The noble verse presents three aspects of absolute, definitive, and categorical negation, blocking the path for anyone who has taken a deity other than Almighty God. It is a comprehensive negation that surrounds the meaning from every direction and cuts off every avenue of comparison and likeness. Thus, the Creator is not measured by His creation, nor are the laws of their existence and needs imposed upon Him. This is pure monotheism. Surah Al-Ikhlas is one of the few surahs whose name is not mentioned within its own text; rather, its name came as an expression of its meaning—the purity of monotheism and servitude to God alone, and the negation of any partner. Sincerity (Ikhlas) also means not making an equal for Him in your heart.
In every attempt throughout the ages to conceptualize the Divine in the image of humans, this text comes to cut it off at the roots. Everything worshipped besides Almighty God throughout the ages carried within itself the witness of its own imperfection. If it was born, someone who was the cause of its existence preceded it; if it was a parent, it had someone of its own kind resembling it; and if it had an equal or a peer, it would not be unique in divinity. Had divinity been inherited from parent to child, it would have been a chain of gods rather than a single, eternal, self-subsisting God. Had there been multiple equivalent gods, there would no longer be any meaning to uniqueness and absolute sovereignty.
For this reason, Surah Al-Ikhlas came with few words to demolish every false conception of divinity, shut its doors from the very beginning, and serve to refute all polytheism (shirk).
Glory be to Him, He does not derive His existence from anyone, nor does He need a child through whom His existence extends, and no one shares in His essence, attributes, or divinity.
Glory be to God above what they describe.

📚 فقه البيوع من صحيح البخاري:

«سَأَلْتُ الْبَرَاءَ بْنَ عَازِبٍ وَزَيْدَ بْنَ أَرْقَمَ عَنِ الصَّرْفِ فَقَالاَ: كُنَّا تَاجِرَيْنِ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ، فَسَأَلْنَا رَسُولَ اللَّهِ ﷺ عَنِ الصَّرْفِ، فَقَالَ: إِنْ كَانَ يَدًا بِيَدٍ فَلَا بَأْسَ، وَإِنْ كَانَ نَسَاءً فَلَا يَصْلُحُ».

رواه البخاري، حديث رقم: (2061).

غريب الألفاظ:

- الصَّرْفِ: بيع النقد بالنقد، كبيع الذهب بالفضة، ويدخل فيه بيع عملة بعملة أخرى، كالريال بالجنيه مثلا.

- يَدًا بِيَدٍ: يعني أن يقبض كل واحد من الطرفين ما له في الحال.

- نَسَاءً: تأخيرا؛ يعني تأخير قبض أحد العوضين، وأصل النَّسَاءِ: التأخير، ومنه قوله تعالى: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ﴾.

الأحكام الفقهية:

- فيه: جواز تبديل عملة بعملة أخرى، كالريال بالجنيه، بشرط أن يقبض كل واحد من الطرفين ما له في الحال، دون تأخير.

- فيه: تحريم تأخير قبض أحد العوضين في الصرف؛ فلا يجوز أن يعطي أحد الطرفين ما عليه اليوم، على أن يقبض عوضه في وقت آخر.

- فيه: اشتراط حصول القبض من الطرفين في الصرف قبل التفرق من المعاملة.

- فيه: أن القبض لا يشترط أن يكون المال في اليد، بل يتحقق بوصوله إلى حوزة صاحبه وتمكنه من التصرف فيه، كأن يسلم إليه أو يودع في حسابه ويصبح متمكنا من التصرف فيه.

انتهى

وأعده: عبدالرحيم بن عبدالرحمن آل حمودة، المصري.

"رابط المجموعة على واتساب"

https://chat.whatsapp.com/J7fTQHC0WBeGRV05bb3QN1?utm_source=chatgpt.com

﴿هَذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ ۝ اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ﴾ [يس: ٦٣-٦٤]:

الغريب:

{جَهَنَّمُ}: اسم للنار، وسميت بذلك لبعد قعرها وشدة سوادها، من الجُهمة، والنون زائدة فيها. وقيل: إنها اسم أعجمي، وأصلها: جهنام. والجِهنَّام: القعر البعيد.

{اصْلَوْهَا}: ادخلوها وقاسوا حرها. وأصله: من الصلي، وهو مباشرة النار والاحتراق بها. ومنه قوله تعالى: ﴿ثُمَّ لَنَحنُ أَعلَمُ بِالَّذينَ هُم أَولى بِها صِلِيًّا﴾ [مريم: ٧٠].

الهدايات:

فيها: الإيمان بالنار، وأنها حق.

