The Fruits Of Knowledge

بسم الله الرحمن الرحيم Fatwaa: What is the ruling on buying gold, silver, or a combination of them online? Question: السلام عليكم ورحمة الله وبركاته It is known that Gold is from those items in which the transaction has to be made hand in hand and there cannot be a delay in receiving the money for the seller or the gold for the buyer, which would mean it is impermissible to purchase gold online. My question is, is the prohibition limited to pure gold (24 karat) or does this include gold mixed with other metals/diamonds/pearls, etc. and does silver also come under this? So if there is a necklace which is gold and has rhinestone in it, would this be included in the prohibition? جزاكم الله خيرًا Answer: وعليكم السلام ورحمة الله وبركاته As per Islamic law, if someone is buying/selling any of the following six items, then the exchange must be done hand to hand in the same sitting: gold silver wheat barley dates salt for money The act of exchanging from hand to hand is called (التقابض). The proof for this is the hadith of Ubaadah bin as-Saamit (Allah be pleased with him) that the Allah’s Messenger (ﷺ) said: “Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like and equal for equal, payment being made hand to hand. If these classes differ, then sell as you wish if payment is made hand to hand” [Muslim (no. 1587)] Based on this hadith, the scholars say that buying either gold or silver online for money requires that the exchange occur hand to hand (immediately) and without delay on either side. This applies to buying gold online and likewise silver online because they are both from the categories of the items of Ribaa found in the hadith. In terms of buying gold mixed with other metals or jewels, then this has been discussed by the scholars. If the piece of jewelry has a small amount of gold or silver, then it is pardoned and overlooked. Thus, such an item can be bought online. Shaikh Sa’d al-Kathlaan (may Allah preserve him), a Saudi Shaikh who specializes in fiqh and finances, was asked about buying jewelry that has gold and other than gold in it online. The Shaikh responded: “If there is gold in it and it is bought using currency, then it must be sold hand to hand. The host: ‘So the ruling does not differ?’ Shaikh: ‘Yes. Unless the amount of gold is small. If the amount of gold is small, then this is pardoned. A small amount of gold that is found in a watch for example. A watch that has a small amount of gold or silver, then its affair is easier (i.e. it is allowed)'”. End. [Reference] This exception mentioned by the Shaikh has also been mentioned by earlier scholars such as Imam Ibn Qudamah (d. 620 H.), may Allah have mercy upon him, in his book al-Mughni (4/30). However, if the piece of jewelry being purchased online has a lot of gold or silver and other metals, then it takes the original ruling of needing to be exchanged hand to hand. And so, it cannot be bought online but should be bought in person. And Allah knows best Faisal bin Abdul Qaadir bin Hassan Abu Sulaymaan https://torontodawah.com/the-ruling-on-buying-gold-silver-or-a-combination-of-them-online/ Join the telegram channel: t.me/FruitsOfKnowledge

بسم الله الرحمن الرحيم Tafseer Ibn Katheer [Al-Quraan 24:51] إِنَّمَا كَانَ قَوْلَ الْمُوْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا The only saying of the faithful believers, when they are called to Allaah and His Messenger, to judge between them, is that they say: "We hear and we obey." [Al-Quraan 24:51] Meaning, to hear to obey. Allaah describes them as having attained success, which is achieving what one wants and being saved from what one fears. So Allaah says: وَأُوْلَيِكَ هُمُ الْمُفْلِحُونَ "And such are the successful." Concerning the Verse: أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا "they say:"We hear and we obey.", Qataadah said: "We were told that when Ubadah bin As-Samit, who had been present at Al-Aqabah and at Badr, and was one of the leaders of the Ansar, was dying, he said to his nephew Junadah bin Abi Umayyah: 'Shall I not tell you what you must do and what is your due!' He said, Yes.' He said: You have to listen and obey when times are easy and when they are hard, when you feel energetic and when you do not want to, and when you feel selfish. You have to train your tongue to speak the truth. Do not go against those who are in authority, unless they openly command you to commit acts of disobedience to Allaah. Whenever you are commanded to do something that goes against the Book of Allaah, then follow the Book of Allaah."' Qataadah said: We were told that Abu Ad-Darda' said, "There is no Islaam except through obedience to Allaah, and no goodness except in Jamaah. Sincerity is to Allaah and His Messenger, and to the Khalifah and all the believers." He said: "And we were told that Umar bin Al-Khattab, may Allaah be pleased with him, used to say; The bonds of Islam are Laa ilaaha illallaah, establishing prayer, paying zakaah, and obeying those whom Allaah has given authority over the affairs of the Muslims."' This was recorded by Ibn Abi Haatim. There are very many Ahaadeeth and reports which state that it is obligatory to: obey the Book of Allaah, the Sunnah of His Messenger, the Rightly-Guided Khalifahs, and the imaams when they command us to obey Allaah. There are too many of these reports to quote them all here. get Quran App:bit.ly/AlQuranApp Join the telegram channel: t.me/FruitsOfKnowledge

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على رسول الله وعلى آله وصحبه أجمعين Firstly we hope everyone is well and continuing upon goodness after Ramadhaan. May Allaah accept it from us all. Secondly, we apologise for the delay in restarting. Inshaallaah we will begin again from the coming week but we will be doing one word with its plural form daily from now instead of two a day. Please encourage your friends and family to also get involved, and spread this message. Baarakallaahu feekum. May Allaah make us do this sincerely for Him Alone, and make it a means of benefit and rectification for the ummah. Join at: t.me/kalimaaaat

