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
Showing posts with label muslim. Show all posts
Showing posts with label muslim. Show all posts
Friday, September 11, 2009
Thursday, September 10, 2009
It is not permissible to give money instead of food for the fidyah for not fasting
An old, sick man cannot fast. Is it acceptable for him to give money instead of food?.
Praise be to Allaah.
We must understand an important principle, which is that when Allaah specifically mentions giving food, then it must be food. Allaah says (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know”
[al-Baqarah 2:184]
And He said concerning kafaarat yameen (the expiation for breaking a vow) (interpretation of the meaning):
“for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa’idah 5:89]
In the case of zakaat al-fitr, the Prophet (peace and blessings of Allaah be upon him) enjoined giving one saa’ of food as zakaat al-fitr. So whatever is mentioned specifically as food or as feeding (the poor) in the texts cannot be given in the form of money.
Based on this, if an old man is required to give food instead of fasting, it is not acceptable for him to give money instead. Even if he paid ten times the value of the food, it would not be acceptable, because he has turned away from what is mentioned in the texts. Similarly with regard to zakaat al-fitr, if he paid ten times the value of the food, it would not be acceptable in place of a saa’ of wheat, because the equivalent value is not mentioned in the texts. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.”
Based on this, we say to the brother who is not able to fast because of old age: Feed one poor person for each day, and you may give the food in one of two ways:
1 – Giving it to them in their houses, giving each one one-fourth of a saa’ of rice along with some condiment to accompany it.
2 – Making food and inviting a number of poor people whom you are obliged to feed. So if ten days have passed, you could make dinner and invite ten poor people to come and eat, and do that when the next ten days have passed and the next ten. When Anas ibn Maalik (may Allaah be pleased with him) grew old and became unable to fast, he would feed thirty poor persons on the last day of Ramadaan. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 19/116
Praise be to Allaah.
We must understand an important principle, which is that when Allaah specifically mentions giving food, then it must be food. Allaah says (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know”
[al-Baqarah 2:184]
And He said concerning kafaarat yameen (the expiation for breaking a vow) (interpretation of the meaning):
“for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa’idah 5:89]
In the case of zakaat al-fitr, the Prophet (peace and blessings of Allaah be upon him) enjoined giving one saa’ of food as zakaat al-fitr. So whatever is mentioned specifically as food or as feeding (the poor) in the texts cannot be given in the form of money.
Based on this, if an old man is required to give food instead of fasting, it is not acceptable for him to give money instead. Even if he paid ten times the value of the food, it would not be acceptable, because he has turned away from what is mentioned in the texts. Similarly with regard to zakaat al-fitr, if he paid ten times the value of the food, it would not be acceptable in place of a saa’ of wheat, because the equivalent value is not mentioned in the texts. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.”
Based on this, we say to the brother who is not able to fast because of old age: Feed one poor person for each day, and you may give the food in one of two ways:
1 – Giving it to them in their houses, giving each one one-fourth of a saa’ of rice along with some condiment to accompany it.
2 – Making food and inviting a number of poor people whom you are obliged to feed. So if ten days have passed, you could make dinner and invite ten poor people to come and eat, and do that when the next ten days have passed and the next ten. When Anas ibn Maalik (may Allaah be pleased with him) grew old and became unable to fast, he would feed thirty poor persons on the last day of Ramadaan. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 19/116
What is the ruling on giving money for Zakaatul-Fitr?
Question: What is the ruling on giving money for Zakatul-Fitr,because there is someone who says that it is permissible?
Answer: Sheikh Ibn Baz (may Allaah give him light in his grave)”It is not unknown to any Muslim that the most important pillar of Islam is the testimony that none has the right to be worshipped but Allaah and Muhammad is the Messenger of Allaah. The testimony that none has the right to be worshipped but Allaah necessitates that none should be worshipped but Allaah alone. The testimony that Muhammad is the Messenger of Allaah (may the peace and blessing of Allaah be upon him) necessitates that He should not be worshipped except with what the Messenger of Allaah (may the peace and blessing of Allaah be upon him) sanctioned.
Zakatul-Fitr is an act of worship according to consensus of the Muslims, and the fundamental principle regarding acts of worship is that they are Tawqeef (i,e meaning it is from Allaah the doors are closed, you cannot come with something new) Therefore, it is not permissible for anyone to seek to worship Allaah with any act of worship except from what is taken from Muhammad (may peace and blessing of Allaah be upon him). He is the only one that Allaah has blessed with this noble position Allaah the Most High said: AND HE (MUHAMMAD) DOES NOT SPEAK FROM (HIS OWN) DESIRE.IT IS ONLY A REVELATION THAT IS REVEALED (TO HIM)-(An-Najm-53-3,4) And he (may peace and blessing of Allaah be upon him) said “whoever introduces into this matter of ours that which is not of it, then it is rejected.[Al-Bukhari]
He (may peace and blessings of Allaah be upon him) legislated Zakatul-Fitr by that which is confirmed from him in the authentic hadiths as a Sa’ of raisins or Sa’ of dried dates or Sa’ of barley or cottage cheese. This is the Sunnah of Muhammad (May peace and blessing of Allaah be upon him) regarding Zakatul-Fitr. In the time of the Prophet (May the peace and blessing of Allaah be upon him) dinars and dirhams (i.e.gold and silver coins) existed-especially in Al-Madinah-among the Muslims. These were the two leading forms of currency at the time, and yet the Prophet (May the peace and blessing of Allaah be upon him) did not mention them in regards to Zakatul-Fitr” ALLAAH KNOWS BEST!
WAL-HAMDU LILLAAH.
FIKS Research Department
Answer: Sheikh Ibn Baz (may Allaah give him light in his grave)”It is not unknown to any Muslim that the most important pillar of Islam is the testimony that none has the right to be worshipped but Allaah and Muhammad is the Messenger of Allaah. The testimony that none has the right to be worshipped but Allaah necessitates that none should be worshipped but Allaah alone. The testimony that Muhammad is the Messenger of Allaah (may the peace and blessing of Allaah be upon him) necessitates that He should not be worshipped except with what the Messenger of Allaah (may the peace and blessing of Allaah be upon him) sanctioned.
Zakatul-Fitr is an act of worship according to consensus of the Muslims, and the fundamental principle regarding acts of worship is that they are Tawqeef (i,e meaning it is from Allaah the doors are closed, you cannot come with something new) Therefore, it is not permissible for anyone to seek to worship Allaah with any act of worship except from what is taken from Muhammad (may peace and blessing of Allaah be upon him). He is the only one that Allaah has blessed with this noble position Allaah the Most High said: AND HE (MUHAMMAD) DOES NOT SPEAK FROM (HIS OWN) DESIRE.IT IS ONLY A REVELATION THAT IS REVEALED (TO HIM)-(An-Najm-53-3,4) And he (may peace and blessing of Allaah be upon him) said “whoever introduces into this matter of ours that which is not of it, then it is rejected.[Al-Bukhari]
He (may peace and blessings of Allaah be upon him) legislated Zakatul-Fitr by that which is confirmed from him in the authentic hadiths as a Sa’ of raisins or Sa’ of dried dates or Sa’ of barley or cottage cheese. This is the Sunnah of Muhammad (May peace and blessing of Allaah be upon him) regarding Zakatul-Fitr. In the time of the Prophet (May the peace and blessing of Allaah be upon him) dinars and dirhams (i.e.gold and silver coins) existed-especially in Al-Madinah-among the Muslims. These were the two leading forms of currency at the time, and yet the Prophet (May the peace and blessing of Allaah be upon him) did not mention them in regards to Zakatul-Fitr” ALLAAH KNOWS BEST!
