from the 'Invitation to Islam' Newsletter, Issue 5, October 1998
The scholars differed as to whether it is permissible to give reward to the dead and whether that reaches them.
There are two views:
1 – That any righteous deed may be given to the dead and that (the reward) reaches them – such as reading Qur'aan, fasting, praying and other acts of worship.
2 – That no righteous deed reaches the dead except those for which there is evidence that it reaches them. This is the more correct view. The evidence for that is the verse in which Allaah says (interpretation of the meaning):
"And that man can have nothing but what he does" [al-Najm 53:39]
And the Prophet sallallaahu alaihi wa sallam said: "When a man dies all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge and a righteous son who will pray for him." Narrated by Muslim, 1631, from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).
The paternal uncle of the Prophet sallallaahu alaihi wa sallam – Hamzah (may Allaah be pleased with him) – died,
as did his wife Khadeejah and three of his daughters, but it is not narrated that he read Qur'aan for any of them, or offered a sacrifice or fasted or prayed on their behalf. No such thing has been narrated from any of the Sahaabah either. If it were prescribed, then they would have done it before us. The exceptions for which there is evidence that the reward does reach the deceased are: Hajj, 'Umrah, obligatory fasts, charity and du'aa'.
Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: " 'And that man can have nothing but what he does':
From this verse al-Shaafa'i and those who followed him understood that the reward for reading Qur'aan does not
reach the deceased, because it is not something that they did or earned. Hence the Messenger of Allaah (peace
and blessings of Allaah be upon him) did not recommend or encourage his ummah to do that, and he did not tell
them to do that through any statement or gesture. Nor is it narrated that any of the Sahaabah (may Allaah be
pleased with them) did that. If it were good they would have done that before us. So the acts of worship are
restricted to those mentioned in the texts, and there is no room for analogy or personal opinions. With regard to
du'aa' and charity, there is scholarly consensus that the reward for them reaches the deceased and that they are
mentioned in sharee'ah. Tafseer Ibn Katheer, 4/258.
If we assume that the reward for all righteous deeds reaches the deceased, then the best thing that can benefit the
deceased is du'aa'. So why should we ignore that which the Prophet (peace and blessings of Allaah be upon him)
has encouraged us to do, and turn to other things that he did not do and that none of his companions did? All
goodness is to be found in the guidance of the Prophet (peace and blessings of Allaah be upon him) and his
companions.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about giving the reward for reading Qur'aan and
charity to one's mother, whether she is alive or dead.
He replied: With regard to reading Qur'aan, the scholars differed as to whether the reward for that will reach the deceased. There are two scholarly views, the more correct of which is that it does not reach the deceased because there is no evidence to that effect. The Prophet sallallaahu alaihi wa sallam did not do that for his deceased Muslim loved ones such as his daughters who died during his lifetime, and the Sahaabah (may Allaah be pleased with them) did not do that or approve of it, as far as we know. It is better for the believer not to do that and not to read Qur'aan for the dead or the living, or to pray on their behalf, or to observe voluntary fasts on their behalf, because there is no evidence for any of that.
The basic principle concerning acts of worship is that we do not do anything except that which is proven to be prescribed by Allaah or His Messenger sallallaahu alaihi wa sallam.
Charity benefits both the living and the dead, according to Muslim consensus. Similarly du'aa' benefits both the living and the dead according to Muslim consensus. Undoubtedly the living benefit from charity given by them and by others, and they benefit from du'aa'. If a person makes du'aa' for his parents when they are alive, they benefit from his du'aa', as they also benefit from charity given on their behalf when they are still alive, and from Hajj done on their behalf if they are unable to do it themselves because of old age or incurable sickness. So a person may benefit them by doing that. Hence it is narrated that a woman said to the Prophet sallallaahu alaihi wa sallam: "O
Messenger of Allaah, Allaah's command to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Shall I perform Hajj on his behalf?" He said: "Perform Hajj on his behalf." Another man came to him and said: "O Messenger of Allaah, my father is an old man and cannot perform Hajj or travel; shall I perform Hajj and 'Umrah on his behalf?" He said: "Perform Hajj and 'Umrah on behalf of your father." This indicates that it is permissible to perform Hajj on behalf of one who has died or on behalf of a living man or woman who is unable to do it because of old age. So giving charity, making du'aa' and performing Hajj on behalf of one who has died or one who is unable to do it will benefit him, according to all the scholars. Similarly one may fast on behalf of a deceased person, if he owed an obligatory fast – whether as the result of a vow, as an expiation or to make up for a Ramadaan fast – because of the general meaning of the words of the Prophet sallallaahu alaihi wa sallam; "Whoever dies owing a fast, his heir must observe the fast on his behalf." Saheeh – agreed upon. And there are other ahaadeeth which say the same thing. But whoever delays Ramadaan fasts for a legitimate reason, such as sickness or travel, then dies before he is able to make them up, there is no need to fast them on his behalf or feed the poor, because he is excused.
