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Fasting is Beloved to Allāh – Shaykh Fawzān

Written by abuaisha on . Posted in Articles, Basics, Fasting, Ramadhan, Worship - 'Ibaadah'.

Shaykh Sālih al-Fawzān said,

Fasting is beloved to Allāh, due to this it is compulsory upon the fasting person to rectify his intention, making his fasting sincerely for Allāh. And he should intend to draw closer to Allāh, with his fasting, whilst being patient with any difficulties he finds in fasting, because fasting is an act of obedience to Allāh. Therefore, upon him is to purify his intention and to be patient.

He should then also know, that fasting isn’t merely refraining from food and drink; rather it is also refraining from everything Allāh has prohibited. He protects his hearing and tongue from that which is prohibited, such as backbiting; slandering and listening to music. And he protects his sight from looking at those things which are prohibited for him. These affairs are prohibited throughout the year, but even more so for the fasting person.

It could be the case that a fasting persons hunger is severe upon him, as is his thirst and tiredness, but he has no reward with Allāh. This is because of his tongue, speaking with that which is prohibited. His eyes looking at that which is prohibited. And his ears listening to that which is prohibited. This person in reality, he didn’t fast (in the complete sense), he merely left off food and drink.

Fasting is a tremendous act of worship, if someone fasts, then indeed he should stay far away from everything which is unsuitable and unbefitting.

A fasting person is similar to the one performing hajj or umrah, they have to leave off some affairs which are permissible. For example eating and drinking in their origin are permissible. However whilst fasting, he abstains from them.  And likewise he must stay away from those affairs which are impermissible, whilst fasting and at all other times, but the issue becomes even more severe whilst fasting.

Hence, it is obligatory upon the fasting person to take care of his fast from everything which will affect it negatively.

Abridged and Paraphrased from Shaykh Sālih al-Fawzān’s, Majālis Shahr Ramadhan al-Mubārak pgs 14-16

The Repugnant and Reprehensible Person – Imām as-Sa’di (rahimahullāh)

Written by abuaisha on . Posted in Articles, Basics, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan.

يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ

‏O you who believe! Why do you say that
‏which you do not do? (As-Saff: 2)

Imām as-Sa’di (rahimahullāh) explains this verse,

“Whoever speaks (and disseminates guidance and) the truth, yet their actions are in opposition to it; they (and their actions) are repugnant and reprehensible. Whereas the praiseworthy outcome  is for the person whose outward state, inward state, his statements and his actions are in conformity with the truth.”

Fath ar-Rahīm al-Malik al-‘Allām fī ‘ilm al-‘Aqā’id wa at-Tawhīd wa al-Akhlāq wa al-Ahkhām al-Mustambita min al-Qur’ān – pg 213

The Result of Seeking Guidance from Other than the Qur’ān and the Sunnah – Imām As-Sa’di (rahimahullāh)

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Qur'aan.

Imām As-Sa’di (rahimahullāh) explained the following part of āyah 73 from sūrah Āli Imrān:

‎قُلْ إِنَّ الْهُدَىٰ هُدَى اللَّهِ

“Verily! Right guidance is the Guidance of Allah” (Āli- Imrān: 73)

This verse and those similar to it, show us that whomsoever seeks guidance and the correct way from other than the Qur’ān and the Sunnah, then he has become misguided and left the correct path. Because (true) guidance is restricted to the guidance of Allāh, that which he sent with the Messenger (sallallāhu alaihi wa salam).

Fath ar-Rahīm al-Malik al-‘Alām fī ‘ilm al-‘Aqā’id wa at-Tawhīd wa al-Akhlāq wa al-Ahkhām al-Mustambita min al-Qur’ān – pg 216

Categories of Sins and Characteristics of the True Believers – Shaykh Sālih al-Fawzān

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Morals and Manners - 'Akhlaaq', Purification of The Soul.

Shaykh Sālih al-Fawzān explains verses 7-8 of Al-Hujurāt and within theses verses are the following benefits:

  • A categorisation of sins..
  • A description of the rightly guided believers.
  • An exhortation to not be deceived by ones own actions or knowledge.
  • And an elucidation of why some people are provided with certain blessings by Allāh.

‎وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِّنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَٰئِكَ هُمُ الرَّاشِدُونَ

And know that, among you there is the Messenger of Allāh (sallallāhu alaihi wa salam). If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allāh has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allāh and His Messenger (sallallāhu alaihi wa salam) hateful to you. These! They are the rightly guided ones. (Al-Hujurāt: 7)

Shaykh Sālih al-Fawzān in explanation of the end of this verse says,

Sins are of three categories;

  1. Disbelief, which exits a person from the religion.
  2. Wickedness, which does not remove a person from the religion, however it decreases ēmān, such as the major sins which are lesser than shirk, this is (what is intended by) wickedness.
  3.  Disobedience; these are the rest of the prohibited affairs which do not reach the level of a major sin.