WAL-HAMDU LILLAAH.
FIKS Research Department
Wednesday, September 9, 2009
When is the Night of Al-Qadr?
AUTHOR: Imaams Al-Albaanee and Ibn Al-'Uthaimeen
SOURCE: Mentioned Below
PRODUCED BY: Al-Ibaanah.com
The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-'Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).
The Night of Al-Qadr has a Fixed Date:
The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet's saying: "Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven." [1]
It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: "I heard Ubay Bin Ka'ab (radyAllaahu 'anhu) say when it was said to him that 'Abdullaah Ibn Mas'ood (radyAllaahu 'anhu) said "Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr." He (Ubay Bin Ka'ab) said: "May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah's Messenger (sallAllaahu 'alayhi wa sallam) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays."
In one report this is raised to being a saying of the Prophet (sallAllaahu 'alayhi wa sallam). [2]
[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]
The Night of Al-Qadr is to be sought:
The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet: "Search for the Night of Al-Qadr in the last ten nights of Ramadaan." [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan." [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn 'Umar (radyAllaahu 'anhumaa) that: "Some men from the Companions of Allaah's Messenger saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (sallAllaahu 'alayhi wa sallam) said: 'I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'" [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn 'Umar that the Prophet said: "Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him."
Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka'ab (radyAllaahu 'anhu) who said: "By Allaah, I know which night it is. It is on the night that Allaah's Messenger commanded us to perform the Night Prayer. It is on the twenty-seventh night."[Muslim]
The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah's Will and Wisdom. What directs us to this is the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th)."
Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: "The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes."
Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.
And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.
[Imaam Muhammad Ibn Saalih Al-'Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]
Footnotes:
[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (raa) and by Ahmad (5/318) from the narration of 'Ubaadah Ibn As-Saamit (raa). The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.
[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)
SOURCE: Mentioned Below
PRODUCED BY: Al-Ibaanah.com
The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-'Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).
The Night of Al-Qadr has a Fixed Date:
The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet's saying: "Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven." [1]
It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: "I heard Ubay Bin Ka'ab (radyAllaahu 'anhu) say when it was said to him that 'Abdullaah Ibn Mas'ood (radyAllaahu 'anhu) said "Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr." He (Ubay Bin Ka'ab) said: "May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah's Messenger (sallAllaahu 'alayhi wa sallam) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays."
In one report this is raised to being a saying of the Prophet (sallAllaahu 'alayhi wa sallam). [2]
[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]
The Night of Al-Qadr is to be sought:
The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet: "Search for the Night of Al-Qadr in the last ten nights of Ramadaan." [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan." [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn 'Umar (radyAllaahu 'anhumaa) that: "Some men from the Companions of Allaah's Messenger saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (sallAllaahu 'alayhi wa sallam) said: 'I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'" [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn 'Umar that the Prophet said: "Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him."
Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka'ab (radyAllaahu 'anhu) who said: "By Allaah, I know which night it is. It is on the night that Allaah's Messenger commanded us to perform the Night Prayer. It is on the twenty-seventh night."[Muslim]
The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah's Will and Wisdom. What directs us to this is the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th)."
Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: "The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes."
Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.
And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.
[Imaam Muhammad Ibn Saalih Al-'Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]
Footnotes:
[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (raa) and by Ahmad (5/318) from the narration of 'Ubaadah Ibn As-Saamit (raa). The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.
[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)
Monday, September 7, 2009
when is du'aa accepted?
Question: What are the times when du'aa are accepted during Ramadaan? What specific du'aa should you say during the different parts of Ramadaan and on Laylatul-Qadr or the last 10 days of Ramadaan?
Answer: Wallaahi, the first issue: the times of du’aa are mentioned, they are:
* between the Adhaan and the Iqaamah, in Ramadaan or other than Ramadaan between the Adhaan and Iqaamah there is du’aa mustajaab.
* On Friday when the Imaam climbs the minbar – at the time he climbs the Minbar, that is the time for du’aa mustajaab.
* In the last third of the night there is du’aa mustajaab.
* For the person who is fasting, his whole day is a time of du’aa mustajaab.
* The time of breaking the fast is a time of du’aa mustajaab.
* When the rain is falling it is a time of du’aa mustajaab.
* And du’aa is good at any time and that’s why Allaah تعالى said:
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي
{And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me…} [Al-Baqarah 2:186]
So Allaah تعالى is telling us that He is closer to us and He wants us to make much du’aa, supplicating to Him. So du’aa is at any time, but there are times which are better than the others and which I mentioned, but this doesn’t mean that we don’t make du’aa at other times. No! We have to do it all the time; we have to keep in contact with Allaah all the time.
What is the best du’aa? The best du’aa is what has been mentioned in the Qur’aan and what the Prophet صلى الله عليه وسلم used to say. There is a book called Ar-Ruqaa ad-Du’aa or Ar-Ruqaa fil Kitaabi was-Sunnah by Shaykh Sa’eed ibn Wahf al-Qahtaanee. He gathered all the du’aa from the Qur’aan and from the authentic Sunnah, so I advise brothers and sisters to get that if it is translated, or they can read it directly from the text (Arabic).
And the best du’aa is what Prophet صلى الله عليه وسلم used to say between the Rukn Yamaani and Hajr Aswad (i.e. between the Yemeni Corner and the Black Stone during tawaaf of the Ka’bah) :
رَبَّنَا آتِنَا فِي الدّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
{…Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!}
[Surah al-Baqarah 2:201]
And what he صلى الله عليه وسلم taught ‘Aishah to say in Laylatul-Qadr :
اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي
“O Allaah You are One who forgives and You love forgiveness so forgive me.”[1]
And what he taught her to say on ‘Arafah [2]:
لاَ إلَهَ إلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ, يُحْيِي وَيُمِيتُ, وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير
And the du’aa for your parents:
رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ
{My Lord! Forgive me, and my parents…} [Nooh 71:28]
This is if they die as Muslims, but if they died as kuffar (disbelievers), you don’t seek forgiveness for them but you seek (forgiveness) for yourself and for your children as Allaah تعالى said in Surah al-Furqaan:
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
{…Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqûn} [al-Furqaan 25:74]
It is better to ask Allaah تعالى what Allaah commanded his Prophet صلى الله عليه وسلم to ask Him as Allaah تعالى said to him:
وَقُلْ رَّبِّ زِدْنِي عِلْمًا
{… and say: "My Lord! Increase me in knowledge." } [Taa-Haa 20:114]
This is the only place where Allaah commanded the Prophet صلى الله عليه وسلم to ask Him for something, and He told Prophet صلى الله عليه وسلم to ask Him formore Knowledge. So ask Allaah for more knowledge and Allaah تعالى will guide you. The best is also what the Prophet صلى الله عليه وسلم used to do in the night prayer:
[3] اللهم رب جبرائيل وميكائيل...
