The Scarcity of Food in the Home of the Prophet ﷺ
ʿĀʾishah, may Allah be pleased with her, said to ʿUrwah:
O son of my sister! We would see the crescent, then the crescent, then the crescent—three crescents in two months—and no fire would be lit in the houses of the Messenger of Allah ﷺ. I said: O my aunt! What used to sustain you? She said: The two black things: dates and water—except that the Messenger of Allah ﷺ had neighbours from the Anṣār who had milking animals, and they would give the Messenger of Allah ﷺ some of their milk, and he would give us to drink.
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
By Allah, we are not better than the Messenger of Allah ﷺ. Allah did not withhold these blessings from His Messenger and store them for us because we are better than him. We light fires in our homes at least three times a day, while the Messenger ﷺ would remain for three crescents—seen over two months—without a fire being lit in his house. Rather, their food was the two black things: dates and water.
Then despite that, when the fire is lit and food is presented, we find on the table various cooked dishes and various uncooked foods. If a person, when his meal is placed before him, were to reflect and consider that the Messenger ﷺ would remain for two months—and enter into the third—while he would eat nothing but dates and water, then we ask Allah not to make this an entrapment for us, for indeed we fear these abundant and plentiful blessings.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (7/609)
ʿĀʾishah, may Allah be pleased with her, said to ʿUrwah:
O son of my sister! We would see the crescent, then the crescent, then the crescent—three crescents in two months—and no fire would be lit in the houses of the Messenger of Allah ﷺ. I said: O my aunt! What used to sustain you? She said: The two black things: dates and water—except that the Messenger of Allah ﷺ had neighbours from the Anṣār who had milking animals, and they would give the Messenger of Allah ﷺ some of their milk, and he would give us to drink.
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
By Allah, we are not better than the Messenger of Allah ﷺ. Allah did not withhold these blessings from His Messenger and store them for us because we are better than him. We light fires in our homes at least three times a day, while the Messenger ﷺ would remain for three crescents—seen over two months—without a fire being lit in his house. Rather, their food was the two black things: dates and water.
Then despite that, when the fire is lit and food is presented, we find on the table various cooked dishes and various uncooked foods. If a person, when his meal is placed before him, were to reflect and consider that the Messenger ﷺ would remain for two months—and enter into the third—while he would eat nothing but dates and water, then we ask Allah not to make this an entrapment for us, for indeed we fear these abundant and plentiful blessings.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (7/609)
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A Piercing Warning Against a Deviated Criterion: When Duʿā’ for the Rulers Is Branded a “Crime”—and Rebellion Against Them Is Glorified as “Courage”!
Shaykh Abdurrahman Al-Umaysan حفظه الله
Shaykh Abdurrahman Al-Umaysan حفظه الله
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Encouragement to Increase in Seeking Forgiveness
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
The Prophet ﷺ said, as narrated by al-Agharr al-Muzanī, may Allah be pleased with him: “Indeed, there comes over my heart something”—meaning that something occurs to it, such as a slight covering, tightness, or distress and the like—“and indeed I seek forgiveness from Allah one hundred times a day.”
He says: “I seek forgiveness from Allah” (Astaghfirullāh) one hundred times a day—while he is the Prophet ﷺ whose past and future sins have been forgiven! So what about us?
However, our hearts are hard and lifeless. They are not affected by the abundance of sins, nor does one of us care about what he has done. For this reason, you find a person unconcerned about such matters, and he is limited in seeking forgiveness.
What is befitting for a person is that he takes the Messenger of Allah ﷺ as an excellent example and increases in seeking forgiveness.
As Ibn ʿUmar, may Allah be pleased with them both, said: “We used to count for the Prophet ﷺ in a single sitting one hundred times or more: ‘My Lord, forgive me and accept my repentance; indeed, You are the Accepting of repentance, the Most Merciful’” (Rabbi ighfir lī wa tub ʿalayya innaka anta at-Tawwāb ar-Raḥīm).
📚Sharḥ Riyāḍ al-Ṣāliḥīn (4/931)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
The Prophet ﷺ said, as narrated by al-Agharr al-Muzanī, may Allah be pleased with him: “Indeed, there comes over my heart something”—meaning that something occurs to it, such as a slight covering, tightness, or distress and the like—“and indeed I seek forgiveness from Allah one hundred times a day.”
