Document from أبو يوسف بلال

So there is no excuse to ever take from the people of Innovation, this is only due to desires which is taking many of the people to studying with them.

As for their usage of the Salaf having taken from the innovators as a proof, then this was due to dire necessity, there used to be some Hadiths with the people of Innovations which were not found except with them, so if they didn't take from them then something of the religion would've got lost, is this the case today? No this isn't the case.

For this reason Imam Ibn Sa'd said so-and-so only took from so-and-so the Innovator out of dire necessity.

He stated this like this.

Qatada for example, Ibn Du'aamah As-Saduusi used to be from the Qadariyyah, and he used to take from Anas may Allah be pleased with him, and he specialised in his Hadith, and he had Hadith with him from Anas from the Prophet ﷺ which wasn't found elsewhere, so if Ahlul-Hadith Shu'bah and others left his Hadiths then affairs of the religion would've got lost, so with them a benefit and harm clashed, a major benefit which is preservation of this religion which has come only from his direction, and a major harm which is losing out something from the religion, which clashed with a harm of lesser degree which is the the correct dealing with the people of Innovation, boycotting them and leaving them, belittling them, and not taking from them, not causing them to venerate themselves within themselves directing others to him, and other than this.

This is a lesser benefit in relation to the greater benefit, so they preceded the greater benefit, and warded the major harms through this harm which is of a lesser degree, and this is whilst they were scholars Imams, Shu'bah, and others...

So how can someone come and use them as an evidence, and say: "Ahlussunnah took from the people of Innovation. So now I'm going to take from the people of Innovations", How's this?!

Where is the dire necessity, where is the knowledge that he is supposed to have? Even if he had knowledge, are you better than the Salaf? They used to close their ears fearing for themselves from the lies of the people of Innovation and their doubts.

For a person to remain ignorant upon his natural predisposition is better than for them to go and to an Innovator and to be misguided by him, even if he took from him whatever he was to take of sciences, the preservation of the most prized possession of person is greater than this, your Aqeedah and your religion, and uprightness upon the Sunnah.

And the evidences for this are many, the mention of some of it will come, like the Hadith:

"The likeliness of a good companion and a bad companion is that of someone selling Musk and a blacksmith". The Hadith.

This is from the evidence in warning from Innovation and its people, and similarly their books, this has been documented in the books of Aqeedah, and Ibn Qudaamah said:

"From the Sunnah is boycotting the people of Innovation..."

Then he mentioned: "and leaving looking into the books of the Innovators".

And others which have written on this.

Rather from the Sunnah is destroying the books of the people of Innovation and burning it, even though it may contain Qur'an and Sunnah, honouring it by burning it is better, and also from the Salaf were those that used to bury it, and from it is from those that placed it into water so that it becomes wet and falls apart, the point of benefit in this is that it's from the Sunnah also to burn the books of the Salaf.

But from the books of the people of Innovation is what some of the people of knowledge were in need of leaving it, either to refute it and to clarify the invalidity of it, or because it contained in it ˹Uluum Al-Aalah˺ (sciences which are "tools") for example, to benefit from it, those that have insight take this from it, but their taking this is with conditions, and it's for a person having fortification of their Aqeedah, and the doubts of the people of Innovation, for them to have knowledge, and for them to notify at every area there's an innovation.

1. A blind animal that cannot see with both its eyes.

2. An animal suffering from nausea until it releases its load and its harm is removed.

3. An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.

4. An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.

5. A crippled animal, which is an animal that cannot walk due to a physical disability.

6. An with one of its front legs or back legs broken.

So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total. There are these six types plus the animals that suffer from the four previously mentioned defects.

4) The sacrificial offering must be owned by the one slaughtering it or if not, he must have the right to slaughter it based on religious grounds or based on the approval of the animal’s owner. So if someone sacrifices an animal that does not belong to him, such as one that has been confiscated, stolen, or taken under false pretenses, such a sacrifice is not valid. This is since it is not permissible to draw near to Allaah by way of disobeying Him.

It is also valid if an orphan’s guardian sacrifices an animal for him using his (i.e. the orphan’s) money if this is what the orphan is accustomed to and if his heart will be broken if one is not sacrificed.

