AlBaseerah

21 Dec 2024 20:42

EASY WAY TO PARADISE, BUT SATAN DISTRACTS THEM

Abdullāh ibn Amr reported: The Messenger of Allāh, peace and blessings be upon him, said,

"There are two practices no Muslim man preserves but that he will enter Paradise. Surely, they are both easy yet few act upon them. Glorify Allāh at the end of every prayer ten times, praise Him ten times, and exalt Him ten times. These are one hundred and fifty upon the tongue, but one thousand and five hundred upon the Scale. When you retire to your bed, glorify Him, exalt Him, and praise Him one hundred times. These are one hundred upon the tongue, but one thousand upon the Scale. Which one of you would commit two thousand and five hundred sins in a day and night?"

They said, "How could we not preserve them?"

The Prophet said, "Satan comes to one of you while he is praying and he whispers for him to remember this and that until he turns away and, perhaps, he does not do it. While in his bed, Satan continues to lure him to sleep until he falls asleep."

Source: Sunan al-Tirmidhī 3410

Grade: Sahih (authentic) according to Al-Tirmidhi

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AlBaseerah

17 Dec 2024 22:21

THE PROHIBITION OF SAYING 'IN SHA ALLĀH' IN DUA

It is authentically reported on the authority of Abu Hurairah (may ALLĀH be pleased with him) that the Messenger of ALLĀH (ﷺ) said: "None of you should say: 'O ALLĀH, Forgive me if You will,' or: 'O ALLĀH, Have mercy upon me if YOU Will.' Rather he should always appeal to ALLĀH firmly, for nobody can force ALLĀH to do something against HIS Will."

According to Muslim's report, He (ﷺ) said: "One should appeal to ALLĀH with firm determination for nothing is too much or too great for ALLĀH to give it."

Because all of us are wretched and humble before ALLĀH, Most High, and HE is Self-sufficient, Most Praiseworthy, ALLĀH'S Messenger (ﷺ) forbade anyone who supplicates ALLĀH from adding to his request: "...if You will," as this suggests a lack of interest on ALLĀH'S part in the needs of HIS slaves, nor is it befitting the true spirit of humility in which the Muslim is supposed to approach his Rabb. Nor is it fitting to suggest that ALLĀH treats HIS slaves in such a fickle manner, acceding to some requests, while rejecting others on a whim - ALLĀH, Most High, is far above that. In fact HE has informed us that HE answers the supplication of everyone who asks HIM:

"And when MY slaves ask you about ME, I am indeed near: I answer the supplication of the suppliant when he asks ME." (2:185).

Then HE, Most Glorified, Most High, commands us that when we ask HIM, we should do so imploringly, beseechingly, whether the request is big or small since no request is difficult for HIM, Most High, to grant, for HE is the Owner of all things in the heavens and the earth, the absolute Disposer of all affairs therein and HE is Able to do all things.

BENEFITS DERIVED FROM THIS HADITH

1⃣. The prohibition of saying: "...if YOU will," when supplicating ALLĀH.

2⃣. The lawfulness of supplication and confirmation of its effectiveness.

3⃣. Confirmation of ALLĀH'S Completeness and Perfection.

4⃣. That imploring ALLĀH firmly, rather than timidly and apologetically, is to think well of HIM, Most Glorified, Most High.

5⃣. ALLĀH'S freedom from all imperfection.

{Kitābu at-Tawhīd Explained: Page 295-296}

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AlBaseerah

16 Dec 2024 21:22

BENEFIT 05: REGARDING THE MENSTRUATION OF A PREGNANT WOMAN

Does a pregnant woman menstruate?

Scholars have two opinions on this matter:

Most scholars hold that a pregnant woman does not menstruate, and they base this on the hadith of Abu Sa’id Al-Khudri ˹regarding the captives taken at Atwas˺: "A pregnant woman is not to be approached ˹sexually˺ until she gives birth, nor a non-pregnant woman until she menstruates once." (¹)

They said that the waiting period for a slave woman was based on menstruation to confirm the uterus is empty. If pregnant women could menstruate, then menstruation would not suffice to confirm this.

Some scholars, including Ash-Shafi’i, said that a pregnant woman can menstruate.

The correct view is that the general rule is that a pregnant woman does not menstruate, but there may be exceptions where a woman experiences bleeding while pregnant. If this blood has the color, smell, and nature of menstrual blood and occurs at the usual time of menstruation, it is considered menstruation, and the woman refrains from prayer and fasting, and her husband must abstain from ˹intimacy with˺ her.

However, this menstruation is not counted in issues like the waiting period ('iddah), as ALLĀH the Exalted says: "And for those who are pregnant, their term is until they give birth" (²)

If the blood seen during pregnancy does not match the nature of menstrual blood or does not occur at its usual time, it is not considered menstruation and holds no significance, similar to the blood of irregular bleeding (istihada).

📖 Sahih Fiqhus-Sunnah wa Adillatuhu (1/209-210)

(1) Sound due to supporting evidence (Hasan li ghayrih): Narrated by Abu Dāwūd (2157) and Ahmad (3/62), with a supporting narration (shahid) reported by Ad-Daraqutni (3/257).

(2) Surah at-Talāq: Verse 4

فائدة:

هل تحيض الحامل؟

للعلماء في هذا وجهان:
فذهب أكثر العلماء إلى أن الحامل لا تحيض واستدلوا بحديث أبي سعيد الخدري له: (لا توطأ حامل [حتى تضع] ولا غير حامل حتى تحيض حيضة) (١)

قالوا: إن استبراء الأمة اعتبر بالمحيض لتحقق براءة الرحم، فلو كانت الحامل تحيض لم تتم البراءة بالحيض.

وذهب بعضهم - منهم الشافعي إلى أن الحامل تحيض.

والصواب في هذا أن يقال: إن الأصل والقاعدة العامة الغالبة أن الحامل لا تحيض، لكن قد تشذ المرأة فينزل بها دم وهي حامل فينظر في هذا الدم ، فإن كان قدم الحيض لونا ورائحة وطبيعة وفي وقت الحيض فإنه يعد حيضا تترك له الصلاة والصوم ويعتزلها زوجها ، لكن هذا الحيض، لا يعتد به في مسألة العدة لأن الله تعلى قال : *{وَأُولاتُ الأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ} (٢)* أما إذا كان الدم النازل على الحامل يخالف طبيعة دم الحيض وفى غير أوانه فلا يكون دم حيض وليس له اعتبار، كدم الاستحاضة.

📖 صحيح فقه السنة وأدلته (١/٢٠٩،٢١٠)

(١) حسن لغيره: أخرجه أبو داود (٢١٥٧)، وأحمد (٦٢/٣) ، وله شاهد عند الدار قطني (٣/ ٢٥٧).

(٢) سورة الطلاق: ٤

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AlBaseerah

15 Dec 2024 18:17

THE IDDAH (WAITING PERIOD) OF THE WIDOW

ALLĀH says;

وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا
As for those of you who die and leave wives behind, let them observe a waiting period of four months and ten days.

This Ayah contains a command from ALLĀH to the wives whose husbands die, that they should observe a period of Iddah of four months and ten nights, including the cases where the marriage was consummated or otherwise, according to the consensus (of the scholars).

The proof that this ruling includes the case where the marriage was not consummated is included in the general meaning of the Ayah.

