Posts Tagged ‘explanation’

Do not give up hope of receiving Allaah’s Mercy

July 9, 2014


This is an excerpt from Imaam Ibn Kathir’s tafseer and an excerpt from Imaam as-Sa’dee’s tafseer regarding the following verse (39:53) followed by a question answered by Shaikh Ibn Baz.

The verse:

Say: O My servants who have transgressed against themselves! Do not give up hope of the Mercy of Allaah! Indeed Allaah forgives all sins (when the servant repents from them)! Indeed He is Oft-Forgiving, Most Merciful” (39:53)

The Arabic for the excerpts from Tafsir Ibn Kathir and Tafseer as-Sadee can be downloaded from here:

Arabic tafseer zumar 53

Imaam Ibn Kathir mentioned as part of his tafseer (explanation):

So all of these (previously mentioned) ahaadeeth show that what is meant is that all of that (i.e. those sins) are forgiven when a person repents from them. And the servant should definitely not give up hope for the Mercy of Allaah (God, The Creator) – even if his sins are tremendous and numerous. For indeed the door to Mercy and taubah (repentance) is wide. Allaah, The Most High, said (translated):

Do they not know that Allaah accepts the repentance of His servants” (9:104)

And He, Lofty and Exalted is He, said (translated):

Whoever does evil or wrongs himself, then seeks forgiveness from Allaah, will find Allaah Oft-Forgiving, Most Merciful” (4:110)

And He, Lofty and Exalted is He, said regarding the reality of the Hypocrites (translated):

Indeed the Hypocrites will be in the lowest depths of the Fire and you will never find for them any helper. Except for those who repent (by becoming Muslim in reality) and rectify themselves” (4:145-6)

And He, Lofty is His Majesty, said (translated):

Indeed those have disbelieved who say, ‘Allaah (God) is the third of three (in a trinity).’ But there is none who deserves to be worshiped except for the One God. If they do not stop what they are saying, a painful punishment will befall the disbelievers (who don’t become Muslim) from amongst them.” (5:73)

Then He, Exalted is His Magnificence, said (in the next verse, translated):

Will they not repent to Allaah (by becoming Muslim) and seek His Forgiveness? Allaah is Oft-Forgiving, Most Merciful.” (5:74)

And He, Blessed and Exalted is He, said (translated):

Indeed those who put the Believing men and women to trial (by torturing and killing them), then they do not repent…” (85:10)

(The eminent scholar) Al-Hasan al Basree – (we ask that) Allaah’s Mercy be upon him – said: “Look at this generosity and kindness (of Allaah)! They killed his righteous believing servants and He calls them to repentance and forgiveness” And the verses like this are very numerous.

And in the two Saheehs from Abu Sa’eed (we ask that) Allaah be pleased with him) who narrated from the Messenger of Allaah – sallallaahu alayhe wa sallam – the hadeeth of the man who killed 99 people. Then he became regretful (and he searched for the most knowledgeable person) and he asked a worshiper from the worshipers from the offspring of the Prophet Ya’qoob (Jacob) if there was any repentance for him. The worshiper told him, “No.” So he killed him and now he had killed 100 people. Then (he searched for the most knowledgeable person and) he asked a scholar from the scholars from the offspring of Prophet Ya’qoob – was there any repentance for him? So he said, “(Yes) and who can come between you and repentance? (meaning: no one can come between you and your repenting to Allaah alone)”

Then the Scholar commanded him to go to a place where the people worshiped only Allaah. So he went out and he intended to reach this place when death came to him while he was traveling. So the angels of mercy and the angels of punishment disputed (over who should take his soul). So Allaah, The Mighty and Majestic, commanded them to measure the distance between the two lands and find out which one he was closer to. They found that he was closer to the land he was emigrating to by a hand span (or foot). So the angels of mercy took his soul.

And it has been mentioned that he was crawling on his chest when death came to him and that Allaah – The Blessed and Most High – commanded the land of good to come closer (to him) and commanded the land he came from to distance itself (from him). This is the meaning of the hadeeth and we have recorded it (this hadeeth) in another place with its exact wording.

Ali bin Abu Talhah narrated from Ibn ‘Abbaas – (we ask that) Allaah be pleased with him and his father (‘Abbaas) – regarding His – Mighty and Majestic is He – Statement (translated):

Say: O My servants who have transgressed against themselves! Do not give up hope of the Mercy of Allaah! Indeed Allaah forgives all sins (when the servant repents from them)!” (39:53) until the end of the verse

(Ibn Abbaas) said: “Indeed Allaah, The Most High, invites to His Forgiveness the one who claims that al-Maseeh (Prophet Jesus, son of Mary) is Allaah (God, The Creator), and the one who claims that al-Maseeh is the son of Allaah, and the one who claims that ‘Uzair (Prophet ‘Ezra) is the son of Allaah, and the one who claims that Allaah is poor, and the one who claims that the Hand of Allaah is tied up, and the one who claims that Allaah, The Most High – is the third of three (in a trinity). Allaah says to these people (translated):

