Aisha (may Allah be pleased with her) said ," That during Ramadan Allah's messenger (Sallahu `Alaihiwassalam) would sleep , wake up and pray. However when the last ten days came he would burn the midnight oil, avoid relations with his wives, perform a Ghusl between Maghrib and Isha and have dinner at the time of Sahur."
Collected by : Ibn Abee `Asim. Ibn Rajab Al-Hanbali (795 H ) graded the isnad for this hadeeth as being Hasan.
Points of Benefit:
Ibn Rajab Al-Hanbali mentioned his book "Taif Al-Muarif" that performing Ghusl between Maghrib and Isha is a Sunnah to be performed during the last ten days of Ramadan.
Ibn Jarir said about this hadeeth, " The Salaf used to considered it Sunnah to take Ghusl every night during the last ten days of Ramadan .
An-Nakhaee used to wash every night, while others used to wash and dab cologne on their bodies on the night they hoped was Laylutul Qadr.
It has been reported that Anas ibn Malik (may Allah be pleased with him) on the 24th night of Ramadan took a bath, put on some nice fragrance, and wore his best izar.
The next morning he took it off, folded it up and didn't wear it again until next Ramadan on the same occasion.
Ayyub As-Sakhtayanni (may Allah be pleased with him) used to bathe on the 23rd and 24th night , wear new clothes and burn incense to perfume his clothes.
Hamad ibn Salamah (may Allah be pleased with him) said, " Thabit Bananee and Humayd At-Tawheel used to wear their best clothes, best fragrance and burn incense and spray aroma in the Masjid during the night in which the hoped to be Laylutul Qadr.
Tameem Ad-Daree (may Allah be pleased with him) bought an Izar for 1,000 Dirhams. He used to wear it on the night in which he anticipated was Laylutul Qadr.
Ibn Jarir-said," Therefore based on these acts from the Salaf, it establishes that it is recommended for the night in which a person thinks is Layultul Qadr to dress up, wear nice fragrance, and take a bath. This is similar to the Sunnah for Jumu'ah and both Eed.
Translated By: Abu Aaliyah Abdullah ibn Dwight Lamont Battle
Taken from: Taif Al-Muarif by Ibn Rajab Al-Hanbali (may Allah rest him in Jannah)
Source: aloloom.net
Friday, September 11, 2009
Thursday, September 10, 2009
It is not permissible to give money instead of food for the fidyah for not fasting
An old, sick man cannot fast. Is it acceptable for him to give money instead of food?.
Praise be to Allaah.
We must understand an important principle, which is that when Allaah specifically mentions giving food, then it must be food. Allaah says (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know”
[al-Baqarah 2:184]
And He said concerning kafaarat yameen (the expiation for breaking a vow) (interpretation of the meaning):
“for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa’idah 5:89]
In the case of zakaat al-fitr, the Prophet (peace and blessings of Allaah be upon him) enjoined giving one saa’ of food as zakaat al-fitr. So whatever is mentioned specifically as food or as feeding (the poor) in the texts cannot be given in the form of money.
Based on this, if an old man is required to give food instead of fasting, it is not acceptable for him to give money instead. Even if he paid ten times the value of the food, it would not be acceptable, because he has turned away from what is mentioned in the texts. Similarly with regard to zakaat al-fitr, if he paid ten times the value of the food, it would not be acceptable in place of a saa’ of wheat, because the equivalent value is not mentioned in the texts. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.”
Based on this, we say to the brother who is not able to fast because of old age: Feed one poor person for each day, and you may give the food in one of two ways:
1 – Giving it to them in their houses, giving each one one-fourth of a saa’ of rice along with some condiment to accompany it.
2 – Making food and inviting a number of poor people whom you are obliged to feed. So if ten days have passed, you could make dinner and invite ten poor people to come and eat, and do that when the next ten days have passed and the next ten. When Anas ibn Maalik (may Allaah be pleased with him) grew old and became unable to fast, he would feed thirty poor persons on the last day of Ramadaan. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 19/116
Praise be to Allaah.
We must understand an important principle, which is that when Allaah specifically mentions giving food, then it must be food. Allaah says (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know”
[al-Baqarah 2:184]
And He said concerning kafaarat yameen (the expiation for breaking a vow) (interpretation of the meaning):
“for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa’idah 5:89]
In the case of zakaat al-fitr, the Prophet (peace and blessings of Allaah be upon him) enjoined giving one saa’ of food as zakaat al-fitr. So whatever is mentioned specifically as food or as feeding (the poor) in the texts cannot be given in the form of money.
Based on this, if an old man is required to give food instead of fasting, it is not acceptable for him to give money instead. Even if he paid ten times the value of the food, it would not be acceptable, because he has turned away from what is mentioned in the texts. Similarly with regard to zakaat al-fitr, if he paid ten times the value of the food, it would not be acceptable in place of a saa’ of wheat, because the equivalent value is not mentioned in the texts. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.”
Based on this, we say to the brother who is not able to fast because of old age: Feed one poor person for each day, and you may give the food in one of two ways:
1 – Giving it to them in their houses, giving each one one-fourth of a saa’ of rice along with some condiment to accompany it.
2 – Making food and inviting a number of poor people whom you are obliged to feed. So if ten days have passed, you could make dinner and invite ten poor people to come and eat, and do that when the next ten days have passed and the next ten. When Anas ibn Maalik (may Allaah be pleased with him) grew old and became unable to fast, he would feed thirty poor persons on the last day of Ramadaan. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 19/116
What is the ruling on giving money for Zakaatul-Fitr?
Question: What is the ruling on giving money for Zakatul-Fitr,because there is someone who says that it is permissible?
Answer: Sheikh Ibn Baz (may Allaah give him light in his grave)”It is not unknown to any Muslim that the most important pillar of Islam is the testimony that none has the right to be worshipped but Allaah and Muhammad is the Messenger of Allaah. The testimony that none has the right to be worshipped but Allaah necessitates that none should be worshipped but Allaah alone. The testimony that Muhammad is the Messenger of Allaah (may the peace and blessing of Allaah be upon him) necessitates that He should not be worshipped except with what the Messenger of Allaah (may the peace and blessing of Allaah be upon him) sanctioned.
Zakatul-Fitr is an act of worship according to consensus of the Muslims, and the fundamental principle regarding acts of worship is that they are Tawqeef (i,e meaning it is from Allaah the doors are closed, you cannot come with something new) Therefore, it is not permissible for anyone to seek to worship Allaah with any act of worship except from what is taken from Muhammad (may peace and blessing of Allaah be upon him). He is the only one that Allaah has blessed with this noble position Allaah the Most High said: AND HE (MUHAMMAD) DOES NOT SPEAK FROM (HIS OWN) DESIRE.IT IS ONLY A REVELATION THAT IS REVEALED (TO HIM)-(An-Najm-53-3,4) And he (may peace and blessing of Allaah be upon him) said “whoever introduces into this matter of ours that which is not of it, then it is rejected.[Al-Bukhari]
He (may peace and blessings of Allaah be upon him) legislated Zakatul-Fitr by that which is confirmed from him in the authentic hadiths as a Sa’ of raisins or Sa’ of dried dates or Sa’ of barley or cottage cheese. This is the Sunnah of Muhammad (May peace and blessing of Allaah be upon him) regarding Zakatul-Fitr. In the time of the Prophet (May the peace and blessing of Allaah be upon him) dinars and dirhams (i.e.gold and silver coins) existed-especially in Al-Madinah-among the Muslims. These were the two leading forms of currency at the time, and yet the Prophet (May the peace and blessing of Allaah be upon him) did not mention them in regards to Zakatul-Fitr” ALLAAH KNOWS BEST!
WAL-HAMDU LILLAAH.
FIKS Research Department
Answer: Sheikh Ibn Baz (may Allaah give him light in his grave)”It is not unknown to any Muslim that the most important pillar of Islam is the testimony that none has the right to be worshipped but Allaah and Muhammad is the Messenger of Allaah. The testimony that none has the right to be worshipped but Allaah necessitates that none should be worshipped but Allaah alone. The testimony that Muhammad is the Messenger of Allaah (may the peace and blessing of Allaah be upon him) necessitates that He should not be worshipped except with what the Messenger of Allaah (may the peace and blessing of Allaah be upon him) sanctioned.
Zakatul-Fitr is an act of worship according to consensus of the Muslims, and the fundamental principle regarding acts of worship is that they are Tawqeef (i,e meaning it is from Allaah the doors are closed, you cannot come with something new) Therefore, it is not permissible for anyone to seek to worship Allaah with any act of worship except from what is taken from Muhammad (may peace and blessing of Allaah be upon him). He is the only one that Allaah has blessed with this noble position Allaah the Most High said: AND HE (MUHAMMAD) DOES NOT SPEAK FROM (HIS OWN) DESIRE.IT IS ONLY A REVELATION THAT IS REVEALED (TO HIM)-(An-Najm-53-3,4) And he (may peace and blessing of Allaah be upon him) said “whoever introduces into this matter of ours that which is not of it, then it is rejected.[Al-Bukhari]
He (may peace and blessings of Allaah be upon him) legislated Zakatul-Fitr by that which is confirmed from him in the authentic hadiths as a Sa’ of raisins or Sa’ of dried dates or Sa’ of barley or cottage cheese. This is the Sunnah of Muhammad (May peace and blessing of Allaah be upon him) regarding Zakatul-Fitr. In the time of the Prophet (May the peace and blessing of Allaah be upon him) dinars and dirhams (i.e.gold and silver coins) existed-especially in Al-Madinah-among the Muslims. These were the two leading forms of currency at the time, and yet the Prophet (May the peace and blessing of Allaah be upon him) did not mention them in regards to Zakatul-Fitr” ALLAAH KNOWS BEST!
WAL-HAMDU LILLAAH.
FIKS Research Department
Wednesday, September 9, 2009
When is the Night of Al-Qadr?
AUTHOR: Imaams Al-Albaanee and Ibn Al-'Uthaimeen
SOURCE: Mentioned Below
PRODUCED BY: Al-Ibaanah.com
The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-'Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).
The Night of Al-Qadr has a Fixed Date:
The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet's saying: "Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven." [1]
It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: "I heard Ubay Bin Ka'ab (radyAllaahu 'anhu) say when it was said to him that 'Abdullaah Ibn Mas'ood (radyAllaahu 'anhu) said "Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr." He (Ubay Bin Ka'ab) said: "May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah's Messenger (sallAllaahu 'alayhi wa sallam) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays."
In one report this is raised to being a saying of the Prophet (sallAllaahu 'alayhi wa sallam). [2]
[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]
The Night of Al-Qadr is to be sought:
The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet: "Search for the Night of Al-Qadr in the last ten nights of Ramadaan." [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan." [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn 'Umar (radyAllaahu 'anhumaa) that: "Some men from the Companions of Allaah's Messenger saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (sallAllaahu 'alayhi wa sallam) said: 'I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'" [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn 'Umar that the Prophet said: "Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him."
Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka'ab (radyAllaahu 'anhu) who said: "By Allaah, I know which night it is. It is on the night that Allaah's Messenger commanded us to perform the Night Prayer. It is on the twenty-seventh night."[Muslim]
The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah's Will and Wisdom. What directs us to this is the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th)."
Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: "The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes."
Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.
And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.
[Imaam Muhammad Ibn Saalih Al-'Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]
Footnotes:
[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (raa) and by Ahmad (5/318) from the narration of 'Ubaadah Ibn As-Saamit (raa). The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.
[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)
SOURCE: Mentioned Below
PRODUCED BY: Al-Ibaanah.com
The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-'Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).
The Night of Al-Qadr has a Fixed Date:
The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet's saying: "Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven." [1]
It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: "I heard Ubay Bin Ka'ab (radyAllaahu 'anhu) say when it was said to him that 'Abdullaah Ibn Mas'ood (radyAllaahu 'anhu) said "Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr." He (Ubay Bin Ka'ab) said: "May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah's Messenger (sallAllaahu 'alayhi wa sallam) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays."
In one report this is raised to being a saying of the Prophet (sallAllaahu 'alayhi wa sallam). [2]
[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]
The Night of Al-Qadr is to be sought:
The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet: "Search for the Night of Al-Qadr in the last ten nights of Ramadaan." [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan." [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn 'Umar (radyAllaahu 'anhumaa) that: "Some men from the Companions of Allaah's Messenger saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (sallAllaahu 'alayhi wa sallam) said: 'I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'" [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn 'Umar that the Prophet said: "Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him."
Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka'ab (radyAllaahu 'anhu) who said: "By Allaah, I know which night it is. It is on the night that Allaah's Messenger commanded us to perform the Night Prayer. It is on the twenty-seventh night."[Muslim]
The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah's Will and Wisdom. What directs us to this is the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th)."
Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: "The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes."
Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.
And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.