It is also permissible for a representative to perform the sacrifice using the funds of the person commissioning him with his permission.

5) No other person’s right should be associated to the animal being slaughtered. So for example, it is not valid to sacrifice an animal that is being held as mortgage on a loan.

6) The animal should be slaughtered in the specific time-frame legislated in the Religion, which is from the time after the ‘Eed Prayer on the day of sacrifice until the sun sets on the last of the days of Tashreeq, which is the thirteenth day of Thul-Hijjah. So therefore, the days in which the sacrifice is permitted are four: the day of ‘Eed, after prayer, and the three days after that (i.e. the days of Tashreeq).

So whoever performs the sacrifice before the end of the ‘Eed prayer or after the sun sets on the thirteenth day (of Thul-Hijjah), his sacrificial offering is not valid. This is based on what Imaam Al-Bukhaaree reported from Al-Baraa’ ibn ‘Aazib who narrated that the Prophet (sallAllaahu 'alayhi wa sallam) said (translated meaning): “Whoever sacrifice an animal before (the ‘Eed prayer), it is just meat that he presents to his family and not a sacrificial offering at all.” [Saheeh Al-Bukhaaree and Saheeh Muslim].

Al-Bukhaaree also reported that Jundub ibn Sufyaan Al-Bajlee narrated: “I witnessed the Prophet say (translated meaning): ‘Whoever slaughters an animal before praying (the ‘Eed prayer) should slaughter another animal (as sacrifice) in its place.’” [Saheeh Al-Bukhaaree and Saheeh Muslim].

Nubayshah Al-Huthalee narrated that Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) said (translated meaning): “The days of Tashreeq are days of eating, drinking and remembrance of Allaah.” [Saheeh Muslim].

However, if one has a valid excuse for delaying the slaughter past the days of Tashreeq, such as if the animal runs away from him, due to negligence on his part, and he only finds it after the time-frame for slaughtering has passed. Another example is if a person entrusts someone to slaughter the animal for him but that person forgets to do it until the time has passed. In situations such as these, there is no sin in slaughtering after the prescribed time-frame since there is a valid reason for the delay.

This is also based on the analogy of it being similar to a person who sleeps passed the time of prayer or forgets to do it until its time passes, for he may pray it either when he wakes up or when he remembers.

Shaykhul-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, said, “The most excellent day of the week is the day of Friday, by the agreement of the scholars and the most excellent day of the year is the day of An-Nah

r, and some of them said that it is the day of ’Arafah. However, the first opinion is the correct one, since it is related in the Sunan collections that the Prophet (sallAllaahu ’alayhi wa sallam) said (translated meaning), “The most excellent days with Allaah is the day of An-Nahr, then the day of Al-Qarr (the day that the Muslims reside in Minaa).” [Sunan Abee Daawud, No. 1765. Authenticated by shaykh Al-Albaanee in Irwaa'ul-Ghaleel, No. 2018].

[Refer to Majmuu'ul-Fataawaa, 25/288].

The day of An-Nahr is also known as ’Eedul-Adhaa (the festivity of sacrifice) and is one of the two major festivals that Allaah has granted to this ummah. Anas (may Allaah be pleased with him) said, ‘The Prophet (sallAllaahu ’alayhi wa sallam) came to Al-Madeenah and the people of Al-Madeenah had – since the times of jaahiliyyah (pre-lslamic ignorance) – two days which they marked out for play and amusement. So the Prophet (sallAllaahu ’alayhi wa sallam) said (translated meaning), ‘I came to you, and you had two days of play and amusement in the times of jaahiliyyah. But Allaah has replaced them with something better for you: The day of Al-Adhaa (sacrificing) and the day of Al-Fitr (ending the Fast).”

[Ahmad, 3/103. Authenticated by Al-Haafith Ibn Hajr in Buluughul-Maraam, No. 398].

The Prophet (sallAllaahu ’alayhi wa sallam) also said (translated meaning), “The day of Al-Fitr, and the day of An-Nahr, and the days of At-Tashreeq (the three days after An-Nahr) are our days of ’Eed (festivity); and they are days of eating and drinking.” [Ahmad, No. 1945. Authenticated by Al-Albaanee in Saheehul-Jaami’, No. 8192].

