How are we obligated to Interpret the noble Qur’aan – Imam Al-Albaani

Bismillaah

How are we obligated to Interpret the noble Qur'aan

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This book is a complete translation of a treatise entitled “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan-al-Kareem” (How are we Obligated to Interpret the Noble Qur’aan).

The source used for the translation was the Al-Maktabah al-Islaamiyyah first edition published in 1421H.

The foundation of this treatise is questions that were posed to the Shaikh, may Allaah have mercy on him, to which he responded in recorded format. These questions and answers were then transcribed, printed on paper and presented to the Shaikh who read them and commented on them in his own handwriting. The publishing house printed and distributed the book after the death of Imaam Al- Albaanee due to the great benefit found in the work since the author discusses several rules and principles related to interpreting the meanings of the Qur’aan, which every Muslim should follow when trying to understand the Book of Allaah.

TABLE OF CONTENTS

Lessons from Ramadaan : Al-Istiqaamah Magazine

Bismillaah

Source: Al-Istiqaamah Magazine , Issue No.5 – Ramadân 1417H / January 1997

Allaah -The Most High – said: “The month of Ramaḍaan in which the Qurʾaan was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramaḍaan, he must fast that month.” [Soorah al-Baqarah, 2:185].

Allaah’s Messenger (ṣallallaahu ʿalayhi wa-sallam) said:

Islaam is built upon five: Testifying that none has the right to be worshipped except Allaah and the Muḥammad is the Messenger of Allaah, establishing the Prayer, giving the Zakaah performing Ḥajj to the House, and fasting in Ramaḍaan.” [1]

He (ṣallallaahu ʿalayhi wa-sallam) also said:

There has come to you Ramaḍaan, a blessed month, in which Allaah has made it obligatory to fast. During it the gates of Paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained. In it is a night (Laylat al-Qadr) which is better than a thousand months. He who is deprived of its good has truly been deprived.[2]

From the many important lessons to be learnt from fasting are:

[1]: GAINING TAQWAA

Fasting has been legislated in order that we may gain taqwaa as Allaah – the Most High – said: “O you who believe! fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwaa.” [Soorah al-Baqarah 2:183].

Talq ibn Habeeb (d.100H) – raḥimahullaah – said:

“When fitnah (trial and tribulation) appears then extinguish it with taqwaa.” So he was asked as to what taqwaa was, so he replied: “Taqwaa is to act in obedience to Allaah, upon a light (i.e. eemaan, faith) from Allaah, hoping in the Mercy of Allaah. And taqwaa is leaving acts of disobedience to Allaah, upon a light from Allaah, due to the fear of Allaah.”[3]

“This is one of the best definitions of taqwaa. For every action must have both a starting point and a goal. And an action will not be considered as an act of obedience, or nearness to Allaah unless it stems from pure eemaan (faith in Allaah). Thus, it is pure eemaan – and not habits, desires, nor seeking praise or fame – that should be what initiates an action. And the preparation showed, to earn the reward of Allaah and to seek His good pleasure.”[4] So Fasting is a means of attaining taqwaa, since it helps prevent a person from many sins that one is prone to. Due to this, the Prophet (ṣallallaahu ʿalayhi wa-sallam) said: “Fasting is a shield with which the servant protects himself from the Fire.”[5] So we should ask ourselves, after each day of fasting: Has this lasting made us more fearful and obedient to Allaah? Has it aided us in distancing ourselves from sins and disobedience?

[2]: SEEKING NEARNESS TO ALLAAH

The Prophet (ṣallallaahu ʿalayhi wa-sallam) said:

“Allaah said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to me with anything more beloved to me than the obligatory duties that I have placed upon him. My servant continues to draw nearer to Me with optional deeds so that I shall love him.”[6]

The Prophet (ṣallallaahu ʿalayhi wa-sallam) said:

“Whosoever reaches the month of Ramaḍaan not have his sins forgiven, and so enters the Fire, then may Allaah distance him.”[7]

So drawing closer to Allaah – the Most Perfect – in this blessed month, can be achieved by fulfilling one’s obligatory duties; and also reciting the Qurʾaan and reflecting upon its meanings, increasing in kindness and in giving charity, in making du‘aa (supplication) to Allaah, attending the Taraaweeḥ Prayer, seeking out Laylat al-Qadr (the Night of Power and Pre-Decree), a night which is better than a thousand months, attending gatherings of knowledge, and striving in those actions that will cause the heart to draw closer to its Lord and to gain His forgiveness. Our level of striving in this blessed month should be greater than our striving to worship Allaah in any other month, due to the excellence and rewards that Allaah has placed in it. Likewise from the great means of seeking nearness to Allaah in this month is making I‘tikaaf (seclusion in the mosque in order to worship Allaah) – for whoever is able.

Imaam Ibn al-Qayyim (d.751H) – raḥimahullaah – said:

“Allaah also prescribed iʿtikaaf for them, the objective being that the heart becomes fully preoccupied with Allaah – the Most High – concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allaah – the Most Perfect – such that loving Him, remembering Him, and turning to Him takes the place of all the heart’s anxieties and worries, so that he is able to overcome them. Thus, all his concerns are for Allaah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him which leads him to feel content with Allaah instead of people. This, in turn, prepares him for being at peace with Allaah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal of I‘tikaaf.” [8]

[3]: ACQUIRING PATIENCE

Imaam Aḥmad (d.241H) – raḥimahullaah – said:

“Allaah has mentioned ṣabr (patience) in over ninety places in His Book.” [9]

The Prophet (ṣallallaahu ʿalayhi wa-sallam) said:

“The month of Patience, and the three days of every month, are times for fasting.” [10]

Ibn ʿAbd al-Barr (d.464H) – raḥimahullaah – said:

“What is meant by the month of Patience is the month of Ramaḍaan … So fasting is called patience because it restrains the soul from eating, drinking, conjugal relations and sexual desires.” [11]

He (ṣallallaahu ʿalayhi wa-sallam) said:

“O youth! Whoever amongst you is able to marry then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him.” [12]

So fasting is a means of learning self-restraint and patience. With patience we are able to strengthen our resolve to worship Allaah alone, with sincerity, and also cope with life’s ups and downs. So – for example – with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times! With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakaah (obligatory charity). With patience we are able to subdue the soul’s ill temperament, and thus endure the ordeal and hardships of Ḥajj, without losing tempers and behaving badly. Allaah – the Most High – said:

“O Prophet, urge the Believers to fight … So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allaah. And Allaah is with the patient ones.” [Soorah al-Anfaal, 8:65-66].

Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that does not strengthen, but rather weakens, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience – having certainty in the saying of our Messenger (ṣallallaahu ʿalayhi wa-sallam): “And know that victory comes with patience, relief with affliction, and case with hardship.” [13]

[4]: CULTIVATING GOOD MANNERS

The Prophet (ṣallallaahu ʿalayhi wa-sallam) said:

“Whosoever does not abandon falsehood in speech and action, then Allaah the Mighty and Majestic has no need that he should leave his food and drink.” [14]

He (ṣallallaahu ʿalayhi wa-sallam) also said:

“Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then say: I am fasting, I am fasting.” [15]

These narrations point towards the importance of truthfulness and good manners. Thus, this blessed month teaches us not only to abstain from food and drink, but to also abstain from such statements and actions that may be the cause of harming people and violating their rights – since the Messenger (ṣallallaahu ʿalayhi wa-sallam) said whilst descriibng the true Believer: “A Muslim is one from whom other Muslims are safe from his tongue and his hand.” [16] Thus it is upon us as individuals, to examine the shortcomings in our character, and to then seek to improve them – modeling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muḥammad (ṣallallaahu ʿalayhi wa-sallam) – aspiring also for the excellence which he mentioned in his saying: “I am a guarantor for a house on the outskirts of Paradise (or whosoever leaves off arguing, even if he is right; and a house in the centre of Paradise (or whosoever abandons falsehood, even when joking; and a house in the upper-most part of Paradise for whosoever makes his character good.”[17] So by shunning oppression, shamelessness, harbouring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting – as Allaah’s Messenger (ṣallallaahu ʿalayhi wa-sallam) said: “It may be that a fasting person, receives nothing from his fast, except hunger and thirst.” [18]

[5]: SENSING MUSLIM UNITY

The Prophet (ṣallallaahu ʿalayhi wa-sallam) said:

“Fast when they fast, and break your fast when they break their fast, and sacrifice the day they sacrifice.” [19]

Imaam at-Tirmidthee (d.275H) – raḥimahullaah – said:

“Some of the People of Knowledge explained this ḥadeeth by saying: Its meaning is to fast and break the fast along with the Jamaaʿah and the majority of people.” [10]

Thus, in this blessed month we can sense an increased feeling of unity and of being a single Ummah due to our fasting and breaking our fast collectively. We also feel an increased awareness about the state of affairs of the Muslims and of the hardships that they endure, because: “During the fast a Muslim feels and experiences what his needy and hungry brothers and sisters feel, who are forced to go without food and drink for many days – as occurs today to many of the Muslims in Africa.” [21] Indeed, the unity of the Muslims – and their aiding and assisting one another – is one of the great fundamentals upon which the Religion of Islaam is built, as Allaah – the Most High -said: “And hold fast altogether to the rope of Allaah and do not be divided.” [Soorah aal-‘ʿImraan 3:103]. Allaah – the Most High – also said: “The Believers – men and women – and friends and protectors to one another.” [Soorah al-Tawbah 9:44].

