AlBaseerah

THE COMMAND TO BE MINDFUL OF ALLĀH ALLĀH commands, وَٱتَّقُواْ ٱللَّهَ Fear ALLĀH That is, in all your affairs you should constantly fear ALLĀH and seek help thereby, وَٱعۡلَمُوٓاْ أَنَّكُم مُّلَٰقُوهُۗ and know that you will meet HIM and HE will requite you for your deeds, righteous or otherwise. {Tafsi‌r As-Sa'di} The Prophet (ﷺ) said, "ALLĀH said: O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allah, and he who finds other than that, let him blame no one but himself." {Muslim #2577} Al-Bara' (may ALLĀH be pleased with him) reported: We were with the Messenger of ALLĀH (ﷺ) at a funeral and he was sitting beside the edge of the grave, weeping until the ground became wet. The Prophet (ﷺ) said, "O my brethren, prepare for the likes of this." {Ibn Ma‌jah #4195} http://bio.link/albaseerah

THE REASON FOR CHOSING THE PROPHET'S HIJRAH ﷺ AS THE START OF THE COUNT FOR THE HIJRI CALENDAR AND MUHARRAM AS THE FIRST MONTH Sahl ibn Sa'd (may ALLĀH be pleased with him) said: "They (the Companions) did not start the calendar from the beginning of the Prophet's mission or from his death; they only started it from the time of his arrival in Madinah." {Al-Bukhari #3934} Ibn Hajar (may ALLĀH have mercy on him) commented: "The incidents that are connected to the life of the Prophet (ﷺ) and that could have been taken as the start of the calendar are four: his birth, the start of his mission, his migration (Hijrah) and his death. They thought it was best to start the calendar from the Hijrah, because in the case of his birth and the start of his mission, there would be uncertainty with regard to the exact year. As for the time of his death, they chose not to use it because remembering it would renew their grief. So there was no choice left except the Hijrah. And they chose to regard Muharram as the first month of the year rather than Rabi' Al-Awwal because the plan to migrate started to take shape in Muharram. The oath of allegiance (bay'ah) – that was the precursor to the Hijrah – had taken place during Dhul-Hijjah, and the first new moon after the oath of allegiance and the decision to migrate was that of Muharram. So it was appropriate to make it the first month of the year. This is the best explanation I have come across as to why the year starts with Muharram." 📚 Fath al-Bāri bi Sharḥ Sahih al-Bukhari (7/268) http://bio.link/albaseerah

SUMMARY OF THE PROPHET'S HIJRAH (1/7) Events Leading To The Hijrah. ...When the polytheists saw that the Companions of the Messenger of ALLĀH ﷺ had prepared themselves, departed, and taken their women, children, and wealth to the Aws and Khazraj (in Madinah), they realized that the destination was a land of protection and that its people possessed strength, courage, and military power. They feared that the Messenger of ALLĀH ﷺ would leave to join them, making his affair even stronger against them. So they gathered in Dar al-Nadwah to discuss what should be done about him. None of their men of opinion, intelligence, and judgment stayed behind. Their ally and elder, Iblis (may ALLĀH curse him), attended them in the form of an old man from Najd, wrapped in his cloak. They discussed the matter of the Messenger of ALLĀH ﷺ, and each person offered an opinion. But the old man (Iblis) rejected every suggestion and was not pleased with any of them. Then Abu Jahl said: "I have an opinion regarding him which I do not think any of you have considered." They asked, "What is it?" He replied: "I think we should take from every tribe of Quraysh a strong and capable young man, give each of them a sharp sword, and then have them strike him together as one man. In this way, his blood will be divided among all the tribes, and the clan of Banu Abd Manaf will not know what to do afterward. They will not be able to wage war against all the tribes, and we will pay them the blood-money." The old man said: "Well done, young man! By ALLĀH, this is the opinion!" So they dispersed, united upon that plan and firmly resolved to carry it out. Then Jibrīl came with revelation from his Lord, Blessed and Exalted, informing the Prophet ﷺ of their plot and commanding him not to sleep in his bed that night... 📚 Zād al-Ma'ād (3/62) Translation: AlBaseerah Institute https://t.me/prophetic_Seerah http://bio.link/albaseerah

