วีดีโอ

33:00

Who is speaking in the intro? السنة مثل سفينة نوح من ركبها...

💯

جزاكم الله خيراً. حفظه الله.

بارك الله فيكم وجزاكم الله خير الجزاء

حفظ الله الوالد عبد المحسن ورعاه

جزاكم الله خيرا رحم الله الشيخ

Read more on the Shaykh, Allah have mercy on him, on our Instagram post on his life and works: instagram.com/p/C-5bggMIf7x/

How can I contact Sheikh Zulfikar for a question?

جزاكم الله خيرا وبارك فيكم

رحمه الله رحمة واسعة

جزاك الله خيرا

Jazzaka AlLāh khoir

جزاك الله خيرا

The ḥadīth the Shaykh is referring to is as follows: Abu Qatādah رضي الله عنه reported: Rasūlullāh ﷺ was asked about fasting on Mondays. He said, “That is the day on which I was born and the day on which I received Revelation.” [Muslim].

جزاكم الله خيرا حفظه الله الشيخ

💯

جزاك الله خيرا

Classical

جزاكم الله خيرا رحم الله الشيخ

37:34

رحمه الله

جزاكم الله خيرا

رحمك الله شيخنا الشيخ محمد امان الجامي وبارك الله في علمك ونفع الله بك الإسلام والمسلمين جزاك الله خيرا

رضي الله عنهم وأرضاهم

عليه افضل الصلاة والسلام اللهم صلي على محمد وعلى ال محمد كما صليت على ابراهيم وعلى ال ابراهيم انك حميد مجيد وبارك على محمد وعلى آل محمد كما باركت على ابراهيم وعلى آل ابراهيم انك حميد مجيد

جزاكم الله خيراً

جزاكم الله خيرا

جزاكم الله خيرا

31:33

رحمه الله رحمةً واسعة

جزاكم الله خيرا

Al-Buṣīrī says in chapter 10 of his poem Burdah, the poem of the scarf, praising Rasūlullāh ﷺ: “Most generous of mankind, I have no one to take refuge in; “Except you at occurrence of widespread calamity.” *Refutation:* The poet al-Buṣīrī is calling and seeking the help and aid of Rasūlullāh ﷺ and is saying to Rasūlullāh ﷺ: ‘I cannot find anyone to take refuge and shelter with at the time of general calamities and hardship except with you.’ *This is classified as being Major Polytheism* (al-shirk al-akbar), which regulates the violator to remain and be destined to the Hell-Fire for eternity if he does not repent from it; hence the statement of Allāh: { وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا یَنفَعُكَ وَلَا یَضُرُّكَۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذࣰا مِّنَ ٱلظَّـٰلِمِینَ } *And do not invoke besides Allāh that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers (ẓālimūn).'”* (Sūrah Yūnus a. 106) The word ẓālimūn means: The Polytheists and wrongdoers because associating partners with Allāh is a great ẓulm, wrong. Rasūlullāh ﷺ said: *Anyone who dies invoking others along with Allah definitely enter Hell-Fire.* (Ṣaḥīḥ Bukhari, Book 65, chapter 22, Ḥadīth no.4497). Source: Majmūʿah Rasāʾil by Shaykh Jamīl Zeeno رحمه الله, vol. 2, page 227. Translated by Zulfiker Ibrāhīm Memon al-Atharī حفظه الله .

Al-Buṣīrī says in his Burdah: “And part of your knowledge is knowledge of the Preserved Tablet (Lawḥ), and the Pen.” *Refutation:* The Nabī ﷺ did not know anything that is part of the Preserved Tablet, because nobody has any knowledge of it except Allāh, Alone. This is in reality an overtstated praise and exxageration directed at Rasūlullāh ﷺ as far as to deem and believe that this world and the Hereafter are amongst the bounties and generosity of Rasūlullāh ﷺ. Furthermore, the poem attributes, the he ﷺ knows the knowledge of the Unseen that is in Preserved Tablet, and that whatever is in Preserved Tablet is from amongst the knowledge of Rasūlullāh ﷺ. This exxageration has been warned against by Rasūlullāh ﷺ and he forbade us from exxagerating and overpraising him, as he ﷺ said: “Do not praise me excessively as the Christians did to ʿĪsā the son of Maryam; verily, I am only a servant, so call me instead the servant of Allāh and His Messenger. “ (Ṣaḥīḥ Bukhārī, Book 60, chapter 48, Ḥadīth 3445). Source: Majmūʿah Rasāʾil by Shaykh Jamīl Zeeno رحمه الله, vol. 2, page 227. Translated by Shaykh Zulfiker Ibrāhīm Memon al-Atharī حفظه الله.

