The Sun will be brought near on the Day of Qiyaamah – Shaykh Uthaymeen



Day of Resurrection
The Third Event

The Sun is Brought Near

The sun will be brought near to mankind, as close as a “mile,” the Arabic word used for mile here being مِيْل (mīl). Whether it is the mile we know to be the common unit of distance or the eye-pencil to apply kohl (as the word could imply in Arabic), whatever the case the sun will be very close to people.[29] If the sun’s heat is as we know it here in this life while there is such a great distance between it and us, then how will it be when it is a “mile” above our heads?

Here is a question: It is well-known that if the sun were to move even a hair from its position, it would burn the earth, incinerating it completely. So how is it possible on that day for the sun to be that close and not burn creation? The answer is that although people will be resurrected on that day with their previous bodies, they may not be recreated in the same exact state and with the same capability as they have now. Rather, they will be stronger and greater in what they can withstand.

For example, if people were to remain for fifty days in direct sunshine with no shade, no food, and no water, they would be unable to do so; they would die. But on the Day of Resurrection, they will remain in such a state for fifty thousand years [30] without food,water, or shade except those to whom Allah ( عزّ وجلّ ) shades. In addition, they will witness other terrifying events but they will be made to withstand them.

As an example of this greater capability to bear situations without dying, look at how the people of the fire will withstand such seemingly unbearable circumstances:

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ

Indeed, those who disbelieve in our verses, we will drive them into a fire. Every time their skins are roasted through, we will replace them with other skins so they may taste the punishment. [Surah An-Nisa 4:56]

Will anyone be saved from the heat of the sun on the Day of Resurrection? Yes, there are types of people whom Allah will shade from the sun. The prophet ( صلّى اللّه عليه وسلّم ) said:

There are seven (types of people) whom Allah will shade in his shade on a day when there will be no shade except his shade: a just ruler; a youth who grew up in the worship of Allah; a man whose heart is attached to the mosques; people who love each other for Allah’s sake, meeting for his sake and parting for his sake; a man who is called by a woman of beauty and position (for adultery), but he says: “(No) I fear Allah;” a man who gives in charity and hides it so much so that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private so much that his eyes shed tears. [Recorded by al-Bukhārī, Muslim, and al-Tirmidhī]

There are also other types of individuals Allah will shade on that day. And by, “when there will be no shade except his shade,” it means no shade except the shade Allah creates. And it is not as some people think that it is the shade of Allah himself because that would necessitate that the sun would be above Allah ( عزّ وجلّ)

In this life, we can take shelter in shade ourselves, but on the Day of Resurrection, there will be no shade except the shade Allah ( سبحانه وتعالى ) makes so that whoever he wills can take shelter in his shade when the sun is brought near.

Due to the closeness of the sun, people will sweat so much that it will rise.

The Fourth Event

The Sweat Rises

Because of the sun’s heat, people will sweat profusely in proportion to their deeds. For some, the sweat will rise to their ankles, some to their knees, some to their waists, and for some, the sweat will rise up to their mouths. So individuals will be at different levels regarding their sweat. They will sweat from the intense heat and the extremely uncomfortable situation: crowdedness, extreme hardships, and at close distance to the sun. Still, although people will sweat from the circumstances of that day, their sweat will only be according to their deeds in this life. [33]

Here is a question: How will they be of varying degrees in sweat if people are all together in one place? To answer, we must return to a basic principle of belief. It is that when dealing with affairs of the unseen, events that authentic texts confirm will take place in the future, it is incumbent upon us to believe in them, trusting them to be true without persisting in asking, “How? Why?” These are things beyond the extent of our own intellects; it is not yet possible for us to perceive or fully understand it.

Imagine two people buried in a single grave, one a believer and the other a disbeliever. The believer will still experience the enjoyment that he deserves, and the disbeliever will experience the punishment he deserves even though they are in the same grave. Likewise, we believe the sweat will rise on the Day of Judgment as foretold.

Now are we saying that Allah (سبحانه وتعالى) will gather together someone whose sweat will reach his mouth in a particular place, someone with sweat to his ankles in a different place, and others with sweat rising to their knees or waist in other places? No, not necessarily but Allah knows best. What we are saying is that it is possible for the individual with sweat reaching only to his ankles to be next to someone with his sweat up to his mouth because Allah is capable of doing anything. This is comparable to the fact that light will encompass believers all around them, yet at the same time, disbelievers in Allah will be surrounded by darkness.

So regarding the Day of Resurrection, we must believe in it and all that is to occur on that day. As for the “How?” and “Why?” of the exact nature, that is not our right to know. As people suffer on the Day of Resurrection, standing in their own sweat, they will anxiously wait for judgment to begin. And this will only occur by “The Greatest Intercession.”


[29] The prophet ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) said in the ḥadīth recorded by Muslim confirming this:

» تُدْنَى الشَّمْسُ يَوْمَ الْقِيَامَةِ مِنْ الْخَلْقِ حَتَّى تَكُونَ مِنْهُمْ كَمِقْدَارِ مِيلٍ «

On the Day of Resurrection, the sun will be brought close to creation so much that it will be a “mile” from them.

One of the narrators of the ḥadīth, Sulaym Ibn ‘Āmir, said, “By Allah, I do not know if he meant by mīl the distance of land or the mīl that is used to apply kohl to the eye.”

[30] The scholar is perhaps alluding to the verse in Sūrah al-Ma’ārij (70:4) in which Allah says,

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

The angels and the spirit will ascend to him during a day the extent of which is fifty thousand years.

Also, the prophet ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said in a ḥadīth recorded by Muslim:

مَا مِنْ صَاحِبِ كَنْزٍ لا يُؤَدِّي زَكَاتَهُ إِلاَّ أُحْمِيَ عَلَيْهِ فِي نَارِ جَهَنَّمَ فَيُجْعَلُ صَفَائِحَ فَيُكْوَى بِهَا جَنْبَاهُ وَجَبِينُهُ حَتَّى يَحْكُمَ اللَّهُ بَيْنَ عِبَادِهِ فِي  يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ ثُمَّ يَرَى سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ

There is no owner of treasure who does not pay its zakāh (obligated charity), but it will be heated in the fire of Hell and made into plates with which his sides and forehead will be branded until Allah passes judgment between his slaves on a day the length of which will be like fifty thousand years. Then he will be shown his path, whether it leads to Paradise or to Hell.

[33] This is established by the ḥadīth recorded by Muslim in which the prophet ( صلّى اللّه عليه وسلّم ) said:

فَيَكُونُ النَّاسُ عَلَى قَدْرِ أَعْمَالِهِمْ فِي الْعَرَقِ ، فَمِنْهُمْ مَنْ يَكُونُ إِلَى كَعْبَيْهِ ، وَمِنْهُمْ مَنْ يَكُونُ إِلَى رُكْبَتَيْهِ ، وَمِنْهُمْ مَنْ يَكُونُ إِلَى حَقْوَيْهِ ، وَمِنْهُمْ مَنْ يُلْجِمُهُ الْعَرَقُ إِلْجَامًا

The people will be in sweat in accordance with their deeds. For some, it will rise to their ankles, some to their knees, some to their waists, and for some of them, the sweat will reach their mouths.

Posted from the article : The Resurrection, A Summary of Events to Occur – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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Two Points of Interest Regarding “Saheeh al-Bukhaaree” & “Saheeh Muslim” – Shaykh Uthaymeen


The First Point:

It should not be understood that “Saheeh al-Bukhaaree” and “Saheeh Muslim” encompass every authentically reported statement of Allaah’s Messenger (صلّى الله عليه وسلّم). Rather, there are many authentic Hadeeth collected by other scholars that neither one of them (al-Bukhaaree & Muslim) recorded in their collections.

an-Nawawee said:

“The intent of both al-Bukhaaree and Muslim was only to collect a large number of authentic Hadeeth just as a book of Fiqh [2] may collect texts pertaining to many different issues, not encompass every possible issue. However, if there is a Hadeeth having an authentic chain of narration that one of them may have left out, or even both of them, then they would have had a reason to do so or they may have recorded a similar Hadeeth in its place. From what is well-known from them, it may be assumed that perhaps they felt it better not to record it, or perhaps they even forgot. They also may have left certain Hadeeth out in order not to make their collections even longer than they are, or they felt what they have recorded was sufficient pertaining to a certain topic. They may have had other reasons as well.”

The Second Point:

Scholars unanimously agree and consider “Saheeh al-Bukhaaree” and “Saheeh Muslim” to be the most authentic written works of Hadeeth. Regarding this, the famous scholar, Ibn Taymiyyah, said, “There is no Hadeeth they both agree to be authentic except that it is undoubtedly authentic.” He also said, “The vast majority of their narrations, the scholars of Hadeeth know with certainty that the Prophet (صلّى الله عليه وسلّم) actually said them.”


[2] Fiqh: The knowledge of practical legislated Islaamic rulings by their related detailed proofs. – Shaykh Ibn al-‘Uthaymeen, “al-Usool min ‘Ilm al-Usool” pg. 7. – T.N.

Source: Biographies of the Famous Hadeeth Scholars and an Introduction to Their Collections – Shaykh Uthaymeen (rahimahullaah) | Translated by: Abu az-Zubayr Harrison (rahimahullaah)

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Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Uthaymeen

Title: “I Have Forbidden Oppression”
شرح األربعني النبوييه :Title Original
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

The Ḥadīth

Abū Dharr al-Ghifārī (رضي الله عنه) reported that the prophet (صلّى الله عليه وسلّم) narrated that his lord said:

“Oh my servants, I have forbidden oppression even for myself, and I have made it forbidden among you as well, so do not oppress one another.”