Shaykh al-Islaam Ibn Taymeeyyah (d.728) – raḥimahullaah – said:

“The welfare of people will not be complete – neither in this world, nor in the Hereafter – except with ijtimaa‘ (collectiveness) ,  ta‘aawun (mutual cooperation), and tanaasur (mutual help); mutual cooperation in order to secure benefits, and mutual help in order to ward off harm. It is for this reason that man is said to be social and civil by nature.” [22]

Thus, we see that Islaam lays great importance in bringing hearts together and encouraging ijtimaa‘ (collectiveness). This is not only reflected in the month of Ramaḍaan, but also in the other acts of worship as well. So, for example, we have been ordered by the Prophet (ṣallallaahu ʿalayhi wa-sallam) to pray the five daily Prayers in congregation, and that it has been made twenty-seven times more rewarding than praying it individually. [23] Likewise, this similar collective spirit is demonstrated in the act of Ḥajj (Pilgrimage). Even in learning knowledge and studying it, blessings have been placed in collectiveness, as Allaah’s Messenger (ṣallallaahu ʿalayhi wa-sallam) said: “No people gather together in a house from the houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, mercy envelops them, the angels surround them, and Allaah mentions them to those that are with Him.” [24] Likewise, even in our everyday actions such as eating, Islaam teaches us collectiveness. Thus, when some of the Companions of the Prophet (ṣallallaahu ʿalayhi wa-sallam) said to him: O Messenger of Allaah, we eat but do not become satisfied. He replied: “Perhaps you eat individually?” They replied, Yes! So he said: “Eat collectively and mention the name of Allaah. There will then be blessings for you in it.” [25] Indeed, even in the etiquette of sitting the spirit of collectiveness is demonstrated. So, one day the Prophet (ṣallallaahu ʿalayhi wa-sallam) came across the Companions who were sitting in separate circles, so he said to them: “Why do I see you sitting separately!” [26] Similarly, Aboo Tha‘labah al-Khushanee (raḍee Allaahu ‘anhu) said: Whenever the people used to encamp, they used to split-up into the mountain passes and valleys. So Allaah’s Messenger (ṣallallaahu ʿalayhi wa-sallam) said: “Indeed your being split-up in these mountain passes and valleys is from Shayṭaan.” Thereafter, whenever they used to encamp, they used to keep very close together, to such an extent that it was said: If a cloth were to be spread over them, it would cover them all. [27]

Thus, Ramaḍaan is a time to increase our sense of unity and brotherhood, and our commitment to Allaah and His Religion. And there is no doubt that this sense of unity necessitates that: “We all work together as required by Islaam as sincere brothers – not due to ḥizbiyyah (bigoted party spirit), nor sectarianism – in order to realize that which is of benefit to the Islamic Ummah and to establish the Islamic society that every Muslim aspires for so that the Sharee‘ah (Prescribed Law) of Allaah is applied upon His earth” [28] So we must examine ourselves during the month of Ramaḍaan and ask: What is my role? – and each of us has a role – in helping this precious Ummah to regain its honour, and return to the Ummah its comprehensive unity and strength, and victory that has been promised to it? Likewise, we should reflect upon our own character and actions and ask: Are they aiding the process of unity and brotherhood, or are they a harm and a hindrance to it?

So we ask Allaah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of those who are prevented from His Mercy and forgiveness. Indeed He is the One who Hears and He is the One to Respond.

Footnotes:

[1] Ṣaḥeeḥ: Related by al-Bukhaaree (1/48) and Muslim (no.16), from Ibn ʿUmar (raḍee Allaahu ‘anhu).

[2] Ṣaḥeeḥ: Related by Soorah al-Nisaaʾ’ee (no.1992), from Aboo Hurayrah (raḍee Allaahu ‘anhu). It was authenticated by Shaykh al-Albaanee in Takhreejul-Mishkaat (no.1962).

[3] Related by Ibn al-Mubaarak in Kitaabuz-Zuhd (p.473) and Ibn Abee Shaybah in his Kitaabul-eemaan (no.99).

[4] Risaalatut-Tabookiyyah (p.26) of Imaam Ibn al-Qayyim

[5] Ḥasan: Related by Aḥmad (3/241), from Jaabir (raḍee Allaahu ‘anhu). It was authenticated by Shaykh al-Albaanee in Ṣaḥeeḥut-Targheeb (no.970).

[6] Ṣaḥeeḥ: Related by al-Bukhaaree (11/48I). from Aboo Hurayrah (raḍee Allaahu ‘anhu).

[7] Ṣaḥeeḥ: Related by Aḥmad (2/246) and al-Bayḥaqee (4/204), from Aboo Hurayrah (raḍee Allaahu ‘anhu). It was authenticated by Shaykh ʿAlee Ḥasan al-Ḥalabee in Ṣifat-Sawmin-Nabee (p.24).

[8] Zaadul-Ma‘aad (2/87) of Ibn al-Qayyim.

[9] Related by Ibn al-Qayyim in Madaarijus-Saalikeen (2/152).

[10] Related by Aḥmad (2/163) and Soorah al-Nisaaʾ’ee (1/327), from Aboo Hurayrah. It was authenticated by al-Albaanee in Irwá’ul-Ghaleel (4/99).

[11] At-Tamheed (19/61) of al-Ḥaafiẓ Ibn ʿAbd al-Barr.

[12] Ṣaḥeeḥ: Related by al-Bukhaaree (123) and Muslim (no.123), from Ibn Masʿood (raḍee Allaahu ‘anhu).

[13] Ṣaḥeeḥ: Related by Aḥmad (1/203) and at-Ṭabaraanee in al-Kabeer (11/100), from Ibn ʿAbbaas (raḍee Allaahu ‘anhu). It was authenticated by Shaykh Saleem al-Hilaalee in as-Sabrul-Jameel (p.43).

[14] Ṣaḥeeḥ: Related by al-Bukhaaree (4/99), from Aboo Hurayrah (raḍee Allaahu ‘anhu).

[15] Ṣaḥeeḥ: Related by Ibn Khuzaymah (no.1996) and al-Ḥaakim (1/130) who authenticated it. Refer to Ṣaḥeeḥut-Targheeb (no.1075).

[16] Related by al-Bukhaaree (I/53) and Muslim (no.40), from ‘Amr Ibn al-‘Aas (raḍee Allaahu ‘anhu).

[17] Ṣaḥeeḥ: Related by Aboo Daawood (no.4800) and al-Bayḥaqee (10/249), from Aboo Umaamah (raḍee Allaahu ‘anhu). It was authenticated by al-Albaanee in al-Ṣaḥihah (no.273).

[18] Ṣaḥeeḥ: Related by Aḥmad (2/441) and Ibn Maajah (I/539), from Aboo Hurayrah (raḍee Allaahu ‘anhu). It war authenticated in Ṣaḥeeḥut-Targheeb (no.1076).

[19] Ṣaḥeeḥ: Related by at Tirmidthee (no.693), from Aboo Hurayrah (raḍee Allaahu ‘anhu). It was authenticated by al-Albaanee in al-Ṣaḥihah (no.224).

[20] Jaamiʿ‘ut-Tirmidthee (3/311).

[21] From the words of Shaykh ʿAbd al-ʿAzeez Ibn Baaz, as occurs in Majmoo‘ul-Fataawaa wal-Maqaalaatul Mutanawwi’ah (5/211).

[22] Al-Hisbah fil-Islaam (p.9) of Shaykh al-Islaam Ibn Taymeeyyah.

[23] Ṣaḥeeḥ: Related by al-Bukhaaree (2/109) and Muslim (no.650), from Ibn ʿUmar (raḍee Allaahu ‘anhu).

[24] Ṣaḥeeḥ: Related by Muslim (no.339), from Aboo Hurayrah (raḍee Allaahu ‘anhu).

[25] Ḥasan: Related by Aboo Daawood (no.3764), from Wahshee Ibn Harb (raḍee Allaahu ‘anhu). It was authenticated by al-Ḥaafiẓ al-ʿIraaqee in Takhreejul-Iḥyaa (2/4).

[26] Ṣaḥeeḥ: Related by Muslim (no.331), from Jaabir Ibn Samurah (raḍee Allaahu ‘anhu).

[27] Ṣaḥeeḥ: Related by Aboo Daawood (1/409) and Ibn Hibbaan (no.1664). Shaykh al-Albaanee authenticated in Takhreejul-Mishkaat (no.3914).

[28] Su’aal wal-Jawaab Hawla Fiqhil-Waaqi‘ (p.24) of Shaykh Naaṣir al-Deen al-Albaanee.

From Al-Istiqaamah Magazine , Issue No.5 – Ramadân 1417H / January 1997

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Questions Concerning Everyday Issues (Part 1) : Shaykh bin Bâz

Bismillaah

Answered by the Noble Scholar and Muftee
Shaykh ‘Abdul-‘Azeez bin ‘Abdullaah bin Baaz
From Al-Istiqaamah Magazine, Issue No. 1, Dhul-Hijjah 1416H / May 1996CE.

Q1: Wearing clothes made from animal skin

[Q]: An argument arose between myself and some brothers concerning clothes that are made from animal skin. Some of the brothers were of the opinion that such clothing were normally made from the skin of pigs. If this is the case, then what is your opinion about such items of clothing? Are such items of clothing permitted for us to wear? In some books – such as Al-Halal wa’l-Haram of Al-Qardawi, and also Ad-Din ‘ala Madhahibu’l-Arba’ah – this particular issue has been discussed and the various differing opinions stated, but such books did not however clarify the issue.  [Question and answer taken from Al-Fatawa (1/222) of Shaykh Ibn Baz]

[A]: It is established from the Prophet sallallahu ‘alayhi wa sallam that he said: If the skin is tanned, then it is purified.” [Related by Muslim (1/191) from Ibn ‘Abbas radhiallahu ‘anhu].

