AlBaseerah

10 Feb 2025 08:49

MAKING THE MOST OF RAMADĀN

Ramadān is a time of Divine Blessings, offering us the chance to strengthen our Imān, purify our hearts, atone for sins and elevate our status with our Lord. It encourages minimizing worldly distractions and maximizing acts of worship. Therefore, it's important to plan ahead to allocate more time for worship during the blessed month.

The Prophet (ﷺ) said: "When Ramaḍān begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains." {Al-Bukhārī #3277}

Ibn Hajar said: "It was said: This indicates that the accountable adult has no excuse. It is as if it is said to him: "The devils are restrained from you, so do not blame them for your failing to do acts of worship and obedience or for your doing acts of disobedience." (Fath al-Bari}

Imagine spending a month in a goldmine and only finding copper. You'd feel disappointed, right? That's what it’s like for those who enter Ramadān but gain very little from it.

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AlBaseerah

09 Feb 2025 18:58

BENEFIT 08: 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)

Refrences:

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

(2) Surah at-Talāq: Verse 4

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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

08 Feb 2025 20:02

MANKIND IS IN NEED OF ALLĀH.

ALLĀH says,

يَٰٓأَيُّهَا ٱلنَّاسُ أَنتُمُ ٱلۡفُقَرَآءُ إِلَى ٱللَّهِۖ
O mankind, you are those in need of ALLĀH,

Here ALLĀH addresses all people and tells them about their real situation and that they are in need of ALLĀH in all ways.

They are in need of HIS bringing them into existence; were it not for HIS bringing them into existence, they would not exist.

They are in need of HIS giving them physical strength, faculties and senses; were it not for HIS giving them these things, they would not be able to do any deeds.

They are in need of HIS providing them with nourishment, provision and blessings, both visible and hidden; were it not for HIS bestowing HIS bounty and kindness, and making things easy for them, they would not have attained any provisions or blessings.

They are in need of HIS warding off harm from them, averting troubles and relieving them of stress and hardship; were it not for HIS warding off these things from them, relieving them of distress and removing hardship from them, their hardships and calamities would have been ongoing.

They are in need of HIS taking care of them in all ways.

They need to turn to HIM, love HIM, worship HIM and devote their worship to HIM alone. If HE does not help them and guide them to do that, they will be doomed and they will become corrupt spiritually, psychologically and in all their affairs.

They are in need of HIS teaching them what they do not know and guiding them to that which is in their best interests. Were it not for HIS teaching them, they would not have learned; were it not for HIS guiding them, their situation would not have been rectified.

They are inherently in need of HIM in all ways, whether they realise some of those ways or not.

But the one among them who is guided is the one who constantly realises and is aware of his need for ALLĀH in all his religious and worldly affairs, and he beseeches HIM and asks HIM not to leave him to his own devices for even the blink of an eye, and asks HIM to help him in all his affairs, bearing this in mind at all times. Such a one is more deserving of complete help from his Lord and God, Who is more compassionate towards him than a mother towards her child.

وَٱللَّهُ هُوَ ٱلۡغَنِىُّ
while ALLĀH is the Free of need, the Praiseworthy.

That is, HE is the One Who is completely self-sufficient in all ways, so HE has no need of what HIS creation needs. That is because of the perfect nature of HIS attributes, all of which are attributes of perfection and majesty.

One aspect of HIS being self-sufficient is that HE meets all the needs of creation in this world and the hereafter.

ٱلۡحَمِيدُ
the Praiseworthy.

in HIS essence, in HIS names because they are most beautiful, in HIS attributes because they are most sublime, and in HIS deeds because they are based on generosity, kindness, justice, wisdom and mercy, and HE is praiseworthy in HIS commands and prohibitions. So HE is praiseworthy for what HE is and what HE does, and HE is praiseworthy for being self-sufficient.

{Tafsi‌r As-Sa'di}

#sadi #fatir (35:15)

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AlBaseerah

07 Feb 2025 19:31

FASTING FOR THOSE WHO HAVE NOT YET REACHED PUBERTY

Q8: Is it permissible for someone who has not yet reached puberty to fast?

Ans: Yes, it is recommended.

Before puberty, fasting is not compulsory according to the consensus of scholars. The Prophet (ﷺ) said: "The pen is lifted from three people: a sleeping person until he awakens, a child until he reached puberty, and an insane person until he regains his sanity." {al-Tirmidhi #1423}

It says in al-Mawsū‘ah al-Fiqhiyyah (8/196): "A person becomes accountable for fulfilling obligatory duties and refraining from harām actions when he or she reaches puberty; one who has not reached puberty is not accountable..."

However, the child's guardian should encourage him to fast, according to his ability, so that he gets used to it, as was done by the Prophet's companions with their children. Al Rubayyi’ bint Mu’awwadh (may ALLĀH be pleased with her) said about fasting ‘Āshūrā’ at the time when it was mandatory to fast it and not voluntary: "We used to make our young boys fast, and we made them a toy made out of wool. If one of the boys cried ˹wanting˺ food, we would give him ˹the toy to distract him˺ until it was time to break the fast." {Al-Bukhari #1960, Muslim #1136}

Al-Nawawi said: "This hadith describes training children to do acts of obedience and making them get used to doing acts of worship, but they were not accountable." {Sharh Sahih Muslim (8/14)}

Shaykh Ibn ‘Uthaymīn (may ALLĀH have mercy on him) said: "A young child should not be forced to fast until he has reached the age of adolescence, but he may be told to fast if he is able to do it, so that he may get used to it and it will be easier for him after he reaches puberty. The Sahabah (may ALLĀH be pleased with them) – who are the best of this ummah – used to make their children fast when they were young."  {Majmu’ Fatāwa al-Shaykh Ibn ‘Uthaymin (19/28, 29)}

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

On the other hand, fasting becomes compulsory as soon as the signs of puberty that have been defined by the scholars appear, which are:

• Wet dreams

• Growth of coarse hair in the pubic area

• Reaching the age of fifteen according to the Hijri calendar, which is a few months before reaching the age of fifteen according to the Gregorian calendar

• And menstruation for women.

It is not stipulated that all of these signs should appear; rather, when one of them appears that is sufficient to rule that the individual has reached puberty. It then becomes prohibited to abandon it or to obey anyone who would authorize or order to abandon fasting without a legitimate excuse.

