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بسم الله الرحمن الرحيم 📚 Turning Boys into Men 🎙 Shaykh Abū Rayhāna Abdulhakeem al-Amrīkī - حفظه الله An inspiring talk from our beloved shaykh, it was an honour to host him at our masjid حفظه الله ورعاه Q&A Timestamps 1:00:23 - I'm not from an arabic speaking country and want to learn Arabic as fast as possible but I work a 9 to 5 job and studying by myself is hard, what is your advice? 1:03:54 - What advice do you have for the Muslims living in the West with regards to working as we are told many of the jobs are haram because of free-mixing etc. Because of this, many Muslim men do not work and provide for their families. How do we deal with this? 1:06:00 - What is your advice to create good brothers and sisters communities for the Muslims? 1:08:32 - How do we deal with brothers who are very harsh and have no personality and they cover this by saying this is being thaabit and upon the manhaj? 1:14:54 - How do we attain khushu' in the salah? 1:28:40 - Closing Remarks https://t.me/safenatussunnahh

The story of Isa and his mother Maryam عليهما السلام written by Shaykh Abdullah al-Iryāni حفظه الله

بسم الله الرحمن الرحيم Branch of ‘Ilm and KnowledgeKnotes are pleased to present our Digital Aqeedah Workbook. This workbook combines five foundational books of Aqeedah into one beautifully organised digital resource: 📖 الأصول الثلاثة 1️⃣Thalāthat al-Uṣūl – The Three Fundamental Principles) 📖 القواعد الأربع 2️⃣Al-Qawāʿid al-Arbaʿ – The Four Principles of Shirk 📖 الأصول الستة 3️⃣Al-Uṣūl as-Sittah – The Six Principles 📖 نواقض الإسلام 4️⃣Nawāqiḍ al-Islām – The Nullifiers of Islam 📖 الدروس المهمة لعامة الأمة 5️⃣Ad-Durūs al-Muhimmah li-'Āmmat al-Ummah – The Important Lessons for Every Muslim) Features: • Over 600 pages. • Clearly divided sections with page dividers for easy navigation. • Dedicated space throughout for your personal notes. This workbook is perfect for those who study using an iPad, tablet, or digital note-taking device, making it easy to annotate and revise—all in one place, bi'idhnillāh. 🛒 Available to purchase tomorrow at 6:00 PM for £20 on the KnowledgeKnotes website. 📲Please share this with your family and friends so they can benefit. T.me/Branchofilm T.me/knowledgeknotes

Summary of the talk on the virtues of the day of ‘Arafah.

Ikrima used to pray with the people and then return to the house and wake ibn abbās so he can pray on his own. Our shaykh, Muqbil al wādi'ee used to pray most of the salawāt in the home and would come out the odd nights to pray in the masjid and he would find that the masjid was full of students praying behind the imām and he wouldnt criticize them for it. Written by Shaykh Fath al qadasi. Ramadhān 1444 (Summarized translation)

