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Al-‘Uthaymīn - troid.org | Islamic Articles and Audio

Benefit: Recompense Is Based on the Voluntary Actions of the Slave

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Shaykh Muḥammad ibn Ṣāilḥ al-ʿUthaymīn (رحمه الله) was asked: “I heard and read that if a Muslim dies on a Thursday night, or during the day on a Friday, he will have a good station [in Jannah]. What is your view on that? May Allāh reward you.”

The shaykh (رحمه الله) said:

The Ḥadīth which reported the merit of dying on a Friday is inauthentic, since an individual is rewarded based on his voluntary actions [i.e. actions he did out of his free will]. The death of an individual on a Friday is not by choice [i.e. is not of his free will]. If death came to him on a Thursday, he is incapable of delaying it until Friday. [Similarly,] he is incapable of expediting it to Friday, if it was written for him to die on a Saturday.

[Thus,] every Ḥadīth that mentioned the merit of dying on a particular day is inauthentic because recompense is based on the voluntary actions of the slave.

Source: هل لمن مات يوم الجمعة مزية خاصة
Translated by: Musa Shaleem Mohammed

Benefit: The Categories of Tawḥīd Are Three

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

These are nice benefits from a compilation of Shaykh al-Uthaymīn's explanation of Kitāb al-Tawḥīd.1  

First Benefit:

The categories of Tawḥīd are three:

  1. Tawḥīd al-Rubūbiyyah: It is to single out Allāh with (actions of) creation ( khalq), the dominion (al-mulk), and regulation of affairs (al-tadbīr).
  2. Tawḥīd al-Ulūhiyyah: It is to single out Allāh with all worship.
  3. Tawḥīd al-Asmāʾ wa-al-Ṣifāt: It is to single out Allāh with His Names and His Attributes without any taḥrīf(distortion), taʿtīl (negating or denying), takyeef (seeking after the specific details of Allāh's Attributes), nor tamthīl (likening Allāh or one of His Attributes to His Creation).

Tawḥīd cannot be established without two matters:2  

  1. al-Nafī (Negation).
  2. al-Ithbāt (Affirmation).

[1] Source: Abū Mu hammad Ismāʿīl ibn Marshūd ibn Ibrāhīm al-Ramīh, al-Fawāʿid al-Muntaqāh min Sharḥ Kitāb al-Tawḥīd by Shaykh al-ʿUthaymīn.
[2]  TN:  Shaykh ibn al-ʿUthaymīn said: "Linguistically, Tawḥīd is the noun derived from the Arabic root verb: وَحَّدَ/يُوَحِّد (waḥḥada/yuwaḥiddu) which means to make something into one. This is not accomplished except by a negation and affirmation, both together - negating this characteristic from anything other than the thing which is being singled out, and affirming it to that thing.

For example, we say that mankind will not fulfill the concept of Tawḥīd  unless and until they testify that nothing deserves any form of worship except Allāh. By this, we negate any right of worship to anyone or anything other than Allāh (subḥānaḥu wa taʿāla), and we affirm it to Allāh alone. This is because negation alone equates to an absolute and complete negation, just as affirmation alone does not restrict others from sharing in that characteristic. 

So if you were to say, "So and so is standing," then you have affirmed that he is indeed standing but you have not singled him out alone, restricting this action only to him because it is possible, based on this saying alone, that someone else could also be standing with him. Similarly, if you were to say, "No one is standing," then you have absolutely and completely negated the action of standing for anyone. However, if you said, "No one is standing except Zayd," then you have singled out Zayd alone with the action of standing, negating it from anyone other than him. This is the true actualization of Tawḥīd in reality - meaning that Tawḥīd is not fulfilled unless it contains both negation and affirmation." [Tawḥīd, Its Meaning & Categories, Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn.

Translated by Abū al-Zubayr Harrison]. 

