Umar Quinn

Sh. Arafat al Muhammadi: To the wise ones, The believer is strengthened by his brothers, and Allah reinforces him through them. As the Quran states, “We will strengthen you with your brother” (Qur’an 28:35). Therefore, it is crucial to avoid isolating yourself from your brothers and belittling their efforts. Show patience with their mistakes and offer them sincere advice in private. However, it is important to be aware that the devils among jinn and humans have the ability to sow discord between you and your brothers. As the Prophet Musa, peace be upon him, reminded us, “My Lord, forgive me and my brother, and admit us into Your mercy” (Qur’an 7:151). In light of this, we urge students of knowledge to strive for unity among the Muslim community. We encourage them to guide the youth towards seeking knowledge, emphasize the importance of creed and the books of Tawheed, teach people the Sunnah, and spread knowledge among them. Additionally, we emphasize the need to avoid the seeds of division and all that leads to discord. We encourage students to refer back to the scholars and exercise patience with the ignorant. [Lastly], we urge wise individuals to refrain from using social media as a platform to air their disputes. Let us strive to maintain harmony and unity within our community, guided by the teachings of the Quran and the Sunnah.

إلى العقلاء

💎[Benefit from Day 3 Reading: Āl ‘Imrān: 159; Mutual Consultation] 🖊️Imam al-Sa’dī (d. 1376 -رحمه الله-) outlines four essential benefits of mutual consultation: "And consult them on the matter"—referring to issues that require consultation, consideration, and thought. In consultation, there are countless benefits, both religious and worldly: 1️⃣ One important aspect is that consultation serves as an act of worship through which one seeks closeness to Allah. 2️⃣ Another benefit is that it calms their thoughts and alleviates what burdens their hearts during incidents. When someone in authority gathers those with opinions and virtues to consult about an incident, their souls find peace; they admire him and realize that he is not acting dictatorially but is genuinely considering the collective interest of all. This inspires them to invest their efforts and abilities in obeying him, recognizing his commitment to public interests. In contrast, those who do not act this way are rarely loved sincerely, nor do they follow him; and if they do, it is only partial obedience. 3️⃣Among them is the fact that engaging participants in their purpose during consultations illuminates thoughts, resulting in an increase in intellect. 4️⃣Among them is the valid opinion that consulting helps those who seek advice to rarely make errors in judgment. Furthermore, if they do err or fail to meet their goals, they are not to blame. If Allah instructs His Messenger ﷺ—who is the most complete in intellect, the broadest in knowledge, and the best in opinion—"And consult them on the matter," what can be said about others? Then Allah, the Exalted, said: "And when you have made a decision"—that is, after considering a matter that requires consultation—"then place your trust in Allah." This signifies relying on Allah’s power and strength while relinquishing your own. "Indeed, Allah loves those who rely upon Him and seek refuge in Him. "

Day 3 Reading: Surah Āl ‘Imrān Sūrah Āl ʿImrān, the third chapter of the Qur’ān, was revealed primarily in Madinah and serves as a continuation of the themes established in Sūrah al-Baqarah, particularly regarding divine guidance and the responsibilities of the Muslim ummah. The sūrah begins by addressing Ahlul Kitāb, especially the Christians, refuting their theological errors concerning ʿĪsā (عليه السلام) and reaffirming Allah’s oneness. It highlights their covenant violations, warning believers against falling into similar failings. The second half shifts focus to the Battle of Uḥud, drawing lessons about obedience, patience, and reliance on Allah. The Sūrah reinforces monotheism, divine authority, and the necessity of steadfastness in faith throughout. This Sūrah features pivotal theological and legal discussions, including the verses on Muhkam and Mutashābih, the verse of Mubāhalah, and the emphasis on Allah’s supreme authority. It concludes with a command for perseverance in faith, tying back to its opening supplication for steadfastness. The overarching message of Sūrah Āl ʿImrān is the establishment of tawḥīd and the responsibilities of divine legislation, particularly in upholding justice, truth, and dedication to Allah’s commands.

