✍🏼 al Imam ibn al Qayyim رحمه الله تعالى stated in his book ‘al Fawa’id’:
Abandoning the Quran is of different types:
1. The first type is to abandon hearing it, believing in it and attentively listening to it.
2. The second type is to abandon acting upon it and to abandon restricting oneself to the halal mentioned therein and refraining from the haram mentioned therein even if the person reads it and believes in it.
3. The third type is to abandon ruling by it and seeking rulings from it with regards to the foundational issues of the religion as well as subsidiary issues. Also, to believe that what is in the Quran does not necessitate certainty and that the proofs derived from its words do not result in knowledge (is also abandoning the Quran).
4. The fourth type is to abandon contemplating and increasing one’s understanding and knowledge of what Allah means by His speech and what He wants from the individual.
5. The fifth type is to abandon seeking treatment and remedies with it from all ailments and sicknesses of the heart and by engaging in this type of abandoning, he seeks treatment of his ailments from something else and abandons seeking treatment with the Quran.

All of these examples are included in Allah’s statement {And the Messenger will say: “O my Lord! Verily, my people deserted this Quran (neither listened to it, nor acted on its laws and orders).} [al Furqan:30]

📖 [Bida’i al Fawa’id, pg.132]
Translated by Abu Afnaan Muhammad Abdullah


Listening To The Qur’aan

Shaykh Abdul Aziz Bin Baz said:

❝The one listening to the Qur’aan is a participant with the reader in every letter which incurs a good deed, and every good deed is equivalent to ten the like of it.❞

[Fatawa Noor Ala Darb, (26/350) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]

Feeling Sadness for an Unknown Reason

Following the Sunnah's Weblog

Feeling Sadness for an Unknown Reason

Translated & Compiled

by Abbas Abu Yahya

Imam Ibn Taymeeyah -Rahimuhullaah- said:

« سئل سفيان بن عيينة عن غَمٍّ لا يُعْرَفُ سبَبُه قال: هو ذنب همَمْتَ به في سِرِّك ولم تفعله فجزيت هماًّ به. فالذنوب لها عقوبات السِّرُّ بالسِّرِّ والعلانية بالعلانية ».

‘Sufyaan bin ‘Uayaynah was asked about feeling sadness for an unknown reason.

He said:

‘It is a sin which you secretly desired to do but you did not perform it, so you were recompensed with sadness for it.’

Therefore, sins have a penalty, secret sins are sanctioned secretly and public sins are sanctioned publicly.’[1]

[Majmoo al-Fatawa 14/111]

The Dua for cure from Sadness

From al-Qasim bin AbdurRahman from his father from Abdullaah who said that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

“Allaah does not afflict a slave with grief nor sadness, except that if the slave says: –

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The signs of the Hour are divided I to two categories:
Minor signs : these are of two types
(a) signs that occur far earlier than the Hour: these are the signs that have already appeared and finished, they are the minor signs because the time in which they occured is far earlier than the beginning of the Hour. Examples are sending of Prophet Muhammadﷺ, the splitting of moon, and the emergence of great fire in Madeenah
(b) Middle signs : Those which are neither earlier nor close to the Hour:
These are signs which have appeared but have not yet concluded, instead they are increasing; there are many of these types. They are also minor signs, which include: the slave woman giving birth to her mistress, the naked and barefoot shepherds competing in the construction of lofty buildings, and the emergence of thirty impostors who claim to be prophets..
Major signs:The Hour will follow after the appearance of these signs. These are ten major signs, none of which have yet appeared. Hudlmyfah related that the Prophetﷺ once came out to as while we were talking to one another, and said, “What are you talking about?” They said, “We are talking about the Hour” He said, “It will not begin until you see ten signs.” He mentioned them as:
1. The smoke
2. The Dajjaal
3. The Beast
4. The rising of the sun from its place of setting
5. The descent of Eesa ibn Maryam عليه السلام
6.Ya’jooj and Ma’jooj
Three landslides: 1. A landslide in the East 2. A landslide in the West 3. A landslide in Arabia 4. The final sign will be a fire which will emerge from Yem-en and drive the people to their place of gathering.”, Some other Hadeeths mention the Mandi, the destruction of the Ka`bah, and the disappearance of the Qur’an from the earth.
Source: The end of the world by Dr Muhammad Ali areefi

The sending of Prophet muhammad ﷺ

The Prophet ﷺ mentioned to us that his mission was a sign of the imminence of the Hour and that it is the first of the minor signs of it.
Sahl ibn Sa`dرضي الله عنهnarrated, “I saw the Messenger ﷺ gesturing with his two fingers like this, the middle finger and the one that is next to the thumb, [saying], “`I have been sent when the Hour is like these two.'(1)”
And He ﷺ said: “I have been sent at the beginning of the Hour”(2)
Al-Qurtubi said, “The first of [the signs] was the Prophet ﷺ because he was the Prophet to the end of time; he has been sent and there will be no other Prophet between him and the Day of Resurrection.”(3)
Footnotes(1) Narra Al-Bukhaari.; also Narrated by Muslim. from Anas (2) Narrate by Al-Haakim in Al-Kuna, Al-Albaani said it as Saheeh (Al-Silsitah Al-Saheehah, Hadeeth no. 808) (3) Al-Qurtubi: Al-Tadhkirah, 1/710
SourceBook:the end of the world signs of hour major and minor by Dr. Muhammad al-Areefi

Does Fasting have a Collective

Does Fasting have a Collective Benefit?

