The first ayah is alif-laam-meem. These are the same letters in the beginning of Surah al-Feel (105) and Surah Inishrah (94). Yet we are able to differentiate when they are pronounced as letters (alif-laam-meem) and when they are combined into a word (alam). This is because speech comes before writing. The sahabah who were literate were told how to recite this by the Prophet who was unlettered. This is a miracle.
In the very beginning of Surah Al-Baqarah Allah says something that should terrify every single one of us: "And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers. *They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not." (2:8-9) Our Tafseer Professor pointed out that, as becomes clearer as the Surah continues, there are two types of hypocrites; those who clearly intend to deceive others with their posturing and those who are not even aware of their own hypocrisy. Not a single one of us should feel safe from this calamity that would render all of our worship and good deeds worthless.
Our Professor of Quranic Exegesis (Tafseer) pointed out that the very first mention of the human creation story in Surah Al-Baqarah illustrates our purpose in this world and clarifies our responsibilities therein. Instead of saying that He created us, Allah said "إنّي جاعل في الأرض خليفة", ""Certainly I will establish upon the earth a successive authority." [2:30]
If we believed, as do some, that our coming into this world was either an accident of chance or an aberration at odds with our Creator's plan, then we would be prone to pass our days in aimlessness and confusion, unsure of our proper station and mission. No, our descent into this world was known and planned from the very beginning. As this verse makes reference to, our task is and always was to establish order, harmony, justice, and mercy everywhere we go; within our families, at the workplace, between our friends and neighbors, and within our own hearts.
Do you command the people to piety, while you forget yourself (to do those good things you command others of), while you are in fact reciting the book? Do you not then reason?
The reason Allah used the word “Aql” is because it is only from logic and reason that a person would be the first to do what he commands others of, and the first to leave off what he forbids others against. So the one who orders others to do good and does not do it himself, or prohibits others from evil yet engages in it himself, is proof of his lack of ‘Aql or reasoning and proof of his ignorance.
Yet, this Ayah is NOT an allowance for the person that just because he does not do the good he commands to, he is no longer obligated to enjoin the good and forbid the evil simply because he himself does not do it. Rather, there are two acts obligatory upon the slave. One is commanding the good and forbidding the evil to others, and the second is commanding the good and forbidding the evil within himself.
And leaving off one of the two obligations is not an excuse to leave off the other as well, and while upholding one and leaving the other is a deficiency and perfection is obtained when one establishes both, they are not connected to each other in the sense that if one leaves one obligation he must leave the other. And it is from the nature of people to follow the person who is consistent in both his speech and actions, over the one whose speech contradicts his actions. —— Pg 34 , Summarized Translation —--
GemsOfSalaf Telegram Channel t.me/GemsOfSalaf
Prayer is heavy for he who does not have khushūʿ (humility) in it, and khushūʿ is heavy for he who is weak in yaqīn (certainty) in Allah: { وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ * الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُوا رَبِّهِمْ } “And indeed, it (prayer) is extremely heavy and hard except for the Khāshiʿūn (people of khushūʿ); Who are certain that they will meet their Lord.” [Al-Baqarah 2:45-46]
الصلاة ثقيلة على من لم يخشع فيها والخشوع ثقيل على ضعيف اليقين بالله (وإنها لكبيرة إلا على الخاشعين الذين يظنون أنهم ملاقوا ربهم)
{و اتقوا يوم لا تجزي نفس عن نفس شيئا ولا يقبل منها شفاعة ولا يؤخذ منها عدل ولا هم ينصرون} And fear a day when a soul will not avail another soul, no intercession will be accepted from it, nor any compensation will be taken from it, and they will not be helped. [2:48]
Which is more important? Your culture or your Aakhirah? Your dunya on your deen? Your position with people or your position with Allah?
t.me/gemsofsalaf facebook.com/gemsofsalaf
Narrated Abu Hurairahthat the Messenger of Allah (ﷺ) said, regarding Allah's saying: Enter the gate in prostration (2:58): "They entered dragging their behinds" meaning they distorted it, and with this chain, from the Prophet (ﷺ): But those who did wrong changed the word from that which had been told to them for another (2:59) - "They said: Habbah (a seed) in Sha'irah (in barely)."
https://sunnah.com/tirmidhi/47
Al-Maawardi said, “Why did Allaah order Bani Israa’eel to slaughter a cow instead of another animal?
He ordered them to slaughter a cow instead of another animal because it was from the same category [of animal] as the calf they worshipped—so that they would hold to be contemptible the veneration they held it in, and so that from their compliance it be known that what they harboured in themselves concerning worshipping it had ceased.”
One of the gravest mistakes a Muslim can make is when he reads the stories of the Jews, Christians, hypocrites, and deniers of faith in the Quran and then walks away smug and content, considering himself saved and safe from falling into their behavior, characteristics, and orientation.
Do you think Allah relates these stories for your amusement or to feed your ego? Never! Rather they are there so you may take heed and avoid repeating their mistakes.
