Al hamdulillah Allah guided us to Islam and the Sunnah. Allah has blessed us with a complete and perfect system and way of life. Allah says,

الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

This day, those who disbelieved have given up all hope of your religion, so fear them not, but fear Me. This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion. [Al-Māidah: 3]

Consistency in belief, message, and practice are absolutely essential. However, it should not be understood that this would manifest in a Da’wah that is black and white, and devoid of nuance. The employment of weighing the benefits and harms, picking the lesser of two evils, and that which is similar does not amount to self-contradiction. The Sunnah of the Prophet (ﷺ) is full of examples of what was aforementioned. Even the novice who studies the Seerah of the Prophet (ﷺ) would be able to see this with ease. For example, reflect over the treaty of Hudaybiyyah and the lessons extracted from it. None of this led to self-contradiction and a lack of consistency in message and objective.

Contrarily, those calls which are not in line with that of the Prophet (ﷺ) are wanting and lacking in consistency. In fact, they are riddled with contradictions that do not require deep study to uncover. The first example of this is that of the Ashʿarīs (Ashaa’irah). Shaikh Abū ʿAbdillāh al-Maṣnaʿī mentioned,

The Ashʿarīs. They claim affiliation with Imām al-Shāfiʿī, yet their creed and their daʿwah contradict everything he stood for. They call themselves by this name (Ash’arī), even though Al-Ashʿarī himself later repented and publicly disavowed them and their misguidance.

[Fawāʾid from the lessons, lectures, and writings of Shaikh Abū ʿAbdillāh al-Maṣnaʿī]

Is this confusing to anyone? From their name to their claim, they are clad in nothing but contradiction. How could anyone take them seriously or rely on their assessment of essential matters of the religion? May Allah protect us from their misguidance.

Another example is that of the Partisans (Al-Hizbiyoon). About them Shaikh Abū ʿAbdillāh al-Maṣnaʿī commented,

The partisans, whatever faction they belong to. They put on a show of condemning the Jews while adopting their ways and ideas. (For example):

• Secularism

• So-Called “Civil” Statehood

• Democracy (etc)

Yet if they would only cast these ideas out of their countries, parties, and systems, they would achieve a real victory over the Jews. A victory that would truly burn in the hearts (of their enemies). (Establishing Islamic objectives through Islamic tactics) is what genuine, effective solidarity with the Palestinian cause looks like.

Take heed and let Islam govern (in all aspects of your life) and you will be victorious! So many nations have been brought low chasing after these destructive ideas (that are contrary to Islam).

[Fawāʾid from the lessons, lectures, and writings of Shaikh Abū ʿAbdillāh al-Maṣnaʿī]

To elaborate, the concept of civil statehood further illustrates the absurdity of the political Hizbee. Civil Statehood (Ad-Dawlatul Madaniyyah) is in fact a repackaging of secularism. It refers to a system of governance where the state’s legitimacy and laws are derived from human legislation, popular sovereignty, and citizenship rights, rather than from a religious framework or divine legislation. With that said, the inquiry must be reiterated: is this (misguidance) confusing to anyone? Furthermore:

• How would it be possible for us to gain victory over the Jews by acting like the Jews?!

• How could we establish Islam via un-Islamic tactics?!

• Is it possible to establish what Allah has revealed on a foundation of democracy, secularism, or any of the isms?!

Imaam Muqbil Al Waadi’ee (rahimahullah) when asked about Democracy, summed up the reality of this system by stating,

“Democracy is KUFR.”

Also keep in mind the Shaikh’s statement,

The partisans, whatever faction they belong to.

This should be noted and highlighted. Verily, Allah spoke the truth concerning these groups when He said,

مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ

Of those who split up their religion (i.e. who left the true Islamic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid’ah), and followed their vain desires], each sect rejoicing in that which is with it. [Ar-Room: 32]

The explanation of this verse is a lengthly topic to itself. Therefore, I will suffice with its mere mention here. The point is, consistency in message and objective are pivotal in order for us to achieve the establishment of that which Allah commanded be established. We must implement the guidance that Allah has sent down to us. Al hamdulillah we have Islam so we DON’T need:

• Secularism

• Civil Statehood

• Democracy

• Socialism

• Democratic Socialism

• Communism, or anything else

Why? Because we have Islam! Whenever Islam is established in your life you will find victory in that affair. Like the Shaikh mentioned,

Take heed and let Islam govern (in all aspects of your life) and you will be victorious!

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From What It Means To Return To The Deen

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In the name of Allah The Most Merciful, The Bestower of mercy. May Allah send His peace upon and raise the mention of the Prophet (ﷺ). As to what follows:

Al hamdulillah for Islam and the Sunnah. From the blessings that Allah has showered upon His servants is guiding them to the sweetness of seeking knowledge. The pursuit of knowledge with the proper intention is unmatched. It is therefore wise that a student not ruin this blessing by corrupting it with the association of others with Allah in this endeavor. If the student focuses on the proper adab (proper conduct) at every turn of their journey, this would aid them in the protection of this tremendous favor. This is because Tawheed is at the beginning, middle, and end of proper conduct. With this in mind remember, adab (proper conduct) is not achievable without Taweed. The intent behind seeking knowledge is to seek the pleasure of Allah by learning about Him, His prophet (ﷺ), and His religion in order to worship in the most excellent manner.

