01- Fiqh ul Ibaadah – Understanding Worship – 44:25
02- Creation of You and Me 43:45
07- Allaah Is the True God 28:22
08- Wisdoms of Man’s Existence on Earth – part 1 46:09
09- Wisdoms of Man’s Existence on Earth – part 2 44:35
01- Fiqh ul Ibaadah – Understanding Worship – 44:25
02- Creation of You and Me 43:45
07- Allaah Is the True God 28:22
08- Wisdoms of Man’s Existence on Earth – part 1 46:09
09- Wisdoms of Man’s Existence on Earth – part 2 44:35
The submission and obedience of man to His Creator is the essence of Islam. The Name “Islam” is chosen by God (Allaah) and not by man. It is the same message revealed to all the prophets and Messengers by Allaah and which they spread amongst their respective nations. In its final and universal form it was revealed to Muhammad (صلى الله عليه و سلم: may Allaah exalt his mention and save him and his message from all kinds of evil).
Allaah is the identifying name or title of the Majestic, sole and True God. This noun which is the name of Allaah applies to none other than Him. He, Most Majestic and Most High, has other names all of which follow on from His name Allaah. The meaning of the name Allaah is the ma’looh (that which is worshipped out of love, magnification, deification, and longing). He is the Creator: to Him belongs the Commandment. No worship is worthy of being given to a stone, statue, a cross, a triangle, Khomeini, Farakhan, Elijas, Malcom’s X or Y, Ghandi, Krishna, Gurus, Buddha, Mahatma, Emperor, Joseph Smith, Sun, Moon (not to that from Korea too), Diana, light fire, rivers, cows, Rama, Temples, Prophets, Messengers (Yes! Muslims do not worship Muhammad (صلى الله عليه و سلم), Saints, Priests, Monks, Haile Selassie, Movie Stars, Sheiks, etc.!! All are created beings or things.
The name Allaah is not chosen by man and it is not named after a prophet, saint or any famous man. The name “Allaah” was referred to by all prophets including Adam, Jesus, Moses, and by the last and final Prophet, Muhammad (صلى الله عليه و سلم), as the One true God who deserves to be worshipped alone.
The innate nature in man (fitrah) recognizes what is good and bad, what is true and false. It recognizes that the Attributes of Allaah must be True, Unique, and All-Perfect. It does not feel comfortable towards any kind of degradation of His Attributes nor does it relax towards associating human qualities to the Creator. Many who became “discontent with God” did so because of the practices of the Church in medieval Europe and because of the claims of “god dwelling in a son”, and that “everyone is born with an original sin”. They “escaped” into worshipping a new theory called “mother nature” as well as the “material world”. With the advancement of materialistic technology others from different religions adopted the concept of “forgetting about God” and “let us live this life and enjoy it!” not realizing that they have chosen the worship of the “origin god” of Rome: The god of desire!
Today we can see that all of this materialistic progress produced a spiritual vacuum that led to complex social, economical, political, and psychological problems. Many of those who “fled” their “religions” are in search again. Some try to “escape” the complexity of their daily lives via various means. Those who had the chance to examine the Qur’an and Islam, proceed with a complete code for life which requires man to fulfill the purpose for his presence on earth. Allaah does not want for man to be enslaved to any false deity: nature, drugs, lust, money, other men, desire, or sex. He provides the proofs that he is the One who can deliver man from the slavery to any form of creation and to turn to his Creator alone.
The Creator has Perfect Attributes. He is the First, nothing is before Him. He is the Last, everything ends except Him; the Most High, nothing is above Him; the Most Near, nothing is beyond His reach and his compassing, and He is the Most High in His nearness. He is the Ever-Living, to Him we shall all return, where everyone will be dealt with in the Most Perfect and Just way. He does not beget nor is He begotten. Those who attribute Divinity to Jesus forget or ignore the fact that Jesus was in a mother’s womb. He needed nutrition; he was born and grew up to be a man. He was trusted with the Gospel (Injeel) as a message to the Children of Israel. A man-messenger calling his nation not to worship him. A man who needs to eat, walk, sleep, rest, etc. cannot have Divine Attributes because he is in need, but Allaah, the God of Jesus, is far above any imperfection.
With respect to Buddhism, Hinduism, Zoroastrianism, Rastafarianism, etc., all are forms of worship to created beings/things in one form or another. Jews had attributed a nationalistic belonging to Allaah: “The Tribal God” of Israel. Men and women following these religions were born with the natural inclination of worshipping their Creator, Allaah. It is their parents who had driven them into their respective traditions. Once they are exposed to the Signs of Allaah around them, or in the Qur’an, or to someone who triggers their Fitrah (natural inclination to worship Allaah alone), the reverting process begins, and that is why we see a universal spreading of Islam.
There are many distortions of Islam in the media, worldwide. However, Despite the wrong practices of some Muslims (rulers and ruled) in some countries, those who seek the truth are judging Islam according to its doctrines. That is why we continue to witness a global growth in the number of people accepting this true religion of Allaah. The opposition to Islam will intensify with the spread of this truth in the world. This is not a conflict of “civilizations”, but rather the real struggle between the truths presented in the creed and principles of Islam and false doctrines and ways of worship. This is a real challenge for those who seek the Truth. Man is created for a purpose: to live a life in accordance with Allaah’s way. Why Not? Do we posses the air we breathe? Did we create ourselves or others? Or were we ourselves the Creators? So is it our right to ignore our Creator when we are all need of Him? Allaah is All-Just and All-Wise. He does not intend confusion for His Creation. The religion accepted to Him is the one chosen by Him. Its essence must be One, because He is One and only one True God. It is the religion of submission to the Will and Commandment of the One Who brought us to life, the Ever Living who will never die. It is the complete way of life for all mankind. All these qualities are chosen by Allaah in His only religion: Islam.