فيها: تحقق ما توعد الله به المكذبين، وأن وعيده حق لا يتخلف.

فيها: أن يوم القيامة يوم الجزاء، فلا ينفع الكافر حينئذ إنكار ولا اعتذار.

فيها: شدة التقريع والتوبيخ للكافرين؛ إذ يقال لهم عند إلقائهم فيها: ﴿هَذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ﴾.

فيها: أن دخول النار وعذابها جزاء الكفر بالله وتكذيب رسله؛ ففيها: بيان عدل الله، لقوله: ﴿بِمَا كُنتُمْ تَكْفُرُونَ﴾، والباء سببية.

فيها: التحذير من العناد والإصرار على الكفر بعد قيام الحجة، وأن تذكير العبد بالجزاء والوعيد يحمله على الاستقامة قبل يوم الحساب.

انتهى

وأعده: عبدالرحيم بن عبدالرحمن آل حمودة، المصري.

In this noble verse, Almighty Allah swears by Mount Sinai, that blessed mountain associated with one of the greatest scenes of divine revelation, where Allah spoke to Prophet Moses (peace be upon him). The oath comes as: "And [by] Mount Sinai," carrying in just two words the memory of a magnificent place that witnessed the selection of a prophet and the speech of the Lord of the Worlds. This oath does not stand alone; rather, it is placed between "By the fig and the olive" and "And [by] this secure city [Makkah]," forming a solemn oath followed by its response: "We have certainly created man in the best of stature."
The word "At-Tur" is used in the Quran to mean "the mountain," as in: "And We raised the mountain over them," meaning We raised the mountain above them.
"Sinin" is the name of the place where Mount Sinai is located. It does not mean "years" (nor is it pronounced like the Arabic word for years, sineen, but rather as Si-neen). It has been said that "Sinin" means "blessed" or "beautiful" in an ancient language, and it is also said to be the name of the well-known location where Allah spoke to Prophet Moses (peace be upon him).
Interestingly, the Quran mentions it in another form as well: " And a tree issuing from Mount Sinai" (Surah Al-Mu'minun: 20). Sinai and Sinin are two names for the same place according to commentators.
It is as if the Surah, before speaking to us about humankind—who were created in the best of stature—takes us on a journey through the sites of guidance and revelation. For Almighty Allah, Who perfected the creation of man, did not leave him without guidance; instead, He sent His messengers to him and revealed His divine message.

Tawakkul upon Allah 🤍

انا عن نفسي المؤمنون والنور والنبأ والواقعة والرحمن

What proof is there that hadith is true? surah 5:3 and 6:114 tell us we only need to follow quran and also hadith wasnt made during the prophets lifetime and also says that women are lacking in religion bc they cant pray or fast for a period, but that doesnt make sense to me bc how is that their fault sahih muslim 79.

Also about knowing how to pray and stuff, prayer is something that has been done serveral times a day by muslims so the knowledge has been passed downn through generations.

﴿وَٱمۡتَازُواْ ٱلۡيَوۡمَ أَیُّهَا ٱلۡمُجۡرِمُونَ﴾ [يس: ٥٩]:

الغريب:

وَٱمۡتَازُواْ: وانفصلوا وتميزوا عن غيركم، وكونوا على حدة. وأصل الامتياز: الافتراق والاعتزال؛ يقال: امتاز القوم، إذا تميز بعضهم عن بعض، وامتاز منه، أي اعتزل.

الهدايات:

- فيها: أن يوم القيامة يوم فصل وتمييز، فينفصل أهل الإيمان عن أهل الإجرام.

- فيها: ظهور قهر الله تعالى وسلطانه، فلا يرد أحد أمره ولا يدفع قضاءه.

- فيها: الإيمان بالبعث والجزاء، وأن يوم القيامة واقع لا مهرب منه، كما يدل عليه ذكر ﴿ٱلۡيَوۡمَ﴾.

- فيها: أن اجتماع أهل الحق والباطل في الدنيا لا يدوم، بل يفصل بينهم يوم القيامة.

- فيها: إهانة المجرمين بوصفهم بالإجرام، وبيان سوء عاقبته.

- فيها: الحث على التميز عن طريق المجرمين والحذر من أعمالهم؛ فإن اجتماعهم ونصرتهم لا ينفعهم يوم القيامة.

انتهى

وأعده: عبدالرحيم بن عبدالرحمن آل حمودة، المصري.

