Sa'di}

#ibnkathir #sadi #ahzab (33:40)

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AlBaseerah

04 Sep 2025 20:42

REMINDER: FASTING AL-AYYĀM AL-BĪD (THE WHITE DAYS) FOR RABI'UL-AWWAL 1447AH

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

Abu Dharr said: The Messenger of ALLĀH ﷺ said to me: "If you fast any part of the month, then fast the 13th, 14th, and 15th." {An-Nasai #2424}

Abdullāh ibn 'Amr ibn al-'As said: The Messenger of ALLĀH ﷺ said to me: "It is sufficient for you to fast three days every month because, for every good deed, you will have ˹the reward of˺ ten like it, so that will be like fasting for a lifetime." {Al-Bukhārī #1874}

Abu Hurayrah said: "My close friend (the Prophet ﷺ) advised me to do three things which I will not give up until I die: fasting three days of each month, praying Duha, and sleeping after Witr." {Muslim #721}

FASTING DATES:

5th (Friday), 6th (Saturday) and 7th (Sunday) of September in Saudi Arabia.

And,

6th (Saturday), 7th (Sunday) and 8th (Monday) of September in Nigeria and South Africa.

NB: Please confirm the dates with your local Islamic Centres if your country is not listed.

Also Read: The Excellence of Fasting Three Days Every Month

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AlBaseerah

01 Sep 2025 23:08

Description of Hellfire

🎤 Shaykh Muhammad ibn Salih al-Uthaymīn (may ALLĀH have mercy on him)

AlBaseerah

31 Aug 2025 19:27

THE COMMAND TO FULFIL OBLIGATIONS

ALLĀH says,

يَا أَيُّهَا الَّذِينَ امَنُواْ أَوْفُواْ بِالْعُقُودِ
O Believers! Fulfil your covenants.

This is a command from ALLĀH to HIS believing slaves, telling them what faith requires of fulfilling covenants, which is that one should adhere to them properly and completely, and not break them or fall short in fulfilling them.

That includes all covenants between the individual and his Lord, which require one to be a true slave to HIM and to do one’s duty properly, without falling short therein. It also includes the covenant between the individual and the Messenger (ﷺ), and the duty to obey him and follow him; the covenant between the individual and his parents and relatives, which requires him to honour them and uphold ties with them, and not to sever those ties; the covenant between the individual and his companions, which requires him to uphold the ties of companionship in times of wealth and of poverty, in times of ease and of hardship; the covenant between the individual and other people, in transactions such as buying and selling, renting, and so on, and covenants that involve giving something for free, such as gifts and the like. It also requires the individual to fulfil the rights of the Muslims which ALLĀH has established among them when HE said:

إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةࣱ
The believers are but brothers... (49:10)

So they should support one another in adhering to the truth, cooperate in doing so, establish loving ties of friendship among the Muslims, and not sever ties with one another.

This issue includes both the fundamentals of Islam and the minor issues; all of them are part of the covenants which ALLĀH enjoins us to fulfil.

{Tafsi‌r As-Sa'di}

#sadi #maidah (5:1)

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AlBaseerah

22 Sep 2025 20:46

THE INTERPRETATION OF THE DREAMS

When Yusuf finished calling them (his two companions in the prison), he started interpreting their dreams for them, Yusuf said,

يَا صَاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ خَمْرًا
O two companions of the prison! As for one of you, he will pour out wine for his master to drink;

to the man who saw in a dream that he was pressing wine. He did not direct this speech at him, however, so that to lessen the grief of the other person.

This is why he made his statement indirect,

وَأَمَّا الاخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِن رَّأْسِهِ
and as for the other, he will be crucified and birds will eat from his head.

which is the interpretation of the other man's dream in which he saw himself carrying bread above his head.

Yusuf told them that the decision about their matter has already been taken and it shall come to pass. This is because the dream is tied to a bird's leg, as long as it is not truthfully interpreted. If it is interpreted, then it becomes a reality.