[Imaam Muhammad Ibn Saalih Al-'Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]
Footnotes:
[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (raa) and by Ahmad (5/318) from the narration of 'Ubaadah Ibn As-Saamit (raa). The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.
[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)
Monday, September 7, 2009
when is du'aa accepted?
Question: What are the times when du'aa are accepted during Ramadaan? What specific du'aa should you say during the different parts of Ramadaan and on Laylatul-Qadr or the last 10 days of Ramadaan?
Answer: Wallaahi, the first issue: the times of du’aa are mentioned, they are:
* between the Adhaan and the Iqaamah, in Ramadaan or other than Ramadaan between the Adhaan and Iqaamah there is du’aa mustajaab.
* On Friday when the Imaam climbs the minbar – at the time he climbs the Minbar, that is the time for du’aa mustajaab.
* In the last third of the night there is du’aa mustajaab.
* For the person who is fasting, his whole day is a time of du’aa mustajaab.
* The time of breaking the fast is a time of du’aa mustajaab.
* When the rain is falling it is a time of du’aa mustajaab.
* And du’aa is good at any time and that’s why Allaah تعالى said:
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي
{And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me…} [Al-Baqarah 2:186]
So Allaah تعالى is telling us that He is closer to us and He wants us to make much du’aa, supplicating to Him. So du’aa is at any time, but there are times which are better than the others and which I mentioned, but this doesn’t mean that we don’t make du’aa at other times. No! We have to do it all the time; we have to keep in contact with Allaah all the time.
What is the best du’aa? The best du’aa is what has been mentioned in the Qur’aan and what the Prophet صلى الله عليه وسلم used to say. There is a book called Ar-Ruqaa ad-Du’aa or Ar-Ruqaa fil Kitaabi was-Sunnah by Shaykh Sa’eed ibn Wahf al-Qahtaanee. He gathered all the du’aa from the Qur’aan and from the authentic Sunnah, so I advise brothers and sisters to get that if it is translated, or they can read it directly from the text (Arabic).
And the best du’aa is what Prophet صلى الله عليه وسلم used to say between the Rukn Yamaani and Hajr Aswad (i.e. between the Yemeni Corner and the Black Stone during tawaaf of the Ka’bah) :
رَبَّنَا آتِنَا فِي الدّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
{…Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!}
[Surah al-Baqarah 2:201]
And what he صلى الله عليه وسلم taught ‘Aishah to say in Laylatul-Qadr :
اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي
“O Allaah You are One who forgives and You love forgiveness so forgive me.”[1]
And what he taught her to say on ‘Arafah [2]:
لاَ إلَهَ إلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ, يُحْيِي وَيُمِيتُ, وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير
And the du’aa for your parents:
رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ
{My Lord! Forgive me, and my parents…} [Nooh 71:28]
This is if they die as Muslims, but if they died as kuffar (disbelievers), you don’t seek forgiveness for them but you seek (forgiveness) for yourself and for your children as Allaah تعالى said in Surah al-Furqaan:
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
{…Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqûn} [al-Furqaan 25:74]
It is better to ask Allaah تعالى what Allaah commanded his Prophet صلى الله عليه وسلم to ask Him as Allaah تعالى said to him:
وَقُلْ رَّبِّ زِدْنِي عِلْمًا
{… and say: "My Lord! Increase me in knowledge." } [Taa-Haa 20:114]
This is the only place where Allaah commanded the Prophet صلى الله عليه وسلم to ask Him for something, and He told Prophet صلى الله عليه وسلم to ask Him formore Knowledge. So ask Allaah for more knowledge and Allaah تعالى will guide you. The best is also what the Prophet صلى الله عليه وسلم used to do in the night prayer:
[3] اللهم رب جبرائيل وميكائيل...
Also:
[4] يا مقلب القلوب ثبت قلبي على دينك
And the like. Wallaahu A’lam.
Answered by: Shaykh Muhammad al-Maliki
Title of Lecture: Ramadaan 1427 = 2006
Date of the Lecture: Saturday, October 14th, 2006
Listen to Lecture: Click Here
Read the Transcribed Lecture: Click Here
[1] Reported by Ahmed, At-Tirmidhi, An-Nasaa`ee and Ibn Maajah and authenticated by Imaam At-Tirmidhi and Haakim. Shaykh al-Albaani رحمه اللهsays Saheeh in Saheeh al-Jaami` (#4423).
[2] With the following wording, Shaykh al-Albaani رحمه الله says Hasan in Saheeh al-Jaami` (#3274).
خير الدعاء يوم عرفة وخير ما قلت أنا والنبيون من قبلي لا إلهإلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير
[3] Reported with the following wording in Saheeh Muslim Kitaab Salaah al-Musaafireen wa Qasruhaa (#770).
اللَّهمَّ رَبِّ جَبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ،فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَتَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فيه يَخْتَلِفُونَ، اهْدِنِي لِمَااخْتُلِفَ فيه مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَىصِرَاطٍ مُسْتَقِيمٍ
[4] Shaykh al-Albaani رحمهالله says Saheeh in Saheeh al-Jaami` (#7987).
http://www.albaseerah.org/forum/showpost.php?p=14782&postcount=10
--
Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org
http://www.albaseerah.org
Answer: Wallaahi, the first issue: the times of du’aa are mentioned, they are:
* between the Adhaan and the Iqaamah, in Ramadaan or other than Ramadaan between the Adhaan and Iqaamah there is du’aa mustajaab.
* On Friday when the Imaam climbs the minbar – at the time he climbs the Minbar, that is the time for du’aa mustajaab.
* In the last third of the night there is du’aa mustajaab.
* For the person who is fasting, his whole day is a time of du’aa mustajaab.
* The time of breaking the fast is a time of du’aa mustajaab.
* When the rain is falling it is a time of du’aa mustajaab.
* And du’aa is good at any time and that’s why Allaah تعالى said:
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي
{And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me…} [Al-Baqarah 2:186]
So Allaah تعالى is telling us that He is closer to us and He wants us to make much du’aa, supplicating to Him. So du’aa is at any time, but there are times which are better than the others and which I mentioned, but this doesn’t mean that we don’t make du’aa at other times. No! We have to do it all the time; we have to keep in contact with Allaah all the time.
What is the best du’aa? The best du’aa is what has been mentioned in the Qur’aan and what the Prophet صلى الله عليه وسلم used to say. There is a book called Ar-Ruqaa ad-Du’aa or Ar-Ruqaa fil Kitaabi was-Sunnah by Shaykh Sa’eed ibn Wahf al-Qahtaanee. He gathered all the du’aa from the Qur’aan and from the authentic Sunnah, so I advise brothers and sisters to get that if it is translated, or they can read it directly from the text (Arabic).
And the best du’aa is what Prophet صلى الله عليه وسلم used to say between the Rukn Yamaani and Hajr Aswad (i.e. between the Yemeni Corner and the Black Stone during tawaaf of the Ka’bah) :
رَبَّنَا آتِنَا فِي الدّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
{…Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!}
[Surah al-Baqarah 2:201]
And what he صلى الله عليه وسلم taught ‘Aishah to say in Laylatul-Qadr :
اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي
“O Allaah You are One who forgives and You love forgiveness so forgive me.”[1]
And what he taught her to say on ‘Arafah [2]:
لاَ إلَهَ إلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ, يُحْيِي وَيُمِيتُ, وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير
And the du’aa for your parents:
رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ
{My Lord! Forgive me, and my parents…} [Nooh 71:28]
This is if they die as Muslims, but if they died as kuffar (disbelievers), you don’t seek forgiveness for them but you seek (forgiveness) for yourself and for your children as Allaah تعالى said in Surah al-Furqaan:
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
{…Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqûn} [al-Furqaan 25:74]
It is better to ask Allaah تعالى what Allaah commanded his Prophet صلى الله عليه وسلم to ask Him as Allaah تعالى said to him:
وَقُلْ رَّبِّ زِدْنِي عِلْمًا
{… and say: "My Lord! Increase me in knowledge." } [Taa-Haa 20:114]
This is the only place where Allaah commanded the Prophet صلى الله عليه وسلم to ask Him for something, and He told Prophet صلى الله عليه وسلم to ask Him formore Knowledge. So ask Allaah for more knowledge and Allaah تعالى will guide you. The best is also what the Prophet صلى الله عليه وسلم used to do in the night prayer:
[3] اللهم رب جبرائيل وميكائيل...
Also:
[4] يا مقلب القلوب ثبت قلبي على دينك
And the like. Wallaahu A’lam.
Answered by: Shaykh Muhammad al-Maliki
Title of Lecture: Ramadaan 1427 = 2006
Date of the Lecture: Saturday, October 14th, 2006
Listen to Lecture: Click Here
Read the Transcribed Lecture: Click Here
[1] Reported by Ahmed, At-Tirmidhi, An-Nasaa`ee and Ibn Maajah and authenticated by Imaam At-Tirmidhi and Haakim. Shaykh al-Albaani رحمه اللهsays Saheeh in Saheeh al-Jaami` (#4423).
[2] With the following wording, Shaykh al-Albaani رحمه الله says Hasan in Saheeh al-Jaami` (#3274).
خير الدعاء يوم عرفة وخير ما قلت أنا والنبيون من قبلي لا إلهإلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير
[3] Reported with the following wording in Saheeh Muslim Kitaab Salaah al-Musaafireen wa Qasruhaa (#770).
اللَّهمَّ رَبِّ جَبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ،فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَتَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فيه يَخْتَلِفُونَ، اهْدِنِي لِمَااخْتُلِفَ فيه مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَىصِرَاطٍ مُسْتَقِيمٍ
[4] Shaykh al-Albaani رحمهالله says Saheeh in Saheeh al-Jaami` (#7987).
http://www.albaseerah.org/forum/showpost.php?p=14782&postcount=10
--
Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org
http://www.albaseerah.org
Saturday, September 5, 2009
The favors of Allaah
Question & Answer Session
By Shaykh Muhammad al-Maliki حفظه الله
on Saturday, December 29th, 2007
The Shaykh started by praising Allaah and sending salaat and salaam upon the best of creation, the Messenger of Allaah صلى الله عليه وسلم and those who follow his Sunnah.
The favours of Allaah سبحانه وتعالى upon us
Dear Brothers and Sisters, we all know the ni`mah (نعمة – grace, favour) that Allaah تعالى has bestowed upon us with regard to the guidance that He تعالى provided us:
1. Guidance to Islaam
2. Guidance to practicing
3. Guidance to the proper manhaj (methodology) of the Prophet صلى الله عليه وسلم, the Sahaabah (Companions), the students of the Sahaabah and the proper Scholars
4. The ni`mah that Allaah has bestowed upon us by the Hajj and what is brings about from forgiveness of all previous sins. Also, for those who did not perform Hajj but who fasted on the Day of `Arafah, Allaah تعالى forgives them all their sins of the previous year and the coming year.
These are ni`am (graces) from Allaah which we need to thank Him سبحانه وتعالى for. We need to thank Allaah تعالى from our hearts – by having proper belief. We need to thank Allaah تعالى by our tongues – by speaking about the ni`am that Allaah تعالى bestowed upon us. We have to thank Allaah by our actions – by adhering to the correct and proper manhaj, the manhaj (methodology) of the Qur’aan and the Sunnah. That is what the Prophet صلى الله عليه وسلم left us upon, as he صلى الله عليه وسلم said in the Saheeh hadeeth: “I have left you upon a white and clear way, its night is like its day, no one misses it except one who is astray.”[1] He صلى الله عليه وسلم described it by saying “I have left amongst you that which if you hold onto, you will not be misguided: the Book of Allaah, and my Sunnah, and they both would never be found separated until they come before me, to my lake (the hawd) on the Day of Resurrection."[2]
So dear brothers and sisters, the only way to thank Allaah تعالى is to obey Him. Dear brothers and sisters, Allaah سبحانه وتعالى gave us all these graces (ni`am) only so that we should obey Him, follow His Messengers and grasp the proper `Aqeedah (belief). This is the only way to survive in this life and in the Hereafter. So brothers and sisters, fear Allaah with your health, fear Allaah with your wealth, fear Allaah with your family, fear Allaah regarding the guidance that He سبحانه وتعالى gave you so that it will not be taken away from you and then you find no one to guide you. May Allaah تعالى keep us all upon the right path of guidance - upon the Qur’aan and Sunnah.
By Shaykh Muhammad al-Maliki حفظه الله
on Saturday, December 29th, 2007
The Shaykh started by praising Allaah and sending salaat and salaam upon the best of creation, the Messenger of Allaah صلى الله عليه وسلم and those who follow his Sunnah.