I hope that you will come with an open heart to read the Noble Qur’aan, because none can expose the truth better than the Word of Allaah. The Qur’an was revealed to Prophet Muhammad (صلى الله عليه و سلم) in Arabic and it is not authored by him for he was unlettered. The translations of its meanings into many languages are available in bookstores or in an Islamic Center close to you.
You may want to know how does one become a Muslim. In order to become a Muslim one must openly recite ash-shahaadah (the profession of faith): La ilaaha illallaah, Muhammad Rasoolullaah which means that there is no true god except Allaah and that Muhammad is the Messenger of Allaah. This means that there is no god worthy of being worshipped but Allaah, and that He must be worshipped only according to the teaching of His Messenger Muhammad (صلى الله عليه و سلم). Those teachings are best understood by the Prophet’s companions, and those who rightfully follow their path until the Day of Resurrection. They are called as-salaf as-saalih (the Righteous Predecessors). May Allaah, the Most High, guide us all to this path.
By: Dr. Saleh As-Saleh rahimahullaah
’Abd [Lit. ‘slave’]. Mankind and Jinn are ‘Ibaad (singl.‘abd) of Allaah meaning they surrender to Allaah’s Universal Pre-decree, none is able to escape His Pre-ordainment, because they are a Creation of His. So, whether believers or non-believers in Allaah, they are, in the general sense, slaves [‘Ibaad] of Allaah.
He, the Exalted, said:
“There is none in the heavens and the earth but comes unto Ar- Rahmaan (the One Whose Mercy encompasses everything) as a slave.” [Qur’aan, soorat Maryam (19): 93].
The believer, however, who devotes his worship to Allaah alone, is distinguished as being a “slave-worshipper” to Allaah. In this sense, the term ‘Abd is specific as being the “slaveworshipper” of Allaah.
The slave (‘Abd) of Allaah, who obeys Allaah, is a “worshipping slave.” In the general sense, he is part of the creation and thus he is also a “submissive slave.” The Kaafir, however, is a “submissive ‘Abd” in the general sense only. The believing slaves fulfill the exclusive meaning of the ‘Uboodiyyah. And the‘Uboodiyyah of the Messengers (‘alayhimus- Salaam: May Allaah protect them from all kinds of evil) is the very special slavery to Allaah, Most High. None can compete with the Messengers’ degree of ‘Uboodiyyah to Allaah.
Posted from: Fiqhul ‘Ibaadaat Understanding Worship
By Sh. Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah)
Rendered into English By Dr. Saleh As-Saleh (rahimahullah)
The Prophet (sallAllaahu ‘alayhi wa sallam) has forbidden us from certain types of business transactions due to what they contain from sinful means of earning and what is found in them from dangers to mankind and the taking of wealth unjustly. From these types of prohibited transactions are:
When the buying and selling keeps one preoccupied from performing worship , i.e. they take away from the time of the worship, such as when a person is busy buying and selling and holds back from praying in congregation in the masjid, to the point that he misses it or misses part of it. This is forbidden. Allaah says:
“O you who believe, when the prayer is called for on the Day of Jumu’ah, then rush to the Remembrance of Allaah and leave off the trading (commerce). That is better for you if you did but know. So when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty and remember Allaah much in order that you may be successful.” [Surah Al-Jumu’ah: 9-10]
And Allaah says in another ayah:
“O you who believe! Do not let you wealth or your children divert you from the Remembrance of Allaah. And whoever does that, then such are the losers.” [Surah Al-Munaafiqoon: 9]
Take note of Allaah’s saying: “…then such are the losers.” He rules upon them that they are losers even though they may be wealthy, having amassed hoards of money even if they may have many children.This is because their wealth and their children cannot replace what they missed out on from the Remembrance of Allaah. So even if they gain a profit or earn income in this world, they will still be losers in every sense of the word. They can only be profiting in reality if they combine between these two good things. If they were to combine between the seeking of sustenance and the worship of Allaah, by buying and selling when it is time for buying and selling and attending the prayer when it is time for prayer, then they would have combined between the good of this life and the good of the Hereafter. And they would have acted on Allaah’s saying:
“So seek your provision from Allaah and worship Him (alone)”
and His saying:
“So when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty.”
Therefore, commerce is of two types – the commerce of the worldly life and the commerce of the next life (Hereafter). The commerce of this life is with wealth and with earnings while the commerce of the next life is with righteous actions. Allaah says:
“O you who believe, shall I not direct you to a trade (i.e. commerce) that will save you from a painful punishment? Believe in Allaah and His Messenger and strive hard and fight in the Cause of Allaah with your wealth and your lives. That will be better for you, if you but knew! (If you do so), He will forgive you your sins and admit you into Gardens under which rivers flow and pleasant dwellings in the gardens of ‘Adan (i.e. Paradise). That is indeed the great success. And He will also give you another (blessing), which you will love – help from Allaah and a near victory. So give glad tidings to the believers.” [Surah As-Saff: 10-13]
This is the immense commerce, which is profitable. So if the permissible commerce of this worldly life is attached to it, it becomes good upon good. But if a person limits his commerce to solely that of this worldly life while abandoning the commerce of the Hereafter, he becomes a loser, as Allaah says: “…then such are the losers.”[Surah Al-Munaafiqoon: 9]
Therefore, if a person were to turn his attention to performing worship and establishing the prayer, and if were to remember Allaah much, by doing what Allaah commanded him to do, Allaah would surely open the doors of sustenance for him. As a matter of fact, the prayer is a means for attaining sustenance (rizq), as Allaah says:
“And command your family with prayer and be patient in offering them. We are not asking you to provide Us with sustenance (rizq). (Rather), We will provide for you and the good end is for those who have Taqwaa.” [Surah TaHa: 132]
So the prayer, which some people claim takes time away from them seeking after the rizq (sustenance) and from buying and selling, is in fact the opposite of what they claim. It opens for them the door of provision, comfort and blessing. This is because the sustenance (rizq) is in the Hand of Allaah. So if you were to turn your attention towards remembering Him and worshipping Him, He would facilitate and open the door of sustenance for you. “And Allaah is the best of Providers.” [Surah Al-Jumu’ah: 11]
Allaah says, describing the worship of the believers:
“In houses (masaajid), which Allaah has ordered to be raised, and in which His name is mentioned. He is glorified therein during the mornings and the evenings. (They are) Men whom neither business nor commerce diverts them away from the Remembrance of Allaah, nor from performing the Prayer or giving the Zakaat. They fear a day when the hearts and the eyes will be overturned out of fear (of the horrors of the Day of Judgement).” [Surah An-Noor: 36-37]
In explanation of this ayah, some of the Salaf said: “They (the Sahaabah) would buy and sell, but when one of them heard the mua’dhin calling to prayer, and the scale was still in his hand, he would drop the scale and head out for the prayer.” So as stated before, the point is that if the buying and selling preoccupies you from performing your prayer, then this commerce is forbidden and futile. And the money earned from it is Haraam (unlawful) and filthy.
