The Fruits Of Knowledge

بسم الله الرحمن الرحيم New Lesson 'The Conditions Of The Prayer' Authored by Shaykh Muhammad Ibn 'Abdil-Wahhaab Ibn Sulaymaan at-Tameemee Explanation of Umm 'Abdillaah Bahashwaan (the wife of Shaykh Muhammad Baa-Jammaal) Read and explained by Abuu Rizq Mundhir Ibn Muhammad Lesson 05: https://www.spreaker.com/user/aloloomaudio/aud-20200921-wa0200 Join the telegram channel: t.me/FruitsOfKnowledge

Anas ibn Malik reported: A man came to the Messenger of Allah, peace and blessings be upon him, with the killer of his relative. The Prophet said, “Pardon him,” but the man refused. The Prophet said, “Take the blood money,” but the man refused. The Prophet said, “Go and kill him, for you are like him.” Someone met with the man and told him that the Messenger of Allah said, “Kill him, for you are like him.” Thus, the man let him go. Source: Sunan al-Nasā’ī 4730 Grade: Sahih (authentic) according to Al-Albani عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَجُلًا أَتَى بِقَاتِلِ وَلِيِّهِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اعْفُ عَنْهُ فَأَبَى فَقَالَ خُذْ الدِّيَةَ فَأَبَى قَالَ اذْهَبْ فَاقْتُلْهُ فَإِنَّكَ مِثْلُهُ فَذَهَبَ فَلُحِقَ الرَّجُلُ فَقِيلَ لَهُ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ اقْتُلْهُ فَإِنَّكَ مِثْلُهُ فَخَلَّى سَبِيلَهُ 4730 سنن النسائي كتاب القسامة ذكر اختلاف الناقلين لخبر علقمة بن وائل فيه 4744 المحدث الألباني خلاصة حكم المحدث إسناده صحيح في صحيح النسائي

'Abdullah ibn al-'As reported that the Prophet, sallallaahu 'alayhi wa sallam, said, "Show mercy and you will be shown mercy. Forgive, and Allaah will forgive you..." [Al-Adab Al-Mufrad, Hadeeth No. 380. Graded' Saheeh' by Shaykh Al-Albaanee]

Ibn al-Qayyim, may Allah have mercy on him, said, “Forgiveness is more beloved to Allah than vengeance, mercy is more beloved to Him than punishment, grace is more beloved to Him than justice, and giving is more beloved to Him than withholding.” Source: Madārij al-Sālikīn 1/228 And Ibn Taymiyyah, may Allah have mercy on him, said, “Verily, the matter of benevolence and forgiveness towards people takes precedence over the matter of vengeance and revenge.” Source: Minhāj al-Sunnah 4/327 عن ابن القيم رحمه الله قال وَالْعَفْوُ أَحَبُّ إِلَيْهِ مِنَ الِانْتِقَامِ وَالرَّحْمَةُ أَحَبُّ إِلَيْهِ مِنَ الْعُقُوبَةِ وَالْفَضْلُ أَحَبُّ إِلَيْهِ مِنَ الْعَدْلِ وَالْعَطَاءُ أَحَبُّ إِلَيْهِ مِنَ الْمَنْعِ 1/228 مدارج السالكين بين منازل إياك نعبد وإياك نستعين وقال ابن تيمية رحمه الله فَإِنَّ بَابَ الْإِحْسَانِ إِلَى النَّاسِ وَالْعَفْوِ عَنْهُمْ مُقَدَّمٌ عَلَى بَابِ الْإِسَاءَةِ وَالِانْتِقَامِ 4/327 منهاج السنة

Ibn Hibban reported: Umar ibn Abdul Aziz, may Allah have mercy on him, said, “The most beloved matters to Allah are three: forgiveness in a position of power, moderation in a position of affluence, and gentleness in worship. No one is kind to another in this world but that Allah will be gentle with him on the Day of Resurrection.” Source: Rawḍat al-‘Uqalā 1/167 عن ابن حبان قال عمر بن عبد العزيز رحمه الله أحب الأمور إلى اللَّه ثلاثة العفو في القدرة والقصد في الجدة والرفق في العبادة وما رفق أحد بأحد في الدنيا إلا رفق اللَّه به يوم القيامة 1/167 روضة العقلاء ونزهة الفضلاء