Also:
[4] يا مقلب القلوب ثبت قلبي على دينك
And the like. Wallaahu A’lam.
Answered by: Shaykh Muhammad al-Maliki
Title of Lecture: Ramadaan 1427 = 2006
Date of the Lecture: Saturday, October 14th, 2006
Listen to Lecture: Click Here
Read the Transcribed Lecture: Click Here
[1] Reported by Ahmed, At-Tirmidhi, An-Nasaa`ee and Ibn Maajah and authenticated by Imaam At-Tirmidhi and Haakim. Shaykh al-Albaani رحمه اللهsays Saheeh in Saheeh al-Jaami` (#4423).
[2] With the following wording, Shaykh al-Albaani رحمه الله says Hasan in Saheeh al-Jaami` (#3274).
خير الدعاء يوم عرفة وخير ما قلت أنا والنبيون من قبلي لا إلهإلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير
[3] Reported with the following wording in Saheeh Muslim Kitaab Salaah al-Musaafireen wa Qasruhaa (#770).
اللَّهمَّ رَبِّ جَبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ،فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَتَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فيه يَخْتَلِفُونَ، اهْدِنِي لِمَااخْتُلِفَ فيه مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَىصِرَاطٍ مُسْتَقِيمٍ
[4] Shaykh al-Albaani رحمهالله says Saheeh in Saheeh al-Jaami` (#7987).
http://www.albaseerah.org/forum/showpost.php?p=14782&postcount=10
--
Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org
http://www.albaseerah.org
Answer: Wallaahi, the first issue: the times of du’aa are mentioned, they are:
* between the Adhaan and the Iqaamah, in Ramadaan or other than Ramadaan between the Adhaan and Iqaamah there is du’aa mustajaab.
* On Friday when the Imaam climbs the minbar – at the time he climbs the Minbar, that is the time for du’aa mustajaab.
* In the last third of the night there is du’aa mustajaab.
* For the person who is fasting, his whole day is a time of du’aa mustajaab.
* The time of breaking the fast is a time of du’aa mustajaab.
* When the rain is falling it is a time of du’aa mustajaab.
* And du’aa is good at any time and that’s why Allaah تعالى said:
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي
{And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me…} [Al-Baqarah 2:186]
So Allaah تعالى is telling us that He is closer to us and He wants us to make much du’aa, supplicating to Him. So du’aa is at any time, but there are times which are better than the others and which I mentioned, but this doesn’t mean that we don’t make du’aa at other times. No! We have to do it all the time; we have to keep in contact with Allaah all the time.
What is the best du’aa? The best du’aa is what has been mentioned in the Qur’aan and what the Prophet صلى الله عليه وسلم used to say. There is a book called Ar-Ruqaa ad-Du’aa or Ar-Ruqaa fil Kitaabi was-Sunnah by Shaykh Sa’eed ibn Wahf al-Qahtaanee. He gathered all the du’aa from the Qur’aan and from the authentic Sunnah, so I advise brothers and sisters to get that if it is translated, or they can read it directly from the text (Arabic).
And the best du’aa is what Prophet صلى الله عليه وسلم used to say between the Rukn Yamaani and Hajr Aswad (i.e. between the Yemeni Corner and the Black Stone during tawaaf of the Ka’bah) :
رَبَّنَا آتِنَا فِي الدّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
{…Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!}
[Surah al-Baqarah 2:201]
And what he صلى الله عليه وسلم taught ‘Aishah to say in Laylatul-Qadr :
اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي
“O Allaah You are One who forgives and You love forgiveness so forgive me.”[1]
And what he taught her to say on ‘Arafah [2]:
لاَ إلَهَ إلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ, يُحْيِي وَيُمِيتُ, وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير
And the du’aa for your parents:
رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ
{My Lord! Forgive me, and my parents…} [Nooh 71:28]
This is if they die as Muslims, but if they died as kuffar (disbelievers), you don’t seek forgiveness for them but you seek (forgiveness) for yourself and for your children as Allaah تعالى said in Surah al-Furqaan:
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
{…Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqûn} [al-Furqaan 25:74]
It is better to ask Allaah تعالى what Allaah commanded his Prophet صلى الله عليه وسلم to ask Him as Allaah تعالى said to him:
وَقُلْ رَّبِّ زِدْنِي عِلْمًا
{… and say: "My Lord! Increase me in knowledge." } [Taa-Haa 20:114]
This is the only place where Allaah commanded the Prophet صلى الله عليه وسلم to ask Him for something, and He told Prophet صلى الله عليه وسلم to ask Him formore Knowledge. So ask Allaah for more knowledge and Allaah تعالى will guide you. The best is also what the Prophet صلى الله عليه وسلم used to do in the night prayer:
[3] اللهم رب جبرائيل وميكائيل...
Also:
[4] يا مقلب القلوب ثبت قلبي على دينك
And the like. Wallaahu A’lam.
Answered by: Shaykh Muhammad al-Maliki
Title of Lecture: Ramadaan 1427 = 2006
Date of the Lecture: Saturday, October 14th, 2006
Listen to Lecture: Click Here
Read the Transcribed Lecture: Click Here
[1] Reported by Ahmed, At-Tirmidhi, An-Nasaa`ee and Ibn Maajah and authenticated by Imaam At-Tirmidhi and Haakim. Shaykh al-Albaani رحمه اللهsays Saheeh in Saheeh al-Jaami` (#4423).
[2] With the following wording, Shaykh al-Albaani رحمه الله says Hasan in Saheeh al-Jaami` (#3274).
خير الدعاء يوم عرفة وخير ما قلت أنا والنبيون من قبلي لا إلهإلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير
[3] Reported with the following wording in Saheeh Muslim Kitaab Salaah al-Musaafireen wa Qasruhaa (#770).
اللَّهمَّ رَبِّ جَبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ،فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَتَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فيه يَخْتَلِفُونَ، اهْدِنِي لِمَااخْتُلِفَ فيه مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَىصِرَاطٍ مُسْتَقِيمٍ
[4] Shaykh al-Albaani رحمهالله says Saheeh in Saheeh al-Jaami` (#7987).
http://www.albaseerah.org/forum/showpost.php?p=14782&postcount=10
--
Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org
http://www.albaseerah.org
Saturday, September 5, 2009
The favors of Allaah
Question & Answer Session
By Shaykh Muhammad al-Maliki حفظه الله
on Saturday, December 29th, 2007
The Shaykh started by praising Allaah and sending salaat and salaam upon the best of creation, the Messenger of Allaah صلى الله عليه وسلم and those who follow his Sunnah.
The favours of Allaah سبحانه وتعالى upon us
Dear Brothers and Sisters, we all know the ni`mah (نعمة – grace, favour) that Allaah تعالى has bestowed upon us with regard to the guidance that He تعالى provided us:
1. Guidance to Islaam
2. Guidance to practicing
3. Guidance to the proper manhaj (methodology) of the Prophet صلى الله عليه وسلم, the Sahaabah (Companions), the students of the Sahaabah and the proper Scholars
4. The ni`mah that Allaah has bestowed upon us by the Hajj and what is brings about from forgiveness of all previous sins. Also, for those who did not perform Hajj but who fasted on the Day of `Arafah, Allaah تعالى forgives them all their sins of the previous year and the coming year.
