الاثنين، 25 مايو 2026

Excellence Of The Day Of `Arafah

 



Excellence Of The Day Of `Arafah
From Shaikh Muhammad al-Malki’s lecture (summarized):
1. The favors and blessings of Allaah upon us are too many, we can neither count them nor can we thank Him fully for them.
2. Yet we are obliged to thank Him for these favors, because thanking Him for these favors only helps in increasing them, as Allaah تعالى said:
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
{And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Me alone), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.”}
[Surah Ibraaheem (14): 7]
3. The greatest favor of Allaah upon us is to worship Him, to be upon Tawheed. This is the greatest favor because through it a person achieves success in this world and the Hereafter.
As Allaah تعالى said:
وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ
{And take provisions (with you on the journey), but indeed, the best provision is fear of Allaah. So fear Me, O you men of understanding.}
[Surah al-Baqarah (2): 197]
4. And as Imaam al-Shaafi`ee said:
I do not see success in amassing wealth…
…but he who is God-conscious is prosperous.
The fear of Allaah is the best provision to accumulate…
…and with Allaah – for he who is God-conscious – is more.
5. The successful person is he, who follows up one act of obedience with another (succeedingly) and utilizes all his time in Allaah’s obedience.
6. For life is slipping away and the Hereafter is approaching and getting near, and a person does not know when his record book will be folded, and when he will be placed in the grave, to be left alone with his deeds.
7. In his grave, his good deeds will come in a form of a person – good-looking, having a pleasant smell, pleasing to the one who looks at him. The person will say to him: “Who are you? You seem to be a carrier of good news.” He will reply: “I am your good deeds (which you used to do in the world).”
8. In that dark, constricted place, in that loneliness, a comforter from you (i.e., your good deeds) will come to you, and not (the good deeds) from others.
9. So, hasten to do good deeds to fill that loneliness in that place – the grave, and don’t wait, hoping for others to do good deeds for you (i.e., supplicate for you, or give charity on your behalf, etc.)
10. We are in these days, which is one of the great favors of Allaah upon us, i.e., the (first) ten days of Dhul-Hijjah. The best days in the whole year. As Allaah تعالى said in His Glorious Book:
وَالْفَجْرِ ‎*‏ وَلَيَالٍ عَشْرٍ
{By the dawn; By the ten nights (i.e. the first ten days of the month of Dhul-Hijjah)}
[Surah al-Fajr (89): 1-2]
Allaah does not swear an oath by a thing except when that thing has a high status with Allaah.
11. And the Prophet ﷺ explained to us the importance and the virtues of these days, when he ﷺ said: “There are no days in which good deeds are more beloved to Allaah than these days.” (Meaning the first ten days of Dhul-Hijjah). They (the Companions) asked: “Not even Jihad?” He ﷺ replied: “Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allaah's sake) and does not return with any of those things.”
[Sunan Abu Dawood (2348), Sunan al-Tirmidhee (757), Sunan Ibn Maajah (1727), and graded as “Saheeh” by Shaikh al-Albaanee. Imaam al-Bukhaaree also reported in his Saheeh (969) with a slight different wording]
12. Jihaad for Allaah’s sake is a great act, and it involves hardship, exhaustion, fear, uncertainty, death, injury, etc., yet doing good deeds in the ten days surpasses all of these in reward. So, why should we hold back, and why should we be negligent?
13. And part of these ten days is a day which is absolutely the most superior day of the whole year, i.e., the day of `Arafah. This is the greatest of all the days.
14. These ten days are the best days of the year, better than even the last ten days of the month of Ramadhaan. The daytimes of these ten days are better than the daytimes of the last ten days of Ramadhaan.
15. And one of these ten days is even better than Laylatul-Qadr, which falls in the last ten nights of Ramadhaan. In Laylatul-Qadr, the Rooh, i.e., Angel Jibreel عليه السلام and other Angels descend, but on the day of `Arafah, Allaah جل وعلى descend to the nearest Heaven, and He is proud of His slaves on earth, and He praises them in the presence of the Angels.
16. In Laylatul-Qadr, Allaah تعالى forgives the one who spends the night praying, and on the day of `Arafah, Allaah تعالى forgives everyone who seeks His forgiveness.
17. Whoever is negligent of this day has lost a great deal.
18. A Muslim should not be negligent on this day, not even for a second, leave alone for the minutes and the hours.
19. A person should utilize this day, from dawn to dusk in the remembrance of Allaah.
20. And the best thing to say on this day is what the Prophet ﷺ said: “The best of supplication is the supplication of the Day of `Arafah. And the best of what I and the Prophets before me have said is:
لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلْكُ وَلَهُ الحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Laa ilaaha illallaahu wahdahoo laa shareeka lahoo, lahul-Mulku wa lahul-Hamdu, wa Huwa `alaa kulli shay’in Qadeer
None has the right to be worshipped but Allaah, Alone, without partner, to Him belongs all that exists, and to Him belongs the Praise, and He is powerful over all things.