Ath-Thawri said that Imarah bin Al-Qa'qa' narrated that Ibrahim said that Abdullāh bin Mas'ud said,

"When they said what they said to him, and he explained their dreams to them, they replied, 'We did not see anything at all.' This is when he said,

قُضِيَ الَامْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ
Thus is the case judged concerning which you both did inquire."

The understanding in this is that he who claims that he saw a dream and was given its interpretation, then he will be tied to its interpretation, and ALLĀH has the best knowledge.

There is an honorable Hadith that Imam Ahmad collected from Mu'awiyah bin Haydah that the Prophet said,

"The dream is tied to a bird's leg, as long as it is not interpreted. If it is interpreted, it becomes a reality."

{Tafsi‌r Ibn Kathīr}

#ibnkathir #Yusuf (12:40)

The Prophet (ﷺ) said, "When one of you sees a dream he likes, it is from ALLĀH, so let him praise ALLĀH for it and speak about it. When one of you sees something he dislikes, it is from Shaytān, so let him seek refuge from its evil and not mention it to anyone. It will not harm him." {Al-Bukhārī #7045}

/channel/Tafseer_Benefits

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AlBaseerah

21 Sep 2025 21:03

BENEFITS 49: REGARDING PROSTRATION OF RECITATION IN PRAYER

● If the prostration ˹of recitation˺ is at the end of a surah, what should one do?

If one recites a verse of prostration in prayer and it happens to be at the end of the surah, he has three options:

1⃣. That he prostrates, then stands up and recites another surah, then bows: This was done by 'Umar (may ALLĀH be pleased with him), for he "recited Surah Yūsuf in Fajr, then bowed. In the second rak'ah he recited Surah An-Najm, then prostrated, then recited 'When the heaven is split apart'." (¹) (²) This is the preferred option.

2⃣. That he bows, and this suffices in place of the prostration:

(a) It is narrated from Nāfi' that "Ibn 'Umar, when he recited Surah An-Najm while in prayer, he would prostrate therein. If he did not prostrate, he would bow." (³)

(b) Ibn Ma'sūd was asked about a surah that ends with a verse of prostration: should one bow or prostrate? He said: "If nothing remains between you and the prostration except bowing, then it is near (i.e., bowing suffices)."

I (Abū Mālik) say: This applies if one is praying alone, or is an imam who knows that this will not cause confusion for the followers. But if he fears confusion for the followers such that some of them prostrate and others bow, then it should not be done. And ALLĀH knows best.

3⃣. That he prostrates, then says the takbīr, stands up, and then bows without adding further recitation.

📖 Sahih Fiqhus-Sunnah wa Adillatuhu (1/453–454)

References:

(1) Sūrah Al-Inshiqāq: 1

(2) Its chain is authentic: reported by 'Abd al-Razzāq (2882) and At-Tahāwī (1/355).

(3) Its chain is authentic: reported by 'Abd al-Razzāq (5893).

(4) Its chain is authentic: reported by Ibn Abī Shaybah (4371).

/channel/fiqh_Benefits


● إذا كانت السجدة آخر السورة، ماذا يفعل؟

إذا قرأ السجدة في الصلاة وكانت آخر السورة، فهو مخيَّر بين ثلاثة أمور:

1 - أن يسجد ثم يقوم فيصل بها سورة أخرى ثم يركع: وقد فعله عمر (رضي الله عنه)، فقد "قرأ في الفجر بيوسف فركع، ثم قرأ في الثانية بالنجم، فسجد، ثم قرأ "إِذَا ٱلسَّمَاۤءُ ٱنشَقَّتۡ"" (١) (٢) وهذا هو الأَوْلى.

٢ - أن يركع ويجزئه عن السجود:

(أ) فعن نافع "أن ابن عمر كان إذا قرأ النجم يسجد فيها، وهو في الصلاة، فإن لم يسجد ركع" (٣).

(ب) وسئل ابن مسعود عن السورة تكون في آخرها سجدة: أيركع أو يسجد؟ قال: "إذا لم يكن بينك وبين السجدة إلا الركوع فهو قريب" (٤).