The favours of Allaah سبحانه وتعالى upon us
Dear Brothers and Sisters, we all know the ni`mah (نعمة – grace, favour) that Allaah تعالى has bestowed upon us with regard to the guidance that He تعالى provided us:
1. Guidance to Islaam
2. Guidance to practicing
3. Guidance to the proper manhaj (methodology) of the Prophet صلى الله عليه وسلم, the Sahaabah (Companions), the students of the Sahaabah and the proper Scholars
4. The ni`mah that Allaah has bestowed upon us by the Hajj and what is brings about from forgiveness of all previous sins. Also, for those who did not perform Hajj but who fasted on the Day of `Arafah, Allaah تعالى forgives them all their sins of the previous year and the coming year.
These are ni`am (graces) from Allaah which we need to thank Him سبحانه وتعالى for. We need to thank Allaah تعالى from our hearts – by having proper belief. We need to thank Allaah تعالى by our tongues – by speaking about the ni`am that Allaah تعالى bestowed upon us. We have to thank Allaah by our actions – by adhering to the correct and proper manhaj, the manhaj (methodology) of the Qur’aan and the Sunnah. That is what the Prophet صلى الله عليه وسلم left us upon, as he صلى الله عليه وسلم said in the Saheeh hadeeth: “I have left you upon a white and clear way, its night is like its day, no one misses it except one who is astray.”[1] He صلى الله عليه وسلم described it by saying “I have left amongst you that which if you hold onto, you will not be misguided: the Book of Allaah, and my Sunnah, and they both would never be found separated until they come before me, to my lake (the hawd) on the Day of Resurrection."[2]
So dear brothers and sisters, the only way to thank Allaah تعالى is to obey Him. Dear brothers and sisters, Allaah سبحانه وتعالى gave us all these graces (ni`am) only so that we should obey Him, follow His Messengers and grasp the proper `Aqeedah (belief). This is the only way to survive in this life and in the Hereafter. So brothers and sisters, fear Allaah with your health, fear Allaah with your wealth, fear Allaah with your family, fear Allaah regarding the guidance that He سبحانه وتعالى gave you so that it will not be taken away from you and then you find no one to guide you. May Allaah تعالى keep us all upon the right path of guidance - upon the Qur’aan and Sunnah.
Thirty-Three Lessons From Surah Yusuf
Shaykh Abdur Rahmaan Naasir Al-Sa`di
“Tayseer Al-Kareem Ar-Rahmaan”
As-Shaykh Abdurahmaan Ibn Naasir As-Sa’dee states in his tafseer “Tayseer Al-Kareem Ar-Rahmaan” (pg. 408 - 412) regarding the last ayah of surah Yusuf wherein Allah subhaanahu wa ta’la says, “Indeed in their stories, there is a lesson for men of understanding.”
This story is from the best of stories because of what it relates from the varying phases of life; from trial to tribulation, from being tested to being blessed, from humiliation to grandeur, from slavery to kingship, from division to unity, from grief to joy, from superfluity to famine, from famine to glut, from hardship to ease, and from denial to affirmation. So blessed be the One who revealed it in the best manner possible.
From amongst the lessons derived from this surah are:
1. The knowledge of interpreting dreams is a very important branch of knowledge that Allah gives to whom he pleases from His servants. And most of them (dreams) are based on symbols that are ambiguous in meaning and in description. For indeed the significance of the sun, the moon and twelve stars bowing to Yusuf, is that these lights are the beauty of the sky, and from them emanates benefit. Likewise the prophets and the scholars are the beauty of this earth, and by them mankind is guided through darkness just as they do by the light of the stars, the sun and the moon. Moreover, since the source of this light is his mother and father, hence it is very befitting that the moon and the sun symbolize his parents, for from them emanate the greatest light from which he and his brothers are off-springs. Thus, the sun, which is a feminine noun, symbolizes his mother and the moon, which is a masculine noun, symbolizes his father, and the stars symbolize his brothers.
2. The significance of the dream of his fellow prison mate who saw himself pressing wine, is that the one who does such work is usually the servant of someone else. Thus he interpreted it to mean that this prison mate would be a servant for the king, and this would guarantee his freedom from prison. Regarding the significance of the dream of the one who saw birds eating bread from the top of his head, Yusuf interpreted this dream as a indication that he will be crucified because the skull protects the brains and once a person is crucified and left in the open, the brains will become exposed, thus the bird will eat it.
3. Therein are evidences of the truthfulness of the prophethood of Prophet Muhammad (Peace be upon him), for he narrated to his people this long story and he never read the previous books nor learned from any one.
4. One should distance oneself as much as possible from situations that can lead to an evil outcome. Also the permissibility of not disclosing what one fears might harm them based on the statement of Ya'qûb to Yusuf, “He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”
5. The permissibility of a person mentioning to someone else, as a means of sincere advice, a matter that is disliked based on the ayah, “Lest they arrange a plot against you.”
6. The blessing that Allah bestows upon the servant is not simply restricted to that particular individual, rather it is a blessing that encompasses him, his family and his friends. And whatever good is obtained is because of that person based on the statement of Allah, "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favor on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâque (Isaac) aforetime. Verily, your Lord is All-Knowing, All-Wise."
7. The importance of being cautious of the evil results of sins, because one sin often leads to many others. For the brothers of Yusuf tried varying plots when they wanted to separate him from his father; they lied many times, they falsified the blood on the shirt, they came at night pretending to cry, and all of this is as a result of one sin, one thing leading to a next.
8. The matter that really counts in the life of the servant is the successful ending and not the deficient beginning. For the children of Yacub did what they did in the beginning which was a very reprehensible act, then their affair ended in sincere repentance, complete forgiveness from Yusuf and their father, and du’a was made for them to be forgiven and have mercy upon.
9. Some evil are lesser then others and committing the least or lesser evil is always better. For when the brothers of Yusuf agreed to kill him or throw him in the well, one of them said, “Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well.” Thus his suggestion was better in comparison with those of his brothers (in spite of it still being an evil one) and because of this he lessened the greatness of the sin they committed.
10. There is no sin on a person that buys, sells, or uses anything that is considered as merchandise according to prevailing business practices. Nor is the one who is not aware how this merchandise was obtained guilty of any sin. For the brothers of Yusuf sold him, which was a haraam, impermissible transaction, then he was found by a caravan of people who took him to Egypt and sold him there as a slave, and in spite of all this Allah referred to him as ”merchandise.”
11. One should be careful to avoid being secluded with women whom may be a cause of fitnah, and one should also be cautious of the love for someone that may be harmful. For the wife of the king did what she did because of her infatuation with Yusuf that lead her to try to seduce him, tell lies about him and cause him to be imprisoned for a long time.
12. The inclination that Yusuf would have had for the woman, but resisted it for Allah’s sake is what actually brings him closer to Allah. Because this type of inclination is from amongst the soul’s evil suggestion and it is something that happens naturally to most of mankind. However, the love and fear of Allah overpowered the call of fulfilling desires. Thus, he is from amongst those “who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.” And also from amongst the “seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a man who is called by a woman of beauty and position [for illegal intercourse], but be says: ‘I fear Allaah.”
13. Whenever eemaan enters the heart and one makes his whole affair sincerely for Allah sake, Allah will indeed repel and defend one from all types of evil and vulgarity because of one’s eemaan and sincerity due to Allah’s statement, “Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our sincere slaves.”
14. Whenever the servant sees a situation that might be one of fitnah or cause of sin, he should flee as far as possible from it to save himself from sin.
15. Yusuf was beautiful both externally and internally. As for his external beauty, it made the king’s wife did what she did, and it made the other women cut their hands while proclaiming, “How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!" His internal beauty was because of his great chastity and self-restraint in spite the many enticement there were to commit sin. This is why the king’s wife said, “I did seek to seduce him, but he refused.”
16. When there is a atmosphere for sin, the servant should always return unto Allah and distance himself from his own strength and power based on the statement of Yusuf, “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame) of the ignorants.”
17. Knowledge and intelligence leads one who possesses it to do good acts and prevents him from evil. Ignorance on the other hand, calls the one who is ignorant to conform to his desires, even if it is harmful to him.
18. Just as the servant worships Allah during times of ease, similarly he should also worship him during times of hardship. For Yusuf (peace be upon him) was constantly calling to Allah, thus when he entered the prison he continued to make dawah. He called the two young men to at-tawheed and he warned them against as-shirk. Hence, from his quick-wittedness he saw that they were responsive to his dawah, whereby they said to him, “We think you are one of the Muhsinun (doers of good).” So this was a golden opportunity for dawah that he seized by calling them to Allah before interpreting their dreams so his goal (of calling them to Islaam) would be more fruitful. Thus, firstly he made it clear to them that what they notice of him from his noble character and in-depth knowledge is all a result belief in Allah and singling him out for worship (tawheed), and he abandoned the path of those who do not believe in Allah and the last day. So he first gave them dawah through his actions, then he gave them dawah by his speech illustrating to them the corruption of shirk and the reality of at-tahwheed.
19. The importance of priorities. For when he was asked by the two young men to interpret their dreams, there were other matters of importance that they were in greater need of knowing before their questions were to be answered. This is a sign of a teacher possessing great intelligence, and the ability to correctly guide and teach, for when Yusuf was asked by the two young men about their dreams, he first called them to Allah before interpreting their dreams.
20. It is not considered depending on others (instead of Allah), if one happens to get into a difficult situation and one seeks the assistance of someone whom he thinks can alleviate his situation, for this person there is no blame on him if he does this. This is because it has always been the custom of people to seek each other assistance in such matters. Hence, Yusuf said to the one whom he knew would be saved, "Mention me to your lord (i.e. your king, so as to get me out of the prison)."
21. The one who teaches should always try to have complete sincerity when he teaches, and he should not use his position as a means to obtain wealth, status or personal benefit. Furthermore, he should not withhold from spreading knowledge or giving advice even if the one whom he taught or advised did not do what he (the teacher) requested. For indeed Yusuf (peace be upon him) advised one of the young men to mention his situation to the king, but he forgot and did not mention him. However, when the time came when he was in need of him, he sent someone to get Yusuf. In spite of this, Yusuf did not chastise him for forgetting to mention his situation to the king, rather he gave him a complete answer to his question.
22. There is no blame on a person for defending himself against a false accusation. Rather this is something praiseworthy. As Yusuf refused to leave the prison until his innocence was proven.
23. Dream interpretation is a branch of the Islamic sciences, and a person is rewarded for studying and teaching it. Dream interpretation also comes under category of giving fataawa, for he said to the two young men, “Thus is the case judged concerning which you both did inquire.” (tas’taftiyaan - sought a fatwa) The king said, “Explain (aftoonee – give me a fatwa) of my dream”, and the young man said to Yusuf, “Explain to us (aftinaa – give us a fatwa) regarding (the dream) of seven fat cows.” Thus, it is not permissible interpret dream except with (shari’ah) knowledge.
24. As long as a person is not pretentious or dishonest, he should not be criticized if one informs others about his praiseworthy qualities, if he intends by this to bring about a general benefit based on the statement of Yusuf, "Set me over the storehouses of the land; I will indeed guard them with full knowledge." Likewise, leadership is not something that is blameworthy if the one who is in charge fulfils the rights of Allah and the rights of His servants to the best of his ability.
25. Allah is very generous to his servants by giving them the best of this life and the next. The means of achieving the best of the next life is by having eemaan and taqwa. The servant should always ask Allah for his rewards and bounties and he should not be disappointed whenever he sees the people enjoying the pleasures of this world whereby he is unable to partake. Rather he should ask Allah for His great reward and bounties in the next life based on His statement, “And verily, the reward of the Hereafter is better for those who believe and used to fear Allah and keep their duty to Him.”
26. It is from the “sunnah” of the prophets to host guest and treat them honorably based on the statement of Yusuf, “See you not that I give full measure, and that I am the best of the hosts?”
27. Having negative thoughts about someone is not something that is always prohibited if there are accompanying evidences to support this suspicion. For verily, Ya'qûb said to his sons after they came to him claiming that a wolf ate Yusuf, “Nay, but your own selves have made up a tale.” And he said regarding their next brother, "Can I entrust him to you except as I entrusted his brother (Yusuf) to you aforetime?”
28. If one does not want another person to be aware of something one has or something one intends to do, one should use a subtle means of distraction that does not contain any lies. As Yusuf did when he put the golden bowl into his brother’s bag, and he then took the golden bowl out of his brother’s bag leading them think that their brother is the one who stole it. After which he said, "Allah forbid, that we should take anyone but him with whom we found our property.” Notice he did not say, “We found our property with him”, or “He stole our property.” Rather, he made a general statement that can apply to this situation as well as others, and there is not wrong with what he did. For all he did was made them think that their brother stole the golden bowl, so that his youngest brother can remain with him, as was objective.
29. It is not permissible for a person to bear witness except to that which he has sure knowledge of. He acquires this knowledge either by witnessing it himself or by being informed by a trustworthy person based on the statement of the Yusuf’s brothers, “We testify not except according to what we know.”
