Knowledge and Acting Upon it

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Hasan al-Basree said, “The knowledge of a Munaafiq is on his tongue but the knowledge of a Mu’min is in his deeds”. [Narrated by Ibn Abee Haatim in Kitaab az-Zuhd]

Hasan al-Basree [May Allaah have Mercy on him] also said, “The Mu’min has good thoughts about Allaah so he does good deeds but the Munaafiq has bad thoughts about Allaah so he has bad deeds.” [Narrated in Musannif Ibn Abee Shaybah]

Khateeb al-Baghdaadee in Iqtidaa narrated that Sufyaan bin ‘Uyaynah [May Allaah have Mercy on him] said, “Knowledge that doesn’t benefit you will harm you.”

Khateeb al-Baghdaadee [May Allaah have Mercy on him] said in commenting, “Knowledge that you act upon is beneficial but knowledge that you don’t act upon is harmful for the person who has that knowledge.”

Sufyaan bin ‘Uyaynah [May Allaah have Mercy on him] said, “The person who is intelligent is not one who knows what is good for him and what is bad for him, rather the intelligent one is the one who knows what is good for him and he follows it and knows what is bad and he stays away from it.” [Narrated by Abee Na’eem in Hilya]

Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] said, “Success, peace and completeness in the religion is attained in two ways; knowledge that is beneficial and deeds that are righteous, this is what will make you successful in front of Allaah.”

[Taken from a Lecture by Shaykh 'Abdullah al-Bukhaaree, download from here: http://elbukhari.com/download/esound/muhadarat/at_tadhkeer_bi_mudawamat_ut_tawbah.mp3]

Tafseer: If You Give Thanks (then) I Will Give You More...

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“And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe."” [Ibraheem 14:7]

Imaam Muhammad bin Ahmad al-Qurtubee [May Allaah have Mercy on him] said:

‘If you give thanks…’ meaning if you give thanks for the favours that I give from My Bounty. Hasan al-Basree [May Allaah have Mercy on him] said this means, ‘If you give thanks for My (Allaah) favours then I will increase you in the ability to increase in good deeds.’ Ibn ‘Abbaas [May Allaah have Mercy on him] said this means, ‘If you single me out in thanks and obedience than I will increase you in reward.’ And both of these explanations in reality mean the same thing, the overall meaning of the Aayah is that giving thanks is a cause for you to be increase in forms of goodness. We have already discussed in Surah al-Baqarah the meaning given by the scholars of word Shukr, a summary given by some of the scholars is that Shukr is ‘to have Taqwaa for all the favours and abstaining from disobeying Allaah.’ 

It is narrated from Dawood [Peace be Upon him] that he said, “Oh My Lord! How can give thanks to you? You give me reoccurring favours and benefits, so how can I sincerely thank you?” Allaah, the Most High, replied, “Oh Dawood! Now you have thanked Me!”

So the very essence of giving thanks is to appreciate and realise the favours that Allaah, the Most High, has given you and that you don’t attribute those favours to anyone else by obeying them.

‘…but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe…’ meaning if you are ungrateful or don’t show Me the right I Deserve. Others said it refers to the Bounties of Allaah upon you, so if you do Kufr (in this context it means being ungrateful) then then My Punishment is severe. Just like Allaah, the Most High, Promises to Increase those who give thanks, then those who fail to do so will be faced with His Punishment.

[Tafseer al-Qurtubee (9/299-300)]

Even if One’s Life is Short in Obeying Allaah, it is Considered Something Lengthy. Even if One’s Life is Long but it is in Disobeying Allaah, then there is No Benefit in Their Life

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Shaykh Saaleh Fawzaan al-Fawzaan [May Allaah Preserve him]

Member of Committee of Senior Scholars and Permanent Committee of Research and Fatwaa:

One is heavily encouraged to continue his life upon obeying Allaah and leaving what is prohibited. Allaah, the Glorified and Exalted, has given us specified life spans which will not be extended. The point of our life spans isn’t to live a long life, even if one was to live hundreds of years. Rather, the point is to see how we spend our lives, did we spend our lives with what was good or what was wretched?