In a narration recorded by Imam Ahmad and the compilers of the Sunan, which At-Tirmidhi graded Sahih,

Ibn Mas'ud was asked about a man who married a woman, but he died before consummating the marriage. He also did not appoint a Mahr (dowry) for her. They kept asking Ibn Mas'ud about this subject until he said: "I shall give you my own opinion, and if it is correct then it is from ALLĀH, while if it is wrong it is because of my error and because of (the evil efforts of) Satan. In this case, ALLĀH and HIS Messenger are innocent of my opinion. She has her full Mahr."

In another narration, Ibn Mas'ud said: "She has a similar Mahr to that of the women of her status, without stinginess or extravagance."

He then continued, "She has to spend the Iddah and has a right to the inheritance."

Ma'qil bin Yasar Ashja'i then stood up and said, "I heard ALLĀH's Messenger issue a similar judgment for the benefit of Barwa' bint Washiq."

Abdullāh bin Mas'ud became very delighted upon hearing this statement.

In another narration, several men from Ashja (tribe) stood up and said, "We testify that ALLĀH's Messenger issued a similar ruling for the benefit of Barwa bint Washiq."

As for the case of the widow whose husband dies while she is pregnant, her term of Iddah ends when she gives birth, even if it occurs an instant (after her husband dies). This ruling is taken from ALLĀH's statement:

وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ
And for those who are pregnant, their Iddah is until they lay down their burden. (65:4)

There is also a Hadith from Subay'ah Al-Aslamiyah in the Two Sahihs, through various chains of narration.

Her husband, Sa'd bin Khawlah, died while she was pregnant and she gave birth only a few nights after his death. When she finished her Nifas (postnatal period), she beautified herself for those who might seek to engage her (for marriage).

Then, Abu Sanabil bin Ba'kak came to her and said, "Why do I see you beautified yourself, do you wish to marry? By ALLĀH! You will not marry until the four months and ten nights have passed."

Subay'ah said, "When he said that to me, I collected my garments when night fell and went to ALLĀH's Messenger and asked him about this matter.

He (ﷺ) said that my Iddah had finished when I gave birth and allowed me to get married if I wished."

{Tafsi‌r Ibn Kathīr}

#ibnkathir #baqarah (2:234)

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AlBaseerah

14 Dec 2024 22:06

A GOOD LIFE IS CONNECTED TO PATIENCE AND CONTENTMENT.

The reason for sadness in life is missing out on quick fortunes.

There is no continuous happiness in life, except for one who is occupied with the pleasure of his loved one, and being occupied in preparation to meet HIM.

If he finds happiness in this life then he uses it to assist him in acquiring the Hereafter. And if he finds hardship, then he assumes patience as a reward for the Hereafter.

He is content with all that happens to him. He believes this to be from whatever ALLĀH has destined and understands that it is HIS will.

A poet said: “If me staying awake pleases you, then farewell to falling asleep.”

He who seeks fortune will become frustrated if he did not achieve it. He becomes a different person if he becomes poor or humiliated.

This is because he is seeking his desire.

How eloquent was what Al-Husri said: “I owe myself nothing, and have nothing to do with myself!”

These are words of a learned person, because he contemplates the reality of ownership. A servant may not object to HIS master’s orders, and his wish that things were different than they are is of no consequence.

“ALLĀH has indeed purchased from the believers their lives and wealth in exchange for Paradise.” [at- Tawbah: 111]

He looks at himself as owned by ALLĀH. A person, who sells a lamb to another, must not object if the buyer slaughters the lamb.

By ALLĀH! If the Owner says, ‘I have only created you as a proof of my existence, then I will make you vanish and never resurrect you’, then good souls must say: ‘We listen and obey, what do we own of ourselves for us to say anything?’

The journey requires a lot of perseverance. Once the final destination seen from a distance however, all tiredness will disappear.

So beginners! Be patient, for the destination is seen. And those who truly know ALLĀH ought to be happy, because they will be greeted with glad-tidings.

{Ibn al-Jawzī's Captured Thoughts: Page 686-687}

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AlBaseerah

13 Dec 2024 10:55

THE VIRTUES OF GOING EARLY FOR SALAT-UL-JUMU'AH

Related by Abu Hurairah (may ALLĀH be pleased with him):

The Prophet (ﷺ) said, "He who takes a bath on Friday, like the bath for ceremonial purity, and then goes (to the mosque), he is like one who offers a camel as a sacrifice to seek the Pleasure of ALLĀH; and he who comes at the second hour is like one who offers a cow to win the Pleasure of ALLĀH; and he who comes at the third hour is like one who offers a ram with horns (in sacrifice); and he who comes at the fourth hour is like one who offers a hen; and he who comes at the fifth hour is like one who offers an egg. And when the Imam ascends the pulpit, the angels (who write the names of those who come to the mosque before the coming of the Imam) close (their record) in order to listen to the Khutbah.'' {Al-Bukhari and Muslim}.

{Riyadhus-Saliheen: Book 9, Chapter 210, Hadith 1155}

COMMENTARY:
This Hadith mentions the merits of going early for Salat-ul-Jumu'ah and narrates inducements provided for it. The earlier a person goes for it, the greater his reward will be. In fact, the reward for it goes on diminishing in proportion to the delay that he makes in reaching the mosque for this purpose so much so that he who reaches the Masjid after the Khutbah, will be totally deprived of the benefits which go with it because his name does not figure in the register which shows men of merits.

Salat-ul-Jumu'ah is also attended by angels. This fact shows the eminence for the Khutbah of Salat-ul-Jumu'ah and the Salah itself.

The Ghusl performed on Jumu'ah should be done with the same meticulous care as is done in Ghusl Janabah.

- Commentary by Hafiz Salahudeen Yusuf

JUMU'AH CHECKLIST

✅ Have a Ghusl.

✅ Wear the best clothes.

✅Use Perfume (for men only).

✅ Go early for Salaat al-Jumu’ah.

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

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

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

*✅ Recite Suratul-Kahf.

✅ Make du'aa in abundance.

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

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AlBaseerah

12 Dec 2024 21:53

📹 Beautiful Quran Recitation: Surah Zumar, Verse 73-74


🎙️Shaykh Mansur

May Allāh make us from the people of Jannah.

AlBaseerah

11 Dec 2024 21:37

ALLĀH PLACES LOVE OF THE RIGHTEOUS PEOPLE IN THE HEARTS

ALLĀH said;

إِنَّ الَّذِينَ امَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا
Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection.

ALLĀH, the Exalted, informs about HIS believing servants, who work righteous deeds -- deeds that HE is pleased with because they are in accordance with the legislation of Muhammad -- that HE plants love for them in the hearts of HIS righteous servants. This is something that is absolutely necessary and there is no avoiding it.

This has been reported in authentic Hadiths of the Messenger of ALLĀH in various different ways.

Imam Ahmad recorded that Abu Hurayrah said that the Prophet (ﷺ) said: "Verily, whenever ALLĀH loves a servant of HIS, HE calls Jibril and says, "O Jibril, verily I love so-and-so, so love him." Thus, Jibril will love him.

Then, he (Jibril) will call out to the dwellers of the heavens, "Verily, ALLĀH loves so-and-so, so you too must love him."

Then the dwellers of the heavens love him and he will be given acceptance in the earth.

Whenever ALLĀH hates a servant of HIS, HE calls Jibril and says, "O Jibril, verily I hate so-and-so, so hate him." Thus, Jibril will hate him.

Then, he (Jibril) will call out amongst the dwellers of the heavens, "Verily, ALLĀH hates so-and-so, so you too must hate him."