Majmoo' Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 4/348.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a man to give money in
charity and to share the reward for it with someone else?
He replied: It is permissible for a person to give money in charity and intend for it to be on behalf of his father, his mother or his brother or anyone else he wants among the Muslims, because the reward is great. If charity is given sincerely for the sake of Allaah and from wealth that is acquired in a halaal manner, then the reward will be multiplied greatly, as Allaah says (interpretation of the meaning):
"The likeness of those who spend their wealth in the way of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures' needs, All-Knower" [al-Baqarah 2:261]
And the Prophet sallallaahu alaihi wa sallam used to slaughter a single sheep on behalf of himself and the members of his household. Fataawa al-Shaykh Ibn 'Uthaymeen, 18/249
From the above it is clear that what you have mentioned about giving the reward of dhikr to your parents is not correct according to the more correct of the two scholarly opinions, whether they are alive or deceased.
Rather what we advise you to do is to make a great deal of du'aa' for them and give charity on their behalf, for all goodness is in following the guidance of the Prophet sallallaahu alaihi wa sallam and his noble companions. The scholars are agreed that the benefits of du'aa', praying for forgiveness, giving charity and Hajj reach the deceased.
With regard to du'aa' and praying for forgiveness, Allaah says (interpretation of the meaning):
"And those who came after them say: 'Our Lord! Forgive us and our brethren who have preceded us in Faith'" [al-Hashr 59:10]
The Prophet sallallaahu alaihi wa sallam said: "Pray for forgiveness for your brother and ask that he be made steadfast, for now he is being questioned."
And he sallallaahu alaihi wa sallam said: "When you offer the (funeral) prayer for the deceased, then make du'aa' sincerely for him."
With regard to charity, it was narrated in al-Saheehayn from 'Aa'ishah that a man said to the Prophet sallallaahu alaihi wa sallam: "My mother died suddenly and she did not leave a will, but I think that if she could have spoken she would have given in charity. Will she have a reward if I give in charity on her behalf?" The Prophet sallallaahu alaihi wa sallam said: "Yes." Narrated by al-Bukhaari, no. 1388; Muslim,
no. 1004.
And it was narrated by al-Bukhaari from Sa'd ibn 'Ubaadah that his mother died when he was absent, and he said: "O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?" He said: "Yes." He said: "I ask you to bear witness that my garden that bears fruit is given in charity on her behalf." Narrated by al-Bukhaari, 2756.
With regard to Hajj, the Prophet sallallaahu alaihi wa sallam said to one who asked him about Hajj: "Don't you think that if your mother had a debt, you would pay it off for her?" She said: "Yes." He said: "A debt owed to Allaah is more deserving of being paid off." Narrated by al-Bukhaari, 6699; Muslim, 1148.
From the above you will know that giving charity on behalf of the deceased will benefit him and its reward will reach him. There is a da'eef (weak) hadeeth about offering prayer on behalf of the dead. Imam Muslim mentioned in his introduction to his Saheeh that 'Abd-Allaah ibn al-Mubaarak regarded this hadeeth as weak, then he said: There is no difference of opinion concerning giving charity (i.e., on behalf of the dead). End quote.
