Sha'baan : Misconceptions and Realities

shared by Shumaila Siddiqui



Growing up in Pakistan, the month of Sha'baan would bring in a lot of excitement and celebration. And that was because celebrating the night of the fifteenth of Sha'baan was a big thing and considered a very virtuous act, indeed. Men would gather in the masjid while the women prepared 'Halwas' and sweets, preparations were made for all night vigils or "Shabeenas" as they were called, buses were made available to take the men to visit the graveyards and flyers were distributed to everyone containing a long list of 'special prayers' so that they could stay up all night praying.

But, Alhamdulillaah, how Allaah Subhaanahu wa Ta'ala protects His Deen. When Allaah enabled me to study this beautiful religion of ours, all that changed. I realized that all those 'special prayers', all those night vigils, all those Halwas and all those graveyard visits were really not the way of the Prophet . In fact all that was far...far away from his Sunnah and the Sharee'ah that he brought.

And so I thought I would bring to attention some of the misconceptions and wrong ideas attached to this month as this ignorance and innovation has become so rampant, that it has become a sort of an epidemic, not only in Pakistan but in practically every Muslim community that exists.

Misconception # 1: The night of the 15th of Sha'baan should be singled out for worship, prayer, etc.
Clarification: Our best example and role model is the Prophet and he never, ever singled out this night for worship or qiyaam nor did his Sahaba.
Shaykh Ibn Baaz said:"There is no saheeh hadeeth concerning the night of the fifteenth of Sha'baan. All the ahaadeeth that have been narrated concerning that are mawdoo' (fabricated) and da'eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur'aan or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allaah is the Source of strength." (Fataawa Islamiyyah, 4/511)

Misconception # 2: There are special prayers to be offered on this night.
Clarification: The truth of the matter is that there are NO special prayers to be offered on this night specifically. And all those 'ahaadeeth' giving you long lists of special 'formulas' that are "supposed to guarantee you Allaah's forgiveness and Jannah" are all fabricated, false and innovations in our Deen. If there were such prayers, the Prophet (Sal Allaahu Alayhi wa Sallam) would have told us about them and we would have had evidence of him and the Sahaba doing it.


Misconception # 3: Allaah descends to the first heavens on this night to forgive us.
Clarification: Allaah's descending to the first heaven does not only happen on the night of the fifteenth of Sha'baan. Rather it happens every single night of the year.
The Prophet said: "Every night when it is the last third of the night, our Lord, the Superior, the Blessed, descends to the nearest heaven and says: Is there anyone to invoke Me that I may respond to his invocation? Is there anyone to ask Me so that I may grant him his request? Is there anyone asking My forgiveness so that I may forgive him?. " (Bukhaari)
Thus, when 'Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Sha'baan, he said to the one who asked him: "O weak one! The night of the fifteenth?! He descends every night!"


Misconception # 4: This is the night when our fate, lifespan, and provisions are decreed.
Clarification: Some people think that the "blessed night" (laylatim-mubarakah) mentioned in Surah ad-Dukhaan (44): 3, refers to the night of 15th Shabaan, when Allah decrees our lifespan, provisions and fate. In fact, they even pray 6 rakahs, 2 for each of these things. However, all that is fabricated and far, far away from the Sunnah. And, in reality, the "blessed night" mentioned in Surah ad-Dukhaan, actually is referring to Laylatul Qadr that comes in Ramadhaan. (Tafseer Ibn Kathir of Surah al-Qadr)


Misconception # 5: One should fast on the day of the fifteenth.
Clarification: Here again, there is no saheeh reports that tell us that the Prophet or his Sahaabah ever picked this day specifically to fast. The Sunnah of the Prophet was to fast most of this month and not just the 15th. However, if the fifteenth of Sha'baan coincides with a Monday or Thursday, or with the three white days or if a person is generally fasting, without associating seeking extra rewards to fasting this specific day, then it is allowed. (Sheikh Muhammed Salih Al-Munajjid)