The Explanation

Allah says, “Oh my servants, I have made oppression forbidden even for myself,” and He (Azza wa Jal) may make something forbidden upon himself because the decision is His. As for us, we make nothing forbidden for Him, but He may forbid something upon Himself as he wishes just as He may obligate and decree something upon Himself.

Read the statement of Allah (تعالى ) :

Say, “To who belongs whatever is in the heavens and earth?” Say, “To Allah.” He has decreed upon himself mercy.[4]

And he pledged upon himself:

“My mercy surpasses my anger.” [5]

Allah has also made oppression forbidden among us as he says, “And I have made it forbidden among you as well.” This includes a person oppressing himself or others. However, the second meaning is more apparent as he then says, “So do not oppress one another.” Meaning: None of you may oppress another individual. Still, it is known that oppression may occur against oneself or against another;

Allah says:

“And we did not oppress them, but they oppressed themselves.” [6]

The Arabic word for oppression, ظُلْم ẓulm, often revolves around failing to give someone else his or her rights or it could linguistically mean “shortcomings” as in the following verse as Allah says:

“Each of the two gardens produced its fruit and did not fall short thereof in anything.”[7]

This understanding of oppression—failing to give others their rights—is of two types: 1) refusing to fulfill an obligation to another person, and 2) unlawfully forcing another person to do something which he should not have to do.

An example of the first type would be if you were to refuse to repay a debt to someone or to even postpone payment based on the prophet’s statement (صلّى الله عليه وسلّم ) :

“A rich person’s (one with means to repay) postponement (of repaying) is oppression.” [8]

And an example of the second type would be if you claimed someone owed you something and you deceitfully produced evidence of the claim so that the individual was forced to pay – this is oppression.

Question: By Allah’s command, “So do not oppress one another,” is there any exception to this order?

Answer: No, oppression is forbidden under all circumstances, no exceptions.

Question: Is it permissible for us to take the wealth or possessions of the Muā’had? [9]

Answer: No, it is neither permissible for us to take the wealth and possessions of those with whom we have an understood agreement of peace, nor is it permissible for us to take their blood. The prophet (صلّى الله عليه وسلّم ) said:

Whoever murders a Muā’had will not even smell the fragrance of Paradise although its fragrance can be smelled from forty years away. [10]

We ask Allah for his help.

By this, we know the extent of the aggression, oppression, and utter misguidance of those arrogant individuals who hostilely transgress in taking the wealth and possessions of Muā’had unbelievers regardless of whether they are non-Muslims living peacefully with you in your land or if you were in their lands. We hear of some youths in non-Muslim lands claiming there is nothing wrong with taking wealth or ruining the possessions of disbelievers. You find them breaking street lights, destroying shops, and smashing cars. This is impermissible in Islam. Glorified is Allah! A nation of people accepts you as guests into their lands, you are under their authority and their agreement of trust and yet you betray them. This is the severest form of misrepresenting and dishonoring Islam; it is slandering and disgracing Islam.

But the dishonor and disgrace is not actually against Islam. Rather it is against those individuals themselves – those who claim ascription to Islam. For that, it is incumbent to know that the wealth of non-Muslims under a trust or agreement of peace is sacred regardless of whether they are living peacefully among you or you with them in their lands. It is forbidden to show aggression and hostility against them because that is oppression.


[1]This article is taken from selected parts of Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of ḥadīth twenty-four of the famous forty-two ḥadīth collection by Imām an-Nawawī known as “al-‘Arba’īn al-Nawawī” or “Nawawī’s Forty (Ḥadīth).”

[2] This ḥadīth is actually much longer but only this portion is explained herein for brevity and for the article’s focus on the topic of oppression.

[3] Recorded by Muslim (no. 2577), Aḥmad (5/153, 160, 177), al-Tirmidhī (no. 2495), and Ibn Mājah (no. 4257).

[4] The Quran, Sūrah al-An’ām, 6:12.

[5] This is a ḥadīth qudsī recorded by Muslim, al-Bukhārī, al-Nasāī, and Ibn Mājah. In the text of Muslim, the prophet (صلّى الله عليه وسلّم )said :

When Allah created the creation, He pledged upon Himself in his book which is with him over his throne, “My mercy certainly overcomes my anger.”

[6] The Quran, Sūrah Hūd, 11:101.

[7] The Quran, Sūrah al-Kahf, 18:33.

[8] Recorded by al-Bukhārī (no. 2166) and Muslim (no. 1564).

[9] Translator’s Note: Muā’had refers to non-Muslims with whom Muslims have a stated or understood agreement of peace. This may be in the form of official documents (such as entry visas into one another’s countries) or the lack of any official, government-sponsored declaration of war. Thus, the actions of today’s Muslim terrorists, as they declare whole groups or nations of non-Muslims as enemy combatants as they see fit, are neither Islamic nor are they in conjunction with the ḥadīth above (and many other Islamic texts), and Allah knows best.

[10] Recorded by al-Bukhārī (no. 3166).

Translated by Abu az-Zubayr Harrison hafidhahullaah

Posted from Original PDF:

Fearing Others Besides Allah – Shaykh Abdur-Rahman Ibn Hasan Ali-Shaykh

Title: Fearing Others Besides Allah
Original Title: فتح المجيد
Original Author: ‘Abdur-Raḥmān Ibn Ḥasan Āli-Shaykh
Translator: Abu az-Zubayr Harrison ( hafidhahullaah)


The First Verse: That is only Satan who frightens (you) of his supporters
The Types of Fearing Others Besides Allah
The Second Verse: The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day
The Third Verse: “And of mankind are some who say, “We believe in Allah,” but if they are made to suffer for the sake of Allah…”
The Ḥadīth: “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people.”

The First Verse:

Allah (تعالى ) says:

That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers. [1]

Fear is one of the most dignified and important religious principles. Fear of Allah summarizes all forms of worship which must be made solely and sincerely for Allah.

Allah says (about His messengers):

And they, from fearing Him, are frightened. [2]

And He (تعالى ) says (about the angels):

They fear their Lord above them.[3]

And He (تعالى ) says (about the believers):

But whoever has feared standing before his Lord will have two gardens.[4]


So fear only Me.[5]

And Allah says:

So do not fear people, but fear Me. [6]

There are many verses in the Quran similar to these.

Fear of other than Allah can be divided into three types.

1. The first type of fear is an inward, spiritual fear. This type is the religious fear one has of other than Allah such as fearing idols and false gods, being afraid that they may afflict him with something he dislikes. An example is the verse in which Allah narrated that the people of Prophet Hūd said to him:

“We only say that some of our gods have possessed you with evil.” He said, “Indeed, I call Allah to witness, and you witness yourselves, that I am free from whatever you associate with Allah.” [7]

Allah also says about this type of fear:

And they threaten you with those (they worship) other than Him. [8]

This is exactly the same type of fear those who worship grave inhabitants have as well as idol worshippers; such people fear these false gods. They threaten the people who believe only in Allah with the punishment of such false deities when the believers criticize their misplaced worship, encouraging them to instead sincerely worship Allah alone. This type of fear completely invalidates tawḥīd – the worship of Allah alone.

2. The second type of fearing others besides Allah is when one chooses not to do what he is religiously obligated to do out of fear of other people. This type of fear is impermissible and it is a form of associating others with Allah which contradicts complete tawḥīd. And it is this type of fear for which the opening verse was revealed; Allah (تعالى ) says:

Those to whom hypocrites said, “The people have certainly gathered against you, so fear them.” But it (only) increased them in faith and they said, “Sufficient for us is Allah and (He is) the best disposer of affairs.” So they returned with favor from Allah and bounty, no harm having touched them. They pursued the pleasure of Allah, and Allah is the possessor of great bounty. That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers. [9]

Similarly, in a ḥadīth

Allah (تعالى ) will ask a worshipper on the Day of Resurrection, “What prevented you, when you saw some wrongdoing, from changing it?” The person will answer, “My Lord, the fear of people.” He will say, “I was more deserving that you fear Me.” [10]

3. The third type of fearing others besides Allah is the natural fear. It is the instinctive fear of an enemy, a wild animal, or similar things. There is nothing wrong with this type of fear as Allah (تعالى ) said relaying the story of Prophet Mūsá ( عليه السلام) :

So he escaped it (the city), fearful and anticipating (apprehension). He said, “My Lord, save me from the wrongdoing people.” [11]

As for the meaning of “That is only Satan who frightens (you) of his supporters” in the opening verse,12 it means he tries to make you afraid of his allies. And as for “So do not fear them, but fear Me”, this is a commandment from Allah (تعالى ) to believers that they must not fear others besides Him. It is an order that they should limit their emotion of fear to Allah alone, fearing none other. This is the complete sincerity and devotion Allah requires from his worshippers and with which He is pleased. So when they ensure their fear is for none other than Allah, as well as all other aspects of worship, He will in return give them what they hope for and keep them safe and secure from the fears of this life and the hereafter as He (تعالى ) says:

Is Allah not sufficient for His servant? And yet they threaten you with other than Him.[13]

The great scholar Ibn al-Qayyim ( رحمه الله  تعالى ) said:

Part of the plot of the enemy of Allah is that he tries to frighten believers with his soldiers and supporters. He does so in order that the believers will be too scared to oppose and strive against them, too scared to encourage his supporters to do good or forbid them from doing evil. As such, Allah, the Most High, informs us that this is all part of the plot and deception of Satan and his intimidation and frightening (of believers). Yet He has forbidden us from fearing them by saying—and this is the interpretation of most interpreters—that Satan is only trying to make the believers scared of his supporters. Qatādah says, “He (Satan) makes them (his supporters) seem greater, more significant in the believer’s hearts.” So whenever a worshipper’s faith in Allah becomes stronger, the fear of Satan’s supporters becomes less, and when his faith weakens, his fear of them becomes greater. Therefore, this verse shows that sincerity in fear is one of the conditions of complete faith.