Does fasting have a collective benefit?
هل للصوم فائدة اجتماعية؟


Yes, it has its collective benefits, from them: The people feel that they are one Ummah, they (all) eat at the same time and they (all) fast at the same time. The rich realize the blessings of Allaah (upon them) and they sympathize towards the poor people. And, fasting minimizes the pitfalls (caused) by Shaytaan to Baaniý Adaam (son of Adaam). And, there is taqwaa (fear of Allaah) in fasting and taqwaa (fear of Allaah) strengthens the ties between the individual members of society.

نعم له فائدة اجتما عية منها: شعور الناس بأنهم أمة واحد، يأكلون في وقت واحد، ويصومون في وقت واحد، ويشعر الغني بنعمة الله، ويعطف على الفقير، ويقلل من مزالق الشيطان لابن آدم، وفيه تقوى الله ، وتقوى الله تُقَوِّى الأواصربين أفراد المجتمع

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fataawa as-Siyaam Shaykh Ibnu Uthaymeen, p24
فتاوى الصيم الشيخ ابن عثيمين، ص ٢٤

Translated by Umm Sufyaan

Choosing a good spouse in marriage

Choosing a Good Spouse in Marriage

Choosing the Mother (i.e. one’s wife):

If someone wishes to produce ripe fruits, he will indeed search for the land that is most fertile. One of the great aspects of wisdom behind getting married is to produce righteous offspring that will worship Allaah and serve as a provision for their parents. The Prophet said: “Marry women that are loving and fertile for indeed I will outnumber the nations through you.” [Reported by Abu Dawood] [1]

Furthermore, the Prophet clarified the people’s standards when seeking a partner for marriage, saying: “A woman is married for four (reasons): Her wealth, her lineage, her beauty and her religion. So choose the woman with (good) religious qualities, may your hand be covered in dust.”[2]

Allaah says: “Therefore the righteous women are devoutly obedient and guard in the husband’s absence what Allaah orders them to guard.” [Surah An-Nisaa: 34]

The devoutly obedient (Qaanitaat) here refers to those women obey their husbands – by guarding their honor, wealth and lives in their absence.

The Prophet warned about (marrying) a beautiful woman from a bad origin, saying: “Beware of the green manure.” The Companions asked: “What is the green manure?” He said: “A beautiful woman of bad origin (i.e. upbringing).” [Reported by Ad-Daaraqutnee] [3]

On the other hand, he praised a woman with good religious qualities, saying: “Shall I not inform you of the best treasure that a man gathers – A righteous wife.” [Reported by Al-Haakim] [4]

And he said: “Choose for your seeds (a good mother), for indeed breeding is a strategy.” [Reported by Ibn Maajah] [5]

This is from the rights that a child has over his father – that he picks a good mother for him.

A man once came to ‘Umar bin Al-Khattaab complaining about his son being undutiful to him. He had brought his son with him and began blaming him for his disobedience, so the son asked: “Doesn’t a son have a right over his father also?” ‘Umar said: “Of course.” The son said: “Then what is it?” ‘Umar replied: “That his father carefully chooses a mother for him, that he gives him a good name and that he teaches him the Qur’aan.”

At this, the son said: “My father has not done any of these things. As for my mother, she was a black slave woman that used to belong to a Zoroastrian (Majoos). He named me Ju’al and did not teach me even one letter from the Qur’aan.” ‘Umar turned to the man and said: “You came to me to complain about your son being undutiful to you, however, it is you who were undutiful to him before that!”

Abul-Aswad Ad-Du’alee once told his children: “I was good to you when you were children, when you grew up, and also before you were born.” They asked: “And how is it that you were good to us before we were born?” He said: “I chose for you a mother through whom you would not be mistreated.”

Ar-Riyaashee would recite this same theme in the following poetic verses:

“The first good thing I did for you was my choosing (for you) an honorable woman of noble descent and clear virtue.”

The Wife Searching for a Righteous Husband:

Just as a husband should look for a righteous wife, so too should a woman look to choose a righteous husband. Abu Hurairah reported that the Messenger of Allaah said: “If someone should come to you whose religion and character you are pleased with, marry (your daughter) off to him. If you do not do so, there will be mischief in the land and widespread corruption.” [6]

Based on this, we see that the firm foundation that a potential couple should base their selection of one another should be that of: Religion and Character. This is what will bring about a correct and proper upbringing for children.