الحمد لله وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله أما بعد I quickly looked through the books of sunnah pertaining to taraweh and qiyām al-layl. I found that (below) is a summary of the different types of people who stand in prayer in ramadhān. 1. A person praying by himself in the beginning of the night in the masjid. Some of the sahābah did this at the time of Umar bin khattāb before he gathered the people for taraweh. 2. A person praying in congregation during the first part of the night in the masjid. It was done at the time of Umar radiallāhu anhu before he gathered the people for taraweh and also after. 3. A person standing in prayer alone in the first part of the night in his home. According to the general hadīth "from part of the night..." the Messenger of Allāh prayed in. (meaning He صلى الله عليه وسلم  prayed in the earlier part of the night, the middle and the last third part of the night.) 4. A person standing in prayer in the first part of the night in congregation in his house. This is according to what is legislated regarding praying in congregation and sometimes for qiyām al-layl and was practiced by Hudhayfa and ibn Abbās radiallahu anhum and other than them with the messenger صلى الله عليه و سلم. 5. A person praying alone in the last part of the night in the masjid. As the people of Suffah used to practice. 6. A person praying in the last part of the night in the masjid in congregation. According to the general proof pertaining to the messenger صلى الله عليه و سلم praying with the companions in Ramadhān and then leaving it off so the people dont think its obligatory. 7. A person praying in his home in the last part of the night by himself. Which has been reported numerous times that the prophet صلى الله عليه و سلم did this. 8. A person praying in congregation in his home in the last part of the night. This happened many times whereby the prophet صلى الله عليه و سلم prayed with people outside of the month of Ramadhān. 9. A person praying by himself in the masjid in the first prat of the night and also the last part. 10. A person praying in congregation in the first part of the night and last in the masjid. This is called 'ta'qīb'. Some āthār have come with regards to this from the salaf at the time of Umar and ibn Abbās radiallāhu anhum. 11. A person prays by himself in his home in the first part of the night and last. This can be taken from the hadīth of ibn Abbās in Bukhari and Muslim whereby the prophet صلى الله عليه و سلم prayed then slept and then woke up and prayed again. 12. A person prays in the home in congregation in the first and last part of the night. The proof for it has preceded. Additonally, what is intended by congregation can be the specific imam of the masjid or any one leading the prayer in the masjid. All of the above ways of praying have general proof for them and narrations and actions of the salaf. It should be noted that most of the time the salaf went home to pray in congregation would be to pray with their families for reasons like teaching them. According to Imām Ahmad rahimahullah, he preferred that a person prays with the imām in the masjid and doesn't leave until the imām finishes. This is due to the hadīth of abī dharr radiallāhu anhu whereby he said whoever stands (in prayer) with the imām until he finishes will get the reward of praying the qiyām al-layl. These are brief points a person can delve into each point deeply. What i see is that if a person thinks he can strive to pray with the imām until he finishes then that is khair and he can follow the way of the general muslims and according to the hadīth mentioned. And if a person thinks he can have more khushū and pray longer at home then that could be better for him. Many of the sahābah including Umar and ibn Abbās used to do this.

