The Explanation of Sahih Muslim by Imaam An-Nawawi with Shayk Saa’d Sayyid – Note 2
Dhul-Qadha 1432/ October 2011

وعن أنس بن مالك رضي الله عنه أن رسول الله صلى الله عليه وسلم قال لغدوة في سبيل الله أو روحة خير من الدنيا وما فيها ولقاب قوس أحدكم أو موضع قيده يعني سوطه من الجنة خير من الدنيا وما فيها ولو اطلعت امرأة من نساء أهل الجنة إلى الأرض لملأت ما بينهما ريحا ولأضاءت ما بينهما ولنصيفها على رأسها خير من الدنيا وما فيها


From ‘Anas bn Malik (May Allaah be pleased with him) who said The Messenger of Allaah said (PBUH): “…, If a woman from Paradise was allowed to take a look at the World, her pleasant scent would have surpassed the span between paradise and earth. She would definitely have illuminated both worlds and the veil on her head is better than the entire world and what it contains” narrated by Imaam Bukhari and Imaam Muslim.

Bismillaah Ar-Rahmaan Ar-Raheem
Amma’ Baa’d
Salaam alaykum wa rahmatulLaah

BOOK OF VIRTUES OF THE COMPANIONS

Chapter: Virtue of Abubakar the Truthful (May Allaah be Pleased with Him)

The beginning of this chapter after completing the virtues of the Prophets is clear declaration that the best of men after the prophets of Allaah are the companions. There are tons of explicit evidences both in the Quran and authentic narrations that allude to this belief.
The position of the companions in the religion is extremely great and importance. Imaam Abu Zara’a (May Allaah have mercy on him) said that anyone that reviles the companions intends by that to demolish our foundation and roof (understanding) of the Religion.
The scholars of Hadeeth, states that a companion is anyone that met (even for a blink of the eye) the Prophet (PBUH), believed in him and died as a Muslim.
It is incumbent to have an open mind and treat with outmost caution and respect any differences that may have occurred between them. A sound mind would refrain from such matters.
Abubakar bn Abu Quhafa (May Allaah be Pleased with Him) virtues are numerous to enumerate. The Quran mentions some of his virtue, (eg Q9,Q48 etc). Imaam Bukhari (May Allaah have mercy on him) collected 20 chapters about his virtues.
There is consensus amongst the Muslim Nation that Abubakar is the most noble companion then followed by Umar ( May Allaah have mercy on them)
Considering our study of Sahih Muslim, we can combine the chapters of Sahih Buhari and highlight some of his virtues as follows:
Allaah confirmed that He (SWT) is a companion of Abu Bakr as mentioned in Surah Tauba.
The companions agree that he is the most learned and aware about the Prophet and his teachings
He is the most beloved man to the Prophet (PBUH), infact the Prophet (PBUH) considered him most worthy of his complete and perfect love.
The Prophet nearly wrote down the Abu Bakr must be the Caliph after his demise (PBUH), even though there is no explicit text about him being the caliph, the Prophet made clear pointers to this fact.
He was a pioneer and forerunner in accomplishing good deeds.
The Prophet would get angry if Abu Bakr was disturbed by others.
The Prophet affirmed his piety, righteousness and belief on several occasions, due to his unshaken faith, he attained the honor of As-Siddiq (The Truthful)

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also.

I beseech Him to accept these compilations from me purely for His sake and grant us steadfastness in our religious affairs.
It was narrated by Ahmad with the words: “When people accumulate gold and silver, you should accumulate the words ‘Allaahumma inni as’aluka al-thabaat fi’l-amri…’”
عن شَدَّاد بْن أَوْسٍ رَضِيَ اللَّهُ عَنْهُ قال : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا أَنْ نَقُولَ : ( اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ ) والحديث صححه الألباني في السلسة الصحيحة رقم 3228 وحسنه شعيب الأرنؤوط في تحقيق المسند .
(O Allaah, I ask you for steadfastness in this matter, and I ask You for the resolve to adhere to the path of guidance, and I ask You for gratitude for Your blessings and to worship You well, and I ask You for a truthful tongue and a sound heart, and I seek refuge with You from the evil of what You know, and I ask You for the good of what You know, and I ask You for forgiveness for what You know; You are the knower of the Unseen).”
This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah no. 3228, and classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.


AbuNuh

Corporate Partner
ZaadMaad "Attaining Lofty Heights"
Website: www.zaadmaad.yolasite.com

From the benefits of Our Weekly Study of the Noble Quraan based on the book “Tafseer Ibn Katheer” Verses 10 - 14 of Surah Nisaa


عن عبد الله بن مسعود رضي الله عنه قال: إن في سورة النساء لخمس آيات ما يسرني أن لي بها الدنيا وما فيها {إن الله لا يظلم مثقال ذرة} الاَية, و {إن تجتنبوا كبائر ما تنهون عنه} الاَية, و {إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء} و{لو أنهم إذ ظلموا أنفسهم جاؤوك} الاَية, {ومن يعمل سوءاً أو يظلم نفسه ثم يستغفر الله يجد الله غفوراً رحيماً} ثم قال: هذا إسناد صحيح

Abdullah bin Masood may Allah be pleased with him said that in Surah Nisaa are five verses that brings pleasure to me in this World, and then he recited them. Authentic narration

Bismillaah Ar-Rahmaan Ar-Raheem

Verily all praises are due to Allaah the Lord of the World. May His peace and blessings be upon Prophet Muhammad PBUH, his house hold, companions and those that follow their path until the Day of Judgment.

Salaam alaykum wa rahmatulLaah

Amma’ Baa’d

Vs. 9
And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So let them fear Allah and speak right words.


Vs. 10

Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire

Vs. 11
Allah commands you as regards your children's (inheritance); to the male, a portion equal to that of two females; if (there are) only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allah. And Allah is Ever All-Knower, All-Wise.

Vs. 12
In that which your wives leave, your share is a half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of lagacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allah; and Allah is Ever All-Knowing, Most-Forbearing.

Vs. 13

These are the limits (set by) Allah (or ordainments as regards laws of inheritance), and whosoever obeys Allah and His Messenger (Muhammad SAW) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success.

Vs. 14

And whosoever disobeys Allah and His Messenger (Muhammad SAW), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.


Lessons from Verses 10~11:

Just as you would want your offspring to be treated fairly after your death, then treat other people's offspring fairly when you are given the responsibility of caring for them.
Allah proclaims that those who unjustly consume the wealth of orphans, will be eating fire into their stomach, this is why Allah said, of His absolute
It is recorded in the Two Sahihs that Abu Hurayrah said that the Messenger of Allah said,(Avoid the seven great destructive sins. ) The people asked, "O Allah's Messenger! What are they'' He said, (To join others in worship along with Allah, magic, to kill the life which Allah has forbidden except for a just cause, to consume interest, to consume an orphan's property, to turn your back to the enemy and flee from the battlefield at the time of fighting, and to accuse chaste women who never even think of anything harmful to their chastity being good believers.)
The knowledge of inheritance is derived from these three verses – vs 11, 12 and 112 and from the narrations specific on this subject. For detailed explanation on inheritance, the student is encouraged to read authentic books of jurisprudence.
Even though learning about the ruling of inheritance is praise worthy, all specific narrations that recommends the study of inheritance is either weak or fabricated as mentioned by Ibn Hajar ( May Allaah have mercy on him).
From the mercy of Allaah to the children is that He instructs their parents regarding their affairs - children, since He commands the parents to be just and fair with their own children. Imaam Bukhari (May Allaah have mercy on him) relates an authentic narration that a captured woman was looking for her child and when she found him, she held him, gave him her breast and nursed him. The Messenger of Allah said to his Companions,؟ (Do you think that this woman would willingly throw her child in the fire) They said, "No, O Messenger of Allah.'' He said, (By Allah! Allah is more merciful with His servants than this woman is with her own child.)
The people of Jahiliyyah used to give the males, but not the females, a share in the inheritance. Therefore, Allah commands that both males and females take a share in the inheritance, although the portion of the males is twice as much as that of the females, this is because men need money to spend on their dependants, commercial transactions, work and fulfilling their obligations. Consequently, men get twice the portion of the inheritance that females
During the early period of Islam, the ruling was that the property of the deceased would be inherited by his offspring; as for the parents (of the deceased), they would inherit by the will of the deceased. Then Allah cancelled whatever He willed from that and appointed a fixed share for the children and for the parents. One may derive benefit in this life or the Hereafter from his parents, the likes of which he could not get from his children. The opposite of this could also be true

Lessons from Verses 12~14:

The scholars agree that paying debts comes before fulfilling the will, and this is apparent to those who read the verses carefully.
The will and testament be fair and free of any type of harm, without depriving some rightful heirs from all, or part of their share, or adding to the fixed portion that Allah ordained for some heirs. Indeed, whoever does this, will have disputed with Allah concerning His decision and division. An authentic narration states, (Allah has given each his fixed due right. Therefore, there is no will for a rightful inheritor.)
Imaam Ash-Sha`bi (May Allaah have mercy on him) reported that when Abu Bakr As-Siddiq (May Allaah be pleased with him) was asked about the meaning of Kalalah, he said, "I will say my own opinion about it, and if it is correct, then this correctness is from Allah. However, if my opinion is wrong, it will be my error and because of the evil efforts of Shaytan, and Allah and His Messenger have nothing to do with it. Kalalah refers to the man who has neither descendants nor ascendants (meaning no child nor parents).'' When `Umar (May Allaah be pleased with him) became the caliph, he said, "I hesitate to contradict an opinion of Abu Bakr.''
Some who claim to be intellectuals disobey Allah and His Messenger, transgresses His (set) limits regarding inheritance. For example he commands that all his children (male and female) have equal share from his property after his death, because in his view and belief ( May Allaah protect us) both sexes are equal!!
Allaah will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.) This is because he changed what Allah has ordained and disputed with His judgment. Indeed, this is the behavior of those who do not agree with what Allah has decided and divided, and this is why Allah punishes them with humiliation in the eternal, painful torment

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me and the evil efforts of Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also.