And the Scholars have differed concerning this: Does this hadith cover all types of tanned skins, or is it particular to the tanned skin of those animals whose slaughtered meat is lawful? There is no doubt that the tanned skin of those animals whose slaughtered meat is lawful, such as the skin of camels, cows and sheep, are tahir (pure) and are ja’iz (permissible) to use for all types of clothing – according to the most correct saying from the People of Knowledge.

However, as for the skin of pigs, dogs and their like – whose slaughtered meat is not lawful – then the People of Knowledge have differed as to whether tanning purifies their skin or not. So cautiousness dictates avoiding their usage – acting upon the saying of the Prophet sallallahu ‘alayhi wa sallamWhosoever avoids the doubtful matters safeguards his Religion and his honour.” [Related by Al-Bukhari (1/126) and Muslim (no. 1599) from An-Nu’man ibn Bashir radhiallahu ‘anhu.] And also his ‘alayhis-salatu was-salam‘s saying: Leave that which makes you doubt, for that which does not make you doubt.” [Sahih: Related by Ahmad (1/200), An-Nasa’i (8/327-328) and At-Tirmidhi (no. 2637), who authenticated it, from the narration of Al-Hasan ibn ‘Ali radhiallahu ‘anhuma.]

Q2: Revealing the awrah during prayer

[Q]: Sometimes whilst praying – especially during ruku’ (bowing) and sujud (prostration) – part of the awrah (private parts) of a person becomes exposed due to his wearing trousers. So what is the ruling concerning the wearing of trousers whilst praying?

[A]: If the man’s trousers cover what is between his navel and his knees and are loose fitting, wide and baggy, then it fulfills the condition for the correctness of the Prayer. However, what is more preferable is to wear a qamis (long shirt) – which reaches half-way down to the shins, or just above the anklebone – over the trousers. This is a more complete form of covering the awrah. Likewise, Prayer in an izar (a loose lower garment) is more preferable than Prayer in a pair of trousers without a long shirt – since the izar far better covers the awrah than a pair of trousers.

[Al-Fatawa (1/68-69)]

Q3: Poor treatment of one’s spouse

[Q]: Even though my husband – may Allah forgive him – is a person of good character and fears Allah, yet he does not treat me with kindness. He is always moody, frowning and troubled at heart – and he often says that I am the cause of this. However, Allah knows – and all praise is for Allah – that I do fulfill his rights and try to bring to him tranquility and peace of mind and I try to stay clear of all that which displeases him, whilst patiently bearing his excesses against me. Every time I ask him about something, or speak about a particular matter, he becomes angry and says that my speech is stupidity – even though I know that he is perfectly happy in the company of his friends and associates. However, when it concerns me, then he does not treat me in the same manner, nor with the same feeling. This causes me great hurt and anger and I have often considered leaving the house. I have – and all praise is for Allah – been educated to a good level and fulfill that which Allah has obligated me with. O noble Shaykh! If I leave the house with my children, try to educate them and live my own life, will I be sinful in doing so? Or should I continue to live in my present circumstance, abstain from speaking and continue patiently bearing these difficulties? Please advise me as to what I should do – and may Allah reward you with goodness.

[A]: There is no doubt that it is obligatory for the husband and wife to live together in a kind and sociable manner. There should be good manners and treatment between them, along with affection and pleasant behaviour – as Allah the Mighty and Majestic – says: And live with them in honour and in kindness.” [Al-Qur’an 4:19]. And His – the Most Perfect‘s – saying: And the wives have rights over the husbands – similar to those of the husbands over them – in that which is reasonable. But men have a degree over them.” [Al-Qur’an 2:228].

The Prophet sallallahu ‘alayhi wa sallam said: Righteousness is good character. [Related by Muslim (4/1980) from An-Nawwas ibn Sam’an radhiallahu ‘anhu]

And he ‘alayhis-salatu wa’s-salam said: Do not consider any good action as insignificant – even if it is meeting your brother with a cheerful face.” [Sahih: Related by Ahmad (5/63) and it was authenticated by Al-Albani in As-Sahihah (no. 1352)]

And he sallallahu ‘alayhi wa sallamalso said: The most perfect of Believers in ‘iman (faith) is the one with the best character. And the best of you are those that are best to their womenfolk, and I am the best amonqst you to my family.[Related by At-Tirmidhi (1/217-218) who said: “The hadith is Hasan Sahih.”]

There are besides these many other ahadith which are a general proof for the encouragement of good character, cheerful meeting and good companionship between Muslims. If this is the general case between Muslims, then good treatment between husband and wife and relatives is even more important.

You have done well in patiently persevering and bearing the ill treatment and bad character from your husband. However, I advise you to have even greater patience and not to leave the house, and if Allah – the Most High – wills, there will be a great deal of good in this and a praiseworthy end for You. Allah – the Most Perfect – said: Patiently persevere! Indeed Allah is with those who patiently persevere.” [Al-Qur’an 6:46]. And His – the Mighty and Majestic‘s – saying: Indeed whosoever fears Allah, obeys Him, turns away from disobedience and patiently perseveres, then Allah does not cause the rewards of the doers of good to be lost.”[Al-Qur’an 12:90]. And His – the Mighty and Majestic‘s – saying: Only those who patiently persevere shall receive their reward in full without reckoning.” [Al-Qur’an 39:10]. And His – the Most Perfect‘s – saying, “So patiently persevere! Indeed, the end will be good for those who are pious.” [Al-Qur’an 11:49].

However, this does not prevent you from speaking to your husband with such words, and behaving with him in such a manner, that will soften his heart – and lead to him being pleased with you and fulfilling your rights of companionship. And as long as he is fulfilling the main and important obligations towards you, then try not to ask him for any worldly need, until his heart is opened and his chest is expanded in accepting your request and fulfilling your needs; in this way – if Allah wills your ending will be a praiseworthy one. May Allah grant you increase in all that is good, and that the condition of your husband improves, and that he is guided to good character, kindness in companionship and to fulfilling the rights that are due upon him. Indeed Allah is the best of those who are asked, and only He guides to the path that is straight.

[Al-Fatawa (1/193-194)]

Q4: Using a newspaper as a dining spread

[Q]: Is it permissible to use a newspaper as a dining spread to eat upon it. If it is not permissible, then what should be done after reading it?

[A]: It is not permissible to use a newspaper which contains Qur’anic verses, or the remembrance of Allah, as a dining spread. Nor is it permissible to make envelopes out of such material, nor to utilize it in any other manner which is disrespectful and insulting to it. If the situation is as we have mentioned, then such papers containing Qur’anic material should either be stored away in an appropriate place, or burnt, or buried in clean ground.

[Al-Fatawa (1/242)]

Q5: Sincere repentance

[Q]: I am a young man, nineteen years of age, and have involved myself in a great deal of sin. Even to the extent that I do not pray most of my Prayers in the mosque, and I have never completely fasted the month of Ramadhan in my entire life. Besides these, I have committed other sins as well. I have vowed to repent many times before, however, after doing so I lapse back into these same sins. The youths of my area are just as bad, as are the friends that I associate with. And Allah knows that I have transgressed against myself and that whenever I repent, I return back to the same sins. I hope that you may direct me to a path that will bring me closer to my Lord and distance ms from these evil actions of mine.

[A]: Allah – the Mighty and Majestic – says: Say O My Slaves who have transgressed against their own souls! Do not despair of Allah’s mercy. Indeed Allah forgives all sins. Truly He is Oft-Forgiving, Most Merciful.” [Al-Qur’an 39:53]. There is a consensus from the Scholars that this noble ayah (verse) was revealed for the ta’ibin (those who repent). So whoever sincerely repents from his sins, then Allah will forgive him all his sins, as occurs in the saying of Allah – the Most PerfectO you who Believe! Turn to Allah in sincere repentance. Perhaps your Lord may remove from you your sins and admit you into Paradise beneath which rivers flow.” [Al-Qur’an 66:8]. So in this ayah (verse), Allah has made the removal of sins and entry into Paradise dependent upon sincere repentance.

And sincere repentance is conditional upon:

  • [i] abandoning the sin and keeping away from it,
  • [ii] having regret and remorse for committing the sin,
  • [iii] truly intending not to commit the sin again,
  • [iv] remembering the greatness of Allah and hoping for His reward, whilst fearing His punishment.
  • Another condition for sincere repentance is that if due to transgression, the wealth or property of someone has been stolen or usurped, then it must be returned, or forgiveness must be sought from the one whose wealth, blood or honour has been taken. However, if the honour of a person has been violated and the situation is such that it is not possible to seek that person’s forgiveness, then plenty of du’a (supplication) should be made for his welfare and he should be spoken good of in those places where he had previously been backbitten, since good deeds wipe away bad ones.

Allah – the Most Perfect – said: Turn you all in repentance to Allah, O Believers, in order that you may be successful.” [Al-Qur’an 24:31]. So in this ayah (verse) Allah – the Mighty and Majestic – linked success with tawbah (repentance) and points to the fact that the repentant person will reach success and happiness, and if such a person were to follow up this repentance with ‘iman (faith) and doing righteous actions, then Allah would efface his evil actions and change them to good actions, as Allah – the Most Perfect – says, after mentioning the sins of Shirk (directing worship that is due only for Allah, to other than Allah), taking a life without just cause and fornication and adultery: And whoever does this, will receive the punishment. The punishment will be doubled for him on the Day of Judgement and he will live therein in disgrace. Except for those who repent, have ‘iman (faith) and do righteous actions. For them Allah will change their evil deeds into good ones, and Allah is Oft-Forgiving, Most Merciful.” [Al-Qur’an 25:68-70]

And from the causes of tawbah (repentance) are humility and submissiveness to Allah – the Most Perfect – and imploring Him for guidance – realising that acceptance of one’s repentance is indeed another favour from Allah. Thus, Allah – the Most Perfect – said: Call upon Me and I will respond to your supplication.” [Al-Qur’an 40:60]. And He – the Mighty and Majestic – said: And when My servant asks you concerning Me, say to them that I am indeed near. And I respond to the supplication of the one who supplicates to Me.” [Al-Qur’an 2:186].