3) From Al-Munaydhir (a Companion of the Messenger of Allaah, SalAllaahu 'alayhi wa sallam) and he used to be in Africa who said: I heard the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, say: من قال إذا أصبح :” رضيت بالله ربا و بالإسلام دينا و بمحمد نبيا “،فأناالزعيم لآخذن بيده حتى أدخله الجنة ‘Whoever says in the morning: ‘I am pleased with Allaah as the Lord, and with Islaam as the Religion and with Muhammad as the Prophet,’ then I am a guarantor that I will indeed definitely take him by his hand until I can enter him in to Paradise.’ [At-Targheeb by Al-Mundhari, Tabaraani & Al-Albaanee in Silsilatus-Saheehah, 2686, and he said the Hadeeth is thaabit (established)] Al-'Ayni said in his explanation of Abuu Daawud: 'Regarding the Messenger’s saying: ‘I am pleased with Allaah as the Lord’ means: I am convinced by Him, He is sufficient for me, and I do not require anyone along with Him. Regarding the Messenger’s saying: ‘and with Muhammad as the Prophet,’ means: that I am content with Muhammad as a Messenger to me and to all the other Muslims. Regarding the Messenger’s saying: ‘Islaam as the religion’ means: I am content with Islaam as a religion, meaning I do not desire another way other than Islaam, and I do not follow except that which is in agreement with the Shari'ah of Muhammad, 'alayhis-salaam, or that I do not desire other than Islaam as a religion.’ [Explanation of Abuu Daawud by Al-'Ayni, 2/484] Al-'Ayni continues in his explanation: 'If it is said what is the intent of the saying: ‘as a religion’, I say: the meaning of religion here is Tawheed; as in the saying of Allaah, the Most High: ومَنيَبتَغ غَيرَ الإِسلاَم دينا "And whoever seeks a religion other than Islaam..." [Al-Qur'aan 3:85] Means: Tawheed. As for the authentic Hadeeth from 'Umar who said: ‘While we were with the Messenger of Allaah that day, all of a sudden a man came to visit whose clothing was exceedingly white…..’ to the end of the Hadeeth. So here the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, generalized the ‘religion’ upon Islaam, eemaan (faith) and ihsaan (perfection of worship) due to his saying: 'Indeed that was Jibreel who came to you to teach you your religion.’ He taught them these three things. Therefore, sometimes the religion is stated for the three things which Jibreel, 'alayhis-salaam, inquired about, and sometimes it is stated for Islaam as is in the saying of Allaah, the Most High: اليَومَ أكمَلتُ لَكُم دينَكُم وَأتمَمتُ عَلَيكم نعمَتيوَرَضيتُ لَكُمُ الإسلاَمَ دينا "This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islaam as your religion." [Al-Qur'aan 5:3] [Explanation of Abuu Daawud by Al-'Ayni, 2/486-7] Saying it three times is not authentic: Da’eef (weak) from Abee Salaam, the servant of the Prophet, SalAllaahu 'alayhi wa sallam, from the Prophet, SalAllaahu 'alayhi wa sallam, that he said: ‘There is no Muslim or human or slave who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet, except that it is a right upon Allaah that he will please him on the Day of Judgement.’ [Ibn Abee Shaybah in ‘Al-Musannaf’ and in ‘Al-Musnad’ & Al-Albaanee declared it Da’eef in Silsilah Ahaadeeth Ad-Da’eefah, No. 5020] And in another wording: Da’eef – ‘who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet’ except that it is a right upon Allaah that he will please him.’ [Da’eef by Al-Albaanee in ‘Da’eef Al-Jamia’ As-Sagheer’, No. 5734] All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance. Join the telegram channel: t.me/FruitsOfKnowledge

Being pleased with His Prophet, SalAllaahu 'alayhi wa sallam: As for being pleased with His Prophet as a Messenger: then this includes having perfect obedience to him, and complete submission to him, whereby the Prophet, SalAllaahu 'alayhi wa sallam, is foremost to a person than his own self. So he does not take guidance except from the places of the Messenger’s speech, he does not turn for a judgement except to him, and no one gives a judgement above his, and he totally is not pleased with someone else’s judgement, not in anything from the Asmaa (Names) of Allaah and His characteristics and His actions, nor in anything from the perception and sense of the reality of eemaan and its different levels, nor in anything from the ahkaam (rulings) apparent and hidden, and a person is not pleased with a ruling regarding these things from someone other than the Messenger, and he is not pleased except with his ruling. If however a person is incapable of following the Messenger’s judgement, then him having someone else’s judgement, then this is from the view of forceful nourishment for a person who cannot find that which would sustain himself with except from dead flesh and blood. The best that can be said about this situation is that it is like using dust, which is used for tayummum (dry ablution) when a person is incapable of using water for purification. Being pleased with His Deen (Religion): As for being pleased with the deen, so if the deen says something or gives a ruling or commands or prohibits then a person should be completely pleased with it. There does not remain any opposition and resistance in his heart from its ruling, and he submits to it with total submission. Even if it opposes what his own self intends, or his desires, or the statement of the one whom he blindly follows, or his shaykh or his sect, this is where all the people desert you except the ghurabah (those who adhere to the Sunnah) in this world. Beware of feeling distressed and lonely of being isolated and alone [i.e. since the people abandon you for holding on to the Sunnah, being from the ghurabah] since indeed it is - and I swear by Allaah - the distinction of honour and companionship with Allaah and His Messenger and it is the soul of being close to Allaah, and being pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion. [Madaarijus-Saalikeen, 2/170-172] The Different Wordings of the Hadeeth: 1) From Abuu Sa’eed Al-Khudree, saying that the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, said: مَنْ قَالَ: رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا وَجَبَتْ لَهُ الْجَنَّةُ ‘Whoever says: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad, SalAllaahu 'alayhi wa sallam, as the Prophet, then Paradise becomes obligatory for him.’ [Silsilatus-Saheehah, 334 & Saheeh Abuu Daawuud, 1368] 2) From 'Aamir Ibn Sa’ad Ibn Abee Waqqaas, from his father, from the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, that he said: مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: وَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَسُولًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ‘Whoever says when he hears the mu’athin (the caller to the prayer): Wa ana ashhadu an laa ilaaha ilAllaah, wahdahu laa shareeka lahu, wa ashhadu anna Muhammadan 'abduhu wa rasuuluhu. Radheetu billaahi Rabban wa bil-Islaami deenan wa bi Muhammadin, SalAllaahu 'alayhi wa sallam, Rasuulaa.’ (I testify that there is none worthy of worship in truth except Allaah Alone and He has no partners, and that Muhammad is His slave and His Messenger. I am pleased with Allaah as the Lord, with Islaam as the Religion and with Muhammad as the Messenger) Then his previous sins are forgiven.’ [Saheeh Abuu Daawuud, 537]