These are ni`am (graces) from Allaah which we need to thank Him سبحانه وتعالى for. We need to thank Allaah تعالى from our hearts – by having proper belief. We need to thank Allaah تعالى by our tongues – by speaking about the ni`am that Allaah تعالى bestowed upon us. We have to thank Allaah by our actions – by adhering to the correct and proper manhaj, the manhaj (methodology) of the Qur’aan and the Sunnah. That is what the Prophet صلى الله عليه وسلم left us upon, as he صلى الله عليه وسلم said in the Saheeh hadeeth: “I have left you upon a white and clear way, its night is like its day, no one misses it except one who is astray.”[1] He صلى الله عليه وسلم described it by saying “I have left amongst you that which if you hold onto, you will not be misguided: the Book of Allaah, and my Sunnah, and they both would never be found separated until they come before me, to my lake (the hawd) on the Day of Resurrection."[2]
So dear brothers and sisters, the only way to thank Allaah تعالى is to obey Him. Dear brothers and sisters, Allaah سبحانه وتعالى gave us all these graces (ni`am) only so that we should obey Him, follow His Messengers and grasp the proper `Aqeedah (belief). This is the only way to survive in this life and in the Hereafter. So brothers and sisters, fear Allaah with your health, fear Allaah with your wealth, fear Allaah with your family, fear Allaah regarding the guidance that He سبحانه وتعالى gave you so that it will not be taken away from you and then you find no one to guide you. May Allaah تعالى keep us all upon the right path of guidance - upon the Qur’aan and Sunnah.
By Shaykh Muhammad al-Maliki حفظه الله
on Saturday, December 29th, 2007
The Shaykh started by praising Allaah and sending salaat and salaam upon the best of creation, the Messenger of Allaah صلى الله عليه وسلم and those who follow his Sunnah.
The favours of Allaah سبحانه وتعالى upon us
Dear Brothers and Sisters, we all know the ni`mah (نعمة – grace, favour) that Allaah تعالى has bestowed upon us with regard to the guidance that He تعالى provided us:
1. Guidance to Islaam
2. Guidance to practicing
3. Guidance to the proper manhaj (methodology) of the Prophet صلى الله عليه وسلم, the Sahaabah (Companions), the students of the Sahaabah and the proper Scholars
4. The ni`mah that Allaah has bestowed upon us by the Hajj and what is brings about from forgiveness of all previous sins. Also, for those who did not perform Hajj but who fasted on the Day of `Arafah, Allaah تعالى forgives them all their sins of the previous year and the coming year.
These are ni`am (graces) from Allaah which we need to thank Him سبحانه وتعالى for. We need to thank Allaah تعالى from our hearts – by having proper belief. We need to thank Allaah تعالى by our tongues – by speaking about the ni`am that Allaah تعالى bestowed upon us. We have to thank Allaah by our actions – by adhering to the correct and proper manhaj, the manhaj (methodology) of the Qur’aan and the Sunnah. That is what the Prophet صلى الله عليه وسلم left us upon, as he صلى الله عليه وسلم said in the Saheeh hadeeth: “I have left you upon a white and clear way, its night is like its day, no one misses it except one who is astray.”[1] He صلى الله عليه وسلم described it by saying “I have left amongst you that which if you hold onto, you will not be misguided: the Book of Allaah, and my Sunnah, and they both would never be found separated until they come before me, to my lake (the hawd) on the Day of Resurrection."[2]
So dear brothers and sisters, the only way to thank Allaah تعالى is to obey Him. Dear brothers and sisters, Allaah سبحانه وتعالى gave us all these graces (ni`am) only so that we should obey Him, follow His Messengers and grasp the proper `Aqeedah (belief). This is the only way to survive in this life and in the Hereafter. So brothers and sisters, fear Allaah with your health, fear Allaah with your wealth, fear Allaah with your family, fear Allaah regarding the guidance that He سبحانه وتعالى gave you so that it will not be taken away from you and then you find no one to guide you. May Allaah تعالى keep us all upon the right path of guidance - upon the Qur’aan and Sunnah.
Thirty-Three Lessons From Surah Yusuf
Shaykh Abdur Rahmaan Naasir Al-Sa`di
“Tayseer Al-Kareem Ar-Rahmaan”
As-Shaykh Abdurahmaan Ibn Naasir As-Sa’dee states in his tafseer “Tayseer Al-Kareem Ar-Rahmaan” (pg. 408 - 412) regarding the last ayah of surah Yusuf wherein Allah subhaanahu wa ta’la says, “Indeed in their stories, there is a lesson for men of understanding.”
This story is from the best of stories because of what it relates from the varying phases of life; from trial to tribulation, from being tested to being blessed, from humiliation to grandeur, from slavery to kingship, from division to unity, from grief to joy, from superfluity to famine, from famine to glut, from hardship to ease, and from denial to affirmation. So blessed be the One who revealed it in the best manner possible.
From amongst the lessons derived from this surah are:
1. The knowledge of interpreting dreams is a very important branch of knowledge that Allah gives to whom he pleases from His servants. And most of them (dreams) are based on symbols that are ambiguous in meaning and in description. For indeed the significance of the sun, the moon and twelve stars bowing to Yusuf, is that these lights are the beauty of the sky, and from them emanates benefit. Likewise the prophets and the scholars are the beauty of this earth, and by them mankind is guided through darkness just as they do by the light of the stars, the sun and the moon. Moreover, since the source of this light is his mother and father, hence it is very befitting that the moon and the sun symbolize his parents, for from them emanate the greatest light from which he and his brothers are off-springs. Thus, the sun, which is a feminine noun, symbolizes his mother and the moon, which is a masculine noun, symbolizes his father, and the stars symbolize his brothers.
2. The significance of the dream of his fellow prison mate who saw himself pressing wine, is that the one who does such work is usually the servant of someone else. Thus he interpreted it to mean that this prison mate would be a servant for the king, and this would guarantee his freedom from prison. Regarding the significance of the dream of the one who saw birds eating bread from the top of his head, Yusuf interpreted this dream as a indication that he will be crucified because the skull protects the brains and once a person is crucified and left in the open, the brains will become exposed, thus the bird will eat it.
3. Therein are evidences of the truthfulness of the prophethood of Prophet Muhammad (Peace be upon him), for he narrated to his people this long story and he never read the previous books nor learned from any one.
4. One should distance oneself as much as possible from situations that can lead to an evil outcome. Also the permissibility of not disclosing what one fears might harm them based on the statement of Ya'qûb to Yusuf, “He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”
5. The permissibility of a person mentioning to someone else, as a means of sincere advice, a matter that is disliked based on the ayah, “Lest they arrange a plot against you.”
