Islamic Knowledge – Islam, Sunnah, Salafiyyah
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The First Ten Days of Dhil Hijjah
by Shaykh Muhammad ibn Sāleh al Uthaymīn [Video|Ar-En Subtitles]
https://youtu.be/hnTr-xr7yGA [3 min]
The Ten days of Dhil-Hijjah begins when the month of Dhil-Hijjah enters. And itfinishes on the Day of ‘Eid, the ‘Eid of sacrifice. In regards to the deedsperformed in it, The Messenger of Allāh ﷺ said in regards to it, “There are nodays in which righteous deeds are more beloved to Allāh than these ten days.”The people asked, “Not even Jihād for the sake of Allāh?” He said, “Not evenJihād for the sake of Allāh. Except in the case of a man who went out to fightgiving himself and his wealth up for the cause, and came back with nothing.”
And so with this I encourage my Muslim brothers to take advantage of thistremendous opportunity, and to increase in righteous deeds during these ten daysof Dhil-Hijjah, like reciting the Qur’ān and the remembrance of Allāh, with itsdifferent types, saying Allāhu-akbar, Lā ilāha illa Allāh, Alḥamdulillāh, andSubḥānallāh, charity, fasting, strive to perform every righteous deed.
What’s astonishing is that the people are heedless regarding these ten (days).You find during the (last) ten (nights) of Ramadhān, do they strive or not? Theystrive! However in the ten (days) of Dhil-Hijjah, you barely see anyonedistinguishing between it and the other days! However if a person performsrighteous deeds during these ten (days), he is reviving what the Messenger ofAllāh ﷺ directed to from righteous deeds.
If a person wants to sacrifice when these ten (days) enter, then he doesn’t cutanything from his hair, his nails, nor his skin. He doesn’t cut from any ofthese. This is if he wants to sacrifice. As for if someone sacrifices on hisbehalf, then there is no problem. So if a person wants to sacrifice on behalf ofthe people in his household, then he makes one sacrifice, as it is the Sunnah.It is not binding upon the people of the household to withhold cutting fromtheir hair, their nails or their skin. It is only binding upon who? The one whois sacrificing, the father.
And what you hear from this saying, ‘It is prohibited (to cut from their hair,nail, and skin) for the one sacrificing and the one who the sacrifice is done onbehalf of.” Then this is the saying of some of the scholars. As for the ḥadīth,the Prophet ﷺ said, “If one of you wants to sacrifice, let him not cut anythingfrom his hair or nails.” He directed his speech to the one who wants tosacrifice.
Blessed Days [First 10 Days of Dhul Hijjah] – Main Page
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Mp3 Audio Download [Types of Magic – 01] – [Types of Magic – 02]
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Posted from: The Beneficial Saying on The Book of Tawheed
Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah,
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah
CHAPTER No: 25
Clarification of types of Sorcery (As-Sihr)
Imam Ahmad (May Allah be pleased with him) reported: Muhammad bin Ja’far narrated from Auf, from Haiyan bin Al- `Ala’, from Qatan bin Qabisah, from his father that he heard the Prophet (صلّى الله عليه و سلّم) say:
“Verily, Al-Iyafah (letting birds fly to foretell events) and At-Tarq (drawing lines on earth to predict events) and At-Tiyarah (taking sight on some object as a bad omen) are Al-Jibt (sorceries/magic).”
`Auf (رضي الله عنه) said,
“Al-‘Iyafah is letting a bird’s flight foretell events while At-Tarq is drawing line on earth.”
Hasan Basri (May Allah be pleased with him) said,
“Al- Jibt is the scream of Satan (devil).”
The above Hadith has been narrated through good chain of narrators and collected by Abu Dawud, An-Nasa’i and Ibn Hibban.
Abu Dawud reported in his book with Sahih lsnad that Ibn Abbas (رضي الله عنه) narrated that Allah’s Messenger (صلّى الله عليه و سلّم) said:
“Whoever learns a part of astrology (drawing knowledge from stars) has learned a part of sorcery (magic). Those who learn more are getting that much more (sin to their credit).”
In An-Nasa’i, Abu Hurairah (رضي الله عنه) is reported to have said:
“Whoever tied a knot and blew on it, has committed sorcery and whoever committed sorcery has committed Shirk. Whoever wears an amulet or talisman will be subjected to its control.”