Source : From the al-ibaanah eBook – Forbidden Business Transactions : Shaikh Saalih Al-Fawzaan hafidhahullaah
Q: What is the ruling on some people who say: “O Allah, I worship You out of my love for You. If I worship You fearing Your Hell, let me enter it and if I worship You seeking to enter Your Paradise, let me enter Your Hell”?
A: Worshiping Allah just by loving Him is the Manhaj (methodology) of misguided Sufis, which is of their own invention.
Loving Allah is the highest degree of Ibadah (worship), but not the sole act of Ibadah.
The Manhaj of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) is to worship Allah through love, fear, hope and other expressive forms of `Ibadah.
Allah (Exalted be He) says:
“Invoke your Lord withhumility and in secret.” [Surah Al-A`raf, 7: 55]
Allah says about His Prophets:
“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” [Surah Al-Anbiya’, 21: 90]
Allah also says about the angels:
“And they stand in awe for fear of Him.” [Surah Al-Anbiya’, 21: 28]
“They fear their Lord above them, and they do what they are commanded.” [Surah Al-Nahl, 16: 50]
There are many Ayahs (Qur’anic verses) elaborating on this meaning.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.
Permanent Committee for Scholarly Research and Ifta’
Chairman : Abdul-Aziz ibn Abdullah ibn Baz
Fatwas of the Permanent Committee – Group 2 – Part 2 – Page 73
As regard those who bequeath that the Faatihah be recited on behalf of the Prophet’s soul, or on his behalf by the Prophet’s grave?
The Answer by Shaykh Uthaymeen (rahimahullaah):
It is not binding to execute this bequest, because it is a bequest of an unprescribed matter. For the Prophet (Sallallaahu alaihi wa sallam) does not prescribe for anyone to worship Allaah and then dedicate the reward of worship to the Messenger (Sallallaahu alaihi wa sallam). Since, had this been prescribed, then the companions, may Allaah be pleased with them, would have been the most preceding people in attaining it.
And also because the Prophet (Sallallaahu alaihi wa sallam) is in no need for this. For indeed there is no person who does a righteous deed except that the Prophet (Sallallaahu alaihi wa sallam) would have a similar reward. Because he (Sallallaahu alaihi wa sallam) is the one who has directed to this, and, [as the Prophet (Sallallaahu alaihi wa sallam) said]: “The one who guides to what is good is like the one who does it.”  So, this bequest is from the foolish and futile actions as well as a bid’ah, something which has not been reported from the righteous predecessors, may Allaah be pleased with them.
And similarly if he said: “Recite the Faatihah on my behalf by the Prophet’s grave,” then it is not binding to fulfill this bequest. The reason for this is that specifying a particular place for a particular worship not prescribed by the sharia, is from the bida’ as it is known in the aforementioned discussion pertaining to the issue of “Pursuance of the Messenger (Sallallaahu alaihi wa sallam).”  And that the following of the Messenger (Sallallaahu alaihi wa sallam) cannot be achieved until the act of worship agrees with the Sharee’ah in six matters: cause, type, extent, manner, time, and place.
 Reported by at-Tirmithee (no.2672, Arabic). And also in saheeh Muslim: “One who guides to something good has a reward similar to that of its doer”, vol.3, no.4665.
 See page section on “Saved Group”.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 174
Click the Below Link to Read or Download the PDF
Contents of this e-Book
Introduction by Dr. Saleh as-Saleh rahimahullaah
Questions & Answers
The Tawheed and Belief
The Purpose Behind The Creation Of Mankind
Question 1: What is the purpose of creating mankind?
Question 2: Is there a meaning for ‘Ibaadah (worship) such that it is possible for us to know of? Does it have a general and a specific meaning?
Question 3: Would those specifically choosing al-’Ibaadah al-Kawniyyah and excluding al-’Ibaadah ash-Shar’iyya, be rewarded?
The First Obligation upon the Slaves [of Allaah]
Question 4: What is the first obligation upon the creation?
The Relation of the Shaadah with the Types of Tawheed.
Question 5: But does the Shahaadah Comprise the Types of Tawheed?
The Meaning of Tawheed.
Question 6: What is the Meaning Tawheed?
Question 7: In General, What are the Types of Tawheed ?
Question 8: What are the Types of Tawheed? Please Clarify and Give Examples.
The Importance of Tawheed Al-Asmaa’ was Sifaat
Question 9: We would like some more details about this type of Tawheed i.e. Tawheed al-Asmaa’ was Sifaat.
The obligations Towards Each Type Tawheed
Question 10: What is obligatory upon us towards each of the types alone?
The Danger in Worshipping other than Allaah
Question 11: What is the ruling on directing any kind of worship to other than Allaah, The One free of all imperfections?
The Meaning of Ash-Shahaadataan
Question 12: What is the meaning of Ash-Shahaadataan: La Ilaaha Illallaah and Muhammad Rasoolulaah.
The Meaning of The Shahaadah: Muhammad is the Messenger of Allaah.