To follow along in the lessons (daily after ‘Asr, Eastern Time, 4pm until the seasonal time change إن شاء اللّه ‎Via telegram: ⁦ t.me/umarquinn⁩), any year’s edition of “Contemplating Over the Qur’ān” will do; the final 2 book edition is by far the most detailed & beneficial, containing main insights from every page of the Qur’ān and an abundance of Tafsīr contemplation questions from each day’s reading. Contemplating Over the Qur’ān (4th Expanded Edition 1445/2024 - 2 Volumes) 📖 Book One: The First Third (Al Fātihah to Al-Tawbah) https://a.co/d/96jM0vx 📖 Book Two: The Remaining Two Thirds (Yunus to Al-Nās) https://a.co/d/5QYqBl9

💎 DAY TWO BENEFITS 💎 In the second half of Surah Al Baqarah (246-252) Allah recounted the story of King Saul, David, & Goliath. Imam Al-Sa’dī (d. 1376 AH) said: “In this story, there are many signs and lessons for those who possess understanding. (1.) Among them is that when people of unity, authority, and decision-making come together to deliberate on the best course for their affairs, understand it, and then act upon it, this becomes the greatest cause for their progress and the fulfillment of their objectives. This is evident from the case of these elders who consulted their prophet about appointing a king under whom they could unite, end their division, and establish obedience to him. (2.) Another lesson is that the truth, whenever it is challenged and met with doubts, only becomes clearer and more distinct, leading to complete certainty. This was the case when they objected to Ṭālūt’s right to kingship, and they were provided with answers that brought conviction and dispelled doubts. (3.) Additionally, knowledge and wisdom, when combined with the power to implement them, constitute the perfection of leadership. Conversely, the absence of either—or both—leads to its deficiency and harm. (4.) Another lesson is that reliance on oneself leads to failure and defeat, whereas seeking help from Allah, showing patience, and turning to Him is the cause of victory. This can be seen in their initial words to their prophet: ‘And why should we not fight in the cause of Allah while we have been driven out of our homes and our children?’ (Qur’an 2:246). However, the outcome of this attitude was that when fighting was prescribed for them, they turned away. In contrast, when they later confronted Jālūt and his army, they prayed: ‘Our Lord, pour upon us patience, make our steps firm, and grant us victory over the disbelieving people.’ (Qur’an 2:250), after which they defeated them by the permission of Allah. (5.) Another lesson is that it is part of Allah’s wisdom to distinguish the wicked from the good, the truthful from the false, and the patient from the cowardly. He does not leave people mixed together unclearly except that he makes distinctions. (6.) Furthermore, from Allah’s mercy and established practice is that He repels the harm of disbelievers and hypocrites through the believers who fight in His cause. Were it not for this, the earth would become corrupted due to the dominance of disbelief and its symbols over it.”

This explanation of Ibn al Qayyim touches on every facet of the religion. Contemplate verse 27 in Surah al-Baqarah and its counterpart in Surah al-Ra’d (20). It conveys the overarching theme of loyalty to Allah's covenant. It recounts the story of this covenant, emphasizing Adam's expulsion from the Garden and the promise made to him and his descendants. Allah then illustrates the failures of the largest nation before our Ummah, Banu Israeel, recounting over thirty instances of how they violated their covenant. In the second half of Surah al-Baqarah, Allah offers detailed guidance for the Muslim Ummah to uphold their covenant and to avoid following in the footsteps of those who came before them.