Allah says: "And there are among them illiterate people who have no real knowledge of the divine writ, [following] only wishful beliefs and depending on nothing but conjecture." [2:78]
Is that not us? Our Tafseer Professor explained that these verses were revealed about the Jews and that the term 'illiterate' was to be understood as illiterate in their religion, that despite their ignorance of it they were sure that they would enter paradise because of their identity alone.
And us? Are we much different? Aren't there among us those who cannot read the Quran, cannot purify themselves properly, and who spend their lives heedlessly assured that they will be saved when the Hour comes? This Quran is the treasure we sit upon but squander due to our lack of reflection and our over-confidence, may Allah rectify us.
One time during one of his classes Shaykh Ash-Shinqeeti became very impassioned, spoke to us very sternly, and said: Why do you curse the Muslims and point out their faults? Why, when Allah has said
"And speak to people good [words]" [2:83]
Did Allah order Moses to curse Pharaoh? Did He order Muhammad to curse the Quraysh? By what right do you curse others and expose their faults? Look at yourself! Look at your faults! The Prophet said "Whoever believes in Allah and the Last Day let him speak good or keep silent," and he took hold of his tongue and said, "“Restrain this."... "Is there anything that throws people into the Hellfire upon their faces except what their tongues have harvested?" And he said, "Not one of you believes [completely] until you love for your brother what you love for yourself." And you yourself, you want to be safe from the curses of others, you want to be safe from the blame of others, you want to have your faults and sins and shortcomings kept under wraps and not exposed, yet you curse, and you blame, and you expose! Fear Allah when it comes to the rights of your fellow Muslim. All of your fellow Muslim is inviolable to you, his blood, his wealth, and his honor. We ask Allah to rectify our nation.
“Speak good words to all people” (Qur’an 2:83) وَقُولُواْ لِلنَّاسِ حُسۡنً۬ا Being polite and using good words with others is a small effort that can make a big difference. These good words make a lasting impact on others. Similarly, bad words can harm and do completely the opposite. This is why we are required to control our tongues. As the hebrew proverb goes, "The tongue has the power of life and death." #UstadthOmarHajjaj Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7 Facebook: goo.gl/jJ90YS
~ The Heart ~ قُل مَن كانَ عَدُوًّا لِجِبريلَ فَإِنَّهُ نَزَّلَهُ عَلى (قَلبِكَ)بِإِذنِ اللَّهِ "Say [Prophet], ‘If anyone is an enemy of Gabriel- who by God’s leave brought down the Quran to your heart..." [Al-Baqarah: 97] The famous mufassir, al-Qurtubi said: The heart was mentioned specifically because it is the place of intellect, knowledge and understanding. Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7 Facebook: goo.gl/jJ90YS
Whenever you fall into despair and your heart wilts, with certainty and full belief, comfort your soul with the words: أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ “Do you not know that Allah has power over all things?” (Qur’an 2:106) Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7 Facebook: goo.gl/jJ90YS
Don’t wait for the reward of your deeds before you reach Allah, for the reward with Him you will never find with anyone else, nor while during the course of the path to Him: { وَمَا تُقَدِّمُواْ لأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللّهِ } “And whatever good you put forward for yourselves - you will find it with Allah.” [Al-Baqarah 2:110]
لا تنتظر ثواب عملك قبل وصولك إلى الله، فالجزاء عنده لن تجده عند غيره، ولا في أثناء الطريق إليه (وما تقدموا لأنفسكم من خير تجدوه عند الله(
Allah says in Surah Al-Baqarah: وَمَنۡ أَظۡلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذۡكَرَ فِيهَا ٱسۡمُهُۥ وَسَعَىٰ فِي خَرَابِهَآۚ أُوْلَٰٓئِكَ مَا كَانَ لَهُمۡ أَن يَدۡخُلُوهَآ إِلَّا خَآئِفِينَۚ لَهُمۡ فِي ٱلدُّنۡيَا خِزۡيٞ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٞ "Who could be more wicked than those who prohibit the mention of God’s name in His places of worship and strive to have them deserted? Such people should not enter them without fear: there is disgrace for them in this world and painful punishment in the Hereafter." 'Rarely would you see an arrogant person in the world except that Allah would humiliate him before his death. The young and the old will laugh at him and he will become everyone’s topic of discussion. Ibn Kathir said: “When they became arrogant, Allah made them taste humiliation in this world before the Hereafter.”' [Tafseer Ibn Katheer] Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7
Narrated 'Abdullah bin 'Amir bin Rabi'ah: from his father who said: "We were with the Messenger of Allah (ﷺ) on a journey on a very dark night and we did not know where the Qiblah was. So each man among us prayed in his own direction. In the morning when we mentioned that to the Messenger of Allah (ﷺ), then the following was revealed: "So wherever you turn, there is the Face of Allah. (2:115)"
https://sunnah.com/tirmidhi/47
Narrated Ibn 'Umar: "The Messenger of Allah (ﷺ) would perform voluntary Salat upon his mount facing whichever direction he was headed, while he was coming from Makkah to Al-Madinah." Then Ibn 'Umar recited: To Allah belong both the east and the west. (2:115)" And Ibn 'Umar said: "It was about this that the Ayah was revealed."
