Author: Abu Humayd Saalim Ahmed

Rejecting The Truth – Shaykh Uthaymīn

Shaykh Uthaymīn (rahimahullaah) explained the outcome for those who reject the truth, based on the tafsir of the following verse:

بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ

‏Nay, but they have denied the truth (this Qurān) when it has come to them, so they are in a confused state (can not differentiate between right and wrong).
‏Sura Qāf: 5

Shaykh Uthaymīn:

“Likewise every person who rejects the truth the first time, then he should know that he will be trialed with doubts and uncertainty in accepting the truth in the future. Therefore it is obligatory upon us when we hear that this thing is the truth, that we say: “we hear and obey.”

Tafsīr Al-Hujurāt – Al-Hadīd 89-90

The Levels of Explanation (Bayaan) – Ibn ‘Uthaymeen from Ibnul-Qayyim

  1. Explanation via revelation – the Qur’an itself.
  2. Explanation of its meaning such as the explanation that dhulm is shirk.
  3. Explanation through action.
  4. Explanation of something asked about not found in the Qur’an, then it is revealed in the Qur’an.
  5. Explanation of something asked about via revelation and is not revealed in the Qur’an, such as the man who entered into ihraam with a scented garment and then asked the Prophet (sallallāhu ‘alayhi wa sallam).
  6. Explanation of some rulings initiated within the Sunnah.
  7. Explanation of the permissibility of something being performed and the absence of him forbidding it.
  8. Explanation of the permissibility of something being performed through affirmation of it.
  9. Explanation of something being allowed as a pardon through remaining silent about it
  10. Explanation of something the Qur’an obligated which has conditions and preventative barriers explained by the Prophet (sallallāhu ‘alayhi wa sallam).


Mukhtārāt min ‘Ilaam Al-Muwaqq’een – Shaykh Ibn ‘Uthaymīn
Translated by Abū Humayd

The Levels Of Revelation – Shaykh Ibn ‘Uthaymīn from Ibnul-Qayyim


  1. The true dream.
  2. The Angel casts into his (sallallāhu ‘alayhi wa sallam) heart.
  3. The Angel speaks to him (sallallāhu ‘alayhi wa sallam) in human form.
  4. It comes to him as the ringing of a bell and this is the most difficult upon him (sallallāhu ‘alayhi wa sallam).
  5. He (sallallāhu ‘alayhi wa sallam) sees the Angel in his created form.
  6. That which Allah revealed to him (sallallāhu ‘alayhi wa sallam) on the Night of Ascension.
  7. The direct speech of Allah without mediator.
  8. Some added: Allah speaking to him (sallallāhu ‘alayhi wa sallam) without a veil (based on the opinion that he saw his Lord. However, all the Companions are of the position that he did not see Him).


Muktārāt min Zād Al-Ma’ād – Shaykh Ibn ‘Uthaymīn
Translated by Abū Humayd

Father Of The Prophet In The Fire? Yet He Was From Those Before The Sending! – Shaykh Rabī’

Ahlul-Fatra (those people who lived during the break in the series of Messengers) were Mushrikūn (polytheists) kuffār (disbelievers). However, there is a party of the People of Knowledge who say, “Indeed Ahlul-Fatra will not be punished up until the divine proof has been established upon them.” So based on this statement, the following hadīth poses as a problem: “Indeed my father and your father are in the Fire.” [Muslim, hadith no.247]
That which is well known is that the father of the Messenger – صلى الله عليه وسلم – was before the sending (of the Prophet). So what is the principle rule in knowing who Ahlul-Fatra were and who the Mushrikūn were before the sending of the Messenger – صلى الله عليه وسلم –?

Ahlul-Fatra are those who had no Prophet sent to them. Allāh, the Most-High, said,

“O People of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad – صلى الله عليه وسلم –) making things clear to you, after a break in (the series of) Messengers, lest you say, “There came to us no bringer of glad tidings and no warner.”[Al-Māidah:19].