The Second Verse

Allah (تعالى ) says:

The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give charity and fear none other besides Allah. It is expected that those will be of the rightly guided.[14]

Here, Allah tells us the mosques of Allah are to be maintained only by people of faith in Allah and the last day (the Day of Judgment). They are those who both believe with their hearts and worship with their limbs, and they make their fear sincerely and exclusively for Allah and no other. For these, He has confirmed the maintenance of places of worship after He forbade it for those who worship others besides Him. This is because the establishment and care of such places of worship is to be done with obedience (to Allah) and righteous actions. As for one who worships other than Allah, even if he were to perform a seemingly righteous action:

Their deeds are like a mirage in a desert which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before him. [15]


Their deeds are like ashes which the wind blows forcefully on a stormy day.[16]

Considering that, true goodness does not result from such action or person. So places of worship, the mosques, should be maintained and populated with only true faith, the most dignified of which is tawḥīd and righteous deeds free of all forms of deficiency such as the worship of other than Allah and unfounded religious innovation. All of that is included in the meaning of the word “faith” (īmān) according to mainstream Muslims who follow the Sunnah.

About “and (they) fear none other besides Allah” in the verse, Ibn ‘Aṭiyyah says,

“It means the type of fear which is based on honor, worship, and obedience. And while it may be inevitable that people are afraid of worldly dangers, they must ultimately fear the decree and control of Allah alone regarding (the consequences) of such worldly dangers.”

Ibn al-Qayyim ( رحمه الله ) says,

“Fear is worship of the heart, and it is not fitting to be given to others besides Allah, similar to repentance, love, reliance, hope, and other aspects of worship of the heart.”

As for “It is expected that those will be of the rightly guided”, Ibn Abī Ṭalḥah reported that Ibn ‘Abbās ( رضي الله عنه ) ماsaid, “He is saying, ‘They are the rightly guided.’ Any time the Arabic word ‘( عَسَىasá – “perhaps,” “it is expected,” etc.) is used in the Quran, it means it is something destined to happen.” [17]

The Third Verse

Allah (تعالى ) says:

And of mankind are some who say, “We believe in Allah.” But if they are made to suffer for the sake of Allah, they consider the trial of mankind as (if it were equal to) the punishment of Allah. [18]

Ibn Kathīr ( رحمه الله ) says:

Allah (تعالى ) informs us about the characteristics of some people who dishonestly claim to believe, but their belief is only with their tongues and not firm in their hearts. For such people, when a trial or tribulation comes to them in this life, they believe it is from the resentment and wrath of Allah and then leave Islam. Ibn ‘Abbās ( رضي الله عنه ما ) said, “It becomes a tribulation from which he leaves his religion when harmed for the sake of Allah.”

Ibn al-Qayyim ( رحمه الله ) says:

When people are sent a messenger, they become one of two types of individuals: those who respond, “I believe,” and those who do not. Those who refuse continue on with their sin and disbelief. As for he who says he believes, he is then tested by his Lord with trial and affliction; the affliction is only a test however. This is to distinguish the truthful from the untruthful. As for those who do not believe (in the messenger), he should not think that Allah is incapable (of testing him), or that he will escape from Him. As a consequence, whoever believes in the messengers and obeys them, the messengers’ enemies will begin to show enmity toward him and afflict him with whatever will harm him (in this life). And those who neither believe in the messengers nor obey them, they will be recompensed in this life and in the hereafter and will still eventually experience what harms them. Yet their harm is greater and more lasting than that experienced in life by the messenger’s followers.

So even though every soul will experience some type of harm, whether it believes or refuses belief, a believer is hurt in this life only as a trial for him then he will be rewarded for it both in this life and in the hereafter. But he who refuses to believe, he may experience his delight in this life, again only as a trial for him, then he experiences a permanent harm and everlasting pain (in the hereafter).

Everyone must live among others and people have their own ideas and plans. People want other individuals to agree and conform to them in their plans. If one does not agree with them, choosing instead to contradict them, they seek to harm and punish him. Even if he were to conform to them, he would still be harmed, sometimes by the very people he agrees with, sometimes by others. For example, if a person of religion who is conscientious of Allah is among sinful or oppressive people, he may feel he has no way of escaping their wickedness and oppression except by either agreeing and conforming to what they are upon or at least by remaining silent regarding their evil. Were he to support them or remain silent, he may save himself from their evil and tribulations. But they will then have gained influence and power over him, humiliating him and perhaps harming him with affliction even greater than he had feared had he criticized them and differed from them. Even if he were safe from them, he may simply be humiliated and harmed by other than them.

The solution is to remember what the Mother of the Believers, ‘Āishah ( رضي الله عنها ), said to Muā’wiyah ( رضي الله عنه ): Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.” [19]

So when Allah guides an individual, inspiring within him His guidance and saving him from the evil of his own soul, such a person would refuse to support and agree with others in sinful acts. He would patiently bear whatever enmity they show him for it. He will then have his reward in this life and the hereafter as did the messengers and their followers.

Allah (تعالى ) then informs us about those who enter the faith without true insight. When he is harmed for the sake of Allah, he considers the tribulation of people—and it is the hurt he feels from them and their hatred which the messengers and their followers always experience from those who oppose them—he makes such tribulation of people, by his fleeing from it and avoiding whatever upsets them, equal to the punishment of Allah from which believers should more rightfully flee with true faith.

True believers with complete insight, however, flee from the punishment of Allah toward belief in Him. They bear patiently with whatever temporary harm they may suffer (from people) for Him, harm from which they will soon escape. But the other individual (who refuses to differ from sinful people), from his weak insight and unclear understanding of faith, flees from the harm of those who oppose the messengers toward agreeing with them and following them. In doing so, he flees from the punishment of people and into the punishment of Allah. He equates the harm of people, by his action of fleeing from it in what angers Allah, with the punishment of Allah. How unbefitting it is that he seeks safety and refuge (from people’s harm) in the scorching fire, running away from the pain of an hour to the pain of eternity.

Also in this verse is a refutation of the Murjiah Karrāmiyah sect (who claim that merely expressing faith with the tongue is sufficient to be saved). This is because such peoples’ statement, “We believe in Allah,” as mentioned in the verse, did not benefit them when they refused to patiently bear the harm of those who would hurt them for the sake of Allah. So proclaiming faith alone is of no benefit without actions. True religious faith of any person is only correct when it combines three aspects: belief in the heart and its actions (emotions in accordance with faith), statements with the tongue, and actions with the limbs. That is the position of all mainstream Muslims who follow the Sunnah, past and present, and Allah (سبحانه وتعالى) knows best.

Such action (conforming to sinfulness, refusing to differ from it) is a form of flattering the creation despite the truth, and the only one saved from such action is one whom Allah saves.

The Ḥadīth

‘Āishah ( رضي الله عنه ) reported that Allah’s messenger (صلّى الله عليه وسلّم ) said:

“Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.” [20]

Ibn Ḥibbān recorded this ḥadīth with that wording and al-Tirmidhī recorded it by way of a man from Medina who said that Mu’āwiyah ( رضي الله عنه ) wrote to ‘Āishah ( رضي الله عنها) : “Write and advise me but be concise.” She replied, greeting him with “Peace be on you,” then wrote that she heard the messenger of Allah (صلّى الله عليه وسلّم ) say, “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.”

The scholar of Islam (Ibn Taymiyyah) says:

‘Āishah wrote this ḥadīth to Mu’āwiyah and it has been reported from her in a marfū’ form [21] that she said, “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, they will not protect him from Allah in any way.” That is the marfū’ form.

It has also been reported in a mawqūf form [22] that she said, “Whoever pleases Allah at the expense of angering people, Allah will be pleased with him and cause people to be pleased with him too. But whoever pleases people at the expense of angering Allah, He will make those who praise him revert back to criticizing him.”

This is the greatest understanding of religion. Whoever seeks to please Allah, even if it means angering people, he has rightfully feared Allah and has become His righteous worshipper. Allah in return assumes the responsibility of protecting the righteous and He is sufficient for his worshipper.

And whoever fears Allah, He will make a way for him to get out (from every difficulty), and He will provide him from (sources) he could never imagine.[23]

Allah will certainly suffice him from having to rely on people. As for trying to please all people, that is impossible anyway.

As for, “seeking the pleasure of people by angering Allah,” in doing this, the person gives preference to people’s acceptance and happiness over that of Allah. This happens when the honor and respect for Allah and His greatness has not settled in his heart. If it had, it would have prevented him from seeking to gain the pleasure of the creation by gaining the anger of his creator, his Lord, and owner – the very One who controls all hearts, removes all difficulties, and forgives all sins. Based on this, such a choice (preferring to please people by angering Allah) is a form of associating others in worship with Allah because he considers pleasing the creation a higher priority than pleasing Allah. He seeks to get closer to creation by way of displeasing Allah. And no one is saved from this except one whom Allah saves and for whom He gives the success of truly knowing Him. This is attained by knowing what befits Allah by believing in His characteristics and rejecting any false notions which reduce His perfection and knowing tawḥīd of His lordship and sole right to worship. With Allah alone is success.

