AlBaseerah

REMINDER: ALLĀH IS WITH YOU! When you think no other human hears you. When you harbor private aspirations and terrors, no one else feels the beating of your heart. But ALLĀH is with you, my brother, my sister. ALLĀH hears. ALLĀH is always ready to comfort you, respond to your du'as, and bless you with HIS grace. Recall the moment when the Prophet ﷺ and Abu Bakr (may ALLĀH be pleased with him) were in the Cave of Thawr, fleeing their enemies. Instead of fear, the Prophet ﷺ comforted his companion with, لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَاۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيۡهِ Do not be sad; indeed, ALLĀH is with us. Then ALLĀH sent down HIS Sakīnah (calmness, tranquillity, peace) upon him (9:40) So, when the loneliness of life feels heavy on your back, remember that you are not alone. And when you find yourself in a moment of utmost despair, when every apparent means of escape has been cut off, do not let your heart become heedless of ALLĀH. Rather, remember HIM. Think of Mūsā (Alayhis-salām) when he and the Children of Israel stood before the sea, with Fir'awn and his army closing in behind them. The situation appeared hopeless. His people said, as ALLĀH mentioned: إِنَّا لَمُدۡرَكُونَ Indeed, we are sure to be overtaken! Yet Mūsā did not surrender to despair. He turned his heart to his Lord and said: كَلَّآۖ إِنَّ مَعِىَ رَبِّى سَيَهۡدِينِ Never! Indeed, my Lord is with me; HE will guide me. (26:61–62) At that moment of extreme distress, Mūsā remembered his Lord, placed his trust in HIM, and remained certain of HIS help. And ALLĀH showed him HIS help in a way he could never have imagined: the sea was parted before him, and a path was opened where there had been none. This is the meaning we should take to heart. When the servant remembers ALLĀH in his moments of difficulty, he is not remembering One who is distant from him. HE is remembering the One who knows his condition, hears his supplication, sees his distress, and is able to bring relief from where he least expects it. This is why the Prophet ﷺ narrated that ALLĀH Almighty says: I am as MY servant expects ME to be, and I am with him when he remembers ME. For when you remember HIM, you are remembering the One who is with you, and when HIS help comes, HE can open a way where you see no way at all. ✍🏾 AbdulWaahid Yunus http://bio.link/albaseerah

تَذَكَّر | Tadhakkar Words worth remembering. Wisdom worth preserving. https://whatsapp.com/channel/0029Vb8ZzpQLNSa1UGueij2o

WHEN WORDS ARE BETTER THAN CHARITY ALLĀH says, قَوۡلٌ مَّعۡرُوفٌ وَمَغۡفِرَةٌ خَيۡرٌ مِّن صَدَقَةٍ يَتۡبَعُهَآ أَذًىۗ Kind words and forgiveness are better than charity followed by hurtful ˹words˺. "Kind words" that is, words that are acceptable and not objectionable. That includes any kind words that make a Muslim feel happy, such as speaking gently when having to turn away a beggar, and praying for him. "and forgiveness" towards one who mistreats you, by not blaming him and by pardoning him. That includes pardoning what the beggar may say of offensive words (when you turn him away). Kind words and forgiveness are better than charity that is followed by hurtful words, because kind words come under the heading of verbal kindness, and forgiveness is also an act of kindness because you are not blaming him. Both actions are kindness in which there is nothing that may spoil it, so they are both better than a kind charitable act that is followed by hurtful reminders and the like. {Tafsi‌r As-Sa'di}

THE RUIN OF THE HEART Ibn al-Qayyim (may ALLĀH have mercy on him) said: "So just as the heavens and the earth – were there to be a Lord besides HIM in them, The Glorious, then they would have become ruined, as HE, The Most High, said: لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا Had there been therein (the heavens and the earth) gods besides ALLĀH, then surely they both would have been ruined. (21:22)   Then likewise is the heart, if there is something in it that is worshipped other than ALLĀH, The Most High, it would become ruined with a ruination whose rectification could not be anticipated except if that which is worshipped ˹besides HIM˺ is removed from it, and that ALLĀH, The Most High, alone is its Lord and that which it worships, that it loves HIM and hopes in HIM and fears HIM and relies upon HIM and turns to HIM repentantly and obediently." 📚 Ighāthtul Lahfān (1/45)   https://t.me/ibnulqayyem http://bio.link/albaseerah

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How to Attain Khushu (Humble Submission) in Salah

