Juz 4 || Aal-e-'Imran 149 - An-Nisa 22 || Tafseer with Ustadh Muhammad Tim Humble

[@loveAllaah1]

La hawla wa laa Quwatha illa billah... jazakamullaahu khayran ustadh,the brother and everyone involved in this series.... The benefit is Soo much especially in this Ramadan we get to understand the Qur'aan with this kind of explanation is a great blessing..... may Allaah accept this from all of us ... AAMEEN

[@BKAYS]

جزآك الله خيرا

[@deenofislam]

1:22:00 - Start of Surah An-Nisaa Tafseer

[@uniqueods8995]

Shukran

[@zeba__]

Jazakallah khaira kasira

[@hamdimohamud5315]

Thank you, may Allah swt reward you

[@radiahislam9820]

JajakAllahu khairun

[@Littlehearts10]

Allahumma Barik. The tafsir explanation is beautiful. I dont want to stop listening this. Later on take every para in detail.

[@shoebiqbal2253]

May Allah azzawajal bless the whole AMAU team

[@Learner-r6n]

جزاك الله خيرا بارك الله فيك May Allah reward Usthadh Muhammad Tim, brother Abdur Rahman and the whole team immensely for this very beneficial work!

[@SamiR-PK]

JazkaAllah kahir for this series very informative.

[@Muwazabdulkalim]

May Allah Reward Ustadh Tim, Very Str8 Forward And Rigid Guy

[@lettersfrommuslims]

Allahumma barik

[@taimurahmad]

Sheikh Abdullah Al Qusayyir has passed away. Please make dua for his forgiveness brothers.

[@SB-kx5qx]

May Allah give him the highest in paradise

[@sairashaikh6145]

JazakAllahu Khaira

[@Ginger-u5d]

1:05:32 Last 10 Verses of Surah Al E Imraan

[@Sai-q7g]

Asalam I was wondering if it's not too much trouble...on the screen in a corner somewhere ....if the ayah number could be put up ...sometimes a person may stop and start the lecture or want to revisit part of the lecture ..... Or if that's too much maybe just after every 10 ayahs ....a caption telling us what ayah Is being talked about ..... JazakaAllah khair. Ps. Or maybe brother Tim could mention the ayah number ?

[@MahfuzurRahman-xx4xt]

Assalamualaikum. Until they do that a good suggestion from me is that you should have the video playing and have a quran app open on your phone so you cab follow or a physical quran open and you can note where u stop. May allah reward ypu and increase us in knowledge and understanding.

[@speakjustly]

Allah bless you

[@ummabdullah7601]

Can someone explain in 2:10:15 how does “soon” mean death? This ayat “Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent SOON afterwards” (4:17) doesn’t mention death. Which tafsir explains the word “soon” as death?

[@Mrs.ArifKhan]

Ali bin Abi Talhah reported that Ibn 'Abbas said about the Ayah, ثُمَّ يَتُوبُونَ مِن قَرِيبٍ (and repent soon (afterwards)), "Until just before he (or she) looks at the angel of death." Ad-Dahhak said, "Every thing before death is 'soon [afterwards].'" Al-Hasan Al-Basri said about the Ayah, ثُمَّ يَتُوبُونَ مِن قَرِيبٍ (and repent soon afterwards), "Just before his last breath leaves his throat." 'Ikrimah said, "All of this life is 'soon [afterwards].'" Imam Ahmad recorded that Ibn 'Umar said that the Messenger said, إِنَّ اللهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَالَمْ يُغَرْغِر (Allah accepts the repentance of the servant as long as the soul does not reach the throat.) This Hadith was also collected by At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Gharib". By mistake, Ibn Majah mentioned that this Hadith was narrated through 'Abdullah bin 'Amr. However, what is correct is that 'Abdullah bin 'Umar bin Al-Khattab was the narrator. 👆 Taken from Tafseer Ibn Katheer

[@ummabdullah7601]

@@Mrs.ArifKhan Jazakallahukhayr. Really appreciate that. If you could please elaborate , so the ayah saying to repent before death ? Not to repent soon after doing a bad deed? I’m getting confused

[@halimam.8328]

⁠@@ummabdullah7601what the ayah is saying that Allah accepts the repentance of one who repents before death. So your whole life , your repentance can be accepted but until your soul reaches the throat , Allah will not accept your repentance. So “soon” is basically your whole life whether it be right after the sin or not.

[@ummabdullah7601]

@@halimam.8328 Jazakallahukhayr!

[@halimam.8328]

@@ummabdullah7601 Allahuma Ameen wa iyyak

[@UmmuKhadeeja331]

2:14:41

[@esaabdullah2762]

Asalamualaikum, i have a question that i need clarity; what is the correct view of combining Jummaah and Asr during heavy rain or some other pressing need?