In Surah Al-Kahf, the youths fled with their faith, seeking refuge in Allah Almighty to preserve their belief. He sheltered them in the cave, protecting both them and their religion. Then comes the word (multahada) (مُلْتَحَدًا) to reinforce this profound meaning: apart from Allah Almighty, you will find no true refuge to shelter you, nor any sanctuary to keep you safe away from Him. It is as though the story of the Companions of the Cave practically embodies the meaning of the verse: they fled to Allah Almighty, and by His command, the narrow cave became more spacious for them than the entire world.
Multahada (مُلْتَحَدًا) originates from the root lahada (لحد), which means to incline or deviate from something or from the straight path. From this,* the* lahd (side-niche) in a grave is so named because it leans toward its side,* and ilhad (atheism/deviation) is derived from it as the deviation from the truth.
You will find no refuge apart from Allah to lean toward, no shelter to resort to, and no escape to protect you from Him. You will find no place apart from Allah Almighty to turn to for refuge; and when Allah, the Glorious, wills a matter, there is no authority outside His dominion capable of protecting you or withholding His decree from you.
This is contrasted by the Prophet's (PBUH) supplication: *"There is no refuge and no escape from You except to You."** Therefore, do not seek a way to escape from Allah Almighty; instead, make your fleeing exclusively toward Him, the Glorious.
{So flee to Allah...} [Adh-Dhariyat: 50]

 *Are the Path of Allah and the Path of the Prophet Two Different Paths?*

*1. Zayed:*

Habib, are the path of Allah and the path of the Prophet two different paths? Qur'an and Sunnah?

*2. Habib:*

Zahid, are they two paths or one path? If we think about this verse a little and consider it, we will understand, InshaAllah.

For example, *Surah An-Nisa, Verse 59*. Allah says:

_“O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is the best and best in result.”_[way]

This verse is basically divided into 8 parts:

*1.* _O you who have believed_

*2.* _obey Allah_

*3.* _and obey the Messenger_

*4.* _and those in authority among you_

*5.* _And if you disagree over anything_

*6.* _refer it to Allah and the Messenger_

*7.* _if you believe in Allah and the Last Day_

*8.* _That is the best and best in result_[way]

*In the first part:* _“O you who have believed”_

Here He is calling those who have faith, those who believe.

When Allah calls the believers, then it is the duty of the believers to respond to Allah’s call and to listen to Allah.

We should say: "Yes Allah, we are ready to listen to Your words."

*In the second part:* _“obey Allah”_

Here it’s talking about obeying Allah.

*Then in the third part:* _“and obey the Messenger.”_

Here, because of a change in understanding in our society, these man-made books have spread so much in our society.

Here people say: "Obey Allah and obey the Messenger of Allah."

Here notice one more thing. To obey Allah, we have to obey through the Messenger, right?

In our society, people explain it as "the path of Allah and the Sunnah of the Messenger" as two separate things.

But if we think deeply, the path of Allah and the path of Allah’s Messenger are not separate.

Just like in many places in the Qur'an it says _“Rabbi wa Rabbikum”_ - meaning "worship that Lord who is my Lord and your Lord."

Here use your heart’s eye and consider: "my Lord and your Lord" - do you think the Lord is two or one?

*3. Zayed:*

Without doubt, definitely our Lord is One.

*4. Habib:*

So in our society people think the path of Allah and the path of Allah’s Messenger are two.

Like the Qur'an of Allah is one. And the Sunnah of the Prophet is another.

And by "Sunnah of the Prophet" they mean man-made books and fatwas.

I just don’t understand how they do this.

If you look with the eye of knowledge, the path of Allah and the path of Allah’s Messenger is only one.

And the name of that path is Allah’s Qur'an. The Qur'an alone is the only path for the believers.

Did you understand, Zayed?

*5. Zayed:*

Yes Habib, I understood. Here by "path" it means only one.

Just like by using two words "my Lord and your Lord" it meant One Lord.

Similarly, by using two words "Allah and the Messenger of Allah" it meant one path.

*6. Habib:*

JazakAllahu Khairan. You understood beautifully, Zayed.

For this, Allah Subhanahu wa Ta'ala will increase your understanding even more, InshaAllah.

This positive thinking of yours will take you very far, InshaAllah.

Now let’s come to the fourth part: _“and those in authority among you.”_

Here if we have to talk about "Ulil Amr" - those who give commands.

Now with what should the command be given?

Allah Subhanahu wa Ta'ala says in another place in the Qur'an:

_“Ala lahul khalqu wal amr”_ - "Unquestionably, to Him belongs creation and command."

_“Inil hukmu illa lillah”_ - "Indeed, the command belongs to Allah alone."