6. The blessing that Allah bestows upon the servant is not simply restricted to that particular individual, rather it is a blessing that encompasses him, his family and his friends. And whatever good is obtained is because of that person based on the statement of Allah, "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favor on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâque (Isaac) aforetime. Verily, your Lord is All-Knowing, All-Wise."
7. The importance of being cautious of the evil results of sins, because one sin often leads to many others. For the brothers of Yusuf tried varying plots when they wanted to separate him from his father; they lied many times, they falsified the blood on the shirt, they came at night pretending to cry, and all of this is as a result of one sin, one thing leading to a next.
8. The matter that really counts in the life of the servant is the successful ending and not the deficient beginning. For the children of Yacub did what they did in the beginning which was a very reprehensible act, then their affair ended in sincere repentance, complete forgiveness from Yusuf and their father, and du’a was made for them to be forgiven and have mercy upon.
9. Some evil are lesser then others and committing the least or lesser evil is always better. For when the brothers of Yusuf agreed to kill him or throw him in the well, one of them said, “Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well.” Thus his suggestion was better in comparison with those of his brothers (in spite of it still being an evil one) and because of this he lessened the greatness of the sin they committed.
10. There is no sin on a person that buys, sells, or uses anything that is considered as merchandise according to prevailing business practices. Nor is the one who is not aware how this merchandise was obtained guilty of any sin. For the brothers of Yusuf sold him, which was a haraam, impermissible transaction, then he was found by a caravan of people who took him to Egypt and sold him there as a slave, and in spite of all this Allah referred to him as ”merchandise.”
11. One should be careful to avoid being secluded with women whom may be a cause of fitnah, and one should also be cautious of the love for someone that may be harmful. For the wife of the king did what she did because of her infatuation with Yusuf that lead her to try to seduce him, tell lies about him and cause him to be imprisoned for a long time.
12. The inclination that Yusuf would have had for the woman, but resisted it for Allah’s sake is what actually brings him closer to Allah. Because this type of inclination is from amongst the soul’s evil suggestion and it is something that happens naturally to most of mankind. However, the love and fear of Allah overpowered the call of fulfilling desires. Thus, he is from amongst those “who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.” And also from amongst the “seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a man who is called by a woman of beauty and position [for illegal intercourse], but be says: ‘I fear Allaah.”
13. Whenever eemaan enters the heart and one makes his whole affair sincerely for Allah sake, Allah will indeed repel and defend one from all types of evil and vulgarity because of one’s eemaan and sincerity due to Allah’s statement, “Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our sincere slaves.”
14. Whenever the servant sees a situation that might be one of fitnah or cause of sin, he should flee as far as possible from it to save himself from sin.
15. Yusuf was beautiful both externally and internally. As for his external beauty, it made the king’s wife did what she did, and it made the other women cut their hands while proclaiming, “How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!" His internal beauty was because of his great chastity and self-restraint in spite the many enticement there were to commit sin. This is why the king’s wife said, “I did seek to seduce him, but he refused.”
16. When there is a atmosphere for sin, the servant should always return unto Allah and distance himself from his own strength and power based on the statement of Yusuf, “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame) of the ignorants.”
17. Knowledge and intelligence leads one who possesses it to do good acts and prevents him from evil. Ignorance on the other hand, calls the one who is ignorant to conform to his desires, even if it is harmful to him.
18. Just as the servant worships Allah during times of ease, similarly he should also worship him during times of hardship. For Yusuf (peace be upon him) was constantly calling to Allah, thus when he entered the prison he continued to make dawah. He called the two young men to at-tawheed and he warned them against as-shirk. Hence, from his quick-wittedness he saw that they were responsive to his dawah, whereby they said to him, “We think you are one of the Muhsinun (doers of good).” So this was a golden opportunity for dawah that he seized by calling them to Allah before interpreting their dreams so his goal (of calling them to Islaam) would be more fruitful. Thus, firstly he made it clear to them that what they notice of him from his noble character and in-depth knowledge is all a result belief in Allah and singling him out for worship (tawheed), and he abandoned the path of those who do not believe in Allah and the last day. So he first gave them dawah through his actions, then he gave them dawah by his speech illustrating to them the corruption of shirk and the reality of at-tahwheed.
19. The importance of priorities. For when he was asked by the two young men to interpret their dreams, there were other matters of importance that they were in greater need of knowing before their questions were to be answered. This is a sign of a teacher possessing great intelligence, and the ability to correctly guide and teach, for when Yusuf was asked by the two young men about their dreams, he first called them to Allah before interpreting their dreams.
20. It is not considered depending on others (instead of Allah), if one happens to get into a difficult situation and one seeks the assistance of someone whom he thinks can alleviate his situation, for this person there is no blame on him if he does this. This is because it has always been the custom of people to seek each other assistance in such matters. Hence, Yusuf said to the one whom he knew would be saved, "Mention me to your lord (i.e. your king, so as to get me out of the prison)."
21. The one who teaches should always try to have complete sincerity when he teaches, and he should not use his position as a means to obtain wealth, status or personal benefit. Furthermore, he should not withhold from spreading knowledge or giving advice even if the one whom he taught or advised did not do what he (the teacher) requested. For indeed Yusuf (peace be upon him) advised one of the young men to mention his situation to the king, but he forgot and did not mention him. However, when the time came when he was in need of him, he sent someone to get Yusuf. In spite of this, Yusuf did not chastise him for forgetting to mention his situation to the king, rather he gave him a complete answer to his question.
22. There is no blame on a person for defending himself against a false accusation. Rather this is something praiseworthy. As Yusuf refused to leave the prison until his innocence was proven.
23. Dream interpretation is a branch of the Islamic sciences, and a person is rewarded for studying and teaching it. Dream interpretation also comes under category of giving fataawa, for he said to the two young men, “Thus is the case judged concerning which you both did inquire.” (tas’taftiyaan - sought a fatwa) The king said, “Explain (aftoonee – give me a fatwa) of my dream”, and the young man said to Yusuf, “Explain to us (aftinaa – give us a fatwa) regarding (the dream) of seven fat cows.” Thus, it is not permissible interpret dream except with (shari’ah) knowledge.
24. As long as a person is not pretentious or dishonest, he should not be criticized if one informs others about his praiseworthy qualities, if he intends by this to bring about a general benefit based on the statement of Yusuf, "Set me over the storehouses of the land; I will indeed guard them with full knowledge." Likewise, leadership is not something that is blameworthy if the one who is in charge fulfils the rights of Allah and the rights of His servants to the best of his ability.
25. Allah is very generous to his servants by giving them the best of this life and the next. The means of achieving the best of the next life is by having eemaan and taqwa. The servant should always ask Allah for his rewards and bounties and he should not be disappointed whenever he sees the people enjoying the pleasures of this world whereby he is unable to partake. Rather he should ask Allah for His great reward and bounties in the next life based on His statement, “And verily, the reward of the Hereafter is better for those who believe and used to fear Allah and keep their duty to Him.”
26. It is from the “sunnah” of the prophets to host guest and treat them honorably based on the statement of Yusuf, “See you not that I give full measure, and that I am the best of the hosts?”
