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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

Protect Yourself from Allāh’s Anger and Displeasure – Shaykh ‘Abdur Razzāq al-Badr

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

Shaykh ‘Abdur Razzāq al-Badr (hafidahullāh) said,

The taqwa of Allāh is to obey Him, adhere to His commandments and abstain from His prohibitions.

The meaning of taqwa, is that the servant places a barrier between him and between that which he fears. And the taqwa of a servant in relation to his Lord, is that he places between him and his Lord a barrier that protects him from that which he is scared of, from Allah’s anger, displeasure and punishment.

And that is not achieved except by the performance of acts of obedience and refraining from acts of disobedience.

http://al-badr.net/muqolat/2515

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

Written by Amjad Khan 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

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

Written by Amjad Khan 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

Contemplating Consequences before Speaking and Acting – Shaykh Al-Uthaymīn

Written by Amjad Khan on . Posted in Articles, Basics, Brotherhood, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul.

Contemplating Consequences before Speaking and Acting – Shaykh al-Uthaymīn

If one of you wishes to say something, then let him weigh up his speech. Ponder what is the outcome, if the outcome is good proceed and do not waver or hesitate. And if the result is evil, then withhold and leave it.

The Prophet (صلى الله عليه و سلم) said:

“من كان يؤمن بالله و اليوم الآخر فليقل خير
أو ليصمت”
Whoever believes in Allāh and the Last Day then let him speak good or remain silent. (Muslim & Bukhāri)

When one of you wants to carry out an action, then ponder [whether] performing it is good or [whether it is] good to leave? If leaving it is what is good, then leave it. If performing it is what is good, then ponder whether it will it divert you from something better or more important!

If it will busy you from that which is better or more important, then leave it, because it’s impossible that one with sound intellect will [deliberately] busy himself with something virtuous, [even though it is less virtuous at that specific time and/or place] than something greater in virtue, because this leads one to lose the virtue of the act that is more virtuous.

Shaykh al-Uthaymīn’s Ad-Diyaa’u al-Laami’u min a-Khutab al-Jawaami’ Vol. 5 Pgs. 392-393

Seek Protection from Diseases of the Body and Heart – Shaykh al-Uthaymīn

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

Seek Protection from Diseases of the Body and Heart – Shaykh al-Uthaymīn

Shaykh Muhammad ibn Sālih al-Uthaymīn (رحمه الله) in explanation of the Dua of Qunūt, mentions a tremendous benefit relating to diseases.

He said, that when supplicating for health and wellbeing the Muslim should bring to mind the diseases of the body and diseases of the heart (those which affect your religion). This is because diseases of the heart are more severe and harmful than the diseases of the body.

He (رحمه الله) continues to say:

The diseases of the body (and their harms) are well known, however the diseases of the heart (are often overlooked and they) are of two types:

The first disease is the Shahawāt and its origins are whims and lusts. (Meaning) a person knows the truth, however he doesn’t want to follow it due to his desires and whims being in opposition to that which the Prophet (عليه السلام) came with.

The second disease is the disease of shubuhāt (i.e. beliefs, ideas, thoughts that are made to resemble the truth but are falsehood in reality), and its origin is ignorance, because the ignoramus acts upon falsehood whilst thinking thaf it is the truth. And this is an extremely dangerous sickness.

The Shaykh continues to advise that we should supplicate to Allāh and ask that he gives us health, wellbeing and protection from (both) diseases of the body and diseases of the heart; which are the (aforementioned) doubts and desires.

Slightly Paraphrased from the Explanation of the Qunūt Supplication of witr by Shaykh Uthaymīn

http://ia800700.us.archive.org/30/items/matwiyatramadaniya/kounout.pdf

A Warning Against the Statement: The Shaikh Is Influenced by The Youth Surrounding Him–[By Shaikh Muhammad Baazmool (may Allaah preserve him)]

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Excerpt:

O my brothers! Be warned against this statement, for indeed it is a statement of the people of Bidah and Ignorance. I use to hear it being uttered regarding Shaikh Bin Baaz [rahimahullaah], Shaikh Al-Albaani [rahimahullaah] and other Mashaayikh. It is a false statement when examined from several perspectives.

Firstly: Indeed, this statement is an insult against the Shaikh, that he is not one who determines affairs precisely and that he accepts information merely based on what his students transmit. However, what is known about the Shaikh- the basis of his affair-is that he is trustworthy and one who determines affairs precisely. Therefore, this [i.e. insult] is contrary to the basis of what is known about the Shaikh, so either proof is produced to substantiate it or otherwise it is rejected.

Secondly: Allaah made it unlawful to utter this type of statement about the Prophet [sallal-laahu-alayhi-wasallam] and the scholars are the inheritors of the Prophets. [Allaah (The Most High) said]:

وَمِنۡہُمُ ٱلَّذِينَ يُؤۡذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌ۬‌ۚ قُلۡ أُذُنُ خَيۡرٍ۬ لَّڪُمۡ يُؤۡمِنُ بِٱللَّهِ وَيُؤۡمِنُ لِلۡمُؤۡمِنِينَ وَرَحۡمَةٌ۬ لِّلَّذِينَ ءَامَنُواْ مِنكُمۡ‌ۚ وَٱلَّذِينَ يُؤۡذُونَ رَسُولَ ٱللَّهِ لَهُمۡ عَذَابٌ أَلِيمٌ۬

And among them are men who hurt the Prophet [Muhammad] and say: “He is (lending his) ear [to every news].” Say: “He listens to what is best for you; he believes in Allah; has faith in the believers; and is a mercy to those of you who believe.” But those who hurt Allah’s Messenger [Muhammad] will have a painful torment. [Surah At-Tawbah’ Aayah 61]

Imaam At-Tabari [rahimahullaah] stated about this Aayah: Allaah [The Most High] stated that amongst those hypocrites there is a group that seeks to hurt the Messenger of Allaah [sallal-laahu-alayhi-wasallam] and declare him deficient [in judgement or character], saying that he is one who listens to every news- listens to everyone [or too willing to listen], accepts and believes what that person says. This statement was made by the people of hypocrisy as an insult against the Messenger [sallal laahu alayhi wasallam]; but at present it is uttered by the people of Bidah and the ignoramuses as an insult against the scholars- a  means of repudiating their statements [i.e. verdicts of the scholars] and to hinder people from their knowledge. Therefore, they [i.e. those who utter this insult against the scholars] resemble – in relation to this deed of theirs- the people of Nifaaq.

Thirdly: Indeed, those who make this statement utilise it as a veil to reject the statements [i.e. verdicts] of the people of knowledge against certain individuals or affairs, and this is the evilest and falsest state this affair can be, because the statement of a scholar is not rejected except based on a Sharee’ah proof. So, is this statement of theirs [i.e. that such and such scholar is influenced by the youth around him] among those Sharee’ah proofs?

Fourthly: Indeed, this statement contains many perils and among them is that it firmly establishes a lack of trust of the Shaikh’s statements and rulings. And if the Shaikh’s reliability is lost, then the reliability of his Uloom [i.e. his explanations of the Sharee’ah texts in different subject matters, clarifications, verdicts etc] will be lost.

Fifthly: This statement will lower [or drop] the dignity and esteem of the Shaikh in the hearts of the students.

Ibaaraat Moohimah’ pages 51-52. Abridged and paraphrased

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