https://sunnah.com/tirmidhi/47
If the West says, “We are not enemies of Islam,” then either they are lying or we are not upon the correct Islam: { وَلَن تَرْضَى عَنكَ الْيَهُودُ وَلاَ النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ } “And never will the Jews or the Christians be pleased with you until you follow their religion.” [Al-Baqarah 2:120]
إذا قال الغرب: «لسنا أعداء للإسلام» فإما أنهم يكذبون، أو لسنا على الإسلام الصحيح (ولن ترضى عنك اليهود ولا النصارى حتى تتبع ملتهم(
Narrated Anas: that 'Umar bin Al-Khattab said: "O Messenger of Allah (ﷺ)! I wish that we could perform Salat behind the Maqam: So the following was revealed: And take you the Maqam of Ibrahim as a place of Salat. (2:125)."
https://sunnah.com/tirmidhi/47
Narrated Jabir bin 'Abdullah: "When the Messenger of Allah (ﷺ) arrived in Makkah, performing Tawaf around the House seven times, I heard him reciting: And take the Maqam of Ibrahim as a place of prayer (2:125). So he performed Salat behind the Maqam, then he came to the (Black) Stone, then he said: 'We begin with what Allah began with.' So he began at As-Safa and recited: Indeed As-Safa and Al-Marwah are among the Symbols of Allah (2:158)."
https://sunnah.com/tirmidhi/47
Narrated Anas: that 'Umar bin Al-Khattab [may Allah be pleased with him] said: "I said: 'O Messenger of Allah (ﷺ)! I wish that you could perform Salat behind the Maqam of Ibrahim.' So the following was revealed: And take you the Maqam of Ibrahim as a place of Salat."
https://sunnah.com/tirmidhi/47
Narrated Abu Sa'eed: that about Allah's saying: Thus we have made you a Wasata nation (2:143) - the Prophet (ﷺ) said: "The meaning of Wasata is just."
https://sunnah.com/tirmidhi/47
Narrated Ibn 'Abbas: "When the Prophet (ﷺ) began facing the Ka'bah they said: 'O Messenger of Allah! How about our brothers who died while they were praying toward Bait Al-Maqdis?' So Allah Most High revealed: Allah would not allow your faith to be wasted. (2:143)"
https://sunnah.com/tirmidhi/47
Narrated Al-Bara bin 'Azib: "When the Messenger of Allah (ﷺ) arrived in Al-Madinah, he performed Salat facing the direction of Bait Al-Maqdis (Jerusalem) for sixteen or seventeen months. The Messenger of Allah (ﷺ) longed to face toward the Ka'bah, so Allah, Might and Sublime is He revealed: Verily, WE have seen the turning of your face towards the heave. Surely, We Shall turn your face in the direction of Al-Masjid Al-Haram (2:144). So he faced the direction of the Ka'bah and he longed for that. (One day) a man performed Salat Al-'Asr along with him." He said: "Then he passed by some people of the Ansar performing Salat Al-'Asr, while they were bowing toward Bait Al-Maqdis. He told them that he testifies that he performed Salat with the Messenger of Allah (ﷺ), and he had faced the direction of the Ka'bah." He said: "So they turned while they were bowing."
https://sunnah.com/tirmidhi/47
The acts of worship most in need of patience are three: prayer, fasting and jihād. Fasting was referred to as patience here:
{ اسْتَعِينُواْ بِالصَّبْرِ } “Seek help through patience.” [Al-Baqarah 2:153]
And regarding prayer: { وَاصْطَبِرْ عَلَيْهَا } “And be patient therein.” [Ṭā-Hā 20:132]
And regarding jihād: { اصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ } “Persevere, endure and guard your territory.” [Āl ʿImrān 3:200] أحوج العبادات للصبر ثلاث صلاة وصوم وجهاد، سُمّي الصوم صبرا (استعينوا بالصبر) وفي الصلاة (واصطبر عليها) وفي الجهاد (اصبروا وصابروا ورابطوا(
Narrated Az-Zuhri: that 'Urqah said: "I said to 'Aishah: 'I do not see anything wrong if someone does not go between As-Safa and Al-Marwah, nor any harm if I do not go between them.' She said: 'How horrible is what you have said O my nephew! The Messenger of Allah (ﷺ) would go between them, and the Muslims go between them. It was only that the people who assumed Ihram in the name of the false deity Mannah, which was in Al-Mushallal, would not go between As-Safa and Al-Marwah. So, Allah Blessed and Most High revealed: So it is not a sin for those who perform Hajj or go 'Umrah to the House to go between them (2:158). And if it were as you say, then it would be: "Then there is no harm on him if he does not go between them." Az-Zuhri said: "I mentioned that to Abu Bakr bin 'Abdur-Rahman bin Al-Harith bin Hisham. He was surprised at that and he said: 'Indeed this is knowledge. I had heard some men among the people of knowledge saying that those Arabs who would not go between As-Safa and Al-Marwah said, that going between these two rocks is a matter from Jahiliyyah. And others among the Ansar said: "We have only been ordered with going around the House, we were not ordered to do so with As-Safa and Al-Marwah." So Allah Most High revealed: Indeed As-Safa and Al-Marwah are of the symbols of Allah...' (2.158) Abu Bakr bin 'Abdur-Rahman said: 'So I thought that it was revealed about these people, and those people.'"