Ibn Rajab ( رحمه الله ) said:

If one realizes that anyone of creation on earth—and the earth is merely dirt—is himself (created) from dirt, then why would someone give preference to obeying someone from dirt over obeying the Lord of lords? How can he please dirt by angering the Owner, the Bestower? That is certainly an amazing thing.

In this ḥadīth, there is a severe reprimand for whoever fears people, preferring their acceptance and pleasure over Allah. And perhaps his punishment for doing so may even be a test or affliction in his religion—we seek refuge with Allah from that—as He says:

So He punished them with hypocrisy in their hearts until the day they will meet Him because they failed Allah in what they promised Him and because they used to lie. [24]


[1] The Quran, Sūrah Āli ‘Imrān, 3:175
[2] Sūrah al-Anbiyā, 21:28
[3] Sūrah al-Naḥl, 16:50
[4] Sūrah al-Raḥmān, 55:46
[5] Sūrah al-Naḥl, 16:51
[6] Sūrah al-Māidah, 5:44
[7] Sūrah Hūd, 11:54
[8] Sūrah al-Zumar, 39:36
[9] Sūrah Āli ‘Imrān, 3:173-175
[10] Recorded by Aḥmad (3/27, 29, 77), Ibn Ḥibbān (1845), Ibn Mājah (4017), and others. Shaykh ‘Abdul ‘Azīz Ibn Bāz said it is authentic in his checking of Fatḥ al-Majīd. Shaykh Nāṣir al-Dīn al-Albānī said the similar narration of Ibn Mājah is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3244).
[11] Sūrah al-Qaṣaṣ, 28:21
[12] The verse again (Sūrah Āli ‘Imrān, 3:175):
“إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ ”
That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers.
[13] Sūrah al-Zumar, 39:36
[14] Sūrah al-Tawbah, 9:18
[15] Sūrah al-Nūr, 24:39
[16] Sūrah al-Nūr, 24:39
[17] Shaykh ‘Abdul ‘Azīz Ibn Bāz noted in his checking of Fatḥ al-Majīd that Ibn Kathīr mentioned that Ibn ‘Abbās also said, “It is similar to the verse in which Allah says to his prophet ( ): صلّى الله عليه وسلّم”It is expected that your Lord will resurrect you to a praised station” (Sūrah al-Isrá,17:79) and this refers to his intercession.” Muhammad Ibn Isḥāq Ibn Yassār said, “‘( عَسَىasá) mentioned in the Quran is truth from Allah.”
[18] Sūrah al-‘Ankabūt, 29:10
[19] This ḥadīth is recorded by al-Tirmidhī and the explanation will come on pg.14 of this article.
[20] Recorded by Ibn Ḥibbān (1542 – )مواردand al-Tirmidhī (2414) and al-Albānī said it is authentic in Ṣaḥīḥ Sunan alTirmidhī (1967).
[21] Muḥammad Ibn Ṣaliḥ al-‘Uthaymīn explains in his booklet Muṣṭalaḥ al-Ḥadīth that a marfū’ narration is one in which is either explicitly attributed to the prophet ( ) صلّى الله عليه وسلّمor considered to be attributed to him based on other ruling factors.
[22] Ibn al-‘Uthaymīn explains also in Muṣṭalaḥ al-Ḥadīth that a mawqūf narration is one that is attributed only to the narrating companion and not raised to the status of being attributed to the prophet ( .) صلّى الله عليه وسلّم
[23] Sūrah al-Ṭalāq, 65:2,3
[24] Sūrah al-Ṭawbah, 9:77

PS: The Arabic verses and hadith  are not posted in this article, please refer to PDF for the same.

[Download Original PDF]

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Women : The Greatest Temptation – Shaykh Uthaymeen

Women : The Greatest Temptation – Shaykh Uthaymeen

A FRIDAY SERMON BY: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn [1]

Oh Muslims, there is a certain well known pastime of tribulation and temptation into which many people fall today. Unfortunately, this issue does not negatively affect only the individuals who fall into it. Rather, its consequences affect others as Allah (تعالى) says:

Beware of a trial which will not afflict only those who have transgressed among you exclusively, and know that Allah is severe in penalty. [2]

Muslims, the tribulations to which I refer are temptations pertaining to (the unlawful admiration of) women, and it is such trials about which the messenger (صلى الله عليه وسلم) said:

I will not leave behind a trial more harmful to men than (the temptations of) women.[3]

It is a trial which the shameful ones readily partake in, one that affects their desires, blinds their eyes, and destroys their judgment. This eventually leads them to following women around in the streets and shopping malls, flirting with them, whistling at them and whispering to them. They may even go so far as to touch or grope women in public as if they are completely unconcerned with others around them. Perhaps they see others as insignificant as if they were cattle. This is because such people are immersed in their own lust. They belittle morality and they defy societal norms. They are fearless before Allah (Azza wa Jal) as they choose ways (to support their desires) other than the respectable ways of sensible people.

We must, as a believing Muslim people, renounce these activities perpetrated by such immoral individuals. We detest these types of behaviors because they contradict the characteristics and qualities of believers in Allah and the last day. We disapprove of such actions because they are means leading one closer to adultery or fornication about which Allah (تعالى)  says:

And do not approach adultery, fornication. Certainly, it has always been immoral and an evil way.[4]

We condemn this behavior (of chasing after women, watching them desirously, flirting with them, etc.) because it infringes upon personal safety and security, and it could lead to community fear, panic (among women), and societal disorder. And we criticize it because it may inevitably bring about a swift, overwhelming and inclusive punishment. Allaah (azza wa jal) says:

When we intend to destroy a town, we command its affluent ones, but they defiantly disobey. So the word comes into effect upon it, and we destroy it with complete destruction. [5]

Here, “We command” is a type of universal responsibility befitting those of affluence and power (to enforce change in society). Allah mentions the “affluent ones” because it is often the rich and powerful who immerse themselves in sin. And if they refuse to change, “The word comes into effect upon it, and we destroy it with complete destruction.” After mentioning His punishment for adultery and fornication (among other sins), Allah then speaks about the exception, those who will avoid punishment, the true worshippers of the Most-Merciful:

Whoever does that incurs sin. The punishment will be multiplied upon him and he will abide therein disgraced, except for those who repent, believe, and do righteous deeds. For them, Allah will replace their bad deeds with good ones and Allah is ever forgiving, merciful. [6]

Oh Muslims, You who try to safeguard your dignity and protect the women in your care, immoral qualities and shameful behaviors such as these to which some people degenerate—and such behavior was not prevalent in our society until recently—weaken your religion, weaken your honorable protectiveness of women, and spread the means leading to tribulations and societal problems.

Weakening of One’s Religion

As for the weakening of one’s religion, these people who follow women around, being tested with admiring and flirting with them, had they been strong in religion, they would not dare do the kinds of things they do with women. Such actions result in their sinning against Allah (azza wa jal)  and preoccupying themselves with and giving preference to the creation instead of the creator. Allah (azza wa jal) says:

Tell the believing men to lower their gazes and protect their private parts. That is purer for them. Allah is certainly aware of everything they do. [7]

The Weakening of One’s Honorable Protectiveness of Women

As for the weakening of one’s honorable protectiveness – the praiseworthy type of respectful jealousy one should have of women – individuals afflicted with this temptation to “chase women,” had they had the complete respectful honor for women, they would not dare chase after the women of their brothers (in faith), the women (sisters, daughters, mothers) of their fellow citizens, thereby putting those women into the same types of temptations and tribulations. The type of religious brotherhood we have obliges men to respect and honor his brothers’ womenfolk and those of his fellow citizens, having the same kind of commendable jealousy for their honor and chastity as he has for his own female relatives.

I would ask these men: Would you be happy to know that someone chases after your own wife out of desire for her? Or your daughter, your sister, or other female relatives? Would you like people flirting with them? If he would hate such behavior with his own women, why would he allow his own desires to tempt him into doing the same things with other women? I warn these individuals who have been afflicted with such admiration of women from the very actions which would allow another man to gain influence over his own women. I advise them to prevent his relatives from becoming afflicted with such trials.

The Spreading of Tribulations & Societal Problems

The tribulations and temptations to admire and chase after women are many. Such behavior (because of its popularity and influence) leads to various forms of widespread media, including audio, visual, and written publications, being placed in the hands of our young men and women. They have newspapers and magazines filled with images and articles that arouse their desires, stimulate their emotions, and kindle the fires of passion. Even worse than this media is that which comes to our land from abroad, or sometimes even from our own citizens. We ask Allah to guide them and to protect us from their evil.

Another way this tribulation may spread is by the very blessings which Allah has bestowed on this land: the comfort of its society, its excess wealth, good food, and the overall security and prosperity of our society. Oftentimes, such luxuries lead one’s heart to become empty and the body to become idle from inactivity or unemployment. This is why you almost always find these young men to be one of two types. They are often unsuccessful men who have no careers to occupy their time or attention. They live off the prosperity of other wealthy, successful men. They neither know a skill, nor try to learn one. They do not work towards a specific occupation or official career. Thus, his desires get the better of him and leave him in a perpetual downfall.