Ibn Hibban reported: Ayyub As-Sakhtiyani, may Allah have mercy on him, said, “A man will not achieve nobility until he has two qualities: to be indifferent to what people possess, and to pardon them.” Source: Rawḍat al-‘Uqalā’ 1/167 عن ابن حبان قال قال أَيُّوبَ السِّخْتِيَانِيَّ رحمه الله لا يَنْبُلُ الرَّجُلُ حَتَّى تَكُونَ فِيهِ خَصْلَتَانِ الْعِفَّةُ عَمَّا بِيَدِ النَّاسِ وَالتَّجَاوُزُ عنهم 1/167 روضة العقلاء ونزهة الفضلاء

Al-Mada’ini reported: It was said to Al-Ahnaf ibn Qays, may Allah have mercy on him, “What is manhood?” Al-Ahnaf said, “Forbearance at a time of anger, and forgiveness at a time of power.” Source: al-Murū’ah 64 عن الْمَدَائِنِي قَالَ قِيلَ لِلْأَحْنَفِ بْنِ قَيْسٍ رحمه الله مَا الْمُرُوءَةُ فَقَالَ الْحِلْمُ عِنْدَ الْغَضَبِ وَالْعَفْوُ عِنْدَ الْقُدْرَةِ 64 المروءة لابن المرزبان

Abdullah ibn Shumayt reported: Ayyub al-Sakhtiyani, may Allah have mercy on him, said, “A man will not hit the mark, nor fulfill his manhood, until he has two characteristics: Forgiving people and overlooking their faults.” Source: al-Murū’ah 106 عَنْ عَبْدِ اللَّهِ بْنِ شُمَيْطِ قَالَ قَالَ أَيُّوب السَّخْتِيَانِي رحمه الله لَا يَنْبُلُ الْمَرْءُ وَلَا تَتِمُّ مُرُوءَتُهُ حَتَّى تَكُونَ فِيهِ خَصْلَتَانِ الْعَفْوُ عَنِ النَّاسِ وَالتَّجَاوُزُ عَنْهُمْ 106 المروءة لابن المرزبان

Al-Shafi’i, may Allah have mercy on him, wrote in his poetry, “When I forgave and stopped holding malice against anyone, I relieved my soul of the worries of enmity.” Source: Dīwān al-Shāfiʻī 31 قال الشافعي رحمه الله في شعره لَمَّا عَفَوْتُ وَلَمْ أحْقِدْ عَلَى أحَدٍ أرحتُ نفسي من همَّ العداواتِ 31 ديوان الشافعي

Abdu Samad reported: Al-Fudayl ibn ‘Iyad, may Allah have mercy on him, said, “If a man comes to you complaining about another man, then say: O brother, forgive him, as forgiveness is closer to righteousness. If he says my heart cannot tolerate forgiveness, but rather retaliation as Allah Almighty has commanded me, then say: If you must, do so in the best manner and retaliate with the same measure which you were afflicted, otherwise return to the door of forgiveness. Verily, the door of forgiveness is wider. Whoever forgives and sets things right, his reward is with Allah. The one who forgives will sleep comfortably in his bed and the one who avenges will toss and turn over his affairs.” Source: Ḥilyat al-Awliyā’ 8/112 عن عَبْد الصَّمَدِ قَالَ قَالَ الْفُضَيْلَ بن عياض رحمه الله إِذَا أَتَاكَ رَجُلٌ يَشْكُوإِلَيْكَ رَجُلًا فَقُلْ يَا أَخِي اعْفُ عَنْهُ فَإِنَّ الْعَفْوَ أَقْرَبُ لِلتَّقْوَى فَإِنْ قَالَ لَا يَحْتَمِلُ قَلْبِي الْعَفْوَ وَلَكِنْ أَنْتَصِرُ كَمَا أَمَرَنِي اللهُ عَزَّ وَجَلَّ قُلْ فَإِنْ كُنْتَ تُحْسِنُ تَنْتَصِرُ مِثْلًا بِمِثْلِ وَإِلَّا فَارْجِعْ إِلَى بَابِ الْعَفْوِ فَإِنَّ بَابَ الْعَفْوِ أَوْسَعُ فَإِنَّهُ مَنْ عَفَا وَأَصْلِحْ فَأَجْرُهُ عَلَى اللهِ وَصَاحِبُ الْعَفْوِ يَنَامُ اللَّيْلَ عَلَى فِرَاشِهِ وَصَاحِبُ الِانْتِصَارِ يُقَلِّبُ الْأُمُورَ 8/112 حلية الأولياء وطبقات الأصفياء