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AlBaseerah

06 Feb 2025 22:07

An Urgent Call to Every Muslim: Repent Before Ramadan – Enter with a Clean Heart, Free from the Shackles of Sin!

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

AlBaseerah

06 Feb 2025 12:41

BENEFIT 04: REGARDING CONDITIONS FOR THE VALIDITY OF INTENTION TO FAST

● The validity of intention requires four conditions:

(A) Certainty (Al-Jazm): It is required to have firm determination, avoiding any doubt. For example, if someone intends to fast the next day on the night of doubt (whether it is Ramadān or not), it will not be valid even if it turns out to be Ramadān. (¹)

(B) Specification (At-Taʿyīn): It is necessary to specify the fast of Ramadān, an obligatory fast, or a required fast. It is not sufficient to intend fasting in general or to intend a specific fast other than Ramadān, according to the majority of scholars, except for Abu Hanifa. (²)

(C) Intending at Night (At-Tabyīt): The intention must be made at night, between sunset and dawn. This is a condition according to the Mālikiyah, Shāfiʿiyah, and Hanābilah, based on the hadith of Ibn ʿUmar from Hafsa (may ALLĀH be pleased with her), who reported that the Prophet ﷺ said:
"Whoever does not determine the fast before dawn, there is no fast for him." (³)

(D) Renewing the Intention Each Night: It is necessary to intend fasting each night of Ramadān, according to the majority of scholars, based on the general meaning of Hafsa’s hadith mentioned above. Each day is an independent act of worship, not connected to each other, and not spoiled by the spoiling of some of it, and is interrupted by the night, where what is forbidden during the day becomes permissible. Therefore, it resembles making up missed fasts, unlike Hajj and Salah. (⁴)

Zufar and Mālik – and it is also a narration from Ahmad – held that a single intention at the beginning of the month suffices for the entire month, similar to Salah. The same applies to every continuous fast, such as expiatory fasting for breaking a fast or for ẓihār. (⁵)

I (Abū Mālik) say: The first opinion is stronger due to the generality of the hadith. Ibn ʿAbd al-Ḥakam from the Mālikiyah supported the majority view.

📖 Ṣaḥīḥ Fiqh As-Sunnah wa Adillatuhu (2/97, 99)

References:

(1) Al-Hidayah (2/248), Ar-Rawdah (2/353), Kashshāf al-Qināʿ (2/315).

(2) Rawdat at-Tālibīn (2/350), Bidāyat al-Mujtahid (1/435), Al-Mughnī (3/22).

(3) It was deemed defective due to being mawqūf: It was narrated by Abū Dāwūd (2454), At-Tirmidhi (730), An-Nasa’i (4/196), and Ibn Majah (1700) with a sound chain of narration, but it was deemed defective due to being mawqūf. However, it appears to be something that could not have been said based on personal opinion, so it holds the ruling of being marfūʿ. Moreover, even if it is mawqūf, it aligns with the fundamental principle that intention must precede entering into an act of worship. Al-Albani authenticated it in Sahih Al-Jamiʿ (6538).

(4) Radd al-Muḥtār (2/87), Al-Majmūʿ (6/302), Kashshāf al-Qināʿ (2/315).

(5) Al-Qawānīn al-Fiqhiyyah (p. 80), Ash-Sharḥ al-Kabīr (1/521).

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ويشترط لإجزاء النية أربعة شروط:

(أ) الجزم: ويشترط قطعا للتردد، حتى لو نوى ليلة الشك صيام غد، إن كان من رمضان لم يجزه (١).

(ب) التعيين: فلابد من تعيين النية في صوم رمضان وصوم الفرض والواجب، ولا يكفى تعيين مطلق الصوم، ولا تعيين صوم معين غير رمضان عند الجمهور خلافًا لأبي حنيفة (٢) .

(حـ) التبييت: وهو إيقاع النية في الليل، ما بين غروب الشمس إلى طلوع الفجر، وهذا شرط عند المالكية والشافعية والحنابلة، لحديث ابن عمر عن حفصة أن النبي ﷺ قال: "من لم يجمع الصيام قبل الفجر، فلا صيام له" (٣).

(د) تجديد النية لكل ليلة من رمضان: فيجب تبييت الصيام في كل ليلة من ليالي رمضان - عند الجمهور - لعموم حديث حفصة المتقدم ولأن كل يوم عبادة مستقلة لا يرتبط بعضه ببعض، ولا يفسد بفساد بعضه، ويتخللها ما ينافيها، وهو الليالي التي يحل فيها ما يحرم في النهار، فأشبهت القضاء بخلاف الحج وركعات الصلاة (٤).

وذهب زفر ومالك - وهو رواية عن أحمد - أنه تكفى نية واحدة عن الشهر كله في أوله، كالصلاة، وكذلك في كل صوم متتابع ككفارة الصوم والظهار (٥) .

قلت: والأول أرجح لعموم الحديث، وقد أنصف ابن عبد الحكم - من المالكية فقال بمذهب الجمهور.

📖 صحيح فقه السنة وأدلته (٢/٩٧،٩٩)

(١) الهداية (٢٤٨/٢) ، والروضة (٣٥٣/٢)، وكشاف القناع (٣١٥/٢).

( ٢) روضة الطالبين (٢/٣٥٠) ، وبداية المجتهد (١/٤٣٥)، والمغنى (٢٢/٣).

AlBaseerah

05 Feb 2025 21:56

IF THE DEVILS ARE CHAINED UP, WHY DO WE SEE EVILS AND SINS HAPPENING IN RAMADĀN?

Abu Hurayrah (may ALLĀH be pleased with him) said: The Messenger of ALLĀH (ﷺ) said: "When Ramadān begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains." {Al-Bukhārī #3277 and Muslim #1079}

"When the first night of Ramadān comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed…" {At-Tirmidhi #682 and Ibn Majah #1642}


Shaykh Taqiy ad-Din Ibrahim ibn Muflih (may ALLĀH have mercy on him) said: "The devils are put in chains and shackled in Ramadān, according to the apparent meaning of the hadith. Or it may be that what is meant is the mischievous devils, as was stated by Abu Hatim and other scholars. That does not mean that no evil is committed at all; rather evil is reduced, because they are weakened. Imam Ahmad also interpreted this according to the apparent meaning. ‘Abdullah ibn al-Imam Ahmad said: 'I said to my father: We sometimes see the majnun (person who is possessed by jinn) having fits during the month of Ramadān.'

