Soorah al-Kaafiroon is a Declaration of Freedom from Shirk – Aboo Sufyaan Uthmaan Beecher [Audio|En]

Khutbah: Soorah al-Kaafiroon
May 10, 2013 – Camp Buehring, Kuwait
Aboo Sufyaan Uthmaan Beecher

Listen /Download Mp3 Here (Time 29:04)

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Aboo Sufyaan ‘Uthmaan Beecher – Noor al-Furqaan Publications
Fintas, Kuwait ·

The Declaration of Innocence from Shirk 

This Surah is the Surah of disavowal from the deeds of the idolators. It commands a complete disavowal of that. Allah’s statement, (Say: “O disbelievers!”) includes every disbeliever on the face of the earth, however, this statement is particularly directed towards the disbelievers of the Quraysh. It has been said that in their ignorance they invited the Messenger of Allah to worship their idols for a year and they would (in turn) worship his God for a year. Therefore, Allah revealed this Surah.

Source : Tafsir Ibn Kathir

Reciting Sooratul-Kaafiroon When Going To Bed

Imaam Aboo Daawood -rahimahullaah- reported in his “Sunan‟[The Book of Manners: Chapter (107) What should be said at the time of sleep] (no. 5055):

“an-Nufaylee narrated to us: Zuhayr narrated to us: Aboo Ishaaq narrated to us: from Farwah ibn Nawfal: from his father: that the Prophet (peace be upon him) said << Read Soorah Kaafiroon then sleep upon its conclusion, because it is a declaration of freedom from shirk >>.”

– Declared “Saheeh” by Shaikh al-Albaanee.
– Also reported by Imaam at-Tirmidhee (no.3403).

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

Golden Advice for Ramadhaan – ash-Shaykh al-Allaamah Saalih al Fawzaan [Video|Ar-En Subtitles]

Translated by Abu ‘Abdullah Naasir Hussain (Hafidhahullah)

Transcribed text from the Video:

The Noble Shaykh Saalih Al-Fawzaan حفظه الله

All praises and thanks be to Allah, the Lord of the Worlds.  May Allah send prayers and peace upon our Prophet Mohammad, and upon all his family and companions.

To proceed:

So, indeed we are…  and all praises are due to Allah…  in this month…  whomever Allah helps from amongst us, then we are upon great goodness.

For it is a noble month, which Allah, the Most High far from imperfections, made better than other months.  Allah, the one far from imperfections, said:

“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month…”

[Soorah Al-Baqarah: 185]

Allah made the fasting in it obligatory and praying during its nights voluntary.

The fasting in it is the fourth pillar of Islam.  The standing at night in taraaweeh  and tahhajjud prayers is a Sunnah of the Messenger of Allah established by him, may Allah send prayers and peace upon him.

Fasting has important rulings because it is a striving of oneself – striving of oneself against its desires.  The person leaves that which he desires, what his self wants, he leaves it in obedience to Allah, the Most High far from imperfections, preferring the obedience of Allah over the obedience of his own self.  He leaves that which he desires seeking to draw close to Allah, the Mighty and Majestic.  This is a sign of faith… this is a sign of faith… the one who chooses the obedience of Allah over the obedience to his self; this is a sign of his faith.

As for the one who is the opposite – the one who chooses obedience of oneself over the obedience of Allah, then he is a hypocrite.

So, the believer during these days knows that Allah has commanded him to leave his food, drink and (relations with) his wife; leaving these for Allah, the Mighty and Majestic.  Then, from the Mercy of Allah, the One free from imperfections, is that He has provided for him a time in which he can enjoy these desired things which are permissible.  They are impermissible during the day because of fasting, but are allowed at night.

“It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts)…”

Until the saying of Allah, the Most High:

“…and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall…”

[Soorah Al-Baqarah: 187]

So, He designated the fast to begin at Fajr time and end at sunset.  The night is the setting of the sun.