’Eedul-Adhaa is a day in which the Muslims slaughter a camel, cow, sheep or goat, in commemoration of the sacrifice of Ibraaheem, peace be upon him. And this sacrifice is an obligation upon all those who have the means to do so, according to the most correct opinion of the scholars.

[As explained by Ibn Taymiyyah in Majmuu’ul-Fataawaa, 23/162-164].

The basis of this is the Prophet’s (sallAllaahu ’alayhi wa sallam) saying (translated meaning), “One who has the ability to sacrifice, but chooses not to do so, should not approach our place of (’Eed) prayer.” [Sunan Ibn Maajah, No. 3123. Graded hasan by shaykh Al-Albaanee in Takhreej Mushkilatul-Fiqr].

And his (sallAllaahu ’alayhi wa sallam) saying (translated meaning), “Whosoever sacrificed before the prayer, then let him do so again. But whosoever has not sacrificed, then let him sacrifice.” [Saheeh Al-Bukhaaree, No. 5562 and Saheeh Muslim, No. 1960].

So this order refers to those who have the ability to do so, and Allaah knows best.

As regards those who intend to sacrifice - normally the head of the household – then they are prohibited from cutting their hair or nails, starting from the first day of Thul-Hijjah up until after the sacrifice. Allaah’s Messenger (sallAllaahu ’alayhi wa sallam) said (translated meaning), “When the ten days start, and one of you intends to sacrifice, then let him not cut his hair or his nails.” [Saheeh Muslim, No. 1977].

Glorifying Allaah With The Takbeer

From the day of ’Arafah (the 9th of Thul-Hijjah) up until the ’Asr prayer on the thirteen day, are days in which the takbeeraat (saying Allaahu Akbar) should be said. Imaam Al-Khattaabee, may Allaah have mercy upon him, said,

“The wisdom behind saying the takbeeraat in these days is that in the times of jaahiliyyah (pre-lslamic ignorance), they used to slaughter for their tawaagheet (false objects of worship). So the takbeeraat were prescribed in order to indicate that the act of slaughtering is directed to Allaah alone, and by mentioning only His, the Mighty and Majestic, Name.” [Fathul-Baaree, 21/586].

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#Virtues_of_dhul_hijjah

بسم الله الرحمن الرحيم

By the Grace of Allaah we have entered the month of Thul-Hijjah (the month of Hajj [pilgrimage]), in which Allaah has marked out for both the pilgrims and the non-pilgrims some very blessed days. So we shall mention here some of the virtues and rewardful acts that are connected to these blessed days.

Doing Good Deeds In General

The first ten days of Thul-Hijjah are the best and most virtuous days of the year. They are the days in which Allaah, the Mighty and Majestic – most loves the doing of good deeds. About this the Prophet (sallAllaahu ’alayhi wa sallam) said (translated meaning), “The best days in the world are the ten days.”

[Related by Al-Bazzaar, 1/234. It was authenticated by Shaykh Al-Albaanee in Saheehul-Jaami’, No. 1133].

Imaam Ibnul-Qayyim, may Allaah have mercy upon him, said, “Indeed, its days are the most excellent of all the days with Allaah. And it has been confirmed in Saheehul-Bukhaaree, 2/382, from Ibn ’Abbaas (may Allaah be pleased with them) who said, that Allaah’s Messenger (sallAllaahu ’alayhi wa sallam) said (translated meaning),

“There are no days during which good deeds are more beloved to Allaah than these (ten) days.” He was then asked, ‘Not even jihaad in the path of Allaah?’ So he replied, “Not even jihaad in the path of Allaah, except for a person who goes out with his self and his wealth, and comes back with nothing.” And it is these ten days that Allaah has taken an oath by in His Book, by His saying (interpretation of the meaning),

“By the dawn and by the ten nights.” [Al-Qur’aan 89:1-2].

This is why it is recommended to increase in making takbeer (saying Allaahu akbar), tahleel (saying Laa ilaaha illAllaah) and tamheed (saying Alhamdulillaah) during these days…”

[Refer to Zaadul-Ma’aad, 1/56].

The Prophet (sallAllaahu ’alayhi wa sallam) said (translated meaning), “There are no days that are greater with Allaah, and in which good deeds are more beloved to Him, than these ten days. So increase in making tasbeeh (saying SubhaanAllaah), tamheed, tahleel and takbeer, during them.”