Also, from the causes of tawbah is choosing good companionship and friendship, and following them in righteous conduct, whilst staying clear of bad companionship. It is authentically related from Allah’s Messenger sallallahu ‘alayhi wa sallam that he said: A person is upon the religion of his friend, so let one of you look to whom he keeps as a friend.” [Hasan: Related by Abu Dawud (no. 4812) and others, from Abu Hurayrah radhiallahu ‘anhuImam An-Nawawi authenticated it in Riyadh as-Salihin (no. 174).]

And the Prophet sallallahu ‘alayhi wa sallam also said: The example of good companion and a bad companion is like that of a seller of musk and the one who blows the blacksmith’s bellows. As for the seller of musk, then either he will grant you some, or you buy some from him, or at the very least you enjoy a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes, or you will get an offensive smell from him.” [Related by Al-Bukhari (4/323) and Muslim (no. 2628), from Abu Musa al-Ash’ari radhiallahu ‘anhu.

[Al-Fatawa (1/251-253).]

Q6: Splitting into groups within the Muslims

[Q]: What is the obligation upon the Muslim Scholars with regard to the large number of jam’iyyat (societies) and jama’at (groups) in many of the Islamic lands and elsewhere, and with regard to the differences that exist between them, to the point that each group declares the others to be misguided. Do you not hold that it is fitting to enter into explaining the like of this matter and to clarify the truth concerning their differences, for fear that these differences will increase and lead to evil consequences for the Muslims?.

[A]: Our Prophet sallallahu ‘alayhi wa sallam made clear to us a single way which is obligatory upon the Muslims to follow and traverse, and that is Allah’s Straight Path and the methodology of His upright religion. Allah – the Most High – said: And this is My Straight Path, so follow it and do not follow other paths that will separate you from His Path. This has He ordained for you, that you may become pious. [Al-Qur’an 6:153]. Just as the Lord of Might and Majesty warned the Ummah (nation) of Muhammad sallallahu ‘alayhi wa sallam against splitting and disunity, since that is one of the greatest causes of failure and of the enemy taking control, as occurs ill the saying of Allah – the Mighty and Majestic‘s And hold fast altogether to the rope of Allah and do not be divided.” [Al-Qur’an 3:101]. And His – the Most High‘s – saying: He has ordained for you the same religion which He ordained for Nuh, and that which We revealed to you, and that which We ordained for Ibrahim, Musa and ‘Isa ‘alayhimus-salam, saying: that you should establish the religion by doing that which you are ordered with, and make no divisions in it. Intolerable for the Pagans is that to which you call them.” [Al-Qur’an 42:13]. So this is a Divine call to unity and for hearts to be harmonized. And in any Islamic land, if there are many groups for the purpose of good, aid, co-operating in righteousness and piety between the Muslims – without their being differences between the desires of the companions and followers – then this is good, is a blessing, and produces great benefit.

However, if each of them declare the others to be misguided and attack their actions, then this harm is very great and its evil consequences very serious. Then what is obligatory upon the Muslims is to clarify the true states of affairs and to discuss with each group and to sincerely advise all of them that they should proceed upon the way laid down by Allah for His servants, and upon that which our Prophet Muhammad sallallahu ‘alayhi wa sallam called to. Then those who ignore this, or continue in their stubbornness, due to personal benefit or goal – known only to Allah – then what is obligatory upon those who know the reality is to make this known about them and to warn against them, so that the people may avoid their path, and that those who do not know the reality of their affair may not fall into it and be led astray, and that they are not turned away from the Straight Path which Allah ordered that we follow, as occurs in His – the Mighty and Majestic‘s – saving: And this is My Straight Path, so follow it and do not follow other paths that will separate you from His Path. This has He ordained for you, that you may become pious.” [Al-Qur’an 6:153]. And from that which there is no doubt about is that the multitude of sects and groups in the Islamic society is, firstly something desired by Shaytan, and secondly something desired by the enemies of Islam from amongst mankind. Since agreement and unification of the Muslims, and their being aware of the dangers which threaten them and their ‘aqidah (beliefs), will make them active in refuting and rebutting it, and acting in a unified manner for the benefit of the Muslims – thus repelling the danger from their religion, their lands and their brothers. And this is something which the enemies – from amongst mankind and jinn – are not pleased with. Therefore they are very eager to split-up the Muslims, destroy their unity and to sow the seeds of enmity and discord between them. We ask Allah that He unites the Muslims upon the truth and that He removes from their society every type of misguidance and every cause of discord. Indeed He is the One Who is able to do that, and He is the One having full power over it.

[Majmu’ Fatawa ma Maqalat Mutanawwi’ah(5/202-204)]

From Al-Istiqaamah Magazine, Issue No. 1, Dhul-Hijjah 1416H / May 1996CE.

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The sin of the one who raises his head before the Imaam (raises his head) – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Narrated Abu Huraira:

The Prophet (ﷺ) said, “Isn’t he who raises his head before the Imam afraid that Allah may transform his head into that of a donkey or his figure (face) into that of a donkey?”

The sin of the one who raises his head before the Imaam (raises his head)

[ Sahih al-Bukhari 691 (Book 10, Hadith 86) ]

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Posted from: Salah – Umdatul ah-Kaam – Dr Saleh as Saleh [Audio|En]

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The Prayer is Light (Noor) (الصلاة نور)

Bismillaah

Imam Sharaf ad-Deen at –Taybee (d. 743 A.H.) -Rahimullaah- said in his explanation of Mishkat al-Masabeeh (p.739):

‘Regarding his  sallAllaahu alayhi wa sallam saying: ‘and the prayer is Noor (light)’ it means that the prayer prevents a person from sinning and prohibits evil sexual and horrible deeds, and it guides to what is correct just like light.

It has been said, that what it means by light, it is the thing with which the one who prays will be guided by on the Day of Judgment.

Allaah The Most High said:

يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

<<On the Day you shall see the believing men and the believing women their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise), to dwell therein forever! Truly, this is the great success! >> [Hadeed: 12]

It has been said that the prayer is light because the prayer is the means that enlighten the lights (Noor) of good deeds, and the delight of the heart, and uncovers realities due to the heart being concerned with the prayer, and turning to Allaah inwardly and outwardly.  And it has been said that: Noor is the sign on the face of the one who prays, due to the effects of prostration.’

 [‘Tayseer Rab al-Bariya fee Sharh al-Arba’een an-Nawawi’ p.341]

Shaykh Muhammed bin Salih al-Uthaymeen (d.1421 A.H.) said:

‘Regarding the saying of Messenger sallAllaahu alayhi wa sallam ‘and the prayer is light (Noor)’ i.e. that the obligatory and optional prayer is light, Noor in the heart, Noor on the face, Noor in the grave, Noor on the day of Hashr, because the hadeeth is absolute, and the one who experiences this will find that Noor.

If you prayed the prayer in reality, in that which you bring your heart to attention to, and your limbs to have Khushoo, you will feel that your heart has become enlightened and it has tasted delight, absolute delight, this is why the Prophet sallAllaahu alayhi wa sallam said: ‘The sweetness/pleasure of my eyes has been placed in the prayer.’ [Ahmad]

[Taken from ‘Sharh al-Arbaeen an-Nawawi’ – Shaykh Muhammad bin Salih al-Uthaymeen p.246 Hadeeth No.23]

Source: Benefits & Principles From The Forty Ahadeeth Of Imam Nawawi – Hadeeth No.23. Compiled by Abbas Abu Yahya (hafidhahullaah)

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Say ‘I believe in Allah’ and then be Steadfast – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

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Say 'I believe in Allah' and then be Steadfast

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On the authority of Sufyan bin Abdullah (may Allah be pleased with him) who said:

“I said, ‘O Messenger of Allah, tell me something about Islam which I can ask of no one but you.’ He (peace be upon him) said, ‘Say “I believe in Allah” — and then be steadfast.'” 

[Muslim]

Posted from: Hadeeth #21 :  An Nawawi 40 Hadeeth – Shaykh Ibn Uthaymeen | Dr. Saleh as-Saleh [Audio Series|En]

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Tafseer Surah Al-Infitaar (The Cleaving) – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

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Posted from: Explanation Surah 78-114 – Tafseer Juz Amma – Dr. Saleh as Saleh [Audio|En]

إِذَا السَّمَاءُ انفَطَرَتْ

When the heaven is cleft asunder

وَإِذَا الْكَوَاكِبُ انتَثَرَتْ

And when the stars have fallen and scattered;

وَإِذَا الْبِحَارُ فُجِّرَتْ

And when the seas are burst forth (got dried up);

وَإِذَا الْقُبُورُ بُعْثِرَتْ

And when the graves are turned upside down (and they bring out their contents)

عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ

(Then) a person will know what he has sent forward and (what he has) left behind (of good or bad deeds).

يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

O man! What has made you careless concerning your Lord, the Most Generous?

الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ

Who created you, fashioned you perfectly, and gave you due proportion;

فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ

In whatever form He willed, He put you together.

كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ

Nay! But you deny the Recompense (reward for good deeds and punishment for evil deeds).

وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ

But verily, over you (are appointed angels in charge of mankind) to watch you.

كِرَامًا كَاتِبِينَ

Kiraman (honourable) Katibin writing down (your deeds).

يَعْلَمُونَ مَا تَفْعَلُونَ

They know all that you do.

إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ

Verily, the Abrar (pious and righteous) will be in delight (Paradise);

وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ

And verily, the Fujjar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell),

يَصْلَوْنَهَا يَوْمَ الدِّينِ

In which they will enter, and taste its burning flame on the Day of Recompense,

وَمَا هُمْ عَنْهَا بِغَائِبِينَ

And they (Al-Fujjar) will not be absent therefrom (i.e. will not go out from the Hell).

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

And what will make you know what the Day of Recompense is?

ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

Again, what will make you know what the Day of Recompense is?

يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ

(It will be) the Day when no person shall have power (to do) anything for another, and the Decision, that Day, will be (wholly) with Allah.

 

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The most burdensome prayers for the hypocrites are the Ishâ and the Fajr – Dr Saleh As-Saleh [Audio|En]

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Umdatul Ahkaam – Book of Salah
Hadith No. 57

Abu Huraira reported Allah’s Messenger (ﷺ) as saying:

The most burdensome prayers for the hypocrites are the night prayer and the morning prayer. If they were to know the blessings they have in store, they would have come to them, even though crawling, and I thought that I should order the prayer to be commenced and command a person to lead people in prayer, and I should then go along with some persons having a fagot of fuel with them to the people who have not attended the prayer (in congregation) and would burn their houses with fire. 

[Sahih Muslim 651 B  (Book 5, Hadith 318)]

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Posted from: Salah – Umdatul ah-Kaam – Dr Saleh as Saleh [Audio Series|En]

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Wudhu (Ablution) is not nullified by mere Doubt or Imagination – Dr. Saleh As-Saleh [Audio|En]

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Umdatul Ahkaam – Book of Purification
Hadith No. 24

Narrated `Abbad bin Tamim:

My uncle asked Allah’s Messenger (ﷺ) about a person who imagined to have passed wind during the prayer. Allah’ s Messenger (ﷺ) replied: “He should not leave his prayers unless he hears sound or smells something.”

Sahih al-Bukhari 137 (Book 4, Hadith 3)
Muhsin Khan Translation

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Posted fromUmdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio Series|En]

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A man will be rewarded only for what he intended – Dr. Saleh as-Saleh [Audio|En]

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Umdatul Ahkaam – Book of Purification

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The First Hadeeth

After this introduction, the first hadeeth concerns the intention. This is the hadeeth of ‘Umar ibn al Khataab (radiyallaahu ‘anhu), the leader of the believers and the second khalifah.

Ameerul-Mu’mineen, Abi Hafs (may Allaah be pleased with him) said that: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

(The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allaah and His Messenger (sallAllaahu alayhi wa sallam) is for the sake of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.” [Sahih Muslim, Book 020, Number 4692]

The Narrator

‘Umar ibn al Khataab (radiyallaahu ‘anhu), the second khalifah, was from the notables of Quraysh. He accepted Islaam in the fifth or sixth year after the advent of Prophet Muhammad’s (sallallaahu ‘alayhi wasallam) message, and in his acceptance of Islaam there was a might for the Muslims. He attended all the battlefields and took the line after Abu Bakr’s (radiyallaahu ‘anhu) covenant to him and he established the Khilafah in the best way after Abu Bakr. In the 23rd year (after Hijrah), four nights before the end of the month of Dhul Hijjah, he was stabbed by a magian after he made the takbeer for Salaatul-Fajr. He was carried to his home and he died three nights later. He was buried with the Prophet (sallallaahu ‘alayhi wasallam), and Abu Bakr in the apartment of ‘Aa’ishah (may Allaah be pleased with her). And his Khilafah lasted ten years six months and a few days. May Allaah be pleased with him and with all the companions.

The Subject and Overall Explanation

The subject of the hadeeth is making clear the rank of the intention vis-a-vis the actions. This is a great and comprehensive hadeeth, making clear that the intention is comprehensive, covering all actions such that there is no action without intention. And therefore, the actions correctness or corruption, the reward upon it or the punishment, is dependent upon the intention. And each person shall have but that which he intended, whether it is a noble objective or a lowly, despicable one.

The Prophet (sallallaahu ‘alayhi wasallam), made that clear in order to incite the doer to aim high in his intention seeking Allaah’s Face and the Final Abode and to keep away from the lowly intentions and base ranks. So if the intention is correct, intending the Face of Allaah (subhaanahu wa ta’aalaa), then it is acceptable and if otherwise then it will not be (acceptable) because Allaah (subhaanahu wa ta’aalaa) is Most Sufficient and in no need of partners.

Then the Prophet (sallallaahu ‘alayhi wasallam) gave a similitude in migration so that it may be reference for the rest of actions. So those who migrate have different intentions and thus the reward will vary to a great extent, even though the action is one (and that is the migration). So whoever migrates to Allaah and His Messenger (sallallaahu ‘alayhi wasallam), seeking the reward of Allaah and the victory for the Deen and giving help to the Deen then he is the sincere Muhaajir (immigrant), who attained in his intention the highest and most noble objectives. And whoever migrates seeking this lowly life and its vanishing enjoyments is the one who went base in his intention and therefore of the Hereafter he shall have no share. The one who migrates from the land of shirk seeking the reward of Allaah and the protection of His Deen and the support of the Deen and seeking to learn the Shari’ah, so his hijrah (migration) is fee sabeelillaah and Allaah will keep him steadfast on that.

And the intention distinguishes the worship from the habit. Take for example al-ghusl (taking a bath): If it is done intending to lift the janabah (the sexual defilement) then it is ‘Ibaadah (worship). And if it is done for cleansing or to cool off then it is ‘aadah (a habit).

From the Benefits of this Hadeeth

1. Emphasizing the importance of the Niyyah (intention) concerning the actions. And that the correctness of deeds and the recompense is in accordance with the intention.

2. Inciting to have sincerity in the intention and making clear the merit of that.

3. Warning from seeking and intending this lowly life in our actions.

4. Showing that people differ concerning their intentions and that each will have that which is in accordance with his own intention. (A man will be rewarded only for what he intended.)

5. At-Taharatu minal `amal (purification is from actions), and therefore it cannot be established without a Niyyah (intention). Everyone who performs the purification, then his purification is in accordance with his intention (and this is the point of evidence in this hadeeth which fell under the chapter of purification).

6. The excellence in teaching by the Prophet (sallallaahu ‘alayhi wasallam), and his perfect eloquence and clarification where he mentions the foundations and the principles foundations then he explains them by examples.

This hadeeth is evidence for the intentions place is the heart and utterance of it is an innovation. Also, it is a must to be careful concerning ar-Riyaa (showoff and seeking fame for the sake of this life). And that the hijrah (the migration) from the land of shirk to the land of Islam is from the most meritorious of deeds if the Face of Allaah is intended in that. This is in summary the points relevant to this matter.

The Questions for this Hadeeth

  1. What is intended by hijrah (migration) in this hadeeth?
  2. How is the manner of migration to the Messenger (sallallaahu ‘alayhi wasallam), after his death? What does it mean?
  3. Why did the author (rahimahullaah) chose this hadeeth of ‘Umar in this chapter of purification? What is the point of relevance?
  4. When did ‘Umar accept Islaam?
  5. What is the Islaamic meaning of Taharah (purification)?

Posted from: Hadith 01 of  Explanation of Umdatul Ahkaam – by Saleh as Saleh [PDF]

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Bismillaah

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Sahih Bukhari Volume 4, Book 55, Number 583:

.. After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied, ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ishmael came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).

Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said, ‘He has gone in search of our livelihood.’ Abraham asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allah’ Abraham said, ‘What kind of food do you eat?’ She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.” The Prophet added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca.” The Prophet added,” Then Abraham said Ishmael’s wife, “When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife, ‘Did anyone call on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her, ‘Did he give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’ [https://abdurrahman.org/2009/07/23/the-mother-of-ishmael/]

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Clarification of Common Mistakes in Tahaarah (Purification)- Dawud Adib [Audio|En]

Bismillaah

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PS: For the authenticity of one of the dua’s mentioned by brother Ustadh Dawud Adib at the end of the audio, please read the below section

The Du’aa After the Wudoo

56. ‘Umar ibn al-Khattaab (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alahi wa sallam) said None of you makes wudoo and completes the wudoo then says:

Ashhadu anlaa ilaaha illallaahu wahdahu laa shareekalahu washhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that none has the right to be worshipped except Allaah, and that Muhammad is His slave andMessenger) except that all eight Gates of Paradise are opened for him – so that he enters by whichever he pleases.[Reported by Muslim (no.234), Abu Dawood (no 169), at-Tirmidhee (no.55), an-Nasaa’ee (no.148), Ibn Maajah (no.470)].

And at-Tirmidhee adds an authentic addition to it:

Allaahumma aj_alnee minat-tawwabeen waj_alnee minal mutatahhireen
Allaahumma aj’alnee minat-tawwabeen waj’alnee minal mutatahhireen (O Allaah, make me one of those who constantly repents toYou and of those who purify themselves.) [Declared as Sahih by al-Albaanee].
[Prophets’s wudhoo – Fahd ibn ‘Abdir Rahman ash-Shuwaib | Dawud Burabanak]

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Reading the Life-Histories of the Salaf of this Ummah : One of the Causes for the Increase of Eemaan – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

v. Reading the Life-Histories of the Salaf of this Ummah

The Salaf of this ummah: the Companions of the Prophet – sallallahu alaihe wa-sallam – and their students and successors in righteousness, people of the first period of Islaam, are the best of all generations. They are the defenders of Islaam, guides for humankind and lions of combat. They are the participants of the great and momentous incidents and events and the bearers and transmitters of this religion to all who came after them. They have the strongest eemaan amongst the people, they are the most well grounded in knowledge, have the most pious of hearts and the purest of souls. The specifically chosen amongst them are the Companions of the Prophet – sallallahu alaihe wa-sallam -, whom Allaah favored with the sight of His Prophet – sallallahu alaihe wa-sallam -. He gratified them by granting them sight of his guise and honored them by allowing them to hear his voice and listen to his speech. They received the religion from him in a fresh and new manner, it took root in their hearts, their souls found tranquility with it and they remained firm on it on par with the stability of the mountains. It suffices as a representation of their excellence that Allaah addressed them with His saying:

“You are the best people ever raised up for mankind…” [Soorah Aal-‘Imraan (3): 110]

The meaning of which is, you are the best of all peoples and the most beneficial for the people.