Shaikh Abū ʿAbdillāh al-Maṣnaʿī mentioned,

“The foundation of adab (proper conduct) is taqwā (God-consciousness and reverence) of Allah, the Exalted, and forbearance toward the creation.” [Sharḥ Ādāb Ṭālibul ʿIlm by Shaikh Aḥmad al-Najmī, p.15]

Therefore, seeking knowledge with the proper intention and adab go hand and hand. Please take note, what enters into this is NOT seeking knowledge just to attain titles and honorifics. To this point, the Shaikh mentioned,

“Among the magnificent points of adab (proper conduct) is that the student of knowledge preserves his name and his designation by not chasing after titles such as ‘ash-Shaikh,’ ‘al-ʿAllāmah,’ and the like. Indeed, doing such may lead to conceit, particularly at the beginning of one’s pursuit of knowledge.” [Sharḥ Adab Ṭālibul ʿIlm by Shaikh Aḥmad al-Najmī, p.14]

Thus, as we have seen, seeking knowledge is a hallmark of Islam which should only be done seeking Allah’s pleasure and NOT chasing after a worldly gain, position or title. Therefore the student must be cognizant of this fact and strive to learn in order to implement that which Allah has blessed them with. A manifestation of this intent and implementation will spring forth and blossom upon a student of knowledge in the form of good character and outstanding adab. A student who is not known for such is certainly lacking in this regard and missing the mark in a most dismal manner. Our scholars are not known to be foul of mouth and poor in character. One the contrary, it is as our Shaikh mentioned,

“Adab (proper conduct) is a magnificent foundational principle among the foundational principles of this religion. It is also a magnificent hallmark among the hallmarks of the people of knowledge.” [Sharḥ Adab Ṭālibul ʿIlm by Shaikh Aḥmad al-Najmī, p.15]

Reaching such high standards of good conduct, virtue, integrity, and moral fiber must be the aim of everyone seeking knowledge of Islam. In general, every parent, teacher, and caregiver, must want this for themselves and those in their charge. In conclusion the Shaikh mentioned,

“The Salaf never ceased urging their children and students toward proper conduct (adab), for adab is the beautiful garment of the student of knowledge, to the point that some of the Salaf said:

Adab (proper conduct) is half of knowledge.”

[Sharḥ Adab Ṭālibul ʿIlm by Shaikh Aḥmad al-Najmī, p.15]

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Al hamdulillah for Islam and the Sunnah! I came across this statement from my Shaikh that points to a tremendous concept that gave me pause. Something so simple yet deeply profound. Something underrated and unappreciated. I want to share this with you so that perhaps you too may find in it benefit. I would like to preface this by reminding you that the purpose of seeking knowledge is to ultimately practice what you learn and thus enrich your life. We are all in the same proverbial boat in this regard.

Let us first look at its opposite so that we may compare and contrast. Perhaps this will aid and lend to our appreciation of the many gifts that Allah has gifted us. Al hamdulillah, we are not hindered like the people from some religious traditions who hold the belief that only their clergy are capable of understanding their religious texts. Subsequently, the only access the people of these traditions have to understanding said texts, is limited to that in which their clergy teach them. Thus, by default, blind-following is the foundation of their religion.

Al hamdulillah, this is not the case for Muslims. Allah has blessed us and made His holy book accessible to us. To this point, my Shaikh Abū ʿAbdullāh al-Muṣnaʿī (may Allah preserve him) mentioned the following,

“There is a consensus among the scholars that (typically), the meanings of the Qur’an and Sunnah are understandable (to all). This view is transmitted by Shaikhul Islam and others. (Additionally), practical reality also points to this fact. Indeed, mankind is capable of understanding the Qur’an and the Sunnah according to their knowledge and understanding.” [Benefits And Lessons On The Six Fundamental Principles, p.55]

With this being the case, what excuse do we have for not increasing our knowledge and understanding of that which Allah has revealed? Allah says in the Qur’an,

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

“And We have indeed made the Quran easy to understand and remember, then is there any that will remember (or receive admonition)?”

ANSWER WITH YOUR ACTIONS AND NOT WITH YOUR WORDS!

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What Is The Best Voluntary Prayer And Fast?

Abu Hurayrah (radi Allahu ‘anhu) reported that the Prophet (ﷺ) was asked: “Which prayer is most virtuous after the obligatory prayers? And which fast is most virtuous after the month of Ramaḍān?” He replied: “The most virtuous prayer after the obligatory prayer is prayer in the depths of the night, and the most virtuous fast after the month of Ramaḍān is the fast of Allāh’s sacred month of al-Muḥarram.” [Muslim]

Below is a translation of some remarks made by the people of knowledge regarding this ḥadīth.

