Doubt/Misconception 02: All of the Shayāṭīn Are Shackled during Ramaḍān
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) was asked: "What is meant by the Prophet's (ﷺ) statement: ‘Verily, the Shayāṭīn are confined in Ramaḍān?’ Is this confinement literal or not [i.e. metaphorical]? And does this apply to all of the Shayāṭīn? I hope for some clarification."
The Shaykh (رحمه الله) responded:
The Prophet (ﷺ) clarified what was meant by this when he said: "Thus, they do not get away with what they would usually get away with previously [i.e. prior to Ramaḍān],” meaning, they are unable to misguide in the way that they would misguide previously.
Therefore, they are not fully shackled in the sense that they are unable to tempt someone; rather, they tempt, but it is not like how they would tempt outside of Ramaḍān, based upon his (ﷺ) statement: "Thus, they do not get away with what they would usually get away with previously [i.e. prior to Ramaḍān]."
This is from one perspective. From another perspective, there has come in some Aḥadīth the expression: "The marada Shayāṭīn are shackled," meaning, the strongest in their demonisation. Therefore, based upon this, other than them [i.e. the strongest of the Shayāṭīn] are capable of tempting people.
Some people say: How is it that the Shayāṭīn are shackled, yet still we witness some people increase in their evil during Ramaḍān. We say: Other than the rebellious [i.e. other than the strongest of the Shayāṭīn] have overpowered them, or it is said: If it wasn't for Ramaḍān, the temptations would have been worse. This interpretation is closest to reality, since the people of goodness possess a desire to do goodness and to distance themselves from evil; whereas, the people of evil may increase in their evil during Ramaḍān.
[Jalasāt Ramaḍāniyyah 10/19]
Shaykh Muqbil ibn Hādī al-Wādiʿī (رحمه الله) was also asked a similar question, to which he stated the following:
The Prophet (ﷺ) said: "When Ramaḍān comes, the gates of Jannah are opened; the gates to the Fire are closed, and the Shayāṭīn are shackled.” Also, it has occurred in the Ṣaḥīḥ of Ibn Khuzaymah the following: "And the maradah Shayāṭīn are shackled." The meaning of the expression, "the maradah Shayāṭīn" is the major/senior ones who are rebellious against Allāh; they are the ones who are shackled. This does not prevent the remainder of the Shayāṭīn to incite and cast between the people hatred and enmity. This does not prevent that.
There remains the issue of the desires of the soul, for verily, some souls are wretched/wicked and consequently, it is what summons the onset of fitnah, not Shaytān himself.
[شريط أسئلة الإذاعة بالحديدة]
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) was asked: "What is meant by the Prophet's (ﷺ) statement: ‘Verily, the Shayāṭīn are confined in Ramaḍān?’ Is this confinement literal or not [i.e. metaphorical]? And does this apply to all of the Shayāṭīn? I hope for some clarification."
The Shaykh (رحمه الله) responded:
The Prophet (ﷺ) clarified what was meant by this when he said: "Thus, they do not get away with what they would usually get away with previously [i.e. prior to Ramaḍān],” meaning, they are unable to misguide in the way that they would misguide previously.
Therefore, they are not fully shackled in the sense that they are unable to tempt someone; rather, they tempt, but it is not like how they would tempt outside of Ramaḍān, based upon his (ﷺ) statement: "Thus, they do not get away with what they would usually get away with previously [i.e. prior to Ramaḍān]."
This is from one perspective. From another perspective, there has come in some Aḥadīth the expression: "The marada Shayāṭīn are shackled," meaning, the strongest in their demonisation. Therefore, based upon this, other than them [i.e. the strongest of the Shayāṭīn] are capable of tempting people.