In Saheeh Muslim, Aboo Hurayrah, may Allaah be pleased with him, reports that the Messenger of Allaah – sallallahu alaihe wa-sallam – said: “The best of my ummah, is the generation that I have been sent in, then those who proceed after them …”[Muslim, 4/1964. It is also related in both Saheehs by ‘Imraan ibn Husayn with the following wording: ‘The best of my ummah is my generation, then those who proceed them…’ al-Bukhaaree, (7/3 Fath) and Muslim, 4/1964]

One who studies the condition of these righteous people, reads their biographies, perceives their sublime qualities and virtues and reflects on what they were upon, such as the tremendous character and mannerisms they had; their adherence to the noble Messenger – sallallahu alaihe wa-sallam -; their preservation over eemaan, fear of sins and disobedience; wariness of riyaa’ and hypocrisy; their responsiveness to obedience; vying in performance of good deeds; their aversion to this transitory world and dedication to the everlasting Hereafter.

One who does this, will come across during this contemplation and study, a number of fine qualities and numerous characteristics and attributes that attract him towards a truthful impersonation of them and a desire to adorn oneself with their qualities. Mention of them, reminds of Allaah and contemplation over their condition, strengthens eemaan and cleanses the heart. Fine indeed, is the verse of poetry:

Relate again their tale to me, 0 caravan leader for their tale polishes the very thirsty heart.

The areas for the study and refection on the biographies of these righteous people are the books of Taareekh (History), as-Siyar (Biographies), az-Zuhd (asceticism), or-Raqaa’iq (heart-softening narratives), al-War’ (piety) and others. One benefits from those of the reports that have been authenticated.

This contemplation and study produces fine imitation of them as Shaykh al-Islaam writes: “Whoever resembles them more, it will be a greater perfection in himself.” Furthermore, whoever resembles a people, becomes one of them.

All of these aforementioned issues increase eemaan and strengthen it. They are issues that are classified under the beneficial knowledge derived from the Book of Allaah and the Sunnah of His Messenger – sallallahu alaihe wa-sallam – and that which the Salaf of this ummah were upon.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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Deeds of the Heart – Dawud Adib [Audio|En]

Bismillaah

Al-Haafidh ibn Hajr al-Asqalaanee, may Allah have mercy upon him and provide us with his knowledge, said:

“The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, O servant of Allah, with to cure your heart then it is upon you to be truthful with regards to seeking refuge with Allah and putting your trust in Him, to pray a great deal of superogatory prayers, to perform the actions of obedience to Allah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous … and to frequently recite the Qur’an. And Allah will indeed allow all of this to be preserved by him.”

[Souncloud Audio Link]

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Do Not Participate in Halloween! – By Abu Muhammad Al-Maghribee [Short Clip|En]

Bismillaah

[Download the Audio Clip]

Audio Clip embedded from: https://www.spreaker.com/user/tawheedradio/abu-muhammad-do-not-participate-in-hallo

How to Behave in Times of Fitnah – Dawud Adib [Audio|En]

Bismillaah

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ
الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. [Surah al-Baqarah (2:155-157)]

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Delaying Salaat-ul-‘Asr – Dawud Adib [Khutbah] [Audio|En]

Bismillaah

Buraida (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ‘alayhi wa sallam) said,

“He who misses the `Asr Salat (deliberately), his deeds will be rendered null and void.” 

[Al-Bukhari] [RiyadusSaliheen, Darussalam Translation].

The Prophet [sallal-laahu-alayhi-wasallam] said,

Whoever misses the Asr prayer [i.e. intentionally] until its time elapses, it is as if he has lost his family and his wealth’’

[Saheeh Al-Bukhaari, Hadeeth Number 552. Vol 1 Darussalam Publications]

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Three Characteristics of The True Signs Of Happiness – Dr. Saleh As-Saleh [Audio|En]

BismillaahAl-Qawaa’id-ul-‘Arba’ah” [The Four Rules regarding Shirk]:

From the Introduction of Author Shaykh Muhammad bin Abdul Wahhaab (rahimahullah) :

“I ask Allaah, the Most Generous, Lord of the Great Throne to befriend you in this world and the Hereafter, and to make you blessed wherever you may be. 

And (I ask) that He make you from those who when they are given, are thankful; when they are tested, are patient; and when they sin, seek forgiveness (from Allaah). For indeed these three characteristics are the true signs of happiness.“

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

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Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

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The World and its Allurements bears effect on a person’s eemaan by decreasing it – Shaykh ‘Abdur-Razzaak al-‘Abbaad

The World and its Allurements

This is the second external factor, which bears effect on a person’s eemaan by decreasing it.

Hence, one of the causes of the decrease and weakness of eemaan is to be engrossed with the transient things of this temporary worldly life; to occupy one’s time with it; be devoted to seeking it and to race after its pleasures, temptations and seductions.

Whenever the servants longing for this world intensifies and his heart becomes attached to it, his obedience will weaken and his eemaan will decrease accordingly. Ibn al-Qayyim, may Allaah have mercy upon him, says: “The extent of the servants desire for the world and of his pleasure with it determines his slackness towards obedience of Allaah and seeking the Hereafter.” [al-Fawaa’id, pg. 180]

Accordingly, Allaah, the Wise, the All-Aware, censured the world in His Book and made clear its vileness and wretchedness in many aayaat in the Noble Qur’aan, Allaah says:

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, just like the vegetation after rain, which pleases the tillers; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter there is a severe torment (for the disbelievers, evil-doers), and there is forgiveness from Allaah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment.”[Soorah al-Hadeed (57):20]

Allaah also says:

وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

“And put forward to them the example of the life of this world, it is like the water (rain),which We send down from the sky. The vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds then scatter. And Allaah is Able to do everything. Wealth and children are the adornment of the life of this world. But the everlasting righteous deeds are better with your Lord, for rewards and better in respect of hope”[Soorah al-Kahf (18):45-46]

Allaah says:

وَفَرِحُوا بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الْآخِرَةِ إِلَّا مَتَاعٌ …

“… and they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment” [Soorah ar-Ra’d (13):26]

Allaah also says:

إِنَّ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَأَنُّوا بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ أُولَٰئِكَ مَأْوَاهُمُ النَّارُ بِمَا كَانُوا يَكْسِبُونَ

“Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.). Those, their abode will be the Fire, because of what they used to earn.” [Soorah Yoonus (10):7-8]

This contains the greatest warning to one who is pleased with the life of this world, is comforted by it, is heedless of the aayaat of Allaah and who does not hope to meet Him.

Furthermore, Allaah says in censuring those of the believers who are pleased with this world:

يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ ۚ أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ ۚ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا قَلِيلٌ

“O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allaah (i.e., Jihaad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter.” [Soorah at-Tawbah (9):38]

The Prophet said:

“By Allaah, it is not poverty that I fear for you, but l fear that the world will be spread out for you just as it was spread out for those before you and then you will compete for it just as they competed for it and then you will be destroyed just as they were destroyed.” 

The hadeeth is agreed upon [i.e., both al-Bukhaaree and Muslim relate it. [t]. Al-Bukhaaree, (6/258, 7/320 Fath) and Muslim, 4/2273 from the hadeeth of ‘Amr Ibn ‘Awf, may Allaah be pleased with him]. In another wording of theirs, “… you will be distracted just as they were distracted.”

There are other such texts, which are great in number. Thus, one who wants his eemaan to have growth, strength, safety from weakness and decrement must strive against his soul in distancing himself from this world, its temptations, seductions and distracting amusements, and what a multitude they are.

This can only be achieved and become true after considering two matters:

The first: to consider and look at the world, its rapid termination, passing away and disappearance; its deficiency and vileness; the pains of competing against one another for it and coveting it and what this contains of agony, embitterment and adversity.

The end of all that will be disappearance and discontinuance along with the regret and sorrow that follows on from it. Thus, its seeker can never be free of anxiety and worry before he attains it or even when he actually achieves it and he can never be free of grief and distress after it passes on.

The second: to consider and look at the Hereafter and its approach and arrival that is inevitable; its perpetuity and eternity; the glory of what it is within it of blessings and joy; the disparity between such things and what is in this world. It is as Allaah said:

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ

“Although the Hereafter is better and more lasting” [Soorah al-A’laa (87):17]

They are blessings that are perfect and everlasting, whereas these (things of the world) are fantasies that are deficient, sporadic and transitory.

If one contemplates over these two matters and considers them and looks into them in a proper manner, this will direct him to prefer the Everlasting Hereafter to the transient world.

The greatest aid for him in fulfilling this is to take a look at the state of Messenger and his biography as well as his Companions. The fact that they renounced the world, turned their hearts away from it and discarded it. They never accustomed themselves with it and instead deserted it. They never inclined towards it and they regarded it to be a prison and not a heaven and thus, abstained from it in a true manner and if they had desired it they would have acquired every loved thing and arrived at every cherished matter from it. Indeed, the keys to the treasures of the world were offered to the Prophet but he rejected them. The world also poured out to the Companions but they did not opt for it and did not exchange their portion of the Hereafter for the world.