27. Having negative thoughts about someone is not something that is always prohibited if there are accompanying evidences to support this suspicion. For verily, Ya'qûb said to his sons after they came to him claiming that a wolf ate Yusuf, “Nay, but your own selves have made up a tale.” And he said regarding their next brother, "Can I entrust him to you except as I entrusted his brother (Yusuf) to you aforetime?”
28. If one does not want another person to be aware of something one has or something one intends to do, one should use a subtle means of distraction that does not contain any lies. As Yusuf did when he put the golden bowl into his brother’s bag, and he then took the golden bowl out of his brother’s bag leading them think that their brother is the one who stole it. After which he said, "Allah forbid, that we should take anyone but him with whom we found our property.” Notice he did not say, “We found our property with him”, or “He stole our property.” Rather, he made a general statement that can apply to this situation as well as others, and there is not wrong with what he did. For all he did was made them think that their brother stole the golden bowl, so that his youngest brother can remain with him, as was objective.
29. It is not permissible for a person to bear witness except to that which he has sure knowledge of. He acquires this knowledge either by witnessing it himself or by being informed by a trustworthy person based on the statement of the Yusuf’s brothers, “We testify not except according to what we know.”
30. The permissibility of informing others of the difficulties one is enduring, as long as this is not done in a manner that indicates one is annoyed with the decree of Allah, for the brothers of Yusuf complained, “O ruler of the land! A hard time has hit us and our family,” and Yusuf did not object to their statement.
31. The merits of taqwah and sabr (patience), for every good in this life and the next is as result of taqwah and sabr based on the statement of Allah, “Allah has indeed been gracious to us. Verily, he who fears Allah and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers) to be lost."
32. The one whom Allah has blessed after being in a state of poverty or distress should acknowledge the bounties of Allah upon him by constantly remembering his previous condition. Thus he would be able to thank Allah every time he remembers his previous condition, as Yusuf (peace be upon him) said, “He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitan had sown enmity between me and my brothers.”
33. The servant should always exalt Allah for making him remain steadfast upon eemaan by constantly doing those deeds that causes one’s eemaan to remain firm. Also one should always ask Allah to have successful ending by perfecting His Favor upon one based on the du’a of Yusuf (peace be upon him), “My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous."
This is by the will of Allah, this is what He has made possible for me to mention regarding the benefits and lessons obtained from this blessed story, however for the one contemplates, he is guaranteed to find other benefits from the surah than those mentioned. So we ask Allah the most high, to bless us with beneficial knowledge and actions that are acceptable to Him, indeed He is the most generous, the most gracious.
--
It is incumbent upon you to adhere to the Aathaar as-Salaf (way of the companions and those who followed them in righteousness), even if the people avoid you and reject you (for that). And beware of Aaraa’ ar-Rijaal (baseless opinions of men), even if they beautify it, and make it attractive for you with their speech.
El-Imaam Abu ‘Amr El-Awzaa’ee (d. 157H)
“Tayseer Al-Kareem Ar-Rahmaan”
As-Shaykh Abdurahmaan Ibn Naasir As-Sa’dee states in his tafseer “Tayseer Al-Kareem Ar-Rahmaan” (pg. 408 - 412) regarding the last ayah of surah Yusuf wherein Allah subhaanahu wa ta’la says, “Indeed in their stories, there is a lesson for men of understanding.”
This story is from the best of stories because of what it relates from the varying phases of life; from trial to tribulation, from being tested to being blessed, from humiliation to grandeur, from slavery to kingship, from division to unity, from grief to joy, from superfluity to famine, from famine to glut, from hardship to ease, and from denial to affirmation. So blessed be the One who revealed it in the best manner possible.
From amongst the lessons derived from this surah are:
1. The knowledge of interpreting dreams is a very important branch of knowledge that Allah gives to whom he pleases from His servants. And most of them (dreams) are based on symbols that are ambiguous in meaning and in description. For indeed the significance of the sun, the moon and twelve stars bowing to Yusuf, is that these lights are the beauty of the sky, and from them emanates benefit. Likewise the prophets and the scholars are the beauty of this earth, and by them mankind is guided through darkness just as they do by the light of the stars, the sun and the moon. Moreover, since the source of this light is his mother and father, hence it is very befitting that the moon and the sun symbolize his parents, for from them emanate the greatest light from which he and his brothers are off-springs. Thus, the sun, which is a feminine noun, symbolizes his mother and the moon, which is a masculine noun, symbolizes his father, and the stars symbolize his brothers.
2. The significance of the dream of his fellow prison mate who saw himself pressing wine, is that the one who does such work is usually the servant of someone else. Thus he interpreted it to mean that this prison mate would be a servant for the king, and this would guarantee his freedom from prison. Regarding the significance of the dream of the one who saw birds eating bread from the top of his head, Yusuf interpreted this dream as a indication that he will be crucified because the skull protects the brains and once a person is crucified and left in the open, the brains will become exposed, thus the bird will eat it.
3. Therein are evidences of the truthfulness of the prophethood of Prophet Muhammad (Peace be upon him), for he narrated to his people this long story and he never read the previous books nor learned from any one.
4. One should distance oneself as much as possible from situations that can lead to an evil outcome. Also the permissibility of not disclosing what one fears might harm them based on the statement of Ya'qûb to Yusuf, “He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”
5. The permissibility of a person mentioning to someone else, as a means of sincere advice, a matter that is disliked based on the ayah, “Lest they arrange a plot against you.”
6. The blessing that Allah bestows upon the servant is not simply restricted to that particular individual, rather it is a blessing that encompasses him, his family and his friends. And whatever good is obtained is because of that person based on the statement of Allah, "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favor on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâque (Isaac) aforetime. Verily, your Lord is All-Knowing, All-Wise."
7. The importance of being cautious of the evil results of sins, because one sin often leads to many others. For the brothers of Yusuf tried varying plots when they wanted to separate him from his father; they lied many times, they falsified the blood on the shirt, they came at night pretending to cry, and all of this is as a result of one sin, one thing leading to a next.
8. The matter that really counts in the life of the servant is the successful ending and not the deficient beginning. For the children of Yacub did what they did in the beginning which was a very reprehensible act, then their affair ended in sincere repentance, complete forgiveness from Yusuf and their father, and du’a was made for them to be forgiven and have mercy upon.
9. Some evil are lesser then others and committing the least or lesser evil is always better. For when the brothers of Yusuf agreed to kill him or throw him in the well, one of them said, “Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well.” Thus his suggestion was better in comparison with those of his brothers (in spite of it still being an evil one) and because of this he lessened the greatness of the sin they committed.
10. There is no sin on a person that buys, sells, or uses anything that is considered as merchandise according to prevailing business practices. Nor is the one who is not aware how this merchandise was obtained guilty of any sin. For the brothers of Yusuf sold him, which was a haraam, impermissible transaction, then he was found by a caravan of people who took him to Egypt and sold him there as a slave, and in spite of all this Allah referred to him as ”merchandise.”
11. One should be careful to avoid being secluded with women whom may be a cause of fitnah, and one should also be cautious of the love for someone that may be harmful. For the wife of the king did what she did because of her infatuation with Yusuf that lead her to try to seduce him, tell lies about him and cause him to be imprisoned for a long time.