30. The permissibility of informing others of the difficulties one is enduring, as long as this is not done in a manner that indicates one is annoyed with the decree of Allah, for the brothers of Yusuf complained, “O ruler of the land! A hard time has hit us and our family,” and Yusuf did not object to their statement.
31. The merits of taqwah and sabr (patience), for every good in this life and the next is as result of taqwah and sabr based on the statement of Allah, “Allah has indeed been gracious to us. Verily, he who fears Allah and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers) to be lost."
32. The one whom Allah has blessed after being in a state of poverty or distress should acknowledge the bounties of Allah upon him by constantly remembering his previous condition. Thus he would be able to thank Allah every time he remembers his previous condition, as Yusuf (peace be upon him) said, “He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitan had sown enmity between me and my brothers.”
33. The servant should always exalt Allah for making him remain steadfast upon eemaan by constantly doing those deeds that causes one’s eemaan to remain firm. Also one should always ask Allah to have successful ending by perfecting His Favor upon one based on the du’a of Yusuf (peace be upon him), “My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous."
This is by the will of Allah, this is what He has made possible for me to mention regarding the benefits and lessons obtained from this blessed story, however for the one contemplates, he is guaranteed to find other benefits from the surah than those mentioned. So we ask Allah the most high, to bless us with beneficial knowledge and actions that are acceptable to Him, indeed He is the most generous, the most gracious.
--
It is incumbent upon you to adhere to the Aathaar as-Salaf (way of the companions and those who followed them in righteousness), even if the people avoid you and reject you (for that). And beware of Aaraa’ ar-Rijaal (baseless opinions of men), even if they beautify it, and make it attractive for you with their speech.
El-Imaam Abu ‘Amr El-Awzaa’ee (d. 157H)
“Tayseer Al-Kareem Ar-Rahmaan”
As-Shaykh Abdurahmaan Ibn Naasir As-Sa’dee states in his tafseer “Tayseer Al-Kareem Ar-Rahmaan” (pg. 408 - 412) regarding the last ayah of surah Yusuf wherein Allah subhaanahu wa ta’la says, “Indeed in their stories, there is a lesson for men of understanding.”
This story is from the best of stories because of what it relates from the varying phases of life; from trial to tribulation, from being tested to being blessed, from humiliation to grandeur, from slavery to kingship, from division to unity, from grief to joy, from superfluity to famine, from famine to glut, from hardship to ease, and from denial to affirmation. So blessed be the One who revealed it in the best manner possible.
From amongst the lessons derived from this surah are:
1. The knowledge of interpreting dreams is a very important branch of knowledge that Allah gives to whom he pleases from His servants. And most of them (dreams) are based on symbols that are ambiguous in meaning and in description. For indeed the significance of the sun, the moon and twelve stars bowing to Yusuf, is that these lights are the beauty of the sky, and from them emanates benefit. Likewise the prophets and the scholars are the beauty of this earth, and by them mankind is guided through darkness just as they do by the light of the stars, the sun and the moon. Moreover, since the source of this light is his mother and father, hence it is very befitting that the moon and the sun symbolize his parents, for from them emanate the greatest light from which he and his brothers are off-springs. Thus, the sun, which is a feminine noun, symbolizes his mother and the moon, which is a masculine noun, symbolizes his father, and the stars symbolize his brothers.
2. The significance of the dream of his fellow prison mate who saw himself pressing wine, is that the one who does such work is usually the servant of someone else. Thus he interpreted it to mean that this prison mate would be a servant for the king, and this would guarantee his freedom from prison. Regarding the significance of the dream of the one who saw birds eating bread from the top of his head, Yusuf interpreted this dream as a indication that he will be crucified because the skull protects the brains and once a person is crucified and left in the open, the brains will become exposed, thus the bird will eat it.
3. Therein are evidences of the truthfulness of the prophethood of Prophet Muhammad (Peace be upon him), for he narrated to his people this long story and he never read the previous books nor learned from any one.
4. One should distance oneself as much as possible from situations that can lead to an evil outcome. Also the permissibility of not disclosing what one fears might harm them based on the statement of Ya'qûb to Yusuf, “He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”
5. The permissibility of a person mentioning to someone else, as a means of sincere advice, a matter that is disliked based on the ayah, “Lest they arrange a plot against you.”
6. The blessing that Allah bestows upon the servant is not simply restricted to that particular individual, rather it is a blessing that encompasses him, his family and his friends. And whatever good is obtained is because of that person based on the statement of Allah, "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favor on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâque (Isaac) aforetime. Verily, your Lord is All-Knowing, All-Wise."
7. The importance of being cautious of the evil results of sins, because one sin often leads to many others. For the brothers of Yusuf tried varying plots when they wanted to separate him from his father; they lied many times, they falsified the blood on the shirt, they came at night pretending to cry, and all of this is as a result of one sin, one thing leading to a next.
8. The matter that really counts in the life of the servant is the successful ending and not the deficient beginning. For the children of Yacub did what they did in the beginning which was a very reprehensible act, then their affair ended in sincere repentance, complete forgiveness from Yusuf and their father, and du’a was made for them to be forgiven and have mercy upon.
9. Some evil are lesser then others and committing the least or lesser evil is always better. For when the brothers of Yusuf agreed to kill him or throw him in the well, one of them said, “Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well.” Thus his suggestion was better in comparison with those of his brothers (in spite of it still being an evil one) and because of this he lessened the greatness of the sin they committed.
10. There is no sin on a person that buys, sells, or uses anything that is considered as merchandise according to prevailing business practices. Nor is the one who is not aware how this merchandise was obtained guilty of any sin. For the brothers of Yusuf sold him, which was a haraam, impermissible transaction, then he was found by a caravan of people who took him to Egypt and sold him there as a slave, and in spite of all this Allah referred to him as ”merchandise.”
11. One should be careful to avoid being secluded with women whom may be a cause of fitnah, and one should also be cautious of the love for someone that may be harmful. For the wife of the king did what she did because of her infatuation with Yusuf that lead her to try to seduce him, tell lies about him and cause him to be imprisoned for a long time.
12. The inclination that Yusuf would have had for the woman, but resisted it for Allah’s sake is what actually brings him closer to Allah. Because this type of inclination is from amongst the soul’s evil suggestion and it is something that happens naturally to most of mankind. However, the love and fear of Allah overpowered the call of fulfilling desires. Thus, he is from amongst those “who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.” And also from amongst the “seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a man who is called by a woman of beauty and position [for illegal intercourse], but be says: ‘I fear Allaah.”
13. Whenever eemaan enters the heart and one makes his whole affair sincerely for Allah sake, Allah will indeed repel and defend one from all types of evil and vulgarity because of one’s eemaan and sincerity due to Allah’s statement, “Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our sincere slaves.”
14. Whenever the servant sees a situation that might be one of fitnah or cause of sin, he should flee as far as possible from it to save himself from sin.
15. Yusuf was beautiful both externally and internally. As for his external beauty, it made the king’s wife did what she did, and it made the other women cut their hands while proclaiming, “How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!" His internal beauty was because of his great chastity and self-restraint in spite the many enticement there were to commit sin. This is why the king’s wife said, “I did seek to seduce him, but he refused.”
16. When there is a atmosphere for sin, the servant should always return unto Allah and distance himself from his own strength and power based on the statement of Yusuf, “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame) of the ignorants.”
17. Knowledge and intelligence leads one who possesses it to do good acts and prevents him from evil. Ignorance on the other hand, calls the one who is ignorant to conform to his desires, even if it is harmful to him.
18. Just as the servant worships Allah during times of ease, similarly he should also worship him during times of hardship. For Yusuf (peace be upon him) was constantly calling to Allah, thus when he entered the prison he continued to make dawah. He called the two young men to at-tawheed and he warned them against as-shirk. Hence, from his quick-wittedness he saw that they were responsive to his dawah, whereby they said to him, “We think you are one of the Muhsinun (doers of good).” So this was a golden opportunity for dawah that he seized by calling them to Allah before interpreting their dreams so his goal (of calling them to Islaam) would be more fruitful. Thus, firstly he made it clear to them that what they notice of him from his noble character and in-depth knowledge is all a result belief in Allah and singling him out for worship (tawheed), and he abandoned the path of those who do not believe in Allah and the last day. So he first gave them dawah through his actions, then he gave them dawah by his speech illustrating to them the corruption of shirk and the reality of at-tahwheed.
19. The importance of priorities. For when he was asked by the two young men to interpret their dreams, there were other matters of importance that they were in greater need of knowing before their questions were to be answered. This is a sign of a teacher possessing great intelligence, and the ability to correctly guide and teach, for when Yusuf was asked by the two young men about their dreams, he first called them to Allah before interpreting their dreams.
20. It is not considered depending on others (instead of Allah), if one happens to get into a difficult situation and one seeks the assistance of someone whom he thinks can alleviate his situation, for this person there is no blame on him if he does this. This is because it has always been the custom of people to seek each other assistance in such matters. Hence, Yusuf said to the one whom he knew would be saved, "Mention me to your lord (i.e. your king, so as to get me out of the prison)."
21. The one who teaches should always try to have complete sincerity when he teaches, and he should not use his position as a means to obtain wealth, status or personal benefit. Furthermore, he should not withhold from spreading knowledge or giving advice even if the one whom he taught or advised did not do what he (the teacher) requested. For indeed Yusuf (peace be upon him) advised one of the young men to mention his situation to the king, but he forgot and did not mention him. However, when the time came when he was in need of him, he sent someone to get Yusuf. In spite of this, Yusuf did not chastise him for forgetting to mention his situation to the king, rather he gave him a complete answer to his question.
22. There is no blame on a person for defending himself against a false accusation. Rather this is something praiseworthy. As Yusuf refused to leave the prison until his innocence was proven.
23. Dream interpretation is a branch of the Islamic sciences, and a person is rewarded for studying and teaching it. Dream interpretation also comes under category of giving fataawa, for he said to the two young men, “Thus is the case judged concerning which you both did inquire.” (tas’taftiyaan - sought a fatwa) The king said, “Explain (aftoonee – give me a fatwa) of my dream”, and the young man said to Yusuf, “Explain to us (aftinaa – give us a fatwa) regarding (the dream) of seven fat cows.” Thus, it is not permissible interpret dream except with (shari’ah) knowledge.
24. As long as a person is not pretentious or dishonest, he should not be criticized if one informs others about his praiseworthy qualities, if he intends by this to bring about a general benefit based on the statement of Yusuf, "Set me over the storehouses of the land; I will indeed guard them with full knowledge." Likewise, leadership is not something that is blameworthy if the one who is in charge fulfils the rights of Allah and the rights of His servants to the best of his ability.
25. Allah is very generous to his servants by giving them the best of this life and the next. The means of achieving the best of the next life is by having eemaan and taqwa. The servant should always ask Allah for his rewards and bounties and he should not be disappointed whenever he sees the people enjoying the pleasures of this world whereby he is unable to partake. Rather he should ask Allah for His great reward and bounties in the next life based on His statement, “And verily, the reward of the Hereafter is better for those who believe and used to fear Allah and keep their duty to Him.”
26. It is from the “sunnah” of the prophets to host guest and treat them honorably based on the statement of Yusuf, “See you not that I give full measure, and that I am the best of the hosts?”
27. Having negative thoughts about someone is not something that is always prohibited if there are accompanying evidences to support this suspicion. For verily, Ya'qûb said to his sons after they came to him claiming that a wolf ate Yusuf, “Nay, but your own selves have made up a tale.” And he said regarding their next brother, "Can I entrust him to you except as I entrusted his brother (Yusuf) to you aforetime?”
28. If one does not want another person to be aware of something one has or something one intends to do, one should use a subtle means of distraction that does not contain any lies. As Yusuf did when he put the golden bowl into his brother’s bag, and he then took the golden bowl out of his brother’s bag leading them think that their brother is the one who stole it. After which he said, "Allah forbid, that we should take anyone but him with whom we found our property.” Notice he did not say, “We found our property with him”, or “He stole our property.” Rather, he made a general statement that can apply to this situation as well as others, and there is not wrong with what he did. For all he did was made them think that their brother stole the golden bowl, so that his youngest brother can remain with him, as was objective.
29. It is not permissible for a person to bear witness except to that which he has sure knowledge of. He acquires this knowledge either by witnessing it himself or by being informed by a trustworthy person based on the statement of the Yusuf’s brothers, “We testify not except according to what we know.”
30. The permissibility of informing others of the difficulties one is enduring, as long as this is not done in a manner that indicates one is annoyed with the decree of Allah, for the brothers of Yusuf complained, “O ruler of the land! A hard time has hit us and our family,” and Yusuf did not object to their statement.
31. The merits of taqwah and sabr (patience), for every good in this life and the next is as result of taqwah and sabr based on the statement of Allah, “Allah has indeed been gracious to us. Verily, he who fears Allah and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers) to be lost."