[Sunan al-Tirmidhee (3585) and graded as “Hasan” by Shaikh al-Albaanee]
21. If a person rotates between this Dhikr and the Takbeeraat, then that is better.
22. And if the person also does other Dhikr like saying Sub-haan Allaah, Alhamdulillaah, Laa ilaaha illallaah, then that is good too.
23. And sending prayers upon the Prophet ﷺ is good too.
24. And the recitation of the Qur’aan is the greatest Dhikr.
25. But do not let any other activity occupy your time, except Dhikr and Du`aa.
26. The one who is clever should not waste his time going to the market or spend his time on his mobile or on social media.
27. Every moment of this day is precious and one should utilize them in the remembrance of Allaah and His obedience.
28. It is only a day, but with Allaah, it is great. As reported in the Saheehain:
Once a Jew said to `Umar رضي الله عنه: “O the chief of Believers! There is an Aayah in your Holy Book that is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration.” `Umar Ibn Al-Khattaab asked: "And which Aayah is that?" The Jew replied: “{This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islaam as your religion.}” (5:3) `Umar replied: “No doubt, we know when and where this Aayah was revealed to the Prophet. It was Friday and the Prophet ﷺ was standing at `Arafah (i.e. the Day of Hajj).”
[Saheehain]
29. This is a great day in which Allaah تعالى perfected His religion and completed it.
30. This religion has been perfected, so one should not engage in activities which Bid`ah, but rather one should worship upon the teachings of the Prophet ﷺ and we should strive to be sincere.
31. We Fast on this Day, to join in worship with the people of `Arafah, hoping to receive some of what Allaah will bestow on the people in the plains of `Arafah and on the day of `Arafah.
32. The Day of `Arafah, and the days following it, are days of `Eid for the people of Islaam, as the Prophet ﷺ said: “The day of `Arafah, and the day of sacrifice, and the day of At-Tashreeq are days of `Eid, for the people of Islaam, and they are days of eating and drinking.”
[Sunan Abu Dawood (2419), Sunan al-Tirmidhee (773), Sunan al-Nasaa’ee (3004) and graded as “Saheeh” by Shaikh al-Albaanee]
33. And this is a great day because Allaah took an oath by this day, and Allaah تعالى does not take an oath of a thing except when that thing has a lofty status with Allaah.
34. And this day is the “Mash-hood” (that which is witnessed), as in the saying of Allaah تعالى in Surah al-Burooj:
وَشَاهِدٍ وَمَشْهُودٍ
{And [by] the witness (i.e., Friday) and what is witnessed (i.e., the day of `Arafah)}
[Surah al-Burooj (85): 3]
35. And Abu Hurairah رضي الله عنه narrated that the Prophet ﷺ said: “Al-Yawmul-Maw`ood (the Promised Day) is the Day of Resurrection, and Al-Yawmul-Mash-hood (the Attended Day) is the Day of `Arafah, and Ash-Shaahid (the witness) is Friday.”
[Sunan al-Tirmidhee (3399) and graded as “Hasan” by Shaikh al-Albaanee. See al-Saheehah (1502)]
36. And it has been reported that Ibn `Abbaas رضي الله عنهما said about the saying of Allaah تعالى:
وَالشَّفْعِ وَالْوَتْرِ
{And by the even and the odd}
[Surah al-Fajr (89):3]
He commented saying: “The Odd is the day of `Arafah, and the Even is the day of Sacrifice.”
And this is how Ikrimah and al-Dhah-haak, from the people of Tafseer, reiterated this.
37. And this day, Fasting on it, expiates the sins for two years, as the Prophet ﷺ said: “I seek from Allaah that Fasting on the day of `Arafah may atone for the sins of the preceding and the coming year.”
[Saheeh Muslim]
38. Fasting on the day of `Arafah is only for those who did not go for Hajj. But as for the pilgrims, it is forbidden to Fast on this day. The Prophet ﷺ informed the people not to Fast, but when the people did not eat, he ﷺ came out to them with milk and drank in front of them to show them that he ﷺ is not Fasting.
39. The Prophet ﷺ, after having praye Dhuhr and `Asr combined in `Arafah, spent the whole time, facing the Qiblah, with hands raised, supplicating to Allaah till the sunset.
40. He ﷺ did not talk to anyone, narrate to anyone, eat, drink, or sleep. He ﷺ spent the whole time supplicating, almost 5 to 6 hours, at the base of the mount at `Arafah. He ﷺ did not climb the mount nor did his companions.
41. This day is the day of forgiveness and emancipation from the hellfire, as the Prophet ﷺ said: “There is no day on which Allaah sets free more of His servants from Hell than on the Day of `Arafah. He draws near, then praises them to the angels, saying: {What do these people want?}”
[Saheeh Muslim]
42. Allaah تعالى boasts about them in front of the Angels, because the Angels were created for obedience, without free will. But as for humans, they were created and given free will, and they had a choice to disobey Allaah, but instead they came to Allaah, supplicating to Him, beseeching Him, asking Him for forgiveness.
43. So, those who did not go for Hajj, should Fast on this Day and spend their time in Allaah’s remembrance, hoping for Allaah’s mercy.
44. It is an obligation upon us, as Muslims, to honor the Symbols of Allaah. And whoever honors the Symbols of Allah, then it is truly from the piety of the heart.
[Summarized from Shaikh Muhammad Al-Malki’s lecture on 25 June 2023]