[Related by At-Tabaraanee in Al-Kabeer, 3/110/1. It was authenticated by Al-Mundharee in At-Targheeb wat-Tarheeb, 2/24].

Fasting The Day Of 'Arafah

The ninth day of Thul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallAllaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said (translated meaning), “It expiates the sins of the past year and the coming year.”

[Saheeh Muslim, No. 1162].

Likewise, the Prophet (sallAllaahu ’alayhi wa sallam) said (translated meaning), ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” [Saheeh Muslim, No. 1348].

Imaam At-Tirmithee, may Allaah have mercy upon him, said, “The people of knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [Jaami’ut-Tirmithee, 3/377].

Slaughtering On The Day Of An-Nahr And 'Eedul-Adhaa Or The Following Three Days

The tenth day of Thul-Hiijah is known as the day of An-Nahr (slaughtering), since it marks the ending of the major rites of Hajj (pilgrimage), and commemorates the Bounty and Mercy of Allaah, the Most High, in that He gave His beloved Prophet Ibraaheem, peace be upon him, a ram to sacrifice in place of his firstborn son Ismaa’eel, peace be upon him. And out of the ten best days of the year, it is the day of An-Nahr which is the most excellent day of the year with Allaah.

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#Benefits

💎 How Women Should Go Out On The Day Of Eid💎

🎙️Imam Ibn Qudama rahimahullah wrote:

📍“Verily it is recommended for them [the women] to come out not perfumed and not wearing a clothing of fame/popularity nor adornment. They should come out in the clothing they wear when serving/working due to the statement of the Prophet sallahu alayhi wa salaam:

لِيَخْرُجْنَ وَهُنَّ تَفِلاَت

“but they may go out (to the mosque) having not perfumed themselves”

[Saheeh Sunan Abi Dawood no. 565]

"They should not mix with the men, but be to the side of them”.

[Mughni (2/116)]

🎙️Imam al-‘Adheemabaadi rahimahullah explained the above Hadith saying:

📍“That is, not perfumed. It is said a woman is ( تفلة) if her scent changes. That is what Ibn Abdul Barr said and others said. That is what Shawkaani said. In al-Ma’aalim it states: ( التفل) is a bad scent. A woman is said to be ( تفلة) if she is not perfumed and women are called ( تفلات) [end quote]. Verily, they were ordered that and prohibited from perfume as in the narration of Muslim ibn Zaynab so that they do not stir the men by their perfume. Connected to perfume is whatever takes its meaning from the things that stir the desires, like good clothing and jewelry whose traces are seen and luxurious adornment”.

[‘Awn al-Ma’bood]

However, some of the Salaf interpreted the word (تفلات ) to mean without perfume, instead of smelling bad.

حدثنا هشيم عن يونس عن الحسن قال : كن النساء يجمعن مع النبي صلى الله عليه وسلم وكان يقال : لا تخرجن إلا تفلات لا يوجد منكن ريح طيب

🎙️Hasan al-Basri rahimahullah said:

📍 “The women used to gather with the Prophet sallahu alayhi wa salam and it used to be said: Do not come out except (تفلات) a good scent should not be present with you”

[Reported by Ibn Abi Shaybah in his Musannaf and graded Saheeh by al-Albani in al-Ajwibah an-Nafiah pg. 48]

🎙️Shaikh Abdul-Muhsin al-‘Abbad hafidhuhallah explained it as:

📍“There is not with them a good scent. Verily, they come out in their usual scent which does not have perfume. Verily they come out of their houses without beautifying and perfuming. The intent of (التفلة) is without perfume. So she comes out with the scent, that which upon her (and) without using perfume”

[Sharh Sunan Abi Dawood no.78]

While a woman does not have to wear the clothing she wears while serving or working, she should wear a jilbab on the day of Eid.