32. The one whom Allah has blessed after being in a state of poverty or distress should acknowledge the bounties of Allah upon him by constantly remembering his previous condition. Thus he would be able to thank Allah every time he remembers his previous condition, as Yusuf (peace be upon him) said, “He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitan had sown enmity between me and my brothers.”
33. The servant should always exalt Allah for making him remain steadfast upon eemaan by constantly doing those deeds that causes one’s eemaan to remain firm. Also one should always ask Allah to have successful ending by perfecting His Favor upon one based on the du’a of Yusuf (peace be upon him), “My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous."
This is by the will of Allah, this is what He has made possible for me to mention regarding the benefits and lessons obtained from this blessed story, however for the one contemplates, he is guaranteed to find other benefits from the surah than those mentioned. So we ask Allah the most high, to bless us with beneficial knowledge and actions that are acceptable to Him, indeed He is the most generous, the most gracious.
--
It is incumbent upon you to adhere to the Aathaar as-Salaf (way of the companions and those who followed them in righteousness), even if the people avoid you and reject you (for that). And beware of Aaraa’ ar-Rijaal (baseless opinions of men), even if they beautify it, and make it attractive for you with their speech.
El-Imaam Abu ‘Amr El-Awzaa’ee (d. 157H)
from the best ways of seeking al - Isti'aanah
From The Best Ways Of Seeking الاستعانة al-Isti’aanah (appealing for aid and assistance), Is Through The Prayer During The Blessed Month Of Ramadhaan
بسم الله الرحمن الرحيم
الحمد لله وحده والصلاة والسلام على من لا نبي بعده وعلى آله وصحبه وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله
أما بعد
________________________________________
Imaam ash-Shaafi’ee (رحمه الله تعالى) said,
شكوت إلى وكيع سوء حفظي فأرشدني إلى ترك المعاصي
وأخـبرني بأن العـلم نــور ونور الله لا يهـدى لعـاص
"I complained to Wakee’ (Ibnul-Jarraah) about the poorness of my memory. So he directed me to abandon disobedience, and informed me that the knowledge of Allaah is light. And the light of Allaah is not given to the disobedient." [Deewaanush-Shaafi’ee (p.88) and Al-Jawaabul-Kaafee of Imaam Ibnul-Qayyim (رحمه الله) (p.104).]
Sins and disobedience are substantial obstacles hindering the ways to attainment of every good and benefit which one seeks after as well as khushoo’ (concentration and humility) in the Salaah.
From these (hindering obstacles) is that a man remains married to a woman of evil character and he doesn’t divorce her, or that he gives wealth to those lacking in intelligence, or makes a loan to someone without witnesses.
On the authority of Abee Moosaa (رضي الله تعالى عنه) that the Prophet (صلى الله عليه وسلم) said:
ثلاثة يدعون الله عز و جل فلا يستجاب لهم: رجل كانت تحته امرأة سيئة الخلق فلم يطلقها و رجل كان له على رجل مال فلم يشهد عليه و رجل آتى سفيها ماله و قال الله تعالى: و لا تؤتوا السفهاء أموالكم
"There are three who call upon Allaah, the Mighty and Majestic, and they are not responded to: A man married to a woman of evil character and he doesn’t divorce her, and a man who has wealth held by another man but does not get that witnessed, and a man who gives wealth to one lacking in intellect, and Allaah, the Most High says:
وَلاَ تُؤْتُواْ السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا
"And do not give unto the foolish your property which Allaah has made a means of support for you, but feed and clothe them therewith, and speak to them Words of Kindness and justice." [Sooratun-Nisaa’(4:5), and this hadeeth is reported by Imaam al-Haakim and Imaam al-Albaanee in Saheehil-Jaami’ (no.3076).]
There also occurs in the hadeeth of Ibn ‘Umar (رضي الله تعالى عنهما) that Allaah’s Messenger (صلى الله عليه وسلم) said:
اثنان لا تجاوز صلاتهما رءوسهما: عبد آبق من مواليه حتى يرجع و امرأة عصت زوجها حتى ترجع
"There are two whose Prayer does not ascend above their heads: A slave who flees from his owner until he returns, and a woman who disobeys her husband until she returns (to obedience)." [Reported by Imaam al-Haakim and Imaam al-Albaanee in his Saheehul-Jaami’ (no.137).]
عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلي الله عليه وسلم :
On the authority of Abee Hurayrah (رضي الله تعالى عنه), who said: The Messenger of Allaah (صلى الله عليه وسلم) said:
إن الله تعالى طيب لا يقبل إلا طيبا ... ثم ذكر الرجل يطيل السفر أشعث أغبر يمد يده إلى السماء : : يا رب ! يا رب ! ومطعمه حرام ومشربه حرام وملبسه حرام وغذي بالحرام فأنى يستجاب له ؟ رواه مسلم
"Verily Allaah ta’aalaa is Tayyib (Good) and accepts only that which is tayyiban…then he mentioned (the case of) a man who, traveled far, disheveled and dusty, and who spreads out his hands to the sky (saying): "Yaa Rabbu yaa Rabb (O Lord! O Lord!) –as his food is Haraam (un-lawful), his drink is haraam, and he is nourished haraam, so how can he be answered!" [From ‘Arba’eenin-Nawawiyyah (hadeeth no.10) reported by Muslim.]
And Allaah said:
إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ
"…To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds)…" [Sooratul-Faatir (35:10).]
As for الاستعانة al-Isti’aanah (appealing for aid and assistance),
وَعَنِ اِبْنِ عَبَّاسٍ قَالَ: كُنْتُ خَلْفَ اَلنَّبِيِّ الله صلى الله عليه وسلم. يَوْمًا, فَقَالَ:
And the narration of Ibn ‘Abbaas (رضي الله تعالى عنهما), who said, "One day I was riding behind the Prophet (صلى الله عليه وسلم) and he said to me,
يَا غُلَامُ! اِحْفَظِ اَللَّهَ يَحْفَظْكَ, اِحْفَظِ اَللَّهَ تَجِدْهُ تُجَاهَكَ, وَإِذَا سَأَلْتَ فَاسْأَلْ اَللَّهَ, وَإِذَا اِسْتَعَنْتَ فَاسْتَعِنْ بِاَللَّهِ رَوَاهُ اَلتِّرْمِذِيُّ, وَقَالَ: حَسَنٌ صَحِيحٌ
"Yaa Ghulaam (Oh young boy)! Be mindful of Allaah and He will protect you. Be mindful of Allaah and you will find Him in front of, when you ask (for anything) ask of it from Allaah, and if you seek help, seek help from Allaah." [Reported hasan saheeh by Imaam at-Tirmidhee.]
And Allaah (عَزَّ و جَلَّ) said,
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
"You (Alone) we worship, and You (Alone) we ask for help (for each and everything)." [Sooratul-Faatihah (1:5).]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم،
And on the authority of Abee Hurayrah (رضي الله تعالى عنه) that the Prophet (صلى الله عليه وسلم) said:
اَلْمُؤْمِنُ اَلْقَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اَللَّهِ مِنْ اَلْمُؤْمِنِ اَلضَّعِيفِ, وَفِي كُلٍّ خَيْرٌ, اِحْرِصْ عَلَى مَا يَنْفَعُكَ, وَاسْتَعِنْ بِاَللَّهِ, وَلَا تَعْجَزْ أَخْرَجَهُ مُسْلِمٌ
"A Strong believer is better and more beloved to Allaah than a weak believer, but there is goodness in both of them. Strive and persist in what brings benefit to you, seek Allaah’s help and aid, and do not weaken or become incapable..." [Reported by Imaam Muslim (no.2664).]
ولهذا جاء في بعض الآثار:
And concerning this (striving and seeking help towards that which benefits) comes in some of the Aathaar (narrations) from the wise Arabs:
استعينوا على قضاء الحوائج بكتمانها, فإن كل ذي نعمة محسود
"Seek help for fulfilling needs by being discreet, for verily every owner of a blessing is envied."
Along with this wording as well,
استعينوا على قضاء حوائجكم بكتمانها فإن كل ذي نعمة محسود
"Seek help for fulfilling your needs by being discreet, for verily every owner of a blessing is envied." [Reported by Imaam al-Haafidh Ibn Katheer in his Tafseer of Soorati Yusoof (12:5).]
And with this statement we understand the hikmah (wisdom) in the advice which Prophet Ya'qoob gave to his noble son Yoosuf (عليهما السلام), after he told him about his dream:
لاَ تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ
"Oh my son! Don't relate your vision to your brothers..." [Sooratu Yoosuf, (12:5).]
Furthermore jealousy and envy is not permissible except in two cases,
عن سالم، عن أبيه، عن النبي صلى الله عليه وسلم. قال
Saalim reported his father (Ibn ‘Umar - رضي الله تعالى عنهما), narrating that the Prophet (صلى الله عليه وسلم) said:
لا حسد إلا في اثنتين: رجل آتاه الله القرآن. فهو يقوم به أناء الليل. وآناء النهار. ورجل آتاه الله مالا. فهو ينفقه آناء الليل وآناء النهار
"Envy is not justified except for two cases; A man to whom Allaah has taught and granted the Qur’aan, so that he stands in Salaah reading it throughout the night and day, and a man whom Allaah has given wealth and he gives it in charity (in Allaah’s Cause) during the hours of the night and during the hours of the day." [Reported by Al-Bukhaaree (no.5025) and Muslim in his saheeh (2/388/no.1777).]
And from the best ways for seeking aid and assistance is through the Salaah. It is mentioned from Hudhayfah (رضي الله تعالى عنه) that:
كَانَ النّبيّ إذَا حَزَبَهُ أَمْرٌ صَلّى
"When anything troubled or distressed the Prophet, he (صلى الله عليه وسلم) would pray." [Reported by Ahmad in his Musnad, (no.22788) Aboo Daawood, (no.1319) and Saheehul-Jaami’ (no.4579) of Imaam al-Albaanee.]
Likewise Siyaam (fasting), the Salaah (prayer) and Sadaqah (charity) wipe away the evils caused for a man through his wealth, family and neighbors: From Hudhayfah bin al-Yamaan (رضي الله تعالى عنهما), who also said: “He (صلى الله عليه وسلم) said,
فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَ مَالِهِ وَ جَارِهِ تُكَفِّرُهَا الصَّلاَةُ وَ الصِّيامُ وَ الصَّدَقَةُ
“The evil fitnah caused for a man through his family, wealth and neighbors are expiated by Salaah (prayer), Siyaam (fasting) and Sadaqah.” [Reported by al-Bukhaaree, (2/7) and Muslim, (no.144).]
So this Salaatul-‘Isti’aanah is the true Salaah (prayer) by means of which the servant turns for refuge and help to Allaah, the Most High, from sorrows, distress, grief and anxiety. So he then feels consolation and that he is aided by Allaah, the Most High, the Lord of the heavens and the earth. This assists him to proceed successfully through this life and gain the Pleasure of Allaah, and he wins Paradise whose width is like the heavens and earth.
Concerning this Isti’aanah through the Prayer Allaah said:
وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ
الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُوا رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ
"And seek help in patience and As-Salaah (the prayer) and truly it is extremely heavy and hard except for Al-Khaashi'een [those who humble themselves].(They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return." [Sooratul-Baqarah (2:45-46).]
Al-Imaam al-Haafidh Ibn Katheer (رحمه الله تعالى) said in his Tafseer:
يقول تعالى آمراً عبيده فيما يؤملون من خير الدنيا والاَخرة بالاستعانة بالصبر والصلاة, كما قال مقاتل بن حيان في تفسير هذه الاَية: استعينوا على طلب الاَخرة بالصبر على الفرائض والصلاة, فأما الصبر فقيل: إنه الصيام, نص عليه مجاهد, قال القرطبي وغيره: ولهذا يُسمى رمضان شهر الصبر كما نطق به الحديث, وقال سفيان الثوري عن أبي إسحاق عن جري بن كليب عن رجل من بني سليم عن النبي صلى الله عليه وسلم, قال «الصوم نصف الصبر» وقيل: المراد بالصبر الكف عن المعاصي, ولهذا قرنه بأداء العبادات وأعلاها فعل الصلاة. قال ابن أبي حاتم: حدثنا أبي حدثنا عبيد الله بن حمزة بن إسماعيل حدثنا إسحاق بن سليمان عن أبي سنان عن عمر بن الخطاب رضي الله عنه, قال: الصبر صبران: صبر عند المصيبة حسن, وأحسن منه الصبر عن محارم الله. قال: وروي عن الحسن البصري نحو قول عمر, وقال ابن المبارك عن ابن لهيعة عن مالك بن دينار عن سعيد بن جبير, قال: الصبر: اعتراف العبد لله بما أصيب فيه واحتسابه عند الله ورجاء ثوابه, وقد يجزع الرجل وهو يتجلد لا يرى منه إلا الصبر. وقال أبو العالية في قوله تعالى: {واستعينوا بالصبر والصلاة} قال: على مرضاة الله, واعلموا أنها من طاعة الله, وأما قوله: والصلاة, فإن الصلاة من أكبر العون على الثبات في الأمر كما قال تعالى: {اتل ما أوحي إليك من الكتاب وأقم الصلاة إن الصلاة تنهى عن الفحشاء والمنكر ولذكر الله أكبر} الاَية
"Allaah has commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter. Muqaatil bin Hayaan said that this ayaah means, "Seek help in patience and the obligatory prayer in seeking the Hereafter. As for patience (here), they say that it means fasting." There are similar texts reported from Mujaahid. Al-Qurtubee and other scholars commented, "This is why Ramadhaan is called the month of patience" as is mentioned (in the books of Hadeeth). It was also said that "patience" in the ayaah means, refraining from evil, and this is why "patience" was mentioned along with practicing acts of worship, especially and foremost, the prayer. Also, Ibn Abee Haatim narrated that ‘Umar bin Al-Khattaab said, "There are two types of patience: good patience when the disaster strikes, and a better patience while avoiding the prohibitions of Allaah." Ibn Abee Haatim said that Al-Hasan Al-Basree was reported to have said similarly.