I beseech Him to accept these compilations from me purely for His sake and grant us steadfastness in our religious affairs.
It was narrated by Ahmad with the words: “When people accumulate gold and silver, you should accumulate the words ‘Allaahumma inni as’aluka al-thabaat fi’l-amri…’”
عن شَدَّاد بْن أَوْسٍ رَضِيَ اللَّهُ عَنْهُ قال : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا أَنْ نَقُولَ : ( اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ ) والحديث صححه الألباني في السلسة الصحيحة رقم 3228 وحسنه شعيب الأرنؤوط في تحقيق المسند .
(O Allaah, I ask you for steadfastness in this matter, and I ask You for the resolve to adhere to the path of guidance, and I ask You for gratitude for Your blessings and to worship You well, and I ask You for a truthful tongue and a sound heart, and I seek refuge with You from the evil of what You know, and I ask You for the good of what You know, and I ask You for forgiveness for what You know; You are the knower of the Unseen).”
This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah no. 3228, and classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.






AbuNuh

Corporate Partner
ZaadMaad "Attaining Lofty Heights"
Website: www.zaadmaad.yolasite.com

The Explanation of Sahih Muslim by Imaam An-Nawawi with Shayk Saa’d Sayyid – Note 1
Dhul-Qadha 1432/ October 2011


) وعن أبي جري الهجيمي رضي الله عنه قال أتيت رسول الله صلى الله عليه وسلم فقلت يا رسول الله إنا قوم من أهل البادية فعلمنا شيئا ينفعنا الله به فقال لا تحقرن من المعروف شيئا ولو أن تفرغ من دلوك في إناء المستسقي ولو أن تكلم أخاك ووجهك إليه منبسط وإياك وإسبال الإزار فإنه من المخيلة ولا يحبها الله وإن امرؤ شتمك بما يعلم فيك فلا تشتمه بما تعلم فيه فإن أجره لك ووباله على من قاله رواه أبو داود والترمذي وقال حديث حسن صحيح والنسائي مفرقا وابن حبان في صحيحه واللفظ له

From ‘Abi Jari Al- Hajimy (May Allaah be pleased with him) who said:“I appraoched the The Messenger of Allaah and said to him O! Messenger of Allaah (PBUH) verily we are Bedouin Arabs, please teach us something, May Allaah benefit us with the teaching, so he said (PBUH): “Do not underestimate any good deed, even if the deed entails that you empty your bucket of water to the one seeking water or even if the deed entails that while speaking to your brother (in Islam) you put on a smile. And be afraid of trailing the garments below the ankles, that act is definitely amongst the sign of pride and Allaah does not like it. And if any one abuses/insults you with factual matters that he knows about you then do not reply him similar factual insults/abuses, because the reward shall be yours and the blame/retribution shall be the lot of whoever says abusive speech” narrated by Imaam At-Tirmidhi and Imaam Abu Dawood Classified as authentic by Shayk Nasser Al-bani in the Book of Manners of Sahih At-Targheeb wa At-Tarheeb Vol 3.


Bismillaah Ar-Rahmaan Ar-Raheem
Amma’ Baa’d
Salaam alaykum wa rahmatulLaah

BOOK OF VIRTUES

Chapter: Virtue of Khidr (PBUH)

The story of Khidr and Musa (Peace be upon Them) is narrated in surah – Kahf (chapter 18) and entails great lessons for the Muslim, especially in our present times of trials and confusion with respect to religious uproar.
The Chapter of the people of the Cave (Q18) contains 3 key stories – with lessons – that can not be read in isolation nor assumed to be independent of each other. The stories have teachings that summarizes the procedure to follow in preparation for the times of trials and tribulation that shall encompass all category of people (either righteous or sinful), especially our time and time of False Christ (Dajjal)
The story of the youths (people of the cave) exemplifies holding steadfast unto the guidance of truth, the story of Musa and Khidr explains the importance of seeking genuine knowledge and its impact, and the last story – Story of Dhul-Qaranain – affirms the that the fruit of the being steadfast accompanied with beneficial knowledge will lead to establishment on the land.
There exist a debate that Khidr(PBUH) was either a prophet or a wali (extremely Pious slave that attained miracles due to his piety)
The people of deviance claim that he was a wali and hence allege that a wali of Allaah is a rank above the prophets. Based on this misleading belief, try to justify for themselves exemptions from establish religious obligations, e.g five daily prayers amongst others.
However, the correct view derived from the verses of the Quran and authentic narrations, is that he (Khidr) was a prophet without any doubt. Ibn Hajar (May Allaah have mercy on him) expounded this view extensively while explaining the details of Khidr in fathul baari.
Imaam Qurtubi (May Allaah have mercy on him) said that it’s an imperative creed to believe that Khidr was a Prophet, for this is a refutation to the apostates.
Imaam Al-Bukhari (May Allaah have Mercy on him) narrated that Khidr - which means green in English - is called by this name, because if he sat on a piece of land, the area brings forth green vegetation.
Amongst the lessons derived from the story of Musa and Khidr are the following:
Importance of seeking knowledge,
Not being proud and satisfied with one’s current state of knowledge.
A man may not be blamed for not being patient with what he sees contradictory to his previous knowledge but he would be blamed for not exercising manners with his noble teacher, like the case of Musa ( PBUH)
The noble and upright scholars upon the Truth are to be honored and held in high esteem.
In times of great confusion (e.g political uproar) the masses should refer and abide to the opinions of these respected scholars and exercise patience, if they (the masses) assume that affairs should take a particular direction in contrary to the view of these scholars, because the scholars see consequences before the events unfold, whilst the masses understand the cost of their actions after the events have unfolded.

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also.

I beseech Him to accept these compilations from me purely for His sake and grant us steadfastness in our religious affairs.
It was narrated by Ahmad with the words: “When people accumulate gold and silver, you should accumulate the words ‘Allaahumma inni as’aluka al-thabaat fi’l-amri…’”
عن شَدَّاد بْن أَوْسٍ رَضِيَ اللَّهُ عَنْهُ قال : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا أَنْ نَقُولَ : ( اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ ) والحديث صححه الألباني في السلسة الصحيحة رقم 3228 وحسنه شعيب الأرنؤوط في تحقيق المسند .
(O Allaah, I ask you for steadfastness in this matter, and I ask You for the resolve to adhere to the path of guidance, and I ask You for gratitude for Your blessings and to worship You well, and I ask You for a truthful tongue and a sound heart, and I seek refuge with You from the evil of what You know, and I ask You for the good of what You know, and I ask You for forgiveness for what You know; You are the knower of the Unseen).”
This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah no. 3228, and classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.


AbuNuh

Corporate Partner
ZaadMaad "Attaining Lofty Heights"
Website: www.zaadmaad.yolasite.com

From the benefits of Our Weekly Study of the Noble Quraan based on the book “Tafseer Ibn Katheer” Verses 1 - 10 of Surah Nisaa


عن عبد الله بن مسعود رضي الله عنه قال: إن في سورة النساء لخمس آيات ما يسرني أن لي بها الدنيا وما فيها {إن الله لا يظلم مثقال ذرة} الاَية, و {إن تجتنبوا كبائر ما تنهون عنه} الاَية, و {إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء} و{لو أنهم إذ ظلموا أنفسهم جاؤوك} الاَية, {ومن يعمل سوءاً أو يظلم نفسه ثم يستغفر الله يجد الله غفوراً رحيماً} ثم قال: هذا إسناد صحيح

Abdullah bin Masood may Allah be pleased with him said that in Surah Nisaa are five verses that brings pleasure to me in this World, and then he recited them. Authentic narration

Bismillaah Ar-Rahmaan Ar-Raheem

Verily all praises are due to Allaah the Lord of the World. May His peace and blessings be upon Prophet Muhammad PBUH, his house hold, companions and those that follow their path until the Day of Judgment.

Salaam alaykum wa rahmatulLaah

Amma’ Baa’d

Shaikh’s Introductory note (May Allaah Preserve him):

By the favour of Allaah, we have transferred from our old mosque to this new mosque after spending 12 years -approximately- in our former mosque engaged with giving regular study lessons to the students of knowledge. We thank Allaah for making it easy for the rulers of the land to permit the people of knowledge to spread the authentic creed, for indeed this is a very great blessing from Him (May He be Glorified).