Misconception # 6: This is the night when the souls of departed ones return to their families.
Clarification: Here again, some people misunderstand the ayaat in Surah al-Qadr and think that the 'sending down of the Ruh' as mentioned in this Surah refers to the souls of dead people returning to see their families, even though it refers to Jibreel (Tafseer Ibn Kathir). And that is why we see women preparing the sweets, the Halwas and other 'goodies' for the souls of their loved ones.
Not only is that in itself an erroneous, deviant belief and bid'ah, but to believe that the souls of the dead can return back to the world and meet with their relatives is also totally incorrect and false. The teachings of the Qur'aan and the Sunnah clearly state that the souls of the dead do not return back to the world. Besides, they don't even eat the Halwas. It is actually you who eats it!


Misconception # 7: Visiting graveyards especially this night is something good.
Clarification: Although the Prophet encouraged visiting graves, he forbade singling out any day or night for any kinds of good deeds if it is not prescribed in the Sharee'ah. And he did not specifically visit the graveyard on the night of the 15th of Sha'aan. The hadeeth of Aisha that mentions that the Prophet visited the graveyard this night is not authentic and thus does not have any proof for visiting graves specifically on this night of Shabaan.


Misconception # 8: Even if the ahaadeeth about worship on this night are weak, one can still do it.
Clarification: The correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The saheeh reports are sufficient and the Muslim has no need to follow the da'eef reports.
Shaykh Ahmad Shaakir said: "There is no difference between rulings or righteous deeds; we do not take any of them from da'eef reports, rather no one has the right to use any report as evidence unless it is proven to be soundly narrated from the Messenger of Allaah in a saheeh or hasan hadeeth."


Misconception # 9: Look at all those people doing it. How can they all be wrong?
Clarification: The Muslim is supposed to refer to Allaah and His Messenger (Sal Allaahu Alayhi wa Sallam)'s Sunnah, if there is any confusion or dispute about matters and NOT what the rest of the world is doing.
"O you who believe! Obey Allaah and obey the Messenger and those of you who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination [al-Nisaa' 4:59]
Shaykh Ibn Jibreen said: "These reports (about worship and fasting an the 15th of Sha'baan) became very well known in some countries which were overwhelmed by ignorance; One should not be deceived by the large numbers of ignorant people who do these things."

The Prophet (peace and blessings of Allah be upon him) said:“Whoever does an action that is not part of this matter of ours will have it rejected.” Narrated by Muslim (1718). Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim (12/16):
May Allah save us from falling into any kind of innovated matter in this Deen.(Aameen)

And Allah knows best

Source : Note from'Let's all learn Quran' page

INNOVATIONS | Celebrations | Other celebrations |

Standing the night of the 15th of Sha'baan in prayer and fasting during it's day



Question: Is standing the night of the 15th of Sha'baan in prayer and fasting during it's day legislated?



Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.



As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm.



Shaykh Ibn Fowzaan

al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614

Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87

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

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).

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http://www.seekknowledge.org
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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.

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)

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)

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

reflecting

bismillaah wal hamdulillaah was salaatu was salaamu ala rasoolillaah wa ba'ad

subhanallaahi wa bi hamdihi! al hamdulillaah that Ramadhaan is here and the shayateen are locked up because I've been able with the help of Allaah to reflect on his words even more so than ever. I encourage everybody to ponder on the words of Allaah subhana and to seek full understanding of the verses the way the prophet salAllaahu alayhi wa salaam taught us. read the tafseer! seek to comprehend the context and reasons for some of the verses that Allaah ta'ala has revealed.

may Allaah help us to understand His Deen and help us to keep steadfast on it with straightforward speech and righteous actions, all while keeping away from bidah(innovation) and evil, bad deeds. Allaahumma ameen

And whosoever obeys Allaah and His Messenger will be admitted to Gardens under which rivers flow, to abide therein, and that will be a great success.
And whosoever disobeys Allaah and His Messenger and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. Qur'aan (4: 13-14)

Bad speech during the month of Ramadhaan

*Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!*

Question: Does impermissible (Haraam) speech during the day in Ramadhaan nullify the fast?