One should be cautious, the days are numbered and its hours are pre-decreed. So do not let them escape you in regret, so that they will be a cause of regret for you on the Day of Judgment.

Therefore, it is upon the Muslim to always protect himself.  If one slips or errs then he must hasten to make Tawbah:

“And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - And do not persist in what (wrong) they have done, while they know.” [aal-‘Imraan 3: 135]

http://alfawzan.af.org.sa/node/15037

Questions 47

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Questions asked to Shaykh Saaleh ibn Ghanam as-Sadlaan [May Allaah preserve him] in his house after Salaat al-Jumu’ah

14/11/1434 - 22/9/2013

Question: Recently in Britain we have begun to witness a great deal of problems with the Niqaab. So is it permissible for the woman to remove her Niqaab or face veil if the Muslims fear harm, violence or extremely difficult consequences?

Answer: If one fears that there will be violence or her clothes will be pulled at or she will be hit, then in this case she shouldn’t wear the Niqaab. If one fears some kind of punishment then she should remove her Niqaab. If a woman needs to have her identity verified, for example, then she should remove her Niqaab and afterwards resume wearing it.

Questioner: But removing it is not the general rule, is it, Oh Shaykh?

Shaykh Saaleh: No, never. If she hears that people are being attacked or their clothes being pulled off or any form of physical harm, then she should remove her Niqaab (if there is no harm then she should continue wearing it).

Questioner: Meaning, we are looking at the greater good?

Shaykh Saaleh: Yes, that’s it!

Question: When is the fourth time one should raise their hands in Salaah? Is it after the Tashahud or is it connected to the third Rak’ah?

Answer: There are four places one should raise his hands in as-Salaah, Takbeerah al-Ihraam (the first Takbeer), this is the view of the majority of the scholars, before the Rukoo’, after the Rukoo’, this is the view of a large group of the scholars, and standing after the Tashahud, one should raise his hands before full stands upright.

Questioner:  So the fourth time one raises his hands is connected to the Tashahud, right?

Shaykh Saaleh: Yes, it is connected to the Tashahud.

Questioner: I read, Oh Shatkh, that al-Mardaawee was of the opinion that one raises the hand in the third Rak’ah always and it is not connected to the Tashahud.

Shaykh Saaleh: No…

Questioner: A ruling connected to this, if one prayed three straight Rak’aah for the Witr then does he raise his hands in the third Rak’ah, based on the view of al-Mardaawee?

Shaykh Saaleh: No he shouldn’t raise his hands because the Hadeeth connects it to the Tashahud and it doesn’t legislate us to raise our hands after raising during the Witr.

Questioner: So it is always connected to the Tashahud?

Shaykh Saaleh: Yes.

Question: A man chose a pious wife to get married to and he was fully satisfied with her but before the wedding he had some major doubts and whispering from Shaytaan, what do you advise?

Answer: I say: there is no person except that he may have some sort of whispers. Whispers are only dealt with them being sought to be stopped or removed or refuted (i.e. one refutes within his own mind the Waswas he may be experiencing). So as long as the woman is pious then he is like one finds a white hair on a black bull. He should forget the Waswas.

Question: A man married a woman whom he was pleased with but after they married he found out that she was possessed by Jinn, what do you advise?

Answer: Possession can be cured, either by the recitation of the Quraan and other than that which has been proven to remove the Jinn. So my view is that, as long as the woman is pious then he should seek to get her cured, either by reciting upon her or get someone else to do it or use any form of cure that is useful to remove the Jinn.

Questioner: So he should not divorce her?

Shaykh Saaleh: No, he shouldn’t as long as he wants to stay married to her.

Question: A woman is asking that she took a student loan in ignorance, with the condition that she doesn’t pay the debt until she starts working? She hasn’t worked and she has no desire to work, does she still need to pay back the loan?