Al-Nawawi said: "There is no difference of opinion concerning giving charity (i.e., on behalf of the dead)" means that this hadeeth is not to be taken as evidence. But whoever wants to honour his parents, let him give charity on their behalf, for (the reward of) charity will reach the deceased and benefit them, and there is no difference of opinion among the Muslims concerning this point. This is the correct view. With regard to the report narrated by the qaadi Abu'l-Hasan al-Maawardi al-Basri al-Faqeeh al-Shaafa'i in his book al-Haawi from some of the scholars of
al-kalaam, that no reward can reach the deceased after his death, this is a view that is definitely wrong and is clearly contrary to the texts of the Qur'aan and Sunnah and the consensus of the ummah, so no attention should be paid to it. With regard to praying and fasting on behalf of the dead, the view of al-Shaafa'i and the majority of the scholars is that the reward for that does not reach the deceased, unless it is a fast that was obligatory for the deceased, so his heir or someone to whom the heir gives permission makes it up on his behalf. Two views concerning this were narrated from al-Shaafa'i, the better known of which is that it is not valid; the more correct view according to the later Shaafa'i scholars is that it is valid.
With regard to reading Qur'aan, the well-known view of the Shaafa'i madhhab is that the reward for that does not reach the deceased. Some of his companions said that its reward does reach the deceased. Some of the scholars were of the view that the reward of all acts of worship – prayer, fasting, reading Qur'aan, etc – reaches the deceased… Then al-Nawawi mentioned that the reward for du'aa', charity and Hajj reaches the deceased, according to scholarly consensus. End quote.
It says in Tuhfat al-Muhtaaj (7/72): The deceased can benefit from charity given on his behalf, which includes a waqf of a Mus-haf etc, or digging a well, or planting a tree, whether he does that during his lifetime or it is done by someone else on his behalf after his death. With regard to the best ways of benefiting ones deceased loved ones, you should make a lot of du'aa' for him. Allaah says (interpretation of the meaning):
"and say: 'My Lord! Bestow on them Your Mercy as they did bring me up when I was young'" [al-Isra' 17:24]
And the Prophet sallallaahu alaihi wa sallam said: "When a person dies, all his good deeds come to an end except three: ongoing charity, or beneficial knowledge, or a righteous child who will pray for him."
With regard to charity, the best things on which charity may be spent are jihad for the sake of Allaah, building mosques, and helping seekers of knowledge by printing books for them or giving them money that they need. And Allaah knows best.
Wednesday, October 7, 2009
Friday, September 11, 2009
An Abandoned Sunnah – During the Last Ten Days of Ramadan
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
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
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
Monday, August 31, 2009
UNITY in and outside of Ramdhaan
In the Name of Allah, the Most Merciful, the Bestower of Mercy
Al-Istiqaamah
Ramadhan 1417H / January 1997CE Issue No.5
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RAMADHAN
A REMINDER OF UNITY
By the Shaykh - the Scholar of Hadith - Muhammad Nasirud-Din al-Albani 1
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Abu Hurayrah radiallahu 'anhu related that the Prophet sallahu 'alayhi wa sallam said: "Fast when they fast, end the fast when they end theirs, and sacrifice the day that they sacrifice."2
Al-Bayhaqi relates by way of Abu Hanifah, who said: 'Ali ibn al-Aqmar related to me, from Masruq, who said: I entered upon 'aishah on the day of 'Arafah, so she said: "Serve Masruq with some gruel, and make it more sweet." Masruq said: Nothing prevented me from fasting this day except that I feared that it may be the day of Sacrifice. So 'aishah said to me: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."
This chain of narration is jayyid (good) due to what has preceded.
UNDERSTANDING THE HADITH
Imam at-Tirmidhi says after quoting the hadith:
"One of the people of knowledge has explained this hadith by saying: Its meaning is to fast and end the fast along with the Jama'ah and the majority of people."
As-San'ani said in Sublus-Salam (2/72):
"In this (hadith) is a proof that being in agreement with the people is accepted in establishing 'Eid, and that the individual person who believes that it is the day of 'Eid - because of the sighting of the moon - then it is obligatory upon him to be in agreement with the people, and that the ruling of the people - concerning the Prayer, breaking the fast, and sacrificing - is binding upon the individual."