Ibn Mas’ud (رضي الله عنه) is reported to have heard Allah’s Messenger (صلّى الله عليه و سلّم) saying:
“Shall I not tell you what Al-‘Adh (literally: lying, sorcery etc.) is? It is conveying false rumors for the purpose of causing disputes between people.” (Muslim)
Both Sahih collectors reported from Ibn Umar (رضي الله عنه) that Allah’s Messenger (صلّى الله عليه و سلّم) said:
“Some eloquence can be (so beautiful that it constitutes) sorcery.”
Important issues of the Chapter
1) Al-‘Iyafah, At-Tarq, At-Tiyarah are three kinds of Al-Jibt (sorcery/magic).
2) Al-‘Iyafah, and At-Tarq are explained.
3) Astrology too is a kind of sorcery.
4) Tying knots and blowing over them is also sorcery.
5) An-Namimah (tale bearing, backbiting) is also a form of sorcery.
6) Talking sometimes superfluously and eloquently can too be sorcery.
Source of the above Text: Darussalam English publication of Kitab at-Tawheed
Related Links:
The Explanation of Verse 5 of Sooratul Faatiha
ihdinā aṣ-Ṣirāṭ al-Mustaqīm
Guide us to the straight path.
“the path” (aṣ-Ṣirāṭ): Regarding this word, there are two permissible recitations, one with the Arabic letter س (sīn) as in السِّرَاط and another with the letter ص (ṣād) as it is here in the verse: الصِّرَاط . The meaning of aṣ-Ṣirāṭ is the way or path. The meaning of “Guide us” refers to the guidance of showing and directing to the right path as well as the guidance of granting success. So, by reciting, “Guide us to the straight path”, you are asking Allah for beneficial knowledge (which is the guidance of direction) and righteous action (which is the guidance of success in following the knowledge).
“straight” (al-Mustaqīm): This means the correct path with no crookedness or deviation.
Allah says:
For whoever wills among you to take the straight path (Surah al-Takwir Verse 28)
Here, the Arabic noun for the verb used is اِسْتِقَامَة (istiqāmah) which means “moderation.” And there is nothing more moderate or just than the justice found within Allah’s legislated religion. Previous legislations were suitable for earlier nations, appropriate for their time, place, and circumstances. Likewise, after the mission of the messenger Muhammad ( صلّى الله عليه وسلّم ), the legislation he brought is suitable and applicable to those to whom he was sent – everyone from the beginning of his mission until the end of this world.
There is a well-known saying in our religion: The religion of Islam is suitable and ensures the well-being of every time, place, and circumstance. When people stick to it, Allah corrects the affairs of creation.
For whoever wills among you to take the straight path (Surah al-Takwir Verse 28)
“For whoever wills” is connected to what came before it, “It is only a reminder to the worlds, for whoever among you wills to take the straight path“. As for those who choose not to take the straight path, they neither accept the reminder, nor do they gain any benefit from it. Allah says about those who do accept the reminder:
In that is surely a reminder for whoever has a heart or listens while he is heedful. [Sūrah Qāf, 50:37]
For anyone who does not want to take this straight path, there is no way to benefit such a person with this Qur’an.
Here is a question: Do people actually have freewill to do as they choose? Yes, people have the freedom to choose as they will. Allah (عزّ وجل) has allowed each person the freedom of choice and freewill; if he wants, he does something, if not he does not do it.
Title Explaining Sūrah at-Takwīr
Original Title تفسير جزء عمّ
Original Author Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translated by Abu az-Zubayr Harrison (rahimahullaah)
Qur’ān Translation Muhsin Khan (The Noble Qur’an)
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allah, the Most Beneficent, the Most Merciful.
1
﴿إِذَا الشَّمْسُ كُوِّرَتْ﴾
When the sun Kuwwirat (wound round and lost its light and is overthrown).