THE COMMAND TO RELY ON ALLĀH ALONE IN ALL AFFAIRS ALLĀH says, وَتَوَكَّلۡ عَلَى ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا And rely upon ALLĀH; and sufficient is ALLĀH as Disposer of affairs. When a person has put his trust in ALLĀH in that manner, then do not ask about how every endeavour becomes easy, every difficult task becomes smooth, every calamity becomes bearable, every stressful situation is alleviated, all needs are met, blessings come down, trouble is warded off and evils are averted. Then you will see how the weak slave who delegated all his affairs to his master will be able to achieve many things that a group of people could not achieve, for ALLĀH will make easy for him that which is too difficult for the toughest and strongest of men to do. And it is ALLĀH Whose help we seek...⬇️ https://t.me/Tafseer_Benefits/374 {Tafsi‌r As-Sa'di}

HOW THE HIJRI CALENDAR WAS ESTABLISHED The reason why the people adopted the Hijri calendar as a means of defining the year in which a particular event took place, which is something that people need to do, is that this date is the one that the Companions (may ALLĀH be pleased with them) unanimously agreed to take as the beginning of their calendar. This decision was made at the time of Umar ibn Al-Khattab (may ALLĀH be pleased with him), because it is the actual date of the founding of the Islamic state, when the Prophet (ﷺ) and migrated and settled in Madinah, and the people gathered around him and supported him, and he built the mosque, and other events that followed the Hijrah. So the features of the Islamic state began to develop and it took on a clear form geographically, socially, militarily and politically. Before that the Muslims did not have a state or any political system to unite them. The Companions (may ALLĀH be pleased with them) reached a unanimous decision in 16 AH – or, it was said, 17 AH or 18 AH – during Umar's caliphate, to make the Islamic calendar begin with the year in which the Hijrah occurred. That was because a case was referred to Amir Al-Mu'minin Umar (may ALLĀH be pleased with him) concerning a contract that one man had with another, saying that what he owed him became due in Sha'ban. Umar (may ALLĀH be pleased with him) said; Which Sha'ban? The Sha'ban of this year we are in now or of last year or of next year? Then he summoned the Companions and consulted them about adopting a calendar from which they could determine when debts became due and the like.  Someone suggested adopting the Persian calendar, but he did not like that. Someone else suggested adopting the Byzantine calendar, but he did not like that. Others suggested dating it from the birth of the Messenger of ALLĀH (ﷺ), or from the beginning of his mission, or from his migration (Hijrah) or from his death.  Umar (may ALLĀH be pleased with him) was inclined to choose the date of the Hijrah because it is known when it occurred, and they agreed with him. The point is that they made the beginning of the Islamic calendar the year of the Hijrah, and they made the first month of the Islamic year Muharram, as was narrated from them. This is the view of the majority of Imams, so that people could conduct their business on that basis, with no confusion. 📚 Al-Bidayah wan-Nihayah (3/251-253) http://bio.link/albaseerah

THE REWARD OF THE MUHAJIRĪN ALLĀH tells: وَالَّذِينَ هَاجَرُواْ فِي اللّهِ مِن بَعْدِ مَا ظُلِمُواْ لَنُبَوِّئَنَّهُمۡ فِى ٱلدُّنۡيَا حَسَنَةًۖ And as for those who emigrated for the cause of ALLĀH, after they had been wronged, WE will surely settle them in this world in a good place; ALLĀH tells us about the reward of those who migrated for HIS sake, seeking HIS pleasure, those who left their homeland behind, brothers and friends, hoping for the reward of ALLĀH. This may have been revealed concerning those who migrated to Ethiopia, those whose persecution at the hands of their own people in Makkah was so extreme that they left them and went to Ethiopia so that they would be able to worship their Lord. Among the most prominent of these migrants were Uthman bin Affan and his wife Ruqayyah, the daughter of the Messenger of ALLĀH, Jafar bin Abi Talib, the cousin of the Messenger, and...⬇️ https://t.me/Tafseer_Benefits/891 {Tafsi‌r Ibn Kathīr}