[FULFILLING ALLAH'S COVENANT: Maintaing the Ties Allah Has Commanded (2)] وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْبِرِّ وَالصِّلَةِ، فَإِنَّهُ أَمَرَ بِبِرِّ الْوَالِدَيْنِ وَصِلَةِ الْأَرْحَامِ، وَذَلِكَ مِمَّا أَمَرَ بِهِ أَنْ يُوصَلَ. He urged us to maintain our connections with parents and close relatives through kindness and nurturing relationships, just as He has instructed us to treat our parents with compassion and uphold the family bonds that He commanded. وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الزَّوْجَاتِ بِالْقِيَامِ بِحُقُوقِهِنَّ وَمُعَاشَرَتِهِنَّ بِالْمَعْرُوفِ. He urged us to uphold the bonds with our spouses by honoring their rights and treating them with kindness. وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْأَرِقَّاءِ بِأَنْ نُطْعِمَهُمْ مِمَّا نَأْكُلُ، وَنَكْسُوَهُمْ مِمَّا نَلْبَسُ، وَلَا نُكَلِّفَهُمْ فَوْقَ طَاقَتِهِمْ. He commanded that we preserve the bonds between us and our servants by sharing our food, providing our clothing, and avoiding any burdens beyond their capacity. وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْجَارِ الْقَرِيبِ وَالْبَعِيدِ بِمُرَاعَاةِ حَقِّهِ وَحِفْظِهِ فِي نَفْسِهِ وَمَالِهِ وَأَهْلِهِ بِمَا نَحْفَظُ بِهِ نُفُوسَنَا وَأَهْلِينََا وَأَمْوَالَنَا. وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الرَّفِيقِ فِي السَّفَرِ وَالْحَضَرِ. He commanded that we maintain our ties with our neighbors, both near and far, by respecting their rights and safeguarding their lives/well-being, wealth, and families, just as we protect ourselves, our families, and our wealth. He ordered that we uphold the connections between us and our companions in travel and residence. وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ عُمُومِ النَّاسِ بِأَنْ نَأْتِيَ إِلَيْهِمْ مَا نُحِبُّ أَنْ يَأْتُوهُ إِلَيْنَا. He instructed us to maintain our connections with everyone by treating others as we would like to be treated. وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْحَفَظَةِ الْكِرَامِ الْكَاتِبِينَ بِأَنْ نُكْرِمَهُمْ وَنَسْتَحِيَ مِنْهُمْ كَمَا يَسْتَحِي الرَّجُلُ مِنْ جَلِيسِهِ وَمَنْ هُوَ مَعَهُ مِمَّنْ يُجِلُّهُ وَيُكْرِمُهُ“. He urged us to maintain our connections with the esteemed recording angels by honoring and being mindful of them, just as one is considerate of a respected companion. فَهَذَا كُلُّهُ مِمَّا أُمِرَ بِهِ أَنْ يُوصَلَ. This all falls under the ties that must be maintained.”

