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It has been narrated on the authority of Abu Mas’ud al-Ansari رضي الله عنه who said:

A man came to the Messenger of Allah (ﷺ) and said: My riding beast has been killed, so give me some animal to ride upon. He (the Prophet ﷺ) said: I have none with me. A man said: Messenger of Allah, I can guide him to one who will provide him with a riding beast. The Messenger of Allah (ﷺ) said: *One who guides to something good has a reward similar to that of its doer.*

وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَأَبُو كُرَيْبٍ وَابْنُ أَبِي عُمَرَ – وَاللَّفْظُ لأَبِي كُرَيْبٍ – قَالُوا حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ، قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ إِنِّي أُبْدِعَ بِي فَاحْمِلْنِي فَقَالَ ‏”‏ مَا عِنْدِي ‏”‏ ‏.‏ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ أَنَا أَدُلُّهُ عَلَى مَنْ يَحْمِلُهُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ ‏”‏ ‏.‏

Reference: Sahih Muslim 1893 a


On Taking Children to the Mosque – Sheikh Muhammad Nasirudeen Al-Albani (rahimahullaah)

Questioner: O Shaikh of ours, if you would … sometimes, maybe a small [child] who has not reached an age where he can differentiate [between right and wrong], asks to go to the mosque to pray, what is the ruling? Does the father allow him since he has not reached the age where he can yet differentiate? [Does] he allow him to pray, to go to the mosque with him?

Al-Albaani: I thought you were going to ask [whether] it’s allowed for the father to take him without him having asked.

Questioner: No, in my opinion he doesn’t take him with him since he hasn’t turned seven yet …

Al-Albaani: I thought you were saying: is it allowed for the father to take his son to the mosque without the son having asked to go. What do you think, is it allowed or not?

Questioner: In order to pray or just to go to the mosque?

Al-Albaani: [Choose] whichever one you like.

Questioner: … if it’s to pray … something else …

Al-Albaani: Isn’t him going to the mosque to pray more fitting than anything else?

Questioner: [If he’s] less than seven …

Al-Albaani: This is what we’re discussing.

Questioner: Yes.

Al-Albaani: You know, O Ustaadh, that the early Salaf, at the head of whom was our Prophet ﷺ, used to allow their children to enter his mosque ﷺ.

And you’ll remember the story which one of the Companions narrated, [in which he stated] that one day he was praying ’Asr behind the Prophet ﷺ, and the Messenger of Allaah ﷺ prolonged the prostration during some of it, prolonging it to an extent which was not customary, so this Companion raises his head to make sure his Prophet ﷺ is okay, he feared that he may have passed away—when to his surprise he sees a strange sight, he sees him in prostration, and al-Hasan and al-Hussain … so the Companion feels at ease [that the Prophet ﷺ is okay] and falls back into prostration.

After he ﷺ gave salaam to end the prayer, they said to him, ‘O Messenger of Allaah! You prostrated in the prayer and prolonged it …’ so he ﷺ said, ‘My son was riding on my back and I did not want to disturb him …’ this boy went to the mosque for the prayer, he was, as you said, not at an age where he was able to differentiate—reminding those who pray, whether men or women, not to bring their children with them to the mosque, was not part of his ﷺ guidance.

In fact, he used to endorse them doing that in opposition to the well-known hadith whose chain of narration is not authentic, ‘Keep your infants, your insane, your evil ones and your buying and selling away from your mosques …’, even though the last part of the hadith is authentic, proven to be so by other authentic hadiths, as is not hidden from you, inshaa Allaah.

The point being, he ﷺ never used to prevent them [from bringing their children to the mosque], in fact, he used to endorse it, in fact, he had a ruling specific to it: [where] he took into consideration the feelings of the mothers who used to pray behind him in salaah, and whose children were crying, the Prophet ﷺ [even] while he was calling upon his Lord, would take note of the fact that there was a woman praying who had her child with her, and so, ‘I stand in prayer, then I hear a child crying, so I make my prayer brief because I do not want to cause hardship for his mother.’

Thus, he would shorten the lengthy recitation, which was a habit of his ﷺ, in order to free up a mother for her child. He ﷺ could have done the same as many of the ignorant Imaams do and have said, ‘Why do you bring your children to the mosque, disturbing us?’ and so on—he ﷺ did nothing of the sort.

