Masjid Uthmaan LK-Education & Welfare Association

Masjid Uthmaan bin Affaan رضي الله عنه Sri Lanka. Shaykh Muhammad Al-Anjari حفظه الله : Truthfulness is the lamp of the Sunni

[Masjid Uthmaan LK-Education & Welfare Association @UthmaanLK]

We completely condemn the treacherous atrocities that were committed against the Sri Lankan people, especially those of the Christian faith, this past Sunday.

We renounce all terrorist actions and openly declare that we and Islam are free from their horrible actions.

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[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

🔬The Quran Explains Science, Science Does Not Explain the Quran🔭

Shaykh Ahmed AsSubayee
حفظه الله :

“To explain the religion with scientific discoveries is from bidah and is in opposition to the way of the salaf.” ⚠️

===

This is because the Sunnah explained the Quran and is a guide for the Quran, and the Companions understood the correct explanation from the Sunnah.

So if a “scientific” explanation opposes what the Companions understood, then we stick with the Companions who learned how to understand the revelation directly from the Prophet ﷺ.

==========

Shaykh Ahmed AsSubayee
حفظه الله:

“One who busies himself with using scientific discoveries to explain the Quran and Sunnah may end up speaking about Allah without knowledge.” ⚠️

==========

This is because theories that are thought to be scientific fact can sometimes be disproven or change. So if you based your explanation of Islam on what was considered “science” at that time, that would mean you explained it incorrectly and that would also weaken the image of Islam.

As Muslims, we believe in scientific facts, and the truly amazing science throughout all His creation is from His signs. But we need to be careful of theories that some people spread as if they are facts.

And that is a fitnah, meaning from the tests of this life. A person is given the choice to believe in what the Creator of the heavens and the earth revealed versus what some scientists may theorize.

And safety and security is in following the understanding of the Sahaabah of Allah’s Messenger ﷺ.

As Allah the Most High said what means:

{So if they believe in what you all believe, then indeed they will be guided} AlBaqarah:137

[Masjid Uthmaan LK-Education & Welfare Association @UthmaanLK]

👉𝗦𝗵𝗼𝘂𝗹𝗱 𝘆𝗼𝘂 𝗰𝗼𝗹𝗹𝗲𝗰𝘁 𝗮𝗻𝗱 𝗱𝗶𝘀𝘁𝗿𝗶𝗯𝘂𝘁𝗲 𝗰𝗵𝗮𝗿𝗶𝘁𝘆❓

The issue of collecting charity, just like everything else in Islam, goes back to the foundations:
Is the intent to get closer to Allah? 👉

https://t.co/mRoiFdBQH3

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

👉𝗦𝗵𝗼𝘂𝗹𝗱 𝘆𝗼𝘂 𝗰𝗼𝗹𝗹𝗲𝗰𝘁 𝗮𝗻𝗱 𝗱𝗶𝘀𝘁𝗿𝗶𝗯𝘂𝘁𝗲 𝗰𝗵𝗮𝗿𝗶𝘁𝘆❓

The issue of collecting charity, just like everything else in Islam, goes back to the foundations:

Is the intent to get closer to Allah?

If yes, it is an act of worship.  

If it’s an act of worship, we need both sincerity and evidence for it to be accepted. Sincerity alone is not enough.

Did the Prophet ﷺ ever encourage his Sahaabah, may Allah be pleased with all of them, to organize the asking for charity on behalf of others?

No, he ﷺ used to encourage them to give charity from themselves to those in need. He ﷺ did not encourage setting themselves up as intermediaries for collection and distribution, even though he was able to. 

Did any of the Sahaabah take it upon themselves to self-organize asking for charity to distribute?

No, they themselves were charitable and encouraged others to be charitable, without setting themselves up as intermediaries to collect and distribute charity, even though they were able to.

And this was what the Imams of the Salaf were upon. 

AlMarroothi narrated that a man asked Imam Ahmed ibn Hanbal: “There’s a woman whose husband died in the distant outskirts of the Muslim land, and she doesn’t have anyone. So do you see that I should speak to people to aid me, so I can prepare to go to her and bring her back?”