قلت: ومحلُّ هذا إذا كان منفرداً، أو كان إماما وعلم أن هذا لا يخلط على المأمومين، فإن خشى التخليط على المأمومين بحيث يسجد بعضهم ويركع الآخرون، فلا ينبغى فعله، والله أعلم.

٣ - أن يسجد ثم يكبِّر فيقوم، ثم يركع من غير زيادة قراءة.

📖 صحيح فقه السنة وأدلته (١/٤٥٣،٤٥٤)

(١) سورة الانشقاق: ١

(٢) إسناده صحيح: أخرجه عبد الرزاق (۲۸۸۲)، والطحاوى (٣٥٥/١).

(٣) إسناده صحيح: أخرجه عبد الرزاق (٥٨٩٣).

(٤) إسناده صحيح: أخرجه ابن أبي شيبة (٤٣٧١).

#fiqh #Salah #quran

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AlBaseerah

19 Sep 2025 20:52

DIVISIONS OF GUIDANCE THAT THE 'ABD (SERVANT) IS IN NEED OF

ALLAH said:

ٱهۡدِنَا ٱلصِّرَ ٰ⁠طَ ٱلۡمُسۡتَقِیمَ
Guide us to the straight path. (1:6)

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

"The (following are) types of guidance that the 'abd is in need of:

1⃣. Guidance to repent from all his wrongdoings, from deviated knowledge and insincere intentions. Hence, as the slave is in constant need to repent, he is always in need of this type of guidance.

2⃣. Guidance to be acquainted with the finer details of the beliefs and actions that he has, in a broad sense, already been guided to.

3⃣. Guidance to matters he requires in order to further perfect and increase his guidance.

4⃣. To have guidance in matters that he needs in the future, just as he needed in the past.

5⃣. Guidance to have sound beliefs in matters in which he lacks any belief.

6⃣. Guidance to have sound beliefs in matters he has based upon wrong and deviated beliefs. This form of guidance abrogates his deviated beliefs and replaces them with the right and sound ones.

7⃣. Guidance to have the will and desire in matters that he pos-sesses the capability to do and that he ought to do, but for which he does not yet have the desire to carry out.

8⃣. Guidance to have the desire as well as the capability to do things that he ought to but that he neither desires nor is capable of.

9⃣. Guidance to maintain and preserve the sound beliefs, knowledge and good deeds that he already possesses."

📖 Inner Dimensions of the Prayer || Page 45-46

/channel/ibnulqayyem

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AlBaseerah

16 Sep 2025 23:08

Amazing Description of Hūr Al-'Ayn (the Wives of Jannah)

🎙️Shaykh Sulaymaan Ar-Ruhayli (may ALLĀH preserve him upon goodness)

AlBaseerah

16 Sep 2025 19:50

FATE OF THE PEOPLE OF THE BOOK WHO HEAR OF PROPHET MUHAMMAD ﷺ

It is narrated on the authority of Abu Huraira (may ALLĀH be pleased with him) that the Messenger of ALLĀH (ﷺ) said: "By the One in Whose hand is the soul of Muhammad, there is no one among this ummah, Jew or Christian, who hears of me than dies without believing in that with which I have been sent, but he will be one of the people of Hellfire."

📚 Sahih Muslim #153

The Prophet ﷺ was sent to all people, and his call included the Jews, the Christians, and all nations of the earth. No one after his mission ﷺ has any option except to believe in him and follow what he brought.

In this hadith, the Prophet ﷺ swears by ALLĀH, in Whose Hand is the soul of Muhammad-for ALLĀH, the Mighty and Majestic, holds the souls of all creation-and the Prophet ﷺ would often swear by this oath. His oath was upon the fact that there is no one who learns of his message and Prophethood, whether from those who lived during his time or from those who came after until the Day of Judgment, "from this ummah," meaning the ummah of da'wah (those to whom the call is directed, i.e., all humans and jinn), except that belief in him is obligatory upon them.

Whoever dies without believing in what the Prophet ﷺ brought, and dies a disbeliever, then his recompense is that he enters the Fire as punishment for his disbelief in the Messenger of ALLĀH ﷺ and in what he was sent with. This is because all such people are obliged to enter into Islam and believe in him ﷺ.