Or they may often be men who may work but they waste the results of their labor, wasting their earnings, unconcerned with its value or what results from the bad consequences of their actions. But as for a dignified, determined believer, he does not allow his personality to deteriorate to the point of such shallow yet despicable behavior. Other ways these temptations spread is what some women of immoral conduct themselves perpetrate in their choice of clothing, their appearance, and lustful behaviors. By these choices, they are inclined to promote this type of tribulation. Such conduct was foreign to our righteous predecessors. Some women go to shopping centers to flaunt themselves, to exhibit their beauty with the most attractive clothing they own. They may then throw over it a thin cloak but one that might be shortened or raised up so that her attractive clothing underneath is displayed. They are dressed yet still appear naked, wearing the types of garments the women of Hell wear. The prophet (صلى الله عليه وسلم) said:

There are two types of the people of Hell that I have never seen: (1) People with whips like the tails of cattle with which they beat people, and (2) women who are dressed but appear naked, walking with an enticing strut with their heads looking like the humps of camels. They will never enter Paradise, nor even smell its fragrance although its scent can be perceived from such and such a distance. [8]

Some women also frequent shopping centers adorned with gold jewelry or elegant watches, walking in such a manner and revealing her hands (in an attractive, seductive way) to entice those who see her even though Allah (Azza wa Jal) says:

They (believing women) should not strike their feet in such a manner that the adornment they hide may be known. [9]

Other women go out perfumed, sometimes choosing to wear the strongest, most fragrant perfume so that almost every man she passes who smells her scent, she allures him with it. The prophet (صلى الله عليه وسلم) said about this:

Any woman who has been around incense should not join us in the last evening prayer. [10]

A woman, if she wears perfume and then passes by a gathering (of men), she is this and that (meaning: a type of adulterer, fornicator). [11]

Other women frequent the malls unveiled or wearing a thin veil that barely conceals her face. Perhaps it is even worn as a way of beautifying her face, or just to hide some blemish on her face. Still other women may cover their faces yet they wear the veil so tightly that their nose, eyebrows, and cheeks are shown. These are no doubt temptations.

You also find women roaming shopping centers in a strutting, swaying manner and joke and giggle with their girlfriends. Sometimes they visit shops, with or without need, to chat with the salesman, prolonging their conversation. Perhaps she requests an item stored in the back of the shop that she actually does not want; she just wants to keep chatting with the salesman. Yet Allah (Azza wa Jal) told the prophet’s wives and they were considered the “mothers of the believers,” they were the most pure and farthest from any behaviors or situations of temptation – Allah told them:

Do not be soft in speech (to men) for fear that he in whose heart is a disease should desire (you), but speak in an honorable manner. [12]

Muslims, we have described some things regarding the sickness but is there a cure? The answer is yes and there are several types of medicine thanks to Allah. We are a Muslim nation practicing the religion of Islam, and Allah (Azza wa Jal) has clarified the general responsibilities a man has regarding his family members and the prophet (صلى الله عليه وسلم) has spoken about this as well. As for Allah (Azza wa Jal) He says in His noble book:

You who believe, protect yourselves and your families from a fire whose fuel is people and stones over which are (appointed) angels, stern and severe. They do not disobey Allah in what He commands them but do as they are commanded.[13]

As for the Sunnah, the prophet (صلى الله عليه وسلم) said:

Each of you is a shepherd and each of you is responsible for his flock. The leader is a shepherd and responsible for his flock (i.e., citizens). A man is a shepherd over his family and responsible for his flock. A woman is a shepherd in her husband’s home and responsible for her flock. And a servant, worker is a shepherd over the property of his master, boss. So each of you is a shepherd and is responsible for his flock.[14]

Worshippers of Allah, fear Allah and fulfill your responsibilities. Continuously prevent and discourage the women in your care from visiting shopping centers to behave in manners that contradict religious rulings.

I ask Allah to help us and you with regards to the medicine of integrity and honor, to guide us and guide others with us for He is capable of all things. All thanks are for Allah, the lord of the worlds, and may Allah send peace and prayers on our prophet, Muhammad, and upon his family and companions.

Ibn al-‘Uthaymīn continues in the second part of his Friday sermon…

Oh Muslim brothers. You, men who are caretakers of women, men who are responsible for your families, fear Allah with respect to yourselves and families. Cultivate in them respectable manners and praiseworthy characteristics, and discourage them from becoming the very means which lead to temptations and tribulations. You are men and they are women and men have been charged with taking care of women because of what Allah has given one over the other and because men (are obliged to) spend their wealth to support them. [15]

A man should neither be (helpless, having no influence) as if he were simply a rock in his house, nor should he be as if he is one of the women. Rather, he must act like a man in every sense of the word. Be shepherds; be responsible and influential so that you live among your families as men.

Some people go to great measures to ensure their financial stability, carefully watching their expenses, their checkbooks and bookkeeping. Yet they neglect their family members for whom they are personally and immediately responsible. Such a man, were he to lose a single sheep from his flock (a single coin, for example), he would search right and left for it until it is found. All the while, he remains unconcerned that his family members, his sons and daughters, are losing their manners and good character.

Men are protectors and maintainers of women by what Allah has given one over the other and what they spend (to support them) from their wealth.

Fulfill the obligations Allah has placed over you. This is my advice I present to you as I remind you that you are responsible for your families because Allah told you this and the prophet (صلى الله عليه وسلم) has charged you with this. Do you want to waste this trust you have been given? Do you want to be unable to answer when you are made to stand in front of Allah and asked about this trust?

Fear Allah and take seriously the obligations Allah has placed on you. Do not neglect and waste your chances at raising your family. If you fail in the upbringing of your family and this man fails his family and that man fails, soon the entire society becomes corrupt. Society is a conglomeration made up of individuals, so when the individuals become corrupt the entire population is corrupt.

I conclude this speech of mine asking Allah (Azza wa Jal) to assist us and you all in fulfilling our responsibilities we have regarding the safeguarding of our families. Oh Allah, help us care for our families, providing the best care for them.


[1]This is a sermon given by Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn before a Friday prayer. The complete opening and closing supplications of the scholar have been omitted. The Arabic text and audio, at the time of translation, is available at:
[2] The Quran, Sūrah al-Anfāl, 8:25
[3] Collected by al-Bukhārī. Allah confirms this in Sūrah Āli-‘Imrān, 3:14, as He mentions various things people covet, beginning the list with women: Beautified for people is the love of that which they desire: women…
[4]Sūrah al-Isrā, 17:32
[5]Sūrah al-Isrā, 17:16
[6]Sūrah al-Furqān, 25:68-70
[7] Sūrah al-Nūr, 24:30
[8] Collected by Muslim
[9] Sūrah al-Nūr, 24:31
[10] Collected by al-Nasāī and al-Albānī said it is authentic in Ṣaḥīḥ Sunan al-Nasāī (no. 4739)
[11] Collected by al-Tirmidhī and al-Albānī said it is authentic in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2237). In a similar narration collected by al-Nasāī and graded as authentic by al-Albānī in Ṣaḥīḥ Sunan al-Nasāī (no. 4737), the prophet (صلّى اهلل عليه وسلّم) said explicitly: “Any woman who wears perfume and then passes by people so that they smell her fragrance, she is an adulterer, fornicator”
[12] Sūrah al-Aḥzāb, 33:32
[13] Sūrah al-Taḥrīm, 66:6
[14] Collected by al-Bukhārī
[15] This is based on the verse in Sūrah al-Nisā, 4:34:

Translated by Abu az-Zubayr Harrison hafidhahullaah

Posted from Original PDF:

None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī

Jābir ( رضي الله عنه) said: Three days before he died, I heard the prophet (صلّى الله عليه وسلّم ) say

« لاَ يَمُوتَنَّ أَحَدُكُمْ إِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ عَزَّ وَجَلَّ »

[11] None of you should die except while he is having good thoughts about Allah (عزّ وجلّ)

al-Nawawī’s Explanation

The following is again from al-Nawawī’s explanation of Ṣaḥīḥ Muslim.

Regarding the statement of the prophet » None of you should die except while he is having good thoughts about Allah « scholars have said that this is a warning against losing hope and despairing (of Allah’s mercy) and an encouragement to have hope especially at the time of death.

Allah (سبحانه وتعالى) also said in the previous ḥadīth » “I am as my servant thinks of Me.” « and (considering both ḥadīth) scholars explain that » having good thoughts about Allah « means that an individual should expect Allah to have mercy on him and pardon him.

Some scholars have also said that during times of wellbeing and health, an individual should have both hope and fear in Allah and these two feelings should be equally balanced. Others say that one’s fear should be more, but when the signs of death approach, a person’s hope in Allah’s mercy should become stronger. This is because the very purpose of having fear of Allah is to prevent oneself from committing sins and ugly deeds and to increase in obedience and good deeds. And those things are most often not possible during that situation (i.e., during the last moments of one’s death).

Instead, in that situation, assuming good thoughts about Allah is preferable which would cause one to have feelings of destitution and submission and to feel oneself in total need of Allah (تعالى).