Question 13: You explained the meaning of the Shahaadah: La Ilaaha Illallaah. So, what is the meaning of the Shahaadha: Muhammad Rasoolullaah
The Difference Between the Profession with the Tongue and the Profession with the Heart
Question 14: However, what is the difference between the profession of the testimony of faith with the tongue and its profession with the heart? Is it obligatory to profess both?
A Doubt and its Rebuttle
Question 15: What lead to this question is that nowadays there is a group of people when they are called to worship Allaah they say: “Allaah is the Rabb of the hearts.” We would like also that you comment on this response?
The Meaning of Eemaan
Question 16: Briefly, what is the meaning of Eemaan [faith] and its pillars.
The Relation of Eemaan to the Hadeeth of Jibreel (alaihissalam)
Question 17: Is the aforementioned meaning the same as that which came in Prophet’s (alaihissalam) answer to Jibreel’s question about Eemaan?
Question 18: If a person is asked about Eemaan, should he say that it means the attestation that obligates acceptance and submission, or should he say that it means to believe in Allaah, His Angels, His Books, and His Messengers as the Messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم explained?
The Meaning of Eemaan And Its Pillars
Question 19: We would like to expound on the meaning of Eemaan and also know of its pillars?
How to Respond to the Dahrees
Question 20: We know that the Dahrees, who are many nowadays and who are considered from the intellect because they think and infer, are agreed upon the belief in the non-existence of Allaah, The Mighty and Majestic. So, how to respond to people like this?
The Eemaan (Belief) and its Pillars
Question 21: What are the Pillars of Eemaan?
The Belief in the Angels
Question 22: Are there other things related to the belief in the angels?
The Belief in the Books
Question 23: What about the Third Pillar of Eemaan?
The Belief in the Messengers
Question 24: What do you say regarding the Fourth Pillar of Eemaan–Belief in the Messengers?
The Belief in the Last Day
Question 25: How can the belief in the Last Day be?
The Belief in al-Qadar
Question 26: What about the pillar of belief in al-Qadar.
The Increase and Decrease of Eemaan (Faith)
Question 27: Does Eemaan increase or decrease? What are the things that make it increase or decrease?
Question 28: There are those of the opinion that Eemaan neither increases nor decreases, and that sin wipes out Eemaan entirely, and that the person who commits it becomes a Kaafir! How to respond to those people?
Denying that Eemaan Increases and Decreases
Question 29: But what is the Islamic Ruling vis-à-vis the unattestation to the increase and decrease of faith?
The Manner of Judging by other than that which Allaah has revealed
Question 30: What is the manner of judging by other than what Allaah has revealed?
The Difference Between the Thaalim (Transgressor) and Faasiq (Disobedient Sinner`)
Question 31: You mentioned, however, about the Faasiq and the Thaalim things that are close, or possibly intermixed. And it is that the Thaalim rules by that which Allaah has not sent down whilst knowing that Allaah’s Judgment is better. But that he intends to gratify his thirst for revenge from someone. So he applies a judgment on someone that Allaah has not approved of. And then the Faasiq rules while knowing the Judgment of Allaah and that it is the right Judgment, but because of his own interest or lowly desire, or due to a certain bias to fulfill the desires of someone else, he rules by that which Allaah has not sent down. So what is the difference between the two?
Question 32: What is Soothsaying?
The Ruling Regarding Those Who go to Diviners
Question 33: It would be nice if we could know of the status of people who go to fortune-tellers.
Astrology and Its Ruling
Question 34: What is astrology (At-Tanjeem) and it’s ruling?
The Relation of Astrology with Fortune-Telling
Question 36: Is there a connection between astrology and divination?
Which One is More Dangerous?
Question 37: Which one, however, is more dangerous on the Muslims?
The Reality of Magic
Question 38: You mentioned in your talk that astrology is a form of magic, so what is magic?
Question 39: What is meant by subtleness in your saying, “Magic is everything that is subtle and whose cause is hidden”?
Question 40: What is the legal judgment regarding magic and its learning?
Is There a Reality to Magic?
Question 41: Is magic a true thing, or it is just conveying doubts, and fantasies to the people?
The Relation of Divination with Magic
Question 42: You mentioned divination and you defined the fortune-teller as well as the magician. Is there, however, a connection between divination and magic?
Question 43: It was reported from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that he was bewitched. So we would like you to talk about the means by which he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was bewitched. Furthermore, is it contradictory to the status of Prophethood that bewitchment of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) took place?
The Reality of Ilhaad?
Question 44: What is Ilhaad–concerning Allaah’s Names and Attributes?
Types of Shirk
Question 45: Shall we then change [the topic] from knowledge concerning the types of Ilhaad to that regarding knowledge of the types of Shirk?
Defining the Types of Shirk
Question 46: We knew the types of shirk, but is there a specific definition for each type of it?
Is the relinquishing of worship called Shirk?
Question 47: It was mentioned, as in the narration reported by Saheeh Muslim, the saying of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم): “Verily between man and between Shirk and Kufr (unbelief) is the abandonment of prayers.” –Is the abandonment of worship considered Shirk?
The Reality of the Deen of Islaam?
Question 48: What is the Religion of Islaam?
Question 49: So should we then understand that we have a general and a particular definition of Islaam?
The Taaghut and Its Types?
Question 50: What is the meaning of at-Taaghut and its derivations?
The Creed of the Muslims Regarding ‘Eesaa (Jesus alaihissalam)?
Question 51: What is the creed of the Muslims with regard to ‘Eesaa, son of Maryam? Also what is the ruling as to the saying that he was killed and crucified.
The Division of the Ummah
Question 52: What is the extent of the split up within the Ummah after the death of its Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)?
The Characteristics of the Saved Group
Question 53: What is the most distinguished qualities of the saved group?
Question 54: Is it necessary that the characteristics in the four matters: ‘Aqeedah, worship, manners and transaction be totally or completely present without diminution? And in case anything of it is gets diminished, does this take the person out of the folds of the saved group or it doesn’t ?