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হাদীস: আমার বন্ধু সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম আমাকে তিনটি বিষয়ে নির্দেশ দিয়েছেন: প্রতি মাসে তিন দিন করে সওম পালন করা এবং দু‘রাক‘আত সালাতুয-যুহা(​চাশতের নামাজ) এবং ঘুমানোর পূর্বে বিতর সালাত আদায় করা। - নবী সাল্লাল্লাহু আলাইহি ওয়াসাল্লামের হাদীসের অনুবাদ বিশ্বকোষ

হাদীস: আমার বন্ধু সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম আমাকে তিনটি বিষয়ে নির্দেশ দিয়েছেন: প্রতি মাসে তিন দিন করে সওম পালন করা এবং দু‘রাক‘আত সালাতুয-যুহা(​চাশতের নামাজ) এবং ঘুমানোর পূর্বে বিতর সালাত আদায় করা। - নবী সাল্লাল্লাহু আলাইহি ওয়াসাল্লামের হাদীসের অনুবাদ বিশ্বকোষ


التحميل: اكتمل تحميل 236218 من 236218 بايت.


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Understanding the Two Definitions of 'Science' in Operation

 

26 مايو 2020 
تمت المشاركة مع العامة
العامة
لا يتوفر وصف للصورة.
Understanding the Two Definitions of 'Science' in Operation
aboutatheism(DOT)net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm
There are two definitions of science which are in operation.
The first definition of science is "observation, theorization, experimentation, collection of data, and making inferences and explanations with impartiality." This is a standard definition of science (though not the only one) and the process it represents is one from which, in a modern-context, we gain an understanding of the material world that allows us to produce cars, washing-machines, airplanes, medicine and so on and it includes investigating causes and effects and the special properties of things. This "scientific method" has been applied and harnessed to allow the beneficial interests of humankind to be realized and safeguarded through a gradual understanding of the system of interconnected causes and effects. The first definition of science presupposes and affirms order, regularity and rationality in the universe. The natural disposition of humans is imprinted with this affirmation. (Read "Humans May Be Primed to Believe in Creation" see here).
The second definition is "the explanation of all phenomena through natural, materialistic causes only." This is really a philosophical assertion, that only natural causes exist (because the universe is considered to be a closed system of material causes and effects without outside influence). Providing material explanations (of causes and effects) in the study of the world is not really an issue and does not clash with the Islamic understanding of how the universe or life operates, since affirmation of the ways and means and causes and effects and of the inherent properties in things that collectively comprise the "natural causes" is established in the revealed texts and is agreed by the majority of Muslims (see here, and here). So up until this point, we can accept such materialistic explanations. This is not even in dispute. However, the real intent behind this second definition of science goes beyond what we have just mentioned. It is to credit nature (physical law and random events acting upon matter) with an illusion of design that we allegedly observe when we explore and study life and the universe, and then to consider this the only "rational explanation" that must underpin all scientific enquiry. From here arises Dawkins' "blind-watchmaker", "mountain of improbability" and Hawkin's "nothing" (which is really "a law of gravity") from which "the universe can and will create itself" and so on, where we move away from empirical science and instead to "metaphysical belief." These explanations arise and are demanded by the prior commitment to naturalism which is concealed in this second definition of science.
Materialistic explanations of phenomena do not clash with orthodox Islamic belief, since orthodox Sunni Muslims (as opposed to heterodox sects such as the Ash'aris) affirm causes and effects and the inherent properties of things. Underpinning this matter is the discussion of a theological subject known as (الحكمة والتعليل), the issue of wisdom, purpose, causation and justification in both nature (الكون) and law (الشرع). We shall elaborate upon this in more detail in separate articles, but here, it should be understood, contrary to the assumption of naturalists, that there is no conflict with materialistic, naturalistic explanations of phenomena and Islamic belief. This is because the affirmation of causes, their effects and the inherent properties of things is a foundational matter of belief for orthodox Sunni Muslims. The real issue is whether the study of a universe within which are interconnected causes and effects and entities with unique inherent properties (and thus materialist descriptions and explanations of what is observed) logically and rationally excludes the existence of a creative power that lies outside of it and is responsible for it. And the answer to that is no. Anyone who claims "yes" then it is his philosophy speaking not science, since affirmation of natural causes does not eliminate the question of how those causes came to be and operate in a law-like fashion.