The believer obeys Allah, the Mighty and Majestic.  He breaks his fast at the time of breaking the fast.  It is obligatory upon him to break his fast at the time of breaking the fast, just as it is obligatory upon him to fast at the time of fasting, because he is a slave of Allah.  He obeys Allah, the Mighty and Majestic, in those things that he has ordered and abstains from those things that he has prohibited.

It is not allowed for a person to continuously fast during the day and night – this is not allowed.  He, may Allah send prayers and peace upon him, prohibited al-wisaal (fasting continuously without breaking the fast).  They said: ‘O messenger of Allah, you perform a continuous fast’.  He used to perform a continuous fast, but this is from the things that were specific to him, may Allah send prayers and peace upon him.  This is from the things that were specific to The Messenger.  As for us, then we break our fast at the time of breaking the fast and we fast at the time of fasting.

And if a person fasts, then this does not mean that he follows (the example only) in leaving food, drink and (relations with) his wife, rather he leaves all of that which Allah has prohibited for him outside of the time of fasting, because there are things that are always prohibited and there are those things that are allowed but they are prohibited at the time of fasting only:  eating, drinking and relations with the wife – these are allowed at other than the time of fasting.  So, they are allowed at a given time and prohibited at a given time.

As for those things which are not allowed, such as, back-biting, tale-spreading,  false speech, cursing, prohibited speech, looking at that which is prohibited and listening to that which is prohibited, these are prohibited forever and always.  So, if a person does these things during the fast, then this makes his fast deficient or could invalidate the reward of his fast, so no reward remains for him with Allah.  He justify his food and drink, which are allowed at other than the time of fasting, but he didn’t leave that which Allah prohibited for him at all times.  That which Allah prohibited at all times, he didn’t leave it – so this one, in reality didn’t fast!  He fasted from one perspective – fasted from that which Allah allowed, and he wasn’t fasting from those things that Allah prohibited!  So for this one, there is no reward!  His share from the fasting is just hunger and thirst, as the Messenger of Allah, may Allah send prayers and peace upon him, stated:

“It may be that a fasting person’s portion from his fast is merely hunger and thirst”.

And, it may be that the share of the one who stands in prayer is merely staying up late.  Why?  Because he didn’t purify his intention for Allah, the Mighty and Majestic, in his standing for prayer.  He stands in order to show-off and to be heard of.

“And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little”.

[Soorah An-Nisaa: 142]

Things are based upon the sincerity to Allah, the Mighty and Majestic, and obedience to Allah, the Mighty and Majestic, as Allah ordered you to break your fast, you break it… he ordered you to fast – fast.  You are a slave to Allah, the Most High far from imperfections.

What is amazing is that many people especially in our times, they fast, they fast, they leave food, drink and those apparent things that break the fast – they leave them.  But, they don’t perform the prayers at their appointed times.  They sleep through them – they sleep throughout the whole day!  There is no Fajr prayer, no Thuhr prayer, no ‘Asr prayer!  They get up at the time of breaking the fast.  If the time for breaking the fast comes, they get up to eat and drink.  Their prayer has been lost.  These people have no fast with Allah, the Mighty and Majestic.  They have no fast with Allah, even though they fasted in the daytime.  They justify food and drink but, they have no fast with Allah!  Why?  Because the one who justify the prayer, then there is no fast for him.  The prayer is the second pillar of Islam and fasting is the fourth pillar.  So, the fast is not accepted from the one who has neglected the prayer.  These ones neglect the prayer and they fast?  This will not be of any use to them and it will not benefit them with Allah, the Most High far from imperfections, until they establish the prayer.  There is no religion for the one who doesn’t establish the prayer – he has no religion!  Because the prayer is a pillar of Islam.  It is the distinguishing factor between a Muslim and a disbeliever.  The one who doesn’t pray, is a disbeliever.  The one who totally abandons the prayer is a disbeliever, by the consensus of the scholars.  As for the one who didn’t leave the prayer, but doesn’t offer it at the times that Allah has legislated, this one didn’t pray – he neglected his prayer:

“Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times, etc.] and have followed lusts…”

[Soorah Maryam: 59]

“So woe unto those performers of Salat (prayers) (hypocrites), who delay their Salat (prayer) from their stated fixed times”.