May Allaah make us of those who implement the Quraan and Sunnah entirely for His Sake Alone.

smaa Wa Maratib Al Mausufeen Bi Tadlees”. And it adds up to 118 lines of poetry 6) شرح مقدمة صحيح مسلم وهي الآن تحت الطبع . 7) الجليس الصالح النافع بتوضيح معاني الكوكب الساطع وهو شرح أصولي لمنظومة الإمام السيوطي في أصول الفقه ويقع في مجلد ضخم. 6) Explanation of the introduction of Saheeh Muslim and it is now under publishing 7) Al Jalees US Saalih An Naafi Bi Tawdeeh Ma’ani Al Kawakib As Saati’ and it is an explanation of a poem by Imam As Suyuuti on the Fundamentals of Fiqh {meaning the methodology in extracting evidences from Fiqh} (usuul UlFiqh) and this is in one large volume. 8) منظومة في أصول الفقه على منهج أهل السنة والجماعة تفوق الألفين بيت وله عليها شرح طبع بعضه في مذكرات . 9) فتح القريب المجيب في شرح كتاب مدبي الحبيب ممن يوالي مغني اللبيب في علم النحو وهو شرح لمنظومة شيحه العلاَّمة عبد الباسط بن محمد البُوَرَنّي . وغيرها من المؤلفات التي لم تر النور بعد. 8) A poem in Usuul Ul Fiqh according to the methodology of Ahlus Sunnah wal Jama’ah and it is 2000 lines of poetry and he has an explanation of it that has been published in some Mudhakiraat (review papers). 9) Fath Ul Qareeb Al Mujeeb Fee Sharh Mudbaa Al Habeeb Miman Yuwali Mughni Al Labeeb in the knowledge of grammar and it is an explanation of the poem of his Shaikh Al Allamah Abdul Baasit Bin Muhammad And there are other from his authored books that have not been seen وكما ذكرنا آنفاً فإن للشيخ دروس في المساء لازالت مقامة إلى الآن في مسجد دار الحديث الكائن بشارع أجياد جنوب الحرم المكي الشريف على مدار الأسبوع على النحو التالي : * السبت : مصطلح الحديث , شرح ألفية السيوطي , بعد العشاء. * الأحد : شرح سنن إبن ماجه , بعد العشاء. * الإثنين : شرح سنن النسائي , بعد العشاء. * الثلاثاء : شرح الكوكب الساطع , بعد العشاء. * الجمعة : شرح منظومته في أصول الفقه , بعد المغرب. فتح القريب المجيب في النحو, بعد العشاء. And as I mentioned earlier the Shaikh has classes in the afternoon that still go on up to this time in the Masjid of Dar Ul Hadeeth which is in Ajyaad road south of the Haram in Makkah and weekly he gives these classes: Saturday: Mustalah Hadeeth: Explaination of Alfeeyah As Suyuuti after Isha Sunday: Explanation of Sunan Ibn Majah after Isha Monday: Explanation of Sunan Nasaie after Isha Tuesday: Explanation of Kawakib As Saati’ after Isha Juma’ah: Explanation of the Poem of Usuul After Maghrib And Fath Ul Qareeb Al Mujeeb In Arabic grammar after Isha. وله الكثير من الطلاب النجباء , وتخرج على يديه أفواج من طلاب دار الحديث انتشروا في بقاع الأرض . بالإضافة إلى جهوده في الفتوى والدعوة إلى الله . And he has many students who are noble. And many of the students of Dar Ul Hadeeth have graduated from his hands and have gone all over the earth. And connected to this is his effort in giving Fatwa and Da’wah. https://torontodawah.com/biography-of-shaykh-muhammad-aadam-al-ithiopee/