Allāh has made these three categories detested to the believers, those with true belief. (This enables them to stay away from perpetrating these sins.)

Firstly, disbelief is hated to them, due to their ēmān being firm and established.

Secondly, wickedness is hated to them, because of this they do not commit major sins, the likes of drinking alcohol, fornication, stealing e.t.c.

Thirdly, disobedience is hated to them, as a result of this they do not oppose the prohibitions (which are established from the sunnah of Allāh’s Messenger (sallallāhu alaihi wa salam)).

When it reaches them that the prophet (sallallāhu alaihi wa salam) forbade something, they stay far away from it and they are not tempted to carry it out ever. This is because they hate it, since Allāh has placed in their hearts dislike for it.

‎ أُولَٰئِكَ هُمُ الرَّاشِدُونَ
These! They are the rightly guided ones.

Meaning those who are described with the aforementioned characteristics in the verse. They are the rightly guided ones. And being rightly guided is in opposition to being upon misguidance.

Allāh (Subhānahu wa ta’āla) said,

‎قَد تَّبَيَّنَ الرُّشْدُ مِنَ الغَيِّ

Verily, the Right Path has become distinct from the wrong path.

and His statement (The Mighty & Majestic),

‎وَإِن يَرَوْا كُلَّ آيَةٍ لَّا يُؤْمِنُوا بِهَا وَإِن يَرَوْا سَبِيلَ الرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلًا

And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way (Al-A’rāf: 146)

Then He said,

‎فَضْلًا مِّنَ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ

(This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise. (Al-Hujurāt: 8)

This which has transpired for the rightly guided (of guidance and praiseworthy characteristics), has only occurred due to the Favour and Grace of Allāh, not due to their own power or strength. Indeed it is only due to Allāh who has given them success.

This (verse) has within it a reminder that a person shouldn’t be deceived with what he has from religion, knowledge or acts of worship. Instead, he thanks Allah for His blessings upon him (verbally with the tongue and physically with his limbs by using these blessings in the obedience of Allah), and he acknowledges (with his heart) that this is a favour from Allah bestowed upon him.

‎وَاللَّهُ عَلِيمٌ 

Allāh is All-Knowing of who is deserving of this grace and blessing.

حَكِيمٌ

He is the All-Wise, meaning he places affairs in their appropriate places, therefore he does not bestow this grace and blessing upon those who do not deserve it, verily He only bestows it upon those who are befitting of it.

Shaykh Fawzān’s Mā Tayassar wa Tahassal min Durūs al-Qurān fī Hizb al-Mufassal Vol.1 Pgs. 23-24

 

 

Taqwa can be Attained by Fasting – Imām as-Sa’di

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Fasting, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Must Read, Purification of The Soul, Ramadhan, Worship - 'Ibaadah'.

Imām as-Sa’di (rahimahullāh) said in explanation of Allāh’s statement:

‎{ لَعَلَّكُمْ تَتَّقُونَ }
That you may become al-Muttaqūn [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Al-Baqarah: 183

Verily, fasting is from the greatest causes (of attaining) taqwa, because (fasting has within it) obeying the commands of Allah and staying away from his prohibitions.

Benefits of Fasting in Relation to Taqwa.

  •  The fasting person leaves that which Allāh has prohibited for him – from eating, drinking and sexual intercourse and the likes of these affairs which the soul inclines towards – seeking closeness to Allah and hoping in reward from Allāh because of his leaving off these things; this is from taqwa.
  •  Likewise from the means of attaining taqwa is, the fasting person trains his soul with the murāqabah of Allāh, so he leaves performing that which his soul desires – whilst he has the capability to carry out his desires – due to his knowledge that Allāh is all aware of what he does.
  •  Fasting constricts the pathways of the shaytān, for indeed he runs through the veins of mankind, hence by way of fasting his influence is weakened and his effectiveness in inciting people to disobedience is decreased.
  •  On the whole the fasting person is plentiful in performing acts of worship and obedience. Acts of worship and obedience are from the characteristics of taqwa.
  • And from the means of attaining taqwa, is that the rich person when he tastes the pains of hunger, this necessitates and obligates that he is charitable and benevolent to the poor and destitute, this is also from the characteristics of taqwa.

Taysīr al-Karīm ar-Rahmān fī Tafsīr Kalām al-Mannān (Dār ibn al-Jawzī) pg. 84

The Wisdom Behind Fasting – Shaykh al-‘Uthaymīn (rahimahullāh)

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Fasting, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Ramadhan, Worship - 'Ibaadah'.