Then the dwellers of the heavens hate him and hatred for him will be placed in the earth."

Al-Bukhari and Muslim reported narrations similar to this.

Ibn Abi Hatim recorded that Abu Hurayrah said that the Prophet (ﷺ) said: "Whenever ALLĀH loves a servant of HIS, HE calls Jibril (saying), "Verily, I love so-and-so, so love him."

Then, Jibril calls out into the heavens and love for him descends among the people of the earth.

That is the meaning of the statement of ALLĀH, the Mighty and Sublime:

Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection."

This was also reported by Muslim and At-Tirmidhi and At-Tirmidhi said, "Hasan Sahih."

{Tafsi‌r Ibn Kathīr}

#ibnkathir #maryam (19:96)

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AlBaseerah

10 Dec 2024 21:58

THE EIGHT AILMENTS THE PROPHET (ﷺ) SOUGHT REFUGE AGAINST

The Prophet also used to take refuge in ALLĀH, saying:

اَللّٰهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ
Allāhumma 'innī 'aūthu bika minal-hammi walhazani, wal'ajzi walkasali, walbukhli waljubni, wa dhala'id-dayni wa ghalabatir-rijāl. (O ALLĀH, I take refuge in YOU from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts, and from being overpowered by men).

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

"He (ﷺ) sought refuge in ALLĀH against eight ailments; each pair of them being related

Anxiety and sorrow, which both subject the soul to constant suffering. The difference between them is that anxiety implies evil in the future; while sorrow is the suffering generated from a bad experience. They are both ailments torturing the soul; if it is concerning a past event, it is called sorrow; but if it is related to the future, it is called anxiety and concern.

Weakness and laziness are related; they are both causes of pain, because they inevitably lead to the deprivation of what is dear and desirable to oneself. Weakness implies inability; while laziness entails a lack of determination. Therefore, the soul suffers by missing the chance to cherish whatever it desires.

Miserliness and cowardice are also related, because they both miss the benefits of money and body. The coward misses the chance to enjoy those things which are dear and joyful to him/her, which could only be earned by endeavour and bravery; while niggardliness stands against all of them. These two defects are some of the worst causes of suffering.

The burden of debt and the overpowering by men are also linked; they both torture the soul. The first is a burden exercised by right, and is the burden of debt, which is often self-inflicted; while the second is an unjust subjugation, without choice."

📖 Tafseer Al-Mu'awwidhatayn || Page 23-24

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AlBaseerah

10 Dec 2024 08:04

INSTRUCTIONS REGARDING WOMEN

ALLĀH says: "O you who believe! You are forbidden to inherit women against their will; and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit a clear immorality (i.e., adultery). And live with them in kindness. If you dislike them, it may be that you dislike a thing and ALLĀH brings through it a great deal of good." {An-Nisā || Verse 19}

Abu Huraira (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, "The most complete of believers in faith are those with the best character, and the best of you are the best in behavior to their women." {Al-Tirmidhī #1162}

Related by Abu Hurairah (may ALLĀH be pleased with him): The Prophet ﷺ said: "A believer must not hate (his wife) believing woman; If he finds something in her character he dislikes, he will be pleased by something else." {Muslim #1469}

Jabir ibn Abdullāh (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, “Fear ALLĀH regarding women. Verily, you have taken them as a trust from ALLĀH..." {Muslim #1218}

Shaykh Ibn Uthaymīn (may ALLĀH have mercy on him) said: "Whenever your wife acts in an unsatisfactory manner, you should not isolate the current error for consideration; rather, you should look at the past, consider the future, and be just in passing judgement." {Sharh Riyadhus-Saliḥeen || 3/147}

Ibrahim ibn Salih al Mahmud said: "Brother, do not look for perfection in this universe; but accept what is best! And haven't you thought about yourself whether you are perfect or not. In reality, we are all in the same position, there is no need to demand perfection from others while we are drowned in our own flaws and shortcomings, seizing the opportunity of the woman’s weakness and need. If we were stronger than her, ALLĀH is stronger than us." {How to win your wife's heart || Page 11}

Perfect spouse are a myth, often seen in novels and movies, but not reflective of real life. Instead of being overly critical of one's spouse's imperfections, focusing on their strengths and positive qualities can nurture the relationship. Every individual has flaws, but recognizing the good and expressing gratitude for it strengthens the bond.

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AlBaseerah

09 Dec 2024 21:04

BENEFITS 02: REGARDING INTENTION

1 - Shaykh al-Islam (Ibn Taymiyyah) said: "...If one utters with his tongue contrary to what he intended in his heart, consideration is given to what he intended, not to what he uttered. And if one utters with his tongue but the intention does not occur in his heart, this is not valid by the consensus of the Muslim scholars, for intention is a type of purpose and resolve..." End of quote.

2 - If multiple events occur that necessitate ablution (e.g., urinating, defecating, and sleeping), then intending to lift the state of impurity from one of them suffices to lift it for all of them—according to the correct view—because impurity is a single state, even if its causes are multiple (1).

3 - It is preferable for the one performing ablution to intend the removal of impurity in a general sense to avoid scholarly disagreements about whether some specific forms of intention are sufficient for others. These forms include: intending to lift impurity, intending purification for what it is obligatory for, intending purification for what it is recommended for, or intending the renewal of ablution as a Sunnah practice (2).

📖 Sahih Fiqhus-Sunnah wa Adillatuhu || 1/112-113

(1) Al-Majmū', 1/385; Ash-Sharh al-Mumti', 1/165

(2) Al-Majmū', 1/385

فوائد:

١ - قال شيخ الإسلام : .... ولو تكلم بلسانه بخلاف ما نوى في قلبه كان الاعتبار بما نوى لا بما لفظ، ولو تكلم بلسانه ولم تحصل النية في قلبه لم يجز ذلك باتفاق أئمة المسلمين، فإن النية هي جنس القصد والعزم ... . اهـ .

٢- إذا اجتمعت أحداث توجب الوضوء (كما لو بال ثم تغوط ثم نام ...) فإن نوى رفع الحدث عن واحد منها ارتفع عن الجميع - على الصحيح - لأن الحدث وصف واحد وإن تعددت أسبابه (۱) .

٣ - الأولى أن ينوى المتوضئ رفع الحدث مطلقا خروجاً من خلاف العلماء في إجزاء بعض صور النية عن سائرها، وهذه الصور هي : أن ينوى رفع الحدث، أو أن ينوى الطهارة لما تجب له، أو أن ينوى الطهارة لما تسن له، أو أن ينوى تجديد الوضوء المسنون ( ۲).

📖 صحيح فقه السنة وأدلته (١/١١٢،١١٣)

(١) 《انظر المجموع》 (١ / ٣٨٥) ، والشرح الممتع (١/ ١٦٥).

(٢) انظر خلاف العلماء في هذه المسائل في 《المجموع》 (١ / ٣٨٥) وما بعدها.

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AlBaseerah

08 Dec 2024 17:32

INTENTIONALLY NEGLECTED PRAYER IS INVALID IF PRAYED

"˹The one who intentionally abandoned the prayer till its time elapsed˺ is not obligated to make it up, and it is not valid (i.e., not accepted) if done."

This was the view of 'Umar ibn al-Khaṭṭāb, his son ʿAbdullāh, Sa'd ibn Abī Waqqāṣ, Ibn Mas'ūd (Ibn Ḥazm said: "We do not know of any dissenting companion on this matter")...

