Month: April 2018

The Wisdom Behind Fasting – Shaykh al-‘Uthaymīn (rahimahullāh)

Shaykh Muhammad ibn Sālih al ‘Uthaymīn (rahimahullāh) said,

The wisdom behind fasting is not that a person merely prevents himself from the grace of Allāh (‘azza wa jal), such as food, drink and sexual relations; however the wisdom behind fasting is something greater than that, it is (that you attain) the taqwa of Allāh, as Allāh (tabāraka wa ta’āla) said when he mentioned the obligation of fasting

‎[البقرة:183] ‎{ لَعَلَّكُمْ تَتَّقُونَ }

That you may become al-Muttaqūn [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Al-Baqarah: 183

At-Talīq ‘ala Risālah Haqīqah as-Siyām pgs. 12-13

Protect Yourself from Allāh’s Anger and Displeasure – Shaykh ‘Abdur Razzāq al-Badr

Shaykh ‘Abdur Razzāq al-Badr (hafidahullāh) said,

The taqwa of Allāh is to obey Him, adhere to His commandments and abstain from His prohibitions.

The meaning of taqwa, is that the servant places a barrier between him and between that which he fears. And the taqwa of a servant in relation to his Lord, is that he places between him and his Lord a barrier that protects him from that which he is scared of, from Allah’s anger, displeasure and punishment.

And that is not achieved except by the performance of acts of obedience and refraining from acts of disobedience.

People cannot Bestow Blessings Upon Themselves or Others – Shaykh Fawzān

Shaykh Sālih al-Fawzān:

Allah (Subhānahu wa ta’āla) began this great sūrah (Suratul Mulk) with praise and glorification of Himself, and He is the most deserving to be praised and glorified.

The meaning of تبارك (tabāraka) is تعاظم. Allāh is the one who, when performing dhikr of him, blessings are obtained from (when done sincerely for Allāh and in accordance with the sunnah of the Messenger of Allah (sallallāhu alaihi wa salam)). He is the one who sends down blessings and He is the one who bestows blessings on whomsoever He wills.

This word ‘tabāraka’ does not apply except when speaking of Allāh, hence it is not allowed to say to someone “Oh so and so, tabārak upon us”, as some of the ignoramuses say.

However, as for saying to someone, you are “mubārak”, then there is no issue with it, because the meaning of “mubārak” is that Allāh (Subhānahu wa ta’āla) has blessed you and bestowed his blessings upon you.

Allāh (Subhānahu wa ta’āla) said:

‎وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ

“And He has made me blessed wheresoever I be (Sūrah Maryam: 31)

‎كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ

(This is) a Book (the Qur’ān) which We have sent down to you, full of blessings (Sūrah Sād: 29).

Therefore, Allāh is the one who bestows blessings and places blessings in whoever, wherever and whatsoever he wills. As for mankind, they can not bless themselves, indeed it is only Allāh who gives mankind blessings and makes them blessed.

Slightly Paraphrased from Shaykh Sālih al-Fawzān’s ‘Mā Tayassara wa Tahassala min Durūs al-Qurān fī Hizb al-Mufassal’ Vol.2 Page 6

📸 Gallery of Completed Fence Project

Asalamu’alaykum wa rahmatullaahi wa barakaatuhu

Below is the gallery of the erection and completion of the fence project. May Allah reward you all; your donations have gone a good way to securing the boundary of the Masjid and making it a safer place for all of your brothers and sisters here in Manchester

The fence is now complete with entrance gates and a gated sections for educational purposes. We will be installing further facilities shortly for the children who attend the Masjid for our various madrasahs and clubs (see and These will include spaces for planting flowers, vegetables and fruit; as well as an outdoor classroom area and space to learn about the beautiful world and creation of Allah.


[43] Excerpts from Shaikh Rabee’s Book Titled ‘Marhaban Yaa Taalibal Ilm’ -[When Does Knowledge Benefit a Person?]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Al-Allāmah Rabī bin Hādi al-Madkhalī [hafidahullāh] said:

O brothers! The deeds of the Muwwahid [the one upon tawheed] – the sincere individual – and his knowledge have a lofty status in the sight of Allāh. As for knowledge that is not beneficial, it is that which is not acted upon, and it is a source of evil for the person.

I believe that many of the youth indeed know quite a bit about tawheed and sunnah; however trials and tribulations have overcome them, so they have become amongst those who don’t act on the knowledge they possess. I fear, I fear – by Allāh – for many that they have become like this.

O Allāh! Verily we seek refuge with you from knowledge that does not benefit and from a soul that is not satisfied(1); we seek’s Allaah’s protection from knowledge that does not benefit, and we ask Allāh to bless us with beneficial knowledge and that we become firmly grounded and established upon knowledge, and that we know and act upon what we know.