Answer: What has working got anything to do with the debt?

Questioner: Meaning it is in the contract of the loan. Meaning, they take a loan and they only are liable to pay it back once they start working. But the questioner hasn’t started working.

Shaykh Saaleh: They haven’t started? Then they don’t need to pay anything. If the condition of taking the loan is that you only pay it back once you start working then the Muslims are bound by their conditions.

Questioner: But the questioner fears that the amount they owe is multiplying.

Shaykh Saaleh: The point is that they don’t owe anything so they don’t need to pay anything, because they have this condition between them. As long as they have this condition, then the Muslim is the first to fulfil their conditions.

Question: If one misses Takbeeraat in the Janaazah prayer, how does he make what he missed?

Answer: If he reaches one of the Takbeers of the Janazah then he must complete what he has missed. 

Questioner: That’s if the deceased is present?

Answer: Yes, even if the deceased is lifted.

The Ruling on Valentine's Day: Types of Love in Islaam

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The Love for Allaah and His Messenger

Shaykh Saaleh bin Fawzaan bin Abdullah al-Fawzaan [May Allaah Preserve him]

http://www.alfawzan.af.org.sa/node/13636

Question: Could you clarify on how we can gain the love of Allaah, the Glorified and the Most High, and the love of the Messenger [May the Peace and Blessings of Allaah be upon him] and the ways we can reap its rewards?

Answer: Loving Allaah, the Glorified and Exalted, is from the greatest acts of worship of the heart. It is from the greatest acts of the worship that your heart can do. Allaah, the Most High, says;

"But those who believe, love Allah more (than anything else)" [Al-Baqarah 2:165]

And the Prophet [May the Peace and Blessings of Allaah be upon him] said, "You will not believe until nothing is more beloved to you than Allaah and His Messenger and that you love another only for the sake of Allaah." [Muslim (43)]

Therefore, Loving Allaah is from the foundations of worship and it is not permissible to ultimately love other than Allaah, the Glorified and Exalted, for the sake of worshipping, submitting and total surrender. This is a sole right for Allaah, the Glorified and Exalted. Likewise, the love of the Messenger [May the Peace and Blessings of Allaah be upon him] is to follow him because of your love of Allaah, the Glorified and Exalted. Likewise, loving righteous people and the believers is also because of this. This is the meaning of the term, 'loving for the sake of Allaah, the Glorified and Exalted'.  Thus all of this follows on from the love of Allaah, the Glorified and Exalted, and this is an act of worship in the heart. From the things that strengthen and articulate this for you is to thank Allaah, the Glorified and Exalted, for the favours upon you and to ponder on the signs of Allaah, the Most High, as these are causes for us to increase in our love for Allah, the Glorified and Exalted. If you have good given to you and are given from His favours, and from the best of this is to have good health, ample provision and security, then this will affect the love you have for Allaah, the Glorified and Exalted.  End Quote.

'Umar ibn al-Khattab [May Allaah be Pleased with him] said, "Oh Messenger of Allaah! After myself, I love you more than anything."

The Messenger of Allaah [May Peace and Blessings of Allaah be upon him] said, "By the One Whose Hands is my soul, until you love me more than yourself."

So 'Umar ibn al-Khattab [May Allaah be Pleased with him] said, "Now, by Allaah, I love you more than I love myself."

The Messenger of Allaah [May Peace and Blessings of Allaah be upon him] replied, "Now, Oh 'Umar!" [Bukhaaree (6257)]

Imaam Ibn Hajar al-Asqalaanee [May Allaah have Mercy on him] said:

 Al-Khattaabee said, "A person loving himself is imprinted in himself as for loving others, then we love others out of choice or for a reason. So the Prophet [May the Peace and Blessings of Allaah be upon him] intended the type of love that we have a choice in.