Ibn al-Qayyim - rahimahullah - mentioned this meaning in Tahdhibus-Sunan (3/214), and said: "It is said: In it a refutation of those who say that whosoever knows the positions of the moon due to astronomical calculations, then it is permissible for him to fast and end the fast, even if others do not know. It is also said: That the individual witness who sees the moon, but the qadi (judge) has not accepted his testimony, then there is no fasting for him, just as there is no fasting for the people."
Abul-Hasan as-Sindi said in Hashiyah 'ala Ibn Majah, after mentioning the hadith of Abu Hurayrah which was related by at-Tirmidhi: "And its apparent meaning is: That there is no room for individual (opinions) to enter into these affairs, nor to act individually in this. Rather, this affair goes back to the Imam (the Leader of the Muslims) and the Jama'ah (united body of Muslims under the Imam). It is obligatory upon the individuals to follow the Imam and the Jama'ah. From this is that is an individual sights the moon, but the qadi rejects his witness, then the individual has no right in these matters, but rather he must follow the Jama'ah in this."
And this is the meaning which is evident from the hadith, and which is emphasised by the fact that 'aishah radiallahu 'anha used it with Masruq when he prevented himself from fasting on the day of 'Arafah, fearing that it could be the day of Sacrifice. So she explained to him that there is no weight given to his individual opinion in this, and that he should follow the Jama'ah. So she said to him: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."
And this is what is befitting for the easy-natured and tolerant Shari'ah (Prescribed Islamic Law), one of the goals of which is uniting the people together, unifying their ranks and keeping away from them all that would split their comprehensive unity - from the individual opinions. So the Shari'ah does not give any weight to the individual opinion in matters concerning 'ibadah jama'iyyah (collective acts of worship), such as Fasting, 'Eid and Prayer in congregation - even if the opinion is correct, from one angle. Do you not see that the Sahabah (the Companions) - radiallahu 'anhum - used to pray behind each other. So from them were those who held
the view that touching a woman, or the flowing of blood from the body invalidates the wudhu' (ablution), along with those who did not hold this view. From them were those who would complete the Prayer whilst traveling, whilst others shortened. Yet these, and other such differences, did not prevent them from collectively praying behind a single Imam and deeming it to be acceptable. And this is because they knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaf (differences) in some opinions. Indeed, the matter with one of them reached the extent that he would not even deem acceptable any opinion which differed with the great Imam in the major gatherings; such as the gathering at Mina (during Hajj), to the extent that he would totally abandon acting upon his opinion in that gathering - fleeing from that which could result from this evil, because of acting according to his own opinion.
Thus, Abu Dawud relates (1/307) that 'Uthman radiallahu 'anhu prayed four rak'ahs at Mina, so 'Abdullah ibn Mas'ud critisised him saying: "I prayed two rak'ahs with the Prophet sallallahu 'alayhi wa sallam, and two rak'ahs with Abu Bakr, and two rak'ahs with 'Umar, and two rak'ahs with 'Uthman in the beginning of his rule, then he completed it (i.e. by praying four rak'ahs). After that the ways became divided with you all. So I hope from these four rak'ahs, that two of them would be accepted." Then Ibn Mas'ud prayed four rak'ahs. So it was said to him: You criticised 'Uthman, yet you prayed four? So he said: "Differing is evil."
Its chain of narration is Sahih (authentic), and something similar to this is related in the Musnad (5/155) of Imam Ahmad, from Abu Dharr radiallahu 'anhum ajrna'in.
So those who continue splitting-up with regards to the Prayer, and who refuse to follow the local Imams in some mosques - especially in the witr Prayer during Ramadhan - using as proof that this is against their madhhab (school of thought), then they should reflect upon the above mentioned hadith and athar (narration). Likewise, those who claim knowledge of astronomy and who, due to their opinion, fast and end their fast alone - preceding or lagging behind the majority of Muslims, not seeing any problem in doing so - should also reflect upon the previously quoted proofs. So all of them should consider, and reflect upon the knowledge that has been mentioned. Perhaps they will find for themselves a cure for their ignorance and self-delusion, so that they may then become a unified rank along with their Muslim brothers - for indeed the Hand of Allah is over the Jama'ah.
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1. Silsilatul-Ahadithus-Sahihah (1/442-445), the hadith authentications have been abridged and edited.