(1) Part of a Hadīth in Sahīh Muslim:

Marhaban Yā Tālib al-‘Ilm pages 34-35  slightly paraphrased


Oh Muslims, Give Concern and Time to Studying the Qurān – Al-Imām ibn Kathīr

Al-Imām ibn Kathīr quotes and says in his Tafsīr of the Qurān:

وَإِذۡ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَتُبَيِّنُنَّهُ ۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُ ۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمۡ وَٱشۡتَرَوۡاْ بِهِۦ ثَمَنً۬ا قَلِيلاً۬‌ۖ فَبِئۡسَ مَا يَشۡتَرُونَ (١٨٧)

(And remember) when Allāh took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad (sallallāhu alaihi wa salam)  and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought. ((Aali Imrān:187)

إِنَّ ٱلَّذِينَ يَشۡتَرُونَ بِعَهۡدِ ٱللَّهِ وَأَيۡمَـٰنِہِمۡ ثَمَنً۬ا قَلِيلاً أُوْلَـٰٓٮِٕكَ لَا خَلَـٰقَ لَهُمۡ فِى ٱلۡأَخِرَةِ وَلَا يُڪَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيۡہِمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ وَلَا يُزَڪِّيهِمۡ وَلَهُمۡ عَذَابٌ أَلِيمٌ۬ (٧٧)

Verily, those who purchase a small gain at the cost of Allāh’s Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allāh speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment. (Aali Imrān: 77)

Allah has censured the People of the Book (Jews and Christians) due to their turning away and abandoning their revealed books; likewise they have been censured for devoting themselves (primarily) to (attaining the pleasures of) the worldly life and preoccupying themselves with other than what they have been commanded with – following the revelation (which was revealed to them).

So upon us, oh Muslims, is to refrain from those (aforementioned) affairs which caused Allāh to censure the People of the Book.

We should fulfil that which we have been commanded with. We should (pay attention and give concern to) studying the Book of Allāh, (which was revealed to us) teach it, understand it and teach its understanding (to others), Allāh said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ. (الحديد:١٦)

Has not the time come for the hearts of those who believe (in the Oneness of Allāh – Islamic Monotheism) to be affected by Allāh’s Reminder (this Quran), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injīl (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fāsiqun (rebellious, disobedient to Allāh). [Al-Hadīd:16]

Tafsīr al-Qurān al-‘Adheem lil Imām ibn Kathīr Vol.1 pg 5

[42] Excerpts from Shaikh’s Rabee’s Book Titled ‘Marhaban Yaa Taalibal Ilm’-[What Did Aa’isha Say When Asked About The Character of The Messenger?]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

The Messenger [sallal-laahu-alayhi-wasallam] said: If Allaah wishes good for a person, He gives him understanding in the religion.’’ [Saheeh al-Bukhaari. Number 71] Therefore, amongst the signs that Allaah wishes good for a person is that he is granted understanding in the religion – understanding of the Qur’aan and the [authentic] Sunnah, acquaintance with the sound Aqeedah and belief in it, affirming everything stated by Allaah, whether regarding events that took place in the past or events that will take place in future, fulfil Allaah’s commands, refrain from what Allaah has forbidden, study the [authentic] Sunnah and understand it as it should truly be understood; take admonition from its admonitions, refrain from what it orders a person to refrain from and adopt the manners it commands a person to have, just as was the case regarding the Messenger of Allaah [sallal-laahu-alayhi-wasallam]. One of the Taabi’een asked Aa’isha [radiyallaahu anhaa] about the character of Allaah’s Messenger [sallal laahu alayhi wasallam], so she said: “His character was [based on the teachings of the] Qur’aan.” [Saheeh Muslim 746]

Indeed, he [sallal laahu alayhi wasallam] was sent to perfect noble character, and noble character is not only acted upon when dealing with the creation; rather one should have noble character in the presence of his Lord – by affirming everything Allaah has stated, obey Allaah’s commands and keep away from what Allaah has forbidden. This lofty character was possessed by the most perfect human being -Muhammad [sallal laahu alayhi wasallam].

The intent behind Fiqh [understanding] is not [merely] studying a book of Fiqh; rather Fiqh is to understand the revelation sent down by Allaah to Muhammad; understanding the Sunnah, honour the Qur’aan and the Sunnah- beginning with Aqeedah, then the rulings of the religion and acts of worship prior to that; then dealings and every other good that has been shown to us by Allaah and His Messenger.

Marhaban Yaa Taalibal Ilm’ pages 162-163. slightly paraphrased



Some of The Different Ways in Which Impermissible Backbiting Might Be Initiated

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said:

Amongst the people there is one who backbites to show his agreement to those whom he sits with- his companions and family- even though he knows that the person being backbitten is innocent of what they say or some of what they say; but he sees that if he rebukes them, the gathering will cease, the people in the gathering will become annoyed and turn away from him; therefore he sees that to be in agreement with them is good treatment and good companionship. And indeed when they get angry, he might also get angry due to their anger. [i.e. to show his agreement].

And amongst the people there is one who backbites in various ways- sometimes in the guise of religious affairs and rectification, whilst saying: ‘’I do not usually mention anyone except with good and neither do I like backbiting nor lying; rather I only inform you about his state of affairs’’, and then he says: ‘’By Allaah! Indeed, such and such person is a Miskeen or a good man, however there is such and such about him’’; or he might say: ‘’Leave him alone! May Allaah forgive us and him’’, however his intention is to belittle the person and elevate himself. So, he initiates backbiting in the guise of rectification and religious affairs. Indeed, we have seen – a lot – this [type of behaviour] from them and what is similar.