He said: 'This is what the hadith says, and there is no need to argue about it.'" {Masaib al-Insan min Makaid ash-Shaytan || Page 144}

Imam Abul-'Abbas al-Qurtubi (may ALLĀH have mercy on him) said: "If it is said, we often see evils and sins happening in Ramadān; if the devils were chained up no evil would happen.

This may be answered from several angles:

1️⃣. They are only shackled and restrained from those who observe the fast, fulfilling the necessary conditions and adhering to the appropriate etiquette. As for those who do not observe the fast in the proper manner, the Shaytān is not restrained from them.

2️⃣. If we assume that they are chained up and kept away from every person who fasts, that does not necessarily mean that all the devils are chained up and no evil will happen, because there are other causes for the occurrence of evil, other than the devils, such as evil souls, bad customs and traditions, and the devils among mankind.

3️⃣. This is speaking of most of the devils and the mischievous ones among them; as for those who are not described as mischievous, they may not be chained up.

What is meant is that evil is reduced, and this does indeed happen during the month of Ramadān, because the incidence of evil and shameful deeds during this month is little compared to other months." {Al-Mufhim lima Ushkila min Talkhis Kitab Muslim, 3/136}

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AlBaseerah

05 Feb 2025 09:03

HELP BREAK FAST, EARN SAME REWARD AND THE BLESSINGS OF THE ANGELS

Zayd ibn Khalid reported:The Messenger of ALLĀH (ﷺ) said, “Whoever helps break the fast of a fasting person, he will have the same reward as him without decreasing anything from the reward of the fasting person.” {Al-Tirmidhi #807}

Al-Munāwi said: "This hadīth is general in meaning and applies to all who fast, whether they are rich or poor. It also includes relatives and others." {Fayd al-Qadīr, commentary on hadīth #8890}

Anas ibn Malik reported: The Prophet (ﷺ) came to the home of Sa’d ibn ‘Ubadah, who presented him with bread and olive oil. The Prophet (ﷺ) ate them and he said, “The fasting have broken their fast with you, the righteous have eaten your food, and the angels send blessings upon you.” {Abu Dāwūd #3854}

Not everyone can host large iftar dinners or donate to masjids, but we can still earn rewards for providing iftar in small ways as the Prophet (ﷺ) enjoined charity "...even with half of a date."

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AlBaseerah

04 Feb 2025 18:01

BENEFIT 01: REGARDING THE FAST OF THE ONE WHO SIGHTS THE CRESCENT MOON ALONE

● Whoever Sees the Crescent Moon Alone(¹)

Whoever sees the crescent moon alone and his testimony is rejected, the scholars have three opinions regarding his fasting or breaking the fast based on his sighting:

The first opinion: He should fast if he sees the crescent of Ramadān and break the fast if he sees the crescent of Shawwal—secretly—so as not to oppose the community. This is the opinion of Al-Shafi’i, a narration from Ahmad, and the view of Ibn Hazm, based on the saying of ALLĀH: "So whoever among you witnesses the month, let him fast it." (²)

The second opinion: He should fast upon his sighting but should not break the fast (i.e., at the end of the month) except with the people. This is the view of Abu Hanifa, Mālik, and the well-known opinion from Ahmad.

The third opinion: He should not act upon his sighting; rather, he should fast with the people and break the fast with them. This is a narration from Ahmad and was chosen by Shaykh al-Islām, based on his saying ﷺ: "Your fasting is when you all fast, your breaking of the fast is when you all break it, and your Eid sacrifice is the day you offer it." (³) Its meaning is that fasting and breaking the fast should be with the congregation.

I (Abū Mālik) say: The strongest opinion appears to be that he should act upon his sighting for both fasting and breaking the fast—secretly—if it contradicts the people, provided that his fasting does not exceed thirty days. And ALLĀH knows best.

📖 Sahih Fiqhus-Sunnah wa Adillatuhu (2/92)

Refrences:

(1) Al-Bada’i (2/80), Al-Mudawwanah (1/193), Al-Mubdi‘ (3/10), Al-Majmu‘ (6/280), Al-Muhalla (6/350), Majmu‘ al-Fatawa (25/114).

(2) Surah Al-Baqarah: 185.

(3) Authenticated by Al-Albani: Reported by Abū Dāwūd (2324) and others; see Al-Irwa’ (905).

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● من رأى الهلال وحده (١)

من رأى الهلال وحده فرُدَّ قولُه، فالعلماء في صومه أو فطره برؤيته ثلاثة أقوال:

الأول: أنه يصوم إذا رأى هلال رمضان، ويفطر الهلال شوال سرًّا لئلا يخالف الجماعية وهذا قول الشافعي ورواية عن أحمد ومذهب ابن حزم، لقوله تعالى: {فَمَن شَهِدَ مِنكُمُ ٱلشَّهۡرَ فَلۡيَصُمۡهُۖ}(٢).

الثاني: يصوم برؤيته، ولا يفطر إلا مع الناس، وهو مذهب أبي حنيفة ومالك والمشهور عن أحمد.

الثالث: لا يعمل برؤيته، فيصوم مع الناس ويفطر معهم، وهو رواية عن أحمد واختاره شيخ الإسلام، لقوله ﷺ: *"صومكم يوم تصومون، وفطركم يوم تفطرون وأضحاكم يوم تضحون"* (٣) ومعناه أن الصوم والفطر يكون مع الجماعة.

قلت: والأظهر أنه يعمل برؤيته فى الصيام والإفطار - سرًّا - إن خالف الناس، ما لم يزد صيامه على ثلاثين يوما، والله أعلم.

📖 صحيح فقه السنة وأدلته (٢/٩٢)

(١) البدائع (۲/۸۰)، والمدونة (۱۹۳/۱)، والمبدع (۱۰/۳)، والمجموع (٦ / ٢٨٠)، والمحلى (٦/٣٥٠)، ومجموع الفتاوى (١١٤/٢٥).

(٢) سورة البقرة: ١٨٥.

(٤) صححه الألباني: أخرجه أبو داود (٢٣٢٤) وغيره، وانظر الإرواء (٩٠٥).

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AlBaseerah

04 Feb 2025 09:01

PREPARE FOR GENEROSITY!

Charity during the month of Ramadān brings unparalleled rewards. Consider ways you can benefit your community and the Muslim Ummah through charitable acts this Ramadān, and remember that even the smallest act of kindness is considered charity.