PLAYING WITH TOYS IN THE SHAPE OF PEOPLE OR ANIMALS Shaykh Ibn Uthaymīn (may ALLĀH have mercy on him) said: "With regard to those in which the shape is incomplete, in which there is only a part of the limbs or head, but the shape is not clear, there is no doubt that these are permissible, and these are like the dolls with which Ā'ishah (may ALLĀH be pleased with her) used to play. (¹) But if the shape is complete, and it is as if you are looking at a person – especially if it can move or speak – then I am not entirely at ease with the idea of them being permissible, because this is a complete imitation of the creation of ALLĀH. It seems that the dolls with which Ā'ishah used to play were not like this, so it is preferable to avoid them. But I cannot say that they are definitely harām, because there are concessions granted to young children that are not granted to adults in such matters. It is natural for young children to play and have fun, they are not obliged to do any of the acts of worship so we cannot say that that they are wasting their time in idle play. But if a person wants to be on the safe side in such matters, he should cut off the head or hold it near the fire until it softens, then he should press it until the features disappear." 📚 Majmū' Fatāwa al-Shaykh Muhammad ibn Uthaymīn (2/277-278) (¹) Narrated in al-Bukhāri #6130; Muslim #2440. https://whatsapp.com/channel/0029VbCkXG6HrDZeu5zvIA1A http://bio.link/albaseerah

THE MEANING OF 'A GOOD LIFE' THAT BELIEVERS ARE PROMISED Ibn al-Qayyim (may ALLĀH have mercy on him) said: "The most enjoyable and pleasurable life of all is that of those who love ALLĀH and find comfort in remembrance of HIM. Their life is the good life in the true sense, and there is no life that is better, more enjoyable and more blessed than that. It is the good life that is mentioned in the verse in which ALLĀH, may HE be exalted, says: مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُوْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً Whoever does righteousness, whether male or female, while he is a believer - WE will surely cause him to live a good life (16:97). That does not mean the kind of life that both believers and disbelievers, righteous and evildoers, may share in terms of good food, good drink, good clothing and physical pleasure. Rather the enemies of ALLĀH may have much more of that than HIS close friends, but HE – may HE be glorified – has guaranteed to those who do righteous deeds that HE will give them a good life, and HIS promise is true, for HE does not break HIS promise. What life could be better than the life of one who has all his worries and concerns reduced to a single worry and concern, which is to please ALLĀH, so his mind and thoughts are not scattered; rather he is totally focused on ALLĀH and his aims and thoughts, rather than being scattered in all directions, are completely focused on ALLĀH. Hence remembrance of ALLĀH, loving HIM, longing to meet HIM and finding comfort in being close to HIM, become the dearest of matters to him and dominate his thoughts. All his concerns, aims and thoughts – even passing thoughts – are focused on that goal." 📚 Al-Jawāb al-Kāfi (pp. 129, 130) https://t.me/ibnulqayyem http://bio.link/albaseerah

RIGHTEOUS DEEDS AND THEIR REWARD ALLĀH says: مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُوْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ Whoever does goods deeds - whether male or female, and is a believer; WE will surely cause them to live a good life, and WE will certainly reward them according to the best of their deeds. This is a promise from ALLĀH to those Children of Adam, male or female, who do righteous deeds - deeds in accordance with the Book of ALLĀH and the Sunnah of HIS Prophet, with a heart that believes in ALLĀH and HIS Messenger, while believing that these deeds are commanded and enjoined by ALLĀH. ALLĀH promises that HE will give them a good life in this world and that HE will reward them according to the best of their deeds in the Hereafter. The good life includes feeling tranquility in all aspects of life. {Tafsi‌r Ibn Kathīr}