And amongst them there is one who raises the status of others out of show off and to raise his own status as well, saying: ‘’If only I supplicate for such and such person in my prayer due to such and such news that has reached me about him’’, in order to raise his own status and make this statement in the presence of someone who believes that he truly wants to supplicate for that person; or he says, ‘’Such and such person is simple minded and has little understanding’’, whilst intending to praise himself, affirm his own understanding and that he is more virtuous than that person.

And amongst them is one who backbites due to envy, so he gathers between two repugnant traits – backbiting and envy. And if a person is praised, he seeks to stop such praise by mentioning the short-comings of that person in the guise of religious advice and rectification, or through wicked speech and defamation to nullify that praise.

And amongst them is one who initiates backbiting in the guise of mockery and jest in order to make others laugh- mocking and belittling people. And amongst them is one who initiates backbiting in the guise of amazement, saying: ‘’I am amazed by such and such person as to why he did not do such and such, and why he falls into such and such, or why he did such and such’’; so he mentions the name of the person in the guise of amazement.

And amongst them is one who pretends to be grieved, saying: ‘’Such and such person is Miskeen. What has happened to him grieves me’’, so the listener thinks that he is grieved and feels sorry, whilst his heart is happy due to the [misfortune] that person finds himself in. And if he was able, he would have increased that [misfortune] and maybe even mentions it to the enemies of the person. This [behaviour] and other than it is one of the greatest diseases of the heart. And amongst them is one who initiates backbiting in the guise of anger and forbidding evil, so he manifests beautified speech whilst intending other than what he manifests. And Allaah’s Aid is sought! [Ref 1]

Situations in which backbiting is permissible due to an overriding sharee’ah benefit

Backbiting is permissible in several situations when the need arises: When enquiring about the affair of someone you want to marry or before establishing a business partnership with someone. When complaining to the ruler about the oppressive behaviour of someone and seeking to stop the oppression. In these situations, there is no harm- due to an overriding benefit – in mentioning about a person in his absence that which he hates to hear. Some of the scholars mention the situations in which backbiting is permissible: [1] Complaint given by one who is wronged; [2] When describing a person; [3] When giving a warning against open evil [i.e. bidah committed by certain people]; 4: Warning against a person who openly commits his sins. [5] When seeking a fatwa and [6] when seeking the help to stop evil.  [Ref 2]

[Ref 1: An Excerpt from ‘Majmool Al-Fataawaa 28/236-238. slightly paraphrased]

[Ref 2: Fataawa Lajnah Ad-Daa’imah 20/26]. slightly paraphrased]



[41] Excerpts from Shaikh Rabee’s Book Titled ‘Marhaban Yaa Taalibal Ilm’-[The Knowledge of Tasawwuf And Other Corrupt Sciences Will Not Increase You In Anything But Humiliation In The Sight of Allaah]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآٮِٕمَۢا بِٱلۡقِسۡطِ‌ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَڪِيمُ

Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. La ilah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. [Surah Aal Imraan’ Aayah 18]

Allaah bore witness as well as mentioned the testimony of the scholars- the scholars of Tawheed and truth. Allaah mentioned their testimony to raise their status, make known their status and their trustworthiness, for indeed a sound and accepted testimony cannot be [given] except by trustworthy people. And due to this, Allaah ennobled them by mentioning their testimony alongside His testimony, and the testimony of the Angels. This is enough as an [evidence regarding the] nobility of the scholars – those scholars who act upon their knowledge and are sincere- because Allaah mentioned their testimony regarding the fact that Allaah is One- that all the religion [i.e. acts of worship, deeds, intentions and creed are to be established only] for the sake of Allaah and that there is no deity worthy of worship except Allaah. This is enough as a sign of nobility because Allaah mentioned their testimony alongside His testimony and the testimony of the angels regarding this great affair [i.e. that there is no deity worthy of worship except Allaah].

Therefore, it is obligated on every Muslim to pursue the knowledge [of the sharee’ah] through which Allaah will raise his station and that of the scholars. And regardless how much knowledge of philosophy a person acquires, or rhetoric, Tasawwuf and the other corrupt sciences, it will not increase him in anything except humiliation in the sight of Allaah and being distanced from Allaah; rather the knowledge by way of which Allaah raises its possessors to that high station, is the knowledge found in the Qur’aan and [authentic] Sunnah- the knowledge that was acquired by the Sahaabah, those who followed the Sahaabah, those who followed the followers of the Sahaabah in piety, and those who will come after them [i.e. these three generations] and follow them upon this path until the day of judgement; [and likewise], those who preceded them, such as the helpers the Prophets of old – those who were examples of upright guidance – are partners of the scholars in this testimony [i.e. that there is no deity worthy of worship except Allaah].

Marhaban Yaa Taalibal Ilm’ pages 161-162. slightly paraphrased



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