The ḥadīth mentioned by Imām Muslim right after this one also supports this understanding:

« يُبْعَثُ كُلُّ عَبْدٍ عَلَى مَا مَاتَ عَلَيْهِ »

Every servant will be resurrected according to what he died upon.[12]

Scholars explain that it means each individual will be resurrected in the same state in which he died. The next ḥadīth (in Imām Muslim’s authentic collection) also supports this:

« إِذَا أَرَادَ اللَّهُ بِقَوْمٍ عَذَابًا أَصَابَ الْعَذَابُ مَنْ كَانَ فِيهِمْ ثُمَّ بُعِثُوا عَلَى

When Allah intends to punish an entire group of people, the punishment afflicts them all, but then each is resurrected according to (his individual) deeds.[13]

And the ḥadīth:

« إِنَّمَا يُبْعَثُ النَّاسُ عَلَى نِيَّاتِهِمْ »

People will only be resurrected upon their (individual) intentions. [14]

al-Manāwī’s Explanation

The following explanation is from al-Manāwī’s, Fayḍ al-Qadīr.

His (صلّى الله عليه وسلّم) statement » None of you should die except while he is having good thoughts about Allah « means: Let none of you die under any circumstance except while in the state of thinking good about Allah (تعالى) in that He will be merciful with you and pardon you. This is because when a person’s time of passing arrives and his journey comes to an end, his fear (of Allah) has no real purpose (to prevent him from bad deeds during life). It would perhaps lead him to despair and to a feeling of restriction of (Allah’s) mercy and bounties.

Whoever at that time, even if his heart were laden with major sins, begins expecting the best (of his Lord) and increases in hope, he has then perfected his provisions for his arrival to his Lord…

al-Ṭībī said:

The prophet (صلّى الله عليه وسلّم) instructs one to ensure he does not die in any state other than expecting and assuming good about Allah. And this does not mean one can change destiny or fate. Rather, what is intended is that an individual is commanded to have good thoughts (about Allah) so that when death overcomes him, he is in such a state.

نسأل الله الغفور الرحيم لتوفيقه على حسن الظنّ به خصوصًا عند الموت


[11] Collected by Muslim.
[12] Ibid.
[13] Ibid.
[14] Collected by Ibn Mājah and al-Albānī says it is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3407).

Source: Excerpted from the article “Thinking Good About Allah” – With Explanations by: Ibn Ḥajar al-‘Asqalānī, al-Nawawī, & al-Manāwī –

The Day Your Lord Comes with the Angels, row after row – Shaykh ibn Uthaymeen

The Day your Lord Comes

[1] This article was taken from the book Tafsīr Juz ‘Amma by Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn (1423/2002, Riyadh: Dar al-Thurayya). At the time of translating, the original Arabic text could be found at:

Verses 21-30 from Surah al-Fajr

No. When the earth is leveled, pounded and crushed,
and your Lord comes with the angels, row after row,
and that day, Hell is brought near, the day man will remember, but how will the remembrance help him then?
He will say, “I wish I had sent forth (some good) for my life.”
But on that day, no one will punish as He punishes,
and no one will bind as He binds.
(But to the righteous it will be said,) “You, soul at peace,
return to your Lord well-pleased (yourself) and well pleasing (to Him).
Go and enter among My servants
and enter My paradise.”

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The Day Your Lord Comes – Shaykh ibn Uthaymeen

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Translated by Abu az-Zubayr Harrison hafidhahullaah

Know Allah in prosperity, He will know you in adversity – Imam Ibn Rajab al-Ḥanbalī

Selections [1] from Jāmi’ al-‘Ulūm wal-Ḥikam:

[1] Taken from Ibn Rajab al-Ḥanbalī’s book Jāmi’ al-‘Ulūm wal-Ḥikam, an explanation of the forty-two famous ḥadīth collected by Imām al-Nawawī. The ḥadīth explained in this article is number nineteen.

The prophet ( صلّى الله عليه وسلّم ) said:
Know Allah in prosperity, He will know you in adversity.” [2]

When a worshipper is conscious and fearful of Allah in times of ease and wellbeing, preserving His rules and paying careful attention to His rights upon him, he begins to know Allah. There is then established between him and his Lord a special relationship. In return, his Lord will remember and know His worshipper during his times of hardship. He will preserve and take care of such person’s relationship with Him in difficult times. Because of this relationship, Allah saves his worshipper from his difficulties. This special relationship brings an individual close to his Lord and ensures His love for him and His answering of his prayers.

A person’s “knowing his Lord” is of two types:

1. A general knowledge. When a person is familiar with Allah is this manner, he simply accepts that He exists, affirms correct belief in Him, and has faith in Him. All believers in general know Allah in this way.

2. A specific knowledge and relationship. When a person truly knows Allah, he turns his heart completely to Him, devotes himself to Him, and feels at ease with Him. He is comforted when Allah is mentioned although he is still shy before Him and fears Him. Those who truly know Allah focus on this specific type of “knowing Him.”

Similarly, Allah’s “knowing his servant” is of two types.

1. A general knowledge. This is Allah’s knowledge of all His servants, His observation of everything they conceal or make apparent, as He ( تعالى ) says:

“And indeed We have created mankind, and We know what his own self whispers to him.” [3]

Another example of this general type of Allah knowing His creation is His statement:

“He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers.” [4]

2. A specific knowledge and relationship. This type of “knowing His servant” is when Allah loves His worshipper, brings him close to Him, answers his prayers, and helps him out of difficulties. This is the type of relationship the prophet ( صلّى الله عليه وسلّم ) refers to when he said that Allah says (in a ḥadīth qudsī):

“My servant continues to come close to Me with extra acts of worship until I love him. When I love him, I become his ears with which he hears, his eyes with which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask Me for anything, I would certainly give it him, and were he to seek My help, I would certainly help him.” [5]

Illustrating this specific type of Allah knowing His servants, there is a report that when al-Ḥasan was fleeing the oppression of al-Ḥajjāj, he came to the house of Ḥabīb Ibn Muḥammad. Ḥabīb said to him, “Abū Saī’d, is there no relationship between you and your Lord by which you could pray to Him to hide you from these people? Come into the house.” al-Ḥasan went inside, and al-Ḥajjāj’s soldiers went in after him but could not see him. When that was mentioned to al-Ḥajjāj, he said, “He was inside the house but Allah blinded your eyes so that you could not see him.”

In summary, whoever shows Allah constant, respectful fear and obedience during times of ease and prosperity, Allah will show him gentleness and assistance during times of difficulty and adversity.

al-Tirmidhī recorded a ḥadīth from Abū Hurayrah ( رضي الله عنه ) that the prophet ( صلّى الله عليه وسلّم ) said:

“Whoever would like Allah to answer him during hardships and difficulties then let him increase in supplication during times of wellbeing.” [6]

The most difficult hardship a servant faces in this life is death; what comes after it is even more severe if the servant’s final destination is not good (Paradise). So it is necessary for a believer to prepare for death and what follows it during times of ease and wellbeing by remaining constantly conscious and fearful of Allah and doing righteous deeds (during life). Allah ( عزّ وجلّ ) says:

“Oh you who believe, fear Allah and let every soul look to what it has put forth for tomorrow. And fear Allah, indeed Allah is aware of what you do. And do not be like those who forgot Allah so He made them forget about their own souls. Those are the defiantly disobedient ones.” [7]

Whoever remembers Allah while in good health, in times of ease and comfort, and prepares himself for his meeting with Allah ( عزّ وجلّ ) upon death and afterwards, Allah will in return remember him during these hardships (associated with death). He will be with the person during such difficulties. Allah will be gentle with him as He assists him, takes care of him, and keeps him firm upon the worship of Allah alone (when he dies). Allah will then meet the person while being happy with him.

On the other hand, whoever forgets Allah during times of ease and comfort (in life) and fails to prepare for his meeting with Him, Allah will forget him during these hardships (of death). And the “forgetting” here means Allah will abandon the person and disregard him.[8]

But when death comes to a true believer in Allah, one who has prepared for it and has good expectations of his Lord, and the good news of Allah comes to him, he then would love to meet Allah and Allah would love to meet him. However, a wicked person is just the opposite of that (i.e., he hates to meet Allah so Allah hates to meet him).[9] The believer is then filled with happiness with what he put forth before him (in life) and with what he is about to arrive at (Paradise). As for someone who is negligent (who forgot about his own soul), he is filled with regret, saying:

“Oh, how I regret what I neglected regarding Allah. [10]


[2] This is part of a longer ḥadīth recorded by Aḥmad, al-Bayhaqī, and al-Lālakāī and Shaykh Nāṣir al-Dīn al-Albānī said it is authentic in his al-Jāmi’ al-Saghīr wa Ziyādatuh (5272).
[3] The Quran, Sūrah Qāf (50:16)
[4] Sūrah al-Najm (53:32)
[5] Recorded by al-Bukhārī
[6] Recorded by al-Tirmidhī (no. 3382) and al-Albānī said it is ḥasan in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2693).
[7] Sūrah al-Ḥashr (59:18-19)
[8] About this type of “forgetting” them, Allah says in Sūrah al-‘Arāf (7:51):

So today We will forget them just as they forgot the meeting of this day of theirs and for having rejected Our verses.

And His ( سبحانسَه وتعالى ) frightening verses in Sūrah ṬāHā (20:124-126):

And whoever turns away from My remembrance, he will certainly have a depressed life, and We will gather him on the Day of Resurrection blind. He will say, “My Lord, why have you raised me blind while I used to see?” (Allah) will answer, “Likewise Our signs came to you but you forgot them, so likewise you will today be forgotten.”

[9] About this, the messenger of Allah ( صلّى الله عليه وسلّم ) said (recorded by al-Bukhārī):

Allah says, “If my servant loves to meet Me, I love to meet him, and if he hates to meet me, I hate to meet him.”