Question 55: Is there something you want to add concerning the qualities of the saved sect?
The Correct and False Tawassul
Question 56: What is the correct and false Tawassul ?
A Fifth Kind of Tawassul
Question 57: Are there any other types of Tawassul in addition to the four that you have mentioned?
The Incorrect and Futile Tawassul and its Types.
Question 58: Having known the Correct Tawassul and its Types, then it is inevitable for us to know the Incorrect Tawassul and its Types.
The Affirmed and Annulled Intercession.
Question 59: What is the affirmed and nullified intercession?
The Creed of The Salaf with Regard to the Noble Qur’aan
Question 60: What is the creed of the Righteous Predecessors regarding the Noble Qur’aan?
The Most Prominent Rulings Regarding The Qur’anic Recital
Question 61: What is the most distinguished ruling of Qur’anic Recital?
The Recitation of Soorat al-Faatihah For the Prophet’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)Soul
Question 62: As regard those who bequeath that the Faatihah be recited on behalf of the Prophet’s soul, or on his behalf by the Prophet’s grave?
Definition of Taaghut
Every Kufr is Taaghut, but not every Taaghut is Kufr
Very Important to Remember
In the Name of Allah, the Most Gracious, the Most Merciful
An extract from my letter I sent to His Excellency Shaykh Abu Al-A`la Al-Mawdudy concerning the difference between `Ibadah and obedience
On 2/4//1392 A.H., Abu Al-A`la Al-Mawdudy sent me a letter no. 1526, dated 2 Safar, 1392 A.H. explaining his case and Tufayl’s, his successor in the leadership of Islamic Group. I replied in the same year when I was the President of the Islamic University in Al-Madinah Al-Munawwarah and the following is some of my reply:
Some brothers from Milbar living in the country told me that Your Eminence opine that `Ibadah is clarified by obedience and that when someone obeys another, he worships him. `Ibadah is also interpreted as enslavement and idolization.
Furthermore, Shaykh `Umar ibn Ahmad Al-Millibary, owner of Al-Salsabil Magazine, wrote to me concerning this issue asserting what is mentioned about you and the Group. He sent me a copy of a survey pertaining to this question. You will find an enclosed copy of it.
This question appears strange for me so I determined to write to you before I receive your letter to know whether these statements which are attributed to you are true. So, please let me know your opinion. I see that obedience has a wider scope than `Ibadah. Every act of `Ibadah a person does in compliance with Allah’s Shari`ah is seen as obedience, but not every act of obedience to anything other than Allah (Exalted be He) is seen as `Ibadah. This matter needs more elaboration. Obedience to Allah (Exalted be He) is seen as `Ibadah when a person seeks to please Him. However, it may be valid or corrupt depending on whether the requirements of `Ibadah are met.
Please tell me in details your view on this question. It adds further explanation that `Ibadah may be denied when tainted with Shirkas Allah says concerning Mushrik (one who associates others with Allah in His Divinity or worship), ““Nor will you worship that which I worship.” Surah Al-Kafirun, 109: 3 . Ibadah is negated because of their acts of Shirk. It is known that they worship Allah (Exalted be He) during times of hardships through showing Tawhid, performing Hajj and `Umrah, offering Sadaqah and so on.
Since these acts of `Ibadah are spoiled by Shirk, disbelief in the Hereafter and other kinds of disbelief during times of prosperity, it is permissible to negate the `Ibadah of people who show it. Furthermore, I would like to explain another point. The person who obeys the authorities or rulers in something forbidden by Allah (Exalted be He) is not seen worshipping them when he does not believe in the permissibility of obedience to anyone in something opposing Allah’s Shari`ah. They rather obey these rules out of fear of their evils or vain desires while they know that they are sinful. Due to their act of obedience, such persons are sinners, not Mushriks, unless they obey such rulers in matters which do not involve Shirk. Examples of these matters include striking, killing, and taking someone’s money unjustly. There are many other examples that come under this heading. I think this view is known by the people of knowledge whose status is below yours. I find it imperative to ask you about this and know your detailed opinion so that I can refute any claim against you and support you with sure knowledge and show the truth concerning the Islamic Group to any one who seeks it.
If what is attributed to you is true, we can discuss it thoroughly and examine the problematic issues using the evidence. The truth is the long-sought aim of everyone.
We ask Allah (Exalted be He) to grant us success to do what pleases Him and to comprehend His Religion and to adhere to it. May Allah purify our hearts and deeds and make the truth our long-sought aim wherever we are, for He is the Most Generous. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)
President of the Islamic University in Al-Madinah Al-Munawwarah
Abdul-`Aziz ibn `Abdullah ibn Baz
The Four Principles of <<You (Alone) We Worship>>
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madarij as-Salikeen’
Translated by Abbas Abu Yahya
The Four Principles
<<You (Alone) we worship>> is built upon four principles which comprise conviction in what Allaah and His Messenger love and are pleased with from the statements of the tongue and the heart and from the actions of the heart and the limbs.
Uboodiyaah (servitude to Allaah) is a comprehensive title for these four levels.
So, the real people of <<You (Alone) we worship>>are the people of these four levels.
Regarding the statement of the heart, it is the belief in what Allaah –Subhanahu-informed of about His Self, His Names and His Attributes, His Actions, His Angels and the meeting with Him; as was revealed upon the tongues of His Messengers.
As for the statement of the tongue, it is information of Allaah and His Names and Attributes….etc. Calling to and defending that, clarifying the falsity of Bida’ -which opposes Allaah – establishing His remembrance and conveying His commands.
Actions of the heart include having love for Him, reliance upon Him, turning repentantly to Him, fear of Him and hope in Him, making the Deen sincerely for Him, having patience upon His commands and prohibitions and upon what He has decreed, being pleased with that and with Him.