Some people say: How is it that the Shayāṭīn are shackled, yet still we witness some people increase in their evil during Ramaḍān. We say: Other than the rebellious [i.e. other than the strongest of the Shayāṭīn] have overpowered them, or it is said: If it wasn't for Ramaḍān, the temptations would have been worse. This interpretation is closest to reality, since the people of goodness possess a desire to do goodness and to distance themselves from evil; whereas, the people of evil may increase in their evil during Ramaḍān.
[Jalasāt Ramaḍāniyyah 10/19]
Shaykh Muqbil ibn Hādī al-Wādiʿī (رحمه الله) was also asked a similar question, to which he stated the following:
The Prophet (ﷺ) said: "When Ramaḍān comes, the gates of Jannah are opened; the gates to the Fire are closed, and the Shayāṭīn are shackled.” Also, it has occurred in the Ṣaḥīḥ of Ibn Khuzaymah the following: "And the maradah Shayāṭīn are shackled." The meaning of the expression, "the maradah Shayāṭīn" is the major/senior ones who are rebellious against Allāh; they are the ones who are shackled. This does not prevent the remainder of the Shayāṭīn to incite and cast between the people hatred and enmity. This does not prevent that.
There remains the issue of the desires of the soul, for verily, some souls are wretched/wicked and consequently, it is what summons the onset of fitnah, not Shaytān himself.
[شريط أسئلة الإذاعة بالحديدة]
❤2
Doubt/Misconception: Fasting Commences and Ends with the Aẓān
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) was asked: "Is it necessary for the one intending to fast to cease eating and drinking upon the commencement or the end of the aẓān?"
He (رحمه الله) said:
This ruling is dependent upon the time of dawn; therefore, whether or not the aẓān was made, a person must cease eating and drinking whenever dawn comes. However, whether or not the aẓān was made, ceasing to eat and drink isn't compulsory if dawn didn’t enter because of His statement:
"فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّـهُ لَكُمْ ۚ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ"
“So have relations with them now, and seek that which Allāh has decreed for you. Eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until sunset. Don’t have relations with them as long as you are performing I‘tikāf in the masjid. These are the limits set by Allāh, so don’t approach them. Thus, Allāh makes clear His ordinances to the people so they may become righteous” [Sūrah al-Baqarah, 2:187].
His statement:
"حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ
الْأَسْوَدِ مِنَ الْفَجْرِ"
“Until the white thread of dawn becomes distinct to you from the black thread [of night]”is evidence that an individual can eat and drink while being doubtful if dawn entered because the general principle is that the night continues, and if this is so, then the general principle isn’t abandoned, except in the case of certainty.
Therefore, if the muʿazzin is known only to call the aẓān when dawn enters, then the individual must cease from eating and drinking as soon as he hears it because the Prophet (ﷺ) said: “Bilāl (رضي الله عنه) calls the aẓān during the night, so eat and drink until you hear Ibn Umm Makhtūm (رضي الله عنه) calling the aẓān, for indeed, he doesn't pronounce it until it is dawn.”
[Majmū‘ Fatāwá wā Rasāʾil al-ʿUthaymīn]
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) was asked: "Is it necessary for the one intending to fast to cease eating and drinking upon the commencement or the end of the aẓān?"
He (رحمه الله) said:
This ruling is dependent upon the time of dawn; therefore, whether or not the aẓān was made, a person must cease eating and drinking whenever dawn comes. However, whether or not the aẓān was made, ceasing to eat and drink isn't compulsory if dawn didn’t enter because of His statement:
"فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّـهُ لَكُمْ ۚ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ"
“So have relations with them now, and seek that which Allāh has decreed for you. Eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until sunset. Don’t have relations with them as long as you are performing I‘tikāf in the masjid. These are the limits set by Allāh, so don’t approach them. Thus, Allāh makes clear His ordinances to the people so they may become righteous” [Sūrah al-Baqarah, 2:187].
