An exclusive series with Sh. Sajid Umar as he covers extensively the art of being parents.
Mu’adh ibn Jabal reported: The Messenger of Allah, peace and blessings be upon him, took me by the hand and he said, “O Mu’adh, I swear by Allah that I love you. I swear by Allah that I love you. O Mu’adh, I advise you not to forget supplicating after every prayer by saying: O Allah, help me to remember you, to give thanks to you, and to worship you in the best manner.”
Source: Sunan Abī Dāwūd 1522
The final part of the story of the Seven Sleepers. Upon asking Allah “Shower upon us your mercy”, Allah responds by:
1. Granting them shelter in a cave
2. Allowing them to sleep a restful sleep
3. Making their sleep undisturbed
4. Situating the dog near the entrance of the cave to be as a deterrent / guard
5. Filling the heart of whoever came close to the cave with fear
6. Not letting the sunshine directly hit the cave during sunrise and sunset didn’t
7. Allowing them to toss and turn so their bodies were not lifeless
When they woke up and the word ‘walyatalattaf’ “وليتلطٌف” (found in the middle of the Quran) is mentioned. What can we derive from this word and how should we act at a time of weakness.
Here is the the recording everyone. It’s just been uploaded as per many of your requests. Please kindly share it as well. Baarakallahufeekum.
Where does the story of the 7 sleepers start in this surah? Why were they hiding, what Dua did they make to Allah and how did Allah respond? How many years passed in the cave? Why is it important to learn and understand the Arabic language? Allah refers to himself as “نحن” (We) what does this mean?
Why does Allah use stories in the Qur’an? An entire Surah has been named after the historical event of the ‘People of the Cave’. There are multiple stories in this Surah but ‘Al-Kahf’ was chosen as the name, what is their story? How do verses from this Surah protect against the anti-Christ?
Join us for the first in a series of podcast-style conversations, where we host Shaikh Sajid who discusses an important question for university students and professionals – how can we better ourselves and aspire to something greater while balancing all our competing priorities?
Shaikh Sajid gives us the advice to navigate the hectic nature of life while drawing near to Allah, achieving our goals, and finding time for our loved ones.
Assalamualaikum Sh. Sajid. From an Islamic Transactions perspective, how would the calls towards boycotting products be viewed?
وعليكم السلام ورحمة الله وبركاته
:باسم الله والحمد لله، والصلاة والسلام على رسول الله، أما بعد
From an Islamic perspective trade is seen as a means (waseelah) towards achieving different ends (maqaasid). We all trade as a means of aquiring a required benefit, as oppossed to just trading for the sake of it.
Based on this the Shariah applies the rules of the latter upon the former accordingly. Thus generally, if the outcome of the trade is a permissible one, the means towards that outcome will also be considered permissible. However if the outcome of the transaction is considered impermissible in islam, then the means that would eventually lead to that forbidden outcome will also be considered forbidden.
The concept of trade as we have covered together in previous posts, articles and courses was cited as being from the permissible matters (in Arabic: Mubaah), and the scholars of Jurisprudence methodology catagorise Mubaah practices as based on the outcomes they lead to into four catagories, as explained eloquently by ibn alQayyim (rh), as follows:Continue Reading…
Ibn alJazari, al-Nashr (1/51):
“Everything authentically narrated from the Prophet is obligatory to be accepted; no one from this ummah has the choice to reject it. Believing in it is imperative, as all of it is revealed from God. Every recitation from amongst these recitations with regards to the other is like a verse with regards to another verse; believing in all of them is obligatory and following the meanings contained there through knowledge and action is obligatory as well.
It is not permissible for a person to leave off one of them because of their assumption that there is contradiction between it and another. This was referred to by Abdullah Ibn Masood when he said “Do not differ in the Quran and do not dispute about it as it does not differ nor does it fail. Do you not see that the Sharia of Islam therein is one? Its boundaries, recitation, and God’s commands therein are one? If there had been two modes (harf), one mode (harf) ordering something and the other forbading it then there would be difference between the two. However, all of this is encompassed in its entirety. So whoever recites upon a certain recitation he should not leave it off out of disdain for it because whoever disbelieves in one mode (harf) has disbelieved in all of them.”Continue Reading…