Biography Of Shaykh Muhammad Aadam Al-Ithiopee *Mon 26 Dhul Qidah 1437AH CORRESPONDING TO Aug 29,2016* Bismillah Ar Rahmaan Ar Raheem, This is the biography of a great living scholar of Hadeeth that remains unknown to the Muslims. Although this would go in the Biography section, I wanted to show our brothers and sisters the true meaning of the word Alim (scholar of this deen). And also that the aspiring students of knowledge myself included have to try their best to make Rihlah to meet scholars like him and have to work hard to attain this level he is at. In any case this is the Seerah of the Shaikh over here. هو الشيخ العلاّمة المحدث الفقيه الأصولي النحوي محمد بن الشيخ العلامة علي بن آدم بن موسى الأتيوبي الولّوي . He is Shaikh Al Allamah Al Muhaddith (scholar of Hadeeth) Al Faqeeh (a scholar of Fiqh) Al Usuuli (scholar of Usuul Al Fiqh) An Nahwi (scholar of Arabic Grammer) Muhammad Ibn Shaikh Al Allamah Ali Ibn Adam Ibn Musa Al Ithiopi. أخذ العلم عن كثير من علمـاء بلده ومنهـم والده والعـلاّمة الشيـخ عبـد الباسـط بن محـمد بن حسـن الإتـيوبي البُوَرَنّي المِـنَاسيّ وغيـره من العلماء . He took knowledge from many of the scholars of his country and from them are the Allamah Ash Shaikh Abdul Baasit Bin Muhammad Bin Hasan Al Ithiopi and other than them from the scholars. حفظ الكثير من متون العلم والمنظومات العلمية كألفية ابن مالك وألفية السيوطي في المصطلح وغيرها من المتون وبرع في علم المعقول والمنقول من نحو وصرف وبلاغة وأصول ومنطق وحديث وفقه وغيرها من علوم الإسلام . He memorised many of the summarised texts and poems dealing with different sciences like Alfeeyah Ibn Maalik (a 1000 line poem on Arabic Grammer), Alfeeyah As Suyuuti (1000 line poem on the science of Hadeeth) and other than it from the summarised texts and he has succeeded in going deeply into knowledge that is aqli and knowledge of the evidence from Grammer and Morphology and expression and Usuul Ul Fiqh and Mantiq (not recommended to study Mantiq) and Hadeeth and Fiqh and other than it from the sciences of Islam. ثم انتقل إلى بلد الله الحرام مكة المكرمة وهو الآن يدرّس نهاراً في دار الحديث الخيرية وفي مسجدها ليلاً . وقد بذل الشيخ نفسه للعلم ولطلبته في بلد الله الحرام وله الكثير من المؤلفات في فنون العلم وخاصةً في علم الحديث الشريف , Then he traveled to the Haraam of Makkah Al Mukarramah and he now teaches at day in Dar Ul Hadeeth and in its Masjid at the night, and the Shaikh himself has worked hard with knowledge and seeking it in the Haraam and he has many authored books in many different sciences especially in the knowledge of Hadeeth. فمن مؤلفاته From his books : 1) شرح ألفية السيوطي في الحديث المسمى “إسعاف ذوي الوطر بشرح نظم الدرر , في علم الأثر”ويقع في مجلدين وهذا هو الشرح المختصر على الألفية وله شرح موسع لم يطبع . 1) An explaination of Alfeeyah As Suyuuti in Hadeeth named: “Isaaf Thil Watar Bi Sharh Nadhm Ad Durar Fee Ilm Al Athar”. This contains two volumes and this is his small explaination of this Alfeeyah and he has a larger explanation that has not been published. 2) شرح سنن النسائي المسمى “ذخيرة العقبى في شرح المجتبى ويقع في أربعين مجلد , أبان فيه عن علم واسع واطلاع مذهل وقد طبع منه بضع عشر مجلد . Explanation of Sunan An Nasaii named: “Thakeerah Al Uqbaa Fee Sharh Mujtaba and it is 40 volumes, he displayed in it his wide knowledge and research and between 13-17 volumes have been published. 3) شرح سنن ابن ماجه المسمى “مشارق الأنوار الوهّاجة ومطالع الأسرار البهّاجة ولا يزال الشيخ في صدد اكماله ولو أُكمِل لوقع في عشرات المجلدات. Explanation of Sunan Ibn Majah named “Mashariq Al Anwaar Al Wihaajah wa Matali Al Asraar Al Buhaajah”. The Shaikh is still completing it and if it is completed it would be in tens of volumes. 4) قرة العين في تلخيص تراجم رجال الصحيحين ويقع في مجلد واحد . 5) منظومة في بعض الرواة المدلسين المسماه “الجوهر النفيس , في نظم أسماء ومراتب الموصوفين بالتدليس” وعدَّتها مائة وثمانية عشر بيتاً . 4) Qurratul Ain which is a summary of the biographies of men in the Saheehain (Bukhari and Muslim) and this is in one big volume. 5) A poem on some of the narrators who are Mudallis called: “Al Jawhirah An Nafees Fee Nadhm Al A