https://sunnah.com/tirmidhi/47
Narrated 'Asim Al-Ahwal: "I asked Anas bin Malik about As-Safa and Al-Marwah, and he said: 'They were among the rites of Jahiliyyah.' He said: 'So during Islam, we refrained from them, then Allah, Blessed and Most High, revealed: Indeed As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin for those who perform Hajj or 'Umrah to the house to go between them. (2:158)' He said: 'So it is voluntarily then verily, Allah is the All-Recogniser, the All-Knowing. (2:158)'"
https://sunnah.com/tirmidhi/47
*~ What does it really mean to Love Allah?~*
Ibn Al Qayyim said: Tawheed in loving Allah means not loving any others besides Him, not having any love in one's heart except that it is for His sake, and that Allah and His Messenger are more beloved to him than anything besides them both, and whatever he loves besides Allah should only be a result of and in following with His love for Allah.
And if he were to chose between Kufr (disbelief) and being thrown into the Fire, he would prefer to be thrown into the fire rather than disbeleive, becasue he would love Him more than he loves his own soul.
And this type of love is much higher and stronger than the love lovers have for each other, rather their love has no status compared to this Love (for Allah).
This Love, it necessitates preferring Him to ones own soul, wealth, and children, and it necessitates complete and perfect love and humility to Him, Glorifying Him, honoring and venerating Him, and complete obedience and submission to Him, both externally and internally, in open and in secret.
..And for this reason, if anyone does Shirk (association of partners), in this specific type of love [ie he or she loves someone or something from the creation, to the extent described earlier ], then he has become a polytheist who has done shirk which Allah does not forgive (if he dies upon it) , as Allah said :
And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah, but those who believe are stronger in love for Allah and O, that those who are unjust had seen, when they see the chastisement, that the power is wholly Allah's and that Allah is severe in requiting (evil).
[Ibn Al Qayyim, Quote from Fathul Majeed, Pg 106] __ Translated by: Gemsofsalaf admin
“But the believers have greater love for God.” (Qur’an 2: 165) وَٱلَّذِينَ ءَامَنُوٓاْ أَشَدُّ حُبًّ۬ا لِّلَّهِ
Sahl ibn ‘Abdullāh said: "The sign for loving Allāh is to love the Qur’an.” Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7 Facebook: goo.gl/jJ90YS
There is beauty in a servant who sacrifices their desires, even if it causes them great pain, because their love for Allah is dearer to them than the pull of their desires.
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ But those who believe are stronger in love for Allah...2:165
Three things were described by Allaah as being better:
“But to fast is better for you.” [2:184]
“But if you give [from your right as] charity, then it is better for you.” [2:280]
“But to be patient is better for you.” [4:25] Doing them all collectively is a great accomplishment indeed: fasting, spending in charity and patience.
Muhammad Al-Munajjid
~A limited number of days~ When Allah speaks about fasting in Surah Al-Baqarah (2:184), He says: أَيَّامً۬ا مَّعۡدُودَٲتٍ۬ "...[Fasting for] a limited number of days", using the lesser plural form. Ramadan is a limited number of days, easing it for its observers, and to make them feel that Allah only obligated upon them what they are capable of. [Tafsir Al-Waseet, Al-Tantawi] Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7 Facebook: goo.gl/jJ90YS
It is recommended to say “takbīr” from sunset on the last day of Ramaḍān until ʿĪd Prayer according to the correct view. Allah says: { وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ } “And [Allah wants] for you to complete the period, and to glorify Allah [i.e. to say takbīr] for that to which He has guided you.” [Al-Baqarah 2:185]
So whenever the month is completed, “takbīr” becomes recommended.