So I say: Therefore, at first, 'Umar attested to having the love of oneself, the imprinted one. However, after the evidence was presented to him by the [May Peace and Blessings of Allaah be upon him] he loved him more than he loved himself because the reasoning was made clear; not loving him more than oneself could leave to destruction in the Dunya and the Akhira. Therefore, he told him you have a choice and once he chose, he replied by saying, 'Now, Oh 'Umar' meaning now you have understood and attested to what is obligatory for you to have."

[Fath al-Baaree (11/528)]

Loving of the Shariah

"But those who disbelieve (in the Oneness of Allah Islamic Monotheism), for them is destruction, and (Allah) will make their deeds vain. That is because they hate that which Allah has sent down (this Qur'an and Islamic laws, etc.), so He has made their deeds fruitless." [Muhammad 47: 8-9]

Ibn Katheer says in his Tafseer about this Ayah:

"Meaning they don’t want it and they don’t love it."

[Tafseer Quran al-'Atheem 7/308]

The Prophet [May the Peace and Blessings of Allaah be upon him] said, "My relaxation has been made in Salaah."

[Narrated by Nasaaee (3939) from the hadeeth of Anas ibn Maalik (May Allaah be Pleased with him). It was classified Saheeh by Ibn Hajar in Fath al-Baaree (3/15) and (11/345) al-Haakim (2/174) and adh-Dhahabee agreed with him]

Shaykh Saaleh bin Fawzaan bin Abdullah al-Fawzaan [May Allaah Preserve him] said:

It is obligatory upon the person that he doesn’t obey anything before the obedience to the Prophet [May the Peace and Blessings of Allaah be upon him]. So if the Prophet [May the Peace and Blessings of Allaah be upon him] commanded us with something and your parents or anyone else commanded us something that contradicted the command of the Prophet [May the Peace and Blessings of Allaah be upon him] then it would be obligatory for you not to disobey the command of the Prophet [May the Peace and Blessings of Allaah be upon him]. This is a sign that you love the Prophet [May the Peace and Blessings of Allaah be upon him], that you don’t give anyone priority or precedence over him and that you don’t obey anyone before you obey him, you don’t practice anything that he hasn’t legislated by innovating in the religion.

[Ai'aanah al-Mustafeed bi Sharh Kitaab at-Tawheed (2/41-43)]

Love for your spouse

"And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect." [Ar-Room 30: 21]

Imaam al-Bhagawee said in his Tafseer of this Aayah:

"Between man and wife there is affection and mercy so that they may love each other and have mercy with each other. So if there is anything they love, they also love it for the other without there being a lack of mercy for each other."

[Tafseer al-Bhagawee 6/266]

"And live with them honourably." [Nisaa 4:19]

Shaykh Muhammad Rasheed Ridaa [May Allaah have Mercy on him] said in Tafseer of this Ayah:

"Meaning it is obligatory for you, Oh Believers, to live with them in the best of manners as you are their companions and you interact with them, so it's upon you to do this is an honourable manner. Some of the Salaf said this Ayah is referring to the spouses making themselves beautiful for the other and others said it meant that we are beautiful with each other in our actions and statements with each other."

[Adapted from Tafseer al-Manaar 4/374]

A'aishah [May Allaah be Pleased with her] said, as part of a long hadeeth, "The Muslims knew the love of the Prophet [May the Peace and Blessings of Allaah be upon him] for A'aishah"

Bukhaaree (2581) and Muslim (2442)

Fataawaa on Valentine's Day

Fatwaa from Committee of Permanent Scholars (21203)