Allaah then said,
وَالصَّلاَةِ
(And the Salaah.)
The prayer is one of the best means of assistance for firmly adhering to Allaah's orders, just as Allaah said;
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
"(Recite! (O Muhammad - صلى الله عليه وسلم ) what has been revealed to you of the Book (the Qur’aan), and perform As-Salaah. Verily, As-Salaah (the prayer) prevents from Al-Fahshaa’ (great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. Kufr (disbelief), Shirk (polytheism), and every kind of evil wicked deed, etc.) and the remembrance of (praising) of (you by) Allaah (in front of the angels) is greater indeed)." [Sooratul-‘Ankaboot (29):45, Tafseer of Ibn Katheer.]
عن عقبة بن عامر -رضي الله تعالى عنه- قال: سمعت النبي -صلى الله عليه وسلم- يقول:
From ‘Uqbah bin ‘Aamir (رضي الله تعالى عنه), who said that "I heard Allaah’s Messenger (صلى الله عليه وسلم) say:
رجل من أمتي يقوم من الليل يعالج نفسه إلى الطهور وعليه عقدٌ، فإذا وضأ يديه ، انحلَّت عقدة ، فإذا وضأ وجهه ، انحلَّت عقدة ، وإذا مسح رأسه ، انحلت عقدة ، وإذا وضأ رجليه انحلَّت عقدة ، فيقول الله عزَّ و جلَّ للذي وراء الحجاب: انظروا إلى عبدي هذا يعالج نفسه ليسألني ، ما سألني عبدي هذا، فهو له. ما سألني عبدي هذا فهو له
"A man of my Ummah gets up at night, strives against his own self to purify himself and there are knots upon him, so when he washes his hands a knot is untied, when he washes his face a knot is untied, when he wipes his head a knot is untied and when he washes his feet a knot is untied. So Allaah, the Mighty and Majestic, says to those who are behind the Hijaab (screen): "Look at this servant of Mine striving against his own self making Du’aa (request) to Me. Whatever this servant of Mine asks Me then it is his." [Reported by Imaam Ahmad and Ibn Hibbaan in his Saheeh and the wording is his.]
عن انس رضي الله عنه ، قال : سمعت رسول الله صلي الله عليه وسلم يقول :
From Anas (رضي الله تعالى عنه) , who said: "I heard the Messenger of Allaah (صلى الله عليه وسلم), say:
قال الله تعالى : يا ابن ادم ! إنك ما دعـوتـني ورجوتـني غفرت لك على ما كان منك ولا أبالي ، يا ابن آدم ! لو بلغـت ذنـوبك عـنان السماء ، ثم استغـفـرتـني غـفـرت لك ، يا ابن آدم ! إنك لو اتيتني بقراب الأرض خطايا ثم لقيتـني لا تـشـرك بي شيئا لأتـيـتـك بقرابها مغـفـرة
رواه الترمذي رقم : 3540 وقال : حديث حسن صحيح
"Allaah ta’aalaa has said, "Yaa Ibna Aadam (O son of Adam), whatever you call upon Me for, and hope of Me, I shall forgive you for what you have done, and I will not mind. Yaa Ibna Aadam, were your sins to reach the clouds of the sky and then you were to ask forgiveness of Me, I would forgive you. Yaa Ibna Aadam, were you to come to Me with sins nearly as great as the earth and were you to face Me not committing shirk (ascribing partners) in anything, I would bring you forgiveness nearly as great as it." [It was reported by at-Tirmidhee, (no.3540) who said that it is hasan saheeh.]
عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلي الله عليه وسلم :
From Abee Hurayrah (رضي الله تعالى عنه), who said: "The Messenger of Allaah (صلى الله عليه وسلم), said:
إن الله تعالى قال : من عادى لي وليا فقد آذنته بالحرب ، وما تقرب إلي عبدي بشيء أحب إلي مما افترضته عليه ، ولا يزال عبدي يتقرب إلي بالنوافل حتي أحبه ، فإذا أحببته كنت سمعه الذي يسمع به ، وبصره الذي يبصر فيه ، ويده التي يبطش بها ، ورجله التي يمشي بها ، ولئن سألني لأعـطينه ، ولئن استعاذ ني لأعيذ نه
رواه البخاري رقم : 6502
"Allaah ta’aalaa (the Most High) said, "Whoever shows enmity to a friend of Mine, I shall be at war with him. My servant doesn’t draw near to Me with anything more loved by Me than the religious duties I have imposed upon him, and My servant continues to draw near to Me with the Nawaafil (supererogatory deeds) so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask (something) of Me, I would surely give to him, and were he to ask Me for refuge, I would surely protect him." [Reported by al-Bukhaaree.]
عن أبي هريرة رضي الله عنه: أن رسول الله صلى الله عليه وسلم قال
From Abee Hurayrah (رضي الله تعالى عنه) that the Prophet (صلى الله عليه وسلم) said:
ينزل ربنا تبارك وتعالى كل ليلة إلى السماء الدنيا، حين يبقى ثلث الليل الآخر، يقول: من يدعوني فأستجيب له، من يسألني فأعطيه، من يستغفرني فأغفر له
"Our Lord tabaarak wa ta’alaa descends every night to the lowest heaven, when only one third of the night has remained. He says:"Who would supplicate to Me? I shall respond to him, who is asking of Me? I shall answer, and who is it that seeking forgiveness from Me? I shall forgive him." [Reported by Imaam al-Bukhaaree (no.1145) and Imaam Muslim (no.756).]
ََعَنْ سَلْمَانَ قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم.
From Salmaan (رضي الله تعالى عنه): who said, "Allaah’s Messenger (صلى الله عليه وسلم) said,
إِنَّ رَبَّكُمْ كَرِيمٌ يَسْتَحِي مِنْ عَبْدِهِ إِذَا رَفَعَ إِلَيْهِ يَدَيْهِ أَنْ يَرُدَّهُمَا صِفَرًا
"Verily your Rabb (Lord) is Kareem (Most Generous), and is too Shy to turn away empty the hands of His servant when he raises them to Him." [Bulooghul-Maraam (no.1344).]
عن ربيعة بن كعب الأسلمي: قال كنت أبيت مع رسول الله صلى الله عليه وسلم. فأتيته بوضوئه وحاجته. فقال لي "سل" فقلت: أسألك مرافقتك في الجنة. قال "أو غير ذلك؟" قلت: هو ذاك. قال "فأعني على نفسك بكثرة السجود
Rabee’ah bin Ka’b al-Aslamee (رضي الله تعالى عنه) , said "The Prophet (صلى الله عليه وسلم), said to me, "Ask!" I said, "I ask your company in the Jannah (Paradise)." He replied, "Anything else?" I said, "That is all." He said, "Then help me with regard to your soul by making much Sujood (prostration)." [Reported by Muslim (no.489).]
عن أبي هريرة: أن رسول الله صلى الله عليه وسلم قال أقرب ما يكون العبد من ربه وهو ساجد. فأكثروا الدعاء
The Prophet (صلى الله عليه وسلم) also said, "The closest that the servant is to his Lord is when he is prostrating, so make much supplication." [Muslim (no.482).]
والحمد لله أولا وأخيرا وبالله التوفيق
________________________________________
كتبه الفقير إلى الله تعالى
أخوكم
أبو رقية و محمد، عبد الرحمن عمر ﺍﻟفيلادلفي الأَثَرِيّ السلفي
20th of Ramadhaan, 1428AH and edited on the 11th of Ramadhaan, 1430AH (Corresponding to Tuesday, September 01, 2009)
بسم الله الرحمن الرحيم
الحمد لله وحده والصلاة والسلام على من لا نبي بعده وعلى آله وصحبه وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله
أما بعد
________________________________________
Imaam ash-Shaafi’ee (رحمه الله تعالى) said,
شكوت إلى وكيع سوء حفظي فأرشدني إلى ترك المعاصي
وأخـبرني بأن العـلم نــور ونور الله لا يهـدى لعـاص
"I complained to Wakee’ (Ibnul-Jarraah) about the poorness of my memory. So he directed me to abandon disobedience, and informed me that the knowledge of Allaah is light. And the light of Allaah is not given to the disobedient." [Deewaanush-Shaafi’ee (p.88) and Al-Jawaabul-Kaafee of Imaam Ibnul-Qayyim (رحمه الله) (p.104).]
Sins and disobedience are substantial obstacles hindering the ways to attainment of every good and benefit which one seeks after as well as khushoo’ (concentration and humility) in the Salaah.
From these (hindering obstacles) is that a man remains married to a woman of evil character and he doesn’t divorce her, or that he gives wealth to those lacking in intelligence, or makes a loan to someone without witnesses.
On the authority of Abee Moosaa (رضي الله تعالى عنه) that the Prophet (صلى الله عليه وسلم) said:
ثلاثة يدعون الله عز و جل فلا يستجاب لهم: رجل كانت تحته امرأة سيئة الخلق فلم يطلقها و رجل كان له على رجل مال فلم يشهد عليه و رجل آتى سفيها ماله و قال الله تعالى: و لا تؤتوا السفهاء أموالكم
"There are three who call upon Allaah, the Mighty and Majestic, and they are not responded to: A man married to a woman of evil character and he doesn’t divorce her, and a man who has wealth held by another man but does not get that witnessed, and a man who gives wealth to one lacking in intellect, and Allaah, the Most High says:
وَلاَ تُؤْتُواْ السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا
"And do not give unto the foolish your property which Allaah has made a means of support for you, but feed and clothe them therewith, and speak to them Words of Kindness and justice." [Sooratun-Nisaa’(4:5), and this hadeeth is reported by Imaam al-Haakim and Imaam al-Albaanee in Saheehil-Jaami’ (no.3076).]
There also occurs in the hadeeth of Ibn ‘Umar (رضي الله تعالى عنهما) that Allaah’s Messenger (صلى الله عليه وسلم) said:
اثنان لا تجاوز صلاتهما رءوسهما: عبد آبق من مواليه حتى يرجع و امرأة عصت زوجها حتى ترجع
"There are two whose Prayer does not ascend above their heads: A slave who flees from his owner until he returns, and a woman who disobeys her husband until she returns (to obedience)." [Reported by Imaam al-Haakim and Imaam al-Albaanee in his Saheehul-Jaami’ (no.137).]
عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلي الله عليه وسلم :
On the authority of Abee Hurayrah (رضي الله تعالى عنه), who said: The Messenger of Allaah (صلى الله عليه وسلم) said:
إن الله تعالى طيب لا يقبل إلا طيبا ... ثم ذكر الرجل يطيل السفر أشعث أغبر يمد يده إلى السماء : : يا رب ! يا رب ! ومطعمه حرام ومشربه حرام وملبسه حرام وغذي بالحرام فأنى يستجاب له ؟ رواه مسلم
"Verily Allaah ta’aalaa is Tayyib (Good) and accepts only that which is tayyiban…then he mentioned (the case of) a man who, traveled far, disheveled and dusty, and who spreads out his hands to the sky (saying): "Yaa Rabbu yaa Rabb (O Lord! O Lord!) –as his food is Haraam (un-lawful), his drink is haraam, and he is nourished haraam, so how can he be answered!" [From ‘Arba’eenin-Nawawiyyah (hadeeth no.10) reported by Muslim.]
And Allaah said:
إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ
"…To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds)…" [Sooratul-Faatir (35:10).]