يُستحب التكبير من غروب آخر يوم من رمضان إلى صلاة العيد على الصحيح، قال تعالى (ولتكملوا العدة ولتكبروا الله) .. ومتى كمل الشهر استحب التكبير
It is recommended to say takbīr (Allahu Akbar) when Ramaḍān completes with the setting of the sun on the night of ʿĪd al-Fiṭr until ʿĪd Prayer: { وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ } “And [Allah wants] for you to complete the period, and to glorify Allah [i.e. to say takbīr] for that to which He has guided you.” [Al-Baqarah 2:185]
يستحب التكبير إذا اكتمل رمضان بغروب الشمس ليلة عيد الفطر حتى صلاة العيد (ولتكملوا العدّة ولتكبروا الله على ما هداكم)
Shaikh Uthaimeen, may Allaah have mercy on him said, “One of the most important conditions of du’aa is sincerity to Allaah عزوجل, such that in his du’aa a person feels his destitution before his Lord, and knows that Allaah تعالى will answer his du’aa, He said, “When My servants ask thee concerning Me, I am indeed close (to them) …” [2:186] … and a person needs to be insistent in his du’aa and repeat it, even if a response to it is initially delayed, or delayed a second time, let him repeat it, for Allaah تعالى might not answer a servant [of His] the first time so that he increases in his supplication to his Lord and so that he feels the need for Him even more, and it is also a test for him—will he continue asking Allaah or will he become weary and stop? So be persistent in supplicating to your Lord, brother Muslim, for He loves those who are persistent in their du’aas …”
Hajj, and the "I am here" approach Imam Al-Qaraafee said, قال الله تعالى : ( وأتموا الحج والعمرة لله ) (البقرة : 196) ولم يقل في الصلاة وغيرها : لله ; لأنهما مما يكثر الرياء فيهما جدا ، ويدل على ذلك الاستقراء حتى إن كثيرا من الحجاج لا يكاد يسمع حديثا في شيء من ذلك إلا ذكر ما اتفق له أو لغيره في حجه ، فلما كانا مظنة الرياء قيل فيهما : لله . اعتناء بالإخلاص . "Allah said, 'complete the Hajj and 'Umrah for Allah' although Allah did not say 'for Allah' with respect to Salaah or other acts of worship, as Hajj and 'Umrah usually include much showing off. The evidence for this is deduction, in fact many pilgrims who hear narrations in this regard will almost always have an experience (of showing off) to share about themselves or others. For this reason, Allah said 'for Allah' when speaking about Hajj and 'Umrah because showing off in them is so common, thus emphasising the importance of sincerity." (AdhDhakeera) Whilst it is true, the revealing of one's good deeds may at times be justified or even required, however if it gradually becomes the default in your life, then realise that shaytan is now involved. Ustadh Ali Hammuda 📲For more reminders join Facebook - goo.gl/ABeULD Instagram: goo.gl/DUqX0H Telegram - goo.gl/xCgp4d
“Take necessary provisions - surely the best provision is righteousness.” (Qur’an 2:197) وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى The famous companion from the ten who are promised paradise; Abu-Ubaida ibn Al Jarah’ would say: والله ما منكم احمر ولا اسود ، يفضلني بتقوی ، إلا وددت اني في مسلاخه” “By Allah, there is no person, white or black, who is better than me in Taqwa (righteousness & God-consciousness) except that I wish I was in their skin” That was their measuring stick. These were their role models. This was their aspiration. Who do we aspire to be like? They would wish to be in the skin of the most righteous person alive, worshiping as they worship and abstaining from sin as they abstain! How high is our Taqwa bar set?! Gems From The Quran Facebook: tinyurl.com/FB-gftq Telegram: tinyurl.com/TG-gftq Instagram: tinyurl.com/Insta-gftq
Allah says: فَمَن فَرَضَ فيهِنَّ الحَجَّ فَلا رَفَثَ وَلا فُسوقَ وَلا جِدالَ فِي الحَجِّ "The Hajj takes place during the months that are well known. There should be no RAFATH, FUSOOQ and JIDAAL for anyone undertaking Hajj." [Al-Baqarah: 197] 'Allāh forbade us from three things during the Hajj and one of the reasons is to make us realise the importance of the place we are in and the significance of this tradition with Allāh. The 3 things are: 1. RAFATH - which refers to sex and that which is less than that in terms of intimacy. You can hold your wife's hand to keep her safe but not for romancing. Rafath can even include being flirtatious. 2. FUSOOQ - refers to sinning and disobedience in general. It includes sins of the tongue like lying, insulting and even just speaking to others inappropriately. Finally, it also includes violating the Ihraam by doing things such as covering the head (for men) or clipping your nails. 3. JIDAAL - is about being argumentative and rude with people. It also includes talking rubbish and having useless conversations. All of these prohibitions demonstrate that the Hajj is designed to develop the character of the believers.' - Ustadh Asim Khan Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7