[Soorah Al-Maa’oon: 4-5]

He named them as those who pray – they pray, but at a time which is other than the time which Allah ordered them.  So they have neglected it and its prescribed time.  Allah warned them with wayl and punishment – al-wayl is punishment and we seek refuge with Allah.  He is punished and he prays?  Yes, he is punished!  He is punished and he prays, because he didn’t pray as he was ordered to do so by Allah, rather he prays as his self tells him to.  This means that he is a slave to himself and his desires and not a slave to Allah, the Most High far from imperfections.

So the Muslim should be aware of these issues.  He should preserve his religion, his prayers, his Zakaah, his fasting, his Hajj, his ‘Umrah, his whole religion.  This is the one who is a Muslim.  As for the one who establishes a part of the religion, and leaves another part, this is like the one who lives in a ruined house – it doesn’t have doors or walls!  A dilapidated house!  It doesn’t protect him from the heat or the cold or prevent thieves.  Likewise in Islam, the one who doesn’t live upon that which Allah has ordered, then this will not benefit him, even if he is named as being upon Islam.  Islam is indeed as Allah has ordered – it is submission to Allah – submission to Allah by singling him out (in worship).  Subservience to him with obedience.  Distancing oneself from associating partners to Allah and from the polytheists – this is Islam.

I ask Allah that he helps us to righteous speech and action.  May Allah send prayers and peace upon our Prophet Mohammad, and upon all his family and companions.

Ramadhan Index Page:

Fear of Shirk – Aboo Sufyaan Uthmaan Beecher [Audio|En]

Listen / Download Mp3 Here (Time 23:57)

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We should (truly) be afraid of the reality of shirk since Ibraaheem (`alayhis-salaam) was the Imaam of the monotheists, and he demolished the idols with his hands, yet still feared falling into shirk. If the Imaam of the monotheists, Ibraheem (`alayhis-salaam), feared shirk for his own being, should we not, as average every-day monotheists, be moreso afraid for ours?

»وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ«
«Keep me and my sons away from worshiping idols.»
[Soorah Ibraaheem (4):35]

Ibn Taymiyyah (rahimahullaahu ta`aala) commented: WHO can be safe from trials after that? [Collected by Ibn Abee Haatim in his Tafseer]

Related Links: (Must Read)

An-Nushrah during Jahiliyyah (Counteracting Magic with its Like) – Sharh Kitaabit-Tawheed by Sheikh Saaleh al-Fawzaan – Abu Muhammad al-Maghribee [Audio|Eng]

An-Nushrah (Counteracting Magic with its Like)
Abu Muhammad al-Maghribee

This is the weekly Saturday morning class given at Masjid at-Tawheed in Stone Mountain, GA.
From the book Al-Mulakhas fee Sharh Kitaabit-Tawheed by Sheikh Saaleh al-Fawzaan.

You may download the original text in Arabic here: الملخص في شرح كتاب التوحيد

Listen / Download Mp3 Here (Time 42:18)

What has Been Said About An-Nushrah 

It is reported on the authority of Jabir (Radhi Allaahu Anhu) that Allah’s Messenger was asked about an-nushrah and he said:

“It is one of the works of Satan.” (Narrated by Ahmad with a good Sanadand by Abu Dawood

Who said: “Ahmad was asked about these matters and he answered that Ibn Mas’ood detested all such things.”)

Because an-nushrah was one of the actions of the Jahiliyyah, and the Companions had no desire or liking for the Jahiliyyah or its deeds, they asked the Prophet about an-nushrah. He replied that it is one of the works of Satan, and it is well-known that Satan orders not except that which is corrupt and detestable to the Believer. As for that which is permissible and not from the works of Satan, there is ar-ruqyah, seeking refuge (with Allah swt ) and the use of all permissible medicines (i.e. those which do not contain forbidden substances such as alcohol, pig fat etc.) and the Hadith is not a forbiddance of these things.