CHANGES, ALTERATIONS AND DISTORTIONS HAVE OCCURRED IN THE GOSPEL. Shaykhul-Islam Ibn Taymiyyah (may ALLĀH have mercy on him) said: "With regard to the Gospels that the Christians have, there are four Gospels: the Gospels of Matthew, Mark, Luke and John. They are unanimously agreed that Luke and Mark never saw the Messiah; only Matthew and John saw him. ˹They are also unanimously agreed˺ that these four books that they call the Gospel may each on its own also be called a Gospel. In fact, these men wrote these books after the Messiah had been taken up to heaven, and they do not say that these books are the word of ALLĀH or that the Messiah conveyed them from ALLĀH; rather they narrated in them some of the words of the Messiah and some of his deeds and miracles. They stated that they did not transmit everything that they had heard and seen from him, so they are more akin to what is narrated by the scholars of hadith, biography and maghaazi (accounts of military campaigns) from the Prophet (ﷺ) of his words and deeds that are not Qur’an. Hence what is narrated in the Gospels is of this type. If it is a command from the Messiah, then the command of the Messiah is the command of ALLĀH, and whoever obeys the Messiah has obeyed ALLĀH. And whatever the Messiah said about matters of the unseen, ALLĀH had informed him of it, for he is infallible and protected from lying in what he told people. We may note that the books that they have which speak of the Prophets are akin to the books ˹of hadith˺ transmitted from Muhammad (ﷺ); they were not narrated by so many from so many that it is inconceivable that they could all have agreed upon a lie (i.e., tawātur); the word of the narrators who are not infallible is not regarded as proof; and they have no way of distinguishing between what of these reports is true and what is false, as the Muslims have. Based on the above, these Gospels that the Christians have come under this heading. They contain a great deal of the words, deeds and miracles of the Messiah, and they contain things that are undoubtedly errors. Even if the one who initially wrote these reports was not someone who could be accused of deliberately lying, the report narrated by one or two or three or four is still vulnerable to errors and mistakes, especially when a person hears or sees something, then speaks of it many years later. Mistakes in such scenarios are common, and their nation at that time was not protected from error in the event of consensus upon a matter, so that if they all accepted something and agreed on it, it might be regarded as evidence. Moreover, the disciples (al-hawwāriyyūn) were only twelve men." 📚 Al-Jawāb as-Sahīh (3/21-27) https://whatsapp.com/channel/0029VbAhM0H3AzNYsPern90x http://bio.link/albaseerah

https://whatsapp.com/channel/0029Vb8ZzpQLNSa1UGueij2o تَذَكَّر | Tadhakkar Words worth remembering. Wisdom worth preserving. Here, we share brief reminders carrying profound meanings, shared in simple images for those who seek knowledge, reflection, and reform. یُؤۡتِی ٱلۡحِكۡمَةَ مَن یَشَاۤءُۚ وَمَن یُؤۡتَ ٱلۡحِكۡمَةَ فَقَدۡ أُوتِیَ خَیۡرࣰا كَثِیرࣰاۗ وَمَا یَذَّكَّرُ إِلَّاۤ أُو۟لُوا۟ ٱلۡأَلۡبَـٰبِ HE gives wisdom to whom HE wills, and whoever has been given wisdom has certainly been given much good. But none remember (will receive admonition) except men of understanding. {Surah Al-Baqarah: 269} Read it. Reflect on it. Live by it. https://whatsapp.com/channel/0029Vb8ZzpQLNSa1UGueij2o

PRAYING MAGHRIB BEHIND THE ONE PRAYING ISHA Shaykh Ibn Uthaymīn (may ALLĀH have mercy on him) said: "The correct view is that if a person comes (to the mosque) and the imam is praying Isha, whether he is with a group or not, he should join the imam, with the intention of praying Maghrib. It does not matter if the imam’s intention is different from that of one who is praying behind him, because the Prophet (ﷺ) said: Actions are but by intentions, and each person will have but that which he intended. If they join him in the second rak’ah, they can say the tasleem with him, because they will have prayed three rak’ahs, and it does not matter if they sit for the Tashahhud during their first rak’ah. If they join him in the first rak’ah, then when he stands up for the fourth rak'ah, they can sit and recite the Tashahhud and say the tasleem, then join him in what remains of Isha prayer. The second opinion concerning this matter is that they should join him with the intention of praying Isha, then pray Maghrib after that, and the obligation to offer the prayers in order is waived because of the duty to join the congregation. The third view is that they should pray Maghrib on their own, then join him in whatever is left of Isha prayer. The last two views involve something about which there is some reservation. The first view involves neglecting the order of prayers by putting Isha before Maghrib. The second view involves having two congregations in one mosque at the same time, which is dividing the ummah. But the first view which we mentioned is the correct one. Someone may say that there is something wrong, which is saying the taslīm before the imam. In fact there is nothing wrong with this. It is narrated in some places in the Sunnah that a member of the congregation may do something separately from the imam, such as in the fear prayer, where the imam leads them in one rak’ah, then they complete the prayer by themselves and leave." 📚 Liqā'āt al-Bāb il-Maftūh (3/425) https://whatsapp.com/channel/0029VbCkXG6HrDZeu5zvIA1A http://bio.link/albaseerah