Proof:

عَنْ أُمِّ عَطِيَّةَ، قَالَتْ أُمِرْنَا أَنْ نُخْرِجَ، الْحُيَّضَ يَوْمَ الْعِيدَيْنِ وَذَوَاتِ الْخُدُورِ، فَيَشْهَدْنَ جَمَاعَةَ الْمُسْلِمِينَ وَدَعْوَتَهُمْ، وَيَعْتَزِلُ الْحُيَّضُ عَنْ مُصَلاَّهُنَّ‏.‏ قَالَتِ امْرَأَةٌ يَا رَسُولَ اللَّهِ، إِحْدَانَا لَيْسَ لَهَا جِلْبَابٌ‏.‏ قَالَ ‏ “‏ لِتُلْبِسْهَا صَاحِبَتُهَا مِنْ جِلْبَابِهَا ‏”‌‏

Narrated Um Atiya:

We were ordered to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two Id festivals. These menstruating women were to keep away from their Musalla. A woman asked, “O Allah’s Messenger (ﷺ) ‘What about one who does not have a veil?” He said, “Let her share the veil of her companion.”

[Al-Bukhari no. 351]

🎙️Hafidh Ibn Hajr rahimahullah said:

📍 “The intent is her sister who is a friend. It is possible to mean that she shares her thawb with her. What supports this is the version of the Hadith in Abu Dawood: ‘Let her wear some of her clothing’. That is if it is spacious. It is possible that the intent of his statement, ‘her clothing’ is a type of clothing, so it returns to the first. It is taken from this Hadith the permissibility of two women being under or in one clothing when covering. It was said this was mentioned by way of exaggeration”.

[Fath ul-Baari]

🎙️Mulla Ali Qaari rahimahullah said:

📍 “In this Hadith is the recommendation of preparing a Jilbaab for a woman, the permissibility of borrowing clothing, and preventing a woman from going out without a Jilbaab”

[Mirqaatul Mafatih (5/32)]

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#Audios

🥔 Some Important Rulings on Zakat al-Fitr🍞

🎙️Speaker: Abu 'Atiyah Mahmood bin Muhammad

🎧Download Audio:

https://api.spreaker.com/download/episode/6433131/some_of_the_important_rulings_of_zakaatul_fi

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#Ramadan                  

بسم الله الرحمن الرحيم

_🌙 A Brief Explanation of the Rulings of Zakat al-Fitr🌙_

⏪• What is the ruling of Zakat al-Fitr?

💬Shaikh Bin Baaz said:

Zakat al-Fitr is obligatory on every Muslim, old and young, male and female, weather he is free or if he is a slave.

📚 Al Fataawa (14/ 197)
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⏪• From what is Zakat al-Fitr to be given in?

💬Shaikh Bin Baaz said:

It is to be given out as a measurement of food. That is a saa'a of dates or a saa'a of barley or a saa'a of raisins. Any of these types of food products is permissible. The scholars have also said, everything that the people of your particular land consider as their daily food such as rice or wheat or any grains etc.. is also permissible to be given as Zakat al-Fitr.

NOTE: A Saa'a is approximately 3 kilograms.
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⏪•* When is the Zakat al-Fitr to be given out?

💬Shaikh Bin Baaz said:

It is to be given out on the 28th day or the 29th day or the 30th. Even the night before the Eid Prayer, or the morning of the Eid but before the prayer.

📚Al Fataawa (14/32-33)
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⏪•* What is the reason behind giving out Zakat al-Fitr?

💬Shaikh al-Uthaymeen said:

To show your grateful for the blessings of Allah the Most-High on the Eid with breaking your fast from Ramadaan and it's completion.

📚Al Fataawa (18-257)
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⏪•* And who is this Zakat al-Fitr to be give to?

💬Shaikh al-Uthaymeen said:

It is not to be give out to anyone except the poor.

📚Al Fataawa (18/259)
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⏪•What is the ruling on entrusting one's children or other than them to pay his Zakat al-Fitr?

💬Shaikh al-Uthaymeen said:

It is permissible to entrust one's children to pay his Zakat al-Fitr for him when it is time. Even if at that time they send it from another country.

📚 Al Fataawa (18/262)
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⏪•Is it permissible for the one that is poor to entrust someone else to collect his Zakat al-Fitr?

💬Shaikh al-Uthaymeen said:

That is permissible.

📚 Al Fataawa (18/268)
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⏪•* Is there any specific dua or statement that one must say when he gives out his Zakat al-Fitr?