So based upon this, it’s more fitting that a child, if he were raised with an Islamic upbringing, and then longs to go to the mosque, even if it were [just] to play, even if it were [just] to play, if he asks to go with his father to the mosque then the father should fulfill his request, since it will get him used to going to the best of all places, [the place] about which the Prophet ﷺ was asked [the following question]: ‘What is the best of all places and the worst?’ and so he ﷺ answered, ‘The best of all places are the mosques, and the worst are the markets.’

So if a child was raised like that, and then wants to go to the mosque instead of the streets or alleys, then this is a blessing and very pleasing news.

So the father, in fact, the mother, should take advantage of this phenomenon and facilitate the way for him to go to the mosque. Thereafter if he, and there is no doubt that this will happen, does something while playing or having fun which is not becoming in the mosque—and what play do you want which is greater than the Chief of Mankind ﷺ being taken as something to [climb and] ride on [as al-Hasan and al-Hussain did]—and even then he didn’t rebuke him, in fact he carried out a ruling specific to it [i.e., he prolonged the prostration], just like he had there [in that other instance I mentioned, when he shortened the prayer upon hearing a child cry, out of concern for the mother].

If this were done today there would be shouting from all corners of the mosques, ‘You made the prayer too long for us, O Shaikh … the boy, why did you bring the boy [to the mosque]?’

They don’t know the guidance of the Prophet ﷺ, they don’t know his kindness and compassion for his Ummah, and Allaah spoke the truth when He said, ‘… for the believers [he is] full of pity, kind, and merciful.’ [Tawbah 9:128]

Al-Hudaa wan-Noor, 668.

‎‎Shaykh ‘Abdullāh Al-Bukharee حفظه الله on striving against the soul.


(What is) the way to strive against the soul [Inside] that is ever commanding [One] to do Evil?

Shaykh ‘Abdullah Al-Bukhaaree حفظه الله:

Strive against It.

[Interpretation of the meaning]

“And those who strive for Our sake [from the Messenger sallallaahu alaihi wa sallam, his companions, and those who followed their way], We will most certainly show them our paths.” [Al-‘Ankabut 69]

Every person is such that it is a must that he strive against himself. It is well known that the Nafs al-Ammarah bi-l-Su’ [the soul inside that is ever commanding one to do evil] takes him here and there. So it is upon him to remember that Allāh, Majestic and All-High, sees him and has full knowledge of him. He knows the eyes that betray trusts and that which the chests keep hidden. And that He, Majestic and All-High [is such that] nothing at all escapes Him. So it is upon him to keep bringing to his mind at all times that Allāh sees him and has full knowledge of him; that he fear Him; that he repent to Allāh; that he push his soul to do good, always and ever; and that he strive his utmost against it to do acts of obedience [to Allāh] and make it remain upon acts of obedience.

When he hears the call [to prayer], he gets up and aims to beat others to the mosque; and he prays, if it’s the time for performing one of known routine [Sunnah prayers] or the like of that; he prays [general] voluntary [prayers]; he recites Qur’an; he is ready in the first line [of the congregation], and in this manner, he strives against his soul. And he recites the Qur’an, memorizes from it what he is able to, and shows eagerness to gain [Islamic] knowledge- he strives his utmost against his soul. If he were to tame it just a little, the soul would get tamed: It’s over, it would give in to him. But it needs to be checked on always, on an ongoing basis. Always, and on an ongoing basis.

And let him not feel secure from Allāh’s long plan [that sinners enjoy for a time but finally get the punishment they deserve]. And let him not feel secure from Allāh’s long plan.

We ask Allāh Al-Aiim [the Exalted], Lord of the Great Throne, that He make us and you from those who listen to a speech and follow the best of it.

Translated by Mikail ibn Mahboob Ariff حفظه الله

Order of remembrance after prayer – Sheikh Muhammad Ibn Umar Bazmool حفظه الله

After the prayer, what is the proper order to do the following things, and are they to be done out loud or silently?

* supplications from the Sunnah
* phrases of remembrence (ath-kaar)
* recitation of the last three soorahs of the Qur’aan
* recitation of Aayah Al-Kursee


By Shaykh Muhammad ‘Umar Baazmool حفظه الله, instructor at Umm Al-Quraa University in Makkah.