He says: “I seek forgiveness from Allah” (Astaghfirullāh) one hundred times a day—while he is the Prophet ﷺ whose past and future sins have been forgiven! So what about us?
However, our hearts are hard and lifeless. They are not affected by the abundance of sins, nor does one of us care about what he has done. For this reason, you find a person unconcerned about such matters, and he is limited in seeking forgiveness.
What is befitting for a person is that he takes the Messenger of Allah ﷺ as an excellent example and increases in seeking forgiveness.
As Ibn ʿUmar, may Allah be pleased with them both, said: “We used to count for the Prophet ﷺ in a single sitting one hundred times or more: ‘My Lord, forgive me and accept my repentance; indeed, You are the Accepting of repentance, the Most Merciful’” (Rabbi ighfir lī wa tub ʿalayya innaka anta at-Tawwāb ar-Raḥīm).
📚Sharḥ Riyāḍ al-Ṣāliḥīn (4/931)
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The More Truthful the Servant Is and the More He Fears His Lord, the More Allah Raises His Mention
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
The statement of Allah, Blessed and Exalted:
﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ ﴾
“O you who believe! Do not raise your voices above the voice of the Prophet, nor speak aloud to him in speech as you speak aloud to one another, lest your deeds become nullified while you perceive not.” [Al-Ḥujurāt: 2]
When this verse was revealed—and Thābit ibn Qays ibn Shammas, may Allah be pleased with him, had a loud voice—he remained confined in his house, weeping, and was unable to come out to the people. This was because he feared that his deeds would become nullified while he did not realise, since he had a loud voice.
The Prophet ﷺ asked about him, and it was said that ever since the verse was revealed, he had remained in his house, weeping, fearing that his deeds would become nullified while he did not realise. So he sent to him, saying: “Are you not pleased that you will live praised, be killed as a martyr, and enter Paradise?”
So look at the fruit of this fear! And it is comparable to the fruit of truthfulness which occurred for Kaʿb ibn Mālik and his two companions, may Allah be pleased with them.
So the more a person is truthful, the more Allah raises his mention, and the more he fears, the more Allah grants him safety.
The Prophet ﷺ gave him glad tidings of three things: that he would live praised, be killed as a martyr, and enter Paradise—and this indeed occurred. He lived praised, was killed as a martyr at al-Yamāmah, and we testify that he will enter Paradise based on the testimony of the Prophet ﷺ.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (1/161)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
The statement of Allah, Blessed and Exalted:
﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ ﴾
“O you who believe! Do not raise your voices above the voice of the Prophet, nor speak aloud to him in speech as you speak aloud to one another, lest your deeds become nullified while you perceive not.” [Al-Ḥujurāt: 2]
When this verse was revealed—and Thābit ibn Qays ibn Shammas, may Allah be pleased with him, had a loud voice—he remained confined in his house, weeping, and was unable to come out to the people. This was because he feared that his deeds would become nullified while he did not realise, since he had a loud voice.
The Prophet ﷺ asked about him, and it was said that ever since the verse was revealed, he had remained in his house, weeping, fearing that his deeds would become nullified while he did not realise. So he sent to him, saying: “Are you not pleased that you will live praised, be killed as a martyr, and enter Paradise?”
So look at the fruit of this fear! And it is comparable to the fruit of truthfulness which occurred for Kaʿb ibn Mālik and his two companions, may Allah be pleased with them.
So the more a person is truthful, the more Allah raises his mention, and the more he fears, the more Allah grants him safety.
The Prophet ﷺ gave him glad tidings of three things: that he would live praised, be killed as a martyr, and enter Paradise—and this indeed occurred. He lived praised, was killed as a martyr at al-Yamāmah, and we testify that he will enter Paradise based on the testimony of the Prophet ﷺ.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (1/161)
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A Principled Refutation: The Decisive Criterion That Distinguishes True Worship from Innovation!
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
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🗞️The Newspaper of Exposing the People of Misguidance: Muhammad Ilyās al-Kāndahlawī
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A Golden Advice to Every Muslim: Cling Firmly to the Scholars of the Sunnah and Beware of the People of Desires and Innovation!