Response: If we read the saying of Allaah (subhaanahu wa-ta'aala), {O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become al-Muttaqoon (the pious)} [Soorah al-Baqarah, Aayah 183], we find the wisdom behind the obligation to fast is attaining fear of Allaah (Taqwah) and worshipping Allaah. Taqwah is to abandon all that is haraam and incorporating all that is commanded, avoiding all that is warned against. The Prophet (sal-Allaahu 'alayhe wa-sallaam) said: ((One who does not abandon evil talk and actions, then Allaah is not in need of him abandoning his food and drink (i.e. his fasting)). Based upon this, it is confirmation (for the one who is fasting) to abandon all that is haraam from speech and actions so as not to backbite, lie, slander or trade in haraam.

So, keep away from haraam, and if a person were to do this throughout the entire month (of Ramadhaan), he would find himself upright for the rest of the year. Sadly, however, many people who fast do not differentiate between the time in which they fast and when they aren't It has became a norm whereby they indulge in haraam speech, lying, cheating and so on. They don't feel upon the peace and tranquility of the fast. These actions (of bad speech etc.) do not nullify the fast but do reduce the reward and, possibly, deflects the reward for the fast completely and Allaah's Assistance is sought.

Shaykh Ibn 'Uthaymeen
Faatwa Ramadhaan, Volume 2, Page 520, Fatwa No. 485;
Fataawa ash-Shaykh Muhammad as-Saalih al-'Uthaymeen - Volume 1, Page 501-502

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

reciting du'aa in Fard Salah

17. Question: I was told that in the fard (compulsory) salaah it is only permissible to say ‘Subhaana rabbi al-a'alaa’ three times and not to read other du’aas. Can we read whatever du’aas we want during sujood in the fard salaah?

Answer: In the sujood we say ‘Subhaana rabbi al-a'alaa’ (سبحان ربي الأعلى – How perfect my Lord is, The Most High.). We have to say it once and if we say it three times it is Sunnah, but if we say it ten times it is better. It is also different if you are praying as an Imaam where you should take care of the people following you – you shouldn’t make it too long for them; and if you are praying alone then you can say more of ‘Subhaana rabbi al-a'alaa’. And saying this ‘Subhaana rabbi al-a'alaa’ is waajib (obligatory), or ‘Subhaana rabbi al-a'alaa wa bihamdihi’. It is waajib and you have to say this in sujood; if you don’t say it in sujood then you make the sujood as-sahu (prostration of forgetfulness) for not saying it.

Some of the scholars say that you are permitted to say only this in the fard (salaah), but many others, who are correct, say it is allowed to say other things because it has been narrated that the Messenger صلى الله عليه و سلم said in his ruku’ and sujood:

سُبْحَانَكَ اَللَّهُمَّ رَبَّنَا وَ بِحَمْدِكَ اَللَّهُمَّ اغْفِرْ لِي
Subhaanaka Allaahumma Rabbanaa wa bihamdika Allaahummaghfirlee
‘How perfect You are O Allaah, our Lord, and praised. O Allaah, forgive me.’ [31]

And, he صلى الله عليه و سلم said to Muadh رضي الله عنه “when you put your face in sujood say Allaahumma ainni ala shukrika wa husni ibaadatik.”[32] And the Messenger صلى الله عليه و سلم also said “in the sujood try to make as much du’aa as you can.”[33] It is a place that Allaah سبحانه و تعالى will accept it from you, so make du’aa in it.[34] So in the fard salaah you can make du’aa, but it is better to make the du’aa that are narrated like Subhaanaka Allaahumma Rabbanaa wa bihamdika Allaahummaghfirlee[31], “Allaahumma ainni ala shukrika wa dhikrika wa husni ibaadatik”[32] or any other du’aa that are narrated, and also any other du’aa that you want to say. But don’t make your du’aa in the fard prayer for things in this dunyaa; but in the non-fard prayer you can. For example, in the fard prayer it is better not to say “give me money”, “give me a good wife”, “give me a house”, “give me this…” but it is better to ask for things in the hereafter. Wallaahu A’lam.

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