Prayer and fasting are among the pillars of Islām. Allāh has designated the obligatory prayers as five daily prayers. Similarly, Allah has designated the obligatory fast as the fast of the month of Ramaḍān. However, for one who wishes to perform voluntary acts of worship of the same category as these two acts of devotion, the Prophet (ﷺ) specified virtuous times for which the servant is rewarded with the greatest of rewards.

In this ḥadīth, Abū Hurayrah (radi Allahu ‘anhu) narrates that the Prophet (ﷺ) was asked concerning the most virtuous times for performing voluntary and supererogatory prayers and fasts. A questioner asked him, “What is the most virtuous prayer after the performance of the five obligatory prayers?”

The Prophet (ﷺ), responded and clarified,

“The most virtuous prayer after the obligatory prayer is prayer in the depths of the night.”

This being so because the night prayer is further removed from ostentation and closer to sincerity. It enables the worshipper to devote himself fully to the prayer in a state of calm, free from the preoccupations of the day. It is likewise more conducive to recalling the Qurʾān and avoiding the forgetting of its verses. What is meant by “the depths of the night” is the final third thereof.

He (ﷺ) was then asked concerning the most virtuous fast after the obligatory fast of Ramaḍān, to which he (ﷺ) replied,

“The most virtuous fast after the month of Ramaḍān is the fast of Allāh’s sacred month of al-Muḥarram.”

Al-Muḥarram is among the sacred months during which Allāh has forbidden warfare, and its attribution to Allāh is an attribution of exaltation and honor. It is the first month of the Hijrī calendar, and fasting therein provides an occasion to commence the year with righteous deeds and to receive it with acts of worship just as the beginning of the day is received with remembrance of Allāh (i.e Fajr). This is done with the hope that it may serve as an expiation for the remainder of the year.

Let’s start the year off right and on a good foot (as they say)!

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Which Is Better Takbīr Or Recitation Of The Qurʾān In Dhūl-Ḥijjah?

Question: Which is better during the ten days of Dhūl-Ḥijjah, Takbīr or is the recitation of the Qurʾān?

Answer: No form of dhikr equals the recitation of the Qurʾān because it is the loftiest of all remembrance. Nevertheless, there is no harm in allocating a portion of one’s time to Takbīr (Allahu Akbar), Tahlīl (laa Ilaaha IllAllaah), Tasbīḥ (Subhaana Allah), and the remaining Adhkār, particularly during such virtuous days as the ten of Dhūl-Ḥijjah. The Qurʾān is the Speech of Allah, and it is the most exalted Dhikr without qualification.

ʿUqbah ibn ʿĀmir (may Allāh be pleased with him) reported: The Prophet (ﷺ) came out to us while we were in the Ṣuffah and said:

“Which of you would like to go out every morning to Buṭḥān or al-ʿAqīq and return with two large-humped she-camels, without committing sin or severing ties of kinship?”

We said: “O Messenger of Allāh, we would love that.”

He said:

“If one of you go to the masjid and learn or recite two verses from the Book of Allāh (Mighty and Majestic), that would be better for him than two she-camels. If he learned or recites three (verses) that would better for him than three; and four (verses) better than four and so on according to their number in camels.”

There is no doubt that the Qurʾān and that its recitation is the most excellent way to remember (Allah). It is therefore no wonder that such virtue has been transmitted concerning it. And Allah the Most High knows best.

Answered by the one impoverished who is in need of the pardon of his Self-Sufficient Lord,

By Shaikh Abū ʿAbdur Raḥmān Ḥusām al-ʿAdanī [al-Mahyūbī] || 4 Dhū al-Ḥijjah 1447 AH || 21 May 2026 CE

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Easy Acts Of Worship For The First 10 Days Of Dhul Hijjah

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Knowledge is gained in stages, bit by bit and step by step. Although we are all seeking knowledge, we may not be at the same place in our journey. That being said, nothing should be taken for granted, and each stage should be appreciated. Therefore, this question, which was posed in the title, may be obviously to some, yet unclear to others. Some may answer, “No.” However, when asked to elaborate, they may find themselves stumbling vaguely, remembering something they once read. There are others who know the answer and could eloquently recite the answer flawlessly without seemingly much effort. Thus, for them, this is not but a reminder and review. For those who have never pondered over such an inquiry, this serves as an introduction to the topic. Granted, there are other scholarly opinions that relate to which months are “well-known months” that could be furthered studied in the books of Tafseer. The aim here is to provide an entryway into this topic by mentioning the following:

It is reported on the authority of ʿAbdullāh Ibn ʿUmar (radi Allahu ‘anhumma) who said:

“The Hajj consists of well-known months: Shawwāl, Dhū al-Qaʿda, and ten (days) of Dhū al-Hijjah.” [It was reported by al-Ḥākim (no. 3092), Ibn Abī Shayba (no. 13804), and al-Dāraquṭnī in his Sunan (no. 2456)]

• The obligation of Hajj

Allāh the Exalted has made the Hajj an obligation upon all who are physically and financially able. Allah says,

{وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا}

“And (due) to Allāh from the people is a pilgrimage to the House, for whoever is able to find thereto a way.” [Āl ʿImrān: 97]

It is important to note that Hajj has temporal appointed limits (mawāqīt zamāniyya) and cannot be performed at any time throughout the year. Hajj is restricted to these temporal limits which are the “well-known months,” as Allāh the Exalted said,

{الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ}

“The Hajj is [during] well-known months.” [Al-Baqara: 197]

Subsequently, this ḥadīth thus serves to clarify the months of Hajj:

• Shawwāl

• Dhū al-Qaʿda

• Ten [days] of Dhū al-Hijjah

So, can Hajj be performed any month during the year?