Will they not repent to Allaah (by becoming Muslim) and seek His Forgiveness? Allaah is Oft-Forgiving, Most Merciful.” (5:74)

And He invited to repentance (79:18-19) the one who said worse statements than these, the one (Pharoah) who said: “I am your Lord, The Most High” (79:24) and he (Pharoah) said: I do not know that you have any god other than myself” (28:38)

Ibn Abbaas – (we ask that) Allaah, The Most High, be pleased with them both (him and his father) – said: “Whoever from the servants of Allaah gives up hope of repenting to Allaah after this then he has indeed rejected the Book of Allaah – The Mighty and Majestic…”

(end of quoting from Tafseer Ibn Katheer)

The following is an excerpt from the Tafseer of Imaam as-Sa’dee for this verse (39:53):

The Most High informs His servants who have transgressed against themselves of the vastness of His generosity. And He encourages them to repent before they are unable to do that (i.e. before death). He said: “Say” (meaning): O Messenger and whoever follows him in calling to the religion of Allaah, informing the servants about their Lord. “O My servants who have transgressed against themselves!” (meaning): by following what their souls invite them to from sins and pursuing that which displeases and angers The All-Knower of the unseen.

Do not give up hope of the Mercy of Allaah” meaning: Do not despair of it so that you throw yourself into destruction by your own hands saying: “My sins have become numerous and my faults have accumulated, so there is no way to remove them and no way to change them” – so that you remain, due to that – continuous upon disobedience, increasing in what will cause The Most Merciful to be angry with you.

Rather, know your Lord by His Names which show His generosity and kindness. And know that He forgives all sins (when the servant repents from them) including: polytheism (shirk), killing, fornication (all types), interest, oppression, and other than that from the major sins and minor ones….

…However, there are reasons (or causes) to obtain His Forgiveness and Mercy, if the servant does not do them, then he has indeed shut upon himself the door to mercy and forgiveness. The highest and most important of them – and there is no reason (to obtain them) other than this – is turning to Allaah with repentance and sincerity, along with dua, humility, and worship. So come to this highest of causes and this most important of paths (to obtaining Allaah’s Forgiveness and Mercy)

(end of quoting from Tafseer Imaam as-Sa’dee)

Shaikh Bin Baz was asked the following1:

I am a youth who is 19 years old and I have transgressed against myself with sins many times – to the point that I don’t pray in the masjid and I have never fasted the entire month of Ramadan in my life. I do other evil deeds. Many times I have committed myself to repenting but I return to the sin. I accompany youths in my area who are not completely upright – like many of the friends of my brothers who come to our house – they too are not righteous. And Allaah knows that I have indeed transgressed against myself with sins many times and that I have done atrocious deeds. But every time I decide to repent, I return again (to the sin) as I did before. I implore you to guide me to the way which will bring me closer to my Lord and distance me from these evil deeds.

Shaikh Bin Baz replied:

Allaah, Mighty and Majestic is He, says (translated):

Say: O My servants who have transgressed against themselves! Do not give up hope of the Mercy of Allaah! Indeed Allaah forgives all sins (when the servant repents from them)! Indeed He is Oft-Forgiving, Most Merciful” (39:53)

The scholars have agreed that this noble verse was sent down regarding those who repent. So whoever repents from his sins with a sincere repentance, Allaah will forgive all of His sins due to this noble verse. And due to His – free is He from all deficiencies and defects – Statement (translated):

O you who believe! Repent to Allaah with a sincere repentance! Your Lord will expiate your sins2 and enter you into gardens under which rivers flow.” (66:8)

So He – free is He from all deficiencies and defects – connected in this verse the expiation of sins and the entrance into Paradise to the sincere repentance. And that (sincere repentance) includes: leaving the sins, and staying away from them, and regretting what one has committed in the past from them along with a firm, truthful decision not to return to them out of magnifying Allaah – free is He from all deficiencies and defects – and desiring His reward and fearing His punishment. From the conditions of the sincere repentance is to right the wrongdoings with those who were wronged or to make amends for them (those sins) with them (those wronged) when the sin was a wrong committed regarding blood, wealth, or honor. But if it is not easy to make amends with his brother with regards to his honor, then he prays a lot for him and mentions about him the best deeds that he knows about him in the same places where he backbit him. For indeed the good deeds expiate the evil deeds. And He – free is He from all deficiencies and defects – said (translated):

And repent to Allaah – all of you – O Believers – so that you may be successful” (24:31)

So He – Mighty and Majestic is He- in this verse connected success to repentance. This shows that the one who repents is successful and happy. And when the one repenting follows his repentance with faith and good deeds, Allaah erases his evil deeds and replaces them with good deeds.