Ibn Abbās said: "The Prophet (ﷺ) was the most generous of all the people, and he used to become more generous in Ramadān when Jibrīl (peace be upon him) met him. Jibrīl used to meet him every night during Ramadān to revise the Qur'ān with him. ALLĀH'S Messenger (ﷺ) then used to be more generous than the fast wind." {Al-Bukhārī #6}

Al-Nawawi said: "This hadith teaches us several things, such as that it is recommended to be more generous in Ramadān." {Sharh Muslim (15/69)} 

Therefore, it is prescribed for Muslims to give a great deal of charity throughout the month of Ramadān because giving charity during the month of Ramadān is better than giving charity at other times.

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AlBaseerah

03 Feb 2025 21:11

ETIQUETTE OF DEALING WITH DREAMS

Abu Sa'id Al-Khudri (may ALLĀH be pleased with him) reported:

I heard the Prophet (ﷺ) saying, "When one of you sees a dream that he likes, then it is from ALLĀH he should praise ALLĀH for it and relate it to (others).''

Another narration adds: Messenger of ALLĀH (ﷺ) said, "He should not report it except to those whom he loves. And if he sees one which he dislikes, then it is from the Satan. He should seek refuge in ALLĀH against its evil and should not mention it to anyone. Then it will not harm him.'' {Al-Bukhari and Muslim}

📖 Riyādhus-Saliḥīn: Book 5, Chapter 130, Hadith 841

Hafiz Salahudeen Yusuf said: "These are clear instructions from Messenger of ALLĀH about both good and bad dreams. A good dream means a good news sent by ALLĀH to a person who has seen it. It should be related only to those who are close to his heart and not to such people who may start nourishing malice against him like the brothers of Prophet Yusuf (Joseph). A bad dream should be attributed to Satan and not be described to others because it often causes one to be pessimistic and it may be taken as a bad omen, which is not allowed in Islam. Rather, a man should seek ALLĀH'S Refuge against its evil. And if he puts faith in ALLĀH, no harm will come to him." {Sharḥ Riyādhus-Saliḥīn}

GUIDANCE FROM THE HADITHS:

1⃣. A bad dream, in which a person sees unpleasant and disturbing things, comes from Satan. A good dream, on the other hand, is glad tidings to the believer, and it comes from ALLĀH Almighty.

2⃣ . A bad dream does not harm a person if he does certain things: spitting dryly three times to his left side, seeking refuge with ALLĀH three times from the evil of Satan and the evil of what he has seen in the dream, and turning to the other side. Moreover, if he feels active, he can get up, perform ablution, and pray. He should not relate the dream to anyone or try to interpret it. Whoever does these things will not be harmed by such dreams, ALLĀH Willing.

/channel/alBaseeroh

AlBaseerah

03 Feb 2025 11:15

THE FAST OF THE TERMINALLY ILL PERSON

Q6: What is legislated for the sick person who has no hope of recovery and cannot fast during Ramadān?

Ans: He should feed one poor person for each day in Ramadān.

The sick person who has no hope of recovery and cannot fast during Ramadān has to feed one poor person for each day that he did not fast because ALLĀH says:

وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ فِدۡيَةٌ طَعَامُ مِسۡكِينٍۖ
For those who can only fast with extreme difficulty, compensation can be made by feeding a needy person ˹for every day not fasted˺. {Al-Baqarah || Verse 184}

Ibn 'Abbas (may ALLĀH be pleased with them) said: "This refers to the old man or old woman who cannot fast, so for each day they should feed one poor person." {Al-Bukhari #4505}.

The sick person who has no hope of recovery comes under the same ruling as the elderly.

Ibn Qudāmah (may ALLĀH have mercy on him) said: "The sick person who has no hope of recovery should not fast, and for each day he should feed one poor person, because he is like one who is elderly." {Al-Mughni, 4/396}

Sheikh Ibn 'Uthaymīn (may ALLĀH have mercy on him) was asked: If a person recovers from a sickness that the doctors previously stated it was impossible to recover from, and that is after several days of Ramadān have passed, is he required to make up the previous days?

He replied: "If a person does not fast in Ramadān because of sickness for which there is no hope of recovery, either because this is the usual pattern with that sickness or because trustworthy doctors have stated that, then he has to feed one poor person for each day. If he does that, then ALLĀH decrees that he should be healed after that, he does not have to make up the fasts for which he fed the poor, because his duty was discharged when he fed poor persons instead of fasting.

If his duty has been discharged, then it is not followed by another obligation. This is like what the fuqaha' (may ALLĀH have mercy on them) mentioned about a man who is unable to perform the duty of Hajj because of a reason for which there is no hope that it will end, and someone does Hajj on his behalf, then he recovers after that: he does not have to do the obligatory Hajj again." {Majmu' Fatāwa al-Sheikh Ibn ‘Uthaymīn, 19/126}

And ALLĀH knows best.

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AlBaseerah

03 Feb 2025 09:09

RAMADĀN: AN OPPORTUNITY TO MOVE AHEAD IN RACE FOR JANNAH

Abu Huraira (may ALLĀH be pleased with him) reported: There were two men from the tribe of Quda’ah who embraced Islam with the Prophet ﷺ One of them was martyred and the other lived for another year.

Talhah (may ALLĀH be pleased with him) said, "I had a dream of Paradise and I saw the one who lived longer enter Paradise before the martyr. I was amazed by that so when I woke up, I mentioned it to the Prophet."

The Prophet ﷺ said, "Did he not fast the month of Ramadān after him? And he performed six thousand or so bowings in prayer throughout the year?" {Musnad Aḥmad #8399}

In a narration by Ibn Majah, the Messenger of ALLĀH ﷺ said: "The difference between them is greater than the difference between heaven and earth." {Sunan Ibn Majah #3925}

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AlBaseerah

01 Feb 2025 20:42

SPECIAL GATE IN PARADISE FOR THE OBSERVERS OF SAWM

Sahl bin Sa'd (may ALLĀH be pleased with him) narrated that Prophet (ﷺ) said: "In Jannah there is a gate which is called Ar-Raiyan through which only those who observe Sawm (fasting) will enter on the Day of Resurrection. None else will enter through it. It will be called out, "Where are those who observe fasting?'' So they will stand up and proceed towards it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.'' {Muslim}

📖 Riyādhus-Saliḥīn: Book 9, Chapter 217, Hadith 1217

Hafiz Salahudeen Yusuf commented: "This Hadith tells us about the special distinction of those who observe Sawm. "Only those who observe Sawm'' signify the faithful who not only observe Saum during the month of Ramadān but also frequently observe voluntary fasts over and above the obligatory ones, otherwise Sawm of Ramadān are compulsory for every Muslim. Similar is the case of the people of Salat, people of Sadaqah and people of Jihad, who have been mentioned in the preceding Ahadith otherwise all Muslims are on par so far as the Salat, Sadaqah, etc., are concerned."