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Question: What is your advice concerning those who fail to attend the Fajr prayer in congregation?

The Shaikh (rahimahullah) responded by saying,

“It is incumbent upon every believing man and woman to be diligent in performing the prayer within its prescribed time and to refrain from emulating the hypocrites. (This is because not praying on time) is the condition of the hypocrite. The most burdensome of prayers upon the hypocrites are the ʿIshāʾ and Fajr prayers. Thus, it is obligatory to guard against resembling them and to wake up for the Fajr prayer and pray it alongside the Muslims.

A man’s household, likewise, bears the responsibility of waking him so that he may pray with the Muslims (and vice versa). Laxity in this matter is not permissible.

The same obligation applies to the woman. She must perform the prayer within its appointed time. All of this is obligatory and constitutes a matter of the utmost importance. It is therefore incumbent upon the believer to beware of any resemblance to the hypocrites.

As for one who deliberately neglects the prayer until the point that they perform it in the time of Ḍuḥā (forenoon), such a person is a disbeliever (we seek refuge in Allāh from being from those who) intentionally abandons (even one prayer).*

The Prophet (ﷺ) said:

“The distinction between us and them (the disbelievers) is the prayer; whoever abandons it has committed disbelief.” [Narrated by Buraydah Ibn Al-Ḥuṣayb; recorded by At-Tirmidhī, An-Nasāʾī, Ibn Mājah, and Aḥmad in his Musnad and graded Ṣaḥīḥ]

And he (ﷺ) further said:

“Between a man and disbelief and polytheism lies the abandonment of prayer.” [Narrated by Jābir ibn ʿAbdillāh; recorded by Muslim in his Ṣaḥīḥ]

It is therefore obligatory to be vigilant against this. A man must arrange (his sleeping habits) to wake up (and pray on time). He must set his alarm clock to the proper time, so that he may wake up to pray with the Muslims in congregation. The woman, likewise, must be diligent in performing her prayers within their appointed times, both Fajr and other than Fajr.

We ask Allāh to grant guidance and well-being to all.

فتاوى اللقاء المفتوح للشيخ عبدالعزيز بن باز رحمه الله

________

* It is noteworthy to mention that some of the people of knowledge hold the view that if a person intentionally abandons even one prayer, then this is enough to remove them from Islam. This is based on the proofs that the Shaikh mentioned. Therefore, in light of the topic at hand, if a person prior to going to sleep makes the intention to miss Fajr and thus turns off their alarm clock, etc., then in this case they have intentionally missed Fajr and are under threat of no longer being Muslim.

Now regardless of your opinion, what if these Scholars are correct and proven such on the Day of Judgement? Who in their right mind would take this chance and argue the legitimacy of abandoning prayers? Again, the key word is intentionally. The one who intended to pray Fajr on time and then is overcome by sleep and thus wakes up late is not the one being referred to here. The Prophet (ﷺ) said,

“(The prayer) is not neglectful if missed (unintentionally) because of sleep. Verily, it is only neglectful if (intentionally) missed while awake. If one of you forgets to pray or misses it by sleeping, let him pray it as soon as he remembers.” [Narrated by Abu Qatadah; recorded by At-Tirmidhī in his Sunan and graded Ṣaḥīḥ]

The same could be said specifically about forgetfulness. The Prophet (ﷺ) said,

“Whoever forgets a prayer, let him pray it when he remembers. There is no expiation other than this.” Then, the Prophet (ﷺ) recited the verse, “Perform prayer for My remembrance.” (Țaha: 14) [Narrated by Anas Ibn Malik; reported by Al-Bukhārī & Muslim]

May Allah give us all success in doing that which He loves and is pleased with.

As Salaat: From Above The Heavens

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Those Who Attend Circles of Knowledge and the Sunnah Despite Weakness in Comprehension Derive Seven Benefits:

1. The reward accruing from attendance at gatherings of knowledge and remembrance (dhikr).

2. The love of knowledge and its people. (This is vital) because a person shall be with those whom they love on the Day of Resurrection.

3. The desire to persist in the pursuit of knowledge, which is itself a path to Paradise.

4. Consistent attendance gradually facilitates comprehension and the acquisition of knowledge over time.

5. The companionship of the righteous and the profound good that flows therefrom, for they are a people whose companion is never rendered wretched by sitting among them.

6. Steadfastness upon the truth and the Sunnah. This is because being in the company of the people of knowledge and the Sunnah, and in gatherings of learning, is a means of such steadfastness.

7. The augmentation of the numbers of the people of knowledge and the Sunnah which constitutes a most significant form of support.