The Prophet ﷺ mentioned the Jew and the Christian specifically after the general statement, by way of mentioning the specific after the general. And if this is the case for the People of the Book, then it applies even more so to those who have no scripture, as in the saying of ALLĀH the Exalted:

قُلۡ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيۡكُمۡ جَمِيعًا
Say, ˹O Muḥammad˺, "O mankind, indeed I am the Messenger of ALLĀH to you all" (7:158)

📚 Al-Durar al-Saniyyah

BENEFITS AND LESSONS DERIVED FROM THIS HADITH

1️⃣. The message and call of Prophet Muhammad ﷺ was not limited to the Arabs, his tribe, or a particular region, but rather extended to all nations, humans and jinn alike.

2️⃣. Since the Prophet ﷺ is sent to all creation and until the Day of Judgment, this demonstrates that there is no prophet or message after him. It confirms his role as the Seal of the Prophets and that salvation is only through faith in his prophethood.

3️⃣. With the Prophet's mission ﷺ, all earlier scriptures and laws were replaced. Which indicates that while earlier messages were true in their time, they were meant to be temporary, and only Islam remains valid until the Day of Judgment.

4️⃣. Claiming belief in ALLĀH alone or in earlier prophets like Mūsā (Moses) and 'Īsā (Jesus), while rejecting Muhammad ﷺ, is not valid faith. True belief requires accepting all messengers, especially the final one.

5️⃣. Since the message of Islam is for all people, Muslims are responsible for carrying this universal call to others, fulfilling their role as inheritors of the Prophet’s mission.

6️⃣. Oaths should only be taken in ALLĀH's Name or Attributes in matters of great importance.

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AlBaseerah

15 Sep 2025 20:52

QUR'ĀN RECITATION IS POSSIBLE FOR YOU TOO

I remember one of our mothers, may ALLĀH preserve her upon goodness, who enrolled in our Qur'ān recitation class. She came to me with hesitation in her voice and said, "O Ustadh, I don’t think I will ever be able to recite the Qur'ān."

Her words carried the weight of years of doubt, fear, and the belief that the recitation of the Qur'ān was a mountain too high to climb.

I looked at her and responded gently, "No, Ma, you can do it. You only need to change your mindset."

That moment was a turning point. She decided to believe in possibility rather than impossibility. She chose consistency over excuses. And she trusted the process of learning step by step, one lesson at a time.

Today, that same person who once thought she could never recite has completed the entire Qur'ān with me - not once, but more than five times, and all praise is due to ALLĀH Alone! The very thing she believed was beyond her reach has now become one of her greatest achievement.

This is the power of a changed mindset, the right guidance, and the courage to begin.

Many people carry the same fear she once had: "I am too old." "I am too busy." "It is too difficult for me." But the truth is, your journey with the Qur'ān does not depend on age, background, or circumstance. It depends on your decision to start and your willingness to continue.

Click here for more details and enrollment

Our course is designed to take you from that place of hesitation to the place of accomplishment. We break the journey into clear, simple steps so that you are never overwhelmed. We provide the encouragement, accountability, and structure you need, so that you do not walk alone.

Your journey starts with one step. Enroll today and let us walk this path with you until you reach your goal.

Please click here for more details and enrollment

~ Albaseerah Institute

AlBaseerah

14 Sep 2025 19:10

FOUR REASONS THAT CAUSE THE LEGISLATIVE RULINGS TO BE HIDDEN FROM A PERSON

Sheikh Muhammad bin Sālih al-'Uthaymīn (may ALLĀH have mercy on him) mentioned:
 
"There is nothing in the legislation that is unknown to every individual, due to HIS saying:

يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ
ALLĀH wishes to make clear to you the lawful from the unlawful. (An-Nisā: 26)
 
Therefore it cannot be possible that the legislation should be hidden from everyone. However, it can be hidden from an individual due to reasons, either due to a scarcity of knowledge or due to deficient understanding, or due to shortcoming in pursuit, or due to bad intention. So these four things are reasons for the legislative ruling to be hidden from a person.