On the wedding night when the groom consummates the marriage, it is recommended for him to say: “O Allaah, I ask you for her good and the good that she was molded upon” whilst placing his hand upon her head. He should also pray two rak’aat with her. [7]


[1] Reported by Abu Dawood (2050) and An-Nasaa’ee (3227) from the narration of Ma’qal bin Yassaar and authenticated by Ibn Hibbaan (4056 and 4057). The hadeeth was also reported by Ahmad in al-Musnad (12613) and Ibn Hibbaan (4028) from the narration of Anas bin Maalik.

[2] Reported by Al-Bukhaaree (5090), Muslim (1466), Abu Dawood (2047), An-Nasaa’ee (3230) and Ahmad in al-Musnad (9521)

[3] Reported by Ad-Daaraqutnee in al-Afraad from the narration of Abu Sa’eed in marfoo’ form. Al-‘Ajaloonee mentioned it in Kashf-ul-Khafaa (1/319, no. 855). What it means is that it is disliked to marry a corrupt woman since a woman with bad roots will affect her child negatively. The basis (for the similitude) is that crops grow upon manure that is placed in a dirty area. So the outward appearance of the crops appears nice but the inner appearance of the manure is vile and rotten. The word diman is the plural of the word dimnah, and that refers to manure (i.e. fertilizer). [4] Reported by Al-Haakim in al-Mustadrak (2/363, no. 3281) from the narration of Ibn ‘Abbaas.

[5] Reported by Ibn Maajah (1968) from the narration of ‘Aa’ishah, may Allaah be pleased with her, with the wording: “Choose (a good mother) for your seeds, marry the suitable ones (among women) and wed (your children) to them.” It is also reported with the wording: “And look into which source you place your child for indeed breeding is a strategy.” This hadeeth was transmitted by Al-Qadaa’ee in Musnad-ush-Shihaab (1/370, no. 638) from the narration of Ibn ‘Umar. Also see Kashf-ul-Khafaa (1/358, no. 960).

[6] Reported by At-Tirmidhee (1085) from the narration of Abu Haatim Al-Muznee, and he said: “This is a hasan ghareeb hadeeth.” Abu Haatim Al-Muznee was a Companion. No other hadeeth is known to have been reported by him on the Prophet except this hadeeth. Abu Dawood also mentioned it in al-Maraaseel (224) but according to him, Abu Haatim Al-Muznee is a Taabi’ee. The hadeeth also has a supporting witness in the hadeeth of Abu Hurairah with the wording: “If someone whose religion and character you are pleased with proposes marriage to you (i.e. your daughter), then marry (her) off to him. If you fail to do so, there will be mischief in the land and widespread corruption.” [Reported by At-Tirmidhee (1084) and Ibn Maajah (1967)]

[7] Reported by Al-Haakim in al-Mustadrak (2/202, no. 2757); ‘Abdullaah bin ‘Amr reported that Allaah’s Messenger said: “If one of you obtains a slave-girl or a wife or a riding beast, he should take hold of her forelock, supplicate for blessings and say: ‘O Allaah, I ask You for her good and the good that she was molded upon. And I seek refuge in You from her evil and the evil that she was molded upon.” Al-Haakim authenticated it and Adh-Dhahabee agreed.

Not to stand is better

Not To Stand is Better

What is the ruling on standing for a person who enters out of respect for him and his status?

If the person who enters really deserves respect, then you may stand up to welcome him, if not, then it is not allowed to stand for him. Next, even though we say that you are permitted, this does not mean that the act of remaining seated is equal to that of standing – the former is better, better because it was practiced during the life of the Prophet (sallallaahu alaihi wa sallam). The Companions of the Messenger of Allaah (sallallaahu alaihi wa sallam) would rise for him: they knew that he disliked it. The Messenger of Allaah (sallallaahu alaihi wa sallam) stood for a delegation that arrived from Thaqif, which proves that there is no harm in standing in such a situation, but without such circumstances that it is better not to. If people were to make it a habit not to stand, however, that would be much better. But in circumstances such as those of today, where a person of status feels insulted that people should not stand to welcome him when he approaches, ten there is no harm in standing to greet him.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 8 Page 224

Sin and repentance

A sin followed by repentance is better than righteousness followed by amazement at one’s own actions:

📗 Allaah says:

قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَا أَذًى

❝{Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury.}❞

📚 [Surah al-Baqarah (2): 263]

🌴 🌴 🌴

📕 And the Prophet [sal-Allaahu `alaihi wa sallam] said:

❝If you were not to commit sins, I would have feared for you something which is worse than that: ‘self-amazement!’❞

📚 [Musnad al-Bazzaar (6936) and graded as “Hasan li ghairihee” (authentic due to corroborating chains) by Shaikh al-Albaanee in al-Saheehah (658)]



Some sisters don’t remove the hair from their eyebrows but they will use makeup to make them look “perfect”, meaning they will use makeup to make them look fuller or sometimes even mess with the shape of the eyebrow. Is this allowed?

Zaynab El-Kateb:

Sheikh Saleh Al Fawzan has a fatwa regarding eyebrows he said, you should not do any changes to them. This is from changing Allah’s creation. Just leave them as they are except if there is a serious defect in them then in this case you can try to fix this defect (تشوية).