(Additionally) Should the attendee be among those who possess comprehension, there are a few more benefits:

8. The increase of knowledge and the broadening of one’s scope therein.

9. The revision and reinforcement of knowledge which is important because the life of knowledge lies in its constant review and mutual discussion.

10. The dissemination of knowledge among students constitutes an ongoing charity (ṣadaqah jāriyah).

[Taken from the Shaikh’s Telegram Channel]

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Shaykhul Islām Muḥammad Ibn ʿAbdul Wahhāb (rahimahullah) mentioned in Kitābut Tawḥīd,

Chapter: Calling To The Testimony That There Is No Deity Worthy Of Worship Except Allāh

Allāh, Exalted be He, says,

(قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي)

“Say: This is my way; I call to Allāh upon clear insight, I and those who follow me.” [Yūsuf: 108]

It is related on the authority of Ibn ʿAbbās (radi Allahu ‘anhumma) that when the Messenger of Allāh (ﷺ) dispatched Muʿādh to Yemen, he said to him,

إِنَّكَ تَأْتِي قَوْمًا مِنْ أَهْلِ الكِتَابِ؛ فَلْيَكُنْ أَوَّلَ مَا تَدْعُوهُمْ إِلَيْهِ: شَهَادَةُ أَلَّا إِلَهَ إِلَّا اللَّهُ، وَفِي رِوَايَةٍ: إِلَى أَنْ يُوَحِّدُوا اللَّهَ، فَإِنْ هُمْ أَطَاعُوكَ لِذَلِكَ؛ فَأَعْلِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، فَإِنْ هُمْ أَطَاعُوكَ لِذَلِكَ؛ فَأَعْلِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ عَلَى فُقَرَائِهِمْ، فَإِنْ هُمْ أَطَاعُوكَ لِذَلِكَ؛ فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ، وَاتَّقِ دَعْوَةَ المَظْلُومِ؛ فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ

“You are going to a people among the People of the Scripture. Let the first thing to which you call them be the testimony that there is no deity worthy of worship except Allāh.”

And in another narration,

“That they declare Allāh’s oneness (yuwaḥḥidū Allāh).”

“…and if they obey you in that, then inform them that Allāh has obligated upon them five prayers in every day and night. And if they obey you in that, then inform them that Allāh has obligated upon them a charitable levy (ṣadaqah) to be taken from their wealthy and returned to their poor. And if they obey you in that, then beware of taking their finest possessions, and be wary of the supplication of the one who has been wronged, for there is no veil between it and Allāh.” [Al-Bukhārī and Muslim]

Al-ʿAllāmah Ibn Bāz (rahimahullah) commented on this section by mentioning the following:

The author (rahimahullah) stated,

“Chapter: On Calling to the Testimony That There Is No Deity Worthy of Worship Except Allāh.”

What is meant by this chapter heading is:

Chapter on the obligation and virtue of calling to the testimony that there is no deity worthy of worship except Allāh and that Muḥammad is the Messenger of Allāh.

(Both parts of the Shahādah are implied because,) the latter is the inseparable companion and counterpart of the former. The author’s (rahimahullah) intent is thus the call to tawḥīd (the affirmation of Allāh’s absolute oneness) and to following the Messenger (ﷺ). This is an obligation incumbent upon the scholars; it is a farḍ (religious duty) upon them to call to the Tawḥīd of Allāh and to following the Messenger of Allāh (ﷺ).

What the author has stated here is derived from the Book and the Sunnah, (Allah says),

(ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ)

“Invite to the way of your Lord.” [An-Naḥl: 125]

(قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ)

“Say: This is my way; I call to Allāh.” [Yūsuf: 108]

(وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ)

“And who is better in speech than one who calls to Allāh?” [Fuṣṣilat: 33]

The same could be found in other verses as well. Thus, it is therefore obligatory upon the people of knowledge and faith to call to Allāh. Meaning, it is obligatory (upon the Muslims to call) to Allah’s tawḥīd, sincere devotion (ikhlāṣ) to Him, and the abandonment of all association of partners with Him, Glorified and Exalted be He.

Likewise, it is obligatory upon them to call to belief in the Messenger of Allāh (ﷺ), to affirming his truthfulness, and to following the guidance he brought, while abandoning all that contradicts it. This obligation is incumbent upon all people of knowledge without exception.

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Shaikh Abū ʿAbdillāh al-Maṣnaʿī said,

“The most ignorant of people with respect to the Truth are those who have been deprived of beneficial knowledge, or those who have acquired knowledge yet failed to act upon it. Among such people are:

• the scholars of rhetoric (ʿulamul-kalām) and logicians

• the partisans and innovators (ʿulamat-taḥazzub wal-bid’ah)

• the Sufis

• the Rāfiḍah

• and those of similar disposition.

All of the aforementioned have combined (by the permission of Allah the Most High) between ignorance of the Truth, self-amazement, and erroneous understandings.