For the newcomers, we highlight that our classes of tafseer began 7years ago, when we began with suratul Fatiha. We completed the explanation of this great chapter (surah Fatiha) over the span of 7 years because of its esteemed importance and its concise coverage of the message of the entire Quran.
The Quran as mentioned by Ibn Qayim (May Allaah have mercy on him) contains 5 comprehensive teachings and this are:
· Knowledge of Allaah’s Oneness - Monotheism
· The evidences that establishes the principle of monotheism
· The rights and obligations of Monotheism, its adherents and entire Mankind
· Reward for accepting and fulfilling these rights
· The Punishment for rejecting the aforementioned.

The student of Knowledge should exercise patience in his pursuit of knowledge and not be concerned with the end of the matter. Perhaps it may strike the mind why we take so long to complete a surah or chapter and the mind may be occupied with the completion date. This attitude will definitely debar the student from benefitting from the study classes.

After completing surah Fatiha, we completed surah Baqarah (the Comw) and we recently completed surah Imran, and now we intend to start tonight the chapter of Women (surah Nisaa).

Its imperative to understand that every Chapter of the Quran has a center theme of discuss and teachings. The scholars have explained that surah Baqarah’s theme is The Explanation of the
Book” hence the reader of this chapter shall observe that it contains issues that revolve around the 5 teachings aforementioned. As for suratul Imran, they mentioned that the center theme is Monotheism, whilst for surah Nisaa, the center theme reflects on Rights and Obligations with a focus on the weak.
A brief scan into Surah Nisaa (chapter of the Women) will clarify and buttress this theme about rights. For example, the rights of the Prophet, rulers, scholars, women, orphans, inheritors amongst others are mentioned in the chapter. By understanding the theme of a chapter the student will better grasp the teachings of each Chapter by Allaah’s Grace.


Vs. 1
O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an All-Watcher over you.

Vs. 2.
And give unto orphans their property and do not exchange (your) bad things for (their) good ones; and devour not their substance (by adding it) to your substance. Surely, this is a great sin.

Vs. 3.
And if you fear that you shall not be able to deal justly with the orphan-girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.

Vs. 4
And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allah has made it lawful).


Vs. 5
And give not unto the foolish your property which Allah has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice.

Vs. 6
And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them, but consume it not wastefully, and hastily fearing that they should grow up, and whoever amongst guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his work). And when you release their property to them, take witness in their presence; and Allah is All-Sufficient in taking account.

Vs. 7
There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share.

Vs. 8
And when the relatives and the orphans and Al-Masakin (the poor) are present at the time of division, give them out of the property, and speak to them words of kindness and justice.

Vs. 9
And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So let them fear Allah and speak right words.


Vs. 10
Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire!


Lessons from Verses 1~2:

Allah states that the entire mankind should fear Him. We should understand that fear of Allaah (May He be glorified) can only be achieved by worshipping Him Alone as He mentioned in Surah Baqarah. To further emphasize this instruction, He connects it with His Lordship and creation of entire mankind from a soul - which nobody denies -, a sign of His absolute Power and Ability.
Allaah then mentions His sole right to be worshiped by reminding mankind how they use His revered Name to establish their rights.
The first right Allaah mentions after His, is the right of the womb (ties of Kinship) due to its greatness as established in numerous narrations. For example, Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah created the universe, and when He had finished, kinship (al-rahm) stood up and said, “This is the standing up of one who seeks Your protection from being cut off.” Allaah said, “Yes, would it please you if I were to take care of those who take care of you and cut off those who cut you off?” It said, “Of course.” Allaah said, “Then your prayer in granted.”’” The Prophet (peace and blessings of Allaah be upon him) said, “Recite, if you wish (interpretation of the meaning): ‘Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allaah has cursed, so that He has made them deaf and blinded their sight.’ [Muhammad 47:22-23].” (Saheeh Muslim bi Sharh al-Nawawi, 16/112).
By reminding mankind about their source of origin, men are requested to sympathizes with the plight of others and particularly the weak ones (e.g women, children etc)
The next rights mentioned are that of the Orphans in general as they deserve to be treated with mercy because of their weakness and reliance on others. An orphan is defined as child without a legitimate father to carter for his needs. The orphans are mentioned after al-rahm (ties of the womb) because they share certain roots i.e mercy – which is rahmah in Arabic.


Lessons from Verses 3~5:

A man who fosters a female orphan may due to self interest intend to marry the orphan lady because of her wealth and in addition deny her due entitlements in terms of her dowry as paid to non orphan women.
Hence, this verse explains and protects the right of the female orphan in particular and serves as an introduction into the case of women, whom like the orphans are weak and may easily be treated with injustice.
A man is allowed to marry more than one wife as long as he can fulfill the obligation of fairness in time and spending. This is the apparent requirements established by the religion. He is allowed to what his heart can not control of preference; however this preference should not overwhelm the apparent requirements in totality. As for the female slaves of war, men can posses as much as Allaah wills.
The dowry is an obligation that must be fulfilled as an integrate part of the marriage contract. Some scholars like Ibn Taymiyyah (May Allaah have mercy on him) state that the dowry is a precondition for the marriage. Therefore, any marriage without stipulating the dowry is null and void.
It is allowed to accept a reduction on the dowry as long as the woman forsakes some of the entitlement out of her own freewill and desire.

Lessons from Verses 6~10:

After Allaah mentions that the orphans and women be given their financial rights, He (May He be glorified) makes a compelling exception for those who can not spend their wealth in a wise manner or do not understand the value and entails of transactions.
The guardian (of the woman/orphan) should compulsorily keep the wealth on their behalf, engage it in permissible business and spend on them from its profit and show kindness to them.
The guardian should occasionally put the orphan/woman to test with respect to their financial handling or business sense, until puberty is attained. He should not release their wealth to them until the following conditions are met:
Attainment of Puberty and
Concrete proof by the beneficiary that he can handle financial matters in a wise way.

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also.

I beseech Him to accept these compilations from me purely for His sake and grant us steadfastness in our religious affairs.
It was narrated by Ahmad with the words: “When people accumulate gold and silver, you should accumulate the words ‘Allaahumma inni as’aluka al-thabaat fi’l-amri…’”
عن شَدَّاد بْن أَوْسٍ رَضِيَ اللَّهُ عَنْهُ قال : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا أَنْ نَقُولَ : ( اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ ) والحديث صححه الألباني في السلسة الصحيحة رقم 3228 وحسنه شعيب الأرنؤوط في تحقيق المسند .
(O Allaah, I ask you for steadfastness in this matter, and I ask You for the resolve to adhere to the path of guidance, and I ask You for gratitude for Your blessings and to worship You well, and I ask You for a truthful tongue and a sound heart, and I seek refuge with You from the evil of what You know, and I ask You for the good of what You know, and I ask You for forgiveness for what You know; You are the knower of the Unseen).”
This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah no. 3228, and classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.








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About Us

Dear Valued Customers,

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The genuine concept behind all successful transactions is "truthfulness and trust in dealings" . We believe firmly in this and its our major strength.

Our core cultural value paradigm is "Flexibility implies Convenience", because The Prophet was reported to have said in an authentic narration: "May ALLAAH have mercy upon the man who is easy upon the people when he buys, sells and request his loans.

We assure you (ALLAAH willing) of our high ethical approach in our transactions and business relationships.

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From the benefits of Our Weekly Study of the Noble Quraan based on the book “Tafseer Ibn Katheer” Verses 178- 179 of Surah Baqarah

(صحيح) عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم:
من نفس عن مؤمن كربة من كرب الدنيا نفس الله عنه كربة من كرب يوم القيامة ومن ستر مسلما ستره الله في الدنيا والآخرة ومن يسر على معسر يسر الله عليه في الدنيا والآخرة والله في عون العبد ما كان العبد في عون أخيه ومن سلك طريقا يلتمس فيه علما سهل الله له به طريقا إلى الجنة وما اجتمع قوم في بيت من بيوت الله يتلون كتاب الله ويتدارسونه بينهم إلا حفتهم الملائكة ونزلت عليهم السكينة وغشيتهم الرحمة وذكرهم الله فيمن عنده ومن أبطأ به عمله لم يسرع به نسبه
رواه مسلم وأبو داود والترمذي والنسائي وابن ماجه وابن حبان في صحيحه والحاكم وقال صحيح على شرطهما

From Abu Hurairah: The Prophet said “…and a people will not gather in a house (mosque) from amongst the houses of reading/reciting the book of ALLAAH and studying it amongst themselves except that the angels will surround them and tranquility will descend on them and they will be enveloped with mercy and ALLAAH will mention them to those with HIM, and he that is lazy in his actions, his lineage will not make him faster” narrated by Muslim, Abu Dawood, Tirmidhi …classified as authentic by Shayk Nasser Al-bani in the Book of Knowledge of Sahih At-Targheeb wa At-Tarheeb.Vol. I


Bismillaah Ar-Rahmaan Ar-Raheem
Amma’ Baa’d
Salaam alaykum wa rahmatulLaah

** يَأَيّهَا الّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى الْحُرّ بِالْحُرّ وَالْعَبْدُ بِالْعَبْدِ وَالاُنثَىَ بِالاُنْثَىَ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتّبَاعٌ بِالْمَعْرُوفِ وَأَدَآءٌ إِلَيْهِ بِإِحْسَانٍ ذَلِكَ تَخْفِيفٌ مّن رّبّكُمْ وَرَحْمَةٌ فَمَنِ اعْتَدَىَ بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ * وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَأُولِي الألْبَابِ لَعَلّكُمْ تَتّقُونَ
178. O You who believe! Al-Qisâs (the Law of Equality In punishment) is prescribed for you In case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood money, Then adhering to it with fairness and payment of the blood money, to the heir should be made in fairness. This is alleviation and a Mercy from Your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), He shall have a painful torment.