As for الاستعانة al-Isti’aanah (appealing for aid and assistance),
وَعَنِ اِبْنِ عَبَّاسٍ قَالَ: كُنْتُ خَلْفَ اَلنَّبِيِّ الله صلى الله عليه وسلم. يَوْمًا, فَقَالَ:
And the narration of Ibn ‘Abbaas (رضي الله تعالى عنهما), who said, "One day I was riding behind the Prophet (صلى الله عليه وسلم) and he said to me,
يَا غُلَامُ! اِحْفَظِ اَللَّهَ يَحْفَظْكَ, اِحْفَظِ اَللَّهَ تَجِدْهُ تُجَاهَكَ, وَإِذَا سَأَلْتَ فَاسْأَلْ اَللَّهَ, وَإِذَا اِسْتَعَنْتَ فَاسْتَعِنْ بِاَللَّهِ رَوَاهُ اَلتِّرْمِذِيُّ, وَقَالَ: حَسَنٌ صَحِيحٌ
"Yaa Ghulaam (Oh young boy)! Be mindful of Allaah and He will protect you. Be mindful of Allaah and you will find Him in front of, when you ask (for anything) ask of it from Allaah, and if you seek help, seek help from Allaah." [Reported hasan saheeh by Imaam at-Tirmidhee.]
And Allaah (عَزَّ و جَلَّ) said,
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
"You (Alone) we worship, and You (Alone) we ask for help (for each and everything)." [Sooratul-Faatihah (1:5).]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم،
And on the authority of Abee Hurayrah (رضي الله تعالى عنه) that the Prophet (صلى الله عليه وسلم) said:
اَلْمُؤْمِنُ اَلْقَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اَللَّهِ مِنْ اَلْمُؤْمِنِ اَلضَّعِيفِ, وَفِي كُلٍّ خَيْرٌ, اِحْرِصْ عَلَى مَا يَنْفَعُكَ, وَاسْتَعِنْ بِاَللَّهِ, وَلَا تَعْجَزْ أَخْرَجَهُ مُسْلِمٌ
"A Strong believer is better and more beloved to Allaah than a weak believer, but there is goodness in both of them. Strive and persist in what brings benefit to you, seek Allaah’s help and aid, and do not weaken or become incapable..." [Reported by Imaam Muslim (no.2664).]
ولهذا جاء في بعض الآثار:
And concerning this (striving and seeking help towards that which benefits) comes in some of the Aathaar (narrations) from the wise Arabs:
استعينوا على قضاء الحوائج بكتمانها, فإن كل ذي نعمة محسود
"Seek help for fulfilling needs by being discreet, for verily every owner of a blessing is envied."
Along with this wording as well,
استعينوا على قضاء حوائجكم بكتمانها فإن كل ذي نعمة محسود
"Seek help for fulfilling your needs by being discreet, for verily every owner of a blessing is envied." [Reported by Imaam al-Haafidh Ibn Katheer in his Tafseer of Soorati Yusoof (12:5).]
And with this statement we understand the hikmah (wisdom) in the advice which Prophet Ya'qoob gave to his noble son Yoosuf (عليهما السلام), after he told him about his dream:
لاَ تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ
"Oh my son! Don't relate your vision to your brothers..." [Sooratu Yoosuf, (12:5).]
Furthermore jealousy and envy is not permissible except in two cases,
عن سالم، عن أبيه، عن النبي صلى الله عليه وسلم. قال
Saalim reported his father (Ibn ‘Umar - رضي الله تعالى عنهما), narrating that the Prophet (صلى الله عليه وسلم) said:
لا حسد إلا في اثنتين: رجل آتاه الله القرآن. فهو يقوم به أناء الليل. وآناء النهار. ورجل آتاه الله مالا. فهو ينفقه آناء الليل وآناء النهار
"Envy is not justified except for two cases; A man to whom Allaah has taught and granted the Qur’aan, so that he stands in Salaah reading it throughout the night and day, and a man whom Allaah has given wealth and he gives it in charity (in Allaah’s Cause) during the hours of the night and during the hours of the day." [Reported by Al-Bukhaaree (no.5025) and Muslim in his saheeh (2/388/no.1777).]
And from the best ways for seeking aid and assistance is through the Salaah. It is mentioned from Hudhayfah (رضي الله تعالى عنه) that:
كَانَ النّبيّ إذَا حَزَبَهُ أَمْرٌ صَلّى
"When anything troubled or distressed the Prophet, he (صلى الله عليه وسلم) would pray." [Reported by Ahmad in his Musnad, (no.22788) Aboo Daawood, (no.1319) and Saheehul-Jaami’ (no.4579) of Imaam al-Albaanee.]
Likewise Siyaam (fasting), the Salaah (prayer) and Sadaqah (charity) wipe away the evils caused for a man through his wealth, family and neighbors: From Hudhayfah bin al-Yamaan (رضي الله تعالى عنهما), who also said: “He (صلى الله عليه وسلم) said,
فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَ مَالِهِ وَ جَارِهِ تُكَفِّرُهَا الصَّلاَةُ وَ الصِّيامُ وَ الصَّدَقَةُ
“The evil fitnah caused for a man through his family, wealth and neighbors are expiated by Salaah (prayer), Siyaam (fasting) and Sadaqah.” [Reported by al-Bukhaaree, (2/7) and Muslim, (no.144).]
So this Salaatul-‘Isti’aanah is the true Salaah (prayer) by means of which the servant turns for refuge and help to Allaah, the Most High, from sorrows, distress, grief and anxiety. So he then feels consolation and that he is aided by Allaah, the Most High, the Lord of the heavens and the earth. This assists him to proceed successfully through this life and gain the Pleasure of Allaah, and he wins Paradise whose width is like the heavens and earth.
Concerning this Isti’aanah through the Prayer Allaah said:
وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ
الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُوا رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ
"And seek help in patience and As-Salaah (the prayer) and truly it is extremely heavy and hard except for Al-Khaashi'een [those who humble themselves].(They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return." [Sooratul-Baqarah (2:45-46).]
Al-Imaam al-Haafidh Ibn Katheer (رحمه الله تعالى) said in his Tafseer:
يقول تعالى آمراً عبيده فيما يؤملون من خير الدنيا والاَخرة بالاستعانة بالصبر والصلاة, كما قال مقاتل بن حيان في تفسير هذه الاَية: استعينوا على طلب الاَخرة بالصبر على الفرائض والصلاة, فأما الصبر فقيل: إنه الصيام, نص عليه مجاهد, قال القرطبي وغيره: ولهذا يُسمى رمضان شهر الصبر كما نطق به الحديث, وقال سفيان الثوري عن أبي إسحاق عن جري بن كليب عن رجل من بني سليم عن النبي صلى الله عليه وسلم, قال «الصوم نصف الصبر» وقيل: المراد بالصبر الكف عن المعاصي, ولهذا قرنه بأداء العبادات وأعلاها فعل الصلاة. قال ابن أبي حاتم: حدثنا أبي حدثنا عبيد الله بن حمزة بن إسماعيل حدثنا إسحاق بن سليمان عن أبي سنان عن عمر بن الخطاب رضي الله عنه, قال: الصبر صبران: صبر عند المصيبة حسن, وأحسن منه الصبر عن محارم الله. قال: وروي عن الحسن البصري نحو قول عمر, وقال ابن المبارك عن ابن لهيعة عن مالك بن دينار عن سعيد بن جبير, قال: الصبر: اعتراف العبد لله بما أصيب فيه واحتسابه عند الله ورجاء ثوابه, وقد يجزع الرجل وهو يتجلد لا يرى منه إلا الصبر. وقال أبو العالية في قوله تعالى: {واستعينوا بالصبر والصلاة} قال: على مرضاة الله, واعلموا أنها من طاعة الله, وأما قوله: والصلاة, فإن الصلاة من أكبر العون على الثبات في الأمر كما قال تعالى: {اتل ما أوحي إليك من الكتاب وأقم الصلاة إن الصلاة تنهى عن الفحشاء والمنكر ولذكر الله أكبر} الاَية
"Allaah has commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter. Muqaatil bin Hayaan said that this ayaah means, "Seek help in patience and the obligatory prayer in seeking the Hereafter. As for patience (here), they say that it means fasting." There are similar texts reported from Mujaahid. Al-Qurtubee and other scholars commented, "This is why Ramadhaan is called the month of patience" as is mentioned (in the books of Hadeeth). It was also said that "patience" in the ayaah means, refraining from evil, and this is why "patience" was mentioned along with practicing acts of worship, especially and foremost, the prayer. Also, Ibn Abee Haatim narrated that ‘Umar bin Al-Khattaab said, "There are two types of patience: good patience when the disaster strikes, and a better patience while avoiding the prohibitions of Allaah." Ibn Abee Haatim said that Al-Hasan Al-Basree was reported to have said similarly.
Allaah then said,
وَالصَّلاَةِ
(And the Salaah.)
The prayer is one of the best means of assistance for firmly adhering to Allaah's orders, just as Allaah said;
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
"(Recite! (O Muhammad - صلى الله عليه وسلم ) what has been revealed to you of the Book (the Qur’aan), and perform As-Salaah. Verily, As-Salaah (the prayer) prevents from Al-Fahshaa’ (great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. Kufr (disbelief), Shirk (polytheism), and every kind of evil wicked deed, etc.) and the remembrance of (praising) of (you by) Allaah (in front of the angels) is greater indeed)." [Sooratul-‘Ankaboot (29):45, Tafseer of Ibn Katheer.]
عن عقبة بن عامر -رضي الله تعالى عنه- قال: سمعت النبي -صلى الله عليه وسلم- يقول:
From ‘Uqbah bin ‘Aamir (رضي الله تعالى عنه), who said that "I heard Allaah’s Messenger (صلى الله عليه وسلم) say:
رجل من أمتي يقوم من الليل يعالج نفسه إلى الطهور وعليه عقدٌ، فإذا وضأ يديه ، انحلَّت عقدة ، فإذا وضأ وجهه ، انحلَّت عقدة ، وإذا مسح رأسه ، انحلت عقدة ، وإذا وضأ رجليه انحلَّت عقدة ، فيقول الله عزَّ و جلَّ للذي وراء الحجاب: انظروا إلى عبدي هذا يعالج نفسه ليسألني ، ما سألني عبدي هذا، فهو له. ما سألني عبدي هذا فهو له
"A man of my Ummah gets up at night, strives against his own self to purify himself and there are knots upon him, so when he washes his hands a knot is untied, when he washes his face a knot is untied, when he wipes his head a knot is untied and when he washes his feet a knot is untied. So Allaah, the Mighty and Majestic, says to those who are behind the Hijaab (screen): "Look at this servant of Mine striving against his own self making Du’aa (request) to Me. Whatever this servant of Mine asks Me then it is his." [Reported by Imaam Ahmad and Ibn Hibbaan in his Saheeh and the wording is his.]
عن انس رضي الله عنه ، قال : سمعت رسول الله صلي الله عليه وسلم يقول :
From Anas (رضي الله تعالى عنه) , who said: "I heard the Messenger of Allaah (صلى الله عليه وسلم), say:
قال الله تعالى : يا ابن ادم ! إنك ما دعـوتـني ورجوتـني غفرت لك على ما كان منك ولا أبالي ، يا ابن آدم ! لو بلغـت ذنـوبك عـنان السماء ، ثم استغـفـرتـني غـفـرت لك ، يا ابن آدم ! إنك لو اتيتني بقراب الأرض خطايا ثم لقيتـني لا تـشـرك بي شيئا لأتـيـتـك بقرابها مغـفـرة
رواه الترمذي رقم : 3540 وقال : حديث حسن صحيح
"Allaah ta’aalaa has said, "Yaa Ibna Aadam (O son of Adam), whatever you call upon Me for, and hope of Me, I shall forgive you for what you have done, and I will not mind. Yaa Ibna Aadam, were your sins to reach the clouds of the sky and then you were to ask forgiveness of Me, I would forgive you. Yaa Ibna Aadam, were you to come to Me with sins nearly as great as the earth and were you to face Me not committing shirk (ascribing partners) in anything, I would bring you forgiveness nearly as great as it." [It was reported by at-Tirmidhee, (no.3540) who said that it is hasan saheeh.]
عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلي الله عليه وسلم :
From Abee Hurayrah (رضي الله تعالى عنه), who said: "The Messenger of Allaah (صلى الله عليه وسلم), said:
إن الله تعالى قال : من عادى لي وليا فقد آذنته بالحرب ، وما تقرب إلي عبدي بشيء أحب إلي مما افترضته عليه ، ولا يزال عبدي يتقرب إلي بالنوافل حتي أحبه ، فإذا أحببته كنت سمعه الذي يسمع به ، وبصره الذي يبصر فيه ، ويده التي يبطش بها ، ورجله التي يمشي بها ، ولئن سألني لأعـطينه ، ولئن استعاذ ني لأعيذ نه
رواه البخاري رقم : 6502
"Allaah ta’aalaa (the Most High) said, "Whoever shows enmity to a friend of Mine, I shall be at war with him. My servant doesn’t draw near to Me with anything more loved by Me than the religious duties I have imposed upon him, and My servant continues to draw near to Me with the Nawaafil (supererogatory deeds) so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask (something) of Me, I would surely give to him, and were he to ask Me for refuge, I would surely protect him." [Reported by al-Bukhaaree.]