أنواع القيام للشيخ فتح القدسي حفظه الله بسم الله الرحمن الرحيم الحمد لله وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله أما بعد: فقد طالعت على عجل بعض الكتب المسندة في باب صلاة التراويح وقيام رمضان فتبين لي باختصار ما يلي: *أحوال الناس في قيام رمضان* قيام رمضان إما أن يكون في أوله أو آخره أو في الوقتين جميعا، في مسجد أو بيت، فرادى أو جماعة فجملة الصور اثنتا عشرة صورة ١) القيام في أول الليل في مسجد وحده. فعله بعض الصحابة زمن عمر قبل التراويح ٢) القيام في أول الليل في مسجد جماعة. فعلوه زمن عمر قبل سن التراويح وبعده. ٣) القيام في أول الليل في بيت وحده. عليه عموم حديث من كل الليل قد صلى رسول الله صلى الله عليه وسلم. ٤) القيام في أول الليل في بيت جماعة. عليه عموم مشروعية الجماعة أحيانا لقيام الليل كما حصل لحذيفة وابن عباس وغيرهما في قيامهم مع النبي صلى الله عليه وسلم. ٥) القيام في آخر الليل في المسجد وحده. كان من فعل أصحاب الصفة ٦) القيام في آخر الليل في المسجد جماعة. عليه عموم الدليل في صلاة النبي صلى الله عليه وسلم ببعض اصحابه جماعة أياما من عشر رمضان ثم ترك خشية أن يفرض. ٧) القيام في آخر الليل في البيت وحده. عليه أكثر فعل النبي صلى الله عليه وسلم. وأحاديثه مشهورة متواترة. ٨) القيام في آخر الليل في البيت جماعة. حصل لجماعة مع النبي صلى الله عليه وسلم في غير رمضان تقدم تحت رقم ٤ ٩) القيام في الوقتين أول الليل وآخره في المسجد فرادى. ١٠) القيام في الوقتين في المسجد جماعة. هذا يسمونه التعقيب وردت فيه بعض الآثار عن بعض السلف زمن عمر وابن عباس. ١١) القيام في الوقتين في البيت وحده. قد يؤخذ ما يدل عليه أن النبي صلى الله عليه وسلم قام ثم نام ثم قام حديث ابن عباس في الصحيحين. ١٢) القيام في الوقتين في البيت جماعة. عموم أدلة سبقت. والمراد بجماعة المسجد سواء من كانوا تحت إمام المسجد العام أو أمَّ بعضهم بعضا في المسجد ولو كانوا بإمامة غير إمام المسجد العام. وما من صورة من الصورة إلا وتجد عليها من أدلة عامة وآثار وعمل بعض السلف ما يرشد إليها وإنما الاختلاف في كثرة الأدلة وظهورها من ضد ذلك، *والصورة المسئول عنها* هي الرابعة والثامنة والثانية عشرة والأثر المذكور عن عائشة يدل على الجواز *وأكثر فعل السلف* للصلاة في البيوت جماعة فيما إذا كان جماعة بيته من أهله وأولاده وكان ذلك أنشط لهم ولا سيما في آخر الليل يعلمهم ويتعهدهم. ولا