Evidence for this view includes:

1️⃣. The verse of ALLĀH, the Exalted: "Indeed, the prayer has been decreed upon the believers at specified times." {An-Nisa: Verse 103}

Prayer is a worship bound by specific times, with a fixed beginning and end. It is not permissible to perform it before its time or after its time has passed, except in cases supported by specific evidence, such as for one who is asleep, forgetful, or has other valid excuses. This is similar to Hajj or fasting in Ramadān. It is clear that if a person intentionally performs a prayer before its time, their prayer is invalid by consensus; the same applies if it is performed after its prescribed time.

2️⃣. The verse of ALLĀH, the Exalted: "So woe to those who pray, those who delay their prayer ˹from their stated fixed times˺" {Al-Ma'un: Verse 4-5}

3️⃣. The verse of ALLĀH, the Exalted: "But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil." {Maryam: Verse 59}

If the one who intentionally abandoned the prayer was able to perform it after its time had passed, he would not be subject to "woe" nor meet "evil," just as there is no "woe" or "evil" for the one who delays it to the last part of its time in which he is regarded as the one who met up with its time.

4️⃣. The Hadith: "Whoever forgets a prayer, let him pray it when he remembers it..." {Al-Bukhārī 598 and Muslim 314}

This is evidence that the one who intentionally neglects prayer does not make it up—based on the indication of the text. The condition "whoever forgets" excludes those who do not forget, and the absence of the condition necessitates the absence of the ruling. Therefore, the one who did not forget does not need to pray it (after its time has passed).

5️⃣. Making up a missed act of worship is a legislative obligation, and legislation is only permissible for ALLĀH through HIS Messenger. An obligation to make up an ˹intentionally abandoned˺ act of worship requires new evidence—this is the correct view in the principles of jurisprudence—and there is no evidence for the obligation of making up a ˹intentionally abandoned˺ prayer. If making up prayers were obligatory for the one who intentionally abandoned prayer until its time passed, ALLĀH and HIS Messenger would not have neglected to clarify it, nor would they have forgotten it or deliberately left it unmentioned. "And your Lord is never forgetful." {Maryam || 64}

6️⃣. The hadith: "Whoever misses the Asr prayer, it is as if he has lost his family and wealth." {Al-Bukhārī 552}

It is thus confirmed that what is missed cannot be recovered. If recovery were possible, or if it were possible to make it up, then it would not have been considered as missed, just as a forgotten prayer is never truly missed. If it were possible to make up a deliberately abandoned prayer, then the statement that it was "missed" would be false and invalid.

7️⃣. It is said to those who obligate making up a deliberately missed prayer: "This prayer you are commanding him to perform—is it the same prayer that ALLĀH commanded, or is it another?" If they say: "It is the same," we say to them: The one who deliberately abandoned it is not sinful, for he has performed what ALLĀH commanded him to do. According to your statement (!!), there is no sin or blame upon one who deliberately abandons the prayer until its time passes (!!). And this is something no Muslim would say. If they say: "It is not the same prayer that ALLĀH commanded," we say: "You have spoken the truth. This is sufficient as proof when they admit they are commanding what ALLĀH did not command."

📖 Sahih Fiqhus-Sunnah wa Adillatuhu ||| 1/258-259

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AlBaseerah

07 Dec 2024 07:50

RECONCILIATION IS BETTER

ALLAH says: "And if a woman fears from her husband contempt or evasion, there is no sin on them both if they make terms of peace between themselves; and making peace is better." {An-Nisā || Verse 128}


Abdullah ibn Umar (may ALLĀH be pleased with them) reported: The Messenger of ALLĀH (ﷺ) said, "The most hateful of lawful matters to ALLĀH is divorce."  {Sunan Ibn Mājah #2018}

Jabir (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, "Verily, Satan places his throne over the water and he sends out his troops. The closest to him in rank are the greatest at causing tribulations. One of them says: I have done this and this. Satan says: You have done nothing. Another one says: I did not leave this man alone until I separated him from his wife. Satan embraces him and he says: You have done well." {Muslim #2813}


Umar ibn Abdullāh al-Muqbil said: "Reconciling and remaining in the marriage is better than divorce, even if it is at the cost of forgoing some of your rights. If the wife fears that her husband does not desire to have relations with her, it is better to accept what he can give her (from her rights) than to separate." {Qawāid Qur'āniyah fin-Nafs wal-Hayāt || Page 41}

Abdullah Nāsih Ulwan said: "Among the factors that lead to children's perversion is divorce due to the disunity and separation it entails. When the child misses the caring mother, or the responsible father, he will grow up corrupt and perverted. What makes such a situation even worse is the marriage of a divorced woman to another man, or her poverty that compels her to look for work outside her home. Islam instructed both spouses to give each other's rights. Among these rights is that a wife:

• Must obey her husband beneficently.

•To guard her husband's property and her chastity.

•To not reject her husband's call whenever he desires her.

The husband:

• Must provide for his wife and children.

• Must consult his wife in household affairs.

• Must live with his wife beneficently and be kind to her.

• Must help his wife at home, following the conduct of the Prophet.

In case it is difficult to attain harmony, because of the husband's or the wife's ill manners, the husband must take these precautions before divorce:

1 - Admonishment and guidance. If this fails then,

2 - Forsake her in bed. If this also fails to work then,

3 - Slight beating so that it leaves no marks on her body, the beatings are away from the vulnerable areas, and the face is to be avoided.

4 - Resorting to arbitration; mediation with wise people from his and her families to investigate the problems held between the two spouses, and suggest practical solutions to regain harmony and understanding between them." {Child Education in Islam || Page 59-60}

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AlBaseerah

05 Dec 2024 21:14

Muslims Spend 5 Hours Praying?

Yesterday, I came across a viral tweet from a man who claimed that Muslims “waste five hours every day worshipping,” calling it a productivity problem for the economy. I have 5 things to say to him and others like him.

1. First, let’s correct his misconception: Muslims don’t spend five hours a day in prayer. Most of us don’t even spend 45 minutes across the five daily prayers. Yet, instead of needing to defend our time in worship, we will boldly say this: if only we did spend five hours in genuine worship each day, how much smoother, richer, and more meaningful our lives would become.

2. This criticism of Salaat as "unproductive" contradicts the wisdom found in sources this individual might respect.

Take the famous quote often attributed to Abraham Lincoln: “Give me six hours to chop down a tree, and I will spend the first four sharpening the axe.”

Prayer for Muslims is like sharpening that axe; it’s not just an obligation we carry out but a moment to recalibrate, renew, and refocus. Through prayer, we find rest, lay down our anxieties, and emerge recharged and realigned. Scholars of Islam would often say that if your prayer isn’t giving you that sense of calm and readiness, it’s a sign that your prayer might need improvement.

I cannot count how many times my business has dragged me through very difficult times only for me to re-emerge from my salawaat with fresh hope and zeal.

3. Slow critics like this individual rarely seem to question the time wealthy and "successful" Oyinbo people spend on meditation, gratitude journaling, or other self-care rituals they engage in to boost focus, resilience, and mental health.

For us as Muslims, we don’t need separate practices for each of these; prayer encompasses them all. We reflect, we focus, we express gratitude, we center ourselves, and we ground ourselves in something higher than our everyday worries.

4. For Muslims, Salaat gives us a high level of stability, consciousness and healing.
There is a sense that no matter what you are going through, you have to pause when you hear the call and drop down before your Lord.