[10] Sūrah al-Zumar (39:56)

[Note: Arabic Text of the Verses and Hadeeth not mentioned in the above article. Please read the below PDF for the  same]

[Download PDF Here]

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Translated by Abu az-Zubayr Harrison hafidhahullaah

Reference: AbdurRahman.Org
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Your share of adultery – Shaykh Ibn Uthaymeen

Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s Explanation: [10]

[10] The selections here are from Ibn al-‘Uthaymīn’s explanation of Riyāḍ al-Ṣāliḥīn. Since the chapter in Riyāḍ al-Ṣāliḥīn where the ḥadīth under discussion appears includes preceding verses of the Quran related to lowering one’s gaze, his explanation of those verses have also been included here for the benefit it contains and its relevancy to this translated work.

The chapter in al-Nawawī’s Riyāḍ al-Ṣāliḥīn (in which the ḥadīth under discussion appears) begins with the following verses.

“Tell the believers to lower their gaze.” 

[Sūrah al-Nūr (24:30)]

Looking at non-relative women is forbidden as the author رحمه الله says and that is because Allah commanded that we lower our gaze as He says “Tell the believers to lower their gaze and preserve their private parts. That is purer for them. Allah is certainly aware of what you do.” He instructs us to lower our gaze and guard our private parts, and this indicates that when someone does not restrain his gaze, that becomes the very means by which he may fail to preserve his private parts.

When a person is liberal with his eyes, allowing them to roam freely, his heart becomes infatuated with women. He continues to look at them until he may approach a woman, speak to her, carry on a conversation with her, arrange a date with her, and then finally the immorality (of adultery) happens. We seek protection with Allah from this. This is why the look has been called “the messenger” or “delivery” of adultery; it invites to illegal sexual activity, and this is why Allah commands us to lower our gaze.

He عز وجلalso says:

“He knows the eyes’ deceit and what the breasts conceal”
[Sūrah al-Ghāfir (40:19)]

The “eyes’ deceit” is the visions a person’s sight may steal (when looking at impermissible things). In other words, a person may secretly look at something forbidden when people cannot observe him. However, Allah certainly knows what he is doing because “He knows the eyes’ deceit”.

Allah جل وعلى also knows “what the breasts conceal” of both good and bad intentions. He even knows the ideas a person’s own soul may inwardly suggest to him and what he accepts of those suggestions.

Allah تعالى also says:

“Surely the hearing, the sight, and the heart – of each of those one will be questioned”
[Sūrah al-Isrā (17:36)]

A person is accountable for his hearing and will be questioned about it. What did he listen to with his ears? Did he listen to impermissible speech or to a woman, enjoying the sound of her voice? Likewise an individual is accountable for his sight and heart so it is critical that a person safeguards himself (regarding his senses). As for a woman relative or someone to whom it would be forbidden for him to marry anyway, there is no problem with looking at her. He may see her face, her head, her hands, her arms, her legs and feet; there is no problem with any of this unless there is some sort of temptation he fears for himself. If he feels there would be some temptation for him, then he should not even look at women that are religiously considered as his female kin.

For example, if a man had a “sister” because his mother breastfed another girl in infancy who was originally unrelated to him, if such a woman was considered beautiful in his eyes, then looking at her would not be permissible even though a sister of breastfeeding is considered by the religion to be of the same status of an actual, related sister. If he feels some kind of temptation by looking at her, he must then lower his gaze when with her. She must also cover up when she is with him because the origin and purpose behind the ḥijāb (the religious covering) is to prevent temptations. So if she finds some sort of temptation, then she too must cover her face even in front of related men.

However, if there is no such temptation present and a person is chaste with a normal, sound and un-perverted heart, then he is only forbidden to look at nonrelative women not in his immediate family, for example his cousins, his sisters-inlaw, etc. In conclusion, the important point is that a man may look at women religiously considered to be his immediate relatives as long as no sort of temptation is there. As for looking at unrelated women, they are never permissible for him to look at.

The following ḥadīth, with the wording from Ṣaḥīḥ Muslim, is the one mentioned in Riyāḍ al-Ṣāliḥīn (and the same one mentioned on pg. 2-3 of this work).

Abū Hurayrah رضي الله عنه narrated that the prophet صلّى الله عليه وسلّم said:

It has been written upon the Son of Adam his share of adultery which he will indulge in; there is no escaping it. The two eyes, their adultery is looking (at what is forbidden). The two ears, their adultery is listening. The tongue, its adultery is speaking. The hand, its adultery is the touching, and the foot, its adultery is walking (toward adultery). The heart desires and hopes (for adultery) but the private parts either confirm that or deny it. » which he will indulge in; there is no escaping it « means every individual will carry out and realize his inevitable share of adultery, and there is no escape from it unless Allah protects him from doing so.

The prophet صلّى الله عليه وسلّم then mentioned some examples such as,

» The two eyes, their adultery is looking « When a man looks at unrelated women, even if it is without desire, it is a form of adultery – adultery of the eye.

» The two ears, their adultery is listening « A man may listen to a woman speaking and become moved by her voice; this is the adultery of the ear. Similarly,

» The hand, its adultery is the touching « which is anything physically done with the hand like touching or similar physical actions.

» the foot, its adultery is walking « and this includes when someone walks to any place wherein immorality and sexual activity is being committed. It could also be when a man hears a woman’s voice and he walks over to her or sees a woman whom he then approaches. These are all types of adultery – adultery of the foot.

» The heart desires « and may be inclined toward adultery, becoming infatuated with women and this is the adultery of the heart.

» but the private parts either confirm that or deny it « In other words, if a person commits adultery with his private parts—we seek protection with Allah from that—he has then actualized the adultery of all his other senses and limbs. In contrast, if he does not commit adultery with his private part, choosing instead to safeguard and preserve himself, he then denies his other senses their forms of adultery.

This ḥadīth shows the extreme caution required to prevent one’s heart from being attached to women. A man must avoid becoming obsessed with their voices, looking at them, touching them, or approaching them. He has to prevent his own heart’s infatuation with the allure of women as all of these are types of adultery, and we seek protection from Allah.

Every individual of sound intellect and chastity must beware and take precautions to ensure nothing of his senses or body parts become obsessed with women. Anytime a person senses himself being allured to any of that, he must retreat and keep far away (from actualizing any forms of adultery) because Satan courses through the Son of Adam like blood runs through him.

Also, the initial glance can be a poisonous arrow from Iblīs. For example, a man may glance at a woman while unconcerned with her at first sight. However, with the second look then the third he finds his heart becoming attached to her, Allah forbid. He may become so in love with that woman that he thinks of nothing but her. Standing, sitting, when he sleeps and when he wakes up, he thinks of her. And this is how the evil and temptation begins.

We ask Allah for wellbeing and all success is from Him.

Excerpted from PDF. You can read the full PDF article Here

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Translated by Abu az-Zubayr Harrison hafidhahullaah

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“O Allaah Bless me in what You have given…” – Shaykh Ibn Uthaymeen

The Explanation of:

وَبَارِكْ لِي فِيمَا أَعْطَيْتَ
“Bless me in what You have given…”

The Arabic word بَرَكَة (barakah) “blessing” literally means an abundance of anything good that is continuous. The scholars even trace this word and its meaning back to the word بِرْكَة (birkah) which means a large amount of water or any wide container or gathering of water that is constantly filled with water. Similarly, the word blessing means a continuously large amount of good. So the meaning of this statement is: Send blessings down upon everything you have given me.

The wording, “…in what you have given…” is comprehensive including anything Allah has given us of wealth, children, knowledge, and anything else Allah ( سبحانه وتعالى ) has bestowed upon us. So you ask Allah to put blessings in all of that. If Allah does not put blessings in what he has given you, you would surely be prevented from a great amount of good.

How many people have a wealth in abundance, yet it is as if they live in poverty? This is because they gain no real benefit from their wealth; they simply collect it and never benefit from it. This is the result of the blessings being removed from it. Likewise, many people have lots of children and grandchildren, yet their children do not benefit their parents in anything due to their disobedience and ungratefulness. Such people have not been blessed in their children.

You also find some people to whom Allah has given a great amount of knowledge, yet it is as if he is illiterate. You see no traces of knowledge upon him in his worship, in his character, in his manners, nor in the way he treats others. Rather, his knowledge may even increase him in arrogance and considering himself to be above the rest of Allah’s worshippers, belittling and humiliating them. Such a person does not realize the one who bestowed this knowledge upon him is none other than Allah. You see that he never benefits people with his knowledge, neither with lessons, nor advice, nor with writings. On the contrary, he is exclusively centered only upon himself. This is without doubt a great loss, even though religious knowledge is one of the most blessed things Allah gives to a servant. One reason for this is that when you teach others and spread this knowledge among people, you are rewarded from several different perspectives:

1. When you spread this religious knowledge, you are spreading the religion of Allah ( عزّ وجلّ ). So you work for the sake of Allah, opening people’s hearts with knowledge.

2. From the blessings of spreading knowledge and teaching it is that by doing so, there is the preservation and protection of Allah’s legislation (religious laws). If it weren’t for the passing on of knowledge, the legislation would not have been preserved.