A scarcity of knowledge – is like a person who is to be found who does not look up information nor does he inquire and he doesn’t comprehend the books of the scholars, so this individual has the legislative rulings hidden from him – due to his lack of knowledge.
 
A deficiency in understanding – he may have extensive knowledge, however he does not understand, this one likewise will have many of the legislative rulings elude him.
 
A shortcoming in pursuit – is a person who falls short, he has knowledge with him and he has understanding, however he does not endeavour upon investigating the issues and to review them and to compile them, thus a great deal will elude him.
 
Due to bad intention – in that he does not desire except only to assist his opinion, this – and ALLĀH's refuge is sought – debars good, and debars what is correct.
 
📚 Tafsīr Al-Qur'ān Al-Karīm (1/240-241)

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AlBaseerah

12 Sep 2025 23:01

So be patient over what they say and glorify the praises of your Lord before sunrise and before sunset, and glorify HIM in the hours of the night and at both ends of the day, so that you may be satisfied.

And do not extend your eyes toward that by which WE have given enjoyment to ˹some˺ categories of them, ˹its being but˺ the splendor of worldly life by which WE test them. But the provision of your Lord is better and more lasting.

And enjoin your family ˹and people˺ to establish prayer and remain steadfast therein. WE do not ask you for provision; rather it is WE who provide for you. And the best outcome is for those who fear ˹ALLĀH˺.

📖 Tā Hā || Verses 130-132

AlBaseerah

12 Sep 2025 11:50

INVOCATION OF PEACE AND BLESSINGS UPON THE PROPHET ﷺ IN ABUNDANCE ON FRIDAY

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

"It is preferred to pray to ALLĀH to send blessings on the Prophet ﷺ during the day and night of Jumuah, as the Prophet ﷺ said, 'Invoke many prayers upon me during the day and night of Friday.'

"The Messenger of ALLĀH ﷺ is the leader of mankind, and Jumu'ah is the best of the days of the week. Prayers upon him during that day are a privilege ˹he deserves˺, which belongs to no one other than him.

"This act also has another wisdom, and that is that all of the good that has passed onto this Ummah, in this life and the Hereafter, has passed through him. ALLĀH has gathered the good of this life and the next life for this Ummah, and the greatest honor and success will be granted to them on Friday. On that day, they will be granted their houses and palaces in Paradise and that is the day they will be given more when they enter Paradise. It is a day of celebration for them in this life. It is also a day in which ALLĀH fulfills their needs and answers their prayers and requests in this world. They are aware of all of that and are able to attain it because of the Prophet ﷺ and it is through him ˹that they received these teachings˺; therefore, in gratitude and appreciation for the great blessings we received through him, we should send many prayers upon him during the day and night of Jumu'ah."

📖 Mentioned in: Fiqh-us-Sunnah by Sayyid Sābiq (2/126)

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AlBaseerah

11 Sep 2025 22:44

STORY OF THE LAST MAN TO ENTER PARADISE

Abdullah ibn Mas’ud, may ALLĀH be pleased with him, reported: The Prophet, peace and blessings be upon him, said,

“Verily, I know who will be the last to come out of the Hellfire and the last to enter Paradise. He is a man who will come out of the Hellfire crawling. ALLĀH will say to him: 'Go and enter Paradise.'

The man will go out but imagine it is full, so he will return and say: 'O Lord, I have found it full.'

ALLĀH will say: 'Go and enter Paradise and you will have as much as the world and ten times more.'

The man will say: Do You mock me or laugh at me while you are the King?”

Source: Ṣaḥīḥ al-Bukhārī 6571, Ṣaḥīḥ Muslim 186

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim

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AlBaseerah

09 Sep 2025 01:55

When And How To Command Our Children To Pray

- Shaykh Sulaymān ibn Salīmullāh al-Ruḥaylī

AlBaseerah

06 Sep 2025 18:44

THE PHYSICAL POSTURE OF THE FINAL SITTING IN PRAYER

Sheikh al-Uthaymīn (may ALLĀH have mercy on him) mentioned:

He sits as 'Mutawarrik', and this has three manners:

1⃣. You sit upon the ground on your buttocks, and take your left leg from under your right shin out to the right side. Prop up your right foot, in order that you are balanced and secure in the sitting, and in order to have the difference between the first and second sitting.