There is also the sense of community and togetherness. Rarely would you find a place where Hausa, Igbo, Yoruba and Igbira people sit together discussing life. It happens everyday in my mosque.

If anyone has an accident, after their immediate families, it is members of his masjid that rise up to contribute and assist what they can.

Salaat unites us all, strengthens our bonds with our neighbors and creates a support network that modern society often lacks.
Elderly Muslims, for example, find companionship and purpose in meeting each other daily through prayer gatherings, avoiding the isolation many seniors face.

Salaat gives us stability, peace, and a sense of purpose. Yet those who seek to position themselves as intellectuals often dismiss it, while turning around to promote meditation, journaling, and forced social events to achieve the same benefits.

Why not just embrace this holistic practice that Allah has prescribed—a practice that improves our well-being in every sense?

Nevermind that this overnight productivity expert has probably never seen the problem with our youth spending 6,7,8 hours daily on social media everyday despite its clear deterimental effect to their mental health and productivity. The problem of Nigeria, of course, is the prayer of the Muslims.

5. Above everything, salaat is enjoined by our Lord - and even if He were to ask us to spend our whole days in Salaat, we would.

Muslims have goals that transcend beyond driving flashy cars and building luxury homes. We have a destination that is not similar to yours, so do not expect our paths to be similar.

©️ Sayf Productivity

AlBaseerah

05 Dec 2024 17:52

THE BATTLE OF HUNAYN

The battle of Hunayn occurred after the victory of Makkah, in the month of Shawwal of the eighth year of Hijrah.

After the Prophet conquered Makkah and things settled, most of its people embraced Islam and he set them free. News came to the Messenger of ALLĀH that the tribe of Hawazin were gathering their forces to fight him, under the command of Malik bin Awf An-Nadri, as well as, the entire tribe of Thaqif, the tribes of Banu Jusham, Banu Sa'd bin Bakr, a few people of Awza' from Banu Hilal and some people from Bani Amr bin Amir and Awf bin Amir.

They brought their women, children, sheep and camels along, in addition to their armed forces and adequate supplies. The Messenger of ALLĀH marched to meet them with the army that he qbrought to conquer Makkah, ten thousand from the Muhajirin, the Ansar and various Arab tribes. Along with them came the Tulaqa numbering two thousand men.

The Messenger took them along to meet the enemy. The two armies met in Hunayn, a valley between Makkah and At-Ta'if.

The battle started in the early part of the morning, when the Huwazin forces, who were lying in ambush, descended on the valley when the Muslims entered. Muslims were suddenly struck by the ambush, the arrows descended on them and the swords struck them. The Huwazin commander ordered them to descend and attack the Muslims as one block, and when they did that, the Muslims retreated in haste, just as ALLĀH described them.

The Messenger of ALLĀH remained firm in his position while riding his mule, Ash-Shahba'. He was leading his mule towards the enemy, while his uncle Al-Abbas was holding its right-hand rope and (his cousin) Abu Sufyan bin Al-Harith bin Abdul-Muttalib was holding the left rope. They tried to hold the mule back so it would not run faster toward the enemy. Meanwhile, the Messenger of ALLĀH was declaring his name aloud and saying,

"O servants of ALLĀH! Come back to me! I am the Messenger of ALLĀH!"

He repeated these words,

"I am the Prophet, not lying! I am the son of Abdul-Muttalib!"

There remained between a hundred and eighty Companions with the Prophet. These included

Abu Bakr, Umar, Al-Abbas, Ali, Al-Fadl bin Abbas, Abu Sufyan bin Al-Harith, Ayman the son of Umm Ayman and Usamah bin Zayd.

There were many other Companions, may ALLĀH be pleased with them.

There were many other Companions, may ALLĀH be pleased with them.

The Prophet commanded his uncle Al-Abbas, whose voice was rather loud, to call at the top of his voice, "O Companions of the Samurah (tree)" referring to the Muhajirin and Ansar who gave their pledge under the tree during the pledge of Ridwan, not to run away and retreat.

He also called, "O Companions of Surah Al-Baqarah."

Upon hearing that, those heralded started saying,

"Here we are! Here we are!"

Muslims started returning in the direction of the Messenger of ALLĀH. If the camel of one of them did not obey him (as the people were rushing to the other direction in flight) he would wear his shield and descend from his camel and rush to the side of the Messenger of ALLĀH on foot.

When a large crowd gathered around the Messenger of ALLĀH, he commanded them to fight in sincerity and took a handful of sand and threw it in the faces of the disbelievers, after supplicating to ALLĀH,

"O ALLĀH! Fulfill YOUR promise to me!"

Then he threw that handful of sand which entered the eyes and mouth of all the disbelievers, thus distracting them from fighting, and they retreated in defeat.

The Muslims pursued the enemy, killing and capturing them. The rest of the Muslim army (returning to battle gradually) rejoined their positions and found many captured disbelieving soldiers kept tied before the Messenger of ALLĀH.

{Tafsi‌r Ibn Kathīr}

#ibnkathir #tawbah (9:25)

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AlBaseerah

21 Dec 2024 11:36

PROHIBITION OF CONSULTING SOOTHSAYERS

ALLĀH says: "Say, None in the heavens and the earth knows the Ghaib (Unseen) except ALLĀH" {Al-Naml || Verse 65}

"˹HE Alone is˺ the All-Knower of the Ghaib (Unseen), and HE reveals to none HIS Ghaib (Unseen)." {Al-Jinn || Verse 26}


Ibn Umar (may ALLĀH be pleased with them) reported: The Prophet (ﷺ) said, "The keys of the Unseen are five and no one knows them but ALLĀH: no one knows what is in the womb but ALLĀH, no one knows what will happen tomorrow but ALLĀH, no one knows when it will rain but ALLĀH, no one knows where he will die but ALLĀH, and no one knows when the Hour will be established but ALLĀH." {al-Bukha‌ri‌ #6944}

Aisha (may ALLĀH be pleased with her) reported: Some people asked the Messenger of ALLĀH (ﷺ) about soothsayers. The Prophet said, "They are upon nothing." They said, "O Messenger of ALLĀH, sometimes they speak about things that come true." The Prophet said, "Those are the words snatched by the jinn, who whisper it into the ears of their friends, and it is mixed with more than one hundred lies." {Al-Bukha‌ri‌ #6213, Muslim #2228}

Abu Hurairah (may ALLĀH be pleased with him) narrated that the Prophet (ﷺ) said: "Whoever comes to a fortune-teller and believes in that which he says then he has disbelieved in that which was revealed to Muhammad (ﷺ)."  {Abu Dāwud #3904}


Shaykh As-Sa'di (may ALLĀH have mercy on him) said: "Sorcery is considered an act of apostasy for two reasons:

1 - The using of devils and depending on them or, even worse, the sorcerer may offer the devils some acts which they love for them to serve him in response and respond to his requests.