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على رسول الله News reached us today that Al-'Allāmah, the Muhaddith, the mountain of knowledge, Muhammad Ibn Adam Al-Ethiopi has passed away. The ummah has lost a great scholar today. We ask Allaah to have mercy upon him and to make his questioning in the grave successful and his good deeds his companion, and we ask Allaah to preserve our scholars and students of knowledge and to grant us the success to start taking seeking knowledge serious. Narrated 'Abdullaah Ibn 'Amr Ibn Al-Aas: I heard Allaah's Messenger (ﷺ) saying, "Allaah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray." Saheeh Al-Bukhaaree, Hadeeth No. 100

بسم الله الرحمن الرحيم New Audio [15th Safar 1442 - 02/10/20] 'Al-Isti'aanah (Seeking The Aid Of Allaah)' Abuu Rizq Mundhir Ibn Muhammad Islamic Centre Of Oakland California https://www.spreaker.com/user/aloloomaudio/aud-20201003-wa0002 Join the telegram channel: t.me/FruitsOfKnowledge

and As-Suddi said that; misery' used in the Ayah means, poverty.' Atiyah Al-Awfi said that; misery' means, paying the tilth (tax).' In addition, Ad-Dahhak commented on Allah's statement, وَبَأوُوْاْ بِغَضَبٍ مِّنَ اللَّهِ and they drew on themselves the wrath of Allah, "They deserved Allah's anger." Also, Ibn Jarir said that the Ayah means, "They went back with the wrath. Similarly, Allah said, إِنِّي أُرِيدُ أَن تَبُوءَ بِإِثْمِي وَإِثْمِكَ (Verily, I intend to let you draw my sin on yourself as well as yours), (5:29) meaning, You will end up carrying my, and your, mistakes instead of me'. Thus, the meaning of the Ayah becomes, They went back carrying Allah's anger; Allah's wrath descended on them; they deserved Allah's anger."' Allah's statement, ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِأيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ That was because they used to disbelieve in the Ayat (proofs, evidences, etc.) of Allah and killed the Prophets wrongfully. means, "This is what We rewarded the Children of Israel with:humiliation and misery." Allah's anger that descended on the Children of Israel was a part of the humiliation they earned, because of their defiance of the truth, disbelief in Allah's Ayat and belittling the carriers of Allah's Law i.e. the Prophets and their following. The Children of Israel rejected the Messengers and even killed them. Surely, there is no form of disbelief worse than disbelieving in Allah's Ayat and murdering the Prophets of Allah. Meaning of Kibr Similarly, in a Hadith recorded in the Two Sahihs the Messenger of Allah said, الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاس Kibr, is refusing the truth and degrading (belittling) people. Imam Ahmad recorded, Abdullah bin Mas`ud saying that the Messenger of Allah said, أَشَدُّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ قَتَلَهُ نَبِيٌّ أَوْ قَتَلَ نَبِيًّا وَإِمَامُ ضَلَلَةٍ وَمُمَثِّلٌ مِنَ الْمُمَثِّلِين The people who will receive the most torment on the Day of Resurrection are:a man who was killed by a Prophet or who killed a Prophet, an unjust ruler and one who mutilates (the dead). Allah's statement, ذَلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ That was because they disobeyed and used to transgress the bounds. mentions another reason why the Children of Israel were punished in this manner, for they used to disobey and transgress the limits. Disobedience is to do what is prohibited, while transgression entails overstepping the set limits of what is allowed and what is prohibited. Allah knows best get Quran App:bit.ly/AlQuranApp