2⃣. Lay both legs flat on ground (as opposed to right one propped up due to foot propped up), take both legs out to the right side, meaning do not prop up the right foot, rather, lay it down and take it out to the right side, and similarly the left one, and the left leg is under the right shin, (i.e. as you were in position one but instead of propping up the right foot, leave it flat on the ground too).

3⃣. Lay both legs flat on ground, take both feet out to the right, lay them down (no propping up), but place you left foot in between your right shin and thigh. Bukhārī reported from Abū Humaid (may ALLĀH be pleased with him), "And when he sat in the last unit he pushed his left foot forward, and kept the other foot propped up and sat over his buttocks." {Bukhārī #828}

Muslim reported from 'Abdullah ibn Zubayr (may ALLĀH be pleased with him) who said, "When the Messenger (ﷺ) used to sit in the prayer, he placed his left foot between his thigh and shin, and laid down his right foot, and he placed his left hand on his left knee, and he placed his right hand on his right thigh, and pointed with his finger." {Muslim #579}

So these are the three descriptions for the 'tawarruk' position of sitting. If it is said, is he supposed to do all three in a single state (alternate around during the same sitting)? We say no; however, do this one once, another one another time etc. If it is mentioned in the Sunnah in various manners, then act upon all of them.

📚 The Prophet's Prayer Described || Pages 240-241

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AlBaseerah

02 Sep 2025 13:46

DIFFERENT VIEWS ON THE MONTH AND DAY OF PROPHET MUHAMMAD'S BIRTH

Historians and biographers disagree on the exact day and month of the Prophet's (ﷺ) birth. This uncertainty is understandable, as it was not known what status this newborn would achieve; his situation was like that of any other newborn. Thus, no one can state with certainty the date of his birth (ﷺ).

Several opinions have been mentioned on this matter, including the following:

1️⃣. That he was born on 2nd Rabi'ul-Awwal.

Ibn Kathir (may ALLĀH have mercy on him) said: "It was said that he was born on the second of the month ˹of Rabi'ul-Awwal˺..." {As-Sīrah an-Nabawiyyah (1/199)}

2️⃣. It was said that he was born on 8th Rabi'ul-Awwal.

Ibn Kathir (may ALLĀH have mercy on him) said: "It was said that he was born on the eighth of the month ˹of Rabi'ul-Awwal˺..." {As-Sīrah an-Nabawiyyah (1/199)}

3️⃣. It was said that he was born on 10th Rabi'ul-Awwal.

Ibn Kathir (may ALLĀH have mercy on him) mentioned: 
"It was said that he was born on the tenth of the month ˹of Rabi'ul-Awwal˺..." {As-Sīrah an-Nabawiyyah (1/199)}

4️⃣. It was said that he was born on 12th Rabi'ul-Awwal.

Ibn Kathir (may ALLĀH have mercy on him) said: "It was said that he was born on the twelfth of the month ˹of Rabi'ul-Awwal˺. This was stated by Ibn Ishaq. It was narrated by Ibn Abi Shaybah in his Musannaf from 'Affan from Sa'īd ibn Mina that Jabir and Ibn 'Abbas said: The Messenger of ALLĀH (ﷺ) was born in the Year of the Elephant on Monday 12th Rabi'ul-Awwal; on Monday his mission began, on Monday he was taken up to heaven, on Monday he migrated, and on Monday he died.

This is the well-known opinion according to the majority. And ALLĀH knows best." {As-Sīrah an-Nabawiyyah 1/199)}

5️⃣. It was said that he was born on 9th Rabi'ul-Awwal, which corresponds to 20th April 571 CE. This is what the authors of some modern books on Sīrah regard as most likely to be correct, including Professor Muhammad al-Khudari and Safi ar-Rahman al-Mubarakfuri.