بد من اعتبار أن الأخذ بهذه الصورة لمن لم يكن ذهابه للبيت رغبة عن سنة المسلمين وإنما فعله قصدا لمزيد التعبد وطلب روح العبادة وراحتها. *ومذهب الإمام أحمد* أن الصلاة مع الإمام حتى ينصرف أحب إليه وأن يصليها جماعة في المسجد مع الإمام لأن عمل الناس عليه، ودليله حديث أبي ذر مرفوعا من قام مع إمامه حتى ينصرف كتب له قيام ليلة. *وحاصل أنظار العلماء في الاختيار والترجيح لإحدى هذه الصور ثلاثة اتجاهات:* *الاتجاه الأول*: الترجيح باعتبار ظواهر الأحاديث وما دلت عليه. *الاتجاه الثاني*: الترجيح باعتبار عمل أكثر المسلمين. *الاتجاه الثالث*: الترجيح باعتبار حضور القلب وخشوعه وأثر العبادة على العابد. *هذه نقاط عريضة* يمكن أن يتفرع عنها بحث واسع وسرد الأدلة والآثار في مواطن النقاط السابقة يضيق عنه الوقت ولا سيما مع قدوم عشر الاعتكاف تقبل الله منا ومنكم الطاعات وغفر الزلات. *والذي أختاره* أنه ينظر في أمره فإن كان ينشط مع الجماعة ويفتر وحده فيعمل بسنة المسلمين من الصلاة جماعة وطلبا لحديث من صلى مع إمامه حتى ينصرف كتب له قيام ليلة. ومن كان معتادا على طول قيام ويخشع أكثر ويجد قلبه وروحه حين يصلى في بيته فالذي أختاره له أن يصلي وحده وقد كان عمر وابن عباس وجماعة من الصحابة والتابعين يختارون قيام الليل في البيوت لهذا المعنى قال عمر والتي ينامون عنها أفضل وكان يمر بهم وهم يصلون وينصرف إلى بيته. وكان عكرمة يصلي مع الناس ثم يرجع ليوقظ ابن عباس في بيته فيقوم ويصلي وحده، وكان شيخنا الوادعي رحمه الله يصلي أكثر رمضان وحده في بيته وإنما يخرج بعض الليالي الوترية من العشر، وكان المسجد يكتض بالطلاب في قيام الليل خلف إمامهم ولا ينكر عليهم. والله تعالى أعلم وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين. *وكتبه أبو عبد الرحمن فتح بن عبد الحافظ القدسي، لعشر بقين من شهر الله الفضيل شهر الصيام والصبر شهر رمضان ١٤٤٤.* *مسجد المجاهد تعز من بلاد اليمن الميمون حرسها الله.*

"The Book of Forty Hadiths on the Rulings of the Month of Ramadan" Forty authentic hadiths encompassing the fundamental virtues and rulings of this noble month, as well as related topics such as Zakat al-Fitr, the Eid prayer, and the six days of fasting in Shawwal. It is suitable for reading to the congregations of the Masaajid. Compiled by Abul Hasan Ali bin Muhammad As-Sumaali.