بسم الله الرحمن الرحيم Being Pleased With Allaah, His Messenger & His Religion Imaam Ibn-Qayyim Al-Jawziyyah May Allaah have mercy upon him "The Prophet, SalAllaahu 'alayhi wa sallam, said: ذَاقَ طَعْمَ الإيمانِ : مَنْ رَضِيَ بالله ربًّا، وبالإسلام دينًا، وبمحمَّدٍ رَسُولاً ‘The sweetness of eemaan has been tasted by he, whomever is pleased with Allaah as a Lord, Islaam as a religion and Muhammad as a Messenger.’ [Saheeh Muslim] The Prophet, SalAllaahu 'alayhi wa sallam, said: مَنْ قَالَ حِيْنَ يَسْمَعُ النِّدَاءَ رَضِيتُ بِاللَّهِ رَبًّا، وَبِمُحَمَّدٍ رَسُولاً، وَبِالإِسْلاَمِ دِينًا. غُفِرَ لَهُ ذَنْبُهُ ‘Whoever says, when he hears the call to prayer, I am pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion, then his sin will be forgiven.’ [Saheeh Muslim] The levels of the religion revolve around these two Ahaadeeth and they end with these. Indeed these two Ahaadeeth include being pleased with the Rubuubiyyah (Lordship) of Allaah, the Glorified, and His Uluuhiyyah (worshipping Him), being pleased with His Messenger and having obedience to him, and being pleased with Allaah’s religion and having submission to it. Whoever has these four aspects combined, then he truly is a Siddeeq (truthful) person. It is an easy claim and statement to say, but it is from the most difficult matters in reality and in being tested, especially if what occurs opposes the desires of the soul and the intent of that becomes clear that being pleased was stated with just the tongue, so it was upon the tongue and not with ones actions. Therefore, being pleased with إلهيته (meaning the One who is worshipped) includes: being pleased with loving Him alone, being fearful of Him, having hope in Him, and turning repentantly to Him, and having devotion for Him, and strength of intention and having all love for Him. The person being pleased does everything to please his beloved, and this includes His worship and having sincerity for Allaah. Being pleased with His Rubuubiyyah (Lordship): This includes being pleased with what Allaah has planned and disposed for His slave. Being pleased with Allaah’s Rubuubiyyah also includes singling Allaah out alone for having trust and reliance upon Him, and seeking assistance with Him, trusting Him, having reliance upon Him, and that a person is pleased with everything that Allaah does to him. The first: includes being pleased with what He commands. The second: includes being pleased with what He destined for him. There are many people who are pleased with Allaah as a Lord and they do not desire any other Lord except Him, however, they are not pleased with Him with being the only Wali (Guardian) and being the only Helper. But they have loyalty to Awaliyah other than Allaah, thinking that they are bringing you closer to Allaah, and that being loyal to them is like being loyal to those who are close to the king, and this is specific shirk. Indeed Tawheed is that a person does not take any one other than Allaah as an Awaliyah, and the Qur’aan is full of the description of the polytheists that they took Awaliyah other than Allaah. This is not the loyalty that one has for Allaah’s Prophets, His Messengers and His believing slaves, since this is from the completion of eemaan to have loyalty to His Prophets, and this is in fact complete loyalty for Allaah. Therefore, having loyalty for His Awaliyah is one colour and taking a wali other than Allaah is a different colour. Whoever has not understood the distinction and criterion between them, then he must study Tawheed from its foundation, since this issue is a foundation of Tawheed and its base principle. There are many people who desire to take someone other than Allaah as a judge to whom they can take their judgements to. With whom they could debate, and be pleased with his judgement. These three levels are the pillars of Tawheed; that none other than Allaah is taken as a Lord, or as a deity and none other than Him has a command.