THE RULING ON WISHING ISLAMIC NEW YEAR Shaykh Ibn Uthaymīn (may ALLĀH have mercy on him) was asked: What is the ruling on congratulating people on the occasion of the Hijri new year, and how should one reply to a person who offers congratulations? He replied:  "If someone offers you congratulations, then respond to him, but do not initiate such greetings. This is the correct view concerning this matter. So if a person says to you, for example, 'Happy New Year', then you can say, 'May ALLĀH make it a good and blessed year for you.' But you should not initiate such a greeting, because I do not know of any report that the salaf (early generations of Islam) congratulated one another on the occasion of the new year, rather the salaf did not regard the first of al-Muharram as the first day of the new year until the caliphate of 'Umar ibn al-Khattab (may ALLĀH be pleased with him)." 📚 I'lām al-Mu'āsirīn bi-Fatāwā Ibn 'Uthaymīn (p. 372) https://whatsapp.com/channel/0029VbCkXG6HrDZeu5zvIA1A http://bio.link/albaseerah

New Year Announcement As the sun set today at Maghrib, we welcome the blessed month of Muharram and the beginning of a new Islamic year. Muharram is one of the sacred months and a beautiful opportunity to renew our intentions, increase in worship, and draw closer to Allah. Among the great opportunities in this month are: - Fasting on the Day of ‘Ashura (10th Muharram) - a means for expiation of the previous year’s sins. - Fasting the Ayaamul Beedh (13th, 14th & 15th of the lunar month) from the beloved Sunnahs of our Prophet. May Allah grant us a year filled with barakah, guidance, forgiveness, and steadfastness upon His obedience. ©️ Haramain on X

THE JOURNEY OF MAN: FROM BEGINNING TO FINAL DESTINATION Ibn al-Qayyim (may ALLĀH have mercy on him) mentioned: "Indeed, ALLĀH, Glorified be HE, has diversified HIS ˹decreed˺ rulings upon a person from the moment he enters this world until he settles in the final abode. Even before that — while he was in the three layers of darkness (the womb) — HIS decreed rulings were already in effect upon him and returning to him. When he separated from his mother, HIS command-based rulings became binding upon him, and the responsibility for these rulings was placed upon the parents, or whoever took their place in raising and caring for him. Thus, ALLĀH, Exalted be HE, has prescribed for him certain rulings that his guardian is commanded to uphold as long as the child remains under his care. The guardian is accountable for them on his behalf. Then, when the child reaches the stage of accountability, the rulings become directly binding upon him, the pens begin to record his deeds, and he is judged by the rulings that apply to the people of disbelief or the people of Islam. From then on, he begins his preparation for the abode of the fortunate or the dwelling of the wretched. His days and nights continue to unfold until he reaches the abode to which he has been destined. Throughout those stages, he is facilitated towards the causes leading to that end and made to do its deeds. When his journey finally comes to its last stage, he reaches the dwelling that was prepared for him before his creation, either the abode of misery or the abode of happiness. There, he lays down his traveler's staff from his shoulder, settles his destination, and finds his final lodging - either in the abode of justice or the abode of bliss." 📚 Tuhfah al-Mawdūd bi Ahkām al-Mawlūd (pg. 5-6) https://t.me/ibnulqayyem http://bio.link/albaseerah

THE CRUX OF THE SERVANT'S ULTIMATE SUCCESS ALLĀH says, ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ ˹The believers are those˺ who believe in the unseen, establish prayer, and spend out of what WE have provided for them, ALLĀH often mentions prayer and zakah together in the Qur'an. That is because prayer involves sincerity towards the One worthy of worship, and zakah and charitable giving involves good treatment towards HIS slaves. For the crux of a servant's ultimate success hinges on sincerity towards the One worthy of worship and striving to benefit the created beings. Conversely, the crux of a servant's ultimate misery hinges on the absence of these two things, being devoid of both sincerity in worship and goodness to the creation. {Tafsi‌r As-Sa'di}