💎The Main Theme of Surah Al Baqarah (& the entire Qur’ān) [FULFILLING ALLAH'S COVENANT: Maintaing the Ties Allah Has Commanded (1)] Ibn al Qayyim (d. 751 AH رحمه الله) said about abiding by Allah’s covenant and maintaining ties Allah has commanded: ”فَوَصَفَهُمْ بِالْوَفَاءِ بِعَهْدِهِ الَّذِي عَاهَدَهُمْ عَلَيْهِ، وَذَلِكَ يَعُمُّ أَمْرَهُ وَنَهْيَهُ الَّذِي عَهِدَهُ إِلَيْهِمْ بَيْنَهُ وَبَيْنَهُمْ، وَبَيْنَهُمْ وَبَيْنَ خَلْقِهِ. He described them as loyal to the covenant He established with them, which encompasses His commands and prohibitions, the agreement between them and Himself, and the bond that connects them to His creation. ثُمَّ أَخْبَرَ عَنْ اِسْتِمْرَارِهِمْ بِالْوَفَاءِ بِهِ بِأَنَّهُ لَا يَقَعُ مِنْهُمْ نَقْضُهُ. Then, He informed us of their continuous adherence to this covenant, stating that they do not break it. ثُمَّ وَصَفَهُمْ بِأَنَّهُمْ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ، ‌وَيَدْخُلُ ‌فِي ‌هَذَا ‌ظَاهِرُ ‌الدِّينِ وَبَاطِنُهُ وَحَقُّ اللَّهِ وَحَقُّ خَلْقِهِ، فَيَصِلُونَ مَا بَيْنَهُمْ وَبَيْنَ رَبِّهِمْ بِعُبُودِيَّتِهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَالْقِيَامِ بِطَاعَتِهِ وَالْإِنَابَةِ إِلَيْهِ وَالتَّوَكُّلِ عَلَيْهِ وَحُبِّهِ وَخَوْفِهِ وَرَجَائِهِ، وَالتَّوْبَةِ إِلَيْهِ وَالِاسْتِكَانَةِ لَهُ، وَالْخُضُوعِ وَالذُّلِّ لَهُ وَالِاعْتِرَافِ لَهُ بِنِعْمَتِهِ وَشُكْرِهِ عَلَيْهَا، وَالْإِقْرَارِ بِالْخَطِيئَةِ وَالِاسْتِغْفَارِ مِنْهَا. فَهَذِهِ هِيَ الْوُصْلَةُ بَيْنَ الْعَبْدِ وَالرَّبِّ، وَقَدْ أَمَرَ اللَّهُ بِهَذِهِ الْأَسْبَابِ الَّتِي بَيْنَهُ وَبَيْنَ عَبْدِهِ أَنْ تُوصَلَ. Then, He described them as those who uphold the ties that Allah has commanded to be preserved. This includes both the outward and inward aspects of the religion, encompassing Allah's rights and the rights of His creation. They nurture their connection with their Lord through exclusive servitude, obedience, turning to Him, reliance on Him, love, fear, and hope in Him, repentance, submission, humility before Him, acknowledgment of His blessings, gratitude for them, admission of sins, and seeking His forgiveness. This defines the relationship between the servant and the Lord, and Allah has mandated that these means of connection between Him and His servant be upheld. وَأَمَرَ أَنْ يُوصَلَ مَا بَيْنَنَا وَبَيْنَ رَسُولِهِ بِالْإِيمَانِ بِهِ، وَتَصْدِيقِهِ وَتَحْكِيمِهِ فِي كُلِّ شَيْءٍ، وَالرِّضَا بِحُكْمِهِ وَالتَّسْلِيمِ لَهُ، وَتَقْدِيمِ مَحَبَّتِهِ عَلَى مَحَبَّةِ النَّفْسِ وَالْوَلَدِ وَالْوَالِدِ وَالنَّاسِ أَجْمَعِينَ؛ فَدَخَلَ فِي ذَلِكَ الْقِيَامُ بِحَقِّهِ وَحَقِّ رَسُولِهِ. He also commanded that the ties between us and His Messenger be upheld through belief in him, affirming him, making him the final authority in all matters, being content with his judgment, submitting to him, and prioritizing love for him above love for oneself, one's children, parents, and all people. This also includes honoring the rights of both him and the Messenger. [continued…]

💎Benefit: What Must a Person Do Who Is Uncertain How Many Days they Must Make up From the Previous Ramadan? Shaykh Ibn ‘Uthaymīn (رحمه الله) said: “If someone is unsure about how many days they need to make up for fasting, they should go with the lower number. For example, if a man or woman is uncertain whether they need to make up three or four days, they should assume three, because that is certain, while the extra day is doubtful. The general rule is that a person is not responsible for something unless they are sure of it. However, it is better to make up the additional day just to be safe. If it turns out that it was required, then they have fulfilled their obligation with certainty. And if it was not required, then it counts as a voluntary fast, which is still a good deed. Allah does not let the reward of those who do good go to waste.” — Fatawa Nur ‘ala al-Darb.