💬We are not aware of any specific dua that one must say when he is distributing his Zakat al-Fitr.

📚The Permanent Committee of Scholars (9/3877)
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⏪• Is it permissible to give out the value of the weight of the food stock as your Zakat al-Fitr?

💬*Shaikh al-Uthaymeen said:

🔊Giving the Zakat al-Fitr out as money is not permissible. Verily it has been specified as food.

📚Al Fataawa (18/265)
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⏪•* Is it necessary that the Zakat al-Fitr meets a certain quorum before you have to give it out?

💬Shaikh Bin Baz said:

The Zakat al-Fitr does not have to meet any quorum, but it is mandatory on the Muslim to give it out on himself and everyone in his household, from his children and his wife and his slaves. If he has enough food for himself and all of them for a day and a night.

📚Al Fataawa (14/ 197)
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⏪• What is the specific amount for Zakat al-Fitr?

💬Shaikh Bin Baz said:

That which is incumbent is a single saa'a from the food of that country. And that amount in kilograms is approximately 3 kilograms.

📚Al Fataawa (14/ 203)
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⏪•* Is it permissible for the one paying his Zakat al-Fitr to give out in other than the land he resides?

💬Shaikh Bin Baz said:

It is the Sunnah to dispence it amongst the needy in his own country. Because not sending out to other lands will help enrich the needy in his own country and ease their needs.

📚Al Fataawa (14/ 213)
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⏪•* Does one have to pay Zakat al-Fitr on the servants in his house?

💬Shaikh al-Uthaymeen said:

1. These servants in his house, Zakat al-Fitr is mandatory upon them if they are from the Muslims.

2. But the basis of this Zakat is that it is upon the servants. But if he pays for them when he pays for his family there is nothing wrong with this.
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⏪•* Does one have to pay Zakat al-Fitr on the unborn child in the stomach of its mother?

💬Shaikh al-Uthaymeen said:

بسم الله الرحمن الرحيم

#Ramadan

🌘 If You Reach Laylatul-Qadr🌒

It was narrated from 'Ā'ishah -raḍhiyallāhu ‘anhā- that she said:

"O Messenger of Allāh, what should I say in my supplication if I reach Laylatul-Qadr?"
He said: "Say: 'Allāhumma innaka 'afuwwun tuḥibbul-'afwa, fa'fu 'anni
(O Allāh, You are Forgiving and love to forgive, so forgive me).'"

Reported by Tirmithī (8025) | graded "Ṣaḥīḥ" by Sheikh Albāni in Silsilah Aṣ-Ṣaḥīḥah
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There must be a reason why the Prophet ﷺ specified this du'ā, so let us reflect over these concise words...

The word ‘Afw (pardon/wellbeing) entails:

1⃣ - wellbeing in one's limbs

2⃣ - wellbeing in one's religion

3⃣ - pardon and forgiveness from Allāh

Wellbeing in one's limbs is cure and safety from all types of illness.

Wellbeing in one's religion is being granted success to perform righteous deeds.

Pardon & forgiveness from Allāh is that He overlooks and pardons one's sins by erasing them and not punishing him for them.

Additionally, from the linguistic meanings of "Al 'Afw" is:
increment and abundance.

For example, ‘Afw in wealth refers to it’s increment, as Allāh ﷻ said:

{یَسۡـَٔلُونَكَ مَاذَا یُنفِقُونَۖ قُلِ ٱلۡعَفۡوَ}

“They ask you [O Mūḥammad ﷺ] what they should spend, Say, Al 'Afw”
[Sūrah Al-Baqarah 219]

i.e. that which is surplus to one's necessary expenditure.

And Allāh's ‘Afw is that He grants a person what he asks for AND MORE.

So let us increase in repeating this du'ā without slackening - especially during these blessed nights.

((اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي))

“O Allāh, You are the One Who pardons and loves to pardon, so pardon us.”

Ref:
https://t.me/ShaykhYahyaEn/716

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بســـم اللــه الرحــمــن الـرحـــيــم ***◾***The meaning of Al-Afwu ***◾️*** Answered by our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abu 'Abdirrahmān Yahya bin 'Ali Al-Hajūri - may Allāh preserve him - on the 27th, Rajab, 1442H ***📥***Question: What is the meaning…