THE VIRTUE OF THE MONTH OF ALLĀH, AL-MUHARRAM Abu Hurayrah said that ALLAH'S Messenger (ﷺ) said, "The best fast after Ramadān is in the month of ALLĀH, al-Muharram, and the best prayer after the obligatory one is the night prayer." In another narration, "The prayer in the middle of the night." {Muslim #1163} This hadith is evidence for the virtue of fasting in the Month of ALLĀH, al-Muharram, and that its virtue follows the virtue of the month of Ramadān. The virtue of fasting during it comes from the virtue of its time and the greatness of the reward for acts done during it and because fasting is one of the greatest actions with ALLĀH, the Most High. It is also evidence that voluntary salah in the middle of the night is better than voluntary şalah in the daytime. The Month of ALLĀH, al-Muharram, is the month which begins the hijrī year. It is one of the sacred months which ALLĀH mentioned in HIS Book. The Most High said, إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ "Verily, the number of months with ALLĀH is twelve, so it was ordained by ALLĀH on the day when HE created the heavens and the earth; of which four are sacred. That is the right religion, so do not wrong yourselves therein." {At-Tawbah: Verse 36} Abū Bakrah (may ALLĀH be pleased with him) said that the Prophet (ﷺ) said, "...The year is twelve months, from them four are sacred; three are consecutive: Dhul-Qa'dah, Dhul-Hijjah and al-Muharram, and Rajab of Mudar which is between Jumādā and Sha'ban." {Al-Bukhārī #4662 and Muslim #1679} ALLĀH, the Most High, attached this month to HIMSELF to show its attached honor and greatness. It is not authentic that the Prophet (ﷺ) attached any month to ALLĀH, the Most High, except al-Muharram. It is called al-Muharram to confirm its sacredness because the Arabs used to switch it around, treating it as sacred one year and not others. The Most High's statement, فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ So do not wrong yourselves therein, means: in these sacred months, because sins in them are intensified and more serious than in other months. Ibn 'Abbas (may ALLĀH be pleased with them) said: "Indeed, ALLĀH made sins in them greater, as well as righteous deeds and their rewards greater." {Ibn Jarir 10/126} Qatādah said: "Indeed, wrong-doing in the sacred months is a greater offense and sin than wrong-doing in other than them; though wrong-doing in every situation is great. But ALLĀH enhances what HE wills." {Ibn Jarir 10/127} Included in wrong-doing is: a person wronging himself by associating partners with ALLĀH, the Most High, or by abandoning obligations, committing prohibitions, being careless regarding salāh or failing to attend Jumu'ah and congregational prayers. 📚 Ahadith about the Tens Days of Dhul-Hijjah and the Days of Tashriq, Rulings and Manners || Page 62-64 http://bio.link/albaseerah

SUNNAH PRAYER AFTER JUMU'AH PRAYER Shaykh Ibn Uthaymīn (may ALLĀH have mercy on him) said: "As for after Jumu'ah, it does have a regular Sunnah prayer. The regular Sunnah after it is two rak'ahs at home, based on the statement of Ibn 'Umar (may ALLĀH be pleased with them both): 'The Prophet ﷺ, when he prayed Jumu'ah, would not pray anything afterward until he returned to his house, where he would pray two rak'ahs.' However, in the hadith of Abu Hurayrah mentioned by the author (author of Riyādhus-Saliḥīn), the Prophet ﷺ said:

When one of you has prayed Jumu'ah, let him pray four rak‘ahs afterward.

Because of this, the scholars differed regarding the Sunnah prayer after Jumu'ah: Is it four rak'ahs (offered as two sets of two), or is it two rak'ahs? Some scholars said it is four rak'ahs, because this is what the Prophet ﷺ explicitly commanded. As for the two rak'ahs, they were merely his practice, and his command takes precedence over his action. Therefore, they held that the Sunnah is four rak'ahs. Others said it is only two rak'ahs, because this is what Ibn Umar (may ALLĀH be pleased with them both) reported concerning the Prophet's practice. They viewed the four rak'ahs as not being a regular Sunnah prayer. Others made a distinction and said: If a person prays the Sunnah in the mosque, he should pray four rak'ahs; but if he prays at home, he should pray two rak'ahs. This was the view preferred by Ibn Taymiyyah (may ALLĀH have mercy on him). Others said that both reports should be acted upon together: one should pray four rak'ahs in compliance with the Prophet's command, and two rak'ahs in accordance with his practice, making the Sunnah after Jumu'ah six rak'ahs in total. And ALLĀH is the Granter of success." 📚 Sharḥ Riyādhus-Saliḥīn (5/137-138) https://whatsapp.com/channel/0029VbCkXG6HrDZeu5zvIA1A http://bio.link/albaseerah