2. Sahih: Related by at-Tirmidhi (2/37). Shaykh al-Albani authenticated it in as-Sahihah (no.224).
Al-Istiqaamah
Ramadhan 1417H / January 1997CE Issue No.5
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A REMINDER OF UNITY
By the Shaykh - the Scholar of Hadith - Muhammad Nasirud-Din al-Albani 1
--------------------------------------------------------------------------------
Abu Hurayrah radiallahu 'anhu related that the Prophet sallahu 'alayhi wa sallam said: "Fast when they fast, end the fast when they end theirs, and sacrifice the day that they sacrifice."2
Al-Bayhaqi relates by way of Abu Hanifah, who said: 'Ali ibn al-Aqmar related to me, from Masruq, who said: I entered upon 'aishah on the day of 'Arafah, so she said: "Serve Masruq with some gruel, and make it more sweet." Masruq said: Nothing prevented me from fasting this day except that I feared that it may be the day of Sacrifice. So 'aishah said to me: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."
This chain of narration is jayyid (good) due to what has preceded.
UNDERSTANDING THE HADITH
Imam at-Tirmidhi says after quoting the hadith:
"One of the people of knowledge has explained this hadith by saying: Its meaning is to fast and end the fast along with the Jama'ah and the majority of people."
As-San'ani said in Sublus-Salam (2/72):
"In this (hadith) is a proof that being in agreement with the people is accepted in establishing 'Eid, and that the individual person who believes that it is the day of 'Eid - because of the sighting of the moon - then it is obligatory upon him to be in agreement with the people, and that the ruling of the people - concerning the Prayer, breaking the fast, and sacrificing - is binding upon the individual."
Ibn al-Qayyim - rahimahullah - mentioned this meaning in Tahdhibus-Sunan (3/214), and said: "It is said: In it a refutation of those who say that whosoever knows the positions of the moon due to astronomical calculations, then it is permissible for him to fast and end the fast, even if others do not know. It is also said: That the individual witness who sees the moon, but the qadi (judge) has not accepted his testimony, then there is no fasting for him, just as there is no fasting for the people."
Abul-Hasan as-Sindi said in Hashiyah 'ala Ibn Majah, after mentioning the hadith of Abu Hurayrah which was related by at-Tirmidhi: "And its apparent meaning is: That there is no room for individual (opinions) to enter into these affairs, nor to act individually in this. Rather, this affair goes back to the Imam (the Leader of the Muslims) and the Jama'ah (united body of Muslims under the Imam). It is obligatory upon the individuals to follow the Imam and the Jama'ah. From this is that is an individual sights the moon, but the qadi rejects his witness, then the individual has no right in these matters, but rather he must follow the Jama'ah in this."
And this is the meaning which is evident from the hadith, and which is emphasised by the fact that 'aishah radiallahu 'anha used it with Masruq when he prevented himself from fasting on the day of 'Arafah, fearing that it could be the day of Sacrifice. So she explained to him that there is no weight given to his individual opinion in this, and that he should follow the Jama'ah. So she said to him: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."
And this is what is befitting for the easy-natured and tolerant Shari'ah (Prescribed Islamic Law), one of the goals of which is uniting the people together, unifying their ranks and keeping away from them all that would split their comprehensive unity - from the individual opinions. So the Shari'ah does not give any weight to the individual opinion in matters concerning 'ibadah jama'iyyah (collective acts of worship), such as Fasting, 'Eid and Prayer in congregation - even if the opinion is correct, from one angle. Do you not see that the Sahabah (the Companions) - radiallahu 'anhum - used to pray behind each other. So from them were those who held
the view that touching a woman, or the flowing of blood from the body invalidates the wudhu' (ablution), along with those who did not hold this view. From them were those who would complete the Prayer whilst traveling, whilst others shortened. Yet these, and other such differences, did not prevent them from collectively praying behind a single Imam and deeming it to be acceptable. And this is because they knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaf (differences) in some opinions. Indeed, the matter with one of them reached the extent that he would not even deem acceptable any opinion which differed with the great Imam in the major gatherings; such as the gathering at Mina (during Hajj), to the extent that he would totally abandon acting upon his opinion in that gathering - fleeing from that which could result from this evil, because of acting according to his own opinion.