This is that period of time between ‘īsā (Jesus) and Muhammad – عليهما الصلاة والسلام – this is a period (of a break in the series of Messengers). Whoever died in this period of time, whilst there didn’t reach him anything from the (divine) Message, the message of Mūsā or ‘īsā, this person although he may have been upon shirk (polytheism), Allāh will raise him on the Day of Resurrection, examine and test him. This applies to the one who died in this period of time, the mentally disabled, the deaf person, the child, the old senile person who lacks understanding. This person will say, “No warner came to me in this period of time and had he come to me, I would have believed.” The mentally disadvantaged would say, “I was disadvantaged mentally, the children would push me into the side of the pathways.” Another would say, “He (the Messenger) came to me, yet I was feeble-minded and couldn’t hear.”
So Allāh will send to them a Messenger from the Angels or other than them, who will say to them, “enter the Fire!” So whoever from them is prepared to enter the Fire, will be considered as an obedient believer. And whoever rejects and refuses, will be considered a disbeliever who shall enter the Fire, because this person, if a warner came to him and established upon him the proof, he would contest and oppose him like the rest of the Mushrikīn. So this person would enter the Fire due to his disbelief.

It is possible that a person is from this period of time (fatra) yet the evidence reached him from the remnants of the religion of Ibrāhīm, Mūsā or ‘īsā. So this person, the proof has been established with him. Hence, the Messenger – صلى الله عليه وسلم – mentioned concerning some of the Mushrikīn – they are in the Fire, because the proof had reached them yet they refused to enter into the true religion – the religion of Islam.

Before the sending of Muhammad there remained something from the da’wah of Ibrāhīm – عليه السلام -. So to whoever it became apparent concerning that which the Arab were upon was Shirk, like with Waraqah ibn Nawfal and Zayd ibn ‘Amr ibn Nufayl and other than them, if he was to remain with his people with that which they were upon, this person would be from the People of the Fire. However, if he was to shun this Shirk and abandon it as did Waraqah and his companions, then these – if Allāh wills – are from the People of Salvation.

The proof cannot be established until a person hears the evidence and understands it. So when you come and read to an Indian person for example, a non-Arab who doesn’t know Arabic and you read the Qur’ān to him, (can we say) the evidence has been established upon him? Another person is English! Another American! Is this the way the da’wah of the Messenger was?!

Therefore it is necessary to establish the clear proof. The Messenger – صلى الله عليه وسلم – used to explain and make clear. So when he used to write to Caesar and Chosroes, there was for them translators who would translate for them so they understood. So once they understand, the proof is then considered as being established and (if they refuse and) want to fight us, we fight them, and if we’re not able, Allāh is in charge of their affair and the proof has been established upon them.


Fatāwā Faḍeelatis-Shaykh Rabī’ Al-Madkhalī, Majmū’ Kutub Wa Rasāil Wa Fatāwā Ash-Shaykh Al-‘Allāmah Rabī’ bin Hādī Al-Madkhalī  – Volume 14, page 318 – 320, fatwā no. 48 & 104 (combined together and abridged).
Translated by Abū Humayd Sālim.

When Is A Person Allowed To Make Up The 6 Days of Shawwāl Outside Of Shawwāl? – Shaykh Al-‘Uthaymīn

Question: “If a woman owes days of fasting from Ramadān, is it permissible for her to fast the six days (of Shawwāl) before the days of Ramadān or does she prioritise the days of Ramadān before the six?”

Answer: “If a woman has to make up fasts from Ramadān, she should not fast the six days from Shawwāl except after making up the fasts of Ramadān. That is because Prophet صلى الله عليه وسلم said: “Whoever fasts the month of Ramadān, then follows it with six days from Shawwāl…), so whichever woman has to make up days from Ramadān, hasn’t fasted Ramadān and so does not acquire the reward of the six days except after she finishes making up the fasts she owes.

Supposing the fasts required to be made up by a woman takes up the whole of Shawwāl, such as the woman who went through post-natal bleeding and didn’t fast a single day of Ramadān. Then she begins making up the fasts in Shawwāl and doesn’t finish until after Dhil-Qi’dah enters, here she fasts the six days of Shawwāl (although ouside of Shawwāl), and for her is the reward of the one who fasted them in Shawwāl, because her delaying of those days were due to necessity and so her fasting of those six days (outside of Shawwāl) is excused and so she acquires the reward.”

Majmū’ Al-Fatāwā Wa Rasāil of Shaykh Ibn ‘Uthaymīn, volume 20, page 19, Kitāb Aṣ-Ṣiyām, Question 386.
Translated By Abu Humayd Sālim

Is It Required To Feed A Group Of The Poor For Missed Fasts – Shaykh Ṣāliḥ Al-Fawzān

Question: I heard on the program ‘Nūr ‘alā ad-Darb’ in reply to a question that it is obligatory that the feeding (expiation for not fasting) is NOT to restricted to one poor person, but rather for every day missed, a different poor person is to be fed.