📖 Sharḥ Riyādhus-Saliḥīn

GUIDANCE FROM THE HADITH:

1⃣. Out of mercy towards fasting people and in honor of them, ALLĀH Almighty has opened to them a gate through which only they will enter.

2⃣. Recompense for a deed is of the same kind of the deed. As fasting people observe their fast exclusively for the sake of ALLĀH Almighty, HE gives them an exclusive reward.

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AlBaseerah

31 Jan 2025 19:02

THE OBLIGATION TO HAVE KNOWLEDGE THAT LAA ILĀHA ILLALLĀH

ALLĀH says,

فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلاَّ اللَّهُ
So know that Laa ilāha illallāh (there is no god worthy of worship except ALLĀH),

With regard to knowledge, it is essential to affirm it in the heart and understand properly what is required of knowledge, and the perfection thereof is to act in accordance with it.

This knowledge that ALLĀH enjoins - namely knowledge of the oneness of ALLĀH - is an individual obligation upon every human, and is not waived for anyone, no matter who he is. Rather each individual is obliged to know that, and the way to know that there is no god but He is by doing the following:

1⃣. The first and greatest way is reflecting upon HIS names and attributes, and HIS actions that highlight HIS perfection, greatness and majesty. That compels one to strive one’s utmost in devotion to HIM and in worshipping the Lord Who possesses perfect names and attributes and to Whom belong all praise, glory, majesty and beauty.

2⃣. Knowing that HE is the only Creator and controller. Thus one may know that HE is the only One Who is deserving of devotion.

3⃣. Knowing that HE alone bestows blessings both visible and hidden, spiritual and worldly. That makes one’s heart be attached to HIM, love HIM and be devoted to HIM alone, with no partner or associate.

4⃣. What we see and hear of the great reward for HIS close friends who affirm HIS oneness, of divine support and blessings in this world; and the punishment for HIS enemies who associate others with HIM. This makes one realise that HE alone is deserving of all worship.

5⃣. Understanding the nature of the idols and rivals that are worshipped alongside ALLĀH and taken as gods, for they are helpless in all aspects, inherently needy and have no power to benefit or harm themselves or their worshippers, or to cause death, give life or resurrect. They do not support those who worship them, and they do not benefit them in the slightest by bringing good or warding off evil. Knowing that leads to knowing that there is no god but ALLĀH, and that all gods besides HIM are false.

6⃣. The Books of ALLĀH are all agreed on that and they all stated it.

7⃣. The elite of creation, who are the most perfect of people in attitude, mature thinking, wisdom, sound judgement and knowledge - namely the Messengers, Prophets and devout scholars - have testified that ALLĀH is one.

8⃣. ALLĀH has established proofs in the universe and in people themselves that offer the greatest proof of HIS oneness and point towards that fact, because of what HE has instilled in them of precise creation and what they reflect of brilliant wisdom and amazing design.

These are the ways through which ALLĀH calls people to the message of laa ilāha illallāh, which HE highlights repeatedly in HIS Book. When a person ponders some of them, he will inevitably develop certain faith and knowledge of that. So how about if he studies all of them, and they all point to HIS oneness and agree on that? The proofs of divine oneness come from all directions, then faith and knowledge of that become deeply rooted in the heart, so that they are like firm mountains that cannot be shaken by doubts or illusions, and they only increase and grow the more one comes across false ideas and specious arguments. Moreover, there is the greatest evidence and the most important matter - which is pondering this mighty Qur’an and reflecting on its verses - because it is the main gateway to learning about divine oneness, and through it one may learn what it says in detail and in general terms, that one cannot learn from any other source.

{Tafsi‌r As-Sa'di}

#sadi #Muhammad (47:19)

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AlBaseerah

09 Feb 2025 22:24

PROHIBITION AGAINST FAVORING ONE CHILD OVER ANOTHER IN GIVING GIFT

An-Nu'man bin Bashir (may ALLĀH be pleased with them) said:

My father took me to the Messenger of ALLĀH ﷺ and said to him: "I have gifted one of my slaves to this son of mine.''

The Prophet ﷺ said, "Have you given such gift to every son of yours?''

He replied, "No.''

Thereupon he said, "Take this gift back.''

Another narration is:
The Messenger of ALLĀH ﷺ said, "Be mindful of your obligation to ALLĀH and do justice in respect of your children.''

My father came back and revoked his gift.

Another narration is:
The Prophet ﷺ asked, "Have you other children besides this one?''

He said, "Yes.''

The Prophet ﷺ asked, "Have you awarded a gift like this to all of them.''

He said, "No.'' The Prophet ﷺ said, "I am not going to bear witness to this act of injustice.''

Another narration is:
The Prophet ﷺ asked, "Do you not except goodness from all of them as you except from him?''

He said, "Yes, of course.''

The Prophet ﷺ said, "Then don't do this (i.e., do not give a gift to one son only).'' {Al-Bukhari and Muslim}

{Riyādhus-Saliḥīn: Book 18, Chapter 353, Hadith 1773}

Sheikh Ibn Uthaymīn (may ALLĀH have mercy on him) commented: "Al-Awlād encompasses males and females. The intended meaning of Al-Atiyah is gift, not Nafaqah (maintenance). With regards to maintenance, one should give every person what he needs, whether small or big. If it is assumed that one of them needs books to study while others do not need it, there is no harm in giving him the books. Similarly, if one of them needs clothes while others do not have a need, he should be provided with the clothes. If one of them is ill and needs money for treatment, there is no harm in giving him. In the same vein, there is no harm to marry for anyone of them who reaches the age of marriage.

The important point is that as long as it is to fulfill a need, justice demands giving each person according to his needs. However, if it is an ordinary act of giving gifts, it is a must to be fair among them...