2
﴿وَإِذَا النُّجُومُ انْكَدَرَتْ﴾
And when the stars shall fall;
3
﴿وَإِذَا الْجِبَالُ سُيِّرَتْ﴾
And when the mountains shall made to pass away;
4
﴿وَإِذَا الْعِشَارُ عُطِّلَتْ﴾
And when the pregnant she-camels shall be neglected;
5
﴿وَإِذَا الْوُحُوشُ حُشِرَتْ﴾
And when the wild beasts shall be gathered together;
6
﴿وَإِذَا الْبِحَارُ سُجِّرَتْ﴾
And when the seas shall become as blazing Fire or shall overflow;
7
﴿وَإِذَا النُّفُوسُ زُوِّجَتْ﴾
And when the souls shall be joined with their bodies;
8
﴿وَإِذَا الْمَوْءُودَةُ سُئِلَتْ﴾
And when the female (infant) buried alive (as the pagan Arabs used to do) shall be questioned.
9
﴿بِأَيِّ ذَنْبٍ قُتِلَتْ﴾
For what sin she was killed?
10
﴿وَإِذَا الصُّحُفُ نُشِرَتْ﴾
And when the written pages of deeds (good and bad) of every person shall be laid open;
11
﴿وَإِذَا السَّمَاءُ كُشِطَتْ﴾
And when the heaven shall be stripped off and taken away from its place;
12
﴿وَإِذَا الْجَحِيمُ سُعِّرَتْ﴾
And when Hell-fire shall be kindled to fierce ablaze.
13
﴿وَإِذَا الْجَنَّةُ أُزْلِفَتْ﴾
And when Paradise shall be brought near,
14
﴿عَلِمَتْ نَفْسٌ مَا أَحْضَرَتْ﴾
(Then) every person will know what he has brought (of good and evil).[1]
﴿إِذَا الشَّمْسُ كُوِّرَتْ﴾
﴾When the sun is wrapped up﴿ This will happen on the Day of Resurrection. The name of the Sūrah التَّكْوِيْر (al-Takwīr) comes from the Arabic verb used in this verse which means to roll or wrap something… Despite the sun’s great expansiveness, its enormous size and mass, Allah, the Mighty, will wrap it up on the Day of Resurrection, rolling it upon itself until its light is lost.[2] He will then throw it into the fire, angering those who used to worship the sun instead of Allah, as clear evidence of the senselessness of their worship. He says:
﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ﴾
Certainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it.[3]
However, Allah excludes from this his righteous worshippers whom others may wrongly worship; he later says in the same Sūrah:
﴿إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ﴾
Verily those for whom the good has preceded from Us, they will be removed far therefrom (Hell) [e.g. ‘Iesa (Jesus), son of Maryam (Mary); ‘Uzair (Ezra), etc.]. They shall not hear the slightest sound of it (Hell), while they abide in that which their ownselves desire.[4]
﴿وَإِذَا النُّجُومُ انْكَدَرَتْ﴾
﴾And when the stars fall﴿ The stars will fall from their places just as another verse explains:
﴿وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ﴾
And when the stars have fallen and scattered;[5]
On the Day of Resurrection, the stars will become scattered, falling from their places.
Read More “Explaining Sūrah al-Takwīr – Shaykh Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn”
Q.316. When does the first hour of the Friday prayer begin?
A. The hours which the Messenger (صلّى الله عليه و سلّم) has mentioned are five in number; he said:
“Whoever bathed on Friday, performing the Ghusl of major ritual impurity (Janabah), then went (to the Masjid) in the first hour, he is like one who offers a camel as a sacrifice, and he who comes at the second hour is like one who offers a cow, and he who comes at the third hour is like one who offers a ram with horns, and he who comes at the fourth hour is like one who offers a hen, and he who comes at the fifth hour is like one who offers an egg.” [01]
So, he has divided the time from sunrise until the arrival of the Imam into five parts. Each part might be equivalent to the well known hour (i.e. 60 minutes), or the hour might be more or less, because the time changes, so the hours are five between the sunrise and the arrival of the Imam for the prayer. It begins from sunrise, although it has been said that it is from the start of Fajr, but the former is more likely, because before sunrise is the time for the Fajr prayer.
[01] Reported by Al-Bukhari in the Book of the Friday Prayer, in the Chapter: The Virtue of the Friday Prayer (881); and by Muslim in the Book of the Friday Prayer, in the Chapter: Perfume and Siwak on Friday (850).
Source: Fatwa Arkanul Islam, Volume 2 – Shaykh Uthaymeen, Dar-us-Salam English Publication
Related Links:
The Explanation of Verse 1 of Sooratul Faatiha
(al-Ḥamdu lillāhi Rabbil-‘Ālamīn)
All praise and thanks are for Allah, the lord of all creations.