The matter has reached such an extent among the following that (some) of them have driven outside the bounds of sound knowledge and Islām altogether:

• the practitioners of rhetoric and speculative theology (ahlul-kalām)

• the Sufism who pursue passing thoughts (khawāṭir) and mystical unveilings (mukāshafāt)

Our Lord spoke the truth about them and those similar) when He said,

قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا

Say (O Muhammad SAW): “Shall We tell you the greatest losers in respect of (their) deeds?

الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

“Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds! [al-Kahf 18:103–104]”

[Source: Al-Sharḥ al-Mukhtaṣar ʿalā al-Qaṣīdah al-Rāʾiyyah fī al-Sunnah li-Abī al-Qāsim al-Zanjānī, pp. 20–21]

________

Translator’s notes:

• ʿUlamāʾ al-kalām: scholars of rhetoric, a discipline that employs Aristotelian logic to understand matters of the religion.

• Khawāṭir: spontaneous inner thoughts or inspirations which is a Sufi concept and one of their sources of insight.

• Mukāshafāt: mystical unveilings which is also a central concept held by Sufis.

• Rāfiḍah: Shīʿah who generally considered to be Non-Muslims.​​​​​​​​​​​​​

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A Beneficial Advice To Those Who Struggle To Memorize The Qur’an

Not everyone takes to everything with ease, and when it comes to memorizing the Qur’an, it is no different. If you have ever struggled with memorizing the Qur’an or you are a teacher who has students who struggle in this regard, please carefully read the following advice.

However, before doing so, keep in mind that the path of Traditional Study differs from the Western style of study, which is structured by yearly levels that are broken down into semesters. The objective of this style of study is to pass each class and move on to the next in that respected curriculum. This process is repeated until the necessary number of required courses are successfully passed to complete said program/degree. Thus, the objective is to pass each course, which does not necessarily require mastery.

On the contrary, Traditional Study of the sciences of the Shari’ah is a lifelong endeavor that requires mastery before moving on to the next level. Please keep this in mind when reading the Shaikh’s advice because he is speaking in the context of Traditional Study.

Shaikh Abu Abdillah al-Mușna’ī mentioned,

“If a student has weak determination (as relates to memorizing the Qur’an), the following advice may prove beneficial. (It should be known) that many students of this type, if compelled to memorize, (will grow weary) and abandon this noble endeavor (of seeking knowledge) while being weak in knowledge and having memorized very little.

Therefore, a better method is for them to devote attention to perfecting their reading of the Qur’an (by reading it cover to cover) (while learning how to) perfect their pronunciation (and recitation). Continue upon this method, which could take up to one or two years, or perhaps longer (in some cases).”

[TN: Remember, the objective is to master the skill despite looking at the time needed to do so. The student would move at their respective pace without unnecessary pressure.]

The Shaikh goes on to say,

“After this stage, then begin (to have the student) memorize. If their aspirations increase and they begin to memorize, this would be a benefit with and within itself. In the event they (still have trouble memorizing), they would have benefitted (through) this process by learning to recite the Noble Qur’an correctly, which too is a (tremendous) benefit.”

In light of the aforementioned advice, I encourage all who are struggling to step back and reevaluate their method of Qur’an memorization. Sometimes you have to step back to move forward. Implement the Shaikh’s advice and adjust your focus. If I may add, you could also think about coupling the implementation of the Shaikh’s advice with memorizing at a slower pace and maybe just a verse or two daily. Remember that seeking knowledge is a lifelong endeavor and the race is with yourself. As one of my teachers in Egypt would remind me,

“Knowledge is from the provisions which Allah bestows upon His servants. Everyone will only have the portion which Allah has decreed for them. Therefore, purify your intentions and diligently seek after your provisions.”

In other words, he was nicely telling me not to stress myself and run myself ragged trying to keep up with others. He was telling me to strive hard while knowing that I was only going to get that which was written for me.

Al hamdulillah, taking this advice helped my mental health and allowed me to focus on purifying my intentions and racing with myself to be the best version of me as possible. It should be noted, as I have found in my own development, that in the process of keeping your head down and racing yourself, there will come a point where you look up and discover that you have surpassed many in your pursuit of seeking knowledge of Allah’s Deen.

So, keep going and don’t give up. Step by step and bit by bit. Never stop until the race reaches its completion which is followed by you moving on to your next life in the grave.

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Seeking knowledge is a lifelong commitment and not something that should be trivialized. The casual reading of books and attending lessons do not categorize one as a student of knowledge. Likewise, teaching on social media does not automatically qualify one as a student of knowledge. In fact, an individual can hold a number of postgraduate degrees and still not rise to meet this standard.

Shaikh Abū ʿAbdillāh Al-Maṣnaʿī mentioned,

“The intended meaning of (the term) students of knowledge refers to those who are engaged in the study of the Qurʾān and the Sunnah. Excluded from this designation, by primary intent, are students of the secular disciplines (al-ʿulūm al-dunyawiyyah), as they are not the intendant audience this address and counsel.

A Țālibul-ʿIlm (student of knowledge) is one who turns to knowledge through:

• learning

• memorization

• study

• and practical application.

In its unrestricted usage, this expression will also apply to those who are at the initial stages of seeking knowledge.