179. And there is (a saving of) life for you in Al-Qisâs (the Law of Equality In punishment), O men of understanding, that you may become Al-Muttaqûn (the pious)


• After ALLAAH mentions in verse 177, the basic foundation of good deeds, righteousness etc HE starts to talk about other branches of good deeds.
o The verse of righteousness (V 177) contains actions that are done on a daily basis and their rulings apply to every Muslim
o While the following verses from 178 onwards, are actions that occur once a while and their rulings may not apply to every Muslim like law of equality, will testimony, Fasting, Jihad and Hajj all discussed after the verse of Righteousness.
• This verse is amongst the basis for the book of Penal codes as contained in the Book of Fiqh (Jurisprudence & Legislations )
• This chapter (Surah Baqarah) mentions and discusses the four major aspects and division of the Book of Fiqh (Jurisprudence & Legislations )
o The books of Fiqh are divided into the following;
 Book of Worship (this includes Salat, fasting etc)
 Book of Marital Relationships (marriage, divorce, child custody etc)
 Book of Transactions ( debt, mortgage, loans etc)
 Book of Penal Codes ( law of equality etc)
• The connection of this verse with the preceding verse of Righteousness is to explain that amongst the righteous actions is the issue of Law of Equality especially when a soul is taken.
• This ruling of equality applies to some one who kills intentionally and not by mistake.
• The male relatives of the deceased can either request from the Islamic Judge that the killer be killed or take blood money.
o According to the religion, the female relatives of the deceased can not decide in this matter.
• All categories of people are included in this ruling of taking a life for another except some few like the following;
o A Free person can not be killed, if he kills a slave intentionally, because a slave is considered like a commodity and even if he his killed by mistake, it is not compulsory to pay blood money. (opinion of the Majority of the Scholars)
o A believer can not be killed, if he kills a disbeliever intentionally.(Sahih Bukhari From the Prophet as reported by Ali)
o A parent can not be killed, if he kills the child intentionally. (Sahih)
• The previous religions (Judaism and Christianity) did not have both options, the Jews were ordered to kill and had no option of blood money, while the Christians where ordered with blood money and had no option of killing.
• Allaah gave this nation (Muslims) the two options as a mercy upon them.
• The person that transgresses is that who collects the blood money and still was able to get the killer killed, so ALLAAH promises him a Severe and painful torment.
• And the ruling of taking a life for another is means of giving life, because when the person who intends to kill realizes that he will be killed also then he refrains from killing.
** كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْراً الْوَصِيّةُ لِلْوَالِدَيْنِ وَالأقْرَبِينَ بِالْمَعْرُوفِ حَقّاً عَلَى الْمُتّقِينَ * فَمَن بَدّلَهُ بَعْدَمَا سَمِعَهُ فَإِنّمَا إِثْمُهُ عَلَى الّذِينَ يُبَدّلُونَهُ إِنّ اللّهَ سَمِيعٌ عَلِيمٌ * فَمَنْ خَافَ مِن مّوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلاَ إِثْمَ عَلَيْهِ إِنّ اللّهَ غَفُورٌ رّحِيمٌ

180. It is prescribed for you, when death approaches any of you, if he leaves wealth, that he make a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqûn (the pious - see V.2:2).
181. Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allâh is All-Hearer, All-Knower.
182. But he who fears from a testator some unjust act or wrong-doing, and thereupon he makes peace between the parties concerned, there shall be no sin on him. Certainly, Allâh is Oft-Forgiving, Most Merciful.

• The previous ruling was that only the children can inherit the parent and thus this verse was revealed to explain the obligatory ruling that the parents and the relatives must be given a share of the wealth by way of will or bequest
• When ALLAAH revealed verse of inheritance in Surah Nisa (Q 4), some partial ruling of this verse became abrogated, and all those that are mentioned as been inheritors can not be willed to.
o However those relatives that are not mentioned as inheritors or those that are not allowed to inherit from the Muslim (disbelieving parents and relatives) are entitled to a share of the wealth via the will or bequest.
• The ruling of bequest applies only to the wealthy Muslims.
o However a Muslim should not allow two nights to pass except his Will is written down and kept with him.(Sahih Bukhari)
o He should write out (part of his will) all his debtors and creditors, and he should keep reviewing the will till he dies.
o This will enable him to keep the reality of death entrenched in his heart
• The extent must not exceed one third of the Deceased’s wealth, and if he willed out more than that it should not be fulfilled by the Islamic body handling such issues.
• Changing the bequest occurs in any of the following scenarios
o The content of the bequest is increased
o Some content of the bequest is deleted
o The bequest is hidden all together.

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& my Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also

From the benefits of Our Weekly Study of the Noble Quraan based on the book “Tafseer Ibn Katheer” Verses 178- 179 of Surah Baqarah

) وعن أبي فراس رجل من أسلم قال نادى رجل فقال يا رسول الله ما الإيمان قال الإخلاص
وفي لفظ آخر قال قال رسول الله صلى الله عليه وسلم:
سلوني عما شئتم فنادى رجل يا رسول الله ما الإسلام قال إقام الصلاة وإيتاء الزكاة
قال فما الإيمان قال الإخلاص
قال فما اليقين قال التصديق
رواه البيهقي وهو مرسل
From Abu Firaas who said a man called the Prophet, and he asked O! Messenger of ALLAAH what is Al-Emaan (Faith) then the Prophet said “Al-Iklaas (Sincerity of actions to wards ALLAAH) and in another narration the Messenger of ALLAAH said “Ask me whatever questions you wish” so a man asked, O! Messenger of Allaah what is Islaam? The Prophet said “establishing the prayers and give Zakat” then he asked what Al-Emaan is? The Prophet said “Al-Iklaas (Sincerity of actions to wards ALLAAH)” then he asked what Yaqeen is (Attaining certainty of belief)? The Prophet said “ At-Tasdeeq (affirming the truthfulness of ALLAAH and His Messenger’s information)” narrated by Al Baihaqi…classified as authentic by Shayk Nasser Al-bani in the Book of Sincerity of Actions of Sahih At-Targheeb wa At-Tarheeb.


Bismillaah Ar-Rahmaan Ar-Raheem
Amma’ Baa’d
Salaam alaykum wa rahmatulLaah

** لّيْسَ الْبِرّ أَن تُوَلّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـَكِنّ الْبِرّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الاَخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنّبِيّينَ وَآتَى الْمَالَ عَلَىَ حُبّهِ ذَوِي الْقُرْبَىَ وَالْيَتَامَىَ وَالْمَسَاكِينَ وَابْنَ السّبِيلِ وَالسّآئِلِينَ وَفِي الرّقَابِ وَأَقَامَ الصّلاةَ وَآتَى الزّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصّابِرِينَ فِي الْبَأْسَآءِ والضّرّاءِ وَحِينَ الْبَأْسِ أُولَـَئِكَ الّذِينَ صَدَقُوآ وَأُولَـَئِكَ هُمُ الْمُتّقُونَ 
177. it is not Al-Birr (piety, righteousness, and each and Every act of obedience to Allâh, etc.) that You turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes In Allâh, the Last day, the angels, the Book, the Prophets and gives his wealth, In spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salât (Iqâmat-as-Salât), and gives the Zakât, and who fulfill their Covenant when they make it, and who are As-Sâbirin (the patient ones, etc.) In extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the Truth and they are Al­Muttaqûn (pious - see V.2:2).

• Imaam Al-Thaury says: This verse comprises of all kind of righteous acts and deeds
• The word Al-Birr is more encompassing in meaning and it connotes that righteous deeds are vast and numerous.
• The outward turning towards the east and west is not considered as piety; rather the real piety is the turning towards the east and west out of the fear of ALLAAH.
• The Verse can be divided into three states and these states have been explained in this verse, they are as follows:
o The state of carrying out and giving
o The state of refraining,
o The middle state ( in between carrying out and giving and refraining)
• The verse establishes that apart from obligatory zakat, there are other rights to be fulfilled by a person’s wealth.