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“Ibn Al-Qayyim said: “An-Nushrah is counteracting the effects of magic and it consists of two kinds:

1. Counteracting magic with its like and this is the work of the devil.

2. An-Nushrah by means of ar-ruqyah, seeking refuge with Allah , permissible medicines and making supplications to Allah – these are all permitted forms of an-nushrah.

The Virtue and Excellence of The Last Ten Nights of Ramadhaan – Shaykh Muhammad ibn Rabee’ al-Madkhalee [eBook] [Audio|Ar-En]

The Virtue and Excellence of The Last Ten Nights of Ramadhaan by Shaykh Muhammad ibn Rabee' al-Madkhalee

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications organized a LIVE Tele-Lecture with the Noble Shaykh Muhammad ibn Rabee’ ibn Hadi’ al-Madkhalee (May Allaah Preserve Him), son of Ash-Shaykh al-Allaamah Rabee’ ibn Hadi al-Madkhalee (May Allaah Preserve Him) and a professor of Aqeedah in The Islaamic University of Madeenah. The Shaykh has written many books, more famous of which is the refutation of the sufis, which is available in English. The Shaykh will elaborate on the virtue and excellence of the last ten nights of Ramadhaan.

Listen / Download Mp3 Here (Time 30:21)

Read e-Book :

The following Ebook was transcribed from a tele-lecture by ash-Shaykh Muhammad ibn Rabee’ al-Madkhalee (حفظه اللهhosted by Muwahhideen Publications on 9th August 2012 entitled, “The Virtue and Excellence of the Last Ten Nights of Ramadhaan.”

Herein, the Shaykh discusses pertinent matters related to Taraweeh, Laylatul Qadr, the last ten night of Ramadhaan in general and other salient points of benefit.

~ An excerpt taken from the Ebook ~

“Dear brothers, this is going to be the last part of this phone lecture and we really need more action than statements. From the wisdom of Allah سبحانه وتعالى, is that He has hidden the Night of Decree from us and we do not know exactly when it is going to be in the last ten in the month of Ramadhaan. And He سبحانه وتعالى told His Prophet صلّى اللَّهُ عليه وسلّم exactly when it would be and when the Prophet صلّى اللَّهُ عليه وسلّم went out to his Companions to tell them exactly when the Night of Decree will be, he found two of the Muslims arguing with one another, asking him to judge between them so he became busy with their affair and was made to forget exactly which night is the Night of Decree in the last ten of Ramadhaan. This in itself indicates and shows us how bad it is to disagree with one another and how bad it is to fight amongst the Muslims, so much so that Allahسبحانه وتعالىtook away the knowledge of the exact day of Laylatul Qadr in the last ten. That is one way of looking at it.”

Download PDF: The Virtue and Excellence of the Last Ten Nights of Ramadhaan by Shaykh Muhammad ibn Rabee’ al-Madkhalee

Courtesy from :

The Keys of Good – Shaykh ‘Abdur-Razzaaq ibn ‘Abdul-Muhsin Al-Badr

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

The Keys of Good, by Shaikh ‘Abdur-Razzaq al-‘Abbad, ibn Shaikh ‘Abdul-Muhsin al-‘Abbad al-Badr (hafidhahumullaah)

From amongst people are those who are keys to good and closers of evil. There are also those who are – we seek refuge in Allaah – keys to evil and closers of good. This is according to their condition of good or evil. Every vessel will dispense what is present within it.