His statement:
"حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ
الْأَسْوَدِ مِنَ الْفَجْرِ"
“Until the white thread of dawn becomes distinct to you from the black thread [of night]”is evidence that an individual can eat and drink while being doubtful if dawn entered because the general principle is that the night continues, and if this is so, then the general principle isn’t abandoned, except in the case of certainty.
Therefore, if the muʿazzin is known only to call the aẓān when dawn enters, then the individual must cease from eating and drinking as soon as he hears it because the Prophet (ﷺ) said: “Bilāl (رضي الله عنه) calls the aẓān during the night, so eat and drink until you hear Ibn Umm Makhtūm (رضي الله عنه) calling the aẓān, for indeed, he doesn't pronounce it until it is dawn.”
[Majmū‘ Fatāwá wā Rasāʾil al-ʿUthaymīn]
❤1
Doubt/Misconception: Whoever Intentionally Breaks His Fast during Ramaḍān Will Never Be Able to Make Up for It, even If He Fasts for an Eternity
The following question was directed to Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله): "Whoever intentionally breaks his fast is requested to make it up; however, there has occurred in a Ḥadīth: 'Whoever intentionally breaks his fast during Ramaḍān would never be able to make up for it, even if he fasts for an eternity.' We would like some clarification."
The Shaykh (رحمه الله) said:
This Ḥadīth is weak, as viewed by many of the people of knowledge. Therefore, if it is weak, then we must return to the basic/fundamental principle of: If an individual ruins his worship, it is then incumbent upon him to make it up. In the same way if an individual was praying then he ruined his prayer because of passing wind, laughing, eating or drinking, it is then incumbent upon him to make up this prayer; similarly, the fast. If he ruined it, it is incumbent upon him to make it up.
[Jalasāt Ramaḍāniyyah 10/19]
Shaykh ʿAbd al-ʿAzīz ibn Bāz (رحمه الله) was asked: "If someone breaks his fast during the day in Ramaḍān, does he have to make up that day? And is there a kaffārah [i.e. an expiation]?"
His (رحمه الله) response was as follows:
As for breaking the fast by eating, drinking, or by any other means, then he does not have to pay a kaffārah, but he has to make tawbah, have remorse for intentionally breaking his fast, be determined not to return to that, make istighfār abundantly, and make up that day.
As for the Ḥadīth: "Whoever intentionally breaks his fast during Ramaḍān would never be able to make up for it, even if he fasts for an eternity," then it is weak, as viewed by the people of knowledge. It is not authentic; therefore, what is correct is for him to make up one day of fast [i.e. the day he intentionally broke his fast] and to make tawbah.
[من أفطر يوماً من رمضان متعمداً]
The following question was directed to Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله): "Whoever intentionally breaks his fast is requested to make it up; however, there has occurred in a Ḥadīth: 'Whoever intentionally breaks his fast during Ramaḍān would never be able to make up for it, even if he fasts for an eternity.' We would like some clarification."
The Shaykh (رحمه الله) said:
This Ḥadīth is weak, as viewed by many of the people of knowledge. Therefore, if it is weak, then we must return to the basic/fundamental principle of: If an individual ruins his worship, it is then incumbent upon him to make it up. In the same way if an individual was praying then he ruined his prayer because of passing wind, laughing, eating or drinking, it is then incumbent upon him to make up this prayer; similarly, the fast. If he ruined it, it is incumbent upon him to make it up.
[Jalasāt Ramaḍāniyyah 10/19]
Shaykh ʿAbd al-ʿAzīz ibn Bāz (رحمه الله) was asked: "If someone breaks his fast during the day in Ramaḍān, does he have to make up that day? And is there a kaffārah [i.e. an expiation]?"
His (رحمه الله) response was as follows:
As for breaking the fast by eating, drinking, or by any other means, then he does not have to pay a kaffārah, but he has to make tawbah, have remorse for intentionally breaking his fast, be determined not to return to that, make istighfār abundantly, and make up that day.