At this point it is essential to explain some of the wordings used in this verse:

A. The Book:
• This is a collective adjective, which encompasses all heavenly revealed books to the prophets including the last and the most honored of them all The Quraan,
o The Quraan contains the messages from the previous books, has additional messages that were not previously mentioned and its revelation nullifies the rulings in any other book.

B. Gives His Wealth, In Spite Of Love For It;

• He spends the wealth in charity, while he has love for it and desire to spend it in the nearest future.
• A higher level than the previous is to have love for it, desire and spend it in charity while being in need of the wealth at the time he spent it.
o Like the narration of the Prophet in Sahih Muslim “the best of charity is that you spend when you are healthy and in need (of the wealth), fearing poverty and hoping to be self sufficient”
• The highest level of giving in charity is to give while preferring others to your self even though giving out will have some financial harm on you.
o Like Q59 v 9. “and those Who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Banî An-Nadîr), and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful”.
• To the Kinsfolk,:

o These are the relatives of a man,
o Charity given to a relative is better than charity given to the needy, because the former is combines the reward of giving in charity and binding the ties of kinship, while the latter is just reward of charity
o And people of today fall short in this regard, a man at times will not give to his needy relative but readily gives to a needy stranger and this is a sign of lack of priority.

• To The Orphans

o The orphan is some one that has the following traits
 There is no one to provide for him,
 His legitimate father is dead and
 He is young, yet to reach the age of maturity

• Al-Masâkin (The Needy and The Poor)

o There is a difference between the needy and the poor
 The Needy is the person who has some wealth or earnings but it is not sufficient for his genuine needs (e.g. feeding, clothing and shelter).
 The poor person is some one that does not have any thing.
o A poor person in Arabic means Faqeer (the plural is Fuqaraa) and a needy person means Miskin (the plural is Masakin as stated in this verse)
o Allaah used the word “Masakin” without mentioning the poor
 The scholars have agreed that the usage of Masakin in this verse also includes the poor, because if a needy person is to be given charity then a poor is more deserving of this charity since he doesn’t have anything at all.
o The miskin is not some one that goes around begging the people for a grain or two, rather the miskin is the person that does not have what will suffice him. (Sahih Muslim from Abu Hurairah).

• To The Wayfarer

o The wayfarer comprises of the following
 The needy traveler whose provisions finish while he his on a journey, he should be given what will assist him to return to his home town.
 The person who is embarking a journey of obedience to ALLAAH (e.g seeker of knowledge, traveling to mend the broken ties between two parties etc) should be given in charity before he leaves his land.
• There is a difference between the two above mentioned cases, the former is given charity because of his current situation while on his journey and the latter is given in charity before he embarks the journey because, it is anticipated that he may eventually be in need while on the journey.
 The strange and unannounced guest that enter upon the Muslims in their community or land. (like we used to have guests unannounced coming in O.A.U)

• To Set Slaves Free

o These are captives that entered an agreement with their masters to free them if they paid them an agreed amount, he should be assisted to gain his freedom.

                                         
178. O You who believe! Al-Qisâs (the Law of Equality In punishment) is prescribed for you In case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood money, Then adhering to it with fairness and payment of the blood money, to the heir should be made in fairness. This is alleviation and a Mercy from Your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), He shall have a painful torment.

To Be Contd….

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& my Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also

From the benefits of Our Weekly Study of the Noble Quraan based on the book “Tafseer Ibn Katheer” Verses 172- 176 of Surah Baqarah

) وعن أبي فراس رجل من أسلم قال نادى رجل فقال يا رسول الله ما الإيمان قال الإخلاص
وفي لفظ آخر قال قال رسول الله صلى الله عليه وسلم:
سلوني عما شئتم فنادى رجل يا رسول الله ما الإسلام قال إقام الصلاة وإيتاء الزكاة
قال فما الإيمان قال الإخلاص
قال فما اليقين قال التصديق
رواه البيهقي وهو مرسل
From Abu Firaas who said a man called the Prophet, and he asked O! Messenger of ALLAAH what is Al-Emaan (Faith) then the Prophet said “Al-Iklaas (Sincerity of actions to wards ALLAAH) and in another narration the Messenger of ALLAAH said “Ask me whatever questions you wish” so a man asked, O! Messenger of Allaah what is Islaam? The Prophet said “establishing the prayers and give Zakat” then he asked what Al-Emaan is? The Prophet said “Al-Iklaas (Sincerity of actions to wards ALLAAH)” then he asked what Yaqeen is (Attaining certainty of belief)? The Prophet said “ At-Tasdeeq (affirming the truthfulness of ALLAAH and His Messenger’s information)” narrated by Al Baihaqi…classified as authentic by Shayk Nasser Al-bani in the Book of Sincerity of Actions of Sahih At-Targheeb wa At-Tarheeb.


Bismillaah Ar-Rahmaan Ar-Raheem
Amma’ Baa’d
Salaam alaykum wa rahmatulLaah

As for this week’s study, then the following is just a summary of yesterday’s weekly study of the Quran from Surah Baqarat verses 172-176 from the book “Tafseer Ibn Katheer”
** يَأَيّهَا الّذِينَ آمَنُواْ كُلُواْ مِن طَيّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُواْ للّهِ إِن كُنْتُمْ إِيّاهُ تَعْبُدُونَ *

172. O You who believe (in the Oneness of Allâh - Islâmic Monotheism)! Eat of the lawful things that we have provided you with, and be grateful to Allâh, if it is indeed He whom you worship.


• Lets compare verse 168 and verse 172


 ••                
168. O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitân (Satan). Verily, He is to You an open enemy.

              
172. O You who believe (in the Oneness of Allâh - Islâmic Monotheism)! Eat of the lawful things that we have provided You with, and be grateful to Allâh, if it is indeed He whom You worship.


• This verse is addressed to all mankind both Believers and Non-Believers
• Allaah commands all children of Adaam to eat HALAAL (lawful) and GOOD things. HALAAL is mentioned in this verse because not every one is aware about the ruling of the foods on earth. So from this verse we understand that foods are halaal (lawful) and some are haraam (unlawful)
• HE commands ALL not to follow the foot steps of Shaitan • This verse is addressed to the Believers specifically
• HE commands the believers to eat the GOOD and did not mention HALAAL (Lawful) (please read the Arabic verses and not the English translation), the reason for not mentioning HALAAL in this verse is because the believers have already attained knowledge about the rulings.
• HE commands the believers to differ from the polytheist and be grateful.
• The provisions of the slaves are amongst the great signs of Tawheed (Monotheism) and in most verses ALLAAH relates HIS Oneness in creation, right to be worshipped and provisions together consider “21. O mankind! Worship Your Lord (Allâh), who created you and those who were before you so that you may become Al-Muttaqûn (the pious - see V.2:2).22. Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allâh (in worship) while you know (that He alone has the Right to be worshipped).”

إِنّمَا حَرّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدّمَ وَلَحْمَ الْخِنزِيرِ وَمَآ أُهِلّ بِهِ لِغَيْرِ اللّهِ فَمَنِ اضْطُرّ
غَيْرَ بَاغٍ وَلاَ عَادٍ فَلآ إِثْمَ عَلَيْهِ إِنّ اللّهَ غَفُورٌ رّحِيمٌ
173. He has forbidden you Only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allâh (or has been slaughtered for idols, etc., on which Allâh's Name has not been mentioned while slaughtering). But if one is forced by necessity without willful disobedience nor transgressing due limits, Then there is no sin on Him. Truly, Allâh is Oft-Forgiving, Most Merciful.

• The list of forbidden foods is not limited to this verse, because some one may think that ALLAAH statements “ He has forbidden you Only” means that all these listed foods are the ONLY things forbidden
• The Prophet forbade other things also, like the prohibition on eating Animals with fangs, claws etc
• From these verse we learn that forbidden foods are classified in to two categories and they are;
a. Those forbidden because of its Impurity i.e pig meat, domestic donkey meat etc.
b. Those forbidden because of Blood i.e Blood and animals that die without being killed Islamically (the main reason dead animals are forbidden is because of the blood that is retained in their bodies. An exception to dead animals are fish, locust etc. because these animals have little blood which can be overlooked or no blood at all)

• Forbidden Foods basically have two negative effects on the person indulging in it.
• Allaah mentions those that have negative effects on the body 1stly and these are the Maytatah (dead animals), and blood, and the flesh of swine etc
• Then He mentions that which affects the heart if eaten, and that is what is slaughtered as a sacrifice for others than Allâh (or has been slaughtered for idols, etc
• Shaykh Uthaimeen explains the possible scenarios a person is considered to be sacrificing for other than ALLAAH if he falls into any of these situations
o He sacrifices for others than ALLAAH e.g in the Name of Mr. X
o He sacrifices for others with ALLAAH e.g in the Name of Mr. X and ALLAAH
o He sacrifices for ALLAAH but intends by his sacrifice an act of worship to others
o He sacrifices for with out mentioning any name at all
• Cases of dire necessity differ completely from cases of basic need, a dire need will apply if for example, someone is afraid of his life and he can only find a dead animal to survive.
• Dire necessity occurs when two conditions are met;
o The person is not seeking or wishing to indulge in the unlawful act, he must be certain about the dire necessity.
o Not exceeding the limit of the dire need e.g if a bite suffices , then he should not take two bites.
Question 1.
Why did ALLAAH make permissible to eat any of these food if it is harmful to the body and heart?