[@sammi3399]

وَعَلَيْكُمْ السَّلاَمُ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ This is done in jam’aa at the masjid and it is permissible as the Prophet ﷺ did it on days that were scorching hot or cold

[@xwarriorone]

Shaykh Ibn ‘Uthaymeen explained the ruling on this issue, as follows: It is not permissible to combine ‘Asr with Jumu’ah in the cases where it is permissible to combine Zuhr and ‘Asr. If a traveler passes through a town and prays Jumu’ah with them, it is not permissible for him to combine ‘Asr with it. If rain falls and it becomes permissible to combine Zuhr and ‘Asr because of the rain, it is still not permissible to combine ‘Asr with Jumu’ah. If a sick person who is allowed to combine prayers attends Jumu’ah, it is not permissible for him to combine ‘Asr with Jumu’ah. If someone were to say: can we not draw an analogy between combining ‘Asr with Jumu’ah and combining ‘Asr with Zuhr? The answer is: this analogy is not correct for several reasons: 1 - It is an analogy concerning acts of worship. 2 - Jumu’ah is a separate prayer with its own rulings; it differs from Zuhr in more than twenty rulings. In such a case the two prayers cannot be compared. 3 - This analogy goes against the apparent meaning of the Sunnah, because in Saheeh Muslim it is narrated from ‘Abdullah ibn ‘Abbaas (رضي الله عنه) that the Prophet (ﷺ) combined Zuhr and ‘Asr, and Maghrib and ‘Isha’ in Madeenah at times other than times of fear or rainfall. He was asked about that and he said that he did not want to make things difficult for his ummah. There was heavy rainfall that caused hardship at the time of the Prophet (ﷺ), but he did not combine ‘Asr with Jumu’ah at that time. It is narrated in Saheeh al-Bukhaari and elsewhere from Anas ibn Maalik (رضي الله عنه) that the Prophet (ﷺ) prayed for rain one day when he was on the minbar, and he did not descend from the minbar until rain had soaked his beard. Such a thing could not happen except in the case of heavy rain that would have allowed him to combine the prayers, if it were permissible to combine ‘Asr with Jumu’ah. He (Anas) said: The following Friday, a man came in and said: “O Messenger of Allah, our wealth has been drowned and our buildings have been destroyed; pray to Allah to withhold it from us.” This implies that water was flowing in the streets, in such a way that it would have allowed them to combine ‘Asr with Jumu’ah, if this combination were permissible.

[@xwarriorone]

If someone were to ask: what is the evidence that it is not allowed to combine ‘Asr with Jumu’ah? The answer is that this question is not appropriate, because the basic principle concerning acts of worship is that they should not be done unless there is evidence that they should be done. So we should not question the one who is not doing a certain act of worship about his evidence, rather the one who is doing a certain act of worship should be asked for his evidence, because Allah says, denouncing those who worship Allah in ways that are not prescribed in sharee’ah (interpretation of the meaning): “Or have they partners with Allah (false gods) who have instituted for them a religion which Allah has not ordained?” [al-Shura 42:21] “This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3] And the Prophet (ﷺ) said: “Whoever does an action that is not part of this matter of ours (i.e., Islam), will have it rejected.” Based on this: If someone says: what is the evidence that it is not allowed to combine ‘Asr with Jumu’ah? We say: What is the evidence that it is permitted? The basic principle is that it is obligatory to offer ‘Asr on time; this principle may be waived when it is combined with another prayer when there is a reason for doing so, but at other times the principle still stands, which is that it should not be offered ahead of time.

[@xwarriorone]

If it is said: What do you think if a person intends Jumu’ah prayer as Zuhr so that he can combine ‘Asr with it? The answer is that if the one who is leading Jumu’ah prayer and the people behind him do this, i.e., if the people of a town intend Jumu’ah prayer as Zuhr, then there is no doubt that this is haraam and the prayer is invalid, because Jumu’ah is obligatory for them, and if they ignore it and pray Zuhr instead, then they have turned away from something that is enjoined upon them towards something that they are not commanded to do. So their action is invalid and rejected, because the Prophet (ﷺ) said: “Whoever does an action that is not part of this matter of ours (i.e., Islam), will have it rejected.” But if the person who intends Jumu’ah as Zuhr is someone like a traveler who prays behind those who are praying Jumu’ah but intends it as Zuhr so that he can combine ‘Asr with it, this is not valid either, because when he attended Jumu’ah, it became obligatory for him, and whoever is obliged to pray Jumu’ah but prays Zuhr before the imam says the salaam at the end of Jumu’ah, his Zuhr prayer is not valid. Even if this action was valid, he has still missed out on a great deal of good, which is the reward for Jumu’ah prayer. The authors of al-Muntaha and al-Iqnaa’ (who are Hanbali scholars) have stated that it is not valid to combine ‘Asr with Jumu’ah; this is mentioned at the beginning of the chapters on Jumu’ah prayer. I have spoken about this matter at length because of the need for that. I ask Allah to help us to do that which is right, for He is the Most Generous. Majmoo’ Fataawa Ibn ‘Uthaymeen, 15/371-375.

[@xwarriorone]

Wa 'Alaikum As-Salaam wa Rahmatullahi wa Barakatuh

[@misstrebecca]

Finished -