As for the Ḥadīth: "Whoever intentionally breaks his fast during Ramaḍān would never be able to make up for it, even if he fasts for an eternity," then it is weak, as viewed by the people of knowledge. It is not authentic; therefore, what is correct is for him to make up one day of fast [i.e. the day he intentionally broke his fast] and to make tawbah.
[من أفطر يوماً من رمضان متعمداً]
❤1
A man came to Ḥasan Baṣrī and said: “O Abā Saīd I complain to you of the hardness of my heart?"
al-Ḥasan said: “Discipline it with Dhikr."
{ ذم الهوى صفحة ٦٩}
al-Ḥasan said: “Discipline it with Dhikr."
{ ذم الهوى صفحة ٦٩}
❤1
Ibn al-Qayyim رحمه الله:
“Whoever’s Ramadhān was correct and safe (from evil), the rest of his year
will be safe (from evil, in sha Allah).”
Zaad al-Ma’ād 11/398
“Whoever’s Ramadhān was correct and safe (from evil), the rest of his year
will be safe (from evil, in sha Allah).”
Zaad al-Ma’ād 11/398
❤1
Abdullah Ibn Umar (Radi Allahu Anhu) said,
"Making parents weep/cry is part of disobedience and one of the major wrong actions(major sins)."
[AL-ADAB AL-MUFRAD 31 | Graded Sahih(Authentic) by Shaykh Al-Albani]
"Making parents weep/cry is part of disobedience and one of the major wrong actions(major sins)."
[AL-ADAB AL-MUFRAD 31 | Graded Sahih(Authentic) by Shaykh Al-Albani]
❤1
Ibn al-Qayyim رحمه الله:
“As long as you are performing prayer, you are knocking at the door of Allāh, and whoever is knocking at the door of Allāh, Allāh will open it for him.”
[al-Fawā’id | Pg. 248]
“As long as you are performing prayer, you are knocking at the door of Allāh, and whoever is knocking at the door of Allāh, Allāh will open it for him.”
[al-Fawā’id | Pg. 248]
❤2
Abu Amr al-Alā رحمه الله said:
“It is not from (good) manners to respond to the one who does not ask you, (but asks someone else in your presence).”
[Siyar A’lām an-Nubalā, 6/409]
“It is not from (good) manners to respond to the one who does not ask you, (but asks someone else in your presence).”
[Siyar A’lām an-Nubalā, 6/409]
❤1
Shaykh Abdus Salam al-Shuway'ir:
From the Generosity of Allāh ﷻ, is that He loves to pardon you, so take the means to attain that, and tread the path which will allow you to reach that means.
Make dua, repent, pray the night, seek forgiveness, maintain your prayers, fast, for indeed Allāh is extremely happy with the repentance of His servant, to the point where He is Happier than a man who loses his camel in the desert and then it comes back to him
[فوائد من أحكام الاعتكاف وأعمال العشر الأواخر]
From the Generosity of Allāh ﷻ, is that He loves to pardon you, so take the means to attain that, and tread the path which will allow you to reach that means.
Make dua, repent, pray the night, seek forgiveness, maintain your prayers, fast, for indeed Allāh is extremely happy with the repentance of His servant, to the point where He is Happier than a man who loses his camel in the desert and then it comes back to him
[فوائد من أحكام الاعتكاف وأعمال العشر الأواخر]
❤1
Shaykh Abdus Salam al-Shuway'ir حفظه الله:
“Do not be amazed by your worship and by yourself lest that you be destroyed. Increase in Istighfar during Ramadan in your heart so that you know the deficiency of your action.
And perhaps a small action coupled with certainty in Allāh and looking down upon it is more beloved to Allāh than many acts of worship but being amazed by them, for you don’t know which ones are being accepted.
And indeed Allāh multiplies rewards for whoever He wills”
[فوائد من أحكام الاعتكاف وأعمال العشر الأواخر]
“Do not be amazed by your worship and by yourself lest that you be destroyed. Increase in Istighfar during Ramadan in your heart so that you know the deficiency of your action.