Question 2
If a man finds a dead animal and a sacrificed animal for other than ALLAAH and he is in dire need, which one should he eat?
Answers inshallaah next week….

• ALLAAH is forgiving when he eats the unlawful food during the time of dire need
• The Most Merciful, by permitting the eating of unlawful food during times of dire need

InshaALLLAAH remaining verses to be contd….

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& my Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also

From the Fountain of Our Weekly Study of the Explanation of Sahih Muslim of Imaam Zakiriyya An-Nawawi with Shayk Saa’d Sayyid Week 2&3


) عن ابن مسعود رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم يقول
نضر الله امرأ سمع منا شيئا فبلغه كما سمعه فرب مبلغ أوعى من سامع
رواه أبو داود والترمذي وابن حبان في صحيحه إلا أنه قال
From Ibn Masuu’d who related from the Prophet, that he heard the Prophet say “May ALLAAH brighten the face of a man that hears from us something (hadeeth) and then conveys what he heard exactly the way he heard it, and at times the conveyer will not understand and preserve the hadeeth more than the conveyed to” narrated by Abu Dawuud, Tirmidhi and Ibn Hibbaan, except that Ibn Hibban’s narration says “May Allaah have mercy on the man”…classified as authentic by Shayk Nasser Al-bani in the Book of Knowledge of Sahih At-Targheeb wa At-Tarheeb.


Bismillaah Ar-Rahmaan Ar-Raheem
Amma’ Baa’d
Salaam alaykum wa rahmatulLaah

Golden Advice from Shaykh Saa’d before starting the Narrations
• Today, we have reached Hadeeth #2000 of Sahih Muslim after 10yrs of study!!
• A student of knowledge must equip himself with 6 qualities in his quest for knowledge
o Sincerity of intentions
o Zeal and Commitment
o Love and Desire for knowledge
o A teacher upon the correct methodology
o Time

• If the Muslims want to be united as one body, then they should follow the sunnah and study it without being lazy.
• Some people busy them selves with the statement of scholars and do not study Hadeeth.
• If a man was to memorize one hadeeth per day over 10yrs, he would have memorized 3600 narrations of the Prophet( s.a.w) and this level is as close to being a scholar, even if he didn’t have any teacher to teach him, however he must understand these narrations and have a good intention.
• And the people, if they engage themselves with the study of the truth, then the falsehood and deviations would not harm them.

Chapter: Any Thing That Intoxicates Is An Intoxicant And All Intoxicants Are Forbidden

• Imam Ahmad relates in his Musnad; “book of drinks” from 20 different companions of the Prophet (s.a.w) about the ruling of intoxicants
• And we have already mentioned Ibn Hajar’s research into the number of narrations that he gathered regarding the ruling on intoxicants.
• The main evil present in today Youth is the intoxicants they drink, you can even see the evil effects of these intoxicants on their faces and body.
• The caller of these youths towards good should be patient with them.
• He has no responsibility towards them except to convey the message, with wisdom and gentleness.

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& my Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also

Jazakallahu Khairan akhi. May Allah elevate your status.


With regards to the quiz, I'm a bit confused.


I was always of the opinion that it is more obligatory for the believer to refrain from the haram than to do the wajib as stated in the hadeeth as narrated by Abu Hurairah where the Rassul (salallahu alaihi wa sallam) said:


", whatever I forbid you from, then abstain from it but whatever I order you to do, then do as much as you can." (Bukhari book number 91 hadeeth number 391)


It seems that the ayah you supplied is specific to salaah while this hadeeth is more general. Allah knows best.


I would appreciate it if you could shed light on this.


Barakallahu feek.


Umm Rummaan.





وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم:

إذا مات ابن آدم انقطع عمله إلا من ثلاث صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له

رواه مسلم وغيره

From Abu Hurairah who related from the Prophet, that he heard the Prophet say “ When the son of Adam (the slaves of ALLAAH) dies, all his deeds stop (to be rewarded) except from three (deeds) a continuous charity, beneficial (religious) knowledge that he leaves behind (and people benefits from) or a righteous child that prays for him.” narrated by Imaam Muslim and others classified as authentic by Shayk Nasser Al-bani in the Book of Knowledge of Sahih At-Targheeb wa At-Tarheeb.





Bismillaah Ar-Rahmaan Ar-Raheem

Amma’ Baa’d

Salaam alaykum wa rahmatulLaah



1. I was always of the opinion that it is more obligatory for the believer to refrain from the haram than to do the wajib as stated in the hadeeth as narrated by Abu Hurairah where the Rassul (salallahu alaihi wa sallam) said: ", whatever I forbid you from, then abstain from it but whatever I order you to do, then do as much as you can." (Bukhari book number 91 hadeeth number 391)



· For us to understand the intent of the aforementioned hadeeth, we need to read the Arabic text and the complete narration.

· The text of the above mentioned hadeeth can be found in Sahih Bukhari under “the Chapter of Following the Sunnah of the Messenger of Allaah (may the peace and blessings of ALLAAH be upon him)”

· Ibn Hajar Asqalani says that Imaam Muslim provides the complete text of the above mentioned hadeeth (the hadeeth can easily be found in Riyadh Saliheen and Bulug Al-Maram under the Book of Hajj[this is my personal statement])

أبي هريرة عن النبي صلى الله عليه وسلم قال: (دعوني ما تركتكم، إنما أهلك من كان قبلكم سؤالهم واختلافهم على أنبيائهم، فإذا نهيتكم عن شيء فاجتنبوه، وإذا أمرتكم بأمر فأتوا منه ما استطعتم). وذكر مسلم سبب هذا الحديث من رواية محمد بن زياد فقال عن أبي هريرة خطبنا رسول الله صلى الله عليه وسلم فقال يا أيها الناس قد فرض الله عليكم الحج فحجوا فقال رجل أكل عام يا رسول الله فسكت حتى قالها ثلاثا فقال رسول الله لو قلت نعم لوجبت ولما استطعتم ثم قال ذروني ما تركتكم الحديث

From Abu Hurairah, the Prophet gave us a speech (an admonition) “O people! ALLAAH has made compulsory upon you The Pilgrimage to Makkah (Hajj). So perform the pilgrimage”, then a man asked is the pilgrimage to be performed every year O messenger of Allaah? But he (the Prophet) was quiet until the man asked thrice. Then the Messenger of ALLAAH said “if I say yes (to your question) then going for pilgrimage every year would be compulsory and you will not be capable of doing so”, then he said, “leave for me (the legislations) as I have left it for you (do not ask for details I didn’t specify), for verily that which destroyed the people before you (e.g the Jews) was their questions and disagreements with their Prophets. So when I prohibit you from something stay away from it and when I command you with a command then do from it what is within your capabilities”
Imaam Nawawi says: this hadeeth is from amongst the short but comprehensive speech (of the Prophet). Many rulings can be deduced from the hadeeth, like praying while sitting for some one that can’t stand (since he his not capable of standing)
Ibn Hajar Says: “and the claim that the prohibitions are weightier than the commands is not supported by this hadeeth, rather it emphasizes the full capability of abstaining from the prohibitions, since every one is capable of abstaining from prohibitions (where it not for the lustful desires calling towards indulging in unlawful acts), thus it is not possible to think that you can’t abstain from prohibitions. This is in contrast to obligations, because the possibility of not fulfilling the commands as expected (by the Lawgiver at all times) is some thing real, (since a man can be sick tomorrow and may not pray standing as commanded and thus pray sitting etc in accordance with his ability) thus He (the Prophet) attributed the fulfilling of the commands as being in accordance to a person’s capability”.(Fathul Baari Vol. 13 Explanation of the Hadeeth No. 6858)


2. It seems that the ayah you supplied is specific to salaah while this hadeeth is more general. Allah knows best

· The statement that the verse quoted is specific to prayer is not correct: Allaah says: “اتْلُ مَا أُوْحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصّلاَةَ إِنّ الصّلاَةَ تَنْهَىَ عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ وَلَذِكْرُ اللّهِ أَكْبَرُ وَاللّهُ يَعْلَمُ مَا تَصْنَعُونَ

· The Translation “Recite what has been revealed to you from the book and establish the prayer. Verily the prayer prevents from evil and bad deeds, and the remembrance of ALLAAH is greater and ALLAAH knows what you do” Q29 V 45

· Ibn Katheer says: “that it has been reported from Ibn Abbas, Ibn Masuud, Abi Dardaa and others that the meaning of the remembrance of ALLAAH in the verse means that ALLAAH remembrance of you (Muslims) is greater (in reward, virtue, effect etc) than your remembrance of HIM.”

· He continues: “and the Prayer is also part of the remembrance of ALLAAH”.