Allah said: وأتموا الحج والعمرة لله "And perform properly the Hajj and 'Umrah for Allah." [Al-Baqarah:196] Sufyan al-Thawri would say that this means departing on your journey only for the sake of completing the Hajj and 'Umrah for Allāh alone. You don't desire business (or shopping in our case) or any other need. True ITMAAM (properly performing) is to set off with this intention - not to develop it when you reach Makkah(!) Part of ITMAAM is also perfecting the Hajj rites and performing them correctly, fulfilling all the conditions required. - Ustadh Asim Khan Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7
Allah says: وَتَزَوَّدوا فَإِنَّ خَيرَ الزّادِ التَّقوىٰ وَاتَّقونِ يا أُولِي الأَلبابِ "...provide well for yourselves: the best provision is TAQWA - always have TAQWA of Me, you who have understanding." [Al-Baqarah: 197] 'To gain the benefits of Hajj and be affected by it, the person needs to approach it with the right frame of mind: *Taqwa* If he doesn't, he will find the whole thing very burdensome, devoid of spirituality, and a struggle. Worse than that is completing the whole act and returning with nothing to show. It is about having Taqwa of Allah - which means to be cautious and aware of Him and what He wants from you. If you approach the Hajj with this attitude of being mindful of Allah more than you are mindful of yourself, your feelings, your tiredness, your struggle, then you will start to benefit and you will find the strength to bear the rudeness and bad manners of people, the heat of the sun, the pollution and so on. Moreover, when you return home, you will inshā Allāh return like the day you were born and with a heart, mind, body and soul that is rejuvenated and connected to Allah like never before.' - Ustadh Asim Khan Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7
Allah says: الحَجُّ أَشهُرٌ مَعلوماتٌ "The pilgrimage (Hajj) takes place during the months that are well-known." [Al-Baqarah: 197] 'Why say the Hajj can be performed in the well-known months? Why give the pilgrims such a big window to make their way to Hajj? Technically you can come to Makkah with the intention to make Hajj at the beginning of Dhul-Qa’da and chill there until the Hajj days - two months later…but why? Look at what Allah says elsewhere about the Hajj and you’ll find a gem: وَأَذِّن فِي النّاسِ بِالحَجِّ يَأتوكَ رِجالًا وَعَلىٰ كُلِّ ضامِرٍ يَأتينَ مِن كُلِّ فَجٍّ عَميقٍ "Proclaim the Pilgrimage to all people. They will come to you on foot and on every kind of swift mount, emerging from every deep mountain pass." [Al-Hajj: 27] Allah wants people to come from all over the world (يَأتينَ مِن كُلِّ فَجٍّ عَميقٍ) and in order to facilitate their journeys, especially before the advent of airplanes and motor-vehicles when the journey could take weeks or even months, Allah graced us with such a big window of just over 2 months as it facilitates ease to allow people to come from far and wide.' - Ustadh Asim Khan Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7
“Our Lord! Give us in this world that which is good.” { ربنا آتنا في الدنيا حسنة } ● [Al-Qur’ān 2:201] قال الحسن البصري الحسنة في الدنيا العلم والعبادة Imam Ḥasan al-Baṣrī رحمه الله said regarding this verse: “Goodness in (this) world is knowledge and worship.” ● [إبن أبي حاتم في تفسيره ٩٠٨٦]
~ Days of Tashreeq ~ Allah says: وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ "And remember Allah during the appointed days." [Al-Baqarah: 203] Ibn Rajab (rh) said: ‘The days of Tashreeq (11th to 13th Dhul-Hijjah) combine blessings for the believers’ bodies and their hearts: • Their bodies through eating and drinking; and • Their hearts through the remembrance of Allah and showing gratitude to Him.’ SubhānAllāh Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7
Tafseer As Saedy Juz 2| Surah Al Baqarah: Ayah 207
And from the people is the one who sells his soul desiring the Pleasure of Allah, and Allah is Most Compassionate to the slaves
This ayah was revealed regarding Suhaib Ibn Sinan Ar Ruma, a wealthy Sahabi,whence the Polytheists of Quraish wanted him to leave Islam. When he accepted Islam in Makkah and intended to make Hijrah, the people stopped him from taking his wealth along with him in the migration. They wanted his wealth to prevent him from doing hijrah. However Suhaib gave them all of his wealth and in return went to Madinah. Along the way he met Umar RA and a group of people who said to him, “What a profitable trade ! What a profitable trade!” When he asked them about it, they told him of this ayah that was revealed because of him, and that Rasullullah SAW said : “Suhaib’s trade has indeed been profitable”.
It is also narrated that Suhaib himself said : “ When I intended to make hijrah from Makkah to the Prophet SAW , Quraish told me : O Suhaib, when you came to us you had no wealth, so how is it that you can leave us along with your wealth? By Allah this will never happen. So I said to them: How about if I pay you all my wealth, will you let me go? They said : Yes. So I gave them everything and left for Madinah, and the news of that reached the Prophet SAW who said : Truly the trade of Suhaib has been profitable .”
—- Pg 74, Summarized —-
Translated by GemsOfSalaf Admin.