However, the term Țālibul-ʿIlm, when employed with the specific characterization, carries a more precise denotation which excludes the layman, even if they have committed the Qurʾān to memory, as well as those who are merely at the outset of their pursuit of knowledge, and those of a similar standing.”

[Sharḥ Naṣīḥatī li-Ṭalabat al-ʿIlm, p. 10. ]

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4 Ramadan Reflections

‏ ﷽


As Salaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuhu. Alhamdulillah, Allah has blessed us to live to see another Ramadan. As I sit here today mid-Ramadan, there are four things which came to mind which I would like to share.

Firstly, it is crucial that we take advantage of this opportunity. The Prophet (ﷺ) said,

"Whoever fasts during the month of Ramadan out of sincere faith, and hoping to attain Allah's rewards, then all his past sins will be forgiven." [Bukhari]

He (ﷺ) also said,

"Whoever prays the nights during the month of Ramadan out of sincere faith, and hoping to attain Allah's rewards, then all his past sins will be forgiven." [Bukhari]

He (ﷺ) also said,

“Whoever prays the night of Qadr out of sincere faith, and hoping to attain Allah’s rewards, then all his past sins will be forgiven.” [Bukhari]

As we can see from these narrations, missing out on this opportunity is not an option.

Secondly, let us reflect on fasting and its impact upon the individual who fasts correctly. We ask Allah to make us of those who fast for His sake and hoping for His reward.

If we were to do this, we will develop a heightened awareness of the blessings that Allah has bestowed upon us. By refraining from food, drink, and other physical comforts, which are often taken for granted. Fasting serves as a powerful reminder of humility and gratitude. For verily, everything we have and cherish has been gifted to us by Allah. Reflect and take wealth as an example. All of our wealth has been given to us by Allah, as can be seen in the statement of Allah,

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

“Those who believe in the Ghaib (unseen) and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them [i.e. give Zakat, spend on themselves, their parents, their children, their wives, give charity to the poor, and spend in the path of Allah].” [Al Baqarah: 3]

Thus, Allah mentions that those who believe spend from that which He has giving them. Therefore, there is no dollar nor cent that reaches us except that it is from Allah. In fact, everything we have starting from our very persons is from Allah. Allah says,

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious).” [Al Baqarah: 21]

Thirdly: This verse contains a number of benefits which brings us to our next point of reflections:

• Allah created us and those who came before us.

• This is the first command in the Qur’an were Allah commands humanity to worship Him and Him alone.

• Allah shows us that one of the things gained from worshipping Him alone is the attainment of Taqwah.

Allah said,

لَعَلَّكُمْ تَتَّقُونَ

“…so that you may become Al-Muttaqun (the pious).”

Fourthly, reflect on what Allah says about fasting,

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” [Al Baqarah: 183]

In addition to refraining from physical indulgence, fasting encourages self-restraint from all of those things which are Haram (prohibited) which include but is not limited to:

• Negative speech

• Harmful actions

The Prophet (ﷺ),

"Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting) by leaving his food and drink." [Bukhari]

We must also avoid distractions that distance the heart from remembrance of Allah. Through this discipline, we should strive to cultivate our moral behavior and spiritual mindfulness. This is because Taqwa is to do that which Allah has commanded us to do while avoiding that which we have been prohibited upon us.

So in conclusion, with more than half of Ramadan gone, I must ask myself and all those whose eyes fall upon these words: Have we increased in our worship? Have we been more diligent in staying away from the Haram?… How has your Ramadan been thus far?

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In Sha Allah please ensure that you do not miss a single episode. Kindly subscribe to the channel and follow it to remain the first to receive notifications of new content releases. Should any content shared prove beneficial to you, I kindly request that you share it with others who may also benefit from it.

If these Da’wah efforts means something to you and you’d like to help us keep it going, consider joining us as a supporting member through a paid subscription. For little more than the price of a cup of coffee each month, you’ll be directly contributing to content rooted in the Qur’an and Sunnah.

BaarakAllahu feek for your ongoing support! Jazakallahu Khayran!​​​​​​​​​​​​​​​​

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From the benefits of spreading knowledge is that it is a means of being forgiven. Knowing this should serve as a tremendous encouragement to seek knowledge. Why? Well, simply due to the fact that, as it is said,

“The one who is deprived of something does not have the ability to give it.”

Therefore, in order to teach, one must first learn. Consequently, being blessed to know that which was aforementioned about the benefits of seeking and spreading knowledge, it would be most prudent to mention that teaching is one of the best deeds one can do. The Prophet (ﷺ) said in a Hadeeth that has been narrated by Sa’d Ibn Abi Waqqas (radi Allahu ‘anhu),

“The virtue of knowledge is more beloved to me than the virtue of worship, and the best of your religion is piety.”

[Al Adaab by Al Bayhaqī]

Imaan Sufyaan Al Thawwari (rahimahullah) said,

“I do not know an act of worship better than teaching the people knowledge.”