Imam Ahmed replied:
“This is not your responsibility.” And he did not give permission to ask from the people.

Imam Ahmed was also asked:
“Should a man ask from the people, on behalf of a man in need?”

So Imam Ahmed replied:
“No, but instead he should make that man’s situation known.” And then he quoted the hadeeth of when some poor people came to the Prophet ﷺ , and he ﷺ encouraged to give them charity; he ﷺ did not ask for charity (for him to give to them). [Sahih Muslim]

But what if I can reach more people in need by organizing charity collections?

The best guidance is the guidance of the Prophet ﷺ. 

And if we truly love Allah and want Allah to love us, then we should follow the ways of the Prophet ﷺ. 

In Surah Mulk, Allah said {He is the One who created death and life to test which of you are best in deeds}; He did not say “most in deeds”.

There is nothing that we can do in the religion that is better than what the Prophet ﷺ came with. 

We are slaves of Allah. Islam is submission to the Revelation and how the Sahaabah actually applied it, not submitting to what your intellect or emotions feels is better.

The noble Sahaabi Abdullah Ibn Masood said:
“Follow and do not innovate, for indeed you have what is sufficient for you”
[Authenticated by Shaykh AlAlbaani]

[Masjid Uthmaan LK-Education & Welfare Association @UthmaanLK]

@aburemlah 👉𝗦𝗵𝗼𝘂𝗹𝗱 𝘆𝗼𝘂 𝗰𝗼𝗹𝗹𝗲𝗰𝘁 𝗮𝗻𝗱 𝗱𝗶𝘀𝘁𝗿𝗶𝗯𝘂��𝗲 𝗰𝗵𝗮𝗿𝗶𝘁𝘆❓

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

*Question:*

I give sadaqah every night after Isha in the last 10 nights of Ramadan, hoping that one of the sadaqah will fall on laylatulQadr so I can get a multiplied reward. Is this action of mine correct❓

Shaykh Khalid AbdurRahman Zaki explained:

“First I need to clarify, that every worship needs to be established upon following of the Sunnah, and not just what we think is good, without actually following the Sunnah.

So when the Prophet ﷺ taught his Companions about LaylatulQadr, did they give in charity in the way that you are doing it, in the way you are intending to take advantage of it? The Companions were more striving for guidance, goodness, and righteous actions than we are.

The general act of giving in charity is clearly established, but I don’t know of any proof that the Prophet ﷺ or any of his Companions gave their charity in the way that you are trying to do it.”

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

👉𝗦𝗵𝗼𝘂𝗹𝗱 𝘆𝗼𝘂 𝗰𝗼𝗹𝗹𝗲𝗰𝘁 𝗮𝗻𝗱 𝗱𝗶𝘀𝘁𝗿𝗶𝗯𝘂𝘁𝗲 𝗰𝗵𝗮𝗿𝗶𝘁𝘆❓

The issue of collecting charity, just like everything else in Islam, goes back to the foundations:

Is the intent to get closer to Allah?

If yes, it is an act of worship.  

If it’s an act of worship, we need both sincerity and evidence for it to be accepted. Sincerity alone is not enough.

Did the Prophet ﷺ ever encourage his Sahaabah, may Allah be pleased with all of them, to organize the asking for charity on behalf of others?

No, he ﷺ used to encourage them to give charity from themselves to those in need. He ﷺ did not encourage setting themselves up as intermediaries for collection and distribution, even though he was able to. 

Did any of the Sahaabah take it upon themselves to self-organize asking for charity to distribute?

No, they themselves were charitable and encouraged others to be charitable, without setting themselves up as intermediaries to collect and distribute charity, even though they were able to.

And this was what the Imams of the Salaf were upon. 

AlMarroothi narrated that a man asked Imam Ahmed ibn Hanbal: “There’s a woman whose husband died in the distant outskirts of the Muslim land, and she doesn’t have anyone. So do you see that I should speak to people to aid me, so I can prepare to go to her and bring her back?”

Imam Ahmed replied:
“This is not your responsibility.” And he did not give permission to ask from the people.

Imam Ahmed was also asked:
“Should a man ask from the people, on behalf of a man in need?”