Shaykh Muhammad ibn Sālih al ‘Uthaymīn (rahimahullāh) said,

The wisdom behind fasting is not that a person merely prevents himself from the grace of Allāh (‘azza wa jal), such as food, drink and sexual relations; however the wisdom behind fasting is something greater than that, it is (that you attain) the taqwa of Allāh, as Allāh (tabāraka wa ta’āla) said when he mentioned the obligation of fasting

‎[البقرة:183] ‎{ لَعَلَّكُمْ تَتَّقُونَ }

That you may become al-Muttaqūn [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Al-Baqarah: 183

At-Talīq ‘ala Risālah Haqīqah as-Siyām pgs. 12-13

People cannot Bestow Blessings Upon Themselves or Others – Shaykh Fawzān

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Islamic Jurisprudence - 'Fiqh', Monotheism - Tawheed.

Shaykh Sālih al-Fawzān:

Allah (Subhānahu wa ta’āla) began this great sūrah (Suratul Mulk) with praise and glorification of Himself, and He is the most deserving to be praised and glorified.

The meaning of تبارك (tabāraka) is تعاظم. Allāh is the one who, when performing dhikr of him, blessings are obtained from (when done sincerely for Allāh and in accordance with the sunnah of the Messenger of Allah (sallallāhu alaihi wa salam)). He is the one who sends down blessings and He is the one who bestows blessings on whomsoever He wills.

This word ‘tabāraka’ does not apply except when speaking of Allāh, hence it is not allowed to say to someone “Oh so and so, tabārak upon us”, as some of the ignoramuses say.

However, as for saying to someone, you are “mubārak”, then there is no issue with it, because the meaning of “mubārak” is that Allāh (Subhānahu wa ta’āla) has blessed you and bestowed his blessings upon you.

Allāh (Subhānahu wa ta’āla) said:

‎وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ

“And He has made me blessed wheresoever I be (Sūrah Maryam: 31)
and

‎كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ

(This is) a Book (the Qur’ān) which We have sent down to you, full of blessings (Sūrah Sād: 29).

Therefore, Allāh is the one who bestows blessings and places blessings in whoever, wherever and whatsoever he wills. As for mankind, they can not bless themselves, indeed it is only Allāh who gives mankind blessings and makes them blessed.

Slightly Paraphrased from Shaykh Sālih al-Fawzān’s ‘Mā Tayassara wa Tahassala min Durūs al-Qurān fī Hizb al-Mufassal’ Vol.2 Page 6

Oh Muslims, Give Concern and Time to Studying the Qurān – Al-Imām ibn Kathīr

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

Al-Imām ibn Kathīr quotes and says in his Tafsīr of the Qurān:

وَإِذۡ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَتُبَيِّنُنَّهُ ۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُ ۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمۡ وَٱشۡتَرَوۡاْ بِهِۦ ثَمَنً۬ا قَلِيلاً۬‌ۖ فَبِئۡسَ مَا يَشۡتَرُونَ (١٨٧)

(And remember) when Allāh took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad (sallallāhu alaihi wa salam)  and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought. ((Aali Imrān:187)

إِنَّ ٱلَّذِينَ يَشۡتَرُونَ بِعَهۡدِ ٱللَّهِ وَأَيۡمَـٰنِہِمۡ ثَمَنً۬ا قَلِيلاً أُوْلَـٰٓٮِٕكَ لَا خَلَـٰقَ لَهُمۡ فِى ٱلۡأَخِرَةِ وَلَا يُڪَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيۡہِمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ وَلَا يُزَڪِّيهِمۡ وَلَهُمۡ عَذَابٌ أَلِيمٌ۬ (٧٧)

Verily, those who purchase a small gain at the cost of Allāh’s Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allāh speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment. (Aali Imrān: 77)

Allah has censured the People of the Book (Jews and Christians) due to their turning away and abandoning their revealed books; likewise they have been censured for devoting themselves (primarily) to (attaining the pleasures of) the worldly life and preoccupying themselves with other than what they have been commanded with – following the revelation (which was revealed to them).

So upon us, oh Muslims, is to refrain from those (aforementioned) affairs which caused Allāh to censure the People of the Book.