GemsOfSalaf Telegram Channel t.me/GemsOfSalaf
Principle 12 – فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ “Divorce is twice, then, either keep her in an acceptable manner or release her with good treatment.” [Al-Baqarah: 229] There may be situations where divorce is genuinely needed. If the Islamic methodology of divorce on its own were to be applied by Muslims, 9 out of 10 problems would disappear before the divorce becomes binding. 1 – You are only allowed to issue the words of divorce during a period of her purity during which you had not had intercourse with her. 2 – If a divorce is issued, the waiting period for one’s wife is in the marital home. 3 – Do not play with the topic of divorce. (i.e. not mentioning divorce jokingly or indirectly) Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7 Facebook: goo.gl/jJ90YS
Principle 4 – وَلَا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ “And do not forget the graciousness between you” When a dispute arises many virtues of one’s spouse are completely forgotten. There may be faults in your spouse, but, when you begin enumerating the virtues of this individual, you will realise that Allah has, in fact, gifted you with an incredibly rare treasure. Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7
Principle 5- فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا “And if they both desire weaning through mutual agreement from both of them and consultation, there is no blame upon either of them.” Allah guides that if spouses wish to wean the child before the completion of the two years, they can do that subject to “mutual consent” and “consultation”. Consultation and mutual agreement may not be an obligation in every scenario, but this is a principle, which is very effective in ensuring that the couple is always on the same page. Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7
“His knowledge extends over the heavens and the earth and the preservation of them both tires Him not.” (Qur’an 2:255) The One who preserves the heaven and earth is not incapable of preserving your matters and whatever you fear losing! Gems From The Quran Telegram: goo.gl/ZclAR9 Instagram: goo.gl/OaiQD7 Facebook: goo.gl/jJ90YS
Sometimes, what we wish for seems far away or we are faced with fear. Only then the reality of being attached to Allah is revealed. Some people leave off dua thinking that their requests will never be fulfilled. Or they leave off dua, thinking that their affliction or hardship will not be taken away. But who keep supplicating? It is the one who thinks well (husn thann) of Allah. What does thinking well of Allah mean? It is not what may be initially understood; which is that Allah is Merciful and that's it. Thinking well of Allah is firstly knowing that Allah is able to do all things, and then to know that Allah is the Most Merciful. so first you have to know that Allah is able (to do all things). Because during a hardship anyone who sees you will have mercy on you. So the issue here is not mercy, the issue is that this person cannot help you or alleviate your affliction. The key to thinking well of Allah is to know that nothing can stop Allah from doing what He wishes be it in this earth or the heavens. For one to have this truth firm in his heart... this cannot be read in books or taught in universities nor is it given in lectures. This only comes from reciting the Quran.
Or like the one who passed by a town while it had tumbled over its roofs. He said, how will Allah ever bring it to life after its death? So Allah caused him to die for a hundred years, then raised him up again. He said, how long did you remain dead? He said, perhaps I remained dead a day or part of a day. He said nay, you have remained dead for a hundred years, look at your food and your drink, they show no change, and look at your donkey. And thus We have made you a sign for the people. Look at the bones how We bring them together and clothe them with flesh. When this was clearly shown to him he said I know now that Allah is able to do all things (2:259)
This is the greatest key to being a true slave of Allah. To know that Allah is able to do all things. If this certainty is firm in the heart, who amongst the creation will you worry about asking or will you stand in front of to beg for his help? There is nobody (who can help). If you are sure and certain that only Allah is able to do all things, only then, when your wishes and aspirations seem far away and you are faced with problems, you will know that Allah is able to remove your afflictions and complete His favour on your and bestow His blessings on you.
Voids | Throughout life there will be thagharāt or voids—moments of doubt, of uncertainty, of desperation, of outright confusion, of fear, of debilitating sadness’, of numbness as you anticipate the worst, of anxieties, of grief, of helplessness, of hopelessness and despair,… all of us at some point have faced these. And a lot of times these aren’t real, so what we fear isn’t something real but it is the possibility of something real. Our anxieties are not a result of something tangible in the present but often they are a result of a hypothetical scenario in the future. We all have them. What’s more is that Shayṭān loves these as we are at our weakest and thereby easy to overcome. Easy to fall into his trap. Easy to mislead and easy to stray. These are voids that no one is immune from and there is ONLY one way to fill these voids and that is through, simply, Knowledge of Allāh. How? The Qurʾān gives us the perfect example of this. In sūrat al-Baqarah, verse 268: ﴾Shayṭān threatens you with poverty and orders you to immorality…﴿ — a void. And, knowledge of Allāh, ﴾…while Allāh promises you forgiveness from Him and bounty. And Allāh is all-Encompassing and Knowing.﴿ — the only thing that can fill this void. Now please note that shayṭān cannot give and he cannot take, so he can't cause poverty but he threatens you with the illusion of poverty; perhaps in the future you might not have an income to sustain yourself, or a roof to shelter you, or food to satiate you, perhaps you will never find work, perhaps you will never see the fulfillment of your dreams, perhaps you will only see failure, perhaps your health will deteriorate. This is the illusion of poverty—it’s not real and neither is it tangible, and this is the only thing that shayṭān can taunt you with. Whereas Allāh promises you forgiveness and endless bounty. Maghfirah is not just the dismissal of sins, but with maghfirah comes fatḥ—an opening in a dead end, rizq—a bucket of water from a once dried well, ease—a mountain that crumbled away leaving you a clear trail to march forward. The greater your knowledge of Allāh is, the greater will be your conviction in His promises and the quicker these voids will fill—the quicker your anxieties will dissipate, the quicker your heart will find peace. May Allāh grant us the purest of knowledge: knowledge of Him.
Three things were described by Allaah as being better:
“But to fast is better for you.” [2:184]
“But if you give [from your right as] charity, then it is better for you.” [2:280]
“But to be patient is better for you.” [4:25] Doing them all collectively is a great accomplishment indeed: fasting, spending in charity and patience.