بسم الله الرحمن الرحيم رواه الطبراني في "المعجم الأوسط" (7/ 344): قال حدثنا محمد بن موسى الإصطخري ، ثنا محمد بن سهل بن مخلد الإصطخري نا عن عِصْمَة ‌بْنِ ‌الْمُتَوَكِّلِ، عَنْ بَحْرٍ السَّقَّاءِ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: ( عَلَيْكُمْ بِالْأَبْكَارِ، فَإِنَّهُنَّ أَنْتَقُ أَرْحَامًا، وأَعْذَبُ أَفْوَاهًا، وَأَقَلُّ خِبًّا، وَأَرْضَى بِالْيَسِيرِ ). وقال: " لَمْ يَرْوِ هَذَا الْحَدِيثَ عَنْ بَحْرٍ إِلَّا ‌عِصْمَةُ ‌بْنُ ‌الْمُتَوَكِّلِ " انتهى. فمدار هذا الإسناد على بحر السقاء، وهو متروك الحديث كما قال الدارقطني في "الضعفاء والمتروكين" (رقم ١٣٠): بحر بن كنيز السقاء بصري، يكنى أبا الفضل، متروك ، و قال الذهبي رحمه الله: " بحر بن كنيز السقا: كان يسقي الماء في المفاوز، له عن التابعين: تركوه " انتهى. "المغني في الضعفاء" (1/100). قال ابن سعد: «وَكَانَ ضَعِيفًا» الطبقات الكبير، لابن سعد، ج 9، ص 283 قال البخاري: «وَلَيْسَ عندهم بقوي» التاريخ الكبير، للبخاري، ج 2، ص 128 روى ابن أبي حاتم عن ابن أبي خيثمة: «سمعت يحيى بن معين يقول "بحر السقاء لا يكتب حديثه" الجرح والتعديل، لابن أبي حاتم، ج 2، ص 418. وقفت على روايات أخرى كلها ضعيفة لا تصلح للتقوية، إما في الإسناد مجهول عين أو معضل...و لو سلمنا منها ما هو صحيح فيكون بدون ذكر لفظ "أقل خبًّا" أبو إبراهيم فهد الكيني بسم الله الرحمن الرحيم It was narrated by al-Ṭabarānī in al-Muʿjam al-Awsaṭ (7/344). He said: Muḥammad ibn Mūsā al-Iṣṭakhrī narrated to us; Muḥammad ibn Sahl ibn Makhlad al-Iṣṭakhrī narrated to us; from ʿIṣmah ibn al-Mutawakkil; from Baḥr al-Saqqāʾ; from Abū al-Zubayr; from Jābir, who said: The Messenger of Allah ﷺ said: “Marry virgins, for indeed they have more fertile wombs, sweeter mouths, are less deceitful, and are more content with little.” And he said: “No one narrated this ḥadīth from Baḥr except ʿIṣmah ibn al-Mutawakkil.” End quote. Thus, the basis of this chain of narration revolves around Baḥr al-Saqqāʾ, and he is abandoned in ḥadīth, as stated by al-Dāraqutnī in al-Ḍuʿafāʾ wa’l-Matrūkīn (no. 130): Baḥr ibn Kunayz al-Saqqāʾ, a Basran, kunya Abū al-Faḍl, abandoned (matrūk). Al-Dhahabī (may Allah have mercy on him) said: “Baḥr ibn Kunayz al-Saqqāʾ: he used to provide water in the deserts; he narrated from the Tābiʿīn; they abandoned him.” End quote. (al-Mughnī fī al-Ḍuʿafāʾ 1/100) Ibn Saʿd said: “And he was weak.” (al-Ṭabaqāt al-Kubrā by Ibn Saʿd, vol. 9, p. 283) Al-Bukhārī said: “And he is not considered strong by them.” (al-Tārīkh al-Kabīr by al-Bukhārī, vol. 2, p. 128) Ibn Abī Ḥātim narrated from Ibn Abī Khaythamah: “I heard Yaḥyā ibn Maʿīn say: ‘Baḥr al-Saqqāʾ—his ḥadīth is not to be written.’” (al-Jarḥ wa’l-Taʿdīl by Ibn Abī Ḥātim, vol. 2, p. 418) I have come across other narrations, all of which are weak and not suitable for strengthening [this report], either because there is an unknown narrator in the chain or because the chain is muʿḍal (severely disconnected). And even if we were to assume that any of them is authentic, it would be without the wording “less deceitful (aqall khibbā).” Abu Ibrahīm Fahad