And perhaps a small action coupled with certainty in Allāh and looking down upon it is more beloved to Allāh than many acts of worship but being amazed by them, for you don’t know which ones are being accepted.
And indeed Allāh multiplies rewards for whoever He wills”
[فوائد من أحكام الاعتكاف وأعمال العشر الأواخر]
❤3
Shaykh Rabee bin Hadi Al-Madhkhali (hafidhahullah) said:
Accepting sincere advice and following the truth is one of the greatest obligations upon all of the Muslims, from whichever source it comes from. It is not permissible for a Muslim to belittle and disrespect the sincere adviser regardless what his status may be.
I seek refuge with Allah that I reject an advice and defend a mistake or falsehood which emanated from me; for indeed this is from the means to evil, infact it is from the ways of the people of corruption, arrogance and arrogant stubbornness. And when he is reminded he doesn’t take the reminder, as Allah said,
وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا
And those who, when they are reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat. (Al-Furqan: 73)
[Chapter on Humbleness from Al-Fusool al-Mudiyyah min Seerati ash-Shaykh Rabee bn Hadi ‘Umayr Al-Madhkhali wa Juhoodihi Al-Ilmiyyah wa ad-Da’awiyyah pg 152]
Accepting sincere advice and following the truth is one of the greatest obligations upon all of the Muslims, from whichever source it comes from. It is not permissible for a Muslim to belittle and disrespect the sincere adviser regardless what his status may be.
I seek refuge with Allah that I reject an advice and defend a mistake or falsehood which emanated from me; for indeed this is from the means to evil, infact it is from the ways of the people of corruption, arrogance and arrogant stubbornness. And when he is reminded he doesn’t take the reminder, as Allah said,
وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا
And those who, when they are reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat. (Al-Furqan: 73)
[Chapter on Humbleness from Al-Fusool al-Mudiyyah min Seerati ash-Shaykh Rabee bn Hadi ‘Umayr Al-Madhkhali wa Juhoodihi Al-Ilmiyyah wa ad-Da’awiyyah pg 152]
❤4
Ibn al Qayyim رحمه الله said,
"The person who treats others kindly and thinks well of them, will find that his intention will remain true, he will feel at ease, his heart will be sound and Allah will protect him from evil and calamity."
[Madarij al Salikeen | 2/511]
"The person who treats others kindly and thinks well of them, will find that his intention will remain true, he will feel at ease, his heart will be sound and Allah will protect him from evil and calamity."
[Madarij al Salikeen | 2/511]
❤5
Al-Awzā’ī said:
“We do not enter weddings in which there is a drum or musical instruments!”
[Ādāb Az-Zifāf: 166]
“We do not enter weddings in which there is a drum or musical instruments!”
[Ādāb Az-Zifāf: 166]
❤1
Imam Ibn ul-Qayyim (rahimahullah) said:
“The groaning of the sinners (due to repentance) is more beloved to Allaah than the tasbeeh of the conceited. It may be that by means of this sin, Allaah has caused him to drink the medicine that will cure a fatal disease which you also have, but you do not realize it.”
[Madaarij al-Saalikeen, 1/177, 178]
“The groaning of the sinners (due to repentance) is more beloved to Allaah than the tasbeeh of the conceited. It may be that by means of this sin, Allaah has caused him to drink the medicine that will cure a fatal disease which you also have, but you do not realize it.”
[Madaarij al-Saalikeen, 1/177, 178]
❤1
Description of Paradise
Imam Ibn al-Qayyim (rahimahullah) said, in regards to the description of the Paradise and the delights that it contains:
“And if you ask about its ground and its soil, then it is of musk and saffron.
And if you ask about its roof, then it is the Throne of the Most Merciful.
And if you ask about its rocks, then they are pearls and jewels.