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🎓Shaykh Sālim Bāmaḥriz Clarifies & Retracts from his Statement: ❝Whoever Does Not Take Knowledge from Maktabah Salafiyyah in Birmingham is Misguided and Misguiding Others❞ In the Name of Allāh, the Most Gracious, the Most Merciful. All praise belongs to Allāh, may He raise the rank and grant peace to our Prophet Muḥammad, his family, and all his companions. To proceed... There is an audio recording in which I spoke about seeking knowledge and whom one should refer back to. And I mentioned Maktabah Salafiyyah in Birmingham; however, they are not infallible. It was understood from my words—or perhaps the way I phrased it—that whoever does not take knowledge from them is misguided and misguiding others. This is incorrect; such a statement is not what I intended. Additionally, there are Mashāyikh from Ahlus-Sunnah in Britain—many, in fact—whom I may not even know. Some of them have acquired beneficial Islamic knowledge from the scholars, and Allāh has blessed them with it, allowing them to teach based on sound evidences from the Qurʾān and Sunnah. Such individuals should be referred to, their lessons should be attended, their answers to questions should be considered, as long as they are based on sound Islamic proofs. Therefore, it is not limited to the teachers at Maktabah Salafiyyah in Birmingham alone. Furthermore, one can benefit from some esteemed teachers, whether they reside in Britain or outside, such as our brother Shaykh Ḥasan aṣ-Ṣūmālī, as well as Abū Muʿādh Taqwīm, Mūsā Richardson, ʿUmar Quinn, Abū Muḥammad al-Maghribī, and many others, whether in Europe, America, or elsewhere. This is clear. In any case, we should strive for balance and moderation in our approach, and establish the Salafī Daʿwah wherever we are—whether scholars, teachers, or students of knowledge. This does not mean that we should become partisan towards any individual. Rather, we must educate people and clarify the correct path of calling to Allāh, supporting this religion with the words of the scholars—both from the Salaf and those who followed them—all of them are upon goodness, in-shāʾ-Allāh. Moreover, there should be mutual advice and correction whenever mistakes or shortcomings occur, for no one is perfect. The affair is that of Religion and Religion is advice. Through this, I hope to clarify that I did not intend to limit knowledge to Maktabah Salafiyyah alone. If I had said that, then I was mistaken. Rather, knowledge should be taken from those who are known for their knowledge, who adhere to the methodology of Ahlus-Sunnah wal-Jamāʿah, and who are recognized for that without contradicting it. Such Mashāyikh should be referred to, regardless of where they are. This is what I wished to clarify. All praise belongs to Allāh; there are mosques and Islamic centers in Britain that hold lessons and conferences. Some of these mosques invite graduates from the Islamic University, and Allāh has benefitted people through them. They play a significant role in delivering lectures and lessons. These individuals are also from Ahlus-Sunnah, and knowledge can be taken from them, in-shāʾ-Allāh. If I made an error in speech or if my words were misunderstood, I retract from that. And all praise belongs to Allāh in all circumstances. We ask Allāh to grant us and you steadfastness until we meet Him while He is pleased with us, and to protect us from trials, both apparent and hidden. And Allāh is the One whose help is sought. Said by: Abū Anwar Sālim bin ʿAbdillah Bāmaḥriz May Allah grant success to all. Ḥayyākumullāh! as-Salāmu ʿAlaykum wa Raḥmatullāhi wa Barakātuh. 🌐Source: https://mobidrive.com/sharelink/m/7QOCoGvQavpitLBAEH0I5C6ijMJscRJCOrYbirJyRdxY ✍🏼Translation: Zubayr bin Muḥammad ʿAbbāsī, slightly adapted for readability

💎[From Allah’s Greatness is His Care for Us Despite Our Smallness in the Universe] 🖊️One of the Salaf said: "سُبْحَانَ مَنْ لَا ‌يَمْنَعُهُ ‌عَظِيمُ ‌سُلْطَانِهِ أَنْ يَنْظُرَ فِي صَغِيرِ سُلْطَانِهِ." "Glory be to the One whose immense dominion does not prevent Him from observing the small things in His dominion." 📚 See: Abū Nuʿaym al-Iṣbahānī. Ḥilyat al-Awliyāʾ wa-Ṭabaqāt al-Aṣfiyāʾ. 1st ed. Cairo: Maṭbaʿat al-Saʿādah, n.d. 10:10. Abū al-Shaykh al-Iṣbahānī, ʿAbd Allāh ibn Muḥammad. Al-ʿAẓamah. Edited by Riḍāʾ Allāh ibn Muḥammad Idrīs al-Mubārakfūrī. Riyadh: Dār al-ʿĀṣimah, n.d. 1:395, report no. 105.