[Al Madkhal by Al Bayhaqī]

Indeed, the best Muslims are those who spread the knowledge of the Qur’an. It has been reported in the Hadeeth of ‘Uthmaan Bin ‘Affaan (radi Allahu ‘anhu) that the Prophet (ﷺ) said,

“The best of you are those who learn the Qur’an and teach it.”

[Al Bukhaarī]

It should be clear at this point that seeking knowledge and teaching what you have learned should be an aspiration that you seek to fulfill because it is extremely good for you. Imaam Adh Dhahabī (rahimahullah) said,

“What he possessed from knowledge and teaching was better than voluntary fasting and praying for the one who intends by it (the pleasure of) Allah.”

[Siyar a’lām al-Nubalā]

One of the benefits of teaching that is often overlooked is that your pupil may surpass you in knowledge and have a better understanding of that which you have taught them. Zayd Ibn Thabit reported that the Messenger of Allah (ﷺ) said,

“May Allah brighten the face of a person who hears a tradition from us and he memorizes it until he can convey it to others. Perhaps he will convey it to one who understands better than him, and perhaps one who conveys knowledge does not understand it himself.”

[Abu Dawud]

Lastly, I want you to consider the tremendous connection between spreading knowledge and being forgiven, and the consequence of hiding what you know. Shaikh ‘Uthaymeen (rahimahullah) said,

“The dissemination of knowledge constitutes a means by which sins may be forgiven. Additionally, just as sins themselves are a barrier between an individual and the attainment of knowledge, so too does the concealment of knowledge serve as a barrier between an individual and forgiveness.”

[Tafseer Suratul Baqarah 2/269]

Thus, strive to seek knowledge and share what you have learned without entering into affairs that are beyond your scope.

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On the authority of Abu Hurairah (radi Allahu ‘anhu), the Prophet (ﷺ) said,

‏مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ‏‏

The Prophet (ﷺ) said,

“Whoever believes in Allah and the Last Day, should speak what is good or keep silent.” [Al Bukhaari]

Shaikh Abu ‘Abdullah Al Musna’i (hafithahullah) said,

“Whoever believes that:

• they will die

• spend a period of time in their grave

• be judged

• have their deeds weighed

• and then will proceed either to Paradise or to Hell

Such a person (who believes in the aforementioned), will be keenly diligent in performing righteous deeds and avoiding evil actions out of fear of that Day.”

[Al-Tahrīrāt al-‘Ilmiyyah fī Tafsīr wa-Fawā’id wa-Aḥkām Sūrat al-Fātiḥah, P.55]

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Al ‘Allāmah ‘Abdur Rahman As-Sa’di (may Allah have mercy upon him) stated:

The frequent asking of Allah to raise the rank of the Prophet (ﷺ) and send blessings upon him encompasses the following benefits for the one who says it:

• The forgiveness of transgressions,

• The expiation of sins,

• The acceptance of supplications,

• The fulfillment of needs,

• The alleviation of difficulties and distresses,

• The bestowal of goodness and blessings,

• The pleasure of the Lord of the heavens and the earth,

• It serves as illumination for its practitioner in the grave, providing deliverance from evils and calamities.

Moreover, it constitutes the fulfillment of certain obligations toward the Prophet (ﷺ) and cultivates love for him in the heart. This is from the most noble illustrations of devotion to the Prophet (ﷺ). It also represents one of the means toward guidance to the straight path. This is both a supplication and a petition to the Merciful Lord.

The Almighty says (in His noble book),

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

Allah sends His Salat (Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad (ﷺ) and also His angels too (ask Allah to raise his rank, bless, and forgive him). O you who believe! Ask Allah to raise his rank and send blessings upon him.” [Sūrat Al-Aḥzāb: 56]

[Al-Fawākih Ash-Shahiyyah Fī Al-Khuṭab Al-Minbariyyah, page 133]

The Messenger of Allah ﷺ said,

مَنْ صَلَّى عَلَيَّ صَلَاةً صَلَّى اللَّهُ عَلَيْهِ بِهَا عَشْرًا

“Whoever ask Allah to raise my rank and send blessings upon me once, Allah will send ten upon them.” [Muslim]

The easiest way to do this is to say “sallallahu ‘alayhi wa sallam” or “ ‘alayhis salaatu wa salaam” when hearing his name mentioned.

There is a Hadith that has been collected in Sahih Al-Bukhārī and Sahih Muslim where the Prophet (ﷺ) taught the Ummah the most complete way to ask Allah to raise his rank and send blessings upon him, and that is to say,

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

“O Allah, I ask You to raise the rank of Muhammad, and have mercy upon the Aal of Muhammad (i.e. his wives, Muslim kin, and pious followers), as You raised the rank of Ibrahim, and the Aal of Ibrahim. Verily, You are the One Who deserves to be praised and thanked, and the One Who is glorified. O Allah, I ask You to bless Muhammad, and the Aal of Muhammad, as You blessed Ibrahim, and the Aal of Ibrahim. Verily, You are the One Who deserves to be praised and thanked, and the One Who is glorified.”

May Allah bless you all tremendously and make us all from those who remember Allah much and who often ask Him to raise the rank and send blessings upon the Prophet Muhammad (ﷺ).