As He – free is He from all deficiencies and defects – said in surah al-Furqaan after He mentioned (in a prohibitive way) shirk, murder, and fornication (translated):

And whoever does that (those previously mentioned sins) will meet the punishment. His punishment will be multiplied on the Day of Judgement and he will live in it (the punishment in the Fire) in humiliation. Except for the one who repents and believes and does good deeds. Those – Allaah will change their evil deeds into good deeds. And Allaah is Oft-Forgiving, Most Merciful.” (25:68-70)

And from the causes of repentance (being accepted) is humility to Allaah – free is He from all deficiencies and defects – and asking Him for guidance and asking Him for success and asking Him to grant you a (successful) repentance. He is the One Who – free is He from all deficiencies and defects – said (translated):

Call upon Me (alone) and I will answer you” (40:60)

And He is the One Who – Mighty and Majestic is He – said (translated):

And when My servants ask you (O Muhammad – sallallaahu alayhe wa sallam) about Me, I am indeed near to them (with My Knowledge). I answer the du’a of the one who calls upon Me when he calls upon Me.” (2:186)

Also from the causes of the repentance (being successful) and being upright upon it is: accompanying the best of the people and following their example in their righteous good deeds along with distancing oneself from accompanying evil people. It has been authentically narrated from the Prophet – sallallaahu alayhe wa sallam – that he said (translated):

A man is upon the religion of his close friend, so let each one of you look at (i.e. choose carefully) who he takes as a close friend”3

And he – alayhe as-salaatu was-salaam – said (translated):

“The example of a good companion (who sits with you) in comparison with a bad one, is I like that of the musk seller and the blacksmith’s bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.”4


2Imaam as-Sa’dee said regarding this verse : “Allaah ordered (us) with sincere repentance in this verse. And he promised in exchange for it the expiation of sins, entrance into Paradise, and success…”

3Shaikh Albaanee graded it Hasan (good) in “Al-Imaan” of Ibn Taymiyyah (60). And there is a similar wording (using theword “rajul” instead of “mar’” which is also graded hasan by Shaikh Albaanee (for example in Saheeh Abu Dawood #4833) and others

4From Saheeh Bukhari, Kitaab ul Buyoo’ (Book of Sales and Trade). Translation of this hadeeth taken from:

Al Qawaa’id al Muthlaa (Exemplary Principles…)

March 21, 2014


القواعد المثلى في صفات الله وأسمائه الحسنى

Exemplary Principles Concerning the Beautiful Names and Attributes of Allaah

The Arabic Text (Written)


Al Qawaaid al Muthlaa pdf

The above file taken from:

The English Translation (Written)

For purchase:

A benefit:

Minor corrections to the book:

Book review:

Audio of the Text (Arabic)

English Explanation (Audio)

For purchase:

As a reminder, those seekers of knowledge who preceeded us went through many hardships (like traveling long distances before the invention of airplanes, trains, cars, etc) and spent much from their wealth in the pursuit of knowledge.  Many books of the ulama are found for free online, both in writing and audio  And many audio explanations of the ulama (and audio translations) are also found online for free – and this is a tremendous blessing from Allaah alhamdulillah.  However, that should not prevent one from spending one’s wealth in the pursuit of knowledge – wealth that might otherwise go to waste on something less important anyway.  If one is able, they should buy these CD’s and thank Allaah.  And if one is unable, they should make dua to Allaah that He provides them with these CD’s and be patient upon that.  And one should say,

My Lord! Increase me in knowledge” (20:114)

Arabic Explanations (Audio and Written)

Shaikh Muhammad Amaan al Jaamee (audio)

Shaikh Zaid al Madkhalee (audio)


Shaikh Abdur Razzaaq bin Abdul Muhsin al Badr

Sharh QM 1

Sharh QM 2

Sharh QM 3

Sharh QM 6

Those Who Claim They Follow Only the Quran

October 17, 2013




This is an excerpt of Shaikh Muhammad Amaan al Jaamee’s explanation of Shaikh Uthaymeen’s Book Al Qawaa’id al Muthlaa… (Exemplary Principles)…Taken from tape 4, starting at 13:521. Underlined speech is from the text of Shaikh Uthaymeen’s book2.


Arabic text of Shaikh Muhammad Amaan al Jaamee’s speech in this file:

Quraniyyoon Arabic quote



Shaikh Uthaymeen said (translated):


And where is the Imaan in the Messenger – sallallahu alayhe wa sallam – who was entrusted with the Quran – for the one who doesn’t accept what is from his Sunnah




Shaikh Muhammad Amaan al Jaamee explained:


And he rejects that and says: We are sufficed with the Quran. What is in the Book of Allaah, we accept. And what is in the Sunnah, we reject. This one claims that he is a Qur’aanee – from those who believe in the Quran only.


These people disbelieve in the Quran without realizing it. Whoever disbelieves in the Sunnah has indeed disbelieved in the Quran. Because the Quran is that which commands to follow the Sunnah.3 And because the Quran mentions many of the rulings in a general way which are explained in detail in the Sunnah.


And some of the Attributes of Allaah, The Most High, have come in the Sunnah and they are not in the Quran. Separating the Book from the Sunnah and claiming Imaan in the Quran and rejecting the Sunnah is futility (useless). On top of that, it is disbelief in both of them.