Also, having obedience to Allaah and loyalty to Him, having submission for Him and humility and being subservient to him, having serenity with Him as well as other actions of the hearts whose obligation is greater than that of the actions of the limbs and whose recommended actions are more beloved to Allaah than the recommended actions of the limbs.
Actions of the limbs without the actions of the hearts are either lacking in or are of little benefit.
As for the actions of the limbs then they are like prayer and striving, moving one’s feet to Jumu’ah and the congregational prayer, helping the weak one and being good to the creation etc.
So, <<You (Alone) we worship>> is adhering to these four rulings and accepting them and << and You (Alone) we ask for help (for each and everything). >> Is requesting help upon these principles and having the capability to perform them. <<Guide us to the Straight Way>> consists of knowing these two matters (<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything). >>) in detail, the guidance to establish them and to have the methodology of the path of the righteous in seeking Allaah with these principles.
The Da’wah of the Prophets
All of the Messengers did indeed invite to <<You (Alone) we worship and You (Alone) we ask for help (for each and everything). >>
Indeed all of them invited to the Tawheed of Allaah and to having sincerity of worship for Him, from the first of them to the last of them.
Nooh –alayhi sallam – said to his people: << ‘Worship Allaah! You have no other Ilâh(God) but Him.’ >> [al-‘Araaf: 59]
Just as Hood, Salih, Shuaib –alayhimus-salaam – and Ibraheem –alayhi sallam – said. Allaah Ta’ala said:
<<And verily, We have sent among every Ummah a Messenger (proclaiming): ‘Worship Allaah (Alone) and avoid (or keep away from) Tâghût (all false deities, etc. i.e. do not worship Tâghût besides Allaah).’ >> [Nahl: 36]
And He said:
<< And We did not send any Messenger before you except that We inspired him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).’ >> [Anbiyaa: 25]
And Allaah Ta’ala said:
<<O (you) Messengers! Eat of the Taiyibât [all kinds of Halâl foods], and do righteous deeds. Verily! I am Well-Acquainted with what you do. And verily! This, your religion (of Islaamic Monotheism) is one religion, and I am your Lord, so keep your duty to Me. >> [Muminoon: 51-52]
The Characteristic of Uboodiyaah
Allaah Ta’ala made al-Uboodiyaah (servitude to Allaah) a characteristic of the most perfect of His creation and as such made them close to Him.
And He said:
<<The Messiah will never be proud and reject to be a slave of Allaah, nor the Angels who are near (to Allaah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself. >> [Nisa’:172]
And He said:
<< Surely, those who are with your Lord (Angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him. >> [Ara’af: 206]
And this explains there being a complete stop in the saying of Allaah in Soorah Anbiyaa << To Him belongs whosoever is in the heavens and on earth. >> Stop here then resume reading from << And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship). They (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so). >> [Anbiyaa: 19-20]
These are two complete separate sentences, i.e. indeed to Allaah belongs whoever is in the heavens and whoever is on the earth as a slave and Angel. Then resumed with another sentence, He said: << And those who are near Him (i.e. the angels) are not too proud to worship Him >> i.e. that the Angels who are there are not too proud to worship Him such that they do not worship him haughtily with rejection, nor would they scorn or reject worshipping Him, nor are they (too) arrogant to worship, nor do they tire so that they become heedless of it, nor do they cease. Rather, their worship of Allaah and their distancing Him from imperfection is the same as breathing is to the son of Adam.
So, the first is the characteristic of the slaves of Allaah with regards to Allaah’sRuboobeeyah (Lordship) and the second is the characteristic with regards to the slaves of Allaah’s Ilaaheeyah (Worship).
Allaah –Ta’ala – said:
<< And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness >> [Furqan: 63] to the end of the Soorah.
Allaah –Ta’ala – said:
<<A spring wherefrom the slaves of Allaah will drink, causing it to gush forth abundantly. >> [Insaan: 6]
Allaah –Ta’ala – said:
<< and remember Our slave Daawood,>> [Saad: 17]
Allaah –Ta’ala – said:
<< And remember Our slave Ayoob, >> [Saad: 41]
Allaah –Ta’ala – said:
<< And remember Our slaves, Ibrahim, Ishaaq, and Ya’qoob >> [Saad: 45]
Allaah said about Sulayman:
<< How excellent a slave! Verily, he was ever oft-returning in repentance (to Us)! >> [Saad: 30]
Allaah said about the Messiah:
<< He [‘Iesa] was no more than a slave. We granted Our Favour to him >> [Zukhruf: 59]
So Allaah made ‘Isa’s -sallAllaahu alayhi wa sallam- goal to be Uboodeeyah (servitude to Allaah) and not Ilaaheeyah (being worshipped), unlike what his enemies, the Christians have done.
Allaah describes the noblest of His creation and the highest of them to Him with the status of Uboodeeyah (servitude to Allaah), which is the noblest of ranks.
Allaah –Ta’ala – said:
<< And if you are in doubt concerning that which We have sent down to Our slave (Muhammad Peace be upon him)>> [Baqarah: 23]
Allaah –Tabaraka wa Ta’ala – said:
<< Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’aan) to His slave (Muhammad) >> [Furqan: 1]
And He –Ta’ala – said:
<< All the praises and thanks be to Allaah, Who has sent down to His slave (Muhammad) the Book (the Qur’aan)>> [Kahf: 1]
So Allaah spoke about His slave with Uboodeeyah in regards to the revelation of the Book (Qur’aan) to him and likewise in regards to the challenge of bringing something similar to the Qur’aan.
<< (It has been revealed to me that) When the slave of Allaah (Muhammad) stood up supplicating to (his Lord Allaah) in prayer to Him they (the Jinns) made around him a dense crowd as if sticking one over the other (in order to listen to the Prophet’s recitation). >> [Jinn: 19] So Allaah mentions him with Uboodeeyah in the matter of giving Dawa’ to Allaah.