3) From Al-Munaydhir (a Companion of the Messenger of Allaah, SalAllaahu 'alayhi wa sallam) and he used to be in Africa who said: I heard the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, say: من قال إذا أصبح :” رضيت بالله ربا و بالإسلام دينا و بمحمد نبيا “،فأناالزعيم لآخذن بيده حتى أدخله الجنة ‘Whoever says in the morning: ‘I am pleased with Allaah as the Lord, and with Islaam as the Religion and with Muhammad as the Prophet,’ then I am a guarantor that I will indeed definitely take him by his hand until I can enter him in to Paradise.’ [At-Targheeb by Al-Mundhari, Tabaraani & Al-Albaanee in Silsilatus-Saheehah, 2686, and he said the Hadeeth is thaabit (established)] Al-'Ayni said in his explanation of Abuu Daawud: 'Regarding the Messenger’s saying: ‘I am pleased with Allaah as the Lord’ means: I am convinced by Him, He is sufficient for me, and I do not require anyone along with Him. Regarding the Messenger’s saying: ‘and with Muhammad as the Prophet,’ means: that I am content with Muhammad as a Messenger to me and to all the other Muslims. Regarding the Messenger’s saying: ‘Islaam as the religion’ means: I am content with Islaam as a religion, meaning I do not desire another way other than Islaam, and I do not follow except that which is in agreement with the Shari'ah of Muhammad, 'alayhis-salaam, or that I do not desire other than Islaam as a religion.’ [Explanation of Abuu Daawud by Al-'Ayni, 2/484] Al-'Ayni continues in his explanation: 'If it is said what is the intent of the saying: ‘as a religion’, I say: the meaning of religion here is Tawheed; as in the saying of Allaah, the Most High: ومَنيَبتَغ غَيرَ الإِسلاَم دينا "And whoever seeks a religion other than Islaam..." [Al-Qur'aan 3:85] Means: Tawheed. As for the authentic Hadeeth from 'Umar who said: ‘While we were with the Messenger of Allaah that day, all of a sudden a man came to visit whose clothing was exceedingly white…..’ to the end of the Hadeeth. So here the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, generalized the ‘religion’ upon Islaam, eemaan (faith) and ihsaan (perfection of worship) due to his saying: 'Indeed that was Jibreel who came to you to teach you your religion.’ He taught them these three things. Therefore, sometimes the religion is stated for the three things which Jibreel, 'alayhis-salaam, inquired about, and sometimes it is stated for Islaam as is in the saying of Allaah, the Most High: اليَومَ أكمَلتُ لَكُم دينَكُم وَأتمَمتُ عَلَيكم نعمَتيوَرَضيتُ لَكُمُ الإسلاَمَ دينا "This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islaam as your religion." [Al-Qur'aan 5:3] [Explanation of Abuu Daawud by Al-'Ayni, 2/486-7] Saying it three times is not authentic: Da’eef (weak) from Abee Salaam, the servant of the Prophet, SalAllaahu 'alayhi wa sallam, from the Prophet, SalAllaahu 'alayhi wa sallam, that he said: ‘There is no Muslim or human or slave who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet, except that it is a right upon Allaah that he will please him on the Day of Judgement.’ [Ibn Abee Shaybah in ‘Al-Musannaf’ and in ‘Al-Musnad’ & Al-Albaanee declared it Da’eef in Silsilah Ahaadeeth Ad-Da’eefah, No. 5020] And in another wording: Da’eef – ‘who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet’ except that it is a right upon Allaah that he will please him.’ [Da’eef by Al-Albaanee in ‘Da’eef Al-Jamia’ As-Sagheer’, No. 5734] All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance. Join the telegram channel: t.me/FruitsOfKnowledge

Being pleased with His Prophet, SalAllaahu 'alayhi wa sallam: As for being pleased with His Prophet as a Messenger: then this includes having perfect obedience to him, and complete submission to him, whereby the Prophet, SalAllaahu 'alayhi wa sallam, is foremost to a person than his own self. So he does not take guidance except from the places of the Messenger’s speech, he does not turn for a judgement except to him, and no one gives a judgement above his, and he totally is not pleased with someone else’s judgement, not in anything from the Asmaa (Names) of Allaah and His characteristics and His actions, nor in anything from the perception and sense of the reality of eemaan and its different levels, nor in anything from the ahkaam (rulings) apparent and hidden, and a person is not pleased with a ruling regarding these things from someone other than the Messenger, and he is not pleased except with his ruling. If however a person is incapable of following the Messenger’s judgement, then him having someone else’s judgement, then this is from the view of forceful nourishment for a person who cannot find that which would sustain himself with except from dead flesh and blood. The best that can be said about this situation is that it is like using dust, which is used for tayummum (dry ablution) when a person is incapable of using water for purification. Being pleased with His Deen (Religion): As for being pleased with the deen, so if the deen says something or gives a ruling or commands or prohibits then a person should be completely pleased with it. There does not remain any opposition and resistance in his heart from its ruling, and he submits to it with total submission. Even if it opposes what his own self intends, or his desires, or the statement of the one whom he blindly follows, or his shaykh or his sect, this is where all the people desert you except the ghurabah (those who adhere to the Sunnah) in this world. Beware of feeling distressed and lonely of being isolated and alone [i.e. since the people abandon you for holding on to the Sunnah, being from the ghurabah] since indeed it is - and I swear by Allaah - the distinction of honour and companionship with Allaah and His Messenger and it is the soul of being close to Allaah, and being pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion. [Madaarijus-Saalikeen, 2/170-172] The Different Wordings of the Hadeeth: 1) From Abuu Sa’eed Al-Khudree, saying that the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, said: مَنْ قَالَ: رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا وَجَبَتْ لَهُ الْجَنَّةُ ‘Whoever says: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad, SalAllaahu 'alayhi wa sallam, as the Prophet, then Paradise becomes obligatory for him.’ [Silsilatus-Saheehah, 334 & Saheeh Abuu Daawuud, 1368] 2) From 'Aamir Ibn Sa’ad Ibn Abee Waqqaas, from his father, from the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, that he said: مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: وَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَسُولًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ‘Whoever says when he hears the mu’athin (the caller to the prayer): Wa ana ashhadu an laa ilaaha ilAllaah, wahdahu laa shareeka lahu, wa ashhadu anna Muhammadan 'abduhu wa rasuuluhu. Radheetu billaahi Rabban wa bil-Islaami deenan wa bi Muhammadin, SalAllaahu 'alayhi wa sallam, Rasuulaa.’ (I testify that there is none worthy of worship in truth except Allaah Alone and He has no partners, and that Muhammad is His slave and His Messenger. I am pleased with Allaah as the Lord, with Islaam as the Religion and with Muhammad as the Messenger) Then his previous sins are forgiven.’ [Saheeh Abuu Daawuud, 537]