The Shaikh (Uthaymeen) – (we ask that) Allaah bestow mercy upon us and upon him – said:


Allaah, The Most High, said:


وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ


And We have sent down to you the Book (i.e. the Qur’an) as an explanation (tibyaan) for everything…” (16:89)


And from what is known


(Shaikh al Jaamee): to the students of knowledge


is that many of the knowledge-based sharee’ah matters


(Shaikh al Jaamee): from that is the Names and Attributes – this is called: “knowledge-based”


and the action-based matters –


(Shaikh al Jaamee): the rulings


their explanations come in the Sunnah


(Shaikh al Jaamee): many of them are explained in the Sunnah


So their explanations in the Sunnah are from the explanation (mentioned in) the Quran (“tibyaan” as mentioned in the verse 16:89 above)


(Shaikh al Jaamee): Allaah, The Most High, said:


أقيموا الصلاة


Establish the salaah”4


How do you establish the salaah with the Book (the Quran) only, when you have disbelieved in the Sunnah? How do you purify yourself ? And these details from the actions of the salaah – from the takbeer (to begin the salaah) to the tasleem (to end the salaah) – from where do you know how to do these things?


When you have left off the Sunnah, that means that you leave off the salaah.


What verse from the Quran do you use to pray? With this general verse:


أقيموا الصلاة


Establish the salaah”?


And also:


ءاتوا الزكاة


Give the zakaah” (2:110)


From where (do you know how to do this)?? This tremendous command: The Hajj. The details and actions of Hajj – are they not from the Sunnah? Most of our actions are in the Sunnah. The Quran has placed a general outline, and the Sunnah has explained it. The place of return is to Allaah. Because the Sunnah5 is from Allaah…









2 The underlined text in this file from Shaikh Uthaymeen’s book can be found here:

3 For example: 4:69; 3:31-32; 59:7; 4:59; 3:132; 4:64-65

4 This command occurs in many places, e.g. 2:110

The Prohibition of Curing Magic by Using Magic – Explanation of the Statement of Sa’eed Ibnul-Musayyib

October 8, 2013


The following taken from lesson 31 on Kitaabut Tawheed given by Abul Abbaas Moosa Richardson ( ). He is explaining chapter 27 of Kitaabut Tawheed (using Shaikh Fawzaan’s summarized explanation – al Mulakh-khas). This is part of what is in the written file for lesson 31 from this link (I edited it slightly with regards to things such as capitolization and spacing):


The student Abul ‘Abbaas Moosa Richardson said:




The text goes on..In the collection of al Bukhaaree on the authority of Qataada who said to Sa’eed ibnul-Musayyib: “There is a man who there is a magic spell placed upon him or its the case that he is unable to have intercourse with his wife, is it permissible to remove that from him by the nushrah? Sa’eed ibnul-Musayyib, great imaam of the taabi’een said: There’s no problem in doing that, no problem in using a nushrah so long as the intention is to correct something, to fix something, to bring about a good situation as for that which benefits then there is no prohibition regarding that.

That shows you Sa’eed ibnul-Musayyib understood there are two types of nushrahs and he mentioned “as for the kind that benefits then there is no prohibition against it”

And we don’t want to allow anyone to understand from this statement of Sa’eed ibnul-Musayyib what some people have understood mistakenly – that is that now you are allowed to cure magic with magic and [that] that is what Sa’eed ibnul-Musayyib intended, that you can cure magic by going to a magician and asking him to put a magic spell on you that will cure the previous magic spell and this is absolutely impermissible as the use of magic is kufr as has been clarified clearly and the seeking help of magicians is impermissible absolutely and we see that Sa’eed said “as for what benefits then there is no prohibition of it” as Allaah ta’aala described the practice of those people who would learn magic that they learned from those who would teach magic what would harm them and never benefit them. So there is no benefit in magic and Sa’eed ibnul-Musayyib understood that, he was not giving a fatwa in favour of using magic to cure magic rather he was giving a verdict in favour of using the ruqyah shar’iyyah to cure magic and that’s what we see from the words of the ulemaa in the correct understanding of that phrase.

And it has been narrated from al-Hasan – al Hasan al Basri rahimahullaah, another imaam from the taabi’oon “and no-one can remove sihr except as-saahir” (meaning no-one removes sihr by using a magical spell to remove it except that he himself has become a magician.)

And Ibnul Qayyim has said (and we are reading from the text of the book) the curing of magic from a person who has magic done to him, it is of 2 types.

1. To cure magic with another spell similar to it, to apply a magical spell to cure oneself or someone close to you of a magical spell that has been placed. That’s the kind that is from the work of the shaytaan and this is how we should understand the statement of al Hasan al Basri when he said “no-one removes magic –meaning like as a profession, using a magical spell except the magician similar to the magician who put the spell there in the first place, or the same magician

So that’s how we understand the statement of al Hasan, not that he thought that anyone who tries to remove magic by reading the Qur’aan must be considered a magician – that wouldn’t even make sense logically so al Hasan al Basri had to be referring to the process or the act of going to a magician to cure the magic spell using the nushrah that is not allowed and that would be the use of a magician and a impermissible thing in islaam.

