The Softening of the Heart in Ramadhan | Shaykh Abdussalam al-Shuway’ir حفظه الله [Video | En subtitles] – https://youtu.be/AqHUQX3cJAc [3:43 min]
From the tremendous characteristics acquired during this month is what is related to the softening of the heart. Indeed, this month is a means for the softening of the heart. And the softness of the heart is from the characteristics of the believer. And from the effects of the softness of the heart is that it brings about tears.
Indeed, if the heart softens, the eyes flow with tears.
And it comes down out of the fear of Allah ﷻ. Due to this, our Lord said in Al-Ma’idah:83:
When they listen to what has been sent down to the Messenger you see their eyes overflowing with tears…
If an individual reads the Speech of Allah abundantly, and contemplates over its meanings. Indeed, his heart will soften, and his eyes will relent. The greatest month wherein the Qur’an is read is the month of Ramadhan.
Contemplating Over the Story of Ibrāhīm & the Angels – Shaykh ‘Abdurrazzāq al Badr حفظه الله https://youtu.be/R9IIWUyqu8Q [Arabic | english subtitles] [52 mins]
1- Muslims who will enter Jannah without being called to account
Q: Is it true that some Muslims will enter Jannah (Paradise) without being called to account?
A: Yes, it is true, The Prophet (sallallaahu alaihi wa sallam) is reported to have said:
(“All the nations were shown to me, and I saw a prophet accompanied by a small group of his followers, another with two or three people of his followers and a third not accompanied by any follower.”
At the end of the Hadith, the Prophet (sallallaahu alaihi wa sallam) said:
“Among my Ummah there are seventy thousand who would enter Jannah without being brought to account or being punished.”
When the Sahabah (Companions of the Prophet) asked who these people were, the Prophet (sallallaahu alaihi wa sallam) replied:
“They are those who do not seek Ruqyah (recitation for healing or protection); they are those who do not get themselves cauterized; and they are those who do not believe in bad omens; rather, they put their trust in their Lord.”
The Noble Qur’an: The English Translation of the Meanings and Commentary (Arabic) Hardcover – 1998. Translated by Muhammad Taqi-ud-Din Al-Hilali and Muhammad Muhsin Khan
The Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance of the Kingdom of Saudi Arabia which supervises King Fahd Complex For The Printing of The Holy Qur’an in Madinah Munawwarah is greatly pleased at the publication, by the Complex, of this edition of the Noble Qur’an with the translation of its meanings in English. May Allah make it useful to the Muslims, and grant the Custodian of the two Holy Mosques King Fahd bin ‘Abd al-‘Aziz Al-Sa‘ud the best reward for his ceaseless effort to disseminate the Noble Book of Allah . And it is Allah Who bestows success.
Question: Is the Basmalah (بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ) an actual verse of Sūrah al-Fātiḥah or Not?
Shaykh al-Uthaymeen:
The scholars hold differing opinions about this issue. Some say that it is definitely a verse from al-Fātiḥah and it should be recited aloud in those prayers which are recited out-loud. They believe it is not correct unless the Basmalah is recited since it is part of the entire chapter of al-Fātiḥah. Other scholars say that it is not a verse of al-Fātiḥah, but it is a separate verse from the book of Allah. This latter opinion is the correct one and is proven by other texts as well as the context of the chapter itself.
As for the textual proof, Abū Hurayrah ( رضي الله عنه ) narrated a ḥadīth in which the prophet ( صلّى الله عليه وسلّم ) said:
Allah ( تَعَالَى ) says,
“I have divided the prayer in two parts between myself and my servant.” When the servant recites, “All praise and thanks are to Allah, the lord of all creations”, Allah says, “My servant has praised me.” And when he recites, “The Most-Merciful, the Bestower of all mercy”, Allah says, “My servant has honored me.” When he recites, “The owner of the Day of Recompense”, Allah says, “My servant has glorified me.” When he recites, “You alone we worship and from you alone we seek help”, Allah replies, “This is two parts between my servant and I.” When he recites, “Guide us to the straight path…” until the end of the chapter, Allah replies, “This is for My servant and he will have what he asks for.”
This book is a complete translation of a treatise entitled “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan-al-Kareem” (How are we Obligated to Interpret the Noble Qur’aan).
The source used for the translation was the Al-Maktabah al-Islaamiyyah first edition published in 1421H.
The foundation of this treatise is questions that were posed to the Shaikh, may Allaah have mercy on him, to which he responded in recorded format. These questions and answers were then transcribed, printed on paper and presented to the Shaikh who read them and commented on them in his own handwriting. The publishing house printed and distributed the book after the death of Imaam Al- Albaanee due to the great benefit found in the work since the author discusses several rules and principles related to interpreting the meanings of the Qur’aan, which every Muslim should follow when trying to understand the Book of Allaah.