What seems to be the proper order for these things is as follows:

1) When the Messenger (sallallāhu ‘alayhe wa sallam) finished his prayers, he started with his saying of “Astagh-firullāh” three times. [1]

2) Then he would say “Allāhumma antas-Salaamu wa minkas-Salaam, tabaarakta yaa thal-jalaali wal-ikraam.” [2]

3) Then he would say the other reported supplications, like, “Laa ilaaha ill Allāh wa laa na’budu illaa iyyaah…” [3]

4) Then he would commence making the tasbeehs, saying, “sub-haan Allāh,” “al-hamdu lillāh,” and “Allāhu akbar,” 33 times each. [4]

5) Then he would recite Aayah Al-Kursee, as it is what has been reported that he (sallallāhu ‘alayhe wa sallam) used to recite after each prayer. [5]

As for the recitation of Soorah Al-Ikhlaas, Soorah Al-Falaq, and Soorah An-Naas, then they are to be recited in the morning and in the evening only. It has not been authentically narrated, to the best of my knowledge, that they were recited after each prayer, and Allāh knows best. [6]

And as for the question, “Are these things to be said out loud or quietly?” It has been authentically reported from Ibn ‘Abbaas (may Allāh be pleased with him), as Al-Bukhaaree reported [7], that he said they used to know when the Messenger’s prayer (sallallāhu ‘alayhe wa sallam) was over due to the voices of the Companions making takbeer, meaning the supplications after the prayer.

Imaam Ash-Shaafi’ee, may Allāh have Mercy on him, said that this raising of their voices with takbeer after the prayer was only done sometimes, not always, and it was done to teach the people. Imaam Ash-Shaafi’ee had warned that it is not for the Muslims to raise their voices with these phrases of thikr and supplications, unless there is a need to teach them to the people. If the people are not in need of learning them, then the norm is that a person does not raise his voice, rather he says these things in a silent way so that he himself hears them, and Allāh knows best.

TRANSLATOR: Moosaa Richardson حفظه الله

📓Reference & footnotes

This was translated exclusively for from a cassette recording with the knowledge and permission of the shaykh.

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When to perform istikharah? – Sheikh Muhammad Ibn Umar Bazmool حفظه الله answers.

💬 Shaykh Muhammad bin Umar Bazmool حفظه الله said:

❝That al-Istikharah is not done when a person is uncertain about the matter at hand;

because the Prophet [ﷺ] said:

‘If any of you intends to undertake a matter’ and that the whole of the Dua’ indicates to this point.’

So if a Muslim is uncertain about a matter, and he intends to pray al-Istikharah, then he should make a choice between the two matters and then pray al-Istikharah, and then after al-Istikharah he executes that matter, 

and if it was good then Allah تعالى will make it easy for him and bless him in that, and if it was not good for him, then Allah عزَّ و جلَّ turns it away from him and makes easy for him that in which there is good by the permission of Allah سبحانه و تعالى.❞

💬 [Buggeeyat al-Mutattawa’ Fee Salat at-tattawa, (Page: 105)]
Translated By Abbas Abu Yahya

The Sacred Month Of Dhul-Hijjah & It’s Virtues

The First Ten Days Of Dhul Hijjah The Best Days Of The Year by Shaykh Badr ibn Muhammad al-Badr al-‘Anazy –
From MPUBS.Org

Advice Concerning the First Ten Days of Dhul-Hijjah by Shaykh Saalih Al-Uthaymeen rahimahullah:

Website – 

Ten Days of Dhul Hijjah – Umar Quinn hafidhahullah –

Aboo Suhailah Umar Quinn – 

Virtues And Blessings of First 10 Days of Dhul-Hijjah | Shaykh Muhammed al-Aqeel –

From MiraathPubs.Net 

Righteous Actions in Dhul-Hijjah khutbah by Hamza Abdur-Razzaq hafidhahullah:

The virtues of the first ten days of Dhul Hijja –


Fasting first ten days of Dhul Hijjah –


Our Salaf and The First 10 Days of Dhul-Hijjah by Shaykh Fu’ad al-‘Amri –

From MPUBS.Org

The Month of Dhul-Hijjah –




The First Ten Days of Thul-Hijjah by Moosa Richardson hafidhahullah:

Moosa Richardson – 

The Month of Dhul-Hijjah –


The mention of the Takbīr is legislated from sunset on the night before the 1st day of Dhul-Hijjah – by Shaikh Khālid Ibn Dahwī adh-Dhafīrī –

For more info go to:
Dhul-Hijjah Fatwas - -

Dhul-Hijjah -

Lectures from -

A reminder benefits the believer.