2 - The claim that the sorcerer knows matters of the unseen and his allegation that he shares knowledge of ALLĀH the Almighty with HIM.*

*Thus, it is prohibited for any Muslim to seek the help of sorcerers or to believe them, because the Prophet (ﷺ) described those who soothsay and those for whom soothsaying is done, as well as sorcerers and those who seek sorcery as not being Muslims." {Al-Munthiri}

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AlBaseerah

17 Dec 2024 13:04

DU'A OF THE RIGHTEOUS

ALLĀH says,

قَالَ رَبِّ أَوۡزِعۡنِىٓ
He (man) says: "My Lord, enable me

that is, guide me and help me

أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ
to be grateful for YOUR favor which YOU have bestowed upon me and upon my parents,

that is, spiritual blessings and worldly blessings. Gratitude means using those blessings in obedience to the One Who bestowed them and granted them, and responding to HIS blessings by acknowledging and admitting one’s inability to give proper thanks, and striving to praise ALLĀH for them. A blessing to the parents is a blessing to their children and descendants, because they will inevitably get some of them and some of their effects, especially the blessing of religious commitment, because the righteousness of the parents, that is based on knowledge and deeds, is one of the main reasons for the righteousness of their children.

وَأَنۡ أَعۡمَلَ صَٰلِحًا
and to do good deeds that please YOU.

by helping me to do the type of deed that meets all the prerequisites of being sound and right, and is free of anything that may spoil it. Such is the deed that ALLĀH is pleased with and accepts, and for which HE gives reward.

وَأَصۡلِحۡ لِى فِى ذُرِّيَّتِىٓۖ
and make righteous for me my offspring.

as he prayed for himself to be righteous, he also prayed for his offspring to be righteous, asking ALLĀH to rectify their condition. HE stated that the benefit of the children’s righteousness comes back to their parents, because he said, "and make righteous for me my offspring".

إِنِّى تُبۡتُ إِلَيۡكَ
Verily I repent to YOU

from sins and acts of disobedience, and I come back to obedience to YOU,

وَإِنِّى مِنَ ٱلۡمُسۡلِمِينَ
and indeed, I am of the Muslims."

{Tafsi‌r As-Sa'di}

#sadi #Ahqaf (46:15)

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AlBaseerah

16 Dec 2024 08:15

THE VIRTUE OF SUPPLICATING FOR OTHERS IN THEIR ABSENCE

ALLĀH says: "And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith." {Al-Hashr || Verse 10}

"And ask forgiveness for your sin, and also for ˹the sin of˺ believing men and believing women." {Muhammad || Verse 19}


Umm Darda' (may ALLĀH be pleased with her) reported: My husband reported that he heard ALLĀH'S Messenger ﷺ as saying: "He who supplicates for his brother behind his back (in his absence), the Angel commissioned ˹for carrying supplication to his Lord˺ says: Aamīn, and for you be the like." {Muslim #2732}

Ibn Abbas (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, "Two supplications have no barrier between them and ALLĀH: the supplication of the oppressed, and the supplication of a man for his brother behind his back." {Al-Mu’jam al-Kabīr #11232}


Abu Bakr at-Turtushee (may ALLĀH have mercy on him ) said regarding the hadith: "This hadith procures a tremendous point of benefit; because if you are answered in regard to your brother because he is absent from you, then we hope that the Angel will also be answered in regard to you – because you are absent from him." {Ad-Du’aa al-Ma'thoor wa Adābuhu || Page 34}

Sheikh Ibn Baz (may ALLĀH have mercy on him) said: "...therefore if you say: 'O ALLĀH; forgive so and so, O ALLĀH; rectify his heart and his action, O ALLĀH; make his affairs easy for him, O ALLĀH; grant him righteous offspring, a righteous wife, beneficial knowledge.' You supplicate for your brother with that which you see to be appropriate, and the appointed Angel says: 'Aamīn – and for you be the like of it.'" {Sharh Riyadhus-Saliheen Sheikh bin Bāz || no. 469}

Imam an-Nawawī (may ALLĀH have mercy on him) said: "Some of the Salaf, if one of them intended to supplicate for himself; then he would supplicate for his Muslim brother with that supplication, because it is answered, and he attains the like of that." {Sharh Sahih Muslim || 17/51}

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AlBaseerah

15 Dec 2024 17:04

FIVE PRINCIPLES OF THE SCHOOL OF AL-SHAFI'I

Al-Suyuti (may ALLĀH have mercy on him) reported: The judge Abu Sa'id responded comprehensively in regard to a question about the school of Al-Shafi'i with four rules (qawa’id);

1⃣ الْيَقِين لَا يُزَال بِالشَّكِّ
Certainty is not removed by doubt,

the basis of this is the saying of the Prophet (ﷺ): "Verily, Satan comes to one of you while he is in prayer and he says to him: you have lost your ablution; so do let him not leave unless he hears a sound or finds an odor."

2⃣. الْمَشَقَّة تَجْلِب التَّيْسِير
Hardship leads to ease,

and the basis of this is the saying of the Almighty, "We have not placed upon you hardship in religion," (22:78) and the saying of the Prophet (ﷺ), "I was sent with the upright, lenient religion."

3⃣. الضَّرَر يُزَال
Harm should be removed,

and the basis of this is the saying of the Prophet (ﷺ), "There is no harming, nor harming others."

4⃣. الْعَادَة مُحَكَّمَةٌ
customs are a basis of judgment,

because of the saying of the Prophet (ﷺ), "What the Muslims view as good is regarded by ALLĀH as good."

Thus, he ended his letter.

Other scholars said that these four rules are the pillars of juristic understanding (al-fiqh) and the entirety of doctrine, and some of them added to it a fifth rule, which is that

الْأُمُور بِمَقَاصِدِهَا
matters are according to their objectives (al-maqasid),

because of the saying of the Prophet (ﷺ), "Deeds are according to intentions,"

and he (ﷺ) said, "Islam is built upon five pillars," and likewise jurisprudence is based upon five rules.

📖 Al-Ashba‌h wal-Naz‌a‌ʼir || 1/7-8

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AlBaseerah

13 Dec 2024 16:04

FASTING AL-AYYAM AL-BEED (THE WHITE DAYS) FOR JUMĀDAL-ĀKHIRAH 1446AH

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

Abu Dharr (may ALLĀH be pleased with him) said: The Messenger of ALLĀH ﷺ said to me: "If you fast any part of the month, then fast the 13th, 14th, and 15th." {Sunan an-Nasai #2424}

It was narrated that 'Abdullāh ibn 'Amr ibn al-'As (may ALLĀH be pleased with him) 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, Muslim #1159}

Abu Hurayrah (may ALLĀH be pleased with him) said: "My close friend (the Prophet ﷺ) advised me to do three things which I will not give up until I die: fasting three days of each month, praying Duha, and sleeping after Witr." {Al-Bukhārī #1124, Muslim #721}

FASTING DATES:

In Nigeria, Saudi Arabia and South Africa:

- Sunday, 15th December
- Monday, 16th December
- Tuesday, 17th December

NB: If your country is not mentioned, please confirm the dates with your local Islamic Centers.

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AlBaseerah

13 Dec 2024 10:50

BENEFIT 08: REGARDING RITUAL BATH ON FRIDAY

If someone experiences janabah on Friday, one ghusl is sufficient:

If a person becomes junub on Friday, one ghusl suffices for both janabah and the Friday ghusl if both are intended. This is the opinion of the majority of scholars. They said: We found that one wudu and one tayammum are sufficient for all impurities that invalidate wudu’, and one ghusl suffices for multiple instances of janabah, one ghusl suffices for days of menstruation, and one tawaf suffices for both 'umrah and Ḥajj in qiran. Therefore, the same applies to everything that necessitates ghusl.

Ibn Hazm disagreed and held that multiple ghusls are required for multiple causes, and he elaborated extensively in his critique of the majority opinion. Those interested should refer to his detailed discussion. (1)

📖 Sahih Fiqhus-Sunnah wa Adillatuhu (1/585)

(1) Al-Awsat (4/43), Al-Majmū' (4/365), Al-Mughnī (2/99), and Al-Muḥallā (2/45).