HOW TO SEEK THE HOUR OF RESPONSE ON FRIDAY Jabir ibn Abdullāh (may ALLĀH be pleased with him) said: The Messenger of ALLĀH (ﷺ) said: "Friday is twelve hours, in which there is no Muslim who asks ALLĀH for something but HE will grant him it, so seek it in the last hour after 'Asr." 📚 Abū Dāwud #1048 and An-Nasa'i #1389 The scholars have mentioned several ways to seek the time when supplications are answered after 'Asr on Friday which can be summarized as follows: 1⃣. Remaining in the mosque after 'Asr prayer and not leaving it, and offering supplication. That is especially important in the last hour after 'Asr, and this is the highest in status. When Said ibn Jubayr had prayed 'Asr, he would not speak to anyone until the sun set. 2⃣. Going to the mosque some time before Maghrib, then praying two Rakahs to greet the mosque (Tahiyyat Al-masjid ) and offering supplication until the last hour of Asr time. This is medium in status. 3⃣. Sitting in some place – in his house or elsewhere – calling upon his Lord, may HE be Exalted, during the last hour of 'Asr time. This is the lowest in status. Shaykh ibn Bāz (may ALLĀH have mercy on him) said, in response to the one who asked regarding how catch up with the hour of response on Friday, "What appears to be the case is that the Hadiths are general in meaning, and that if someone offers supplication during the 'time of response', there is the hope that his supplication will be answered in the last hour of Friday. There is the hope that his supplication will be answered, but if he is waiting for the prayer in the mosque in which he intends to pray Maghrib, the hope is greater, because the Prophet (ﷺ) said: "and he stands and prays" – narrated by Al-Bukhari – and the one who is waiting for the prayer is like one who is praying. If he is in a state of prayer, there is greater hope of receiving a response, because the one who is waiting for the prayer is like one who is praying. But if he is sick and he does that in his house, there is nothing wrong with that, or if a woman is in her house and she sits waiting to pray Maghrib in her prayer place, or the sick person sits in his prayer place and offer supplication in the afternoon of Friday, there is the hope of a response. This is what is prescribed, if someone wants to offer supplication, he may go early to the mosque in which he intends to pray Maghrib and sit, waiting for the prayer and offering supplication." 📚 Fatāwa Ibn Bāz (30/270, 271) http://bio.link/albaseerah

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VIRTUE OF GRATITUDE AND BELIEF IN ALLĀH ALLĀH tells us of the perfect nature of HIS self-sufficiency and the vastness of HIS forbearing, mercy and kindness: مَّا يَفۡعَلُ ٱللَّهُ بِعَذَابِكُمۡ إِن شَكَرۡتُمۡ وَءَامَنتُمۡۚ وَكَانَ ٱللَّهُ شَاكِرًا عَلِيمًا What would ALLĀH do with your punishment if you are grateful and believe? And ever is ALLĀH Appreciative and Knowing. Because ALLĀH is Appreciative and All-Knowing, HE will give those who carry the heavy burden of commitment for HIS sake and persist in doing righteous deeds an immense reward and abundant kindness. Whoever gives up something for the sake of ALLĀH, ALLĀH will give him something better than it. Furthermore, HE knows how you appear outwardly and what is in your hearts, and HE knows what you do and what it is based on, be it sincerity or the opposite. HE wants you to repent and turn back to HIM, then if you turn to HIM, why should HE punish you?...⬇️ https://t.me/Tafseer_Benefits/70 {Tafsi‌r As-Sa'di}