“Certainly, we have brought to them a Book, which we have explained in detail, upon knowledge, as a guidance and a mercy to a people who believe.” [Soorah al-A’raaf (7):52]
RECITING OR TOUCHING THE MUS-HAF WITHOUT WUDOO
ABOO MUHAMMAD IBN HAZM –rahimahullaah– said in ‘al-Muhallaa’ (1/77-80)
[Translated by Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]
“ISSUE (no. 116): And reciting the Qur’aan, and prostration during it, and touching the Mus-haf, and (words of) remembrance of Allaah-the Most High-are all permissible, whether upon wudoo· or without wudoo·, and for the ‘junub’ and for the menstruating woman.
The proof of that is that recitation of the Qur’aan, and prostration during it, and touching the Mus-haf, and the remembrance of Allaah-the Most High- are actions of good, and are recommended, and their doer is rewarded. So whoever claims that they are prohibited in some states, then he is required to bring proof.
As for the recitation of the Qur’aan, then the present opponents agree with us about this matter with regard to the person who is not in a state of wudoo·, however they disagree regarding the junub and the menstruating woman.
Introduction to Tafseer – Ibn Taymiyyah (rahimahullaah)
Taken from Tafseer Soorat-in-Naba’
Compiled and translated by Abu Talhah (rahimahullaah)
INTRODUCTION
All praise is for Allaah. We praise Him, we seek His aid, and we ask for His forgiveness. We seek Allaah’s refuge from the evils of our selves and from the evil consequences of our deeds. Whomever Allaah guides then none can misguide him, and whomever He misguides then none can guide him. I testify that none has the right to be worshipped except Allaah, alone, having no partner; and I testify that Muhammad is his Slave and His Messenger.
[Meaning: O you who believe in Allaah and His Messenger! Fear and be dutiful to Allaah, by obeying Him and avoiding disobedience to Him, as He deserves to be feared (Obey Him and do not disobey Him; give thanks to Him and do not show ingratitude; remember Him and do not forget Him); and do not die except as Muslims: obediently submitting to Him, and worshipping Him alone.] [Soorah Aali `Imraan (3): 102]
[[Meaning: O Mankind! Fear and be dutiful to your Lord, Who alone created you from a single person (Aadam), and from him He created his mate, and from these two He produced many men and women; and fear and be dutiful to Allaah through Whom you ask each other for your rights, and beware of cutting ties of kinship. Allaah is ever a Watcher over you.]] [Sooratun-Nisaa· (4): 1]
[2] Question: Noble Shaikh, I try to read the Noble Qur’aan and I love the Book of Allaah greatly. However, the matter becomes difficult for me and I am not able to complete my recitation. What is the solution to this problem?
[2] Answer by Shaykh Saalih al-Fawzan:
The solution can be found in that which Allaah has instructed when He said:
“So when you recite the Qur’aan, seek refuge in Allaah from the outcast Devil. Verily, he has no power over those who believe and put their trust in their Lord (Allaah). His power is only over those who obey and follow him and those who associate partners in worship with Him (i.e. Allaah).” [Surah An-Nahl: 16: 98-100]
Allaah has instructed us to seek refuge in Him from the outcast Devil before reciting the Qur’aan. This is so that Allaah can remove and distance this enemy from us.
And you must also always reflect on the Qur’aan, since reflecting on it is one of the things that will cause you to be conscious about it and incite you towards the noble Qur’aan. All of your longing should not be geared towards just completing a surah or finishing up a juz and so on. Rather, your objective in reciting the Qur’aan should be to reflect and ponder upon the meaning of what you recite from the verses of Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) would prolong his recitation during the Night Prayer, and he would not pass upon a verse related to Allaah’s Mercy except that he would stop and ask Allaah (for Mercy), nor would he pass upon a verse in which (Allaah’s) punishment was mentioned except that he would stop and seek refuge in Allaah (from that). All of this shows that he (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst reflecting on it and having a conscious and attentive heart.
If you hear a man to whom you bring a narration to, not wanting it and instead wanted the Qur’an (only) then do not doubt that he is a man who embraces heresy (zandaqa). So get up from him and leave him.
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
Know that whoever says : “My recital of the Qur’an is created” then he is a Jahmi. And whoever remains silent and will neither say it is created nor it is not created then he is a Jahmi. This was the saying of the Ahmad bin Hanbal.
And the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said:
“Whoever amongst you lives long will see great controversy, so beware of the newly introduced affairs for they are misguided. And adhere to my Sunnah and the Sunnah of the rightly guided orthodox caliphs (Khulafaa). Bite upon it with your molar teeth.” [5]
Say, “If the water of the ocean were ink to write down the words of My Lord then the ocean would be exhausted before the words of My Lord were finished…”(Sooratul-Kahf (18), aayah 109)
Meaning, the words of Allaah with which He commands and forbids and manages the creation with. Who can then enumerate the words of Allaah, He, the Perfect and Most High? They could not be written down by the oceans nor by all of the pens.
And it is not permissible to withhold naseehah (sincere advice) from anyone from the Muslims, whether righteous or sinful in matters of the religion.