And Ibnul Qayyim goes on to say…so they both (the naashir and the manshoor – the one who is sick or afflicted and the one who is doing the nushrah for him, the magician) they both get in contact with a shaytaan and they do the things that he requests from them that pleases him and thus he will remove the magical spell from the person who has had the magic placed on him.

  1. And the second kind of nushrah is the nushrah that is with a ruqyah meaning a ruqyah shar’iyyah – reading Qur’aan, making du’aa to Allaah alone, phrases of Tawheed, supplications to Allaah from the supplications that the messenger salallaahu alaihi wa sallam taught us and so son and reciting or seeking refuge with Allaah like reading qul a’oothu bi rabbil falaq and qul a’oothu bi rabbinnaas and those kinds of soorahs that we seek refuge with Allaah through the reading of those soorahs [and] the use of medicines – medicines that are of course permissible and the open general supplications. Any nushrah that’s based on these things is permissible.

Look at the basis of the therminology that is very important [see slides]. The first one is nushrah jaahiliyyah – the nushrah that was known as the word nushrah from jaahiliyyah and that is that a person uses amulets, he uses magical spells, he uses the mumbling of certain phrases that he doesn’t understand, the ruqyah ghayru shar’iyyah in general, he uses all of that, that is forbidden, that is what is a kind of work of the shaytaan and that is what al Hasan al Basri considered to be the cure of magic is done by a magician in this case.

The second possible meaning of the word nushrah is an-nushrah shar’iyyah – the nushrah that is allowed in islaam and that is to cure a magical spell with the use of the qur’aan, by reading the qur’aan over the afflicted area, asking Allaahu ta’aala with ones Tawheed, calling upon Allaah by his beautiful names and attributes, taking medicines which are proven to work that are permissible in their substance, in their makeup and so on – these are the nushrahs that are allowed – the permissible forms of curing magic.

The speech of the scholars should be understood in light of these two kinds of nushrah to avoid confusion on the issue.

Shaikh Fawzaan’s Explanation of Kitaabut Tawheed

September 30, 2013



The long one which is over 1000 pages and is excellent (from Shaikh Fawzaan’s official website):




The summarized version (al Mulakh-khas) which is only a little over 450 pages and is also excellent: al mulakhas





English explanation (audio and written) of Kitaabut Tawheed by a student of the ulamaa using Shaikh Fawzaan’s al-Mulakh-khas:


The Importance of Saying: “O Turner of the hearts, keep my heart firm on your religion”

September 19, 2013






Anas bin Malik narrated:


كانَ رسولُ اللَّهِ صلَّى اللَّهُ علَيهِ وسلَّمَ يُكْثِرُ

أن يقولَ : يا مُقلِّبَ القلوبِ ثبِّت قَلبي على دينِكَ ، فقلتُ : يا

رسولَ اللَّهِ ، آمنَّا بِكَ وبما جئتَ بِهِ فَهَل

تخافُ علَينا ؟ قالَ : نعَم ، إنَّ القُلوبَ

بينَ إصبُعَيْنِ مِن أصابعِ اللَّهِ يقلِّبُها كيفَ شاءَ

The Messenger of Allaah -sallalahu alayhe wa sallam – used to say a lot:

يا مُقلِّبَ القُلُوْبِ

ثَبِّت قَلْبِي عَلَى دِيْنِكَ



“O Turner of the hearts, keep my heart firm upon your religion”

So I (Anas) said: O Messenger of Allaah, we have believed in you and believed in everything you have been sent with, so are you afraid for us? He said: “Yes.  Indeed the hearts are between two fingers from the fingers of Allaah – He turns them however He wills”


Shaikh Albanee declared this hadeeth to be Saheeh in Saheeh at Tirmidhee (2140)

The following translated from:



Question: The Prophet – sallallahu alayhe wa sallam – used to say: Allahumma Muqallibal-quloob thabbit qalbee ‘alaa deenik (O Allaah, The Turner of the hearts, keep my heart firm on your religion)1. And he said to ‘Aa’ishah (radiallahu anhaa): Indeed the hearts are between the two fingers of The Most Merciful2. What is the correct way to understand this hadeeth?





A (Shaikh Bin Baz): The hadeeth is clear. He – sallallahu alayhe wa sallam – said:


إن القلوب بين أصبعين من أصابع الرحمن يقلبها كيف يشاء

Indeed the hearts are between two fingers from the fingers of The Most Merciful – He turns them however He wills”3

The meaning is that Allaah – Lofty and Exalted is He – He is the One in Whose Hand is the giving of firmness in (all) the affairs. So the Believer asks his Lord to keep him firm upon faith and keep him firm upon the truth. The hearts turn and they are between two fingers from the fingers of The Most Merciful – this is according to what is befitting to Allaah. It is established that Allaah has fingers in a manner that is befitting to Allaah4

And that Allaah – Lofty and Exalted is He – in His Hand is the ability to change the affairs and turn the hearts however He wills. He turns the heart of this one, so he apostates from his deen5, He turns the heart of this one and he becomes Muslim, and He turns the heart of this one and he falls into sin.