Statements which are better than amassing Gold & Silver

Statements which are better than amassing Gold & Silver
 – Translated by Abbas Abu Yahya

1 – The Hadeeth

Shaddad bin Aws –Radhi Allaahu anhu– said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to me:

‘O Shaddad bin Aws! If you see the people amassing gold and silver then say these statements a lot:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ، وَأَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ، وَحُسْنَ عِبَادَتِكَ، وَأَسْأَلُكَ قَلْبَاً سَلِيمَاً، وَلِسَانَاً صَادِقَاً، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ، إِنَّكَ أنْتَ عَلاَّمُ الْغُيُوبِ

‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen , and determination in practicing of the Deen and goodness. And I ask of You for that which obligates Your mercy and resolutions for Your forgiveness.

And I ask of You for the capability to be thankful for Your blessings and to worship you in a correct and good way.

And I ask of You for a heart which is purified in belief and free from desires and a truthful tongue.

And ask of You for the best of what You know, and I seek refuge with You from the evil of what You know and I seek forgiveness for that which You know.

Indeed You are the One who knows the unseen.’

2 – Transliteration

Allaahumma innee as-alooka ath-Thabat fil Amr Wa as-Alooka azzeemata Rushd, wa as-alooka Shukra Na’maatuk, Wa husn ibadaateeka, wa as-alooka Lisaanan Saddiqu Wa Qalbun Saleeeman, wa Audhubika min Sharee ma tallumm, Wa as-Alooka min khairi ma Ta’lum, wa astaghfiruka mima Ta’lum, Innaka Anta Alam al- Ghayoob.

3 – Tahkreej

Collected by Tabraani in ‘Mu’ajam al-Kabeer’ (7/335-336), Abu Na’eem in ‘al-Hileeyah’ (1/266), Ibn Aasakir in ‘Tareekh Damishk’. Albaani said this Isnaad is Jayyid, in ‘Silsilah Saheehah’ No. 3228.

Ahmad & an-Nisaee, from ‘Silsilah Saheehah’ No. 3228. Shaykh Albaani originally declared it to be weak in ‘Tammam al-Mina’ p.225, ‘Kalima Tayyib’ 105 and ‘Da’eef al-Jamia’ 1190 then he declared it to be Saheeh lighayrihi in ‘Silsilah Saheehah’ No. 3228 and ‘Taleeqat al-Hasaan’ 931, ’al-Mishkat’ 955.

Shawkani mentioned it in ‘Nail Awtaar’ 92/332 and said the narrators of its chain are trustworthy.

4 – Different Wordings

A – In another narration the Prophet –sallAllaahu alayhi wa sallam– used to teach us to say:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

B – As for the wording: ‘If the people gather gold and silver, then gather this du’a’. . . . . ‘ then this is from the wording of the Hadeeth collected by Imam Ahmad whereby Shaddad –Radhi Allaahu anhu– said:
‎سمعت رسول الله صلى الله عليه وسلم يقول إذا كنز الناس الذهب والفضة فاكنزوا هؤلاء الكلمات

‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘If the people gather gold and silver, then gather these words. . . . .’

[Collected by Tabraani in ‘Mu’ajam al-Kabeer’, Abu Na’eem in ‘al-Hileeyah’ Ibn Aasakir in ‘Tareekh Damishk’. Albaani said it is Saheeh lighayrihi in ‘Silsilah Saheehah’ and ‘Taleeqat al-Hasaan’ No. 93. ]

C – It has also been collected with similar wordings, as for it being from the du’a’ said in the prayer then this has been collected by Nisa’ee in his ‘Sunnan’ with the wording:
‎(أن رسول الله صلى الله عليه وسلم كان يقول في صلاته…)

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to say in his prayer. . .’

Also narrated ibn Hibban in ‘Saheeh ibn Hibban’ Also narrated by Ahmad with extra wording:
‎وكان رسول الله صلى الله عليه وسلم يعلمنا كلمات ندعو بهن في صلاتنا أو قال في دبرصلاتنا.

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us statements with which we make du’a’ in our prayer or he said at the end of the prayer.’