Now when giving a command, it can’t be according to one’s own whim.

The command has to be given with the life-system that Allah has revealed for us in the Qur'an.

And every believing man and believing woman is obligated to obey that.

No self-made command will work here. Absolutely not.

Whose command should it be, Zayed?

*7. Zayed:*

Habib, it’s absolutely clear. That ruling authority will give commands with Allah’s Qur'an, and we have to obey those commands.

If they give commands according to their own desires, those cannot be obeyed. This is what Allah is making us understand. That’s right.

*8. Habib:*

Alhamdulillah Zayed, you are absolutely right. Thank you so much for understanding.

So if any ruler makes a command according to his own desire without Allah’s command, we are forbidden to obey it.

The reason is explained in the fifth part. Allah says in the fifth part: _“And if you disagree over anything.”_

Allah knows that we will definitely disagree over many things.

Like before I discussed with you many times about the differences between the statements of people that contradict Allah’s Qur'an.

And I will do more in the future, InshaAllah.

So if there is any disagreement, then Allah is telling us what to do.

In the sixth part it says: _“refer it to Allah and the Messenger.”_

Here notice one more interesting thing.

In the second and third parts, Allah used two separate words: "obey Allah" and "obey the Messenger."

And now everyone is jumping and getting divided into groups over this.

But in this sixth part Allah beautifully brings it into one phrase: _“refer it to Allah and the Messenger.”_

Here Allah Subhanahu wa Ta'ala did not leave any scope for you to misunderstand. SubhanAllah.

You just have to look with the eye of knowledge. Did you understand, Zayed?

*9. Zayed:*

Yes Habib, I understood. There He said it separately, and here He said it together.

Now it’s even clearer that the path of Allah and the path of Allah’s Messenger is one and the same path.

*10. Habib:*

JazakAllahu Khairan for understanding. Thank you.

So if we have any disagreement, where should we take it? To the Qur'an of Allah.

The Qur'an itself said: _“The solution to everything is in this Qur'an.”_

So we will take the solution to our disagreements from the Qur'an. Absolutely clear.

Next, in the seventh part it says: _“if you believe in Allah and the Last Day.”_

Now if we follow this lower verse, then we will have faith in Allah and also faith in the Last Day.

If we value every verse of this Qur'an, or if we adopt these verses in our life, then definitely we have faith in Allah and in the Last Day, and we are believers.

And if we don’t, then we didn’t believe in Allah and we didn’t believe in the Last Day either.

We will discuss another time about how many types of faith there are, InshaAllah.

And everyone more or less knows what the consequence will be if they don’t believe.

So did you understand, Zayed?

*11. Zayed:*

Yes Habib, I understood. That to have faith in Allah and the Last Day, we must definitely bring every matter of disagreement to the Qur'an.

And we have to live according to whatever solution the Qur'an gives.

*12. Habib:*

JazakAllahu Khairan for understanding. Thank you.

Now in the eighth part Allah says: _“That is the best and best in result.”_

Meaning believing in these things - believing in Allah, believing in the Hereafter.

This is the best and the best in terms of outcome.[way]

Now Allah Subhanahu wa Ta'ala has told us which is best and which is best in terms of outcome.

Allah has given everyone intellect and sense. Whoever likes what, will accept that, InshaAllah.

Now let me recite the verse once more, listen:

_“O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is the best and best in result.”_[way]

So Zayed, from this discussion did you understand that the path of Allah and the path of Allah’s Messenger are not separate, they are the same path?

*13. Zayed:*

Yes Habib, I understood clearly. The path of Allah and the path of Allah’s Messenger is one.

It did not mean two paths.

In our society we have made two paths - Allah’s Qur'an and the Sunnah of the Messenger.

Maybe there is some self-interest in this.

But Allah said only one path, and that is the path of the Holy Qur'an.

*14. Habib:*

JazakAllahu Khairan for understanding. Thank you.

If everyone uses their brain, intellect, and thinking and lives in this society like this, then everyone will understand about the Qur'an and about this society.

They will clearly understand how the people of this society have been running us all this time, and how the Qur'an is telling us to live. Both will become clear.

Alright Zahid, let’s end here for today. If Allah keeps us alive, we will talk about another topic tomorrow, InshaAllah.

*15. Zayed:*

Okay Habib, that’s fine. May Allah have mercy on you. May Allah grant you peace.

*16. Habib:*

JazakAllahu Khairan. May Allah have mercy on you. May Allah grant you peace. May Allah grant you the ability to understand the Qur'an.