So the hearts are in the hand of Allaah – Lofty and Exalted is He – He is the One Who changes them however He wills – He is The Most High and Free from all deficiencies and defects. The Believer asks his Lord (by saying):

اللَهُمَّ ثَبِّتْ قَلْبِي عَلَى دِيْنِكَ

‘O Allaah, keep my heart firm upon your religion’

(and by saying):

اللَهُمَّ يَا مُقَلِّبَ القُلُوْبِ ثَبِّتْ قَلْبِي عَلَى دِيْنِكَ

‘O Allaah, O Turner of the hearts, keep my heart firm upon your religion’

(and by saying):

اللَهُمَّ يَا مُصَرِّفَ القُلُوْبِ صَرِّفْ قَلْبِي عَلَى طَاعَتِكَ

O Allaah, O Turner of the hearts, turn my heart to your obedience”6

(The Believer) asks his Lord for firmness.

And Allaah – Exalted and Lofty is He – is described as having fingers, and He has a hand – Exalted and Lofty is He – in a manner that is befitting to Him – He is The Most High and Free from all deficiencies and defects.

He does not resemble the things He has created – not in the hand, nor the fingers, nor in speech, nor in being pleased, nor in being angry, nor in other than that just as He – Who is The Most High and Free from all deficiencies and defects – said (translated):

There is nothing like Him, and He is The All-Hearing, The All-Seeing” (42:11)


and He, The Most High, said (translated):


To Allaah belongs the most beautiful Names, so call upon Him by them.” (7:180)











1 Anas bin Malik narrated it with this wording:


اللهم يا مُقلِّبَ القلوبِ ، ثبِّتْ قلبي على دينِك

Shaikh Albaanee declared it to be saheeh in Saheeh al Adab al Mufrad (527)

2 ‘Aa’isha narrated that the Messenger of Allaah (sallallahu alayhe wa sallam) used to say a lot:

يامُثَبِّتَ القلوبِ ثبِّتْ قلبي على دينِكَ

O One Who makes the hearts firm, make my heart firm upon your religion”. So I (‘Aa’ishah) said: “O Messenger of Allaah, you make this du’a a lot, are you afraid?” He said: “Yes. Who would keep me safe, O ‘Aa’ishah, while the hearts of the servants are between two fingers from the fingers of The Most Merciful?”

Shaikh Albaanee declared it saheeh in Takhreej Kitaab wa Sunnah (233) (a hadeeth encyclopedia)

3 With the wording:

إنَّ القُلوبَ بينَ إصبُعَيْنِ مِن أصابعِ اللَّهِ يقلِّبُها كيفَ شاءَ

Narrated by Anas bin Malik. Shaikh Albaanee declared it saheeh in Saheeh at-Tirmidhee (2140). There are various authentic and similar wordings for this dua and hadeeth. And Allaah knows best. (a hadeeth encyclopedia)

4 Translator’s note: we don’t say that Allaah’s Face is like the face of anything from His creation, or that His hearing is like the hearing of any of the creation, or that His fingers are like the fingers of any of the creation. While it is established that He has these attributes, we do not know “how” they are – but we do know that they befit His Majesty. And He has said (translated): “There is nothing like Him, and He is The All-Hearing, The All-Seeing” (42:11) And He said (translated): “So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not. (An-Nahl 16:74) (translation of that verse taken from: For an excellent book on the topic of Allaah’s Names and Attributes and what are the correct beliefs regarding them, see here: as well as here:

5 And Allaah is never unjust.

Verily! Allâh will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allâh).” (13:11)


This is because of that (evil) which your hands have sent before you. And certainly, Allâh is never unjust to (His) slaves.” (Aali Imran 3:182)

Translation of both verses taken from:

6 With the wording:

اللَّهمَّ مُصرِّفَ القلوبِ صرِّف قلوبَنا على طاعتِكَ

Narrated by Abdullah bin ‘Amr bin al-‘Aas, from Saheeh Muslim, Book of al-Qadr (The Book of Divine Decree)

What does it mean that Allah is “fees-samaa'” في السماء ?

February 19, 2013


The following quote from Shaikh Uthaymeen taken from:

This is part of what Shaikh Uthaymeen said in his brief commentary on Lum’atul I’tiqaad:


المعنى الصحيح لكون الله في السماء أن الله تعالى على السماء، ف فيبمعنى علىا


The correct meaning of Allah being “fees-samaa'” is that Allah the Most High is over the samaa’.