Useful links related to learning the Arabic language index: 6/6 1. Learning how to read the Qur’aan 2. How to read and write Arabic 3. Madinah Book 1 4. Madinah Book 2 5. Madinah Book 3 6. The beneficial fundamentals in learning the Arabic language 7. Arabic vocabulary bank (Arabiyyah Bayna yadayk, madina book & more) 8. Madina book 1 notes compilation 9. Arabic noun channel 10. Arabic verb channel 11. Channel for learning Arabic words: Translation & quizzes 12. Arabiyyah Bayna Yadayk Book 1A 13. Arabiyyah Bayna Yadayk Book 1B 14. Read and write Arabic level 1 15. Al-Ajrumiyyah 16. Sarf book 1 17. Sarf book 2 18. Nahw al-Wādih Book 1/ chapter 1 19. Nahw al-Wādih Book 1/ chapter 2 20. Nahw al-Wādih Book 1/ chapter 3

The explanation of Al-Qāḍī ‘Iyād clarifies the correct understanding of the narration above by Al-Awzā‘ī. It does not imply that laughing and joking are impermissible, but rather that they should not be excessive, this point is especially emphasised for people of knowledge and status. Shaykh Ibn Baz رحمه الله says: ولا بأس بأن يضحك عند الحاجة والتبسم، النبي ﷺ وهو سيد ولد آدم، وهو سيد المؤمنين وأفضلهم؛ كان يضحك عند وجود أسباب، ويتبسم عند وجود أسباب، يتحدث مع أصحابه في الأشياء الطيبة، ويضاحكهم عليه الصلاة والسلام، ويتبسم في كثير من الأوقات، ويسألهم عن أحوالهم، ويبدؤهم بالسلام، ويرد عليهم السلام، ويسألهم عن بعض الأمور الجاهلية للتنبيه على ما فيها من الشر والخطأ، ولما فيها من بعض العجائب. فعليك أن تكون حسن الخلق مع إخوانك طيب الخلق، ولا بأس عليك بالضحك عند وجود أسباب أو التبسم، ولا بأس بالتحدث معهم فيما أباح الله أو فيما شرع الله. There is no harm in laughing when there is a reason, and in smiling. The Prophet ﷺ, the best of the children of Adam and the best of the believers, would laugh when there were reasons, and smile when there were reasons. He would speak with his companions about good matters, make them laugh, smile often, ask about their well-being, greet them, respond to their greetings, and inquire about certain aspects of the pre-Islamic period to point out their faults, evils, or surprising aspects.Therefore, you should have good character with your brothers and be kind in your manners. There is no harm in laughing when there is a reason or smiling, and there is no harm in speaking with them about what Allah has permitted or what He has legislated. عن قَتادةَ قال: سُئِل ابنُ عُمرَ: هل كان أصحابُ النَّبيِّ صلَّى اللهُ عليه وسلَّم يضحَكونَ؟ قال: (نعَم، والإيمانُ في قُلوبِهم أعظَمُ مِن الجِبالِ!) أخرجه عبد الرزاق (22054)، وأبو نعيم في ((حلية الأولياء)) (1/311) Narrated by Qatāda: Ibn ʿUmar was asked: “Did the companions of the Prophet ﷺ laugh?” He replied: “Yes, and the faith in their hearts was stronger than mountains!”— Reported by ʿAbd al-Razzāq (22054) and Abū Nu‘aym in Ḥilyat al-Awliyāʾ (1/311). A person should avoid falling into either of two extremes: laughing excessively, which deadens the heart, or always frowning. عَنْ أَبِي هُرَيْرَةَ قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم "وَلَا تُكْثِرِ الضَّحِكَ ؛ فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ الْقَلْبَ" رواه الترمذي Narrated by Abū Hurayrah: The Messenger of Allah ﷺ said: "Do not laugh excessively, for excessive laughter deadens the heart." Reported by al-Tirmidhī Likewise, one should not always wear a frown. If a person feels sadness due to a matter, they should know that sadness is one of the weapons of Shayṭān. قال ابن القيم رحمه الله في طريق الهجرتين (ص279) : «والمقصود أن النبي صلى الله عليه وسلم جعل الحزن مما يستعاذ منه. وذلك لأن الحزن يُضعِف القلب ويُوهِن العزم، ويضر الإرادة، ولا شيءَ أحب إلى الشيطان من حزن المؤمن، قال تعالى: {إنما النجوى من الشيطان ليحزن الذين آمنوا} ، فالحزن مرض من أمراض القلب يمنعه من نهوضه وسيره وتشميره» Ibn al-Qayyim, may Allah have mercy on him, said in Tariq al-Hijratayn (p. 279): The point is that the Prophet ﷺ made sadness something from which one should seek refuge. This is because sadness weakens the heart, undermines resolve, and harms the will. Nothing is more beloved to Shayṭān than the sadness of a believer. Allah ﷻ says: {Indeed, private conversation is only from Shayṭān that he may grieve those who have believed.} Sadness is a disease of the heart that prevents it from rising, moving forward, and striving. And if a person sees his brother or sister frowning then let them strive in cheering them up. قال عمر بن الخطاب رضي الله عنه: (لأقولن شيئاً يضحك النبي ﷺ). رواه البخاري ʿUmar ibn al-Khaṭṭāb رضي الله عنه, said: "I will say something that will make the Prophet ﷺ laugh." Reported by al-Bukhārī قال ابن حجر (رحمه الله) : المرء إذا رأى صاحبه مهموماً؛ استـحـب له أن يحدثه بما يزيل همه ويطيب نفسه. Ibn Ḥajar رحمه الله, said: When a person sees his companion distressed, it is recommended for him to speak to him in a way that removes his distress and comforts his heart. Abu Yahya Sakaria