عن أبي هريرة رضي الله عنه: أن رسول الله صلى الله عليه وسلم قال
From Abee Hurayrah (رضي الله تعالى عنه) that the Prophet (صلى الله عليه وسلم) said:
ينزل ربنا تبارك وتعالى كل ليلة إلى السماء الدنيا، حين يبقى ثلث الليل الآخر، يقول: من يدعوني فأستجيب له، من يسألني فأعطيه، من يستغفرني فأغفر له
"Our Lord tabaarak wa ta’alaa descends every night to the lowest heaven, when only one third of the night has remained. He says:"Who would supplicate to Me? I shall respond to him, who is asking of Me? I shall answer, and who is it that seeking forgiveness from Me? I shall forgive him." [Reported by Imaam al-Bukhaaree (no.1145) and Imaam Muslim (no.756).]
ََعَنْ سَلْمَانَ قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم.
From Salmaan (رضي الله تعالى عنه): who said, "Allaah’s Messenger (صلى الله عليه وسلم) said,
إِنَّ رَبَّكُمْ كَرِيمٌ يَسْتَحِي مِنْ عَبْدِهِ إِذَا رَفَعَ إِلَيْهِ يَدَيْهِ أَنْ يَرُدَّهُمَا صِفَرًا
"Verily your Rabb (Lord) is Kareem (Most Generous), and is too Shy to turn away empty the hands of His servant when he raises them to Him." [Bulooghul-Maraam (no.1344).]
عن ربيعة بن كعب الأسلمي: قال كنت أبيت مع رسول الله صلى الله عليه وسلم. فأتيته بوضوئه وحاجته. فقال لي "سل" فقلت: أسألك مرافقتك في الجنة. قال "أو غير ذلك؟" قلت: هو ذاك. قال "فأعني على نفسك بكثرة السجود
Rabee’ah bin Ka’b al-Aslamee (رضي الله تعالى عنه) , said "The Prophet (صلى الله عليه وسلم), said to me, "Ask!" I said, "I ask your company in the Jannah (Paradise)." He replied, "Anything else?" I said, "That is all." He said, "Then help me with regard to your soul by making much Sujood (prostration)." [Reported by Muslim (no.489).]
عن أبي هريرة: أن رسول الله صلى الله عليه وسلم قال أقرب ما يكون العبد من ربه وهو ساجد. فأكثروا الدعاء
The Prophet (صلى الله عليه وسلم) also said, "The closest that the servant is to his Lord is when he is prostrating, so make much supplication." [Muslim (no.482).]
والحمد لله أولا وأخيرا وبالله التوفيق
________________________________________
كتبه الفقير إلى الله تعالى
أخوكم
أبو رقية و محمد، عبد الرحمن عمر ﺍﻟفيلادلفي الأَثَرِيّ السلفي
20th of Ramadhaan, 1428AH and edited on the 11th of Ramadhaan, 1430AH (Corresponding to Tuesday, September 01, 2009)
Wednesday, September 2, 2009
Brief Summary of issues in I'tikaaf
Alhamdu Lillah Was Salaatu Was Salaam 'Ala Rasulillahi Amma Ba'd.
What is I'tikaaf?
It is seclusion in the Masjid in a specific manner
What is its ruling?
It is Sunnah and during the last ten days of Ramadaan it becomes Mu'akkafah (emphasized) since the Messenger :salAllaahu alayhi wa salaam: did this regularly and it becomes compulsory if it is that one has made an oath to make I'tikaaf.
As for what many do in making it compulsory to make I'tikaaf 40 days througout the year then this is an innovation.
What is the time for entering and leaving the Masjid?
The time for entering into I'tikaaf is after sunset on the 21st night and the time of leaving is after sunset on the night of 'Eed (before the 'Eed prayer)
What are the conditions of I'tikaaf?
There are five conditions:
Islam since no action is accepted without it.
Sanity since worship is not correct from someone who is insane.
Ability to diffrentiate/ Puberty.
Intention for I'tikaaf
To stay in a Masjid which has Jumu'ah. As for saying that one is making I'tikaaf in his room or the place of prayer in his home or outside his home in which Jumu'ah is not established then this is not I'tikaaf.
As for fasting it is not a condition of I'tikaaf according to the strongest opinion.
What nullifies I'tikaaf?
Two things nullify I'tikaaf:
(1) Sexual intercourse and this is by consensus.
(2) Coming out of the Masjid without neccesity. Hence if food can be brought to the person he cannot come out of the Masjid. Also the person can bathe, make Wuduu outside the Masjid etc.
What are the ettiquettes of I'tikaaf?
They are to keep busy with the obidience of Allah ta'ala by remembering him and reading the Qur'an and staying away from that which would keep one busy from this.
And Allah knows best.
Compiled from Al Iltifaat Hawl Ahkaam Al I'tikaaf by Abu Ammar Yaasir Al 'Adani.
What is I'tikaaf?
It is seclusion in the Masjid in a specific manner
What is its ruling?
It is Sunnah and during the last ten days of Ramadaan it becomes Mu'akkafah (emphasized) since the Messenger :salAllaahu alayhi wa salaam: did this regularly and it becomes compulsory if it is that one has made an oath to make I'tikaaf.
As for what many do in making it compulsory to make I'tikaaf 40 days througout the year then this is an innovation.
What is the time for entering and leaving the Masjid?
The time for entering into I'tikaaf is after sunset on the 21st night and the time of leaving is after sunset on the night of 'Eed (before the 'Eed prayer)
What are the conditions of I'tikaaf?
There are five conditions:
Islam since no action is accepted without it.
Sanity since worship is not correct from someone who is insane.
Ability to diffrentiate/ Puberty.
Intention for I'tikaaf
To stay in a Masjid which has Jumu'ah. As for saying that one is making I'tikaaf in his room or the place of prayer in his home or outside his home in which Jumu'ah is not established then this is not I'tikaaf.
As for fasting it is not a condition of I'tikaaf according to the strongest opinion.
What nullifies I'tikaaf?
Two things nullify I'tikaaf:
(1) Sexual intercourse and this is by consensus.
(2) Coming out of the Masjid without neccesity. Hence if food can be brought to the person he cannot come out of the Masjid. Also the person can bathe, make Wuduu outside the Masjid etc.
What are the ettiquettes of I'tikaaf?
They are to keep busy with the obidience of Allah ta'ala by remembering him and reading the Qur'an and staying away from that which would keep one busy from this.
And Allah knows best.
Compiled from Al Iltifaat Hawl Ahkaam Al I'tikaaf by Abu Ammar Yaasir Al 'Adani.
Tuesday, September 1, 2009
Relying on Allaah and Abiding by the Means
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Haqeeqat-ut-Tawakkul (pg. 15-25)PRODUCED BY: Al-Ibaanah.com
Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: If Allaah wanted us to have sustenance, it would come to us even if we are sitting. We should also not abandon seeking knowledge, saying: If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes. This also applies to abandoning all of the other necessary things that we must have, saying: If Allaah had decreed it for us, it would come to us without us embarking on the means for it. This is extremely wrong.
So there must be a combination of the two: (1) Putting one's trust in Allaah and (2) Abiding by the necessary means.
So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.
A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them to produce fruit, enable you to reap their benefits and use them.
Similar to this is when a person forsakes marriage, saying: This is part of putting one's trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.
We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.
So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.
This is why the scholars, may Allaah have mercy on them, said: Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion. This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.
Allaah says: So seek provision from Allaah and worship Him (alone).� [Al-�Ankaboot: 17]
His statement: �So seek provision from Allaah and worship Him (alone) means: Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you. This is wrong and a true believer doesn't say such things.
When Umar (radyAllaahu 'anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: Who are you people? They replied: We are the Mutawakkiloon (those who put their trust in Allaah). So he said: No, rather you are Muta'akkiloon (those who look to be fed) meaning: You want to be dependent upon the people.
Allaah says: So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah's Bounty.� [Surah Al-Jumu�ah: 10]
This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: So when the (Friday) prayer is completed, spread throughout the land.
This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things. [Surah At-Talaaq: 2-3]
Umar (radyAllaahu 'anhu) went on to say: You know for sure that the sky does not send down silver and gold. He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: You know for sure that the sky does not send down silver and gold.
Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated, meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu 'alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]
A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu 'alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.
Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness) [Surah Al-Baqarah: 197], ordering them to take provisions.
Provisions are of two types: The Provision of this world and the provision of the Hereafter.
The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.
As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: But indeed the best provision is Taqwaa. [Surah Al-Baqarah: 197]
So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah's commandments while abandoning His prohibitions.
So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah's punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell). [Surah Maryam: 72]
So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.
No one should understand the meaning of relying upon Allaah to be: Abandoning the required means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one's trust in Allaah. Rather, both (1) relying upon Allaah and (2) implementing the required means must be present.
The Prophet (sallAllaahu 'alayhi wa sallam) said: If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full. [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]
His (sallAllaahu 'alayhi wa sallam) statement: If you were to put your trust in Allaah means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs. The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.
Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.
So the birds due to their natures which Allaah created them upon are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah's sustenance.
Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: Whoever is dependent upon something will be entrusted to it. [3]
It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy. [Surah Al-Anfaal: 60]
Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: Thus (you are commanded). But if it had been Allaah's Will, He Himself could certainly have punished them (without you). [Surah Muhammad: 4]
Footnotes:
[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.
[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of �Umar bin Al-Khattaab
[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of �Abdullaah bin �Ukaim
Published on: August 10, 2007
http://www.al-ibaanah.com/articles.php?ArtID=170
SOURCE: Haqeeqat-ut-Tawakkul (pg. 15-25)PRODUCED BY: Al-Ibaanah.com
Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: If Allaah wanted us to have sustenance, it would come to us even if we are sitting. We should also not abandon seeking knowledge, saying: If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes. This also applies to abandoning all of the other necessary things that we must have, saying: If Allaah had decreed it for us, it would come to us without us embarking on the means for it. This is extremely wrong.
So there must be a combination of the two: (1) Putting one's trust in Allaah and (2) Abiding by the necessary means.
So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.
A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them to produce fruit, enable you to reap their benefits and use them.
Similar to this is when a person forsakes marriage, saying: This is part of putting one's trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.
We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.
So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.
This is why the scholars, may Allaah have mercy on them, said: Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion. This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.
Allaah says: So seek provision from Allaah and worship Him (alone).� [Al-�Ankaboot: 17]
His statement: �So seek provision from Allaah and worship Him (alone) means: Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you. This is wrong and a true believer doesn't say such things.
When Umar (radyAllaahu 'anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: Who are you people? They replied: We are the Mutawakkiloon (those who put their trust in Allaah). So he said: No, rather you are Muta'akkiloon (those who look to be fed) meaning: You want to be dependent upon the people.
Allaah says: So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah's Bounty.� [Surah Al-Jumu�ah: 10]
This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: So when the (Friday) prayer is completed, spread throughout the land.
This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things. [Surah At-Talaaq: 2-3]
Umar (radyAllaahu 'anhu) went on to say: You know for sure that the sky does not send down silver and gold. He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: You know for sure that the sky does not send down silver and gold.
Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated, meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu 'alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]
A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu 'alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.
Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness) [Surah Al-Baqarah: 197], ordering them to take provisions.
Provisions are of two types: The Provision of this world and the provision of the Hereafter.
The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.
As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: But indeed the best provision is Taqwaa. [Surah Al-Baqarah: 197]
So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah's commandments while abandoning His prohibitions.
So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah's punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell). [Surah Maryam: 72]
So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.
No one should understand the meaning of relying upon Allaah to be: Abandoning the required means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one's trust in Allaah. Rather, both (1) relying upon Allaah and (2) implementing the required means must be present.
The Prophet (sallAllaahu 'alayhi wa sallam) said: If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full. [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]
His (sallAllaahu 'alayhi wa sallam) statement: If you were to put your trust in Allaah means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs. The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.
Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.
So the birds due to their natures which Allaah created them upon are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah's sustenance.
Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: Whoever is dependent upon something will be entrusted to it. [3]
It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy. [Surah Al-Anfaal: 60]
Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: Thus (you are commanded). But if it had been Allaah's Will, He Himself could certainly have punished them (without you). [Surah Muhammad: 4]
Footnotes:
[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.
[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of �Umar bin Al-Khattaab
[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of �Abdullaah bin �Ukaim
Published on: August 10, 2007
http://www.al-ibaanah.com/articles.php?ArtID=170
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