So Imam Ahmed replied:
“No, but instead he should make that man’s situation known.” And then he quoted the hadeeth of when some poor people came to the Prophet ﷺ , and he ﷺ encouraged to give them charity; he ﷺ did not ask for charity (for him to give to them). [Sahih Muslim]

But what if I can reach more people in need by organizing charity collections?

The best guidance is the guidance of the Prophet ﷺ. 

And if we truly love Allah and want Allah to love us, then we should follow the ways of the Prophet ﷺ. 

In Surah Mulk, Allah said {He is the One who created death and life to test which of you are best in deeds}; He did not say “most in deeds”.

There is nothing that we can do in the religion that is better than what the Prophet ﷺ came with. 

We are slaves of Allah. Islam is submission to the Revelation and how the Sahaabah actually applied it, not submitting to what your intellect or emotions feels is better.

The noble Sahaabi Abdullah Ibn Masood said:
“Follow and do not innovate, for indeed you have what is sufficient for you”
[Authenticated by Shaykh AlAlbaani]

[Adam Lazarus; أبو القاس�� آدم الأمريكي @aburemlah]

Abdullah Ibn Umar
رضي الله عنهما
said

The Messenger of Allah
ﷺ
used to say when he broke his fast

The thirst has gone, the veins have been moistened, and the reward is assured, if Allah wills

ذهَبَ الظَمَأُ وابْتَلَّتِ العُرُوقُ وثبَتَ الأجْرُ إن شاء اللهُ

[إذاعة النهج الواضح @AnnahjRadio]

اليوم الخامس من رمضان

الأربعاء 5 رمضان 1446 هـ الموافق 5 مارس 2025 م

قال الله تعالى :
“وَدَّ كَثِيرٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَٰنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْحَقُّ”

كتبه الشيخ محمد عثمان العنجري

🔺 تفسير الآية بالقرآن

توضح هذه الآية أن الحسد كان الدافع الأساسي لرغبة أهل الكتاب في صدِّ المسلمين عن إيمانهم، رغم يقينهم بصدق الإسلام. وقد أكّد القرآن هذا المعنى في مواضع أخرى، منها قوله تعالى:
•“أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِ”، مما يدل على أن بعض الناس لا يتحملون رؤية النِّعَم عند غيرهم، مما يولِّد لديهم الكراهية.
•“وَمِن شَرِّ حَاسِدٍ إ��ذَا حَسَدَ”
مما يؤكد أن الحسد شر ينبغي الاستعاذة منه.

•“وَقَالُوا قُلُوبُنَا غُلْفٌۚ بَل لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ”
•“وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ ۚ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا”

وهذا يدل على أن قلوب المشركين قد غُلِّفت بالكفر بعد أن أُتلفت بالحسد والحنق، مما أدى إلى رفضهم للحق.

🔺 تفسير الآية بالسنة

جاء في السنة النبوية ما يوضح خطورة داء الحسد، حيث قال النبي ﷺ:
“لا تباغضوا ولا تحاسدوا ولا تدابروا، وكونوا عباد الله إخوانًا”
وهذا الحديث يدل على أن الحسد يفسد العلاقات ويؤدي إلى التنافر بين الناس.

🔺 فائدة

قيل: كلّ الناس أقدر على رضاه إلّا حاسد نعمة، فإنّه لا يرضيه إلّا زوالها.
ولذلك قيل:

كلُّ العداواتِ قد تُرجى إماتتُها
إلّا عداوةَ مَن عاداكَ عن حسدِ

🔺 ��لخاتمة

الحسد مرض يهلك القلوب ويدمر العلاقات، وقد حذّر الله منه في هذه الآية الكريمة، مبينًا أنه كان الدافع الأساسي لرغبة أهل الكتاب في صد المؤمنين عن دينهم. لذلك، فإن شفاء القلب يكون بالإيمان الصحيح، واليقين بعدل الله وحكمته، والرضا بما قدّره، مما يحمي الإنسان من هذه الأمراض والأهواء.