جَذْبَتِهِ، ثُمَّ قَالَ : مُرْ لِي مِنْ مَالِ اللَّهِ الَّذِي عِنْدَكَ. فَالْتَفَتَ إِلَيْهِ فَضَحِكَ، ثُمَّ أَمَرَ لَهُ بِعَطَاءٍ. رواه البخاري Narrated Anas bin Malik: While I was walking with the Prophet (ﷺ) who was wearing a Najrani outer garment with a thick hem, a bedouin came upon the Prophet (ﷺ) and pulled his garment so violently that I could recognize the impress of the hem of the garment on his shoulder, caused by the violence of his pull. Then the bedouin said, "Order for me something from Allah's Fortune which you have." The Prophet (ﷺ) turned to him and smiled, and ordered that a gift be given to him Smiling in your brother or sisters face is something that the Prophet ﷺ advised with: عَنْ أَبِي ذَرٍّ ، قَالَ : قَالَ لِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا، وَلَوْ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْق. رواه مسلم في رواية الترمذي : ( فليلق أخاه بوجه طلق ) Narrated by Abū Dharr: The Prophet ﷺ said to me: "Do not underestimate any act of goodness, even if it is meeting your brother with a cheerful face." Reported by Muslim. In al-Tirmidhī’s narration: "Let him meet his brother with a cheerful face." قال المباركفوري في تحفة الأحوذي بشرح جامع الترمذي: "ضد العبوس وهو الذي فيه البشاشة والسرور ، فإنه يصل إلى قلبه سرور ، ولا شك أن إيصال السرور إلى قلب مسلم حسنة" Al-Mubārakfūrī, in Tuhfat al-Ahwadhī explaining Jāmi‘ al-Tirmidhī, says: "It is the opposite of frowning, and it is what contains cheerfulness and joy, for it brings happiness to one’s heart. There is no doubt that bringing happiness to the heart of a Muslim is a virtuous deed." Some individuals may become upset when a brother or sister smiles or laughs (in moderation) and judge them as “not serious.” This is unfair, especially in Western lands, where a person is constantly surrounded by sin and transgressions. Having practicing brothers and sisters with whom one can speak and share joyful conversation helps preserve the bonds of brotherhood and sisterhood. The Sahaba رضي الله عنهم the best of this Ummah would at times engage in cheerful conversation: عن سِمَاكِ بْنِ حَرْبٍ قَالَ : قُلْتُ لِجَابِرِ بْنِ سَمُرَةَ : أَكُنْتَ تُجَالِسُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : نَعَمْ، كَثِيرًا، كَانَ لَا يَقُومُ مِنْ مُصَلَّاهُ الَّذِي يُصَلِّي فِيهِ الصُّبْحَ أَوِ الْغَدَاةَ حَتَّى تَطْلُعَ الشَّمْسُ، فَإِذَا طَلَعَتِ الشَّمْسُ قَامَ، وَكَانُوا يَتَحَدَّثُونَ فَيَأْخُذُونَ فِي أَمْرِ الْجَاهِلِيَّةِ فَيَضْحَكُونَ وَيَتَبَسَّمُ. رواه مسلم Simak b. Harb reported: I said to Jabir b. Samura: Did you sit in the company of the Messenger of Allah (may peace he upon him ﷺ)? He said: Yes, very often. He (the Prophet) used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand, and they (his Companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (the Prophet) only smiled. قال القاضي : وفيه جواز الحديث بأخبار الجاهلية وغيرها من الأمم ، وجواز الضحك ، والأفضل الاقتصار على التبسم كما فعله رسول الله صلى الله عليه وسلم في عامة أوقاته ، قالوا : ويكره إكثار الضحك ، وهو في أهل المراتب والعلم أقبح ، والله أعلم . Al-Qāḍī 'Iyād said: "It is permissible to speak about the times of ignorance (Jāhiliyyah) and other than it, and it is permissible to laugh. However, it is preferable to limit oneself to smiling, as the Messenger of Allah ﷺ did during most of his time. They said: Excessive laughter is disliked, and it is particularly unbecoming for people of rank and knowledge. And Allah knows best." Al-Awzā‘ī (رحمه الله) said: كُنَّا نَضحَكُ وَنَمزَحُ، فَلَمَّا صِرْنَا يُقْتَدَى بِنَا، خَشِيْتُ أَنْ لاَ يَسعنَا التَّبَسُّمُ. “We used to laugh and joke, but when people began to take us as examples, I feared that even smiling might no longer be appropriate for us.” Siyar A‘lām an-Nubalā: 7/132