5 – Explanation

Explanation by Shaykh Muhammad bin AbdurRahmaan al-Mubarakfoori (d. 1353 A.H.) in the explanation of Tirmidhi, ‘Tufhat ul-Ahwaadhi’:

‘and determination in conduct’ – which is seriousness and determination in being correct whereby a person implements all that which is correct from his matters.
 ‘Conduct and being correct’: is righteousness, success and correctness.’

In the narration of Ahmad: ‘I ask of You for strength of perseverance on the Deen and determination in conduct.’

Meaning: having a resolve with the heart upon accomplishment of the matter.
 ‘And I ask of You to be able to be thankful for Your blessings’: meaning: to have the ability to be thankful for Your blessings .
‘And to worship you in a correct and good way.’ meaning: for the worship to take place in a good accepted way. ‘And I ask You for a truthful tongue’ meaning: protected from lying.
‘and for a heart which is correct in Aqeedah’ meaning: secure from corrupt beliefs and secure from desires.
 ‘and I seek refuge with You From the evil of what You know’ meaning: that which You know and I do not know of. 
‘and I seek forgiveness for that which You know’ of me, of my negligence.
‘Indeed You are the One who knows the unseen’ meaning: the hidden things which do not occur from the outset except with the knowledge of The Gentle One and the well informed.’

[From ‘Tuhfatul Ahwaathi’]

6 – Benefits

• Ibn Qayyim aj-Jawzeeyah -RahimahuLlaah- said:

‘As for the slave of Allaah being complete then that is with adhering to the truth and being upright upon it and having a firm resolve. Therefore, whoever does not have a firm resolve then he is deficient.

Whoever has a firm resolve but does not adhere to the truth and is not upright upon it then he is deficient.

So if adhering to the truth and being upright upon it is coupled with having a firm resolve then the fruits of every noble status and perfect condition occur.

This is why in the Prophet’s Dua’ which has been narrated by Imam Ahmad and Ibn Hibban in his book ‘Saheeh’ there occurs : ‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen, and determination in practicing of the Deen and goodness. ‘ and it is known that the tree of strength of perseverance does not stand except upon the tree trunk of patience.’

[Tareeq al-Hijratayn p.400-401]

• Shaykh Ibn Baz advised with memorizing this Dua’ and he said:

‘If you see the people amassing gold and silver then amass this Dua’.’

‎سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ

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.

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

1) Imitating them in dress and lingo

2) Residing in their lands and not moving from their lands to the lands of the Muslims to save one’s Deen (i.e, hijrah).

3) Travelling to the lands of the kuffaar for tourism and vacation.

4) Helping them, giving them victory over the Muslims, speaking well of them and defending their honour.

5) Seeking their aid, trusting them, putting them in positions to know the secrets of the Muslims and making them advisors.
6) Using their calendar instead of the Islaamic calendar and, more importantly, observing the holidays on their calendar, like Christmas etc.

7) Observing their holidays or helping them to make that celebration or congratulating them for their holidays or just being present at their celebrations.

8) Speaking well of them through what they have of material wealth and being satisfied with their behaviour without looking at their deen which is a false deen.

9) Using their names.

10) Supplicating for them and being compassionate to them.

[Taken from  الإرشاد إلى صحيح الإعتقاد و رد اهل الشرك و الالحاد من باب: مظاهر مولاة الكفار ص ٣١٦

Al-Irshaad chapter of Manifestation of Loyalty to the Disbelievers page 316.]

Responsibility in Knowledge and Da’wah – Ibn Uthaymeen رحمه الله 

Responsibility in Knowledge and Da’wah

‘Alî b. Abî Tâlib – Allah be pleased with him – said:

“Narrate to people what they can understand; do you want Allah and His Messenger ﷺ to be disbelieved?”

Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.

Ibn Hajr said in Fath Al-Bârî,

“[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”

Shaykh Muhammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:

It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.

{MajmûFatâwâ Ibn ‘Uthaymîn Vol.10 p140.}

Translated by Owais Al-Hashimi

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by

The Explanation of the Creed of the Salaf, by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee (rahimahullaah), as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee (hafidhahullaah).

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They (i.e. Ahl Hadeeth) know with certainty and truth that the sinful from amongst the Ahl ut Tawheed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.


[102] TRANSLATORS NOTE: The Messenger of Allaah, (صلى الله عليه وسلم), said:

“My pool takes one month to cross. Its water is whiter than milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.” Related by al-Bukhaaree [No.6579]

[103] TRANSLATORS NOTE: Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE: Contrary to what the Khawaarij say.

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