وقد ورد عن عبد الله بن عمرو رضي الله عنه أنه قيل لرسول الله ﷺ:
“أيُّ الناسِ أفضلُ؟
فقال: “كلُّ مخمومِ القلبِ، صدوقِ اللسانِ.”
قالوا: صدوقُ اللسانِ نعرفُه، فما مخمومُ القلبِ؟
قال:هو التقيُّ النقيُّ، لا إثمَ فيه، ولا بغيَ، ولا غِلَّ، ولا حسدَ.

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

🟡 The 70,000 Who Will Enter Paradise Without Being Held to Account and Without Being Punished, And Those Who Will Enter With Them 🟡

In a long hadeeth in Sahih AlBukhari and Muslim, narrated by Ibn Abbas, may Allah be pleased with him, the Messenger of Allah ﷺ said:

((The nations were presented before me… And it was said to me: “With your nation are seventy thousand, who will enter Paradise without reckoning or punishment.”))

So the companions were asking each other and trying to guess who are those who will enter Paradise without reckoning. 

Then the Prophet ﷺ said: ((They are those who do not cauterize themselves, do not seek ruqya from others, do not believe in bad omens, and they put their trust in their Lord.))

==========

And in an additional hadeeth in Saheeh AtTirmithi and Ibn Maajah, from the noble Sahabi Abu Umamah AlBaahili, may Allah be pleased with him, that the Prophet (ﷺ) said:

((My Lord has promised me that He will admit seventy thousand from my Ummah into Paradise without reckoning or punishment. With each thousand, another seventy thousand will enter, along with three handfuls from my Lord’s handfuls.))

==========

Shaykh Ibn Baz explained:

“These handfuls are of tremendous significance; the number of people saved is known only to Allah. Allah, the Glorified and Exalted, gave this great wonderful news through the words of His Prophet ﷺ. And similarly it’s for everyone who remained steadfast upon the truth from the beginning of the Ummah to its end…And this does not exclude anyone among the people of Eemaan and righteousness; all of them are included in the handfuls. Allah has promised that every believer who dies upon faith is among the people of Paradise… And it has been authentically reported from him ﷺ that he said: ((Whoever dies without associating anything with Allah will enter Paradise.)) Everyone who dies upon tawheed is among the people of Paradise, and none can count them except Allah. They are thousands of millions—none can count them except Allah. However, entering Paradise without reckoning or punishment is a special trait, exclusive to those with the most special characteristics of Eemaan.”

(from his explanation of Tafsir Ibn Kathir, Surah Aali-Imran)

==========

Some Sunni benefits related to these hadeeth:

🔹The tremendously vast Mercy and Kindness of Allah for His believing slaves

🔹The striving of the Sahabah to find out how to be from those who will not be held to account or punished, and their striving in conveying this knowledge to the ummah

🔹The tremendous virtue of dying upon tawheed, putting one’s trust in Allah alone

🔹From the tremendous virtue of dying upon righteousness is that you will be able to intercede for your loved ones whom Allah gives permission and is pleased with 

🔹The believer is balanced in their fear of reckoning and punishment, along with their hope in Allah’s Mercy

🔹Some of the believers will face a reckoning and punishment for their sins, but none of them will remain in the hellfire forever, as the khawarij falsely claim that major sins necessitate disbelief 

🔹The Prophet ﷺ was given some knowledge of the unseen and of what will happen in the hereafter, but he ﷺ did not know everything of the unseen, as some sufis falsely claim. He ﷺ would sometimes need to wait until after he received new revelation and then he would speak with it

🔹From the uncountable number of signs that prove the truthfulness of Muhammad’s ﷺ prophethood is how vast he said this ummah will grow to

🔹Affirmation of Allah’s hands and that He grabs with His hands whatever He wills, and His hands are not like the hands of His creation

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

Why Are Good Manners the Heaviest Deeds in a Slave’s Scale?

Part 2️⃣ of 2️⃣

Notice that the closer someone is to a person, the more clearly their true nature is revealed.

This is because with those closest to them, the need for pretense, acting, and artificial politeness diminishes—especially over long periods of interaction. The true self emerges. This is where one should look for mercy, generosity, and good character, rather than with distant acquaintances, where reputation or interests may still influence behavior. In these cases, people often exhibit artificial, calculated manners that are not accompanied by a sincere desire for goodness.