Living in non-Muslim lands, a practicing brother or sister often finds themselves constantly surrounded by sin and transgressions—whether at work, outside the home, or even within their own families. Inevitably, this environment can affect a person, sometimes becoming apparent on their faces. You may notice someone screw-facing, intentionally or unintentionally, even in the masjid, which can have many negative unintended consequences. Oftentimes, you’ll find that it makes the person difficult to approach, as their facial expression is unwelcoming, and this can drive people away. قال الشيخ ابن عثيمين في كتابه مكارم الأخلاق (ص ٣٣) .فطلاقةُ الوجهِ تُدخِلُ السرورَ على من قابلك، وعلى من اتجه لك وتُوجِبُ المودَّةَ والمحبّةَ، وتوجبُ انشراحَ الصَّدرِ منك ومن يُقابِلُك، وجَرِّب تجِدْ. لكنْ إذا كنتَ عبوسًا، فإن الناسَ ينفِرون منك، ولا يَنْشَرِحون بالجلوسِ إليك، ولا بالتحدث معك. Shaykh Ibn ʿUthaymīn, in his book Makārim al-Akhlāq (p. 33), said: A cheerful face brings joy to those who meet you or turn toward you. It fosters affection and love, and it creates ease and comfort in the hearts of both you and those you meet—try it and you will see. But if you are always frowning, people will be repelled by you; they will not feel at ease sitting with you or speaking to you. Some people may have a misconception that smiling and having a cheerful face is not appropriate for a student of knowledge and that this will deem them 'not serious' and that is not correct. Allah ﷻ says in His Noble Book: { لَّقَدۡ كَانَ لَكُمۡ فِی رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةࣱ لِّمَن كَانَ یَرۡجُوا۟ ٱللَّهَ وَٱلۡیَوۡمَ ٱلۡـَٔاخِرَ وَذَكَرَ ٱللَّهَ كَثِیرࣰا } [سُورَةُ الأَحۡزَابِ: ٢١] "Indeed, in the Messenger of Allah (Muhammad ﷺ) you have a good example to follow for whoever hopes for (the meeting with) Allah and the Last Day, and remembers Allah much." From following the Messenger ﷺ is following him in his manners and in his characteristics, which Allah has praised. { وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِیمࣲ } [سُورَةُ القَلَمِ: ٤] "And verily, you (O Muhammad ﷺ) are on an exalted standard of character." No doubt, as Muslims we strive to emulate the Prophet ﷺ as much as we are able, and among the qualities that fall under this is that the Prophet ﷺ used to smile often. This was something well-known to his companions, and he also instructed the believers to follow this practice. عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ جَزْءٍ قَالَ : مَا رَأَيْتُ أَحَدًا أَكْثَرَ تَبَسُّمًا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. رواه الترمذي Narrated by ʿAbdullāh ibn al-Hārith ibn Jazʾ: "I have not seen anyone who smiles more than the Messenger of Allah (peace and blessings be upon himﷺ)." — Reported by al-Tirmidhī. قال المباركفوري في تحفة الأحوذي بشرح جامع الترمذي :أي لأن شأن الكمل إظهار الانبساط والبشر لمن يريدون تألفه واستعطافه . Al-Mubārakfūrī, in Tuhfat al-Aḥwadhī, explaining Jāmiʿ al-Tirmidhī, says: This means that it is the nature of completeness to show cheerfulness and friendliness to those whom he wants to win over or endear." Narrated Jarir رضي الله عنه: The Prophet (ﷺ) did not screen himself from me (had never prevented me from entering upon him) since I embraced Islam, and whenever he saw me, he would receive me with a smile. قال النووي رحمه الله وفعل ذلك إكراما ولطفا وبشاشة ، ففيه استحباب هذا اللطف للوارد ، وفيه فضيلة ظاهرة لجرير . An-Nawawī, may Allah have mercy on him, said: "He did this out of honor, gentleness, and cheerfulness. It shows that showing such kindness is recommended, and it is an apparent virtue in the case of Jarīr." From his excellent character, the Prophet ﷺ would smile even in situations where most people would find it difficult to do so: عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ : كُنْتُ أَمْشِي مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهِ بُرْدٌ نَجْرَانِيٌّ غَلِيظُ الْحَاشِيَةِ ، فَأَدْرَكَهُ أَعْرَابِيٌّ فَجَذَبَهُ جَذْبَةً شَدِيدَةً، حَتَّى نَظَرْتُ إِلَى صَفْحَةِ عَاتِقِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَثَّرَتْ بِهِ حَاشِيَةُ الرِّدَاءِ مِنْ شِدَّةِ

📕 Importance of Calling to Allaah and Description of our recent UK Dawah trip. 🕰 55:33 Timestamps: 00:00 - Introduction and Importance of Dawah. 20:30 - Details of Our recent UK trip. 36:40 - Benefits from the trip. 45:05 - Reunions and Meetings. 📢 Abul Hasan Ali bin Muhammad As Sumaali. https://t.me/ashshukriyyah

*Managing marriage expectations* Schedule: ⏺️ Intro: Objectives of marriage - Mustafa Yusuf - 18:30 ⏺️ Managing marriage expectations - Abū Ibrāhīm Fahad - 19:15 ⏺️ Break - 20:00 ⏺️ Q&A/Closing remarks - 20:20 Questions can be sent via this link from 15/07/25: https://app.sli.do/event/147tftoLCcC2Aod1sqToAy

We are pleased to announce that we will be hosting an event alongside our brother Abū Ibrāhīm Fahad (Sunnah Marriage Coaching). We will be sharing theoretical and practical insights into maintaining a successful marriage as well as covering other important topics. For more info on sunnah marriage coaching, click the link below: https://www.instagram.com/sunnahmarriagecoaching?igsh=MTZlYW14ankwNmQzeA== This event will be live streamed in shā Allāh