So, there are three ways of redressing preferential treatment of some children.

First: He should revoke the gift.

Second: He should give the like of what he gave him to others, and ‘A male takes the share of two females.'

Third: He should seek for their clemency on the conditions that they grant him pardon out of pleasure and contentment not out of shyness or duress...

If he bestows a gift on one of them for memorizing the Qur’an, and he says to the others: ‘Whoever seeks for knowledge among you, I will give him the like of what I have given his brother’ or ‘Whoever memorizes the Qur’an, I will give him the like of what I have give his brother.’ If some seek for the knowledge and others do not, the latter group has no right to the gift. Nonetheless, it is not permissible to bestow the privilege on one of them without opening the door for his brothers."

📖 Sharḥ Riyādhus-Saliḥīn (6/584,5,6)

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AlBaseerah

09 Feb 2025 07:38

WHY SAHUR (PRE-FASTING MEAL) IS BLESSED

Ibn Umar narrated: The Messenger of ALLĀH ﷺ said, “Verily, ALLĀH and HIS angels send blessings upon those who eat before fasting.” {Ibn H‌ibba‌n #3467}

Abu Sa’id al-Khudri reported: The Messenger of ALLĀH ﷺ said, “The pre-fasting meal is a blessed meal, so do not abandon it even if you only take a sip of water. Verily, ALLĀH and HIS angels send blessings upon those who take the pre-fasting meal.”{Musnad Ah‌mad #11086}

The pre-fasting meal is blessed because:

1⃣. It is an act of obedience and following the Sunnah.

2⃣. It is being different from the People of the Scriptures.

3⃣. It strengthens one for acts of worship.

4⃣. It prevents bad manners that may be caused due to hunger.

5⃣. It may be a reason to give charity at the time of suhūr.

6⃣. It may be a reason for Dhikr at the time of Suhūr.

7⃣. It may be a reason in having an intention for the fast for one who becomes heedless regarding it.

📖 Excerpted from Fath al-Bari

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AlBaseerah

08 Feb 2025 07:43

ALLAH AND HIS ANGELS BLESS THOSE WHO EAT SAHUR (PRE-FASTING MEAL)

Anas ibn Malik (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, "Take the Sahur meal. Verily, there is blessing in the pre-fasting meal." {Al-Bukhārī #1923 and Muslim #1095}

Abu Sa'id al-Khudri (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, “The pre-fasting meal is a blessed meal, so do not abandon it even if you only take a sip of water. Verily, ALLĀH and HIS angels send blessings upon those who take the pre-fasting meal.” {Musnad Aḥmad #11086}

50 Questions Regarding The  Fast of Ramadān

May ALLĀH make us reach the month of Ramadān and grant us the ability to fast therein.

AlBaseerah

07 Feb 2025 09:14

PREPARE FOR THE BLESSED MONTH BY RECITING THE BLESSED BOOK

Many people aim to recite and reflect on the entire Qur'ān during Ramadān, but most do not finish it due to a lack of preparation.

Salamah ibn Kuhayl said: "It was said that Sha'ban was the month of the Qur'ān readers."

If you're tired of falling short each year, start reading the Qur’ān now instead of waiting for Ramadān. Reading a little daily will help you achieve your target when Ramadān arrives, In shā ALLĀH. Read the Qur'ān after Salātul Fajr and each obligatory prayer.

Abu Bakr al-Balkhi said: "Whoever does not plant and sow in Rajab, and does not irrigate in Sha’ban, how can he reap in Ramadān? Now Rajab has passed, so what will you do in Sha’ban if you are seeking Ramadān? This is how your Prophet and the early generations of the ummah were in this blessed month, so what will you do?"

We ask ALLĀH to instil a love for the blessed Qur’ān in our hearts and make its recitation easy for us.

/channel/alBaseeroh/4795

AlBaseerah

06 Feb 2025 18:49

THREE INSTANCES IN WHICH THE OBLIGATION TO FACE THE QIBLAH IS WAIVED

One of the conditions of prayer being valid is facing the qiblah, and prayer is not valid without that, because ALLĀH has enjoined that repeatedly in the Qur'an. ALLĀH says:

فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥۗ
...so turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wheresoever you people are, turn your faces ˹in prayer˺ in that direction" {Al-Baqarah || Verse 144}

So ALLĀH commanded turning towards al-Masjid al-Haram for the prayer, but there are three exceptions from that.

Sheikh Ibn Uthaymīn (may ALLĀH have mercy on him) mentioned three instances in which facing the qiblah falls away from the one who is praying, he said:

"From the conditions of the soundness of the prayer is facing the qiblah, and the prayer is not correct except with it…" Citing the three exceptions to this he then stated:

"The first issue: If one is unable – such as the sick person whose face is directed to other than the qiblah and he cannot turn to face the qiblah, facing the qiblah falls away for him in this state…

The second issue: If one is in a state of extreme fear, such as a person who is fleeing from an enemy or fleeing from a predatory animal or fleeing from a flood which can drown him, here he should pray where his face is directed…

The third issue: During the Nāfilah when on a journey; whether one is on an aeroplane or in a car or upon a camel, he should pray where his face is directed in the Nafal prayer such as the Witr and the night prayer and the Duhā (Forenoon optional prayer) and whatever resembles that…So if one intends to perform the Nafal prayer and he is a traveler; then he should pray the Nafal prayer towards where he is facing, that is established in the two Sahīhs from the Messenger of ALLĀH (ﷺ).

In these three cases it is not obligatory to face towards the qiblah.

With regard to one who is ignorant, he has to face towards the qiblah, but if he tries to work it out then he finds out that he got it wrong, he does not have to repeat the prayer. We do not say that the obligation to face the qiblah is waived, rather he has to face the qiblah and he should try his best to do so. If he does his best then finds out that he got it wrong, he does not have to repeat his prayer...

Facing towards the qiblah is one of the conditions of prayer without which the prayer is not valid, except in the three cases mentioned above, unless a person makes a mistake after doing his best to find out."

📖 Majmu’ Fatāwa wa Rasā-il Sheikh ‘Uthaymīn (12/433,435)

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AlBaseerah

06 Feb 2025 07:54

HASTENING TO BREAK THE FAST

Sahl ibn Sa’d reported: The Prophet ﷺ said, “People will continue in goodness as long as they hasten to break their fast.” {Al-Bukhārī #1957}

Anas ibn Malik narrated: "The Messenger of ALLĀH ﷺ used to break his fast before praying ˹maghrib˺ with some fresh dates; but if there were no fresh dates, he had a few dry dates, and if there were no dry dates, he took some mouthfuls of water." {Abū Dāwūd #2356}

The scholars have mentioned some reasons why it is recommended to hasten to break the fast, including the following: 

1⃣. To be different from the Jews and Christians.