If you wish to understand this matter more deeply, examine the enmity that Eemaan necessitates and the way it appears in the Sunnah.

You will find that the sincere, truthful follower of the Prophet (ﷺ) strives against those who promote falsehood and openly disapproves of them—often with little support—guided by knowledge, justice, and good intentions. He does this because he seeks Allah’s pleasure, aims to protect the true Islam, and sincerely wants to guide even those who oppose him.

On the other hand, the one who betrays the principles of correct Eemaan and sincere belief in enmity becomes harsh, aggressive, and violent—even against those upon the best guidance. He wrongly uses jihad as a means to satisfy his own desires and to vent his hidden grudges. We seek refuge in Allah from such a situation.

This type of person is among the most harmful to the truth, even if they claim to defend it. Their lack of justice and their sharp tongues distort the message of truth, repel people from it, and—whether knowingly or unknowingly—aid the followers of falsehood.

The greatest distortion and manipulation that has infiltrated good character comes from those who trade in outward, superficial, and manufactured displays of manners—such as forced smiles, excessive mentions of Allah, scripted supplications, the artificial softness of a snake’s skin, and false humbleness. But when a legitimate or even blameworthy dispute arises, they reveal their true nature with foul character, narrow-mindedness, and an exposed reality they previously tried to hide.

Contrast this with the life of the Prophet (ﷺ), and you will be amazed at the highest examples of good character he displayed, even toward those who opposed and harmed him. Despite fulfilling Allah’s command in striving against them, rebuking them, and even fighting them, his moral excellence remained unmatched.

True good character stems from sincere faith and is an essential part of it.

Though all humans fall short—except those whom Allah protects—the judgment of good character is not a self-assessment. Rather, it is what knowledgeable and observant people say about a person. This is why when a man asked the Prophet (ﷺ), “How do I know if I am a good person?” the Prophet replied: “If your neighbors say you are good, then you are good.”

Good character is not a mere claim that a person makes about themselves while harboring resentment and ill-nature. The true test comes when a financial or religious dispute arises—this is when hidden traits burst forth in words and actions.

The Prophet (ﷺ) said that the greatest jihad is the jihad of the self, and the most significant jihad of the self is in disciplining its behavior and refining its manners so that people are safe from its harm—and may even benefit from its goodness.

So congratulations to those whose scales are heavy with justice and good character—not merely with verbal remembrance and recitation.

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

BismillahirRahmaanirRaheem

Why Are Good Manners the Heaviest Deeds in a Slave’s Scale❓

Written by Sheikh Ahmad Al-Subayee, may Allah preserve him

Part 1️⃣ of 2️⃣

It is very evident from the saying of the Prophet (ﷺ): “A believer, through his good character, reaches the rank of one who fasts and prays at night.”

And his statement ﷺ: “There is nothing placed in a slave’s scale that is heavier than good manners.”

This is because good manners, in the sense of restraining oneself from harming others and continuously offering kindness—not just as an occasional act—are extremely difficult and burdensome. They can only be truly attained, after Allah’s assistance, through a sincere desire to achieve Eemaan and its necessary qualities truthfully, and a longing to please the Lord by treating His creation well.

A person of good character is still human; he is hurt by harsh words, inconsiderate behavior, and unfair treatment. However, he trains himself to practice good manners as an act of devotion to Allah and a pursuit of His pleasure. For this reason, Allah mentions good manners among the most defining qualities of the believers, as He says:
“And hasten to forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for the righteous, who spend [in charity] during ease and hardship and who restrain anger and who pardon the people—and Allah loves the doers of good. And those who, when they commit a sin or wrong themselves, remember Allah and seek forgiveness for their sins—and who can forgive sins except Allah? And they do not persist in what they have done while they know.” [Surah Aali-Imran: 133-135]

Notice how Allah emphasizes “those who restrain anger”, and how He mentions “in ease and hardship”.