So, whoever withholds it then he has acted deceitfully towards the Muslims and whoever acts deceitfully towards the Muslims then he has acted deceitfully towards the religion, and whoever acts deceitfully towards the religion then he has shown treachery towards Allaah, His Messenger and the believers.
His saying, “And it is not permissible for you to withhold naseehah (sincere advice) from anyone from the Muslims whether they be righteous or sinful,” An-naseehah (sincerity) is to be pure and free of ghish(deceit) and a thing that is naasih; a thing that has its quality of naseehah, it is a thing that is khaalis (pure). So, the believer, it is obligatory that he should be naasih (sincere); meaning that he should be pure and free of hypocrisy; nifaaq and he should be pure and free of ghish (deceptiveness) and he should be pure and free of khadee`ah (cheating). His outward aspect and his inward aspect should be just the same with regard to truthfulness.
And the Qur’aan is the Speech of Allaah, His Revelation and His Light. It is not created, because the Qur’aan is from Allaah and that which is from Allaah is not created. This is what was stated by Maalik ibn Anas and by Ahmad ibn Hanbal rahimahumAllaah and by the jurists who came before them and after them. And disputation concerning it is disbelief.
His saying, “And the Qur’aan is the Speech of Allaah, and His Revelation sent down and His Light. And it is not created”. From the creed and belief of AhlusSunnah wal-Jamaa`ah, the People of the Sunnah and the Jamaa`ah is that the Qur’aan is the Speech of Allaah. He spoke with it in reality and Jibreel heard it from Him and he descended with it to Muhammad sallAllaahu `alayhi wa sallam. No one disagreed about this creed and belief, (no-one) from the people of knowledge who proceeded upon the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam. The only ones who disagreed about it were the people of misguidance from the Jahmiyyah, the followers of Al-Jahm ibn Safwaan, and the offspring of the Jahmiyyah who are the Mu`tazilah and the Zaydiyyah and the Shee`ah. All of those people took up this matter from the Jahmiyyah. And likewise the Ibaadiyyah; all of them proceeded upon the methodology which contradicts the methodology of the Ahlus-Sunnah walJamaa`ah. And they held that the Qur’aan is something created because, in their view, Allaah is not to be described as speaking, just as He is not described with the Attribute of Hearing or Seeing or Knowing or Willing and other than that, in their view. Nor is he described as having a Face or having two Hands to other than that. And their intent in this is to corrupt the `aqeedah (creed and belief). Even if they try to make it seem that their intent is actually to declare Allaah, the Majestic and Most High, free from any resemblance to the created beings. And this is a false claim, because the Attributes of the Lord, the Perfect, do not resemble the attributes of the created beings. So the Lord, the Majestic and Most High, has Names (asmaa·) and Attributes (sifaat) which befit Him and His Greatness. And the created beings have names and attributes/characteristics which are appropriate for them and for their human nature. So there is no resemblance between the two types from the aspect of true reality, haqeeqah and of the ‘how’, kayfiyyah, even though they share in the meaning and the wording. And this is called al-mutawaati·, different things which are covered by a common word. However, they do not share in the reality and in how they are (kayfiyyah). This is the position of the Ahlus-Sunnah wal-Jamaa`ah, and their proof for this is from the Book of Allaah.
Aqeedah Tahaawiyyah: Lesson 60 : Point [225]
Dawud Burbank [Audio|English]
[220] And we ask Allaah– the Most High – to make us firm upon Eemaan (true Faith) – and to conclude our lives with it. [221] And that He keeps us safe from the variant heretic ideas and the opinions which cause separation. [222] And the corrupt sects [223] like the Mushabbihah [224]and the Mu’tazilah,
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By ShaykhSaalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
127.And we do not dispute concerning the Qur’aan; and we bear witness that it is the Speech of the Lord of the whole of creation. (Listen Here)
128. The ‘Trustworthy Spirit’ (ar-Roohul-Ameen) [i.e. Jibreel] descended with it and he taught it to the chief of the Messengers- may Allaah extol him and grant him peace and security, and his true followers.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By ShaykhSaalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
The following Question and Answers are extracted from the Fatwa from The Permanent Commitee ( Link Here) & Fatwa of Ibn Baz.. Download the PDF of these Fatawa Here
What is the ruling on Sujud-ul-Tilawah (Prostration of Recitation)?
Sujud-ul-Tilawah is an act of Sunnah.
When someone is reciting the Qur’an and does Sujud-ul-Tilawah (Prostration of Recitation), should they say Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) when prostrating and when rising up from the Sujud (prostration) or just when prostrating?
They should say Takbir when prostrating, as related by Abu Dawud in his Sunan (Hadith compilation classified by jurisprudential themes) on the authority of Ibn `Umar (may Allah be pleased with them) who said, The Messenger of Allah (peace be upon him) used to recite the Qur’an to us. When he came upon Ayat-ul-Sujud (Qur’anic verses of Prostration), he would say Takbir and prostrate, and we would prostrate.
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