“All praise and thanks” (al-Ḥamd): This word الْحَمْدُ (al-Ḥamd) is used only to describe someone, out of love and honor, with complete perfection of self, attributes, and actions. So, Allah is perfect in his self, his attributes, and his actions. This praising, however, must be with a condition, it must be made with love and honor. The people of knowledge say that simply describing someone with perfection yet not out of real love and honor for the praised one is not called حَمْدُ (Ḥamd). Rather, in that case it would only be called مَدْح (Madḥ) (a lesser degree of praise or admiration). Therefore, this (second) type of praising occurs often from people while they may not really love the one they are praising. Often, they only want to gain something from them. For example, some poets stand before their government leaders and recite poetry of amazing praiseworthy descriptions of them yet void of any real love for them. The poets’ love is for the wealth they are given or they do this out of fear of the leaders. On the contrary, our praise for our lord is a form of praise out of love and honor. So, “All praise and thanks” is to praise the one described with total perfection out of love and honor for him.
Read More ““al-Ḥamdu lillāhi Rabbil-‘Ālamīn” – Explained by Shaykh Uthaymeen”
Hadeeth No:38 from Imam Nawawi’s Forth Hadeeth
The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah
38 – Drawing Near To Allaah – The One Allaah Loves
On the authority of Abu Hurayrah (radi Allaahu anhu) who said: The Messenger of Allah (صلّى الله عليه وسلّم) said, “Verily Allah ta’ala has said:
‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’ ”
[Bukhari]
Posted from: Hadeeth – An Nawawi 40 Hadeeth – Dr. Saleh as-Saleh [Audio Series|En]
Related Links:
Title Explaining Shirk: The Greatest Sin
Compiled by Authentic-Translations.com[1]
Original Titles شرح ثلاثة الأصول، كتاب التوحيد، الإرشاد إلى صحيح الاعتقاد
Original Authors Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn, Ṣāliḥ al-Fawzān
Translated by Abu az-Zubayr Harrison (rahimahullaah)
You may have already studied Tawḥīd. However, to truly understand Tawḥīd, its opposite, Shirk, must also be understood. The greatest thing Allah has commanded us to do is worship him alone, and the greatest sin he has forbidden is Shirk as he says:
﴿وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا﴾
Worship Allah and do not make Shirk with anything along with him.[2]
So what is Shirk? Shirk (شِرْك) is an Arabic word which means sharing something with others that only Allah deserves. Worshipping others along with Allah is the main type of Shirk. The verse above means we must worship Allah and only him. So whoever worships someone or something instead of Allah, he is a disbeliever in Allah who has refused to worship him alone. If someone worships him but also worships someone else along with Allah, he is still a disbeliever in Allah, and it is this person who makes Shirk. As for someone who worships Allah alone, he is a Muslim who sincerely believes in Tawḥīd.
Read More “Explaining Shirk: The Greatest Sin – Shaikh al-Uthaymeen & al-Fawzan”
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.”
Read More “Is the Basmalah an actual verse of Sūrah al-Fātiḥah or Not? – Shaykh al-‘Uthaymīn”
The Eight Event
The Arabic word commonly used here, مُحَاسَبَة (muḥāsabah) or حِسَاب (ḥisāb), “judging,” “reckoning,” or “taking to account” is when people will be called to recollect, admit, and be judged on the Day of Resurrection for the actions they did in this life.
As far religious evidence for this event, it is confirmed by the Qur’aan, the Sunnah, the consensus of mainstream Muslims, and even suggested by one’s intellect.
In the Qur’aan, Allah (تعالى) says:
Certainly, to us is their return, then certainly upon us is their reckoning.[Sūrah al-Ghāshiyah, 88:25-26]
And:
Then as for he who is given his record in his right hand, he will be judged with an easy reckoning. [Sūrah al-Inshiqāq, 84:7-8]
Read More “Day of Resurrection: Allāh Judges the Creation – Shaykh al-‘Uthaymīn”
The Seventh Event
People’s books of deeds will be distributed, open for them to read. An individual’s book of deeds is the register with every action he did in life written inside. These deeds are being written now by the angels entrusted with recording the actions of all the children of Adam. Allah (تعالى) says:
And indeed, (appointed) over you are keepers, honorable recorders. They know whatever you do. [Surah al-Isrā, 82:10-12][69]
These angels record in a book everything a person does because they are always with him. And on the Day of Resurrection, Allah will bring forth this book, making it known to the person as he says:
Every person, we have imposed his fate upon his neck. And we will produce for him, on the Day of Resurrection, a record which he will find spread open. (It will be said to him,) “Read your book. You are sufficient today as a reckoner against yourself. [Surah al-Isrā, 17:13-14.]