بسم الله الرحمن الرحيم Being Pleased With Allaah, His Messenger & His Religion Imaam Ibn-Qayyim Al-Jawziyyah May Allaah have mercy upon him "The Prophet, SalAllaahu 'alayhi wa sallam, said: ذَاقَ طَعْمَ الإيمانِ : مَنْ رَضِيَ بالله ربًّا، وبالإسلام دينًا، وبمحمَّدٍ رَسُولاً ‘The sweetness of eemaan has been tasted by he, whomever is pleased with Allaah as a Lord, Islaam as a religion and Muhammad as a Messenger.’ [Saheeh Muslim] The Prophet, SalAllaahu 'alayhi wa sallam, said: مَنْ قَالَ حِيْنَ يَسْمَعُ النِّدَاءَ رَضِيتُ بِاللَّهِ رَبًّا، وَبِمُحَمَّدٍ رَسُولاً، وَبِالإِسْلاَمِ دِينًا. غُفِرَ لَهُ ذَنْبُهُ ‘Whoever says, when he hears the call to prayer, I am pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion, then his sin will be forgiven.’ [Saheeh Muslim] The levels of the religion revolve around these two Ahaadeeth and they end with these. Indeed these two Ahaadeeth include being pleased with the Rubuubiyyah (Lordship) of Allaah, the Glorified, and His Uluuhiyyah (worshipping Him), being pleased with His Messenger and having obedience to him, and being pleased with Allaah’s religion and having submission to it. Whoever has these four aspects combined, then he truly is a Siddeeq (truthful) person. It is an easy claim and statement to say, but it is from the most difficult matters in reality and in being tested, especially if what occurs opposes the desires of the soul and the intent of that becomes clear that being pleased was stated with just the tongue, so it was upon the tongue and not with ones actions. Therefore, being pleased with Allaah’s Ieelaheeya (meaning the One who is worshipped) includes: being pleased with loving Him alone, being fearful of Him, having hope in Him, and turning repentantly to Him, and having devotion for Him, and strength of intention and having all love for Him. The person being pleased does everything to please his beloved, and this includes His worship and having sincerity for Allaah. Being pleased with His Rubuubiyyah (Lordship): This includes being pleased with what Allaah has planned and disposed for His slave. Being pleased with Allaah’s Rubuubiyyah also includes singling Allaah out alone for having trust and reliance upon Him, and seeking assistance with Him, trusting Him, having reliance upon Him, and that a person is pleased with everything that Allaah does to him. The first: includes being pleased with what He commands. The second: includes being pleased with what He destined for him. There are many people who are pleased with Allaah as a Lord and they do not desire any other Lord except Him, however, they are not pleased with Him with being the only Wali (Guardian) and being the only Helper. But they have loyalty to Awaliyah other than Allaah, thinking that they are bringing you closer to Allaah, and that being loyal to them is like being loyal to those who are close to the king, and this is specific shirk. Indeed Tawheed is that a person does not take any one other than Allaah as an Awaliyah, and the Qur’aan is full of the description of the polytheists that they took Awaliyah other than Allaah. This is not the loyalty that one has for Allaah’s Prophets, His Messengers and His believing slaves, since this is from the completion of eemaan to have loyalty to His Prophets, and this is in fact complete loyalty for Allaah. Therefore, having loyalty for His Awaliyah is one colour and taking a wali other than Allaah is a different colour. Whoever has not understood the distinction and criterion between them, then he must study Tawheed from its foundation, since this issue is a foundation of Tawheed and its base principle. There are many people who desire to take someone other than Allaah as a judge to whom they can take their judgements to. With whom they could debate, and be pleased with his judgement. These three levels are the pillars of Tawheed; that none other than Allaah is taken as a Lord, or as a deity and none other than Him has a command.

ا أصبح :” رضيت بالله ربا و بالإسلام دينا و بمحمد نبيا “،فأناالزعيم لآخذن بيده حتى أدخله الجنة ‘Whoever says in the morning: ‘I am pleased with Allaah as the Lord, and with Islaam as the Religion and with Muhammad as the Prophet,’ then I am a guarantor that I will indeed definitely take him by his hand until I can enter him in to Paradise.’ [At-Targheeb by Al-Mundhari, Tabaraani & Al-Albaanee in Silsilatus-Saheehah, 2686, and he said the Hadeeth is thaabit (established)] Al-'Ayni said in his explanation of Abuu Daawud: 'Regarding the Messenger’s saying: ‘I am pleased with Allaah as the Lord’ means: I am convinced by Him, He is sufficient for me, and I do not require anyone along with Him. Regarding the Messenger’s saying: ‘and with Muhammad as the Prophet,’ means: that I am content with Muhammad as a Messenger to me and to all the other Muslims. Regarding the Messenger’s saying: ‘Islaam as the religion’ means: I am content with Islaam as a religion, meaning I do not desire another way other than Islaam, and I do not follow except that which is in agreement with the Shari'ah of Muhammad, 'alayhis-salaam, or that I do not desire other than Islaam as a religion.’ [Explanation of Abuu Daawud by Al-'Ayni, 2/484] Al-'Ayni continues in his explanation: 'If it is said what is the intent of the saying: ‘as a religion’, I say: the meaning of religion here is Tawheed; as in the saying of Allaah, the Most High: ومَنيَبتَغ غَيرَ الإِسلاَم دينا "And whoever seeks a religion other than Islaam..." [Al-Qur'aan 3:85] Means: Tawheed. As for the authentic Hadeeth from 'Umar who said: ‘While we were with the Messenger of Allaah that day, all of a sudden a man came to visit whose clothing was exceedingly white…..’ to the end of the Hadeeth. So here the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, generalized the ‘religion’ upon Islaam, eemaan (faith) and ihsaan (perfection of worship) due to his saying: 'Indeed that was Jibreel who came to you to teach you your religion.’ He taught them these three things. Therefore, sometimes the religion is stated for the three things which Jibreel, 'alayhis-salaam, inquired about, and sometimes it is stated for Islaam as is in the saying of Allaah, the Most High: اليَومَ أكمَلتُ لَكُم دينَكُم وَأتمَمتُ عَلَيكم نعمَتيوَرَضيتُ لَكُمُ الإسلاَمَ دينا "This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islaam as your religion." [Al-Qur'aan 5:3] [Explanation of Abuu Daawud by Al-'Ayni, 2/486-7] Saying it three times is not authentic: Da’eef (weak) from Abee Salaam, the servant of the Prophet, SalAllaahu 'alayhi wa sallam, from the Prophet, SalAllaahu 'alayhi wa sallam, that he said: ‘There is no Muslim or human or slave who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet, except that it is a right upon Allaah that he will please him on the Day of Judgement.’ [Ibn Abee Shaybah in ‘Al-Musannaf’ and in ‘Al-Musnad’ & Al-Albaanee declared it Da’eef in Silsilah Ahaadeeth Ad-Da’eefah, No. 5020] And in another wording: Da’eef – ‘who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet’ except that it is a right upon Allaah that he will please him.’ [Da’eef by Al-Albaanee in ‘Da’eef Al-Jamia’ As-Sagheer’, No. 5734] All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance. Join the telegram channel: t.me/FruitsOfKnowledge