The first point shows that they indeed experience pain and distress due to mistreatment or transgression against them, leading to hidden anger. However, Allah does not blame them for feeling this anger; rather, He praises them for suppressing it, ensuring it does not appear in words or actions, nor affect their love for their fellow believers. They do this out of their desire for Allah’s reward and their understanding that human nature is imperfect and bound to make mistakes. Therefore, patience in dealing with people is necessary—not only to endure the harm but to respond with kindness.

As for the mention of both ease and hardship, it signifies the constancy of good character in all times and circumstances, except in rare moments of heedlessness or when provoked by shaytaan. This is why Allah says:
“And tell My slaves to say that which is best. Indeed, shaytaan causes conflict between them.” [Surah Al-Isra: 53]

This is coupled with the mention of spending in charity, and the word choice for “those who restrain” (الكاظمين), which indicates that this is a continuous and ingrained quality.

Certainly, there are factors that make noble character easier, such as a person’s natural disposition, their environment, and the ease of their livelihood. However, the greatest determining factor—after Allah’s help—is the realization that every interaction, every word, and every intention will be accounted for, just as acts of worship and sins are accounted for—or even more so.

A sound heart and those close to it produce good and righteous actions, while a heart afflicted with corruption, deceit, treachery, and selfish desires breeds injustice, oppression, and transgression…

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

Shaykh Ahmed As-Subay’ee
حفظه الله:

🔹

IMPORTANT:

One should strive to not miss a night in Ramadan without praying, even if they are busy or something unexpected arises, that they at least pray two rakahs, to be from those who stood the month.

🔹

(or at the very least, one)

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

Tafsir of Allah’s statement in Surah Al-Baqarah:

“O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over all the creation.” (Surah Al-Baqarah: 47)

Written by Sheikh Mohammad Othman Al-Anjari

🔺 Tafsir of the Qur’an with the Qur’an

Allah The Most High said:

“And your Lord creates what He wills and chooses; they have no choice. Exalted is Allah and high above what they associate with Him.” (Surah Al-Qasas: 68)

Tafsir of the verse:

Allah alone has the power of creation and selection. He chooses messengers, just as He chose Muhammad ﷺ over all of the creation. He chose the Children of Israel in their time, and He chose Mecca over all other lands.

Evidences from the Qur’an:

•“Indeed, Allah chose Adam, Noah, the family of Abraham, and the family of Imran over all the creation.” (Surah Aali-Imran: 33)
•“Allah chooses from the angels messengers and from the people.” (Surah Al-Hajj: 75)
•“And I have certainly favored some of the prophets over others, and to Dawud We gave the Zabur (Psalms).” (Surah Al-Isra: 55)

🔺 Tafsir of the Qur’an with the Sunnah

The Prophet ﷺ said:
“Indeed, Allah chose Kinanah from the descendants of Ismail, and He chose Quraysh from Kinanah, and He chose Banu Hashim from Quraysh, and He chose me from Banu Hashim.”

This hadith indicates that Allah chooses whomever He wills from humanity. It is not a matter of personal effort or wants. It also confirms that nobility and prophethood are divine selections, not achievements attained through effort, intelligence, or strength.

Abdullah ibn Amr ibn Al-Aas (may Allah be pleased with them) said:
A man came to the Prophet ﷺ and said:
“I have come to pledge allegiance to you for hijrah and jihad; I seek reward from Allah.”
The Prophet ﷺ asked him: “Are either of your parents alive?”
He replied: “Yes, in fact, both of them.”
The Prophet ﷺ then asked: “And do you seek reward from Allah?”
He said: “Yes.”
The Prophet ﷺ said: “Then return to your parents and keep good company with them.”

This hadith demonstrates that Allah determines each person’s fate according to His wisdom. Not everyone attains what they desire, but Allah assigns each person and each nation what suits them.

🔺 Tafsir by the Companions and Successors

📜 From the Tafsir of Abu Al-‘Aliyah At-Tamimi

Who was Abu Al-‘Aliyah?
•He learned from the Companions of the Prophet ﷺ
•He memorized the Qur’an under the guidance of the noble Companion Ubayy ibn Ka‘b (may Allah be pleased with him).