فائدة:

من أجنب يوم الجمعة يجزئه غسل واحد:

إذا أصابت الإنسان جنابة يوم الجمعة، فإنه يجزئه غسل واحد عن الجنابة والجمعة إذا نواهما، وهو قول أكثر أهل العلم، قالوا: وجدنا وضوءاً واحداً وتيمما واحدا يجزئ عن جميع الأحداث الناقضة للوضوء، وغسلاً واحداً يجزئ عن جنابات كثيرة، وغسلاً واحداً يجزئ عن حيض أيام، وطوافا واحدصا يجزئ عن عمرة وحج في القِران، فوجب أن يكون كذلك كل ما يوجب الغسل .

وخالف في هذا ابن حزم فقال بوجوب تعدد الغسل لتعدد أسبابه وأطال في نقد مذهب الجمهور فليراجعه من شاء (١) .

📖 صحيح فقه السنة وأدلته (١/٥٨٥)

(١) الأوسط (٤٣/٤)، والمجموع (٣٦٥/٤)، والمغنى (٩٩/٢)، والمحلى (٤٥/٢).

https://whatsapp.com/channel/0029VayyrAVKWEKo0unm2W2B

AlBaseerah

11 Dec 2024 22:28

📕 Child Education In Islam

👤 Abdullāh Nasih Ulwan


"Child Education in Islam" is a sophisticated and informative guide that sheds light on the key concepts of educating children in accordance with Islamic values and traditions. This book provides a complete framework for parents, educators, and caregivers who want to educate children who have strong faith, moral character, and a sense of their duty in the Islamic community.

Abdullāh Nasih Ulwan, a recognized Islamic scholar and educator, brings to this work a wealth of knowledge and experience. His expertise in Islamic pedagogy and child development guarantees that readers receive an informed viewpoint on Islamic child education.

May ALLĀH make it beneficial. Āmīn

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AlBaseerah

11 Dec 2024 17:52

ENCOURAGING LIVELIHOOD BY HANDWORK AND ABSTAINING FROM BEGGING

Zubair bin 'Awwam (May ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, "It is far better for you to take your rope, go to the mountain, (cut some firewood) carry it on your back, and sell it and thereby save your face than begging from people whether they give you or refuse.'' {Al-Bukhari}

Abu Hurairah (May ALLĀH be pleased with him) reported: The Prophet (ﷺ) said, "No food is better to man than that which he earns through his manual work. Dawud (peace be upon him), the Prophet of ALLĀH, ate only out of his earnings from his manual work.'' {Al-Bukhari}.

{Riyādhus-Saliḥīn: Book 1, Chapter 59, Hadith 539 and 543}

COMMENTARY:
As compared to beggary, this Hadith puts emphasis on hard work. However, people may look down upon manual labour or hard work, yet it is certainly far better than seeking charity servilely, because doing a job like this will certainly save a man's self-respect, whereas begging puts him in an awkward position. To put it in this way, Islam stands for a man's deliverance from indignity and teaches him to keep his sense of dignity.

Labour and manual work make the living of a man good, laudable and excellent. The Prophets also earned their living with their own work. Upon such earnings we get the Blessing of ALLĀH. Some people wrongly think that earning a living is at variance with trust in ALLĀH. Rather the right form of trust requires us to adopt ways and means according to our capacity and then to leave the matter to ALLĀH. Also the Prophetic argument tells us that any manual skill or occupation, and the one who depends on it for his living should not be considered inferior. Instead, such people deserve respectable and worthy place in society because they emulate the example of the Prophets. In our society, a highbrow attitude towards them is unfortunate and deserves our deprecation. We have chosen to put some trades in a very low estimate and so is our view of those who are attached with them. In fact, no trade is inferior, nor is the person who adopts it.

{Hafiz Salahudeen Yusuf Commentary on Riyādhus-Saliḥīn}

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AlBaseerah

10 Dec 2024 17:48

NO WOMAN IS FAULTLESS, SO BE CONTENT WITH WHAT ALLĀH HAS GIVEN YOU

Women are the strongest in having physical desires. A man might see a woman fully clothed but still think she is prettier than his own wife.

He only thinks about the good parts of a woman, but after he gets married to her, or takes her as a concubine, he continues to ponder upon her faults. He never used to think about those faults in the past, so afterwards becomes bored with this woman, and seeks something different.

Little does he realise that getting a second wife might entail many hardships such as the second wife lacking religion, sound intellect, good management, or love. So he misses out on more things than what he gains.

This is why fornicators commit this crime. They interact with a woman while all of her faults are hidden, and all of her beauties are apparent. They enjoy her for that moment, then move on to another one. So a wise man must realise that he can never get everything that he aims for:

“You would not accept it save if you close your eyes and tolerate therein.” {al-Baqarah: 267}

In fact, the women of this world were not condemned by anything more than the verse:

“They will have pure women therein (Paradise).” {al-Baqarah: 25}

A proud person stays away from the sight of dirt, and the idea of bad manners.

So he must be content with what resides inside in terms of religious values, and adequate from the outside—this way he will live with inner contentment and a sound heart.

Seeking more will cause his heart to become further occupied, and his religiosity less powerful.

{Ibn al-Jawzī's Captured Thoughts: Chapter 209, page 651-652}

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AlBaseerah

09 Dec 2024 22:21

The Prophet (ﷺ) said:

"Whoever says hundred times in a day; 'Lā ilāha illallāhu waḥdahu lā sharīka lahu, lahul-mulku walahul-hamdu wa Huwa 'alā Kulli shay'in qadīr'

Then it will be for him:

• (an equivalent) of freeing ten slaves,

• and ALLĀH will write for him a hundred good deeds,

• and remove from him a hundred bad deeds,

• and he will remain safe from Shayṭān that day until the evening,

• and no one will come with a better virtue than his except for a man who does more than him."

📖 Al-Bukhārī #3293

AlBaseerah

09 Dec 2024 07:22

PROFESSIONAL BEGGARS DO NOT DESERVE CHARITY

ALLAH says: "˹Charity is˺ for the poor who have been restricted for the cause of ALLĀH, unable to move about in the land. Those unfamiliar with their situation will think that they are rich because of their modesty. You can recognize them by their appearance. They do not beg people persistently ˹or at all˺." {Al-Baqarah || Verse 273}


Abu Huraira (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said: "The poor person is not the one who is satisfied with a date or two, or a morsel or two, but rather the poor person is only one who abstains from begging. Recite the verse if you wish:  'They do not ask people persistently.'" (2:273)

In another narration, the Prophet (ﷺ) said, "It is one who cannot find enough to suffice him, who is not known to be poor such that he is given charity, and he does not ask people for anything." {Al-Bukhārī #4265, Muslim #1039}

Qabisah ibn Mukhariq (may ALLĀH be pleased with him) reported: I was under debt so I came to the Messenger of ALLĀH (ﷺ) and I asked him about it. The Prophet said, "Wait until we receive charity, then we will order it to be given to you." Then the Prophet said, "O Qabisah, begging is not lawful except for one of three cases: a man who is in heavy debt, so asking others is permissible for him until he pays it, after which he must stop; a man whose property is destroyed by a calamity, so asking is permissible for him until he can support himself; and a man who is afflicted by poverty attested to by three astute members of his people, so asking is permissible for him until he can support himself. O Qabisah, besides these three begging is forbidden and the beggar consumes what is forbidden." {Muslim #1044}


Hafiz Salahudeen Yusuf said: "The professional beggars and the truly needy have clearly been identified here. The point is that we should try to find out deserving people and spend on them. Because, despite being needy, they do not wear a professional look nor do they approach anybody to receive alms. In no way will it be counted as charity if we satisfy ourselves by giving a few coins to a professional beggar whom we come across on the road." {Sharh Riyādhus-Saliḥīn}


Begging people is an abasement in life, destroys modesty, degrades man's dignity, and is a poverty which some people bring upon themselves. Some people subject themselves to poverty although they think that they are escaping from it. They do this by making themselves dependent and needy through unnecessary demands from others. Islam teaches Muslims to be self-sufficient as far as possible and avoid a life of dependency for having to depend on others is itself a form of poverty.