Read More “Day of Resurrection: The Books of Deeds are Distributed – Shaykh al-‘Uthaymīn”
The Explanation of Verse 4 of Sooratul Faatiha
“You alone” (iyyāka): This is a case in grammar when the direct object comes before the verb, “we worship” (na’budu). In Arabic grammar, when the direct object precedes the verb, it gives a sense of restriction, so the meaning would be, “We do not worship anyone or anything except you alone.”
“we worship” (na’budu): Meaning: We humble ourselves to you in complete humility.
In this way, you find the believers placing the most honorable part of their bodies (their faces) at the level of their feet in humility to Allah (عزّ وجلّ). They prostrate on the ground, covering their foreheads with dirt. This is from their humbleness before Allah. And if another person were to say, “I will give you the whole world and what it contains, just prostrate to me once,” you will never find true believers accepting this because this type of humility is a form of worship specifically for Allah alone.
Read More ““iyyāka na’budu wa iyyāka nasta’īn” – Shaykh al-‘Uthaymīn”
The Fifteenth Event
(Some) faces that day will be radiant, looking at their Lord. [Sūrah al-Qiyāmah, 75:22-23]
To explain the verse, “faces that day” means on the last day, the Day of Resurrection. “radiant” here includes beauty because the word used in the verse comes from the Arabic word نَضَارَة (naḍārah) which means beauty. This meaning is also indicated in the statement of Allah (in which a similar form of the same word is used):
So Allah will protect them from the evil of that day and give them radiance and happiness. [Sūrah al-Insān, 76:11]
In other words: beauty in their faces and happiness in their hearts.
Read More “The Believers will see their Lord in the Hereafter – Shaykh ‘Uthaymīn”
The prophet ( صلّى الله عليه وسلّم ) said in an authentic ḥadīth:
Our Lord, the blessed and exalted, descends every night to the sky of this world when the last third of the night remains. He asks, “Who is calling on me so I can answer him? Who is asking me (for anything) so I can give (it to) him? Who is asking for my forgiveness so I can forgive him?”
[Recorded by al-Bukhārī (no. 1145) and Muslim (no. 758)]
This ḥadīth is a proof confirming the descent of Allah to the lowest heaven, the sky of this world.
The Day of Resurrection: The Tenth Event
The Arabic word صِرَاط (Ṣirāṭ) is the bridge stretched over Hell over which people will cross to get to Paradise. About it, Allah ( تعالى ) says:
And there is none of you except that he will pass over it. This is with your Lord a decree which must be accomplished.[Sūrah Maryam, 19:71]
‘Abdullāh Ibn Mas’ūd, Qatādah, and Zayd Ibn Aslam explained this verse to mean the crossing of the bridge. Others, including Ibn ‘Abbās, explained that it describes those who will enter the fire but will be saved from it.
The prophet ( صلّى الله عليه وسلّم ) said:
Then the bridge will be placed over Hell and intercession will be permitted. They (the messengers) will say, “Oh Allah, save (us), save (us).” [113]
Read More “Day of Resurrection: The Bridge (As-Ṣirāṭ) – Shaykh Uthaymeen”
The Sixth Event
In one of the verses that proves the scales will be setup on the Day of Resurrection, Allah says:
And those whose scales are heavy (with good deeds), it is they who will be successful.[Sūrah al-Muminūn, 23:102]
The verse contains a conditional clause; the condition is “those whose scales are heavy“, and if that condition is met, the consequence is “it is they who will be successful.” By “scales are heavy“, what is meant is that one’s good deeds outweigh his bad. “Successful” here describes an individual who achieves what he hopes for and is saved from what he fears. So he is given safety from what he hates and rewarded with what he loves. Allah also says:
But those whose scales are light, it is they who have lost their souls. In Hell they will abide forever. [Sūrah al-Muminūn, 23:103]
Read More “Day of Resurrection: The Scales are Placed & Deeds are Weighed – Shaykh Uthaymeen”
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