12. The inclination that Yusuf would have had for the woman, but resisted it for Allah’s sake is what actually brings him closer to Allah. Because this type of inclination is from amongst the soul’s evil suggestion and it is something that happens naturally to most of mankind. However, the love and fear of Allah overpowered the call of fulfilling desires. Thus, he is from amongst those “who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.” And also from amongst the “seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a man who is called by a woman of beauty and position [for illegal intercourse], but be says: ‘I fear Allaah.”
13. Whenever eemaan enters the heart and one makes his whole affair sincerely for Allah sake, Allah will indeed repel and defend one from all types of evil and vulgarity because of one’s eemaan and sincerity due to Allah’s statement, “Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our sincere slaves.”
14. Whenever the servant sees a situation that might be one of fitnah or cause of sin, he should flee as far as possible from it to save himself from sin.
15. Yusuf was beautiful both externally and internally. As for his external beauty, it made the king’s wife did what she did, and it made the other women cut their hands while proclaiming, “How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!" His internal beauty was because of his great chastity and self-restraint in spite the many enticement there were to commit sin. This is why the king’s wife said, “I did seek to seduce him, but he refused.”
16. When there is a atmosphere for sin, the servant should always return unto Allah and distance himself from his own strength and power based on the statement of Yusuf, “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame) of the ignorants.”
17. Knowledge and intelligence leads one who possesses it to do good acts and prevents him from evil. Ignorance on the other hand, calls the one who is ignorant to conform to his desires, even if it is harmful to him.
18. Just as the servant worships Allah during times of ease, similarly he should also worship him during times of hardship. For Yusuf (peace be upon him) was constantly calling to Allah, thus when he entered the prison he continued to make dawah. He called the two young men to at-tawheed and he warned them against as-shirk. Hence, from his quick-wittedness he saw that they were responsive to his dawah, whereby they said to him, “We think you are one of the Muhsinun (doers of good).” So this was a golden opportunity for dawah that he seized by calling them to Allah before interpreting their dreams so his goal (of calling them to Islaam) would be more fruitful. Thus, firstly he made it clear to them that what they notice of him from his noble character and in-depth knowledge is all a result belief in Allah and singling him out for worship (tawheed), and he abandoned the path of those who do not believe in Allah and the last day. So he first gave them dawah through his actions, then he gave them dawah by his speech illustrating to them the corruption of shirk and the reality of at-tahwheed.
19. The importance of priorities. For when he was asked by the two young men to interpret their dreams, there were other matters of importance that they were in greater need of knowing before their questions were to be answered. This is a sign of a teacher possessing great intelligence, and the ability to correctly guide and teach, for when Yusuf was asked by the two young men about their dreams, he first called them to Allah before interpreting their dreams.
20. It is not considered depending on others (instead of Allah), if one happens to get into a difficult situation and one seeks the assistance of someone whom he thinks can alleviate his situation, for this person there is no blame on him if he does this. This is because it has always been the custom of people to seek each other assistance in such matters. Hence, Yusuf said to the one whom he knew would be saved, "Mention me to your lord (i.e. your king, so as to get me out of the prison)."
21. The one who teaches should always try to have complete sincerity when he teaches, and he should not use his position as a means to obtain wealth, status or personal benefit. Furthermore, he should not withhold from spreading knowledge or giving advice even if the one whom he taught or advised did not do what he (the teacher) requested. For indeed Yusuf (peace be upon him) advised one of the young men to mention his situation to the king, but he forgot and did not mention him. However, when the time came when he was in need of him, he sent someone to get Yusuf. In spite of this, Yusuf did not chastise him for forgetting to mention his situation to the king, rather he gave him a complete answer to his question.
22. There is no blame on a person for defending himself against a false accusation. Rather this is something praiseworthy. As Yusuf refused to leave the prison until his innocence was proven.
23. Dream interpretation is a branch of the Islamic sciences, and a person is rewarded for studying and teaching it. Dream interpretation also comes under category of giving fataawa, for he said to the two young men, “Thus is the case judged concerning which you both did inquire.” (tas’taftiyaan - sought a fatwa) The king said, “Explain (aftoonee – give me a fatwa) of my dream”, and the young man said to Yusuf, “Explain to us (aftinaa – give us a fatwa) regarding (the dream) of seven fat cows.” Thus, it is not permissible interpret dream except with (shari’ah) knowledge.
24. As long as a person is not pretentious or dishonest, he should not be criticized if one informs others about his praiseworthy qualities, if he intends by this to bring about a general benefit based on the statement of Yusuf, "Set me over the storehouses of the land; I will indeed guard them with full knowledge." Likewise, leadership is not something that is blameworthy if the one who is in charge fulfils the rights of Allah and the rights of His servants to the best of his ability.
25. Allah is very generous to his servants by giving them the best of this life and the next. The means of achieving the best of the next life is by having eemaan and taqwa. The servant should always ask Allah for his rewards and bounties and he should not be disappointed whenever he sees the people enjoying the pleasures of this world whereby he is unable to partake. Rather he should ask Allah for His great reward and bounties in the next life based on His statement, “And verily, the reward of the Hereafter is better for those who believe and used to fear Allah and keep their duty to Him.”
26. It is from the “sunnah” of the prophets to host guest and treat them honorably based on the statement of Yusuf, “See you not that I give full measure, and that I am the best of the hosts?”
27. Having negative thoughts about someone is not something that is always prohibited if there are accompanying evidences to support this suspicion. For verily, Ya'qûb said to his sons after they came to him claiming that a wolf ate Yusuf, “Nay, but your own selves have made up a tale.” And he said regarding their next brother, "Can I entrust him to you except as I entrusted his brother (Yusuf) to you aforetime?”
28. If one does not want another person to be aware of something one has or something one intends to do, one should use a subtle means of distraction that does not contain any lies. As Yusuf did when he put the golden bowl into his brother’s bag, and he then took the golden bowl out of his brother’s bag leading them think that their brother is the one who stole it. After which he said, "Allah forbid, that we should take anyone but him with whom we found our property.” Notice he did not say, “We found our property with him”, or “He stole our property.” Rather, he made a general statement that can apply to this situation as well as others, and there is not wrong with what he did. For all he did was made them think that their brother stole the golden bowl, so that his youngest brother can remain with him, as was objective.
29. It is not permissible for a person to bear witness except to that which he has sure knowledge of. He acquires this knowledge either by witnessing it himself or by being informed by a trustworthy person based on the statement of the Yusuf’s brothers, “We testify not except according to what we know.”
30. The permissibility of informing others of the difficulties one is enduring, as long as this is not done in a manner that indicates one is annoyed with the decree of Allah, for the brothers of Yusuf complained, “O ruler of the land! A hard time has hit us and our family,” and Yusuf did not object to their statement.
31. The merits of taqwah and sabr (patience), for every good in this life and the next is as result of taqwah and sabr based on the statement of Allah, “Allah has indeed been gracious to us. Verily, he who fears Allah and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers) to be lost."
32. The one whom Allah has blessed after being in a state of poverty or distress should acknowledge the bounties of Allah upon him by constantly remembering his previous condition. Thus he would be able to thank Allah every time he remembers his previous condition, as Yusuf (peace be upon him) said, “He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitan had sown enmity between me and my brothers.”