ʿAllāmah Ṣiddīq Ḥasan Khān Qinnawjī رحمه الله said: ((وليس من أثبت الأحكام المنسوبة إلى الشرع بدون دليل بأقل إثما ممن أبطل ما قد ثبت دليله من الأحكام)) "Someone who affirms rulings attributed to the Sharīʿah without any evidence is not lesser in sin than someone who discredits rulings the evidence for which has been established." التعليقات الرضية (ج١، ص١٠٧) Al-Taʿlīqāt al-Raḍīyyah (vol. 1, pg. 107)

ʿAllāmah Ṣiddīq Ḥasan Khān al-Qinnawjī رحمه الله (d. 1307 AH/1889 CE) said: ((والحق أن الماء لا يخرج عن كونه طهوراً بمجرد استعماله للطهارة إلا أن يتغير بذلك ريحه أو لونه أو طعمه، وقد كان الصحابة يكادون يقتتلون على ما تساقط من وضوئه ﷺ فيأخذونه ويتبركون به والتبرك به يكون بغسل بعض أعضاء الوضوء كما يكون بغير ذلك. والحاصل أن إخراج ما جعله الله طهوراً عن الطهورية لا يكون إلا بدليل)) "The truth is that water does not stop being ṭahūr (purifying) simply by way of using it for ṭahārah (i.e., wuḍūʾ or ghusl) except if its smell, colour, or taste changes by way of that. "The Ṣaḥābah used to nearly fight each other over the water that fell from him that he (i.e., the Nabī) ﷺ used for wuḍūʾ, and they would take it and do tabarruk (seek barakah)¹ with it; doing tabarruk with it is done by washing some of the limbs of wuḍūʾ with it just as it is done by other than that. "In summary: taking something that Allāh has made ṭahūr outside of it being as such is not done except by way of evidence." التعليقات الرضية على الروضة الندية (ج ١، ص ١٠٢) Al-Taʿlīqāt al-Raḍīyyah ʿalā al-Rawḍah al-Nadīyyah (vol. 1, pg. 102) ------------ Note: Al-Tabarruk is only done with the Nabī ﷺ's physical being and things that are established to have touched him, and not the being of anyone or anything else, regardless of its status. The Ṣaḥābah did not do tabarruk with the wuḍūʾ water of Abū Bakr or ʿUmar رضي الله عنهما, let alone anyone else. If it were to be permissible, they would have done it with them, yet they did not. Thus, it is not permissible to do with any Shaykh, Pir, or otherwise.

ʿAllāmah Ṣiddīq Ḥasan Khān Qinnawjī رحمه الله said, regarding wiping the neck in wuḍūʾ: ((...ولم يثبت في مسح الرقبة حديث انتهى)) "'...and there is nothing established regarding wiping the neck.' End quote." Al-Taʿlīqāt al-Raḍīyyah (vol. 1, pg. 156)

ʿAllāmah Ṣiddīq Ḥasan Khān Qinnawjī رحمه الله said, regarding wiping the head in wuḍūʾ: ((قال في سفر السعادة: وكان يمسح جميع رأسه أحيانا، وأحيانا يمسح على العمامة، وأحيانا يمسح على الناصية والعمامة، ولم يقتصر على مسح بعض الرأس أبداً، وكان يمسح الآذان ظاهراً وباطناً، ولم يثبت في مسح الرقبة حديث انتهى)) "In Sifr al-Saʿādah¹, its author said, 'He (i.e., the Nabī ﷺ) used to wipe the entirety of his head sometimes, sometimes wipe over his ʿimāmah (turban), and sometimes wipe over the front of his hair and his ʿimāmah. He never sufficed with wiping some of his head whatsoever. He also used to wipe his ears inside and out, and there is nothing established regarding wiping the neck.' End quote." ¹ Shaykh Aḥmad Shākir رحمه الله said in the footnotes: "This is an extremely precious book, and we have published it by Allāh's Grace and His Excellent Aid." Al-Taʿlīqāt al-Raḍīyyah (vol. 1, pg. 156)