💎Tawhīd Unifies The Believers 🖊️Al-Shinqīṭī (d. 1393 AH) said: "وَالْحَاصِلُ: أَنَّ الرَّابِطَةَ الْحَقِيقِيَّةَ الَّتِي تَجْمَعُ الْمُفْتَرِقَ وَتُؤَلِّفُ الْمُخْتَلِفَ هِيَ رَابِطَةُ "لَا إِلَهَ إِلَّا اللَّهُ"، “In summary, the true bond that unites what is divided and brings together what is different is the bond of 'Lā ilāha illa Allāh.’ أَلَا تَرَى أَنَّ هَذِهِ الرَّابِطَةَ الَّتِي تَجْعَلُ الْمُجْتَمَعَ الْإِسْلَامِيَّ كُلَّهُ كَأَنَّهُ جَسَدٌ وَاحِدٌ، وَتَجْعَلُهُ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا، عَطَفَتْ قُلُوبَ حَمَلَةِ الْعَرْشِ وَمَنْ حَوْلَهُ مِنَ الْمَلَائِكَةِ عَلَى بَنِي آدَمَ فِي الْأَرْضِ مَعَ مَا بَيْنَهُمْ مِنَ الِاخْتِلَافِ." Do you not see that this very bond, which makes the entire Islamic society like a single body and like a structure reinforcing itself, has drawn the hearts of the bearers of the Throne and those around it from the angels toward the children of Adam on earth, despite the vast differences between them?" Al-Shanqīṭī, Muḥammad al-Amīn ibn Muḥammad al-Mukhtār. Aḍwāʾ al-Bayān fī Īḍāḥ al-Qurʾān bil-Qurʾān. 5th ed. Riyadh: Dār ʿAṭāʾāt al-ʿIlm; Beirut: Dār Ibn Ḥazm, 1441/2019. 3:531.

For roughly the past 4-5 years, branching off of an initiative amongst the sisters to foster a deeper connection with the Quran, our family has prepared resources for use inside and outside of Ramadan, titled “Contemplating Over the Qur’ān” Starting with a prompted journal, then a detailed workbook and then a textbook, every year, we expanded on the previous work. It was divided into 29 sections to encourage a daily Quran routine resulting in at least one monthly completion. Last year, we announced the final and expanded two volume edition of contemplating over the Qur’an, which is a reference manual to use year-round with page by page insights from the Mushaf and many crucial reflection questions (the answers to which can be found in the Tafsīr of Ibn Kathir & Tafsīr Al-Sa’dī) from each day of reading. The first volume (220+ pages) contains the 1st third of the Quran from Fātihah-Surah al-Tawbah. It was printed before Ramadan last year. The second volume (370 pages) covers the remainder of the Qur’ān; it was slightly delayed and wasn’t available until the second half of Ramadan. For those who have the first volume or earlier editions, this is an entirely separate resource. These past years have been nothing short of a transformational experience and I look forward to broadening the benefit this Ramadan with both live & prerecorded broadcasts from my home to yours, sharing benefits from Allah’s mighty book. إن شاء الله I ask Allah to bless this hard work and facilitate us continuing this journey together, increasing in our appreciation of Allah’s book inside and outside of the blessed month. Book One (Fātihah to Tawbah): https://a.co/d/7WnhwvY Book Two (Yunus to Al-Nas): https://a.co/d/fhlc5m0 Note: there are also KINDLE versions of both volumes.