So “fee” means “alaa”



And Shaikh Fawzaan said in his explanation of Aqeedatul Waasitiyyah  p.66

(إثبات علو الله على مخلوقاته)

وقوله تعالى:

And His, The Most High’s, statement:

(أ أمنتم)

Do you feel safe…” (67:16)

أمن ضد الخوف

Safety is the opposite of fear

(من في السماء)

…that the One Who is fees-samaa’…” (67:16)

أي: عقوبة من في السماء وهو الله سبحانه

Meaning: (do you feel safe from) the punishment of the One Who is fees-samaa’ and He is Allah, Free is He from all deficiencies and defects

ومعنى (في السماء) أي على السماء

And “fees-samaa’” means over the heavens



Some Advice in Seeking Knowledge – Shaikh Ahmad Bazmool

January 25, 2013

…As for the first matter, and it is that a person thinks that this knowledge is heavy and that he doesn’t understand it

Then this is an error

This is an error

Knowledge is easy

Knowledge is easy

And We have indeed made the Qur’ân easy to understand and remember, then is there any that will remember (or receive admonition)?”1(Al-Qamar 54:17)

And the Prophet – (we ask that) Allah raise his rank and grant him peace – said:

I was sent with Haneefiyyah ‘samhah’”

And ‘samhah’ means: easy, clear

So there is nothing in the deen which is difficult or hard

Then what is the problem?

The problem could be in your choosing the wrong level of studies

Meaning: you may need to study some of these issues before attending the likes of these big lessons

Because knowledge, as Az-Zuhree said – is “Awdiyah”2

Whoever desires it

Whoever seeks it all at once

It leaves him all at once

And as some of the Salaf said:

Knowledge is like a ladder

You must climb it step by step3

If you want to climb it all the way to the top (without being ready), you’ll fall

So you must go in levels (step by step)

So then there is nothing heavy regarding knowledge, nor difficult

Additionally you must take care to learn the knowledge you need from the Quran and Sunnah

Specifically the matters of aqeedah and the matters of worship

Specifically the matters of beliefs and the matters of worship

These are matters which are easy and clear, with the Permission of Allah, Lofty and Exalted is He

Meaning, a person may want to study in the beginning, for example, some of the higher Islamic sciences

So he considers knowledge to be hard – and without a doubt this is a mistake

Rather, learn the Quran and the Sunnah with their proper understanding. Because they are, with the Permission of Allah – Lofty and Exalted is He – two beneficial matters for you

Additionally from what is important in learning:

Choosing a teacher who is good at teaching

Additionally from what is important is that you – O Seeker of Knowledge – give importance to this knowledge

You prepare before attending (class)

You concentrate in class

You review after class

What happens (nowadays)?

What happens is that the Seeker of Knowledge doesn’t prepare

And maybe he comes (to class) without his book

When he attends, he is turning right and left

When he leaves, he doesn’t review what he learned and heard

Not even at least to review the matn (text)

And the next time, he says, “I don’t understand”

No, the problem is not that you don’t understand

The problem is that you are negligent in seeking knowledge

And in the way you seek knowledge

For indeed the Salaf and the People of Knowledge, from what has been mentioned in their biographies, prepared for the lesson before attending.

On top of that, they memorized the text which they were studying before the lesson

Then when they attended, they concentrated and busied themselves with listening to the lesson

Then when they left, they reviewed and made firm what they had studied and learned

So knowledge, its life-blood is review

And knowledge is built upon memorization and understanding

Whoever Allah combines for him memorization and understanding of the knowledge

Then indeed Allah, Lofty and Exalted is He, has opened for him a door in knowledge

So here it becomes clear to us why some people consider it (knowledge) heavy

And why some of them say, “I don’t understand”

The problem is not in the knowledge

The deficiency is within ourselves

The deficiency is within ourselves….


…And that one knows that time is from gold

Rather, by Allah, it is more valuable than gold…


…And know – (we ask that) Allah bless you – and this is an important matter – that the intention behind seeking knowledge is to act upon it

And the intention behind seeking knowledge is to get closer to Allah – Exalted and Lofty is He

And to worship Allah upon baseerah (insight)

The intention behind seeking knowledge is not to gather a lot of information

This is an opening for Shaitaan which is very dangerous for the students of knowledge

So you find one of them taking an interest in knowledge: for knowledge

So the goal of seeking knowledge is made to be: knowledge

And knowledge isn’t like that

The praiseworthy knowledge isn’t like that

Rather, knowledge is a light which Allah – Lofty and Exalted is He – puts in the heart of the Seeker of Truth

A light which Allah – Lofty and Exalted is He – puts in the heart of the Seeker of Truth

And this light is built upon knowledge, sincerity (ikhlaas) and following (the sunnah)

And it is not just a light without knowledge or action

But seeking the pleasure of Allah – Lofty and Exalted is He

And seeking to please Allah – Lofty and Exalted is He

And seeking knowledge to act upon it

This is the success for the servant from Allah – Lofty and Exalted is He

As for seeking knowledge only for knowledge

Then this is an opening for Shaytaan

Diverting the Seeker of Knowledge from acting (upon his knowledge)

And this opens upon him an opening

So he doesn’t improve in action

And from the most evil results of this type of thinking

I mean the type of thinking of the one who considers (seeking) knowledge to be only for knowledge

Is that he even seeks knowledge from an innovator

Even from an innovator

Because he looks at the knowledge and doesn’t look at the deen

Who is the one Ahlus Sunnah would exalt?