Abu'l-Qasim as-Suhayli (may ALLĀH have mercy on him) said: "The mathematicians say that his birth occurred in the solar month of April, on the twentieth of that month." {Ar-Rawd al-Unuf (1/282)}

Prof. Muhammad al-Khudari (may ALLĀH have mercy on him) said: "The Egyptian astronomer Mahmoud Basha (d. 1885 CE) who was well-versed in astronomy, geography and mathematics, and wrote several books based on his research stated that it was on the morning of Monday 9th Rabi'ul-Awwal, which corresponds to 20th April 571 CE. That corresponds to the first year following the elephant incident. He was born in the house of Abu Talib in Shi'ab Banu Hashim." {Nur al-Yaqīn fi Sīrat Sayyid al-Mursalīn Page 9}. See also ar-Rahīq al-Makhtum Page 41}

It was also said that he (ﷺ) was born in Ramaḍān or in Safar or some other month.

And ALLĀH knows best.

It should be noted that celebrating the Prophet’s birthday was not prescribed by ALLĀH or by the Messenger of ALLĀH (ﷺ), nor was it celebrated by his companions who loved the Prophet (ﷺ) most. Therefore, it is not permissible for Muslims to celebrate his birthday, in obedience to the command of ALLĀH and the command of HIS Prophet (ﷺ). The Prophet (ﷺ) said: "Whoever innovates into this matter of ours that which does not belong to it, it will be rejected." {Al-Bukhārī #2697, Muslim #1718}

He (ﷺ) also said: "Verily he among you who lives long will see great conflicts, so you must keep to my Sunnah and to the Sunnah of the rightly guided caliphs), those who guide to the right way. Cling to it with your molar teeth. Beware of newly invented matters in the religion, for verily every bid'ah (innovation) is misguidance." {Abū Dāwūd #4607}

We ask ALLĀH to protect us from bid'ah and to bless us by helping us to follow in the footsteps of those who have attained HIS pleasure.

May ALLĀH bless our Prophet Muhammad (ﷺ).

/channel/prophetic_Seerah

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AlBaseerah

01 Sep 2025 18:30

THEY HAVE NOT APPRAISED ALLĀH WITH TRUE APPRAISAL

It is reported on the authority of Ibn Mas'ūd (may ALLĀH be pleased with him) that he said: "A rabbi (jewish monk) came to ALLĀH's Messenger (ﷺ) and said: "Oh, Muhammad (ﷺ)! We are told that ALLĀH (ﷺ) will put all the heavens on one Finger and the earths on one Finger and the trees on one Finger and the water and the dust on one Finger and ail the other created beings on one Finger. Then HE will say: 'I am the King.' Thereupon, the Prophet laughed until his molar teeth were visible and this was confirmation of the rabbi's words. Then he (ﷺ) recited:

وَمَا قَدَرُواْ ٱللَّهَ حَقَّ قَدۡرِهِۦ وَٱلۡأَرۡضُ جَمِيعًا قَبۡضَتُهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ
They have not appraised ALLĀH with true appraisal, while on the Day of Resurrection the whole of the earth will be grasped by HIS Hand... {Al-Bukhārī #4811)

In another narration by Muslim, it is stated: "...and the mountains and the trees on one Finger, then HE will shake them saying: "I am the King, I am ALLĀH." {Muslim #2786}

In a narration of Bukhāri, it is said: "ALLĀH will put the heavens on one Finger and the rest of creation on one Finger." {Al-Bukhārī #4533}

Ibn Mas'ūd informs us in this Hadith that a Jewish rabbi came to the Prophet and told him that they, the Jews, had found in their Scriptures that on the Day of Judgement ALLĀH wilt place the heavens on one Finger, the earths on one Finger, the trees on one Finger, the water on one Finger and the dust on one Finger; and in another narration, that HE will place the water on one Finger and all of the rest of creation on another Finger. Thus will HE reveal something of HIS Might and Power and HIS complete control over all affairs and HIS sole right to be worshipped.

Benefits Derived From This Hadith:

1️⃣. The agreement between the Scripture ofthe Jews and Islam, in that they both confirm that ALLĀH has Fingers, though they are unlike our fingers and exactly how they are is unknown to us.