BENEFIT 31: REGARDING RECITATION OF AL-FĀTIḤAH FOR THE ONE PRAYING BEHIND THE IMĀM ● When does the follower (ma'mūm) recite Al-Fātiḥah behind his Imām? (¹) It has been established that reciting Al-Fātiḥah is an essential pillar ˹of prayer˺ that must be performed in every rak'ah, whether by the Imām, the individual praying alone, or the follower. So when does the follower recite it during the audible prayers? It was said: when the Imām pauses between Al-Fātiḥah and the ˹next˺ surah. It was also said: he (the follower) should recite it behind the Imām verse by verse. This is preferred because: • It avoids the need to delay the isti'adhah (seeking refuge with ALLĀH) from its proper place, which is after the opening supplication (Du'a al-istiftāḥ); • Or ˹the need to˺ repeat it if it was already done in its place but Al-Fātiḥah was delayed until the Imām began the ˹next˺ surah; • And because this approach allows the follower to say āmīn just once, upon completion of both his own and the Imām's recitation of Al-Fātiḥah. 📖 Sahih Fiqhus-Sunnah wa Adillatuhu (1/546-547) Reference: (1) Nayl al-Awtar (2/251), Hadith Edition, with slight adaptation. https://t.me/fiqh_Benefits ● متى يقرأ المأموم الفاتحة خلف إمامه (١). تقرر أن قراءة الفاتحة ركن لابد منه في كل ركعة سواء في ذلك الإمام والمنفرد والمأموم، فمتى يقرأ المأموم فى الجهرية؟ قيل: إذا سكت الإمام بين الفاتحة والسورة، وقيل: يقرأها خلف الإمام آية آية، وهو الأولى من جهة عدم الاحتياج إلى تأخير الاستعاذة عن محلها الذي هو بعد الاستفتاح، أو تكريرها عند إرادة قراءة الفاتحة إن فعلها في محلها أولا وأخر الفاتحة إلى حال قراءة الإمام السورة، ومن جهة الاكتفاء بالتأمين مرة واحدة عند فراغه -وفراغ الإمام- من قراءة الفاتحة. 📖 صحيح فقه السنة وأدلته (١/٥٤٦،٥٤٧) (١) "نيل الأوطار" (٢٥١/٢) ط. الحديث، بتصرف يسير. https://whatsapp.com/channel/0029VayyrAVKWEKo0unm2W2B

MAN'S HONOR AND NOBILITY IS IN HIS KNOWLEDGE ALLĀH says, ٱقۡرَأۡ بِٱسۡمِ رَبِّكَ ٱلَّذِى خَلَقَ ۞ خَلَقَ ٱلۡإِنسَٰنَ مِنۡ عَلَق Read! In the Name of your Lord Who created—created man from a clot. These Ayat inform of the beginning of man's creation from a dangling clot, and that out of ALLĀH's generosity HE taught man that which he did not know. Thus, ALLĀH exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason ALLĀH says, اقْرَأْ وَرَبُّكَ الاَْكْرَمُ ۞ ٱلَّذِى عَلَّمَ بِٱلۡقَلَمِ ۞ عَلَّمَ ٱلۡإِنسَٰنَ مَا لَم يَعۡلَم Read! And your Lord is the Most Generous. Who taught by the pen—Taught man that which he knew not. {Tafsir bn Kathir}

HOW TO RECOGNIZE MINOR AND MAJOR SINS Shaykhul-Islam Ibn Taymiyyah (may ALLĀH have mercy on him) said: "The best of the views concerning this issue is that which was narrated from Ibn Abbas (may ALLĀH be pleased with him) and was mentioned by Abu Ubaydah, Ahmad ibn Hanbal and others. It is the view that the minor sin is that for which no punishment is specified in this world or the hereafter. This is similar to what was said by those who say that it is a sin that is not subject to a prescribed punishment in this world. And it is similar to what was said by those who say that any sin concerning which mention is made of a curse, divine wrath or warning of Hell is a major sin. And it is similar to what was said by those who say that the minor sin is that concerning which there is no prescribed punishment in this world, and no warning of punishment in the hereafter – that is, a specific warning such as a warning of Hell, divine wrath or curse. Similarly, every sin concerning which the doer is warned that he will not enter Paradise or even smell the fragrance of Paradise, or it was said concerning it that the one who does it is not one of us, or the one who does it is a wrongdoer – all of these are major sins." 📚 Majmu' al-Fatāwā (11/650-652) https://whatsapp.com/channel/0029VbAhM0H3AzNYsPern90x http://bio.link/albaseerah