And if you ask about its buildings, then they are made of bricks of gold and silver.
And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.
And if you ask about its fruits, then they are softer than butter and sweeter than honey.
And if you ask about its leaves, then they are softer than the softest cloth.
And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.
And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.
And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.
And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.
And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.
And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.
And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.
And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.
And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.
And if you ask about the clothing of its inhabitants, then they are of silk and gold.
And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.
And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.
And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.
And if you ask about what they will be hearing, then it is the singing of their wives from among theHoor al-‘Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.
And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.
And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.
Imam Ibn al-Qayyim (rahimahullah) said, in regards to the description of the Paradise and the delights that it contains:
“And if you ask about its ground and its soil, then it is of musk and saffron.
And if you ask about its roof, then it is the Throne of the Most Merciful.
And if you ask about its rocks, then they are pearls and jewels.
And if you ask about its buildings, then they are made of bricks of gold and silver.
And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.
And if you ask about its fruits, then they are softer than butter and sweeter than honey.
And if you ask about its leaves, then they are softer than the softest cloth.
And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.
And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.
And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.
And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.
And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.
And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.
And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.
And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.
And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.
And if you ask about the clothing of its inhabitants, then they are of silk and gold.
And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.
And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.
And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.
And if you ask about what they will be hearing, then it is the singing of their wives from among theHoor al-‘Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.
And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.
And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.
❤5
The Fast of the Individual Who Was in a State of Impurity and Slumber at Dawn | Shaykh Aḥmad ibn Yaḥyá al-Najmī Raḥimahullāh
[Q]: What is the ruling on [the fast of] the individual who fell asleep while he was in a state of impurity and when the aẓān was sounded for the Fajr prayer he was still asleep?
[A]: His fast is valid, and upon him is to make ghusl.
[فتاوى الصيام للشيخ أحمد بن يحيى النجمي ص ٦٩]
[Q]: What is the ruling on [the fast of] the individual who fell asleep while he was in a state of impurity and when the aẓān was sounded for the Fajr prayer he was still asleep?
[A]: His fast is valid, and upon him is to make ghusl.
[فتاوى الصيام للشيخ أحمد بن يحيى النجمي ص ٦٩]
❤4
Description of Paradise
Imam Ibn al-Qayyim (rahimahullah) said, in regards to the description of the Paradise and the delights that it contains:
“And if you ask about its ground and its soil, then it is of musk and saffron.
And if you ask about its roof, then it is the Throne of the Most Merciful.
And if you ask about its rocks, then they are pearls and jewels.
And if you ask about its buildings, then they are made of bricks of gold and silver.
And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.
And if you ask about its fruits, then they are softer than butter and sweeter than honey.
And if you ask about its leaves, then they are softer than the softest cloth.
And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.
And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.
And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.
And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.
And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.
And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.
And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.
And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.
And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.
And if you ask about the clothing of its inhabitants, then they are of silk and gold.
And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.
And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.
And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.
And if you ask about what they will be hearing, then it is the singing of their wives from among theHoor al-‘Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.
And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.
And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.
Imam Ibn al-Qayyim (rahimahullah) said, in regards to the description of the Paradise and the delights that it contains:
“And if you ask about its ground and its soil, then it is of musk and saffron.
And if you ask about its roof, then it is the Throne of the Most Merciful.
And if you ask about its rocks, then they are pearls and jewels.
And if you ask about its buildings, then they are made of bricks of gold and silver.
And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.
And if you ask about its fruits, then they are softer than butter and sweeter than honey.
And if you ask about its leaves, then they are softer than the softest cloth.
And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.
And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.
And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.
And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.
And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.
And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.
And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.
And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.
And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.
And if you ask about the clothing of its inhabitants, then they are of silk and gold.
And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.
And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.
And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.
And if you ask about what they will be hearing, then it is the singing of their wives from among theHoor al-‘Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.
And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.
And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.
❤2