بسم الله الرحمن الرحيم Al-Baqarah 2:61 English - Tafsir ibn kathir The Children of Israel preferred Foods inferior to Manna and Quails Allah said, "And remember My favor on you when I sent down the manna and quails to you, a good, pure, beneficial, easily acquired food. And remember your ungratefulness for what We granted you. Remember how you asked Musa to exchange this type of food for an inferior type that consists of vegetation, and so forth." Al-Hasan Al-Basri said about the Children of Israel, "They were bored and impatient with the type of food they were provided. They also remembered the life they used to live, when their diet consisted of lentils, onions, garlic and herbs." Allah tells, وَإِذْ قُلْتُمْ يَا مُوسَى لَن نَّصْبِرَ عَلَىَ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنبِتُ الَارْضُ مِن بَقْلِهَا وَقِثَّأيِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا They said, "O Musa ! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fum, its lentils and its onions. They said, عَلَىَ طَعَامٍ وَاحِدٍ (One kind of food) meaning, the manna and quails, because they ate the same food day after day. The Ayah mentioned lentils, onions and herbs, which are all known types of foods. As for the Fum, Ibn Masud read it, Thum (garlic). Also, Ibn Abi Hatim narrated that Al-Hasan said about the Ayah, وَفُومِهَا (Its Fum), "Ibn Abbas said that Fum means, garlic." He also said that; the expression, Fumu-lanna' means, bake for us', according to the languages of old. Ibn Jarir commented, "If this is true, then Fum' is one of the words whose pronunciations were altered, the letter fa' was replaced by the letter tha', since they are similar in sound." And Allah knows best. Others said that Fum is wheat, the kind used for bread. Al-Bukhari said, "Some of them said that Fum includes all grains or seeds that are eaten." Allah's statement, قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ He said, "Would you exchange that which is better for that which is lower!" criticized the Jews for asking for inferior foods, although they were living an easy life, eating tasty, beneficial and pure food. Allah's statement, اهْبِطُواْ مِصْراً Go you down to any Misr, Ibn Abbas said, means, any city'. Ibn Jarir also reported that Abu Al-Aliyah and Ar-Rabi bin Anas said that; the Ayah refers to Misr, the Egypt of Firawn. The truth is that the Ayah means any city, as Ibn Abbas and other scholars stated. Therefore, the meaning of Musa's statement to the Children of Israel becomes, "What you are asking for is easy, for it is available in abundance in any city that you might enter. So since what you asked for is available in all of the villages and cities, I will not ask Allah to provide us with it, especially when it is an inferior type of food. " This is why Musa said to them, أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ اهْبِطُواْ مِصْراً فَإِنَّ لَكُم مَّا سَأَلْتُمْ Would you exchange that which is better for that which is lower Go you down to any town and you shall find what you want! Since their request was the result of boredom and arrogance and since fulfilling it was unnecessary, their request was denied. Allah knows best. Covering the Jews in Humiliation and Misery Allah said, وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ And they were covered with humiliation and misery. This Ayah indicates that the Children of Israel were plagued with humiliation, and that this will continue, meaning that it will never cease. They will continue to suffer humiliation at the hands of all who interact with them, along with the disgrace that they feel inwardly. Al-Hasan commented, "Allah humiliated them, and they shall have no protector. Allah put them under the feet of the Muslims, who appeared at a time when the Majus (Zoroastrians) were taking the Jizyah (tax) from the Jews." Also, Abu Al-Aliyah, Ar-Rabi bin Anas

بسم الله الرحمن الرحيم Al-Baqarah 2:59 English - Tafsir ibn kathir فَبَدَّلَ الَّذِينَ ظَلَمُواْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ But those who did wrong changed the word from that which had been told to them for another. Al-Bukhari recorded Abu Hurayrah saying that the Prophet said, قِيلَ لِبَنِي إِسْرَايِيلَ ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ فَدَخَلُوا يَزْحَفُون عَلى أَسْتَاهِهِم فَبَدَّلُوا وَقَالُوا حَبَّةٌ فِي شَعْرَة The Children of Israel were commanded to enter the door while bowing and to say Hittah'. Yet, they entered the door on their behinds, distorting the words. They said; Habbah (seed), in Sharah (a hair).' An-Nasa'i recorded this part of it from Abu Hurayrah only, but he has a chain from the Prophet, explaining Allah's statement, حِطَّةٌ (Hittah), saying, "So they deviated and said Habbah." Similar was recorded by Abdur-Razzaq, and his route was also collected by Al-Bukhari. Muslim and At-Tirmidhi narrated similar versions of this Hadith, At-Tirmidhi said, "Hasan Sahih." The summary of what the scholars have said about this subject is that the Children of Israel distorted Allah's command to them to submit to Him in tongue and deed. They were commanded to enter the city while bowing down, but they entered while sliding on their rear ends and raising their heads! They were commanded to say, Hittah' meaning, "Relieve us from our errors and sins." However, they mocked this command and said, "Hintah (grain seed) in Shairah (barley)." This demonstrates the worst type of rebellion and disobedience, and it is why Allah released His anger and punishment upon them, all because of their sinning and defying His commands. Allah said, فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزاً مِّنَ السَّمَاء بِمَا كَانُواْ يَفْسُقُونَ So We sent upon the wrongdoers Rijz (a punishment) from the heaven because of their rebellion. Ad-Dahhak said that Ibn Abbas said, "Every word in Allah's Book that says Rijz means, a punishment."' Mujahid, Abu Malik, As-Suddi, Al-Hasan and Qatadah were reported to have said that; Rijz means Torment.' Ibn Abi Hatim narrated that Sa`d bin Malik, Usamah bin Zayd and Khuzaymah bin Thabit said that the Messenger of Allah said, الطَّاعُونُ رِجْزٌ عَذَابٌ عُذِّبَ بِهِ مَنْ كَانَ قَبْلَكُم The plague is a Rijz, a punishment with which Allah punished those before you. This is also how An-Nasa'i recorded this Hadith. In addition, the basis of this Hadith was collected in the Two Sahihs, إِذَا سَمِعْتُمُ الطَّاعُونَ بأَرْضٍ فَلَ تَدْخُلُوهَا If you hear of the plague in a land, then do not enter it. Ibn Jarir recorded Usamah bin Zayd saying that the Messenger of Allah said, إنَّ هَذَا الْوَجَعَ وَالسَّقَمَ رِجْزٌ عُذِّبَ بِهِ بَعْضُ الاُْمَمِ قَبْلَكُم This calamity and sickness (i.e. the plague) is a Rijz, a punishment with which some nations who were before you were punished. The basis of this Hadith was also collected in the Two Sahihs get Quran App:bit.ly/AlQuranApp