· Verses and narrations are bound that shows that fulfilling commands prevents committing prohibitions due to the fact that commands are weightier than prohibitions like the following:

o Remembrance of ALLAAH prevents committing prohibitions Allaah says: “verily, those who are pious, when an evil thought comes to them from Shaitan they remember (Allaah) and indeed see (aright). But as for the brothers ( of the devil) they (the devils) plunge them into deeper errors and they never stop”Q7vs201-202

o Fasting is a means to preventing fornication and protecting some one that can’t find the means to marry from it, the prophet said “O you youths whoever has the means amongst you should get married because that is the best means of preventing the eyes (from looking at strange women) and keeping the private part safe (from fornication) and for he that does not have the means (can not marry) should fast, because that (fasting) will be a shield for him” Sahih Bukhari and Muslim

o Spending in charity is a means to preventing being covetous, Allaah says: “so keep your duty to ALLAAH as much as you can, listen and obey and spend in charity that is better for yourselves. And whoever is saved from his own covetousness, then they are successful” Q64v16.

o Jihad prevents injustice, wrong doing and mischief on the land Allaah says: “…and if ALLAAH did not check one set of people by means of another (through Jihad) the earth would indeed be full of mischief. But ALLAAH is full of bounty to Mankind” Q 2v 249-252



3. I would appreciate it if you could shed light on this.

Finally, to conclude Ibn Qayyim Al-Jawziya cites in his book Al-Fawaaid (Beneficial Points/Lessons -from the teachings of the Quran, the Sunnah and the Righteous predecessors) up to 23 arguments under the beneficial point regarding “not fulfilling commands is greater in sin than committing prohibitions” to prove that fulfilling the Commands is more rewarding than abstaining from the Prohibitions. Some of the arguments cited are:

The committing of sins most of the times is caused by following ones’ lust, desires and unjustified need while not fulfilling a command is caused most of the times by pride and self esteem (compare Adam and Satan. Adam committed a prohibition because he felt there was a need to be immortal Q20v120 and Satan disobeyed a command due to pride and arrogance Q2v34)
fulfilling the commands are more loving to Allaah than abstaining from the prohibitions and many verses and narrations point to this fact like the verse “ and be just, verily ALLAAH loves the just ones” Q49v9 “and do good, verily Allaah loves those that do good” Q2v . As for the narration the Prophet said “the most beloved of your deeds to ALLAAH is prayer established at its earliest time”sahih Bukhari
Fulfilling commands are the direct intent of legislations while abstaining from prohibitions are intended to perfect the fulfilling of commands, because indulging in prohibitions weakens, prevents and eventually deprives one the ability to carry out the commands as informed by ALLAAH for example regarding intoxicants and gambling which both prevents remembrance of ALLAAH and establishing the prayers.
whoever comes on the last day without fulfilling any obligation or command but was able to abstain from all the prohibitions will be thrown into the fire, in contrast to some one who fulfill all obligations and commits all prohibitions, he may be saved if his good deeds outweighs his evil ones, and this is because he fulfilled the commands


These are the points I was made to gather in, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& my Shaitan,



May ALLAAH forgive me for my errors and I ask Him to forgive you all also

From the benefits of Our Weekly Study of the Noble Quraan based on the book “Tafseer Ibn Katheer”


) عن ابن مسعود رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم يقول
نضر الله امرأ سمع منا شيئا فبلغه كما سمعه فرب مبلغ أوعى من سامع
رواه أبو داود والترمذي وابن حبان في صحيحه إلا أنه قال
From Ibn Masuu’d who related from the Prophet, that he heard the Prophet say “May ALLAAH brighten the face of a man that hears from us something (hadeeth) and then conveys what he heard exactly the way he heard it, and at times the conveyer will not understand and preserve the hadeeth more than the conveyed to” narrated by Abu Dawuud, Tirmidhi and Ibn Hibbaan, except that Ibn Hibban’s narration says “May Allaah have mercy on the man”…classified as authentic by Shayk Nasser Al-bani in the Book of Knowledge of Sahih At-Targheeb wa At-Tarheeb.


Bismillaah Ar-Rahmaan Ar-Raheem
Amma’ Baa’d
Salaam alaykum wa rahmatulLaah

Let us conclude from last week’s thread, the translation of the hadeeths are as follows
1. “Their souls are in the crops of green birds, which have lamps hanging from the Throne, and they roam freely wherever they want in Paradise, then they return to those lamps…” this narration refers to the Matyrs
2. I have not been able to find any translated version of the second narration that describes the life of the believers (other than Martyrs) at the moment, and Allaah is the source of Tawfeeq (Guide).
3. The answer to the side Quiz based on evidences is that fulfilling the commands of ALLAAH is more rewarding than abstaining from HIS prohibitions, as concluded by Ibn Katheer and the Scholars of Ahlus-Sunnah wa Jamaa’h. an evidence for the above answer is found in the Quran, “verily (fulfilling) the prayers prevents you (Muslims) from doing evil and bad deeds” Q…

As for this week’s study, then the following is just a summary of yesterday’s weekly study of the Quran from Surah Baqarat verses 158-164 from the book “Tafseer Ibn Katheer”

إِنّ الصّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطّوّفَ بِهِمَا وَمَن تَطَوّعَ خَيْراً فَإِنّ اللّهَ شَاكِرٌ عَلِيمٌ

“Verily, As-Safa and Al-Marwah (names of two mountains in Makkah) are of the Symbols of ALLAAH. So it is not a sin upon him who performs Hajj or Umrah of the house to perform the going (Tawaf) between them (As-Safa and Marwah) and whoever does good voluntarily, then verily, ALLAAH is All-Recogniser, All-Knowing” Verse 158

a. Aisha narrates in both Sahih Bukhari and Muslim that “the Ansars (the people of Madinah that assisted and accommodated those that migrated from Mecca) hated and found it difficult to make Tawaf between the two mountains due to acts of worship of the polytheist that used to occur between the mountains and they asked the Prophet S.A.W regarding this then ALLAAH revealed this verse, and (she said) indeed the Prophet legislated the going between both mountains, there fore no one is allowed to leave this legislation of the Prophet S.A.W regarding going between the mountains.
b. The weightiest opinion on running between As-Safa and Al-Marwah is that it is a pillar of Hajj, and Hajj is neither complete nor accepted without this running between the mountains. The evidence for this conclusion is narrated by Imaan Ahmad, on the authority of Safiya bint Shaibah who heard a woman say that she heard the Prophet (S.A.W) say “it is prescribed upon you to run between the two mountains, so therefore fulfill this act” and classified authentic by Imaam Al-Bani in Al-Irwa.
c. Every act done by the prophet as a rite of Hajj is regarded as compulsory except that which a narration specifies otherwise, because he said “Take from me (by my example) your rites of Hajj” Sahih Bukhari
d. The foundation behind the legislation of running between Safa and Marwah is what occurred to Hajr mother of Ismael, when she had no more water nor food to feed him after Ibrahim A.S left them at the valley and she ran between these mountains searching for help…until an angel was sent to relieve her with Zamzam water (Import of the Story)
e. The people of today are in more need than Hajar, because she only needed food and water at that period, but we need guidance and Faith which is food for the soul.



** إِنّ الّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ الْبَيّنَاتِ وَالْهُدَىَ مِن بَعْدِ مَا بَيّنّاهُ لِلنّاسِ فِي الْكِتَابِ أُولَـَئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللاّعِنُونَ * إِلاّ الّذِينَ تَابُواْ وَأَصْلَحُواْ وَبَيّنُواْ فَأُوْلَـئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التّوّابُ الرّحِيمُ * إِن الّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفّارٌ أُولَئِكَ عَلَيْهِمْ لَعْنَةُ اللّهِ وَالْمَلآئِكَةِ وَالنّاسِ أَجْمَعِينَ * خَالِدِينَ فِيهَا لاَ يُخَفّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنْظَرُونَ

“Verily those that conceal the clear proofs, and the guidance which we have sent down after, we have made it clear for the people in the book they are the ones cursed by ALLAAH and by the cursers. Except those who repent and do righteous deeds, and openly declare the truth, these I will accept their repentance. And I am the One Who accepts repentance, The Most Merciful. Verily those who disbelieved and die while they are disbelievers, it is they on whom is the curse of Allaah and of the angels and of mankind combined. They will abide therein forever under the curse of Hell, their punishment will neither be lightened nor will they be reprieved.” Verses 159-162.
a. This is a strong warning for those that hide knowledge, and it has been narrated that “every thing in this world seeks forgiveness for a scholar even the fishes in the sea!!” (Authentic Shayk Nasser Al-bani in the Book of Knowledge of Sahih At-Targheeb wa At-Tarheeb)
b. At-Tawaab (this is one of the names of ALLAAH) it connotes three qualities, firstly HE guides the slave to the path of repentance, secondly HE makes it easy for the slave to repent, finally HE accepts the repentance of the slave
c. It is was allowed to curse the disbelievers in general,(for example May ALLAAH curse the disbelievers) but to specifically say that May ALLAAH curse any particular disbeliever (eg May ALLAAH curse Mr X) while he is still alive is Forbidden because we (the Muslims) don’t know what will be his state of belief at death, but if he (Mr. X) died in a state of disbelief, then it is permissible.