It is recorded in Ibnu Majah as well as Ibn Abee ‘Asim in as-Sunnah, and other than them, on the authority of Anas ibnu Malik that the Messenger of Allaah (salallaahu ‘alaihi wa sallam) said:

Indeed from the people are people who are keys to open the good for the people, and to lock away the evil. And indeed from the people are people who are keys to lock away and block the good, and they open up the evil for the people. So Tooba (glad tidings; scholars have also defined this word Tooba to be a tree in Paradise) is for the one whom Allaah subhanahu wa ta’aala places the keys of good at his hands. And woe be to the one whom Allaah has placed the keys of evil at his disposal. – {Hasan hadeeth, Ibn Majah: 237; as-Sunnah by Ibn Abee ‘asim: 297}

The Imaams of guidance, the callers to the Sunnah, the supports of the religion, and the carriers of knowledge – those who call the people to guidance and are patient upon harm, those who bring life to the dead by means of the Book of Allaah and bring sight to the blind by the light of Allaah – they are the keys to good.*

Imam As-Sa’dee (rahimahullaah), describing The Keys to Good, said:

From the most important factors is learning beneficial knowledge and spreading it. Verily, this is the key to all good. From this is enjoining the good and forbidding the evil with gentleness, kindness and wisdom. An example of this is a servant performing a good practice and starting a beneficial task in order that the people follow him in doing so. …

[From Abee Hurayrah (radiyAllaahu ‘anhu) that the Messenger of Allaah (salallaahu ‘alaihi wa sallam) said, “Whoever calls to guidance has a reward like the example of the reward of those who follow him, not decreasing their reward in any way. And whoever calls to misguidance has upon him the sin like the example of the sin of those who follow him, not decreasing their sin in anyway.” Narrated by Muslim, no. 2674.]

Another example is giving valuable advice and sincerity in the religion, or in wordly affairs. Verily, those who advise are keys to good and blockers of evil.

Imam As-Sa’dee also mentioned those who are keys to good take advantage of the opportunity of gatherings by busying them with good – and away from evil.

So when the desire for good becomes the focal point of the individual, and his intention is determined on accomplishing his goal according to his ability, he seeks assistance from Allaah in fulfilling his goals, he approaches affairs in the correct manner and fashion and, as a result, he will continue to gain good and reap reward.

And the opposite of this is lack of desire for good; much good escapes this person. If lack of sincerity and advice for others is coupled with this, and he doesn’t intend to benefit others in any fashion – in fact, he may actually desire to harm and deceive them to accomplish personal goals or corrupt beliefs – at that time, he has indeed come with the greatest means of [harm] and elimination of good. He has become one who deserves to be called ‘a key to evil’ and a blocker of good. We seek refuge in Allaah from the evil of ourselves and of our actions. –

 Riyad u Nadirah: 1/512-513

* The author (Shaikh ‘Abdur-Razzaq al-‘Abbad) commented in a footnote:

The opening of good is done by clarifying the good to mankind and calling them to it, encouraging them regarding it, causing a desire for it, and similar to this. As for opening of good, which is expanding one’s chest for good and success and accepting it, then this affair is solely for Allaah.

Subsequently, the opening is of two types:

  • 1- That which is done by way of the creation, and this is accomplished through propagation, guidance and clarification.
  • 2- The second is by Allaah only, and this is accomplished through guidance, inspiration, and allowing to succeed.

Source: The book The Keys of Good, by Shaikh ‘Abdur-Razzaq al-‘Abbad, son of Shaikh ‘Abdul-Muhsin al-‘Abbad al-Badr (hafidhahumullaah)

Three Levels of Fasting – Imam Ibn Qudamaah Al-Maqdisee

There are three levels of fasting, the general fast, the specific fast and the more specific fast.

As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires.

The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.

As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention.

From all the things that Allaah has placed on the same level. [5]

From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. . In a hadeeth by al-Bukhaaree:

‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ [6]

Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one’s excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.


[5] (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence.

The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.]

The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third.

Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex and so on will constitute a sin of one degree or another, but not nullify the fast.

[6] Related by al-Bukhaaree (4/99)

Posted from : The Inner Secrets of Fasting
Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee
Translated by Isma’eel Ibn al-Arkaan