a Messenger: then this includes having perfect obedience to him, and complete submission to him, whereby the Prophet, SalAllaahu 'alayhi wa sallam, is foremost to a person than his own self. So he does not take guidance except from the places of the Messenger’s speech, he does not turn for a judgement except to him, and no one gives a judgement above his, and he totally is not pleased with someone else’s judgement, not in anything from the Asmaa (Names) of Allaah and His characteristics and His actions, nor in anything from the perception and sense of the reality of eemaan and its different levels, nor in anything from the ahkaam (rulings) apparent and hidden, and a person is not pleased with a ruling regarding these things from someone other than the Messenger, and he is not pleased except with his ruling. If however a person is incapable of following the Messenger’s judgement, then him having someone else’s judgement, then this is from the view of forceful nourishment for a person who cannot find that which would sustain himself with except from dead flesh and blood. The best that can be said about this situation is that it is like using dust, which is used for tayummum (dry ablution) when a person is incapable of using water for purification. Being pleased with His Deen (Religion): As for being pleased with the deen, so if the deen says something or gives a ruling or commands or prohibits then a person should be completely pleased with it. There does not remain any opposition and resistance in his heart from its ruling, and he submits to it with total submission. Even if it opposes what his own self intends, or his desires, or the statement of the one whom he blindly follows, or his shaykh or his sect, this is where all the people desert you except the ghurabah (those who adhere to the Sunnah) in this world. Beware of feeling distressed and lonely of being isolated and alone [i.e. since the people abandon you for holding on to the Sunnah, being from the ghurabah] since indeed it is - and I swear by Allaah - the distinction of honour and companionship with Allaah and His Messenger and it is the soul of being close to Allaah, and being pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion. [Madaarijus-Saalikeen, 2/170-172] The Different Wordings of the Hadeeth: 1) From Abuu Sa’eed Al-Khudree, saying that the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, said: مَنْ قَالَ: رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا وَجَبَتْ لَهُ الْجَنَّةُ ‘Whoever says: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad, SalAllaahu 'alayhi wa sallam, as the Prophet, then Paradise becomes obligatory for him.’ [Silsilatus-Saheehah, 334 & Saheeh Abuu Daawuud, 1368] 2) From 'Aamir Ibn Sa’ad Ibn Abee Waqqaas, from his father, from the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, that he said: مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: وَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَسُولًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ‘Whoever says when he hears the mu’athin (the caller to the prayer): Wa ana ashhadu an laa ilaaha ilAllaah, wahdahu laa shareeka lahu, wa ashhadu anna Muhammadan 'abduhu wa rasuuluhu. Radheetu billaahi Rabban wa bil-Islaami deenan wa bi Muhammadin, SalAllaahu 'alayhi wa sallam, Rasuulaa.’ (I testify that there is none worthy of worship in truth except Allaah Alone and He has no partners, and that Muhammad is His slave and His Messenger. I am pleased with Allaah as the Lord, with Islaam as the Religion and with Muhammad as the Messenger) Then his previous sins are forgiven.’ [Saheeh Abuu Daawuud, 537] 3) From Al-Munaydhir (a Companion of the Messenger of Allaah, SalAllaahu 'alayhi wa sallam) and he used to be in Africa who said: I heard the Messenger of Allaah, SalAllaahu 'alayhi wa sallam, say: من قال إذ