Answer: Concerning this matter I am not aware of it being obligatory to feed a multiple of poor persons when making the expiation for missed fasts. Allāh, the Majestic, the Most-High, says:

“As for those who can fast with difficulty, they have (a choice either to fast or)
to feed a Miskīn (needy person) (for every day).”


And so long as the person concerned carries out the expiation of feeding and was to do so with one poor person, I hope and see that as being sufficient, if Allāh wills.

Majmū’ Fatāwā of Shaykh Ṣāliḥ Al-Fawzān, volume 2, page 423. 

Zakāt For The One Who Receives A Monthly Salary – Shaykh Al-Fawzān

Question: How is zakāt to be paid on the wealth of an employee whose salary increases every month? With some of his wealth, a full year has passed and so zakāt is obligatory on it, however with some of it, a year has not yet completed, so what does he do?


Answer: If you were to specify a month from the year in which you extract your zakāt from the wealth you have accumulated, such as the month of Ramadān, this is good. You pay the zakāt on all the wealth that which is with you – the wealth on which a year has passed, you would have paid the zakāt in its time, as for that which a year has not passed, you would have paid it earlier, and the early payment of zakāt is permissible for a legislative reason. This is the only way available for the people (specifically employees receiving a monthly salary). He is to choose a month from the year and makes it the time for extracting zakāt until the coming year in which he does the same.

Majmū Fatāwā, volume 2, page 453.

Every Person Who Turns Away From The Truth Is Compensated With Falsehood – Ibnul-Qayyim

“And the origin of this is – Iblīs, when he turned away from prostrating to Adam due to pride and haughtiness that he should humble himself to Adam, he then was compensated with the humiliation of being the leader of every sinful person and criminal from his (Adam’s) children.
The Jews await the coming of Jesus and assert they are waiting for the Prophet about whom they were given glad tidings. However, after having īmān (faith) in the coming of the Christ (yet rejecting him once he came) Shaytān compensated them with waiting for the False Christ!
The Christians, when they became haughty and too proud in accepting the Christ as being a slave of Allāh, they were compensated with becoming pleased with him being the laughing stock of the Jews, their crucified (one), who they mocked and ridiculed. Then they made for him a crown of thorn in exchange of a King’s crown, and dragged him with a rope to the wooden cross whilst around him they clapped and danced.

Furthermore, they haughtily rejected that their patriarchs and monks should take a wife or child, yet they made for Allāh, Lord of the Worlds, a son!

They haughtily rejected to worship Allāh alone and to obey his slave and Messenger, and (in exchange) they became pleased with worshipping the cross and carven images they place on walls, and (pleased) with obedience to every person who forbids upon them whatsoever he wills or declares permissible whatsoever he wills and legislates for them as religion whatever he wills from himself.
And similar to this compensation is the haughty rejection of the Jahmiyyah, that Allah is above His heavens, above His Throne, separate from his creation, so as to – as they claim – not confine Him to any given direction. They then said, ‘He is, in His essence, in every place!’
So as a result, they confined Him within the water wells, prisons, within all impurities and filth! So they exchanged for Allah His Glorious Throne with these places.
As such, every person who turns away from the truth is compensated with falsehood.
So let the one with intellect ponder on the playing of Shaytān with the intellects of this creation, how he laughs at them and makes mockery of them.”

[Hidāyatul-hayārā fī ajwibatil-yahūdi wan-nasāra, page152, slightly abridged and rearranged]



Ibnul Qayyim; His Books vs. His Wife

Ibnul-Qayyim; His Books vs. His Wife

“Ibnul-Qayyim! His zeal for knowledge was great! He acquired his knowledge from the scholars he acquired from when he was young and took from them in person. Then when he got married, his wife came to him scented with perfume and she stood by his head! He was laying on the floor with his papers and books. So he raised his head to her. He said, “I looked at her and behold, she was such and such …” meaning; she had prepared and beautified herself, and perfumed herself for him. He said, “Then I lowered my head to my papers and carried on. And my wife left and slept” – because he didn’t use to turn to her much.

However, what is obligatory is to give every person deserving of a right, his or her right, as there came in his statement (صلى الله عليه وسلم): “And your family has over you a right.”

Howbeit, sometimes the zeal, the passion and eagerness increase, and so a man inclines towards his knowledge and away from something which he needs. So he ends up choosing that which strengthens what he’s attached to at the time, and that is knowledge, writing, researching and authoring.”

Liqāāt wa Jalasāt li Ma’ālī As-Shaykh Sālih bin Abdil-‘Azīz Āli-Shaykh, 1/488.

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