بســـم اللــه الرحــمــن الـرحـــيــم ◾Is āmēn said before, after or at the same time as the Imām?◾ Our Shaykh Abū Bilāl - may Allāh preserve him- was asked 6th Safr 1442H (23rd September 2020): 📝🔹Question: Is 'āmēn' said before the Imām says 'āmēn' or after the Imām says 'āmēn', I heard most of the praying congregation say 'āmēn' before the Imām, so is this correct? 📩🔸Answer: What is correct is <"When the Imām Imām says: { غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ } then say 'āmēn"> (1) whether we say 'āmēn' together with our Imām or we precede our Imām, this does not harm. For indeed ''ف'' (fa) connotes immediacy without delay in the arabic language so we must not precede him before {وَلَا الضَّالِّينَ} nor delay excessively, (rather) when the time comes we say 'āmēn' whether he says 'āmēn' with us or precedes us a little bit. Every single one of us should be eager to coincide with the angels: <"فَإِنَّهُ مَنْ وَافَقَ تَأمِينُهُ تَأمِينَ الْمَلَائِكَةِ  غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ"> For indeed whoever says 'āmēn' at the same time the angels say āmēn his past sins will be forgiven. (2) Shayk Al-Albānī used to say we say āmēn after the Imām says āmēn then he retracted from this. <" إنَّمَا جُعِلَ الْإِمَامُ لِيُؤْتَمَّ  بِهِ"> <The Imām was especially appointed to be followed> (3) - in the outward affairs he was appointed to be followed - and this is the default < "فَإِذَا كَبَّرَ فَكَبِّرُوا، وَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا سَجَدَ فَاسْجُدُوا"> <So when he says 'Allāhu akbar, say Allāhu akbar and when he bows, bow and when he prostrates, prostrate> (3) As for the inward affairs, such as the intention and other things; then it is not a condition (to follow the Imām), therefore it is OK for him (i.e. the Imām) to pray an obligatory prayer and those praying behind him to pray a voluntary prayer or the opposite, with different intentions, this is permissible as Mu'āth (Ibn Jabal) did. Allāh's Messenger did indeed pray 'salātu alkhawf' (the prayer in a state of war/fear) with two groups, the first obligatory and the second voluntary. ______________________________________ (1) Narrated by Abū Hurreira (may Allāh be pleased with him) in AlBukhāri (782) and Muslim (404) (٢) Narrated by Abū Hurreira (may Allāh be pleased with him) in AlBukhāri (780) and Muslim (410) (3) Narrated by Anas Ibn Mālik (may Allāh be pleased with him) in AlBukhāri (411) and Muslim (378) _____________________________________ Translated by: Abū Sufyān Sāmi ibn Daniel Al-Ghāni ✒Read the arabic transcript of the fatwā here: https://t.me/abubilalhami/5299 🕪 Listen to the audio of the fatwā here: https://t.me/abubilalhami/5285 Click on the link to subscribe: https://t.me/abubilaalalhadhramy