Shaykh Abdullah An-Najmi حفظه الله
Shaykh Abdullah An-Najmi حفظه الله
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Forwarded from The Ship of Salvation-سفينة النجاة
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Can You Criticise Rulers of Other Countries? Scholars Explain the Ruling
Is it permissible to speak out against rulers of other countries?
In this video, a collection of scholars explain the correct approach from the methodology of Ahl al-Sunnah: advising rulers with wisdom, avoiding public criticism, and understanding that these…
In this video, a collection of scholars explain the correct approach from the methodology of Ahl al-Sunnah: advising rulers with wisdom, avoiding public criticism, and understanding that these…
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A Clarification of a Widespread Mistake: Performing Acts of Worship for Worldly Benefits—How It Diminishes Reward!
Shaykh Sulayman Ar-Ruhayli حفظه الله
Shaykh Sulayman Ar-Ruhayli حفظه الله
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A Reminder to Thank Allah: You Walk, See, Hear, and Breathe—While You Complain, Others Are Suffering!
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله
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It Is Befitting for the One Who Sees Someone Sad or Afflicted to Comfort Him
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Comforting a person regarding what has happened to him; because the Prophet ﷺ comforted his Companions and said:
“The people have prayed and gone to sleep,” while they had been waiting for the Messenger ﷺ.
So he said to them: “And indeed, you remain in prayer so long as you are waiting for the prayer.”
And likewise, it is befitting for a person to comfort the one whom he sees harmed or distressed by something, by reminding him that it is good for him.
Likewise, if someone is afflicted with a calamity, and he sees that he has become saddened and that it has become difficult upon him, then it is befitting that he comforts him and says: “Look at those who are more severely afflicted than you and greater than you in calamity,” and similar words.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (3/569)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Comforting a person regarding what has happened to him; because the Prophet ﷺ comforted his Companions and said:
“The people have prayed and gone to sleep,” while they had been waiting for the Messenger ﷺ.
So he said to them: “And indeed, you remain in prayer so long as you are waiting for the prayer.”
And likewise, it is befitting for a person to comfort the one whom he sees harmed or distressed by something, by reminding him that it is good for him.
Likewise, if someone is afflicted with a calamity, and he sees that he has become saddened and that it has become difficult upon him, then it is befitting that he comforts him and says: “Look at those who are more severely afflicted than you and greater than you in calamity,” and similar words.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (3/569)
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Kindness to Parents Is Shown Through Speech and Action
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Kindness to parents is shown through speech and through action.
As for speech, Allah, the Most High, says:
﴿ وَقُل لَّهُمَا قَوْلًا كَرِيمًا ﴾
“And speak to them a noble word.” [Al-Isrāʾ: 23]
So every noble word that brings about happiness and ease—just as giving wealth brings benefit—this is what should be said to parents. Its opposite is harsh speech, like a barren wind in which there is no good.
As for kindness through action, it includes kindness through wealth and kindness through physical service. Therefore, just as it is obligatory upon you to spend on your parents, it is also obligatory upon you to serve them in a good manner—meaning: kindness through both physical service and financial support.
This is obligatory, because Allah, the Mighty and Majestic, said:
﴿ وَبِالْوَالِدَيْنِ إِحْسَانًا ﴾
“And be dutiful to your parents.”
In this is proof of the great right of the parents, because Allah, the Most High, placed it immediately after His own right.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (6/565)
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Kindness to parents is shown through speech and through action.
As for speech, Allah, the Most High, says:
﴿ وَقُل لَّهُمَا قَوْلًا كَرِيمًا ﴾
“And speak to them a noble word.” [Al-Isrāʾ: 23]
So every noble word that brings about happiness and ease—just as giving wealth brings benefit—this is what should be said to parents. Its opposite is harsh speech, like a barren wind in which there is no good.
As for kindness through action, it includes kindness through wealth and kindness through physical service. Therefore, just as it is obligatory upon you to spend on your parents, it is also obligatory upon you to serve them in a good manner—meaning: kindness through both physical service and financial support.
This is obligatory, because Allah, the Mighty and Majestic, said:
﴿ وَبِالْوَالِدَيْنِ إِحْسَانًا ﴾
“And be dutiful to your parents.”
In this is proof of the great right of the parents, because Allah, the Most High, placed it immediately after His own right.
📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (6/565)
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