WHEN SHOULD PROSTRATION OF FORGETFULNESS BE DONE? In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful 📩 Question: The questioner asks: should the prostration of forgetfulness be done before the salaam or after the salaam? 📝 The answer: The scholars differed as to when the prostration should be done before the salaam and when it should be done after the salaam. And the preponderant position is that which was favoured by Imam Ahmad and Maalik in a narration, and that is that if one forgets an obligation from the obligations of the prayer, then he prostrates before the salaam, and if one increases an extra pillar in the prayer they prostrate after the salaam. And if he is in doubt, has he prayed three or four, or has he prostrated twice or once, then he builds on the lesser of the two and then prostrates before the salaam. And if he is in doubt, and one of the two options becomes more apparent to him, he continues from there and prostrates after the salaam. And the evidence for prostrating before the salaam if one forgets an obligation is the hadith of ‘Abdullah bin Buhaynah (رضي الله عنه): "That the Prophet (ﷺ) led them in the Dhuhr prayer, and when he stood up at the end of the first two rak'as and did not sit, the people stood up along with him. When he finished the prayer and the people expected him to give the tasleem, he said “Allahu Akbar" while sitting and made two prostrations before giving the tasleem. Then he gave it." (Agreed upon) And the evidence for prostrating after the salaam if one adds an extra pillar is the hadith of ‘Abdullah bin Mas’ud (رضي الله عنه) in Bukhari and Muslim whereby he said: "The Prophet (ﷺ) led us in Dhuhr prayer and prayer five rakat. Somebody asked him whether the prayer had been increased." He (the Prophet (ﷺ) ) said, "And what is that?" They (the people) replied, "You have prayed five rakat." Then the Prophet (ﷺ) offered the prostration of forgetfullness after he had finished his prayer with the tasleem." And similarly, the hadith of Dhul Yadayn narrated by Abu Hurayrah (رضي الله عنه) in Bukhari and Muslim, when the Prophet (ﷺ) increased a tashahud and made the tasleem before having finished the prayer, he then completed the prayer. So there was an increase of tasleem, sitting and a tashahud in the prayer. “And so the prophet (ﷺ) did the prostration of forgetfulness after the salaam.” And the evidence for prostrating the prostration of forgetfulness before the salaam for the one who is in doubt, and neither of the two options become more likely to him, so he takes on board the lesser of the two and continues from there, is the hadith of Abu Sa’eed al-Khudri who said that the Prophet (ﷺ) said : “When one of you is in doubt about his prayer and does not know how much he has prayed, three or four rak'as, he should subtract what he is doubtful about and base his prayer on what he is sure of, then perform two prostrations before the tasleem. If he has prayed five rak'as they will make his prayer an even number for him, and if he has prayed exactly four they will be a humbling for the devil.” And as for the evidence for prostrating the prostration of forgetfulness after the salaam for the one who is in doubt however one of the two situations becomes clearer to him and more likely, so he builds upon that, is the hadith of ibn Mas’ud (رضي الله عنه) that the Prophet (ﷺ) said: “And when any of you is in doubt about his prayer he should aim at what is correct and complete his prayer in that respect, then make the tasleem and afterwards make two prostrations of forgetfulness.” (Agreed upon and the wording is from Bukhari) ©️ Sheikh Muhammad bin Hizam via Telegram Original Fatwa: https://t.me/ibnhezam/15717

LENIENCY AND WISDOM IN DA'WAH ALLĀH says, كَذَٰلِكَ كُنتُم مِّن قَبۡلُ فَمَنَّ ٱللَّهُ عَلَيۡكُمۡ You were initially like them; then ALLĀH favoured you ˹with Islam˺. That is, just as HE guided you after you had been astray, HE may also guide others; just as guidance was a gradual process for you, it may also be like that for others. So the one who is perfect should look at how he was before he was perfect, and think about how he should deal with those who are still like that, on the basis of what he knows about how he was before, and he should call them with wisdom and beautiful preaching. This is one of the most effective ways in which he may benefit himself and others. {Tafsi‌r As-Sa'di} Jundab reported: The Messenger of ALLĀH (ﷺ) said, "A man said: 'Wallāhi! ALLĀH will not forgive this person!' ALLĀH Almighty said: 'Who is he who swore by ME that I will not forgive someone? I have forgiven him and erased your good deeds.'" {Muslim #2621} http://bio.link/albaseerah