Being Pleased With Allaah, His Messenger & His Religion Imaam Ibnul-Qayyim Al-Jawziyyah May Allaah have mercy upon him "The Prophet, SalAllaahu 'alayhi wa sallam, said: ذَاقَ طَعْمَ الإيمانِ : مَنْ رَضِيَ بالله ربًّا، وبالإسلام دينًا، وبمحمَّدٍ رَسُولاً ‘The sweetness of eemaan has been tasted by he, whomever is pleased with Allaah as a Lord, Islaam as a religion and Muhammad as a Messenger.’ [Saheeh Muslim] The Prophet, SalAllaahu 'alayhi wa sallam, said: مَنْ قَالَ حِيْنَ يَسْمَعُ النِّدَاءَ رَضِيتُ بِاللَّهِ رَبًّا، وَبِمُحَمَّدٍ رَسُولاً، وَبِالإِسْلاَمِ دِينًا. غُفِرَ لَهُ ذَنْبُهُ ‘Whoever says, when he hears the call to prayer, I am pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion, then his sin will be forgiven.’ [Saheeh Muslim] The levels of the religion revolve around these two Ahaadeeth and they end with these. Indeed these two Ahaadeeth include being pleased with the Rubuubiyyah (Lordship) of Allaah, the Glorified, and His Uluuhiyyah (worshipping Him), being pleased with His Messenger and having obedience to him, and being pleased with Allaah’s religion and having submission to it. Whoever has these four aspects combined, then he truly is a Siddeeq (truthful) person. It is an easy claim and statement to say, but it is from the most difficult matters in reality and in being tested, especially if what occurs opposes the desires of the soul and the intent of that becomes clear that being pleased was stated with just the tongue, so it was upon the tongue and not with ones actions. Therefore, being pleased with Allaah’s Ieelaheeya (meaning the One who is worshipped) includes: being pleased with loving Him alone, being fearful of Him, having hope in Him, and turning repentantly to Him, and having devotion for Him, and strength of intention and having all love for Him. The person being pleased does everything to please his beloved, and this includes His worship and having sincerity for Allaah. Being pleased with His Rubuubiyyah (Lordship): This includes being pleased with what Allaah has planned and disposed for His slave. Being pleased with Allaah’s Rubuubiyyah also includes singling Allaah out alone for having trust and reliance upon Him, and seeking assistance with Him, trusting Him, having reliance upon Him, and that a person is pleased with everything that Allaah does to him. The first: includes being pleased with what He commands. The second: includes being pleased with what He destined for him. There are many people who are pleased with Allaah as a Lord and they do not desire any other Lord except Him, however, they are not pleased with Him with being the only Wali (Guardian) and being the only Helper. But they have loyalty to Awaliyah other than Allaah, thinking that they are bringing you closer to Allaah, and that being loyal to them is like being loyal to those who are close to the king, and this is specific shirk. Indeed Tawheed is that a person does not take any one other than Allaah as an Awaliyah, and the Qur’aan is full of the description of the polytheists that they took Awaliyah other than Allaah. This is not the loyalty that one has for Allaah’s Prophets, His Messengers and His believing slaves, since this is from the completion of eemaan to have loyalty to His Prophets, and this is in fact complete loyalty for Allaah. Therefore, having loyalty for His Awaliyah is one colour and taking a wali other than Allaah is a different colour. Whoever has not understood the distinction and criterion between them, then he must study Tawheed from its foundation, since this issue is a foundation of Tawheed and its base principle. There are many people who desire to take someone other than Allaah as a judge to whom they can take their judgements to. With whom they could debate, and be pleased with his judgement. These three levels are the pillars of Tawheed; that none other than Allaah is taken as a Lord, or as a deity and none other than Him has a command. Being pleased with His Prophet, SalAllaahu 'alayhi wa sallam: As for being pleased with His Prophet as

Benefit: What is the difference between وَيْحَك and وَيْلَك? Both are a threat but وَيْحَك is a threat with mercy. That's why Imaam Al-Ilbeeree used this when addressing his son in his famous poetry Taaiyyah. (taken from lesson 3 of Taaiyyah by Imaam Al-Ilbeeree by Abuu Sulaymaan Khaalid Al-Haatimee) Lessons can be found t.me/AlMukhbiteen

2. In this narration we learn that the Sahabi رضي الله عنه in the hadith actually heard the Prophet صلى الله عليه وسلم say, ''...except that she is accompanied by her husband or mahram" and this is why he enquired about his wife's travel for Hajj in a group without him accompanying her. However even if the word ((... or husband)) was not mentioned it would be understood that if she must be accompanied by her mahram then it goes without saying that her husband can also accompany her. This is what is meant by Ibn Hajr رحمه الله in Fat-h Al-Baari when he says, and I quote, "The man understood that the husband has the same role as the mahram ( i.e. accompanying his wife). ' Al-Imam An-Nawawi رحمه الله says in his sharh of Saheeh Muslim of this hadith with the narration وفي رواية : لا تسافر المرأة يومين من الدهر إلا ومعها ذو محرم منها أو زوجها  ((It is not permissible for a woman to travel two days journey except that she is accompanied by A MAHRAM FROM HER RELATIVES OR HER HUSBAND)) and in another narration ((a days journey)), and another narration ((half a day)) An-Nawawi explains that the mahram is the one who the woman can never marry. This is not the husband. Refer to Fat-h Al-Baari by Ibn Hajr sharh hadiths #1862 and 1864 Sharh Saheeh Muslim By Imam An-Nawawi.#1338 kitab Al-Hajj, Also The famous dictionary of Ibn Naathour called 'Lisan Al-Arab' He explains the word محرم by saying مَحْرَمٍ، وهي ذاتُ رَحِمٍ مَحْرَمٍ؛ الجوهري: يقال هو ذو رَحِمٍ منها إذا لم يحل له نكاحُها. وفي الحديث: لا تسافر امرأة إلا مع ذي مَحْرَمٍ منها، وفي رواية: مع ذي حُرْمَةٍ منها؛ ذو المَحْرَمِ: من لا يحل له نكاحها من Translation 'Mahram' is someone is prohibited for marriage due to the ties of the womb. Al-Jawhari says: the expression, 'He is connected to her by the womb' means if it is never ever permissible for him to marry her. There is a hadith which says ((It is not permissible for a woman to travel except she is accompanied by someone who a is haram to her)) (ie haram to marry) and in another narration, ((....except that she is accompanied by someone hurma)) ie she is accompanied by someone who it is prohibited for her to marry End of Quote So the mahram is the one who the woman can never marry. Therefore he is not the husband because they are lawfully married. There is a misconception that the word mahram means, a male relative old enough to travel with, actually the meaning is a more general term for anyone the Shariah prohibits marriage to from the opposite sex. Oum Abdillah Shaheeda 7th June 2021