33. The servant should always exalt Allah for making him remain steadfast upon eemaan by constantly doing those deeds that causes one’s eemaan to remain firm. Also one should always ask Allah to have successful ending by perfecting His Favor upon one based on the du’a of Yusuf (peace be upon him), “My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous."
This is by the will of Allah, this is what He has made possible for me to mention regarding the benefits and lessons obtained from this blessed story, however for the one contemplates, he is guaranteed to find other benefits from the surah than those mentioned. So we ask Allah the most high, to bless us with beneficial knowledge and actions that are acceptable to Him, indeed He is the most generous, the most gracious.
--
It is incumbent upon you to adhere to the Aathaar as-Salaf (way of the companions and those who followed them in righteousness), even if the people avoid you and reject you (for that). And beware of Aaraa’ ar-Rijaal (baseless opinions of men), even if they beautify it, and make it attractive for you with their speech.
El-Imaam Abu ‘Amr El-Awzaa’ee (d. 157H)
Tuesday, August 18, 2009
The Help of Allaah And His Victory
The Help of Allaah And His Victory
By Al-Allaamah Muhammad Al-Ameen Shanqeeteee
Allaah - the Mighty and Majestic - said:
"Indeed, Allaah will help those who help His cause. Indeed Allaah is all-Powerful, all-Mighty." [Soorah al-Hajj 22:40] Imaam ash-Shanqeetee (d.1393H) - rahimahullaah - said: "Allaah - the Mighty and Majestic - explains in this noble Verse that He has promised to help and give victory to those who help Him. And it is known that the help and victory of Allaah comes by following what He has prescribed, obeying His command, avoiding His prohibitions, helping His Messengers, and their followers, aiding His Religion and fighting against His enemies and overpowering them; until the word of Allaah is made uppermost and the word of His enemies is debased. Then Allaah - the Most High - explains the characteristics of those whom He has promised would receive His help and victory, distinguishing them from others. So Allaah said about those to whom He promised He would aid and grant victory to - for indeed He is the one to aid and grant victory:
"Those who, if We establish them in the earth, establish the Prayer, give the zakaah, enjoin the good and forbid the evil." [Soorah al-Hajj 22:41]
So this noble Verse points to the fact that whoever helps Allaah, then Allaah will help and aid them. This is clearly explained in Allaah - the Most High's - sayings:
"O you who Believe. If you help Allaah, Allaah will help you; and establish your feet firmly. But those who disbelieve, for them is destruction and Allaah will make their deeds vain." [Soorah Muhammad 47:7]
"Indeed, Our Word has gone forth of old for Our slaves, the Messengers, that they will certainly be victorious; and that Our forces will certainly be triumphant." [Soorah as-Saaffaat 37:171-173]
"Allaah has Decreed: It is I and My Messenger who will prevail." [Soorah al-Mujaadalah 58:21]
"Allaah has promised to those amongst you who have eemaan (certainty of belief) and do righteous actions), that He will grant you the khilaafah (succession) in the land." [Soorah an-Noor 24:55]
So in Allaah - the Most High's - saying: "Those who, if We establish them in the earth, establish the Prayer, give the Zakaah, enjoin the good and forbid the evil." [Soorah al-Hajj 22:4], in this is a proof that there is no promise from Allaah of His help, except by establishing the Salaah (Prayer), paying the Zakaah, enjoining what is good and forbidding what is evil. So it is these whom Allaah will establish upon the earth, and through whom He will strengthen His Word. However, those who do not establish the Salaah (Prayer), nor pay the Zakaah, nor enjoin the good, nor forbid the evil, then there is no promise from Allaah that He will aid and grant them victory. Such people are not from His party, nor are they His friends; those who have the promise of His help and victory. Rather, such people are from the party of Shaytaan and his friends. So if they were to expect the help of Allaah and the fulfillment of His promise upon them, then their example would be like that of a hired worker who refuses to the do the job that he was hired for, yet he expects to be rewarded. So whoever is like this, then he has no intellect!"
Source: Adwaa' ul-Bayaan (5/703-704)
Al-Istiqaamah Dhul-Qa`dah 1417H
By Al-Allaamah Muhammad Al-Ameen Shanqeeteee
Allaah - the Mighty and Majestic - said:
"Indeed, Allaah will help those who help His cause. Indeed Allaah is all-Powerful, all-Mighty." [Soorah al-Hajj 22:40] Imaam ash-Shanqeetee (d.1393H) - rahimahullaah - said: "Allaah - the Mighty and Majestic - explains in this noble Verse that He has promised to help and give victory to those who help Him. And it is known that the help and victory of Allaah comes by following what He has prescribed, obeying His command, avoiding His prohibitions, helping His Messengers, and their followers, aiding His Religion and fighting against His enemies and overpowering them; until the word of Allaah is made uppermost and the word of His enemies is debased. Then Allaah - the Most High - explains the characteristics of those whom He has promised would receive His help and victory, distinguishing them from others. So Allaah said about those to whom He promised He would aid and grant victory to - for indeed He is the one to aid and grant victory:
"Those who, if We establish them in the earth, establish the Prayer, give the zakaah, enjoin the good and forbid the evil." [Soorah al-Hajj 22:41]
So this noble Verse points to the fact that whoever helps Allaah, then Allaah will help and aid them. This is clearly explained in Allaah - the Most High's - sayings:
"O you who Believe. If you help Allaah, Allaah will help you; and establish your feet firmly. But those who disbelieve, for them is destruction and Allaah will make their deeds vain." [Soorah Muhammad 47:7]
"Indeed, Our Word has gone forth of old for Our slaves, the Messengers, that they will certainly be victorious; and that Our forces will certainly be triumphant." [Soorah as-Saaffaat 37:171-173]
"Allaah has Decreed: It is I and My Messenger who will prevail." [Soorah al-Mujaadalah 58:21]
"Allaah has promised to those amongst you who have eemaan (certainty of belief) and do righteous actions), that He will grant you the khilaafah (succession) in the land." [Soorah an-Noor 24:55]
So in Allaah - the Most High's - saying: "Those who, if We establish them in the earth, establish the Prayer, give the Zakaah, enjoin the good and forbid the evil." [Soorah al-Hajj 22:4], in this is a proof that there is no promise from Allaah of His help, except by establishing the Salaah (Prayer), paying the Zakaah, enjoining what is good and forbidding what is evil. So it is these whom Allaah will establish upon the earth, and through whom He will strengthen His Word. However, those who do not establish the Salaah (Prayer), nor pay the Zakaah, nor enjoin the good, nor forbid the evil, then there is no promise from Allaah that He will aid and grant them victory. Such people are not from His party, nor are they His friends; those who have the promise of His help and victory. Rather, such people are from the party of Shaytaan and his friends. So if they were to expect the help of Allaah and the fulfillment of His promise upon them, then their example would be like that of a hired worker who refuses to the do the job that he was hired for, yet he expects to be rewarded. So whoever is like this, then he has no intellect!"
Source: Adwaa' ul-Bayaan (5/703-704)
Al-Istiqaamah Dhul-Qa`dah 1417H
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