Thus, Abu Dawud relates (1/307) that 'Uthman radiallahu 'anhu prayed four rak'ahs at Mina, so 'Abdullah ibn Mas'ud critisised him saying: "I prayed two rak'ahs with the Prophet sallallahu 'alayhi wa sallam, and two rak'ahs with Abu Bakr, and two rak'ahs with 'Umar, and two rak'ahs with 'Uthman in the beginning of his rule, then he completed it (i.e. by praying four rak'ahs). After that the ways became divided with you all. So I hope from these four rak'ahs, that two of them would be accepted." Then Ibn Mas'ud prayed four rak'ahs. So it was said to him: You criticised 'Uthman, yet you prayed four? So he said: "Differing is evil."
Its chain of narration is Sahih (authentic), and something similar to this is related in the Musnad (5/155) of Imam Ahmad, from Abu Dharr radiallahu 'anhum ajrna'in.
So those who continue splitting-up with regards to the Prayer, and who refuse to follow the local Imams in some mosques - especially in the witr Prayer during Ramadhan - using as proof that this is against their madhhab (school of thought), then they should reflect upon the above mentioned hadith and athar (narration). Likewise, those who claim knowledge of astronomy and who, due to their opinion, fast and end their fast alone - preceding or lagging behind the majority of Muslims, not seeing any problem in doing so - should also reflect upon the previously quoted proofs. So all of them should consider, and reflect upon the knowledge that has been mentioned. Perhaps they will find for themselves a cure for their ignorance and self-delusion, so that they may then become a unified rank along with their Muslim brothers - for indeed the Hand of Allah is over the Jama'ah.
--------------------------------------------------------------------------------
1. Silsilatul-Ahadithus-Sahihah (1/442-445), the hadith authentications have been abridged and edited.
2. Sahih: Related by at-Tirmidhi (2/37). Shaykh al-Albani authenticated it in as-Sahihah (no.224).
Sunday, August 30, 2009
why is my du'aa not answered?
In the Name of Allaah, the Most Merciful, the Bestower of Mercy
Al-Istiqaamah
Rabee'ul-Awwal 1417H / August 1996CE
Issue No.3
WHY IS MY DU'AA NOT ANSWERED?
By the noble Shaykh Muhammad ibn Saalih al-'Uthaymain 1
[Q]: Allaah says: "And your Lord says: Call upon Me and I respond to your supplication." [Soorah Ghaafir 40:60]. So why is it that when a person's du'aa (supplication) is sometimes un-answered?
[A]: "All praise is due to Allaah, Lord of the worlds. May the salaah and salaam (Allaah's blessings of peace) be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.
Allaah says: "And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will enter Hell in humiliation." [Soorah Ghaafir 40:60] The questioner stated that he did indeed make du'aa (supplication) to Allaah - the Mighty and Majestic - but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah - the Most Perfect - never breaks His promise.
So the clarification of this is: that there are certain conditions that need to be fulfilled in order for a supplication to be answered. These conditions are:-
Firstly: Sincerity to Allaah - the Mighty and Majestic. That is to say, one must be sincere in his du'aa (supplication), so he turns to Allaah - the One free of all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allaah - the Most Perfect, the Most High - is capable of answering his du'aa (supplication) and hoping that the du'aa will be answered.
Secondly: During du'aa, the caller should feel that he is need to Allaah - the Most Perfect, the Most High - in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.