2⃣. To follow the Sunnah.

3⃣. It is kinder to the fasting person and gives him more strength for worship.

4⃣. To hasten to eat that which ALLĀH has permitted to him, for ALLĀH is generous and the one who is generous likes to see people enjoying his generosity. So HE likes HIS slaves to hasten to enjoy that which ALLĀH has permitted to them as soon as the sun sets.

5⃣0⃣ QUESTIONS REGARDING THE FAST OF RAMADĀN

AlBaseerah

05 Feb 2025 13:16

THE LENGTH OF TIME BETWEEN PROHET 'ISA AND PROPHET MUHAMMAD (PEACE BE UPON THEM)

ALLĀH says;

يَا أَهْلَ الْكِتَابِ قَدْ جَاءكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِّنَ الرُّسُلِ
O People of the Scripture! Now has come to you OUR Messenger making ˹things˺ clear unto you, after a break in ˹the series of˺ Messengers,

ALLĀH is addressing the People of the Book -- the Jews and the Christians, saying that HE has sent HIS Messenger Muhammad to them, the Final Prophet, after whom there will be no Prophet or Messenger. Rather, he is the Final Messenger who came after a long time passed between him and 'Isa, son of Maryam, peace be upon them.

There is a difference of opinion about the length of time between 'Isa and Muhammad.

Abu Uthman An-Nahdi and Qatadah were reported to have said that; 'this period was six hundred years.'

Al-Bukhari also recorded this opinion from Salman Al-Farisi.

Qatadah said that; 'this period was five hundred and sixty years',

Ma'mar said that: 'it is five hundred and forty years.'

Some said that this period is six hundred and twenty years.

There is no contradiction here if we consider the fact that those who said that this period was six hundred years were talking about solar years, while the second refers to lunar years, since there is a difference of about three years between every one hundred lunar and solar years. As in ALLĀH's statement,

وَلَبِثُوا فِي كَهْفِهِمْ ثَلَثَ مِايَةٍ سِنِينَ وَازْدَادُوا تِسْعًا
And they stayed in their Cave three hundred years, adding nine. (18:25)

meaning, nine more lunar years to substitute for the difference between lunar and solar years, thus agreeing with the three hundred years that the People of the Book knew about.

We should assert again that the time period we mentioned here was between 'Isa, the last Prophet to the Children of Israel, and Muhammad, the Last Prophet and Messenger among the children of Adam.

In the Sahih collected by Al-Bukhari, Abu Hurayrah said that the Messenger of ALLĀH (ﷺ) said,

"I, among all people, have the most right to the son of Maryam, for there was no Prophet between him and I."

This Hadith refutes the opinion of Al-Qudai and others, that there was a Prophet after 'Isa called Khalid bin Sinan.

ALLĀH sent Muhammad after a period of time during which there was no Prophet, clear path, or unchanged religions. Idol worshipping, fire worshipping and cross worshipping flourished during this time. Therefore, the bounty of sending Muhammad was the perfect bounty at a time when he was needed the most.

Evil had filled the earth by then, and tyranny and ignorance had touched all the servants, except a few of those who remained loyal to the true teachings of previous Prophets, such as some Jewish rabbis, Christian priests and Sabian monks.

{Tafsi‌r Ibn Kathīr}

#ibnkathir #maidah (5:19)

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AlBaseerah

04 Feb 2025 22:03

ADMINISTERING AN INJECTION FOR THE INDIVIDUAL WHO IS FASTING.

Q7: Can injections be administered while fasting?

Correct Option: Yes, injections are allowed except injections that contains nourishment.

It is permissible for a fasting person to take medicine by injection, whether intramuscular (injected through the muscle) or intravenous (injected through the veins), during the day in Ramadān. However, it is not permissible for the fasting person to be given an injection for nourishment purposes during the day in Ramadān.

It says in Fatāwa al-Lajnah ad-Daa’imah li’l-Ifta’ (10/252): "It is permissible to receive medicine by injection into a muscle or vein, for one who is fasting, during the day in Ramadān. But it is not permissible for one who is fasting to receive an injection of nutrients during the day in Ramadān, because that comes under the same ruling as consuming food and drink, so using such injections is regarded as a trick to break the fast in Ramadān. If it is possible to give the intramuscular or intravenous injection during the night, that is better."

Shaykh Ibn Uthaymīn was asked about the ruling regarding the effect of medical injections on the fast during the daytime of Ramadān and he said:

"Medical injections are of two types. The purpose of one of them is nourishment and to sustain the body without the need of eating and drinking, because it has the same meaning. Therefore, this type breaks the fast, because of the texts of the Islamic law, if the meaning which they contain is present in any form, then this form is given the ruling of that text.

In reference to the second type, it is the injection that does not nourish. This means that it is not a substitute for eating and drinking. This type does not break the fast because the text does not relate to it in wording or meaning. For it is not food or drink, nor does it have the meaning of food or drink. The basic principle is that the fast is correct until it is confirmed that something corrupts it according to the evidence of the Islamic law." {Fatāwa Islāmiyah (3/268)}

ALLĀH knows best.