Ahlus Sunnah would exalt the Follower of the Truth, even if his knowledge was little

And they would have a low opinion of the Opposer to the Truth, even if his knowledge was great

And they didn’t exalt him due to his knowledge

And they didn’t exalt him due to his knowledge

(Here he mentions something of the story of al Karabeesee which can be read about in brief here:! )


…When you see a man loving the person of innovation

And loving the innovator

And he knows his condition4

Then he is with them

Like what has been reported from some of the Salaf

That a man was asked about

So it was said: “We don’t know him”

Someone said: “Who are his companions?”

They said: “The Qadariyyah”

He said: “Then he is Qadari like them”

So a person is put along with his close companion…


…Whoever loves a person of the Sunnah – it is a proof for his (being upon the) Sunnah

Likewise whoever loves the person of innovation while he knows about him (that he is on innovation) – it is a proof for his (being upon) innovation


A few sentences translated from Shaikh Ahmad Bazmool’s first lesson in explanation of Usoolus Sunnah of Imaam Ahmad

(I added some bolding, underlining, and coloring – Umm Muhammad Zawjatu Abdul Malik)



Arabic text: some advice in seeking knowledge – Arabic


1 Translation of the verse taken from

2 River valleys, gorges, valleys

3Or rung by rung

4He knows that he is a person of innovation or an innovator

Does the Arabic word “lan” imply “never, ever”?

January 14, 2013

The following from:’yah_2_answers.doc

which is taken from some Q and A based on Shaikh Fawzaan’s explanation of Lum’atul I’tiqaad – see here: )



Q14. Does the Arabic word lan imply “never, ever”? And what is the significance of this in the context of the ru’yah ?

No, it does signify “never, ever”. It is merely a negation for a certain length of time in the future.

And this is shown by the statement of Allaah about the Jews:

Say: If the abode of the Hereafter is just for you alone with Allaah, to the exclusion of the rest of Mankind, then wish for death if you are indeed truthful!

And they lan (will not) wish for it at all.1

So Allaah mentions that the Jews lan yatamannawhu (will not long for death) but this is only in this worldly life. As for the Hereafter, then they will certainly long for death, as when they will say:

O Maalik (the angel in charge of the Fire) let your Lord put an end to us!2

So despite Allaah telling us about them that they will not long for death (using the Arabic word lan), then they will long for death in the Hereafter, showing that the word lan does not imply “never, ever in the future”.

And the significance of this in the context of the ru’yah is that when Allaah tells Moosaa:

lan taraanee (you will not see Me).3

Then this does not necessitate that ‘you will never, ever at any point in the future see Me.’ And Allaah did not say to Moosaa ‘laa taraanee’ (you cannot see Me).

Rather the use of lan means that Allaah will not be seen for a certain period of time (i.e. in this world) but it does not prove that Allaah will never ever be seen



1 Soorah al Baqarah (2) aayaat 94 to 95

2 Soorah az Zukhruf (43) aayah 88

3 Soorah al A’raaf (7) aayah 143

The meaning of ma’iyyah – Shaikh Muhammad Amaan al Jaamee

December 15, 2012

The following from:

(originally from: )


Indeed, Allaah is with those who have taqwaa and those who are people of ihsaan. Soorah an Nahl (16) aayah 128

Shaykh Muhammad Amaan al Jaami rahimahullaah mentions in his explanation of Thalaathat ul Usool:

This is called the ma’iyyah (Allaah’s being with someone) which is khaasah (specific) – i.e. that Allaah, the Most High, is with whose who have taqwaa of Him, meaning they make a wiqaayah (protective safeguard) between themselves and between His Anger and His Displeasure. And this wiqaayah is through obeying the things He commanded with and avoiding the things He prohibited…

And the ma’iyyah which is specific contains additional matters over and above the ma’iyyah which is general – by way of (Allaah’s) help and aiding and protecting and guarding.

The ma’iyyah which is general has the meaning of (Allaah’s) knowledge and seeing and organizing in a general sense; and with this meaning, Allaah, the Perfect and Most High, is with all of His creation. There is no place which is devoid of His knowledge and He is above His Throne, the One who ascended over His Throne, distinct and separate from His creation but there is no place devoid of His Knowledge. And this is the ma’iyyah which is general.

So if it said, “Allaah is with us” then it is not befitting that it should spring to your mind that Allaah is with us with His Dhaat (Self) here upon the Earth. For Allaah, the Perfect and Most High, is free and far removed from the ma’iyyah in terms of His Dhaat being with His creation – not being with the people of His Earth nor being with the inhabitants of His Heavens. Allaah is not upon the Earth in terms of His Self nor is He within the seven heavens in terms of His Self. Rather He is above all His creation in terms of His Self. There is nothing from His creation within His Self and there is nothing within His creation from His Self.

However, He is with every single created being in terms of His Knowledge i.e. there is no secret from their affair which is hidden from Him. And this is called the ma’iyyah which is general