His Tafsir of the verse:
Imam Al-Tabari recorded in his Tafsir, with an authentic chain of narration from Abu Al-‘Aliyah, regarding the verse:
“And that I preferred you over all the creation.” (Surah Al-Baqarah: 47)

He said:
“It means they were given rulership, prophets, and scriptures, over the people of their time. For every era, there is a chosen people.”

📌 Implication of the tafsir:

This confirms that the preference given to the Children of Israel was specific to their time and was not an eternal or absolute preference. Other texts in the Qur’an clarify this matter further.

🔺 Lessons Derived from the Verses and Interpretations:

1️⃣ Allah alone has the power of creation and selection; no one else shares this authority.

2️⃣ It affirms that divine law (Shariah) is from Allah, and He alone legislates for His slaves.

3️⃣ It highlights Allah’s wisdom in granting preference and making choices about His creation.

4️⃣ Prophethood and divine selection are purely Allah’s favors and not human entitlements.

5️⃣ Innovations and fabrications in the religion are forbidden because legislation belongs solely to Allah.

6️⃣ Preference among people is determined by Allah, whether in religious or worldly matters.

7️⃣ It teaches reliance on Allah in all matters while taking permissible means.

8️⃣ It reinforces belief in divine decree (Qadr); a believer strives but understands that everything happens by Allah’s will.

Written by: Sheikh Mohammad Othman Al-Anjari

[𝓢𝓪𝓳𝓲𝓭 𝓒𝓱𝓪𝓾𝓱𝓪𝓷 ابو عبد الله ساجد تشوهان @sajidjchauhan]

Check out the recent videos uploaded at https://t.co/15y6QcQjHD translated by
@nchogle

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

Alhamdulillah there is nothing in the Quran or Sunnah that limits the amount of wealth you can or should attain.

The Prophet ﷺ made duaa for Anis: ((Oh Allah, increase him in wealth and children))
[Sahih Muslim]

The Prophet ﷺ asked a woman about her daughter’s thick gold bracelets: ((Did you pay zakat on these?))
[Sahih AnNasaaee]

He ﷺ did NOT say: “Why do you have so much gold?”

👉Paying zakat on your wealth purifies it, no matter how much.

[Masjid Uthmaan LK-Education & Welfare Association @UthmaanLK]

What Have You Done For Your Mother? https://t.co/gkCJ0tL0pX via @YouTube Article by Shaikh Mohamed Al Anjaree Hafidhaullah read in English by Shaikh Nabil Hafidhaullah

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

⚠️ Reminder about how filthy the khawaarij are, such as ISIS, AlQaaedah, and any other terror group who follows their way:

The Messenger of Allah ﷺ said:

((AlAhwaa [desires and bidah] flow through them just like rabies flows through the one infected by it, not leaving any vein or joint, except that it enters it))
- Sahih Abu Dawood & others

Out of all of Allah’s creation who are killed under the sky, the khawaarij are the worst, and are the dogs of the people of hellfire. They are more harmful upon the Muslims than anyone else!

[Masjid Uthmaan LK-Education & Welfare Association @UthmaanLK]

*So the first question or the first topic is the crypto currencies in the digital world*

So the Shaykh wanted to greet everyone with the greetings of Islam and then he said that this is an……
https://t.co/E7vXdts0AD

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

Shaykh Ahmed Baazmool
حفظه الله:

⚠️

There is NO rectification for the Ummah (the Muslims) in terrorist attacks nor in the killing of innocents!

⚠️

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

The Messenger of Allah ﷺ said what means:

🔘

((Indeed if you leave anything for the sake of Allah the Mighty and Majestic, Allah will replace that thing with what is better for you))

🔘

Authenticated by Shaykh AlAlbaani rahimahullah

[Adam Lazarus; أبو القاسم آدم الأمريكي @aburemlah]

" إنك لن تدع شيئا لله عز وجل إلا بدلك الله به ما هو خير لك منه ".

قال الشيخ الألباني رحمه الله :

أخرجه وكيع في " الزهد " (٢ / ٦٨ / ٢) وعنه أحمد (٥ / ٣٦٣) والقضاعي في " مسند الشهاب " (رقم ١١٣٥)
سنده صحيح على شرط مسلم