Dated 23/11/1420 AH

After studying this issue, the Permanent Committee for Fataawa, in the light of the clear evidences found in the Kitaab and Sunnahand likewise with the consensus of the scholars of the Salaf, we concluded that the festivals in Islaam are limited to two, the 'Eid of Fitr and the 'Eid of Adha. Beyond this, we have no festivals and there are no other festivals which are connected to particular people or a particular group or any newly invented affairs. Therefore, any type of festivals that is innovated is not permissible for the people of Islaam to act upon, celebrate or give any importance to as these are types of exceeding the limits set by Allaah. The one who transgresses these limits set by Allaah will only oppress himself.  If we attach ourselves to the innovated festivals of the non-Muslims, then this will be a sin because this will be a way of resembling them and it is a type of joining in with them, all of which Allaah, the Glorified and the Exalted, has prohibited. He has prohibited the believers from imitating them and supporting them in his Noble Book and in the Sunnah of the Prophet [May the Peace and Blessings of Allaah be upon him] as he said, "Whoever imitates a group of people then he is from them" [Reported by Aboo Dawood (4031) and it was classed Hasan Saheeh by al-Albaanee in Saheeh Aboo Dawood (3401)]. 

Valentine's Day is an example of the types of festivals we have mentioned above. This is because it is a festival practiced by the idol-worshippers from the Christians and it is not permissible for a Muslim, someone who believes in Allaah and the Last Day, to do the same acts they do or to approve of it or greet people and congratulate people due to it. Rather, it is obligatory for us to abandon all practices connected to it and to stay away from it, replying to the commands of Allaah and His Messenger and to prevent ourselves from falling into the Anger or Punishment of Allaah.

Likewise, it is also Haraam for a Muslim to give any significance to this festival, or any other festivals that are Haraam for us, such as exchanging food or drink or from buying and selling or making or giving out gifts. The prohibition also includes us sending messages or making announcements or anything similar to this, on the occasion of this festival. This is all because cooperating in sin and transgression of the limits of Allaah is a sin and disobedience to Allaah and His Messenger, as Allaah, the Glorified and the Exalted, says; 

"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment." [Maaidah 5:2]

Therefore is obligatory upon the Muslim to hold fast to theKitaab and the Sunnah in all of the aspects in his/her life, especially in the times of trials and tribulations and the spread of corruption has increased. It is also obligatory for him/her to be attentive and protect themselves from falling into the misguidance and gaining the Anger of Allaah themselves or from being misguided by the sinner, those who don’t seek to please Allaah or have dignity and they don’t know anything from Islaam. It is also incumbent upon the Muslim to resort to Allaah, the Most High, in seeking guidance from Him and to be steadfast upon it as there is no guidance except from Allaah and there is no one who can make one form except Allaah, the Glorified and the Exalted.

And Allaah is the Source of all Strength and May the Peace and Blessings of Allaah be upon His Messenger.

Permanent Committee for Research and Religious Rulings

President

Shaykh 'Abdul-Azeez bin 'Abdullah bin Muhammad Aal ash-Shaykh

Member

Shaykh Saaleh bin Fawzaan al-Fawzaan

Member

Shaykh 'Abdullah bin 'Abdur-Rahmaan al-Ghudayaan

Member

Shaykh Bakr bin 'Abdullah Aboo Zayd

Fatwaa Shaykh Muhammad ibn Saaleh al-'Uthaymeen [May Allaah Mercy on him] Question: As-Salaamu Alaykum Wa Rahmatullah wa Barakaatuhu To Proceed: Celebrating Valentine's Day has become widespread in our recent times - especially between students - a festival from the festival of the Christians. There is also a particular fashion they use, such as using the colour red for their clothes and shoes and they exchange red roses. We hope from your noble self, an explanation on the ruling of celebrating the likes of this festival and what advice could you give to the Muslims in the likes of these affairs. May Allaah protect you and take care of you. Answer: Wa 'Alaykum Salaam wa Rahmatullah wa Baraaktuhu. Celebrating the likes of Valentine's day is not permissible, for the following reasons: Firstly, this festival has no precedence in our Shariah. Secondly, it calls to people to having love and infatuation (in an impermissible manner) Thirdly, it calls people to have their hearts being occupied with trivial issues which contradicts the guidance of the Salaf as-Saalih [May Allaah be Pleased with them all]. Based on this, it is not permissible for us to assist with this day or any of the symbolisms connected to this festival, whether it is from the food and drinks they share or to resemble them in clothing or to follow anything that will resemble or imitate them. Therefore, it is obligatory upon the Muslim for him to be firm in his religion and for him/her not to be blind and follow the corrupt. I ask Allaah, the Most High, to protect the Muslims from all types of trials and tribulations, that which is apparent or hidden, and that He Assists us in our tests with His Assistance and Guidance. Written by Muhammad Saaleh al-'Uthaymeen 5/11/1420