/channel/alBaseeroh

AlBaseerah

04 Feb 2025 12:02

ACTS OF GENEROSITY TO CONSIDER DOING DURING RAMADĀN

To make the most of the blessings of generosity in Ramadān, consider these acts:

• Visit your neighbour – Offer assistance, particularly to those who are elderly, the needy and the sick. The Prophet (ﷺ) said: "Guiding a lost man through the land is your charity. Lending your eyesight to a man who cannot see well is your charity. Removing rocks, thorns, and bones from the road is your charity." {al-Tirmidhī #1956}

• Feed the poor – Donate to charities that distribute meals during Ramadān. ALLĀH says regarding the righteous: "...and they give food in spite of love for it to the needy, the orphan, and the captive." {Al-Insān || Verse 6}

• Provide Iftar – As the Prophet (ﷺ) said: "Whoever feeds a person breaking his fast will earn the same reward as him, without anything being lessened from the reward of the fasting person." {At-Tirmidhi #807}

• Support orphans – The Prophet (ﷺ) said: "The one who cares for an orphan and myself will be together in Paradise like this,” while holding two fingers together. {Al-Bukhārī #5659}

• Smile! – Even a smile is considered an act of generosity as the Prophet (ﷺ) mentioned: "Smiling in the face of your brother is your charity." {al-Tirmidhī #1956}

In conclusion, we should not consider any act of charity to be meager, as what really matters is our sincerity in giving, not its quantity, ALLĀH said:

لَن یَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَاۤؤُهَا وَلَـٰكِن یَنَالُهُ ٱلتَّقۡوَىٰ مِنكُمۡ
Their meat will not reach ALLĀH, nor will their blood, but what reaches HIM is piety from you. {Al-Hajj || Verse 37}

Hasan al-Basri said, "The intention has a further reach than the deeds." {Kitab az-Zuhd of Imam Ahmad #1626}

May ALLĀH enable us to reach the blessed month of Ramadān and grant us the ability to maximize our rewards during it.

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AlBaseerah

03 Feb 2025 22:24

📹 How The Salaf (Righteous Predecessors) Would Prepare Themselves Before Ramaḍān


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

AlBaseerah

03 Feb 2025 14:58

Assalamu Alaykum,

Join our channel for translation of profound benefits highlighted in Sahih Fiqhus-Sunnah by Sheikh Abu Malik Kamal bin al-Sayyad Salim.

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ترجمة الفوائد الجليلة الواردة في صحيح فقه السنة للشيخ أبي مالك كمال بن الصياد سالم.

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Jazakumullahu khayran!

AlBaseerah

03 Feb 2025 10:18

Abu Bakr Zoud – How Ramadan May Raise A Person Above The Rank Of The Martyrs

AlBaseerah

02 Feb 2025 18:59

PARADISE SURROUNDED BY HARDSHIP, HELLFIRE BY DESIRES

Abu Hurayrah (may ALLĀH be pleased with him) reported that the Prophet (ﷺ) said:

"Hellfire is veiled by lusts, and Paradise is veiled by hardships." {Al-Bukhārī #6122}

COMMENTARY:
The path to Paradise is surrounded by things disliked by human, because the human soul is naturally inclined towards comfort and ease. Likewise is Hellfire; no one will enter it except those who tear the screen between them and the Fire; by committing sins and distancing themselves from the obedience to ALLĀH. Whoever tears the screen reaches what is behind it. The screen of Paradise is torn by venturing into difficulties; while the screen of the Hellfire is torn by satisfying lusts and desires.

Difficulties include striving to perform acts of worship regularly and patiently bearing any hardship that they involve. Difficulties also include suppressing anger, pardoning and forgiving others, forbearance, giving charity, doing good to those who do bad to you, restraining the self from following lusts, and so on. The self may dislike praying regularly because of what it involves of exerting effort and interrupting worldly affairs that the self indulges in. Similarly, it may dislike Jihad; it may dislike spending in charity because it is naturally disposed to love money. If the person controlled his lusts and went against what his soul desires; by obeying ALLĀH and avoiding what HE prohibited, this would draw him closer to Paradise and farther away from the Hellfire.

Apparently, the lusts that surround the Hellfire are the prohibited lusts, such as drinking alcohol, adultery and fornication, gazing at non-related women, backbiting, using musical instruments, and the like.

As for the permissible desires, they do not fall under the category of this Hadīth. However, indulging in them is disliked lest it would lead to committing a prohibited act or lest it hardens the heart or distracts it from worship and doing good deeds, or lures it into concern for acquiring the pleasures of this world.

{Hadith Encyclopedia: Hadith 3072}

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AlBaseerah

01 Feb 2025 08:20

HAVE YOU MADE UP YOUR MISSED FASTS?

Sometimes we cannot fast during Ramadān due to reasons like illness, travel, or menstruation. ALLĀH is Most Merciful and allows us to make up missed fasts outside of Ramadān.

Making up missed Ramadān days is obligatory but can be done anytime before the next Ramadān as ALLĀH says: "...but whoever is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍān˺." (2:185)

It says in Al-Mawsu'ah Al-Fiqhiyyah (28/76): "Making up missed Ramadān fasts may be done at any time but the majority limited it to a specific time, which is before the next Ramadān comes, because 'Aishah (may ALLĀH be pleased with her) said: 'I would owe fasts from Ramadān and I would not be able to make them up until Sha'ban, because of attending to the needs of the Prophet (ﷺ).' Similarly the first prayer should not be delayed until the time of the next prayer."

May ALLĀH make it easy and accept from us.

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AlBaseerah

31 Jan 2025 11:04

THE IMPORTANCE OF FRIDAY

Aws ibn Aws (may ALLĀH be pleased with him) narrated that the Prophet (ﷺ) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me.” {Abu Dāwūd #1047}

Abu Hurayrah (may ALLĀH be pleased with him) said: The Messenger of ALLĀH (ﷺ) said: “The best day on which the sun rises is Friday. On it Adam was created, on it he was admitted to Paradise and on it he was expelled therefrom.” {Muslim #1410}

This hadith includes some of the reasons why Friday is regarded as special.

Al-Nawawi (may ALLĀH have mercy on him) said in his commentary on Sahih Muslim: “Al-Qadi ‘Iyad said: The apparent meaning is that these virtues do not mean that Friday is regarded as special because Adam was expelled on a Friday and the Hour will begin on a Friday. Rather it is meant to explain what momentous events took place and will take place on this day, so that people will make the most of this day to do righteous deeds, so as to attain the mercy of ALLĀH and ward off HIS punishment.  This is the view of al-Qadi.

Abu Bakr ibn al-‘Arabi said in his book al-Ahwadhi fi Sharh al-Tirmidhi: All of these events are good and add to the virtue of Friday. The expulsion of Adam from Paradise is the reason why his offspring and the messengers, the Prophets, the righteous and the awliya exist. He was not expelled from it as such, but rather it was for a purpose, then he will return to it. With regard to the Hour beginning on a Friday, the reason is so that the reward may be hastened for the Prophets, believers in truth, awliya and others, and their honour and high status may be made manifest. This hadith points to the virtues of Friday and its high status in relation to the other days.”

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.

✅ Make du'aa in abundance.

✅ Recite Suratul-Kahf.

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

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

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