We should fulfil that which we have been commanded with. We should (pay attention and give concern to) studying the Book of Allāh, (which was revealed to us) teach it, understand it and teach its understanding (to others), Allāh said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ. (الحديد:١٦)

Has not the time come for the hearts of those who believe (in the Oneness of Allāh – Islamic Monotheism) to be affected by Allāh’s Reminder (this Quran), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injīl (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fāsiqun (rebellious, disobedient to Allāh). [Al-Hadīd:16]

Tafsīr al-Qurān al-‘Adheem lil Imām ibn Kathīr Vol.1 pg 5

Do Not Oppress your Family, Your Wife or Others – Shaykh ‘Abdul Azīz b. Bāz

Written by abuaisha on . Posted in Articles, Basics, Brotherhood, Da'wah - Calling To Islam, Family & Women, Fatawa-Rulings, Marriage (Nikkah), Morals and Manners - 'Akhlaaq', Must Read, Pearls of Wisdom.

Do Not Oppress your Family, Your Wife or Others. – Shaykh ‘Abdul Azīz b. Bāz

Oppression is from the most disgusting, despicable of major sins, it’s evil consequences Allāh (The Glorified) has informed us of in His Tremendous Book:

وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًا كَبِيرًا

And whoever among you does wrong, We shall make him taste a great torment. (Al-Furqān: 19)

And Allāh says:

وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ

And the Dhālimun (polytheists and wrong-doers, etc.) will have neither a Wali (protector) nor a helper. (Ash-Shūra: 8)

Hence, oppression is a great evil and it has evil consequences, the Messenger (sallāhu alayhi wa salam) said:

“Fear oppression for indeed oppression is darkness on the day of resurrection.” (Muslim)

Furthermore, Allāh has said in a Hadīth Qudsī (which is narrated by the Prophet (sallāhu alayhi wa salam)):

“Oh my servant! Indeed I have forbidden oppression upon myself and between you, so do not oppress.” (Muslim)

Therefore, it is obligatory to be cautious of perpetrating oppression to any of the people, whether it be your family, your wife, your brothers, your children, your mother, your father, your neighbours and other than them.

Likewise, do not oppress your employees, give them their wages in full, every month (for e.g.) give him or her their wages.

Give everyone who has a right upon you; your children, your wife and other than them; their rights.

The intent in being cautious regarding oppression of the people is because indeed Allāh has made sacred the blood, honour and wealth of the Muslims.

So, the Muslim takes himself to account and fears his Lord, so do not oppress anyone, not their honour or their wealth, regardless of whether they are close to you or not.

Paraphrased from Shaykh ‘Abdul Azīz ibn Bāz:

https://www.binbaz.org.sa/noor/8490

A Tremendous Principle which brings Ease to the Muslims – Shaykh Al-Uthaymīn

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Purification of The Soul, Worship - 'Ibaadah'.

A Tremendous Principle which brings Ease to the Muslims – Shaykh Al-Uthaymīn

Every Muslim who has ever had doubt regarding their prayer or other act of worship, or knows someone who is or has been afflicted with whispers from the Shaytān which affect their worship and make them believe it wasn’t completed, wasn’t performed properly, they were not in purification (if it is required) then you will find in the explanation of Shaykh Al-Uthaymīn much enlightenment:

The Shaykh said:

Whoever is certain about being in a state of Tahārah [purification] and doubts regarding being in a state of Hadath [ritual impurity], he remains in a state of Tahārah. And whoever is certain about being in a state of Hadath [ritual impurity] and doubts whether he is upon Tahārah, he remains in a state of ritual impurity; because the principle [regarding this] is: Al-Yaqīn laa yazūl bish Shakk [Certainty is not removed merely due to doubt] and the foundation is that a thing remains upon that which it was.

This is an important principle and it has numerous subsidiary issues attached to it, and it is founded upon the narration of Abu Hurayrah and Abdullah ibn Zayd (Allāh be pleased with them both) regarding a man who notices something he had in his stomach [i.e. wind] and he was unsure whether something had exited from him or not [passing of wind etc].

The prophet (عليه السلام) said, “do not leave [i.e. the Salāh] unless you hear a sound or notice a smell.” And in the Hadīth of Abu Hurayrah, [the wording of the hadīth is], “Do not leave – meaning the Masjid – unless you hear a sound or notice a smell.”

This Hadith [and the principles extracted from it] resolves many problems and this is from the ease [facilitated] by Islaam, for its goal to remove the Ummah from being in a state of uneasiness, disquiet and confusion, rather it makes affairs explicitly clear. If a person submitted to the likes of these doubts, his life would become difficult, therefore the Legislator, Allāh has cut off these whisperings and doubts.

So as long as these doubts are not proven with certainty, they carry no weight. It is obligatory to repel them and not let them affect you in your [heart and mind], and thus you will be at ease and many problems will be removed from you.

Majmū Fatāwa wa Rasā’il Shaykh al-Uthaymīn Vol.10 Chapter Nullifiers of Wudū