And Allaah said:
<< Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him] Who took His slave for a journey by night >> [Isra’: 1]
So Allaah mentions him with Uboodeeyah in the matter of the night journey.
In the Saheeh on the authority of the Prophet -sallAllaahu alayhi wa sallam- that he said: ‘Do not over praise me like the Christians over praised the son of Maryam. Indeed I am a slave of Allaah and His Messenger.’
And in the hadeeth: ‘I am a slave. I eat what a slave eats and sit like a slave sits.’
And in the Saheeh of Bukhari on the authority of Abdullaah bin ‘Amr who said: ‘I read the description of Muhammad -sallAllaahu alayhi wa sallam- in the Torah: Muhammad the Messenger of Allaah, My slave, My messenger, I named him al-Muttawakil, he does not have evil manners nor is he hard-hearted. He was not one to raise his voice to compete in market places, he will not respond to evil with an evil, but he will pardon and forgive.’
Allaah – Subhanahu – gave absolute glad-tidings and signs for His worshippers, where He said:
<< So announce the good news to My slaves, those who listen to the Word [good advice Lâ ilâha ill-Allâh (none has the right to be worshipped but Allaah) and Islaamic Monotheism, etc.] and follow the best thereof (i.e. worship Allaah Alone, repent to Him and avoid Tâghût, etc.) >> [Zumar: 17-18]
Allaah provided them with absolute security.
Allaah –Ta’ala – said:
<< (It will be said to the true believers of Islaamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve, (You) who believed in Our Ayaatand were Muslims (i.e. who submit totally to Allaah’s Will and believe in the Oneness of Allaah – Islaamic Monotheism).>> [Zukhruf: 68-69]
Shaytaan had his authority over Allaah’s slaves, specifically, cut short and he placed his authority over the one who aligned himself with him and associated partners with Allaah.
Allaah –Ta’ala – said:
<< ‘Certainly, you shall have no authority over My slaves, except those who follow you of the Ghâwîn (Mushrikûn and those who go astray, etc.).>> [Hijr: 42]
And He –Ta’ala – said:
<< Verily! He has no power over those who believe and put their trust only in their Lord (Allaah). His power is only over those who obey and follow him (Satan) and those who join partners with Him (Allaah) [i.e. those who are Mushrikûn – polytheists]. >> [Nahl: 99-100]
The Prophet -sallAllaahu alayhi wa sallam- made Ihsaan (perfection of worship) ofUboodeeyah (servitude to Allaah) the highest level of the Deen.
He said in the hadeeth of Jibraeel – when Jibraeel asked the Messenger about Ihsaan – ‘Worship Allaah as if you see Him, and if you do not see Him, then know that He sees you.’
Taken from ‘Madarij as-Salikeen’ vol 1 p.120
 << And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night before their Lord, prostrate and standing. And those who say: ‘Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment.’ Evil indeed it (Hell) is as an abode and as a place to dwell. And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). And those who invoke not any other ilâh (god) along with Allaah, nor kill such life as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islaamic Monotheism), and do righteous deeds, for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful. And whosoever repents and does righteous good deeds, then verily, he repents towards Allaah with true repentance. And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.And those who, when they are reminded of the Ayât of their Lord, fall not deaf and blind thereat. And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqûn“(pious) Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect. Abiding therein; excellent it is as an abode, and as a place to dwell. Say: ‘My Lord pays attention to you only because of your invocation to Him. But now you have indeed denied (Him). So the torment will be yours for ever (inseparable permanent punishment).’ >>[Furqan: 63-77]
AUTHOR: Shaikh Saalih bin Fawzaan Al-Fawzaan
SOURCE: Introduction of his treatise “Haqeeqat-ut-Tasawwuf”
PRODUCED BY: Al-Ibaanah.com
All praise is for Allaah, Lord of the worlds. He completed for us the Religion, perfected for us His blessing, and chose Islaam for us as a Religion, commanding us to cling onto it at the time of death, as He says: “O you who believe, fear Allaah as He ought to be feared, and do not die except while you are Muslims.” [Surah Aali ‘Imraan: 102]
This was the same instruction that Ibraaheem and Ya’qqob gave to their children: “Or were you witnesses when death approached Ya’qoob and he said to his children: ‘What will you worship after me?’ They said: ‘We will worship your God and the God of your forefathers, Ibraaheem, Isma’eel and Ishaaq – one God and to Him we submit as Muslims.’” [Surah Al-Baqarah: 133]
O Allaah, send Your peace and blessings upon Your servant and messenger – our prophet, Muhammad – and upon all of his family members and Companions.
Allaah has created mankind and jinn for the purpose of worshipping Him, as He states: “And I have not created the jinn and mankind except to worship Me.” [Surah Adh-Dhaariyaat: 56]
Their honor, dignity and happiness in this life and the Hereafter lie in this matter (of worship). This is because they are in need of their Lord – They cannot separate themselves from their need for Him for even a moment, whereas He stands in no need of them and their worship, as Allaah says: “If you are ungrateful (by disbelieving), then verily, Allaah is not in need of you.” [Surah Az-Zumar: 7]
And Allaah says: “And Moosaa said: ‘If you disbelieve – you and everyone else on earth – then verily, Allaah is Rich (in need of no one), Most Praiseworthy.” [Surah Ibraaheem: 8]
Worship is the right that Allaah has over His creatures, however, its benefits return back to them. So whoever refuses to worship Allaah, he is an arrogant rejecter. And whoever worships Allaah but also worships someone else besides Him, he is a polytheist. And whoever worships Allaah alone based on that which He did not legislate, he is an innovator. And whoever worships Allaah alone according to what He has legislated, he is a monotheist believer.