Thirdly: That the one making du'aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du'aa (supplication) being answered - as has been established in the authentic hadeeth, from the Prophet sallallaahu 'alayhi wa sallam who said: "Indeed Allaah - the Most High - is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah - the Most High - has said: "O you Messengers! Eat of the good things and do righteous actions." [Soorah al-Mu'min 23:51]. And He - the Most High - says: "O you who Believe! Eat of the good things wherewith We have provided you." [Soorah al-Baqarah 2:172] Then he mentioned (the case of) a man who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying): O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!" 2
So the Prophet sallallaahu 'alayhi wa sallam explained the unlikelihood that this person's du'aa would be answered, even after fulfilling the apparent factors which aid the du'aa being answered. The apparent factors being:-
[i]: Raising ones' hands towards the sky, meaning towards Allaah - the Mighty and Majestic - since Allaah is above the heavens, above His 'Arsh (Throne). Extending the hands out towards Allaah - the Might and Majestic - is amongst the causes of du'aa being responded to, as is shown in the narration from the Prophet sallallaahu 'alayhi wa sallam that he said: "Indeed your Lord is Alive, Most generous. He feels shy that when His servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing." 3
[ii]: This man called upon Allaah - the Most High - using the name Rabb (Lord). Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du'aa to be responded to, since the Rabb is the Creator, the Owner, the Governer of all affairs - and the reigns of the Heavens and the earth are in His Hands. Due to this, you will find that most of the supplications made in the noble Qur'aan are by this name: "Our Lord! We have heard the call of one calling us to faith: 'Believe you in the Lord,' and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant Us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgment, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female." [Soorah Aal-'Imraan 3:193-195]. So tawassul (seeking the means to nearness of Allaah) by this name is one of the causes for the du'aa to be responded to.
[iii]: This man was a traveler, and journeying is often a cause of du'aa to be responded to, because a person feels more in need of Allaah - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadeeth attributed to the Prophet sallallaahu 'alayhi wa sallam in which he said: "Indeed Allaah boasts to the people of the Heaven about the people standing at 'Arafah, saying: Look at My servants who have come to Me dusty and disheveled." 4
However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet sallallaahu 'alayhi wa sallam remarked: "So how can he be answered!"
Therefore, if these conditions are not satisfied, then the question concerning the du'aa being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah - the Mighty and Majestic - knows, and the one supplicating does not know what this wisdom is; and maybe that you like a a thing and it is bad for you.
So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes the du'aa - calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil - is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du'aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah - the Mighty and Majestic.
Also of importance is that the one supplicating should not express dissatisfaction if his du'aa is apparently not being answered, for this action in itself is a reason for the du'aa not being answered - as the Prophet sallallaahu 'alayhi wa sallam said: "A servants du'aa continues to be answered as long as he does not ask for anything sinful or breaking the ties of relations, and as long as he does not become impatient." It was said: How does one become impatient O Messenger of Allaah? He said: "He says: I have supplicated, I have supplicated, yet it has not been answered. He therefore becomes despondent and abandons supplicating." So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, and thereby abandon making du'aa. Rather, one should call upon Allaah, since every du'aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.
So my brother, you should take to making du'aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah - the One free from all imperfections, the Most High - then that would be sufficient. So it more befitting that a person strives in this - and with Allaah lies the success and the ability.
1. Majmoo' Fataawaa war-Rasaa'il (no.155).
2. Related by Muslim in his Saheeh (no.1015) from Abu Hurayrah radiallaahu 'anhu.
3. Saheeh: Related by Ahmad (5/438) and Abu Daawood (no.1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).
4. Saheeh: Related by Ibn Hibbaan (no.1006), from 'Abdullaah ibn 'Amr radiallaahu 'anhu. It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami' (no.1868).
5. Related by al-Bukhaaree (11/140) and Muslim (no.2735), from Abu Hurayrah radiallaahu 'anhu.
Al-Istiqaamah
Rabee'ul-Awwal 1417H / August 1996CE
Issue No.3
WHY IS MY DU'AA NOT ANSWERED?
By the noble Shaykh Muhammad ibn Saalih al-'Uthaymain 1
[Q]: Allaah says: "And your Lord says: Call upon Me and I respond to your supplication." [Soorah Ghaafir 40:60]. So why is it that when a person's du'aa (supplication) is sometimes un-answered?
[A]: "All praise is due to Allaah, Lord of the worlds. May the salaah and salaam (Allaah's blessings of peace) be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.
Allaah says: "And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will enter Hell in humiliation." [Soorah Ghaafir 40:60] The questioner stated that he did indeed make du'aa (supplication) to Allaah - the Mighty and Majestic - but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah - the Most Perfect - never breaks His promise.
So the clarification of this is: that there are certain conditions that need to be fulfilled in order for a supplication to be answered. These conditions are:-
Firstly: Sincerity to Allaah - the Mighty and Majestic. That is to say, one must be sincere in his du'aa (supplication), so he turns to Allaah - the One free of all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allaah - the Most Perfect, the Most High - is capable of answering his du'aa (supplication) and hoping that the du'aa will be answered.
