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Author: Amjad Khan

The Prophet (sallallāhu alaihi wa salam) was Commanded with Seeking Forgiveness, so What About Us?

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Monotheism - Tawheed, Purification of The Soul.

Shaykh Uthaymīn (rahimahullaah) explains al-Istigfār:

The author (Imām an-Nawawi (rahimahullāh)) completed his book (Riyādh as-Sālihīn) – this tremendously beneficial book which Muslims in all corners of the world benefit from (the layperson and the students of knowledge) – with istigfār.

Al-istigfār: means to seek forgiveness, and there is not a single person except that he errs, as the Prophet (sallallāhu alaihi wa salam) said,

“All of mankind err, and the best of those who err are those who repent.” (1)

And mistakes which occur from mankind, are either by way of shortcomings in the performance of an obligation or by the committing of a prohibition.

Mankind is not free from falling into these errors, however the cure of sins and shortcomings is al-istigfār (Alhamdulilāh).

And in an athar, it’s narrated that Shaytān said,

“I have destroyed the people with sins, and I have been destroyed by La Ilāha illa Allāh”

Seeking forgiveness is a means of (gaining) forgiveness, due to this, Allāh commanded with istigfār in many verses of the Qurān.

‎فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ

So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. (Muhammad: 19)

So Allāh (The Most High) commanded his prophet (sallallāhu alaihi wa salam) to know that there is no deity truly deserving of worship except Allah alone. And he commanded him with seeking forgiveness,

‎وَاسْتَغْفِرْ لِذَنبِكَ

And this was the prophet, he who Allāh has forgiven all of his actions, yet he was still commanded to seek forgiveness.

Likewise, in many verses Allāh has praised those who seek his forgiveness;

‎وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ

And those who pray and beg Allah’s Pardon in the last hours of the night. (Āli Imrān: 17)

They are those who seek Allah’s forgiveness in the last part of the night.

The scholars said, that they are those who establish tahajjud and stand the night in prayer, worshipping Allāh, and regard themselves to be deficient, so they ask for Allāh’s forgiveness.

This is alongside the fact that they are from those who pray tahajjud and stand the night in prayer, and they seek forgiveness fearing their shortcomings, hence it is a must for people to be plentiful in seeking Allāh’s Forgiveness (The Mighty and Majestic).

Sharh Riyādh as-Sālihīn Vol.6 Pgs. 711-713

(1) Tirmidhi 2423

Distinguishing Characteristics and Virtues of Ramadhān – Shaykh Sālih al-Fawzān

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Fasting, Featured, Islamic Jurisprudence - 'Fiqh', Purification of The Soul, Ramadhan, Salaah - Prayer, Worship - 'Ibaadah'.

Shaykh Sālih al-Fawzān said,

Indeed the virtues of the month of Ramadhān are numerous, from them are the following:

1. A Pillar of Islām is Performed in Ramadhān.

Allāh has specified Ramadhān for the performance of a pillar (fasting) from the pillars of Islām. This is sufficient to show us the nobility and virtue of this month.

2. The Qur’ān was Revealed in Ramadhān.

The month of Ramadan in which was revealed the Qur’ān. (Al-Baqarah: 185)

This is a tremendous virtue, this time was designated for the revelation of the greatest book (the Qur’ān) from the books of Allāh.

A benefit taken from this is that the recitation of the Qur’ān during this month has a greater virtue than any other month. Even though it is desirable for the Muslim to be plentiful in recitation of the Qur’ān in every month, however in this month, the month which the Qur’ān was revealed in, the month wherein Jibreel (alayhis salām) would come and review the Qur’ān with the Prophet (sallallāhu alaihi wa salam), this month has tremendous virtue in reciting the Qur’ān.

All year round the reward for one letter is ten rewards, however during Ramadhān this is multiplied.

3. The Night of Decree is in Ramadhān.

This month has within it, a night which is better than a thousand months. So whosoever prays and worships Allāh upon this night, seeking his reward, then he will be rewarded with the equivalent of 1000 months. And if we calculated this in years it is more than 80 years, all of that time being as if a person was in the worship and obedience of Allāh.

4. Rewards are Multiplied during Ramadhān.

From the virtues and excellent qualities of this month, is that righteous deeds are multiplied in reward many times over, more than in any other month, this is due to the nobility of this month.

5. Tarāwīh is Specified during Ramadhān.

Allāh specified this month with the establishment of the Tarāwīh prayer -which is prayed in congregation in the masājid – and this does not take place in any other month. This shows us Ramadhān’s virtue and great status with Allāh.

6. Gates to Paradise are Open and Gates to the Fire are Closed

During Ramadhān the gates to Jannah are opened to accept righteous actions and their performers, whilst the gates of the fire are closed and disobedience and sinning becomes less during this month.

7. The Devils are Chained and Shackled.

Allāh restrains the devils from the believers during this month, therefore, they do not cause corruption to their worship, because of this you will find the people striving upon acts of worship, even those who are normally lazy and negligent throughout the rest of the year. You will see them striving upon acts of worship during Ramadhān, this is something clear (and well known).

This is because the devils are shackled away from the people of ēmān. As for the disbelievers and hypocrites, then indeed the shayātīn have authority over them in Ramadhān and other than it.

We ask Allāh (Mighty and Majestic) to bless us all, with the good and blessings of Ramadhān, and to make us all from those who take benefit from its virtues and rewards, and we ask that we are not prevented from its virtues and rewards, nor are we prevented from performing righteous actions in this month or other then it.

Abridged and Paraphrased from Shaykh Fawzāns Majālis Shahr Ramadhān al-Mubārak pgs 8-11

(2) Benefits and Pearls from Rawdatul ‘Uqalā – Consequences of Acting, or not Acting on Knowledge

Written by Amjad Khan on . Posted in Articles, Must Read, Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors.

It is reported that Mālik ibn Dīnār (rahimahullāh) said,

If a man seeks knowledge to act upon it, his knowledge will make him happy. And if he seeks knowledge, for other than acting upon it, his knowledge increases him in haughtiness.

Rawdatul ‘Uqalā – Dār al-Mirāth Pg. 78

(1) Benefits and Pearls from Rawdatul ‘Uqalā – How to be When Seeking Knowledge

Written by Amjad Khan on . Posted in Articles, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Seeking Knowledge, The Salaf - Pious Predecessors.

It is reported that Ash-Sha’bī said:

“Oh students of knowledge, do not seek knowledge whilst being insolent, inconsistent and haphazard; seek it in a calm, dignified and deliberate manner.”

Rawdatul ‘Uqalā – Dār al-Mirāth Pg. 75

Fasting is Beloved to Allāh – Shaykh Fawzān

Written by Amjad Khan 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 Amjad Khan 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 Amjad Khan 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 Amjad Khan 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 Amjad Khan 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 Amjad Khan 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