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AlBaseerah

07 Dec 2024 19:52

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

06 Dec 2024 22:35

NOBLE STATUS OF SINCERE MONOTHEISM

‘Iyad al-Ansari, may Allāh be pleased with him, reported: The Messenger of Allāh, peace and blessings be upon him, said,

"Verily, the declaration, ‘There is no God ˹worthy of worship˺ but Allāh,’ has a noble status with Allāh. It is a word that whoever says it honestly, Allāh will admit him into Paradise. Whoever says it falsely, his life is protected and his property is safeguarded, but He will meet Allāh tomorrow to be held accountable."

Source: Kashf al-Astār #4

Grade: Mawthuq (reliable) according to Al-Haythami

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AlBaseerah

05 Dec 2024 19:51

THE PROPHETIC GUIDANCE CONCERNING NOT FORCING THE SICK TO EAT OR DRINK

At-Tirmidhi and Ibn Majah (may ALLĀH have mercy upon them) narrated that the Prophet (ﷺ) said: "Do not force your patients to consume food or drink, for ALLĀH, the Exalted and Most High, feeds them and gives them drink." {At-Tirmidhi #2040, Sahih according Al-Albani}

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

Some doctors commented, "How beneficial and true is this statement by the Prophet that contains divine wisdom, especially for the doctors who treat patients! When the patient does not feel like eating or drinking, it is because the body is busy fighting the illness, or because the instinctive heat (or the appetite) becomes weaker. Either way, it is not allowed to give the patients food in this case."

"The feeling of hunger results from the body's appetite for food so that it refuels itself with the requisite energy replacing that which the body has spent. The various organs of the body will spend the available energy until it runs low on supply, the stomach will alert the person, who would then feel hungry. Food will then be distributed from the stomach to the rest of the organs of the body starting with the closest ones. When one is ill, the body will be busy maturing and getting rid of the alien, septic substances (toxins) and does not require food or drink.

When the sick person is forced to eat some food, the body's energy will be divided between digesting the food and concentrating on fending off the invading septic substances (pathogens) that caused the ailment. The patient will be harmed in this case, especially when one is suffering from acute ailments or lessening in the instinctive heat, as these conditions will only add strength to the ailment and bring about harm.

The patient should only eat what is required to sustain his strength and should avoid what can aggravate his condition. The patient should consume light food and juices like nenuphar (water lily), apples and tender rosewater drinks, etc."

📖 Healing with the Medicine of the Prophet ||| Page 106-107

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AlBaseerah

04 Dec 2024 22:15

BENEFITS 01: REGARDING MENSTRUATION

1️⃣. If a woman sees the sign of purity but does not find water for performing ghusl (ritual bath), she should perform tayammum (dry ablution), and her husband is permitted to approach her (for marital relations). This is the opinion of a large number of scholars. (¹)

2️⃣.  If the bleeding extends beyond a woman's usual menstrual period, what should she do?

For example, if a woman usually has a six-day menstrual cycle but it increases in one month to seven, eight, or even ten days, what should she do?

This situation falls into one of two scenarios:

A. If she can distinguish between menstrual blood and other types of blood:

She observes the nature of the blood. If it has the characteristics of menstrual blood (color, smell, and texture), she should refrain from prayer, fasting, and marital relations as she normally would, since there is no fixed maximum duration for menstruation. If the blood differs from menstrual characteristics, she should perform ghusl and resume her prayers.

B. If she cannot distinguish the blood - a situation faced by some women - she should refrain from praying, fasting, or marital relations until she becomes pure, as there is no fixed maximum duration for menstruation. (²)

3️⃣. If menstrual blood appears intermittently during the period: For instance, if the blood flows for two days, then stops on the third day, and resumes on the fourth day.

The correct opinion is that the interruption of bleeding during the known days of menstruation is still considered part of the menstrual period. The cessation of blood is disregarded, and what matters is the appearance of the sign of purity, which is the white discharge (known as al-qassah al-baydā’) recognized by women. (³)

📖 Sahīh Fiqhus-Sunnah ||| 1/208

(1) Majmu'l-Fatāwā, 1/625; Al-Muhallā, 2/181; Sharh Muslim, 1/593; Jāmi' Ahkami an-Nisā, 1/152.

(2) Jāmi' Ahkami an-Nisā, 1/215; Fatāwal-Mar'ah li Ibn Uthaymīn.

(3) Fatāwal-Mar'ah, collected by Muhammad al-Musnad, Pg 26.

فوائد:

1 - إذا رأت المرأة الطهر ولم تجد ماءً للغسل، فإنها تتيمم ويأتيها زوجها، وبهذا قال عدد كبير من أهل العلم. (١)

٢- إذا استمر الدم بالمرأة أكثر من عادتها، ماذا تفعل؟

فمثلاً إذا كانت امرأة تحيض عادة ستة أيام كل شهر، فزادت في شهر وأصبحت سبعة أو ثمانية أو عشرة، ماذا تصنع؟

فنقول: هذه المرأة لا يخلو حالها من أمرين :
● أن تكون ممن تستطيع تمييز دم الحيض عن غيره.
فهذه تنظر إلى هذا الدم فإن كان لونه ورائحته وطبيعته كحال دم الحيض، فإنها تبقى ممتنعة من الصلاة والصيام والجماع كما كانت، لأنه لا يوجد حد معين لتوقيت الحيض كما تقدم، وإن وجدته مخالفا لدم الحيض فإنها تغتسل وتصلى

● أما إذا كانت ممن لا يستطيع تمييز الدم - وهذا موجود في بعض النساء - فإنها تبقى لا تصلى ولا تصوم ولا يأتيها زوجها حتى تتطهر لأنه ليس هناك حد لأكثر الحيض. (٢)

٣ - إذا كان الدم فى أيام العادة الشهرية يأتي يومين - مثلاً - ثم ينقطع في الثالث ثم يأتي في الرابع وهكذا.
فالصواب أن انقطاع الدم في أيام الحيض المعروفة يعد حيضا ولا عبرة بانقطاع الدم، وإنما العبرة برؤية علامة الطهر وهى: القصة البيضاء التي تعرفها النساء. (٣)

📖 صحيح فقه السنة |||  ١/٢.٨

(۱) مجموع الفتاوى (٦٢٥/١) ، والمحلى (۱۷۱/۲)، وشرح مسلم (٥٩٣/١)، وجامع أحكام النساء (١٥٢/١).

(۲) جامع أحكام النساء (۲۱٥/١) وفتاوى المرأة لابن عثيمين.

(۳) فتاوى المرأة، جمع محمد المسند (ص ٢٦)

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