They knew that the world was a crossing point and passageway not a place of dwelling and settling, that it was a place of transit (‘uboor) and not a place of happiness (suroor) and that it was a summer cloud which will soon disperse and an apparition no sooner is it completed than is it on the brink of departure.

As Allaah has said:

أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ  ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ

“Tell Me, if We do let them enjoy for a number of years, then afterwards comes to them that (punishment) which they had been promised; all that with which they used to enjoy shall not avail them” [Soorah ash-Shu’araa’ (26):205-207]

He said:

وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُوا إِلَّا سَاعَةً مِّنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ ۚ قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ

“And on the Day when He shall gather (resurrect) them together, (it will be as if) they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognize each other.” [Soorah Yoonus (10):45]

He also said:

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ ۚ كَذَٰلِكَ كَانُوا يُؤْفَكُونَ

“And on the Day that the Hour will be established, the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour…” [Soorah ar-Room (30):55]

Allaah is the one who is beseeched to aid us with eemaan and to protect us from trials and temptations, the apparent and hidden.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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The Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Reciting the Noble Qur’aan and Contemplating on it

This is one of the greatest branches of knowledge that can lead to the increase, stability and strengthening of eemaan.

Allaah has revealed His lucid Book to His servants as a source of guidance; mercy, light and glad tidings and as a remembrance for those who remember.

Allaah says:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ مُّصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ

“And this is a blessed Book that We have sent down, confirming that which came before it.” [Soorah al-An’aam (6):92]

Allaah says:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ

“And this is a blessed Book that We have sent down, so follow it and fear (Allaah), that you may receive mercy.” [Soorah al-An’aam (6):155]

Allaah says:

وَلَقَدْ جِئْنَاهُم بِكِتَابٍ فَصَّلْنَاهُ عَلَىٰ عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

“Certainly, we have brought to them a Book, which we have explained in detail, upon knowledge, as a guidance and a mercy to a people who believe.” [Soorah al-A’raaf (7):52]

Allaah says

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ…

“…And We have sent down to you the Book, as a clarification of everything, a guidance, a mercy and as glad tidings for the Muslims” [Soorah an-Nahl (16):89]

Allaah says:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember.” [Soorah Saad (38):29]

Allaah says:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

“Verily, this Qur’aan guides to that which is most just and right, and gives glad tidings to the believers who work righteous deeds, that they shall have a great reward.” [Soorah al-Israa (17):9]

Allaah says:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

“And We send down of the Qur’aan that which is a healing and a mercy to those who believe, and it increases the oppressors in nothing but loss.” [Soorah al-Israa (17):82]

Allaah says:

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

“Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.” [Soorah Qaaf (50):37]

These noble aayaat contain mention of the excellence of the Noble Qur’aan, the Book of the Lord of the Worlds. The fact that Allaah made it blessed and a guidance for the worlds. He placed within it a cure for illnesses, especially, the illnesses and diseases of misconceptions and desires of the heart. He made it a source of glad tidings and mercy for the worlds and as a form of remembrance for those who remember. He made it a guide towards that which is most just and upright, and He mentioned aayaat and threats by which they may fear or would cause them to remember and reflect.

Thus, one who reads the Qur’aan, and ponders and reflects over its aayaat finds within it such knowledge and learning, which strengthen, increase and develop his eemaan. This is because he will come across within the discourse of the Qur’aan, a King, who possesses all dominion, for whom alone, is all praise. The reigns of all affairs are in His hand alone, they emanate from Him and return to Him. He has ascended above His throne and not a single secret in the regions of His dominion escapes Him.

He is aware of what is in the souls of His slaves, fully cognizant of their hidden and public deeds. Solely, He disposes of the affairs of the Kingdom.

He hears and sees, gives and withholds, rewards and punishes, and honors and abases. He creates and sustains, and gives life and causes death. He decrees, executes and disposes.

He invites His servants and directs them towards what constitutes their happiness and success. He entices them towards this, and warns them of what will cause their ruin.

He introduces Himself to them by His names and attributes. He woos them with His favors and blessings and reminds them of His favors upon them. He commands them with what entitles them to the completion of such favors and blessings and warns them of His vengeance. He reminds them of the honor He has prepared for them if they obey Him, and of the punishment He has prepared for them if they disobey Him.

He informs them of how He handles His awliyaa’ and His enemies, and of the outcome of both. He praises His awliyaa’ for their righteous actions and fine qualities. He censures His enemies for their bad deeds and distasteful characteristics.

He puts forward parables and provides numerous types of proofs and truths. He replies to the misconceptions of His enemies with the finest of answers. He gives credit to the truthful and denies the liar. He speaks the truth and guides towards the path.

He invites to the abode of peace and safety (i.e., Paradise). He mentions its description, its beauty and its bliss. He warns against the abode of destruction (i.e., the Hellfire re). He mentions its torment, its ugliness and its pains.

He reminds His slaves of their necessity towards Him, their dire need of Him, and that they can never be independent of Him ever for the blink of an eyelid. He informs them that He can dispense of them and of all creation, and that He Himself is the Rich and is not dependent on anything, whereas, everything besides Him is inherently in need of Him.

He makes known to them, that no one attains an atom’s worth or more of good except by His Favor and Mercy, and that no one attains an atom’s worth or more of bad except by His justice and wisdom. One witnesses from His speech, His reproach of His beloved in the most gracious of ways and despite that, He dismisses their mistakes and forgives their slips. He accredits their excuses, rectifies their corruption, defends and protects them. He is their victor, their guardian over their welfare and the one who delivers them from all difficulties. He is the One who will keep His promise to them, He is their only patron and protector. He is their true patron and protector and their victor over their enemies. How fire a patron and victor He is!

Hence, the servant never ceases to benefit from reflecting on the Book of Allaah. His heart bears witness to such types of knowledge that increase his eemaan and strengthen it.

How can this not be so? When he finds within the Qur’aan, a King who is glorious, merciful, generous and beautiful; this is His standing.

So how can he not love Him, compete to attain a nearness to Him or use up his energy in trying to show love for Him?

How can He not be more beloved to him than anything else? How can he not prefer His pleasure to anyone else’s pleasure?

How can he not be attached to His remembrance? How can his love for Him, his desire to meet Him and feeling close to Him not be his nourishment, strength and medicine, in that if he were to be bereft of this, he would become corrupt and ruined and would not benefit from his life? [Refer to al-Fawaa’id of Ibn al-Qayyim, pages 58-60]

Al-Aajurree, may Allaah have mercy upon him, said: “Whoever contemplates His words, will know the Lord and he will know of His great power and capability, His immense favor upon the believers, and of the obligation upon himself to worship Him.

Accordingly, the person imposes this duty upon himself thereby being on his guard against that which his Generous Patron and Protector has warned of and coveting that which He has made desirous.

Whoever is of this description when reciting the Qur’aan or when listening to it when recited by another, the Qur’aan will be a cure for him. He becomes rich without money, he attains power and strength without kinsfolk and finds intimacy in that which others feel alienation towards.

His desire when opening a Soorah for recitation will be, ‘when will I accede to the admonition contained within what I recite?’ and his desire will not be, ‘when will I complete this Soorah?’

His aspiration is none other than, ‘When will I understand what Allaah is addressing me with? When will I restrain (from committing sins)? When will I take heed?’

This is because reciting the Qur’aan is worship and it is not to be done so in a state of heedlessness, and Allaah is the one who grants the tawfeeq towards that?” [Akhlaaq Hamlah al-Qur’aan, by al-Aajurree, page 10]

For this reason, Allaah, the Generous, orders His servants and encourages them to ponder over the Qur’aan, Allaah says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“Do they not then contemplate on the Qur’aan? Had it been from other than Allaah, they would surely have found therein much contradiction.” [Soorah an-Nisaa’ (4):82]

He says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا

“Do they not then contemplate on the Qur’aan, or are there locks upon their hearts?” [Soorah Muhammad (47):24]

Allaah proclaims that He only revealed the Qur’aan so that its aayaat would be pondered over, He says:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

“(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember.” [Soorah Saad (38):29]

Allaah also explains that the reason behind the lack of guidance for the one who deviates from the straight path is his disregard for reflecting on the Qur’aan and being too proud to listen to it, He says:

قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰ أَعْقَابِكُمْ تَنكِصُونَ مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُم مَّا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ

“Indeed, My aayaat used to be recited to you, but you used to turn back on your heels. With haughtiness, you talked evil about it (i.e., the Qur’aan) throughout the night. Have they not then pondered over the Word (i.e., the Qur’aan) or has there come to them what had not come to their fathers of old?” [Soorah al-Mu’minoon (23):66-68]

He mentions of the Qur’aan that it increases the believers in eemaan if they read it and contemplate on its aayaat, Allaah says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“The believers are none other than those whose hearts feel fear when Allaah is mentioned. When His aayaat are recited to them, they (i.e., the aayaat) increase them in their eemaan and upon their Lord (alone), they rely.” [Soorah al-Anfaal (8):2]

Allaah relates about the righteous amongst the Ahl al-Kitaab, that when the Qur’aan is recited to them they fall upon their faces in humble prostration and in a state of weeping, and that it increases them in humility, eemaan and submission. Allaah says:

قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

“Say, ‘Believe in it (i.e., the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, they fall upon their faces in humble prostration, and they say:” How perfect is our Lord! Truly, the promise of our Lord will be fulfilled:’ They fall upon their faces weeping and it adds to their humility.” [Soorah al-Israa’ (17): 107- 109]