Muhammad Al-Munajjid
Do you know Sumayya? She was one of the first women to embrace Islām. And she was one of the first to be persecuted by the non-Muslim society she lived in. And she was THE first person to die, because of the torture inflicted upon her by the leaders of her society. She was killed simple because she believed in Lā ilāha illā Allāh. May Allāh be pleased with her. Many followed her noble footsteps; embracing Islām wholeheartedly and entirely and dedicating their lives to raising the banner of Islām. And many met a fate similar to hers. Many survived such a fate. Many didn’t. Do you know Aḥmed? Imām Aḥmed b. Ḥanbal, known as the Imām of Ahlus-Sunnah, dedicated his life to the religion of Allāh – studying it, implementing it and teaching it. He travelled far and wide in search of knowledge, many times on foot. So much so that his body was left frail and gaunt. Such was his servitude to Allāh and His religion. (Compare it to ours.) The greatest political-religious tribulation during his time was caused by the increasingly secular atmosphere of the government. The leader of that time, al-Ma`mūn, was heavily influenced by Greek philosophers because of which he claimed that the Qur`ān was not the Speech of Allāh, and that it was created. (Speech is an attribute of Allāh. The creation withers. Allāh — His Lordship, Divinity and Attributes — is Eternal. Subḥāneh.) Al-Ma`mūn commanded all Islāmic scholars to be imprisoned if they refuse to accept and vouch for his perverted beliefs. Many so-called scholars gave in to this oppression that was inflicted upon the upholders of Islām. They publicly declared their allegiance to him and his ‘policies’. Sell-outs. Those who didn’t… they tasted the true meaning of the word torture. Imām Aḥmed refused to side with the oppressing liars. So al-Ma`mūn commanded that Imām Aḥmed be brought to him, shackled in chains. Imagine, this person who lived to serve the Deen of Allāh, whose frame was gaunt by his continuous servitude, imagine him shackled in chains simply because he chose to uphold Allāh’s religion! While on his way to al-Ma`mūn, Imām Aḥmed met a Bedouin (the Bedouins were known for their harshness). The Bedouin recognised him and said, ❝You are the head of the people, so do not give in to what they say, then the people would give in and you would carry their misdeed on the Day of Judgment. And if you love Allāh then be patient and persist upon your belief. Between you and jannah is your killing, and if you are not killed then your death. And if you live then your life would be an honourable one.❞
Imām Aḥmed said of this incident, ❝His words strengthened my resolve.❞ A great, one of the greatest scholars, being consoled by an unscholarly body. Imagine that. Imām Aḥmed came closer to his destination, he met an inmate, to whom he said, ❝I’m not afraid of imprisonment. But I’m terrified of the lashing!❞ The inmate said to him, ❝Don’t worry about the lashing, you won’t feel after the first two strikes.❞ Imām Aḥmed said of this, ❝His words strengthened my resolve.❞ Subḥān Allāh! Long story short: al-Ma`mūn died, his brother – who was worse than him – took over, then his son – who had the same tyrannical and wretched beliefs – took over, but he later repented. After his death, the leadership was passed to a man of sunnah. And thus came an end to this terrible period. Back to Sumayya who was more man than the ‘men’ today. Let her life and her death be a lesson for us. And you: Instead of breaking people down, be that Bedouin – who despite his learned harshness – strengthened resolves by enjoining good and standing for the Truth. Lastly, know that tests of faith are nothing new, they existed right from the start. What is new is our disgustingly low levels of faith that succumb to every blow. I leave you with two āyāt to reflect on; a reminder and a duʿā`.
[Indeed, those whom the angels take in death while wronging themselves – the angels will say, “In what condition were you?” They will say, “We were oppressed in the land.” The angels will say, “Was not the earth of Allāh spacious enough for you to emigrate therein?” For those, their refuge is Hell – and evil it is as a destination.] an-Nisā`:97
[Allāh does not burden a person with more than he can bear. He gets reward for the good which he has earned, and he is punished for the evil which he has earned. “Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us; our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Protector, and give us victory over the disbelieving people.] al-Baqarah:286
Allāh’s love and care for us is embedded inside every verse of His Book, we just fail to see it. In last verse of Surat al-Baqarah, a verse memorised by countless people, Allah spoke about how the soul will be held to account for what is does in this life:
‘For it is what it has earned; against it, what it has merited’.
What is ‘for’ are the rewards for good deeds. What is ‘against’ are punishments for the bad deeds. However the wording used here is very interesting. When speaking about rewarding, the word used is كَسَبَت kasabat, when speaking about punishing the word used in اكتَسَبَت iktasabat. Notice the difference? The basic meaning is the same but the spelling has changed. In Arabic studies they say that even though they share the same root letters (k-s-b) the words are on different conjugation templates. What’s the wisdom behind this? The great commentator of the Qur'ān Imam al-Sa’di said that the word kasaba in the context of reward can relate to rewards for even the most trivial deeds, even the mere intent in the heart to do some good can earn reward. As for the word iktasaba in the context of punishment, it refers to an evil deed that is only written down when the person acts it out and does it purposefully.’ SubhanAllah, Allāh is so merciful. He made it easy for us to earn reward and hard for us to earn punishment. There is so much hope in this. Asim Khan