THE TRIALS OF DYING Shaykh Ibn Uthaymīn (may ALLĀH have mercy on him) said: "As for the trials of dying; then the scholars have differed concerning it accordance to two opinions: The first opinion: is that the trials of dying is the questioning of the two Angels of the deceased in his grave with regard to his Lord and his religion and his Prophet. As for he whose Eemaan is pure, then the answer to this will be made easy for him. So when he is asked: Who is your Lord? He will say: "My Lord is ALLĀH." Who is your Prophet? He will say: "My Prophet is Muhammad." What is your religion? He will say: "My religion is Islām." – With every ease. However; as for other than him, and ALLĀH’s refuge is sought, then when he is asked, he will say: "haah…haah… I do not know, I heard the people say something so I said it." Observe his saying: "haah…haah" it is as if he knew something and then forgot it. This is an immense trial, I ask ALLĀH to save me and you from it, since in reality it revolves around what is in the heart, if the heart is believing in reality, then it sees the affairs of the unseen as though with the vision of the eyes, this one will answer with every ease, and if the affair is the opposite then the situation will be the opposite. The second opinion: is that the intent of the trials of dying is: that which occurs at the point of death at the end of life. The staunchest that Shaytān is devoted to upon misleading the progeny of Aadam is at that moment, and the one rendered safeguarded is the one whom ALLĀH has protected. He comes to him in this critical situation which cannot be comprehended except by he who has encountered it. HE, The Most High said:   كَلاَّ إِذَا بَلَغَتْ التَّرَاقِيَ ، وَقِيلَ مَنْ رَاقٍ ، وَظَنَّ أَنَّهُ الْفِرَاقُ ، وَالْتَفَّتِ السَّاقُ بِالسَّاقِ ، إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ No! When it ˹the soul˺ reaches the collar bone. And it is said; “Who will cure ˹him˺?” And he (the dying one) is certain that it is the ˹time of˺ parting. And the leg is joined with the ˹other˺ leg. To your Lord, on that Day, will be the spur. (75:26-30) It is an immensely critical situation, the person within it is weak in soul, weak in will, weak in strength, constricted in one’s chest, then Shaytān comes to him in order to mislead him – because this is a moment for profiteering by Satan. It is said: that Imaam Ahmad (may ALLĀH have mercy on him), when he was in the pangs of death, he was heard saying: “not yet…. Not yet”, so when he awoke it was mentioned to him regarding that so he said: "Indeed Shaytān was biting his fingertips saying: 'you have escaped me O Ahmad.'" He would bite his fingertips out of regret and sorrow at how he was unable to mislead Imaam Ahmad, so Ahmad said: "not yet……not yet" meaning: until now the soul has not departed, so for as long as the soul remains in the body, then everything is conceivable and possible.   رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا Our Lord, let not our hearts deviate after YOU have guided us. (3:8) " 📚 Sharh al-Mumti alā Zaad al-Mustaqni’ (3/185-188) https://whatsapp.com/channel/0029VbCkXG6HrDZeu5zvIA1A http://bio.link/albaseerah

SOME RULINGS REGARDING VISITING THE GRAVE Ibn Taymiyyah (may ALLĀH have mercy on him) mentioned: "Visiting the graves when the intent is to supplicate for the deceased, this is only done for those who died as believers. The type of visiting the graves which is an innovation is when the intent of the visit is to request needs from the deceased, or to request du'a or intercession from the deceased. It is, likewise, an innovation to visit the graves with the intent to supplicate at the gravesite, believing that this will increase the chances for the du'a to be answered. All of these types of visits are innovation and have not been legislated by the Prophet; nor was this done by any of the companions,. The companions did not do this at the grave of the Prophet, nor did they do this at the grave of anyone other than him. This is a category of polytheism, and a means that leads to polytheism. If the intent is to pray at the graves of the prophets and righteous people, without supplicating to them or supplicating at their graves, then this is to take their gravesites as a place of worship. This is impermissible and prohibited. Whoever does this exposes himself to the wrath of ALLĀH and HIS curse. The Prophet (ﷺ) said: ALLAH's anger is intense upon the people who take the graves of their prophets as places of worship. {Muwatta Malik #416} And he (ﷺ) said: The curse of ALLĀH is upon the Jews and the Christians; they took the graves of their prophets as places of worship. {Abu Dawūd #3227} The Prophet (ﷺ) warned against this action of theirs with his statement: Indeed, there were those who came before you, who took the graves of their prophets and righteous people as places of worship. Do not take graves as places of worship. Indeed, I am warning you against that. {Muslim #532} Therefore, if this is impermissible, and a reason for the curse of ALLĀH and HIS anger, then how about those who intend to pray to the deceased, and to supplicate at the gravesite of the deceased; believing it is a reason for their du'a to be answered, and their needs to be fulfilled?!" 📚 Life After Death And The Affairs Of The Unseen || Pages 52-53 https://whatsapp.com/channel/0029VbAhM0H3AzNYsPern90x http://bio.link/albaseerah