** وَإِلَـَهُكُمْ إِلَـَهٌ وَاحِدٌ لاّ إِلَـَهَ إِلاّ هُوَ الرّحْمَـَنُ الرّحِيمُ
“And your Lord is One, there is none that has the right to be worshipped but Him, the Most Gracious, the Most Merciful” V 163

a. The scholars say that the connection of this verse with the preceding verses ( and ALLAAH knows best ) is that HE establishes HIS worship after explaining the ruling of As-Safa and Al-Marwah as being from HIS legislation.

نّ فِي خَلْقِ السّمَاوَاتِ وَالأرْضِ وَاخْتِلاَفِ اللّيْلِ وَالنّهَارِ وَالْفُلْكِ الّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النّاسَ وَمَآ أَنزَلَ اللّهُ مِنَ السّمَآءِ مِن مّآءٍ فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا وَبَثّ فِيهَا مِن كُلّ دَآبّةٍ وَتَصْرِيفِ الرّيَاحِ وَالسّحَابِ الْمُسَخّرِ بَيْنَ السّمَآءِ وَالأرْضِ لاَيَاتٍ لّقَوْمٍ يَعْقِلُونَ

“Verily, in the creation of the heavens and the earth, and in the alternation of the night and day, and the ships that sail through the sea with that which is of use to mankind, and the water which ALLAAH sends down from the sky and makes the earth alive after its death, and the moving creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth are indeed signs for people of understanding” V 164
a. Most of the verses where ALLAAH mentions the heavens and the earth together, HE mentions heavens (in Plural form) and the earth in singular, where as we know that we have 7 earths (Q65 v 12). The reason for this is because the Arabs then knew that the heaven was multiple but did not know that the earth was multiple, therefore as a measure to convey to them what they could understand easily, HE always mention the Heavens in plural form and Earth in singular (and ALLAAH knows Best)
b. It is narrated that a day would not Pass by except that the Prophet would gaze into the Heavens. (Authentic) this is because this will strengthen the faith of the true believers by contemplating on the Power, Mercy and Wisdom of ALLAAH.
c. The signs in ships are great. A big structure like a mountain floating on water, and some ships can contain a whole town!!
d. The rain is a mercy of ALLAAH, and from this mercy is that the rain is not hot nor cold and ALLAAH doesn’t cause it fall in one single pour, rather the rain falls in drops and this is beneficial to the land and the people. Also rain falls from above and not from beneath, which will destroy the people.
e. This verse is strong call to ALLAAH’s worship ALONE, because the verse establishes HIS Lordship, Power, Mercy and Wisdom over all created beings and gods, therefore mankind as no reason to worship other than HIM.

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& my Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also

Bismillaah Ar-Rahmaan Ar-Raheem
Amma’ Baa’d
Salaam alaykum wa rahmatulLaah,
) عن ابن مسعود رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم يقول
نضر الله امرأ سمع منا شيئا فبلغه كما سمعه فرب مبلغ أوعى من سامع
رواه أبو داود والترمذي وابن حبان في صحيحه إلا أنه قال
From Ibn Masuu’d who related from the Prophet, that he heard the Prophet say “May ALLAAH brighten the face of a man that hears from us something (hadeeth) and then conveys what he heard  exactly the way he heard it, and at times the conveyer will not understand and preserve the hadeeth more than the conveyed to” narrated by Abu Dawuud, Tirmidhi and Ibn Hibbaan, except that Ibn Hibban’s narration says “May Allaah have mercy on the man”…classified as authentic by Shayk Nasser Al-bani in the Book of Knowledge of Sahih At-Targheeb wa At-Tarheeb.

The following is just a summary of yesterday’s weekly study of the Quran from Surah Baqarat verses 153-157 from the book “Tafseer Ibn Katheer”
by ALLAAH'S permission I hope to continue with this kind of thread and may ALLAAH bless my efforts

يَآأَيّهَا الّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصّبْرِ وَالصّلاَةِ إِنّ اللّهَ مَعَ الصّابِرِينَ
“O! you Who Believe Seek Allaah’s help with Patience and Prayer, verily ALLAAH is with the Patient Ones” Verse 153

Patience is of divided into two, the first is to be patient upon the legislations of ALLAAH (meaning the commands and prohibition of ALLAAH) and the second is to be patient upon the decree of ALLAAH.
Patience is a compulsory obligation upon every muslim.
People fall into four levels or categories with regards to patience upon the decree of ALLAAH, and these levels are:
  1. Those that Hate to be patient during calamities, this is the blameworthy level.       
2. Those that are Patient during calamities, this is the obligatory level       
  3. Those that are Patient and are pleased with ALLAAH during calamities, this level is recommended
    4. Those that are patient, pleased with ALLAAH and Thankful to HIM during calamities and this is the highest category and most rewarding.
How can someone be thankful in times of calamities?? ?
The person says during a calamity for example, Alhamdulilaah that I was not tried in my religion etc. thus he his thankful
QUIZ:
Which act of patience upon the legislations is more rewarding by ALLAAH to be patient by executing the commands of ALLAAH or patient by keeping away from the prohibitions of ALLAAH?
Please quote evidences, answer to be given next week inshaallaah

وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِن لاّ تَشْعُرُونَ
“And do not say regarding those that are killed in the path of ALLAAH, that they are dead, rather they are alive but you do not perceive” Q2 v154

Allaah forbids that we consider those that are killed in HIS path as being dead, the death forbidden in this verse refers to the belief that there is no life after death, but as for the death of this world then that is something not denied by the people.
The verse establish the life of the hereafter and the hereafter starts from the life in the Grave
There are two narrations that gives a description of the life referred to in this verse, the first one talks specifically about the martyrs and the second talks about the believers in general.
d.     The first hadeeth about the martyrs says that their souls will be carried around in paradise by green bird,  “Saheeh Muslim”                                                                        كما جاء في صحيح مسلم: أن أرواح الشهداء في حواصل طير خضر تسرح في الجنة حيث شاءت ثم تأوي إلى قناديل معلقة تحت العرش, فاطلع عليهم ربك إطلاعة, فقال: ماذا تبغون ؟ فقالوا: يا ربنا وأي شيء نبغي, وقد أعطيتنا ما لم تعط أحداً من خلقك ؟ ثم عاد عليهم بمثل هذا فلما رأوا أنهم لا يتركون من أن يسألوا, قالوا: نريد أن تردنا إلى الدار الدنيا فنقاتل في سبيلك حتى نقتل فيك مرة أخرى ـ لما يرون من ثواب الشهادة ـ فيقول الرب جل جلاله: إني كتبت أنهم إليها لا يرجعون.
e.   The second hadeeth about the believers in general says that they will be flying in paradise. Musnad Imaam Ahmaad, classified as Hassan By Shayk Al-bani in Irwaa.             بن كعب بن مالك عن أبيه, قال: قال رسول الله صلى الله عليه وسلم: «نسمة المؤمن طائر تعلق في شجر الجنة حتى يرجعه الله إلى جسده يوم يبعثه»

InshaAllaah next week I will give the full English translation of these two narrations.

وَلَنَبْلُوَنّكُمْ بِشَيْءٍ مّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مّنَ الأمَوَالِ وَالأنفُسِ وَالثّمَرَاتِ وَبَشّرِ الصّابِرِينَ *  الّذِينَ إِذَآ أَصَابَتْهُم مّصِيبَةٌ قَالُواْ إِنّا للّهِ وَإِنّـآ إِلَيْهِ رَاجِعونَ *  أُولَـَئِكَ عَلَيْهِمْ صَلَوَاتٌ مّن رّبّهِمْ وَرَحْمَةٌ وَأُولَـَئِكَ هُمُ الْمُهْتَدُونَ
“And WE shall try you with something of fear, hunger, and reduction or loss of wealth and loss of lives (friends, families etc) and fruit yields. So give glad tidings to the Patient Ones. Those that say when a calamity befalls them, verily to ALLAAH do we belong and to HIM we return, those are upon them the Praises of Allaah and Mercy.”Q2 V155-157

what is the connetion of this verse to the preceeding one??
The connection is that after ALLAAH mentions something about the affairs of the martyrs (that is the patience they endure while facing death and this is the greatest level of trial) He mentions other trials apart from that so that we do not consider that trial is only in facing the enemy.
The verse is a proof that even the trials we face is a mercy from ALLAAH, because HE says “WE shall try you with something” this implies that it is a trial with mercy in comparison to another verse in surah Nahl V112“…and we made them taste the punishment of hunger and fear because of what they used to do”
A believer can estimate his preparation to answer the questions of the angels that will give trial in the grave, by considering his immediate response to a calamity, if he easily says the remembrance of calamity then inshaallaah he should be fine with regards to answering the questions in the grave but if otherwise, then we ask ALLAAH for steadfastness and wellbeing, because the trial of the grave is a calamity.

These are the points I was made to remember, whatever is correct and good, then this is from ALLAAH‘s favor and whatever mistake occurs there in, then it is from me& my Shaitan,

May ALLAAH forgive me for my errors and I ask Him to forgive you all also

salaam alaykum wa rahmatullaahi wa baarakatuhu
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