Fatwaa Shaykh 'Abdul-'Azeez bin 'Abdullah ar-Raajihee

[May Allaah Preserve and Take Care of Him]

Fatwa Number: 975

Question: May Allaah grant you with good, what is the ruling with celebrating a day that they call Valentine's day, as many people from the children of the Muslims do on this day?

Answer: There is no doubt that this festival is a prohibited innovation and it is not permissible for to assist the Mushrikeen with this or to collaborate with any of their festivals. This Fatwaa was initially given by the Noble Shaykh Muhammad Saaleh bin 'Uthaymeen and from Shaykh Abdullah bin Jibreen and other than them. Likewise, some pure women, and all of them are good, have expressed its prohibition as well. Therefore, it is binding that we spread this ruling of prohibition to the people and write them in the magazines in order that people may benefit from it.

Fatwa number: 1636

Question: Some shops have begun to store products in order for this to be sold on Valentine's Day such as have cards, red roses and chocolates and the likes. What is the ruling of this?

Answer: All Praise be to Allaah and May the Peace and Blessings of Allaah be upon the Messenger, Our Prophet Muhammad and his family and his companions and all those who follow them in goodness until the Last Day.

To begin:

Verily, this act of some of the businessmen and shop owners is a bad deed as it makes visible the festivals of the non-Muslims. It shows agreement with them and the symbols of their religion in front of the Muslims, and those who don’t know or are ignorant will be led to blindly follow the non-Muslims in this and their festivals.

Giving gifts and chocolates on the days of their festivals is from the major crimes and selling what is connected to these festivals and making it apparent to the people is helping in spreading falsehood and giving assistance to oppression and transgression. Allaah, the Most High, said:

"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment." [Maaidah 5:2]

Therefore is it obligatory for the shop owners, those who do the likes mentioned, to repent to Allaah from the crimes and transgression and the oppression they have committed connected to the greeting cards they are selling and all the things that help make apparent and spread the festivals of the non-Muslims. From their repentance, they must also warn the people from acts that they did before and explain to them that those deeds that they did was a great wronging, it wasn’t permissible and that it was Haraam. They must increase in doing good deeds because the one who repents and then does good deeds then Allaah will accept his repentance. May Allaah provide all f us with safeguarding from being misguided trials and tribulations and may Allaah make us all firm upon His guidance, His Religion of truth, al-Islaam. Verily He is the Patron over this and He is able to do it.

May the Peace and Blessings be upon our Prophet Muhammad, upon his family and his Companions

He is in Even More Need of an Iqaal that Ties a Camel …

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Muwatta’ Imaam Maalik Hadeeth 470: “Truly, the example of the companion of the Quraan is like the person who owns a camel; if he fastens it then it will remain with him but if he unfastens it then it will escape him.” [A similar wording also narrated by al-Bukhaari (5033) and Muslim (791)]

‘Truly’: refers to a restriction (Hasr), meaning it is related to memorization, recitation, abandonment etc. (the person relationship with the Quraan).

‘Truly, the example of the companion of the Quraan is like the person who owns a camel’: …. is this only for the person of Quraan? ... On the contrary, it refers to memorization and forgetting it and recitation and abandoning it…

'Truly, the example of the companion of the Quraan is like the person who owns a camel’: Meaning, the camel is tied by a rope which fastens it (i.e. an Iqaal, the black ring worn on the head by Arab men) on its neck. Here the continual recitation of the Quraan has been compared to a camel which one fears will escape him. One ties the camel in order to keep it, like the one who rehearses the Quraan. He engages with the Quraan in order to protect it (in his memory and/or his actions). So as long as he engages with it then the Quraan will remain present. Just like the Iqaal, as long as it is present then the camel will be present.