A further difficulty for naturalists is that if they adhere strictly to this second definition of science, they cannot make out-of-realm conclusions or metaphysical claims such as "God does not exist." This would demonstrate their contradiction and hypocrisy. This is because naturalists have asserted that all causes (to explain natural phenoma) must be purely naturalistic and locally explained (you can't have an agent acting from afar on local causes), and there can be no final (objective) goals, as in, any purposes behind the causes so identified and being studied. However, the sum whole of human experience, proves that there is certainly purpose, reason and wisdom in what we observe (such as in the clouds, the winds, the rain, alternation of night and day and all other interconnected ways and means) just like the sum of human industrial and technological enterprise proves purpose, reason and wisdom in the artefacts (washing machines, cars, airplanes) arising therefrom. However, the aim of this (second) definition is to avoid discussions of origins and final goals of cause-effect systems and to just focus on a material description of the cause-effect system itself. As long as your conclusions remain within what this field of activity defined in this way allows, then there is actually no problem at all with this definition. But as we said, the atheists and naturalists have a religion to argue for and hence, they load into this second definition of science their metaphysical, religious beliefs and display the greatest of hypocrisy, contradiction and deficiency in intellect when they say "there is no evidence for God in the natural world". I really hope you just got the point in the last sentence and note how they construct an argument against a creator upon mere definition and word play, not through actual science (as defined in the first way).
The intent behind mentioning this - and it is something to always keep in mind - is that when these atheist materialists claim science and adherence to the scientific method, we have to make this distinction so as to clearly understand the reality of where they are coming from, and not be fooled by their claim that they are following the scientific method when it comes to origin of the universe and origin of life. Rather, they are holding a prior belief in naturalism, then using that to generate theories and then attempting to use the scientific method to validate those theories instead of using the scientific method upon a clean slate to lead to unbiased conclusions. Consider this: Using the scientific method (the first definition) establishes empirically, according to them, that the universe began. Pay attention here, this is known to them through the first definition of science. But, prior commitment to naturalism forces theories which try to undermine this view and its implications. This is what atheist scientists and Philosophers have been attempting and they have to bring stories dictated to them by their naturalism. Stories of oscillating universes, multiverses, self-creation and so on to make this universe insignificant or eternal. Here we have the second definition of science in operation and we are deceived into thinking that this is "true science" when in reality its just a back-door for a metaphysical naturalistic belief to tinker with the actual hard science which to them has established something atheists are troubled by. At the same time these naturalistic beliefs they propose cannot be considered scientific by the first definition of science, since they cannot directly put the core elements of these metaphysical beliefs through the scientific method upon that definition. The same can be said about origins of life, and that can be illustrated separately in other articles.
The key thing here is to understand how things are running. This is just one element of many that needs to be understood to deconstruct the naturalistic religion parading as objective scientific inquiry.
Regarding naturalistic causes it is important to understand that Muslims affirm them and they create no issues at all, refer to these two articles for more on the subject: Ibn Taymiyyah on the Affirmation of Natural (Material) Causes and the creed of the Naturalists (see here) and Ibn Al-Qayyim on the Affirmation of Material Causes, Forces, and Inherent Properties of Things (see here).
Written by Abū ʿIyād on 23/12/1434H (28/10/2013CE)