2️⃣. Evidence of ALLĀH's Might and HIS Ability to do all things.

3️⃣. That laughter for a specific reason is not bad manners.

4️⃣. The obligation to accept the truth, whatever its source.

5️⃣. Confirmation of two of ALLĀH'S Divine Names: (i) ALLĀH, which constitutes proof of ALLĀH's sole right to be worshipped and (ii) Al-Malik (the King), which proves HIS Divine Attribute of Ownership.

6️⃣. Confirmation of ALLĀH’s Divine Attribute of Speech in a manner befitting HIS Majesty.

📚 Kitābut-Tawhīd Explained || Pages 346-347

Sheikh al-Uthaymīn said: "Some people say: ALLĀH, the Exalted, has fingers. And the distorters say: HE has no fingers, what is meant by his saying (ﷺ): 'Indeed, the hearts of the children of Adam are between two fingers of the fingers of the Most Merciful' is perfect control and management. Subhānallāh! Are you more knowledgeable or the Messenger of ALLĀH (ﷺ)? They denied the fingers thinking that affirming them necessitates likening ˹ALLĀH to HIS creation˺. Thus, they firstly, likened and secondly, negated ˹the Attribute˺, thus combining between likening ˹ALLĀH to his creation˺ and negating ˹the Attribute of ALLĀH affirmed by the Messenger ﷺ˺. {Sharḥ al-arba'īna an-Nawawiyah || Page 36}

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AlBaseerah

31 Aug 2025 12:15

WITH THE 'NAME OF ALLĀH' ONE IS PROTECTED FROM EVERY HARM IN THE HEAVENS AND THE EARTH

Aban ibn Uthman said: I heard Uthman ibn Affan (his father, may ALLĀH be pleased with him) say: I heard the Messenger of ALLĀH (ﷺ) say: "If anyone says three times:

بِسۡمِ ٱللَّهِ ٱلَّذِى لَا يَضُرُّ مَعَ ٱسۡمِهِ شَيءٌ فِى ٱلۡأَرۡضِ وَلَا فِى ٱلسَّمَآءِ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
Bismillāhil-lathī lā yadhurru ma'as-mihi shay'un fil-ardhi wa lā fis-samā'i wa Huwas-Samī'ul- 'Alīm.

In the name of ALLĀH with whose name nothing is harmed on earth nor in the heavens and HE is The All-Hearing, The All-Knowing.'

he will not suffer sudden affliction till the morning, and if anyone says this in the morning, he will not suffer sudden affliction till the evening."

Aban (the narrator of the hadith) was afflicted by some paralysis and when a man who heard the hadith began to look at him, he said to him: 'Why are you looking at me? I swear by ALLĀH, I did not tell a lie about Uthman, nor did Uthman tell a lie about the Prophet (ﷺ), but that day when I was afflicted by it, I became angry and forgot to say them.

📚 Sunan Abi Dāwūd #5088

BENEFITS FROM THE LATTER PART OF THE HADITH:

1⃣. That anger is an affliction which comes between a person and his intellect.

2⃣. If ALLĀH wills the execution of HIS decree, HE diverts the servant from whatever would prevent it.

3⃣. The strong eagerness of the hadith transmitters in bearing and conveying (narrations).

4⃣. The firm certainty of the early predecessors in ALLĀH, the Exalted.

📚 Mentioned in Bahjatu an-Nādhirīn: Sharḥ Riyādhus-Saliḥīn by Sheikh Sulaym al-Hilālī (Hadīth #1457)

Al-Qurtubī (may ALLĀH have mercy on him) said concerning this Hadīth: "This is an authentic report and a truthful statement whose proof we came to know by way of both Dalīl (i.e. the evidence in the Hadīth) as well as Tajribah (from actual experience). Since I first heard this Hadīth I acted upon it, and nothing harmed me until ˹one day˺ I did not recite it. As a result, I was stung by a scorpion during the night in Madīnah. When I thought over it, I realized that I had forgotten to seek refuge ˹in ALLĀH˺ through these words.

📚 Ibn Alān's 'al-Futūḥāh ar-Rabbāniyah (3/100)

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