ʿAllāmah Ṣīddīq Ḥasan Khān Qinnawjī رحمه الله said: ((وأقول: لا شك أن الاستنجاء بالماء أفضل من الاستنجاء بالحجارة من دون ماء؛ لأنه أقطع للنجاسة، فلا تبقى بعده عين للنجاسة ولا ريح، بخلاف الاستنجاء بالحجارة - وهو الاستجمار -، فإذا لم يبق جزء من عين النجاسة بقي أثر من آثارها، وإذا لم يبق شيء من الآثار بقيت الريح، ومع هذا؛ فهو من السنن كما ثبت في الأحاديث الصحيحة مقرونا بما لا خلاف في مشروعيته)) “I say: There is no doubt that doing istinjāʾ (cleaning oneself) with water is better than doing istinjāʾ with rocks without water, as it is better at removing the najāsah (filth), so no physical remnant of the najāsah remains afterward nor any smell, as opposed to doing istinjāʾ with rocks, which is istijmār; if no part of the physical najāsah remains, some remnant of it will, and if no remnant remains, the smell will. As well as this, it is a sunnah, as has been established in ṣaḥīḥ aḥādīth in proximity with things regarding which there is no disagreement on their legislation.” التعليقات الرضية (ج1، ص١٣٩) Al-Taʿlīqāt al-Raḍīyyah (vol. 1, pg. 139).

Jazakumullahu khayran

25:45

I can see Kitab ul Tawheed basic of teacher

Tremendous statement , Alhamdulillah

39:30

جزاكم الله خيرا

جزاكم الله خيرا

Jazakallahu khairan

جزاك الله خيرا

Jazak Allah Khair

Narrated by al-Bukhaari from the hadeeth of ‘Abdullaah ibn ‘Abbaas (may Allaah be pleased with him), that the people used to recite dhikr out loud when they finished the obligatory prayers at the time of the Prophet (peace and blessings of Allaah be upon him). He said: I used to know when they finished (the prayer) by that, when I heard it. In another Narration: I never use to know the ending of the prophet’s prayer except by Takbeer. Ash-Shaykh al Uthaymeen, may Allaah have mercy upon him, said: “As for what some people understood (from this hadeeth) that after giving salaam one should say ”Allaah Akbar” then this (understanding) is far ( from being correct) due to the hadeeth of the Sahaabee Thawbaan and the Hadeeth of A’ishah which both shows that the prophet, alaihi as-salaatu was salaam, would begin (his dhikr after the five daily prayers) with istigfaar, seeking forgiveness and saying “Allaahummaa antaa as-Salaam wa minka as-Salaam” after giving Tasleem ( exiting from the prayer)…” Reference: Sharhul Bukaari (404/3), Print: al-Maktabul Islaamiyah. Ash-Shaykh Ahmad an-Najmee, may Allaah have mercy upon him, said: “It was said ‘that which could be extracted from this Hadeeth is that it is recommended to make Takbeer after giving Salaam (from the prayer) but however this is Da’eef (a weak understanding). What is possible is that what was intended by the word ”takbeer” is that which is said when saying Tasbeeh and Tahmeed (saying Subanallaah, Allaahu akbar and alhamduliah 33 times each).” Reference: Sharu Umdatil Ahkaam, (304/2 ), Print: Daarul Minhaaj. Ibn Hajar, may Allaah have mercy upon him, said “…It is as if they use to begin (their dhikr) with Takbeer( 33 times) after the prayer before saying Tasbeeh and Tahmeed( 33 times each).” Also this is the opinion of ash-Shaykh Albaani and many other Scholars of our time. Ibn Battaal, may Allaah have mercy upon him, said: ” it (saying takbeer three times after giving salaams from the prayer) has not been narrated on any of the Salaf…” He, may Allaah have mercy upon him, also mentioned that the opinion of Imam Maalik is this act is an act of innovation. Reference: Fat-hul Baaree , (421-420/2), Print: Daarus Salaam. Also ash- Shaykh Ahmad An-Najmee inclines to the opinion that this act is an act of innovation. Reference: Sharu Umdatil Ahkaam, (304/2), Print: Daarul Minhaaj. Also Ibn Katheer, may Allaah have mercy upon him, has mentioned the first to perform this act was Ma’muun one of the rulers of the past; he would say” allahu akbar” three times after the obligator prayers with a loud voice and would depart upon that. Reference: al-Bidaayah wan-Nihaayah.