3. Also from the blessings of spreading knowledge is that when you teach others, you do them a great deal of good. You give them insight into the religion of Allah. And when that person then worships Allah with knowledge and insight, you are rewarded with similar rewards he is given because it was you who directed him towards a particular good deed, and the one who directs another to do something good is just like the one who actually does it. [15]

Also, by spreading and teaching religious knowledge, one’s own knowledge increases. It is known that anyone who teaches a particular knowledge to people, his knowledge in that subject will increase. This is because in teaching, one is recalling what he previously learned and memorized as well as learning new things that he must prepare. To this meaning, there is a famous (Arabic) proverb regarding wealth, “It increases by spending it often, and it decreases if held in a tight fist.” Similarly, if knowledge is withheld and not taught, it will eventually decrease.

Footnotes :

[15] A proof of this is the ḥadīth recorded by Muslim (no. 1893), al-Tirmidhī (no. 2671), Abū Dāwūd (no. 5129), and by Aḥmad in which the prophet ( صلّى الله عليه وسلّم ) said:

مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ
Whoever directs someone to do something good, he will have a reward like the one who actually did it.

Posted fromExplaining the Du’a of Qunut in the Witr Prayer – Shaykh ibn Uthaymeen, Translated by Abu az-Zubayr Harrison

Learn the below important supplication:

O Allah, increase my wealth and offspring, and bless me in what You have given me

The Explanation of: “Oh Allah, guide me with those You have guided.”.. – Shaykh ibn Uthaymeen

The Explanation of: اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ
“Oh Allah, guide me with those You have guided.”

Meaning: Guide me to the truth and assist me in acting in accordance with it. Complete, beneficial guidance is that in which Allah combines for a servant both knowledge and action. Guidance without action is of no real benefit. Rather it is even harmful because if a person does not act in accordance with what he already knows, his knowledge becomes evidence against him.

An example of guidance in the form of knowledge but with no action is the verse of Allah:

As for Thamūd, we guided them but they preferred blindness over guidance. [5]

Meaning: We clarified the path to them and we conveyed the knowledge to them. However, they preferred blindness over guidance, and from this we seek refuge with Allah.

Also from this type of guidance – simply giving the knowledge and clarifying the truth – is the statement of Allah (سبحانه و تعالى)to the Prophet (صلى الله عليه و سلم) :

And certainly, you guide to the straight path.[6]

Meaning: You direct the people to the straight path and teach them about it. As for the other type of guidance which is the granting of success, an example of this type is the verse:

Indeed, you can’t guide whoever you like.[7]

This type is the guidance of granting one success in their deeds. In this case, the messenger ( صلى الله عليه و سلم ) is never able to grant someone the success of their good actions as this type of guidance is specific to Allah alone. If the prophet ( صلى الله عليه و سلم ) were capable of that type of guidance, he would have guided his uncle, Abū Ṭālib. He did try to guide his uncle and even when he was about to die, the Prophet ( صلى الله عليه و سلم ) said to him:

Oh uncle, say, “There is nothing worthy of worship except Allah,” – a statement by which I will testify on your behalf before Allah.

But the decree of Allah (سبحانه و تعالى) had already passed that the prophet’s uncle would be from the inhabitants of the Fire, and from this we seek refuge with Allah. So Abū Ṭālib neither said nor believed that nothing has the right to be worshipped except Allah. The last thing he said before dying was that he would remain upon the religion of ‘AbdulMuṭṭalib.8 Despite this, Allah allowed his messenger ( صلى الله عليه و سلم ) to intercede for Abū Ṭālib, not just because he was the prophet’s uncle, but because he used to continually defend the prophet ( صلى الله عليه و سلم ) and Islam (even though he did not personally accept Islam). So the Prophet ( صلى الله عليه و سلم ) interceded for Abū Ṭālib and as a result of this intercession, he ( صلى الله عليه و سلم ) said about his uncle:

He is in the lowest part of the fire, and if it were not for me, he would have been in the lowest, deepest part of the fire.[9]

And the Prophet ( صلى الله عليه و سلم ) also said :

Perhaps my intercession will benefit him on the Day of Resurrection so that he will be put into the lowest part of the fire, it reaching only to his ankles, yet from which his brain will boil. [10]

So when we say in the Du’ā of Qunūt, “Guide us with those you have guided,” we are asking Allah for both types of guidance: the guidance of knowledge and the guidance of being successful in our actions. As an example, the following verse also includes both of these types of guidance:

Guide us to the straight path. [11]

So when anyone says this du’ā he should sincerely call to mind that he is asking for both types of guidance: the guidance of the correct knowledge and the guidance of acting in accordance with it.

As for the wording, “…with those you have guided,” this is a way of seeking nearness to Allah by mentioning his favors on others in that he guided them. So we also ask him to bestow the same favor upon us and guide us. In other words, we ask you (Allah) for guidance, and receiving it is only by virtue of your mercy, your wisdom, and your past favors as you have guided others


[5] The Quran, Sūrah Fuṣṣilat, 41:17
[6] The Quran, Sūrah al-Shūrá, 42:52.
[7] The Quran, Sūrah al-Qaṣaṣ, 28:56.
[8] The ḥadīth is recorded by al-Bukhārī (no. 1360, 3884, and 4675) Muslim (no. 24), al-Nasāī (no. 2035), and by Aḥmad.
[9]The ḥadīth is recorded by al-Bukhārī (no. 3883, 6208) and Muslim (no. 209) as well as by Imām Aḥmad.
[10] The ḥadīth is recorded by al-Bukhārī (no. 3885, 6564) and Muslim (no. 210) and also by Aḥmad.
[11] The Quran, Sūrah al-Fātiḥah, 1:5

Posted fromExplaining the Du’a of Qunut in the Witr Prayer – Shaykh ibn Uthaymeen, Translated by Abu az-Zubayr Harrison

An Explanation of The Du’aa of Qunoot – by Shaykh Muhammad Saleh Al Uthaymeen

This is a concise explanation of the Du’aa, or supplication that is said during the Witr prayer. This explanation was given by Shaykh Muhammad Ibn Saalih al-‘Uthaymeen, may Allaah have mercy on him, during his lectures which he used to present in the central mosque in Mecca (al-Masjid al-Haraam) during the blessed month of Ramadhaan. This Article includes Memorization Chart & Glossary

Click the below link to read or download PDF

The Du’aa of Qunoot during Witr Prayer – Shaykh Uthaymeen [PDF]

Praying for the Absolute Destruction of Non-Muslims – Shaykh Abd al-Muhsin Ali-‘Ubaykan

Praying for the Absolute Destruction of Non-Muslims
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abdul-Muḥsin Āli-‘Ubaykān
Translated by: Abu az-Zubayr Harrison –

Question: Is it permissible to go to such extremes while supplicating during prayer in that someone prays for complete destruction for every single non-Muslim to be gone?

Click the below link to read or download the full document

Praying for the Absolute Destruction of Non-Muslims-Abd al-Muhsin Ali-Ubaykan- [PDF]

Tawheed: Its Meaning and Categories – Shaykh Ibn Uthaymeen

Tawheed: Its Meaning & Categories
تعريف التوحيد :Original Title
Author: Muhammad Ibn Saalih Al-‘Uthaymeen
Source: Fataawaa Arkaan Al-Islaam (Question No. 1)
Translated by: Abu az-Zubayr Harrison –


Taweed Ar-Ruboobiyyah
Tawheed Al-Uloohiyyah
Tawheed Al-Asmaa was-Sifaat

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Tawheed – Its Meaning and Categories – Shaykh Ibn Uthaymeen [PDF]


Suicide Bombings – Shaykh Salih al-Fawzan

Suicide Bombings
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Ṣāliḥ al-Fawzān
Translated by: Abu az-Zubayr Harrison –

Question: Are bombings and acts of suicide considered legitimate means of propagating Islam?

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Suicide Bombings – Shaykh Saalih al Fawzaan- [PDF]

Suicidal Acts of “Martyrdom” – Shaykh Abd al-Muhsin Ali-‘Ubaykan

‘Abdul-Muḥsin Āli-‘Ubaykān on Suicidal Acts of “Martyrdom”
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abdul-Muḥsin Āli-‘Ubaykān
Translated by: Abu az-Zubayr Harrison –

Question: What is the ruling of these (suicidal) acts that are referred to today by some as “acts of martyrdom?”

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Suicidal Acts of Martyrdom-Abd al-Muhsin Ali-Ubaykan- [PDF]

Saudi Arabia’s Permanent Council on the 1996 Khobar Bombings

Saudi Arabia’s Permanent Council on the 1996 Khobar Bombings
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Saudi Arabia’s Permanent Council
Translated by: Abu az-Zubayr Harrison –

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1996 Khobar Bombings -Permanent Council- [PDF]

Saudi Arabia’s Permanent Council on the 1995 Riyadh Bombings

Saudi Arabia’s Permanent Council on the 1995 Riyadh Bombings
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Saudi Arabia’s Permanent Council
Translated by: Abu az-Zubayr Harrison –

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1995 Riyadh Bombings -Permanent Council- [PDF]

Saudi Arabia’s Permanent Council on Terrorist Cells

Saudi Arabia’s Permanent Council on Terrorist Cells
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Saudi Arabia’s Permanent Council
Translated by: Abu az-Zubayr Harrison –

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Terrorist Cells -Permanent Council- [PDF]

Saudi Arabia’s Permanent Council on Terrorism and Related Issues

Saudi Arabia’s Permanent Council on Terrorism and Related Issues
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Saudi Arabia’s Permanent Council
Translated by: Abu az-Zubayr Harrison –


The 1995 Riyadh Bombings
The 1996 Khobar Bombings
Terrorist Cells
Boycotting Products Manufactured by Non-Muslims

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Terrorism and Related Issues -Permanent Council- [PDF]

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