بسم الله الرحمن الرحيم 📙 THE HUSBAND AND THE MAHRAM. The word محرم (mahram) is derived from حُرْمة (hurma) and حرم which means prohibition/prohibited. Mahram is established when it is prohibited for marriage to occur between a man and woman The defination of mahram given by the fuqahaa is 'من حرم عليه نكاحها على التأبيد بسبب مباح لحرمتها' Ie. 'One who it is never ever permitted to marry because of a reason connected to their sanctity.' Therefore the husband is not called a mahram because lawful marriage has occured between him and his wife. So, 'I am travelling with my husband' ✔️ 'My husband is my mahram for the journey.' ✖️ My husband is accompanying me on this journey ✔️ "He is mahram to her'' ✔️ "She is mahram to him✔️ The different types of mahaarim (mahrams) are mentioned in the Al-Quran Al-Kareem in Surah An-Nisaa: 23 This Ayah Al-Kareema mentions every type of mahram and the husband and wife are not mentioned from them.....because her husband is not her mahram. Allah Ta'Aala says, {حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا} The meaning of this ayah: Allah Ta'Aala mentions every category the man is mahram to and therefore can not marry them and they are;; Their mothers, daughters, sisters, paternal aunts, maternal aunts, nieces-both their brothers daughters and their sisters daughters-, the women who suckled them (breastfed them for five full feeds or more -hadith Ayiesha رضي الله عنها), their sisters through suckling, their wife's mother, step daughters, except the ex-wife's daughter, it is permissible to marry the ex-wife's daughter if he did not consumate his marriage to her mother. He is also mahram to his son's wives and it is unlawful to be married to two sisters at the same time' Abdullah bin Abaas رضي الله عنه Categorised mahaarim into two groups; He said, "Seven are a mahram by birth right seven are mahram through marriage." End of quote MAHRAMS BY BIRTH RIGHT 1.Mothers 2.Daughters 3.Sisters 4.Maternal aunts 5.Paternal aunts 6.Nieces- brother's daughters 7.Nieces -sister's daughters. MAHRAM THROUGH MARRIAGE 1.Suckling mother 2.Suckling mother's daughter because she is now a sister through breastfeeding rights 3.Wife's mother (mother-in-law) 4.Step daughter, if marriage is consumated. 5. Ex-wife if he married his step daughter after divorcing her mother WITHOUT consumating the marriage to her mother. 6.Son's wife (daughter.in.law) 7.The Marriage of two sisters at on e. As for the hadith of Abdullah bin Abbaas رضي الله عنه The Prophet Muhammad صلى الله عليه وسلم Said, ((It is not permissible for a woman to travel except that a mahram accompanies her and it is not permissible for her to be in seclusion with a man except her mahram is present.)) A man said, Oh Rasoulullah, I stayed behind to leave with battalion so-and-so, but my wife has left to perform Hajj. The Prophet صلى الله عليه وسلم said, ((Go with her)) Sahih Al-Bukhari #1862 and Muslim Ibn Hajr says in his explanation of this hadith, and I quote, "The husband is not mentioned here but in the following hadith of Abu Saeed Al-Khudri رضي الله عنه the Prophet صلى الله عليه وسلم Says, ((It is not permissible for a woman to travel except that her HUSBAND accompanies her or a mahram)). End of quote. 1.This wording of the hadith in saheeh Al-Bukhari and Muslim clearly shows that the husband is not a mahram because the Messenger of Allah صلى الله عليه وسلم mentioned them separately ie. '...husband or mahram'

BE CAREFUL NOT TO LEAVE THE RAT TO DIE OF HUNGER AND THIRST Shaykh Muhammad bn Saalih Al-Uthaymeen (may Allaah have mercy upon him) said: When you want to kill a rat, and killing it is Mustahhab (encouraged), then kill well. Kill it with what will take its life immediately, and do not hurt it. And from hurting it, is what some people do where they put down something adhesive to which it will be glued, then they leave it to die of hunger and thirst. And this is not permissible. When you put this adhesive catcher (in place), it's incumbent on you to repeatedly check and watch out such that when you see anything glued to it, you kill it. But for you to leave this adhesive catcher for 2 or 3 days and the rat is glued to it and dies of thirst or hunger, it is feared that you may enter hellfire for that, for the prophet, peace and blessings be upon him said: A woman entered hell because of a cat which she imprisoned until it died, she neither give it food nor did she free it to eat from the vermin of the earth. [Sharh Riyaad As-Saalih (4/596)]

أَبِي بَكْرٍ الصِّدِّيقِ ـ رضى الله عنه ـ أَنَّهُ قَالَ لِلنَّبِيِّ صلى الله عليه وسلم عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فِي صَلاَتِي‏.‏ قَالَ ‏ "‏ قُلِ اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي، إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ Abuu Bakr As-Siddeeq, may Allaah be pleased with him, said to the Prophet, sallallaahu 'alayhi wa sallam: "teach me a supplication by which I may invoke (Allaah) in my prayer." He (the Prophet, sallallaahu 'alayhi wa sallam) said: "Say, Oh Allaah, I have oppressed myself with a great oppression, and there is none who forgives sins except You. So forgive me with forgiveness from You, and have mercy upon me. Verily, You are the Oft-Forgiving, the Most Merciful." Saheeh Al-Bukhaaree, No. 6326

Due to being asked in regards to it, we wanted to clarify that children under 7 ARE ALLOWED

ANNOUNCEMENT: The image above shows the entrance for the brothers and sisters. As the sisters section is being renovated and refurbished then the room for the sisters will be different. Brothers: Go inside, up the stairs and enter the first doors that you pass. Sisters: Go inside, up the stairs to the second (top) floor. This will be the case from Dhuhr until around half 3. After this, the sisters go down to the first floor and no brothers will be allowed in the Masjid until half 5 (half an hour before Asr) إن شاء الله. We apologise for any confusions but we ask Allah to allow the renovations to be completed as soon as possible to better facilitate for everyone.