Secondly: During du'aa, the caller should feel that he is need to Allaah - the Most Perfect, the Most High - in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.
Thirdly: That the one making du'aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du'aa (supplication) being answered - as has been established in the authentic hadeeth, from the Prophet sallallaahu 'alayhi wa sallam who said: "Indeed Allaah - the Most High - is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah - the Most High - has said: "O you Messengers! Eat of the good things and do righteous actions." [Soorah al-Mu'min 23:51]. And He - the Most High - says: "O you who Believe! Eat of the good things wherewith We have provided you." [Soorah al-Baqarah 2:172] Then he mentioned (the case of) a man who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying): O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!" 2
So the Prophet sallallaahu 'alayhi wa sallam explained the unlikelihood that this person's du'aa would be answered, even after fulfilling the apparent factors which aid the du'aa being answered. The apparent factors being:-
[i]: Raising ones' hands towards the sky, meaning towards Allaah - the Mighty and Majestic - since Allaah is above the heavens, above His 'Arsh (Throne). Extending the hands out towards Allaah - the Might and Majestic - is amongst the causes of du'aa being responded to, as is shown in the narration from the Prophet sallallaahu 'alayhi wa sallam that he said: "Indeed your Lord is Alive, Most generous. He feels shy that when His servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing." 3
[ii]: This man called upon Allaah - the Most High - using the name Rabb (Lord). Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du'aa to be responded to, since the Rabb is the Creator, the Owner, the Governer of all affairs - and the reigns of the Heavens and the earth are in His Hands. Due to this, you will find that most of the supplications made in the noble Qur'aan are by this name: "Our Lord! We have heard the call of one calling us to faith: 'Believe you in the Lord,' and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant Us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgment, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female." [Soorah Aal-'Imraan 3:193-195]. So tawassul (seeking the means to nearness of Allaah) by this name is one of the causes for the du'aa to be responded to.
[iii]: This man was a traveler, and journeying is often a cause of du'aa to be responded to, because a person feels more in need of Allaah - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadeeth attributed to the Prophet sallallaahu 'alayhi wa sallam in which he said: "Indeed Allaah boasts to the people of the Heaven about the people standing at 'Arafah, saying: Look at My servants who have come to Me dusty and disheveled." 4
However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet sallallaahu 'alayhi wa sallam remarked: "So how can he be answered!"
Therefore, if these conditions are not satisfied, then the question concerning the du'aa being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah - the Mighty and Majestic - knows, and the one supplicating does not know what this wisdom is; and maybe that you like a a thing and it is bad for you.
So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes the du'aa - calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil - is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du'aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah - the Mighty and Majestic.
Also of importance is that the one supplicating should not express dissatisfaction if his du'aa is apparently not being answered, for this action in itself is a reason for the du'aa not being answered - as the Prophet sallallaahu 'alayhi wa sallam said: "A servants du'aa continues to be answered as long as he does not ask for anything sinful or breaking the ties of relations, and as long as he does not become impatient." It was said: How does one become impatient O Messenger of Allaah? He said: "He says: I have supplicated, I have supplicated, yet it has not been answered. He therefore becomes despondent and abandons supplicating." So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, and thereby abandon making du'aa. Rather, one should call upon Allaah, since every du'aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.
So my brother, you should take to making du'aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah - the One free from all imperfections, the Most High - then that would be sufficient. So it more befitting that a person strives in this - and with Allaah lies the success and the ability.
1. Majmoo' Fataawaa war-Rasaa'il (no.155).
2. Related by Muslim in his Saheeh (no.1015) from Abu Hurayrah radiallaahu 'anhu.
3. Saheeh: Related by Ahmad (5/438) and Abu Daawood (no.1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).
4. Saheeh: Related by Ibn Hibbaan (no.1006), from 'Abdullaah ibn 'Amr radiallaahu 'anhu. It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami' (no.1868).
5. Related by al-Bukhaaree (11/140) and Muslim (no.2735), from Abu Hurayrah radiallaahu 'anhu.
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