‘…if he fastens it…’: as in he continues to reinforce it…

‘…then it will remain with him…’: meaning it will not escape him.

‘…but if he unfastens it…’: by untying the Iqaal…

‘…then it will escape him.’: Just like the Quraan. This resemblance has a precise intent behind it. This narration has also been narrated in the Two Saheehs, therefore it is a must that the student of knowledge preserves the Book of Allaah - The Glorified and the Most High - and that he gives importance to this point.

One should not sleep on the Quraan, one should not be neglectful of the Quraan. This is because he is in even more need of it than an Iqaal that ties a camel. This issue is an issue of the religion so it is (even more) obligatory for one to preserve it (than trying to preserve a camel, an issue of the Dunya).

There has come a stern warning concerning the one who has memorised something from the Quraan and then forgets it. It is feared that it is said to him:

“(Allah) will say: "Like this, Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allah's Mercy)."” [Taa-haa 20:126]

For this reason, it is narrated in the two Saheehs that we have been prohibited from saying, ‘I forgot such and such Aayah, I forgot such and such Aayah rather one should say, ‘I have been caused to forget…’ (i.e. one doesn’t attribute himself forgetting the Quraan) so that one doesn’t come under (or doesn’t resemble) the Aayah:

“(Allah) will say: "Like this, Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allah's Mercy)."” [Taa-haa 20:126]

The point is that one must be attentive to the Quraan, one will attain a great amount of good if they are, a goodness that one can’t get from the Dunya. The one who turns away from it is a surely prevented (Hirmaan) and in great loss. So it is upon the one who has memorised from the Quraan that he should be plentiful in paying attention to it, to revise what he has memorised so that he doesn’t forget. End quote.

http://www.khudheir.com/audio/1538

Makroohaat (Disliked Matters) when Wiping Over the Khuff (or Shoes and Socks)

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It says in Mawsoo’ah al-Fiqhiyyah (Summarised from 39/282):

Issue: Makroohaat (Disliked Matters) when Wiping Over the Khuff (or Shoes and Socks):

-The Majority are of the view that wiping more than once is Makrooh as wiping once is what has come in the Sunnah.

-It is Makrooh to wash ones foot with his footwear on (this is the correct opinion).

However, some of the Maalikees opined that it is better to wash ones foot with his footwear on, if one intends to perform Wudhoo or remove dirt from his foot. 

Wiping Over Normal Socks (cotton, wool etc.)

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It says in Mawsoo’ah al-Fiqhiyyah (Summarised from 39/282-283):

Issue: Wiping Over Normal Socks (cotton, wool etc.)

The majority of the scholars are of the view that wiping over normal socks is permitted in two cases:

a)   That the socks cover your foot properly up to the ankles and that they are like shoes in their use (i.e. one walks in them).

b)   That the skin cannot be seen from above them and that the water doesn’t seep through them (i.e. that they are thick enough).

Imaam Ahmad and Aboo Haneefah (i.e. they differed slightly to the majority above) were of the view that wiping over normal socks is permissible on two conditions:

a)   No part of the foot can be seen.

b)   One is able to walk in them.

The Hanbalees didn’t have the place the condition that socks must be like shoes in their use. The evidence for this is the Hadeeth of Mughayrah bin Shu’bah [May Allaah be Pleased with him] who said, “Verily the Prophet [Peace and Blessings of Allaah be upon him] wiped over his shoes and socks.”

This Hadeeth is proof that shoes and socks are two different things. They also deducted from this that wiping over normal socks was the practice of the Companions [May Allaah be Pleased with them] and none of them differed, thus there being Ijmaa (i.e. a consensus which means that is becomes binding legislative proof) on the issue.