DISCUSSION OF THE INDIVIDUAL LETTERS AT THE BEGINNING OF SŪRAH ALLĀH says; الم (Alif Lam Mim) The individual letters in the beginning of some Surahs are among those things whose knowledge ALLĀH has kept only for HIMSELF. This was reported from Abu Bakr, Umar, Uthman, Ali and Ibn Mas'ud. ... So glorious is HE Who made everything subtly reflect HIS wisdom. Moreover, the scholars said, "There is no doubt that ALLĀH did not reveal these letters for jest and play." Some ignorant people said that; some of the Qur'an does not mean anything, thus committing a major mistake. On the contrary, these letters carry a specific meaning. Further, if we find an authentic narration leading to the Prophet that explains these letters, we will embrace the Prophet's statement. Otherwise, we will stop where we were made to stop and will proclaim, We believe in it; all of it (clear and unclear verses) is from our Lord, (3:7). The scholars...⬇️ https://t.me/Tafseer_Benefits/272 {Tafsi‌r Ibn Kathīr}

GOOD NEWS OF ALLĀH'S SUPPORT FOR THE BELIEVERS WHO ADHERE TO THE SUNNAH OF THE MESSENGER (ﷺ) ALLĀH said, يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُوْمِنِينَ O Prophet, sufficient for you is ALLĀH and for whoever follows you of the believers. That is, HE will take care of you and your followers among the believers. This is a promise from ALLĀH to HIS believing slaves who follow HIS Messenger (ﷺ), that HE will suffice them and support them against their enemies. Therefore if they take proper measures, namely believing and following the Prophet (ﷺ), then HE will inevitably suffice them with regard to that which concerns them of both spiritual and worldly matters. That support is not granted only when its conditions are not met. {Tafsi‌r As-Sa'di}

THE COMMAND TO ASK ALLĀH OF HIS FAVORS ALLĀH said, وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ And ask ALLĀH of HIS Bounty. That is, for everything that has to do with your religious or worldly affairs. Doing so is a sign of wisdom and of being blessed, in contrast to the one who fails to strive or relies on himself, not acknowledging his need of his Lord; or those who do both, in which case they are forsaken and are losers. {Tafsi‌r As-Sa'di} The Prophet (ﷺ) said: "Let each one of you ask his Lord for his every need, even he should ask HIM for salt, and ask HIM for the strap of his sandal when it breaks." {At-Tirmidhi #3604} The Messenger of ALLĀH (ﷺ) said, "Whoever never asks from ALLĀH, HE will be angry with him." {Al-Tirmidhi‌ #3373} http://bio.link/albaseerah

THE TIME LIMIT FOR SHAVING THE PUBIC HAIR It was narrated that Anas ibn Malik (may ALLĀH be pleased with him) said: "A time limit was set for us for trimming the moustache, cutting the nails, plucking the armpit hairs and shaving the pubic hair: that was not to be left for more than forty nights." {Muslim #258} An-Nawawi (may ALLĀH have mercy on him) commented: As for the time for shaving the pubic hair, the best is to do that when it is needed and the hair has grown long, so when it becomes long, it should be shaved. The same guideline applies to trimming the moustache, plucking the armpit hairs and cutting the nails. Regarding the hadith of Anas that is mentioned in the book – "A time limit was set for us for trimming the moustache, cutting the nails, plucking the armpit hairs and shaving the pubic hair: that was not to be left for more than forty nights" – what it means is: These things should not be left beyond the forty-day deadline; it does not mean that they may be left untouched for forty nights. And ALLĀH knows best. The phrase "A time limit was set for us" come under the heading of marfu hadiths, like the words "We were instructed to do such and such." It was narrated somewhere other than in Sahih Muslim: The Messenger of ALLĀH (ﷺ) set a time limit for us. And ALLĀH knows best. 📚 Sharh Sahih Muslim (3/148-149, 150) http://bio.link/albaseerah