Benefit: The Ruling on Women Who Ride Alone in Vehicles with Foreign Drivers

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Shaykh Ibn al-ʿUthaymīn [d. AH 1421], may Allāh have mercy upon him, says:1

It is not permissible for a man to be alone with a woman (by herself) in a vehicle, unless he is her maḥram, because the Prophet, may Allāh raise his rank and grant him peace, said:

No man should be alone with a woman without there being a Maḥram present.2

However, if there are two women with him or more, then there is no objection. This is because there is no privacy or seclusion (available between the lady and the driver) in this case – with the condition that it is safe and not a journey. And Allāh is the Granter of Success.

(1) Fatāwá al-Shaykh Muḥammad b. Ṣāliḥ al-‘Uthaymīn. 
(2) Muslim, no. 1241.

Benefit: We Hear and We Obey

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

If a prohibition reaches you, then refrain from it, and ask not whether it is impermissible or disliked. Likewise, if a command reaches you, then act accordingly and ask not whether it is obligated or recommended. When the Companions (may Allāh be pleased with them) were commanded by the Prophet (ṣallallāhu ʿalayhi wa-sallam) they would not say, “O Messenger of Allāh, did you mean it to be an obligation or was it a recommendation?” Rather they would carry out the commandment instantly.

My advice to every believer is that if a commandment from the commandments of Allāh and His Messenger (ṣallallāhu ʿalayhi wa-sallam) reaches them, they say: “We hear and we obey”, and they carry out that commandment. Likewise, if they hear a prohibition, they say: “We hear and we obey” and they abstain, and take not any risks. The most compliant to the commandments of Allāh are indeed the strongest of people in faith.

 إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

The only saying of the faithful believers, when they are called to Allāh (His Words, the Qurʾān) and His Messenger (ṣallallāhu ʿalayhi wa-sallam) to judge between them, is that they say: "We hear and we obey." And such are the prosperous ones (who will live forever in Paradise).

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn

Source: Liqāʾ al-Bāb al-Maftūḥ 160.
Translated by: Munīb al-Ṣumālī


Benefit: What Is the Meaning of Iʿtikāf?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

  Shaykh ʿAbd al-ʿAzīz ibn Bāz: It is to focus on worshipping Allāh and isolate oneself, this is the legislated isolation. Others have defined iʿtikāf to be cutting off relations with all creations to service the creator.

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: al-Iʿtikāf is to abide in a mosque in obedience to Allāh and to get away from the people so that one may focus on being obedient to Allāh.

Source: Majmūʿ al-Fatāwá li Ibn Bāz, 15/438. Majmūʿ al-Fatāwá li Ibn ʿUthaymīn, 20/155
Translated by: Munīb al-Ṣumālī

Benefit: Who Truly Loves for the Sake of Allāh?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

  Shaykh al-ʿAllāmah Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله):

Those who love each other for the sake of Allāh will not be broken apart by worldly affairs. They love each other for the sake of Allāh and nothing will come between them except for death. Even if they wrong one another or fall short with regards to each others rights, it will not affect them.

Source: Explanation of Riyāḍ al-Ṣāliḥīn, Vol.3, pg. 263.
Translated by: Munīb al-Ṣumālī

Emulating the Actions of the Prophet

  Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (d. AH 1421)

Narrated Ibn ʿUmar (radī Allāhu ʿanhu), “The Prophet (ṣallallāhu ʿalayhī wa-salām) wore a gold ring and then the people followed him and wore gold rings too. Then the Prophet said, ‘I had this golden ring made for myself.’ He then threw it away and said, ‘I shall never put it on.’ Thereupon the people also threw their rings away.”

How Does One Attain Sincerity?


A brief excerpt from Imām Ibn al-ʿUthaymīn’s explanation of Riyāḍ al-Ṣāliḥīn, demonstrating the importance of sacrifice as a means to attain piety and sincerity.

Ijtihād and Taqlīd

  Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (d. AH 1421)

An informative explanation from Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (d. AH 1421) about the linguistic and religious definition of taqlīd, as well the requirements for one to be considered a mujtahid. An additional note is added about the fatāwá of a mujtahid.

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