He also informs that if He were to send down the Glorious Qur’aan upon a mountain, it would humble itself and rupture because of the fear of Allaah. He made this as a parable for the people to demonstrate to them the greatness of the Qur’aan. He says:

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

“Had We sent down this Qur’aan on a mountain, you would surely have seen it humbling itself and rending asunder out of fear of Allaah. Such are the parables that We put forward to mankind that they may reflect.”[Soorah al-Hashr (59):21]

He described the Qur’aan as being the best of speech, parts of it resembling other parts and He repeated some of it so that it would be understood. He mentioned that the skins of the righteous shiver in fear and hope when they hear the Qur’aan. He says:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

“Allaah has sent down the best speech, a Book, its parts resembling each other in goodness and truth, oft repeated. The skins of those who fear their Lord shiver from it. Thereafter, their skin and hearts soften to the remembrance of Allaah. That is the guidance of Allaah. He guides with it whom He pleases and whomever Allaah sends astray, has no guide whatsoever.” [Soorah az-Zumar (39):23]

Allaah censures the believers for their lack of humility when listening to the Qur’aan and He cautions them to not resemble the disbelievers in this regard. He says:

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

Has not the time come for the hearts of those who believe to be affected by Allaah’s reminder (i.e., the Qur’aan) and of the truth that has been revealed, and not to be like those who had been given the Book before, whereby the term was lengthened for them and their hearts became hard and many of them are rebellious. [Soorah al-Hadeed (57): 16]

These aforementioned aayaat contain the clearest indication of the importance of the Qur’aan, the required attention that has to be paid to it, its powerful effect upon the hearts, and that it is the greatest matter that increases eemaan, especially, if the recitation is performed upon contemplation, reflection and on trying to understand its meaning.

Ibn al-Qayyim, may Allaah have mercy upon him, says: “In short, there is nothing more beneficial for the heart than reading the Qur’aan with contemplation and reflection. The Qur’aan encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’aan that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart.

If people were to possess a realization of what recitation of the Qur’aan with contemplation contains, they would devote themselves to it at the expense of anything else. When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur’aan with contemplation and reflection is better than reciting the Qur’aan to completion without any contemplation or reflection. It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur’aan …” [Miftaah Daar as-Sa’aaadah, page 204]

Muhammad Rasheed Ridaa states: “Know that strength of religion and culmination of eemaan and certainty does not come about except by reading the Qur’aan very often and listening to it upon contemplation with the intention of being guided by it and to act on its commands and prohibitions. The correct and submissive eemaan increases, strengthens, develops and its effects such as righteous actions and abandonment of disobedience and corruption, all arise in pro-portion to the contemplation of the Qur’aan. It also decreases and weakens in proportion to not contemplating on the Qur’aan.

Most of the Arabs only believed when they heard the Qur’aan and understood it. They did not conquer the lands, inhabit cities, nor did their population grow and their power become greater except because of the Qur’aan’s effective guidance.

Furthermore, the nobles of Makkah who opposed and stood in enmity, strove against the Prophet and tried to prevent him from conveying the message of his Lord by stopping him from reciting the Qur’aan to the people:

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ

And those who disbelieve say, ‘Do not listen to this Qur’aan and make noise in the midst of it (being recited) so that you may overcome …‘” [Soorah Fussilat (41):26]

The weakness of Islaam since the Middle ages up to the point where most of its empire disappeared is only so because of the abandonment of the contemplation of the Qur’aan, of reciting it and acting by it.” [Mukhtasar Tafseer al-Manaar, 3/170]

Thus, the Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase.

It increases the eemaan of the slave in many diverse ways. Ibn as-Sa’dee says: “It increases it in many ways. Indeed, as for the believer, by simply reciting the aayaat of Allaah and becoming acquainted with the truthful information and fine rulings present within it, he attains an abundant goodness from the affairs of eemaan. How will it then be if he contemplates on it proficiently and understands its aims and secrets?” [At-Tawdeeh wa al-Bayaan li Shajarah al-Eemaan, Page 27]

However, one must know that the increase of eemaan that arises from the recitation of the Qur’aan does not happen unless one concentrates on understanding the Qur’aan, applying it and acting by it. The case is not that he simply reads it without understanding or contemplation, as many people who read the Qur’aan will find it to be their adversary and opponent on the Day of Judgment.

It has been affirmed on the Prophet – sallallahu alaihe wa-sallam – that he said: “Verily, Allaah raises up a people with this Book and He abases others.” [Related by Muslim, 1/559] It has also been affirmed that he (- sallallahu alaihe wa-sallam -) said: “… and the Qur’aan is either a proof for you or against you.” [Related by Muslim, 1/203]

So it is a proof for you and it increases your eemaan if you act by it or it is a proof against you and it decreases your eemaan if you neglect it and do not observe its boundaries.

Qatadah stated: “Not a single person sits down with this Qur’aan except that he then rises with either some increase or decrease.” [Related by Ibn al-Mubaarak in az-Zuhd, page 272, al-Aajurree in Akhlaaq Hamlah al-Qur’aan, page 73, al-Marwazee in Qiyaam al-Layl, Page 77 of the concise version. Al-Baghawee mentioned it in his Tafseer, 3/133]

Al-Hasan al-Basree says in clarifying the meaning of contemplating the Qur’aan: “… However, by Allaah, it is not by memorizing its letters and neglecting its boundaries. To the extent that one of them says, ‘I recited the whole Qur’aan and did not miss out a single letter!’ and by Allaah, he missed out the whole of the Qur’aan: no Qur’aan is seen in his character or deeds! To the point that one of them says, ‘Verily I can recite a Soorah with a single breath!’ By Allaah, these are not recites or scholars, they are not wise or pious. Whenever the recites are of this type, may Allaah not increase their like amongst the people!” [Related by ‘Abdur Razzaaq in his Musannaf 3/363, Ibn al-Mubaarak in az-Zuhd, page 274, al-Aajurree in Akhlaaq Hamlah al-Qur’aan, page 41, and al-Marwazee in Qiyaam al-Layl, Page 76 of the concise version]

May Allaah have mercy upon al-Hasan. I wonder as to what he would say if he witnessed the recites of our present time? Recites, who have been infatuated with being melodious, with correctly pronouncing the letters and flowering them, whilst they squander and neglect the limits.

In fact, the ears of the people when listening to the Qur’aan, also turn to the pronunciation of the words and the melody whilst neglecting to hearken or to contemplate on the word of Allaah.

In any case, there is no objection whatsoever to the tajweed of the Qur’aan, to recite it slowly and melodiously, and to render it in a fine way. The objection however, is in over burdening oneself and being obstinate in pronouncing the letters without paying any regard or attention to establishing the commands that were the reason for the revelation of the Qur’aan. To the extent that you do not see in many of them the fear brought about by the limits of Allaah, indeed, nor do you see within them application of the Qur’aan in character or deed.

You find a reciter amongst them, who has memorized the Qur’aan and who correctly pronounces the letters, shaving his beard or lengthening his lower garment. In fact, he may neglect performing prayer in its totality or in congregation, and other such sinful acts, to the extent that one of them – and Allaah’s help is sought – opened a music party for an immoral woman with aayaat of the Noble Qur’aan. He recited as an introduction to her singing, aayaat from the Noble Qur’aan!

The speech of our Lord is too great to be dishonored by the likes of such. It suffices me to repeat what al-Hasan, may Allaah have mercy upon him, said, ‘Whenever the reciters are of this type, may Allaah not increase their like amongst the people!’

Ibn al-‘Arabee mentioned, when describing the reciters of his time being preoccupied with reciting the words of the Qur’aan accurately while neglecting its rulings, and taking it up as a profession when the Qur’aan was only revealed to be acted by: “… but when this recitation became a profession, they beautified it and vied with it, spent their life – without any need for them – on it. One of them dies and he was able to raise the Qur’aan in speech as a pot is raised but he broke its meanings as a vessel is broken. Thus, he was not consistent with any of its meanings.” [Al-‘Awaasim min al-Qawaasim 2/486,within the book Aaraa’ Abee Bakr Ibn al-‘Arabee al-Kalaamiyyah by ‘Ammaar at-Taalibee]

Hence, the Muslim must learn how to derive benefit from the Qur’aan before he begins to recite it in order for its benefit to be achieved. Ibn al-Qayyim, may Allaah have mercy on him, mentioned in this respect a principle that is of great standing and enormous benefit. It is, “if you want to attain benefit from the Qur’aan, bring your heart together upon reciting or listening to it, and divert your hearing to it, and be present in front of it, in the manner of one who is present and spoken to by the One who spoke it, How perfect He is” [Al-Fawaa’id, page 5. Also, refer to al-Fataawa of Ibn Taymiyyah, I 6/48-51 and 7/236-237]

Whoever applies this principle and traverses upon this methodology when reciting the Qur’aan or when listening to it, will succeed with both knowledge and action. His eemaan will increase and it will establish itself like towering mountains, and Allaah is the One who is asked to give us the tawfeeq towards that and every good.

Furthermore, contemplation and reflection over the aayaat of Allaah are of two types: “Contemplation over it to arrive at the intended meaning of the Lord and contemplation over the meanings of what Allaah called His servants to reflect on. The first is contemplation over the Qur’aanic evidence and the second is contemplation over the witnessed evidence. The first is contemplation over His aayaat that are heard (i.e., the Qur’aan) and the second is contemplation over His aayaat that are witnessed (i.e., the universe and what it contains).” [Miftaah Daar as-Sa’aadah, page 204] This was stated by lbn al-Qayyim.

The discussion mentioned here centers on the contemplation of Allaah’s aayaat that are heard. As for reflection on His aayaat that are  seen and witnessed, discussion on this will follow shortly by the will of Allaah.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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