Since Allaah’s servants are in critical need of worship and they are unable to grasp its true nature – which Allaah is pleased with and which is in conformity with His Religion – on their own, Allaah did not entrust them to themselves. Rather, he sent messengers to them and revealed Books in order to clarify the meaning and nature of this worship, as He said: “And We have sent to every nation a messenger, (saying): Worship Allaah and avoid the false deities.” [Surah An-Nahl: 36]
And Allaah says: “And We did not send before you a messenger except that We revealed to him that: ‘There is no deity that has the right to be worshipped except Me, so worship Me alone.’” [Surah Al-Anbiyaa: 25]
So whoever opposes what the messengers have clarified and what the Books have revealed concerning the Worship of Allaah, and worships Allaah according to what his taste dictates, what his soul desires and what the devils among mankind and jinn have made seem fair to him, then he has deviated from Allaah’s Path, and his worship will not be in reality worship of Allaah. Rather, it will be worship of his desires. Allaah says: “And who is more astray than he who follows his desires without any guidance from Allaah.” [Surah Al-Qasas: 50]
These types of people are many amongst mankind, and at the head of their ranks are the Christians, as well as those who have deviated among the sects of this ummah, such as the Sufis, for indeed they have devised guidelines in worship that are in opposition to what Allaah has legislated in many of their religious practices.
This becomes clear when we clarify the true meaning of worship as has been legislated by Allaah upon the tongue of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), and also when we clarify the deviations in the meaning of this worship, which the Sufis are upon today.
The worship that Allaah has legislated is founded upon firmly established principles and rules, which can be summarized as follows:
First: Worship is dependent upon revelation. This means that there is no room for personal views in it. Rather, the only one who has the right to legislate what is and isn’t worship is Allaah, as He said to His Prophet: “So stand firm and straight as you have been commanded, as well as those who turn in repentance with you and transgress not.” [Surah Hood: 112]
And Allaah says: “Then We placed you upon a religious legislation (Sharee’ah) from the Commandment (of Allaah), so follow it. And do not follow the desires of those who don’t know.” [Surah Al-Jaathiyah: 18]
And He said, quoting His Prophet: “I only follow what has been revealed to me.” [Surah Al-Ahqaaf: 9]
Second: Worship must be done sincerely for Allaah’s sake and it must be free from any traces of Shirk (polytheism), as Allaah, the Most High, says: “So whoever hopes to meet his Lord, then let him perform righteous deeds and not mix any partners into the worship of his Lord.”[Surah Al-Kahf: 110]
So if any aspect of Shirk (polytheism) mixes in with worship, that worship becomes nullified, as Allaah says: “And if they commit Shirk, all the good deeds they used to perform would surely become invalidated from them.” [Surah Al-An’aam: 88]
And Allaah says: “And it has indeed been revealed to you and to those before you (that): ‘If you mix partners in the worship of Allaah (Shirk), then surely, all your good deeds will be cancelled out and you will certainly be from among the losers. Nay, but rather worship Allaah alone and be from among the grateful.” [Surah Az-Zumar: 65]
Third: The person we follow with regard to worship and the one who clarifies it to us is none other than the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), as Allaah says: “You indeed have in the Messenger of Allaah a good example.” [Surah Al-Ahzaab: 21]
And He says: “And whatever the Messenger gives you, then take it. And whatever he forbids you from, then refrain from it.” [Surah Al-Hashr: 7]
Also, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does a deed that is not in accordance with our Command (i.e. Sunnah), then it is rejected.” [Saheeh Muslim]
And in one narration: “Whoever introduces something new into our Command (i.e. Sunnah), which is not part of it, it is rejected.” [Agreed Upon]
And he (sallAllaahu ‘alayhi wa sallam) said: “Pray as you have seen me praying.” [Agreed Upon]
And he (sallAllaahu ‘alayhi wa sallam) said: “Take from me your religious rites (i.e. of Hajj).”[Saheeh Muslim]
And there are many more textual proofs.
Fourth: Worship is confined to specific time-frames and limitations, which one is not permitted to challenge or transgress, like the prayer for example. Allaah says: “Verily, the prayer is enjoined upon the believers at fixed times.” [Surah An-Nisaa: 103]
Another example is the Hajj (Pilgrimage). Allaah says: “Hajj (occurs) in well-known months.”[Surah Al-Baqarah: 197]
And we also have the example of fasting. Allaah says: “The Month of Ramadaan in which was revealed the Qur’aan – a guide for mankind and clear proofs for the guidance and criterion (between right and wrong). So whoever sights the (crescent indicating the) month, then he must observe the fast.” [Surah Al-Baqarah: 185]
Fifth: Worship must be founded upon love for Allaah, as well as submission to Him and fear and hope in Him. Allaah says: “Those who they call upon (in worship), they themselves seek a way to their Lord, as to which of them is nearest to Him. And they hope for His Mercy and fear His Punishment.” [Surah Al-Israa: 57]
And He says about His prophets: “Verily, they used to rush to do good deeds, and they would call on Us, longing (Our reward) and dreading (Our punishment), and they would humble themselves submissively before Us.” [Surah Al-Anbiyaa: 90]
Allaah says: “Say: ‘If you truly love Allaah, then follow me, Allaah will love you and forgive you your sins. And Allaah is Most-Forgiving, Bestower of Mercy.’ Say: ‘Obey Allaah and the Messenger. But if you turn away, then verily Allaah loves not the disbelievers.’” [Surah Aali ‘Imraan: 31-32]
Here, Allaah mentions the signs that indicate one’s love for Allaah, as well as its fruits.
As for its signs, then that is in:
And as for its fruits, then they are:
Sixth: The obligation of performing worship does not get removed from a sane-minded individual that is responsible for his actions from the time he attains puberty to the time he dies. Allaah says:“And do not die except while you are Muslims.” [Surah Aali ‘Imraan: 102]
And He says: “And worship your Lord until certainty (i.e. death) reaches you.” [Surah Al-Hijr: 99]
1366. Ma`qil bin Yasar (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “The reward of worship performed at a time of trials is equal in reward to an emigration to me.”
Allah, the Exalted, says:
“Ta-Ha. We have not sent down the Qur’an unto you (O Muhammad (sallallaahu alayhi wa sallam)) to cause you distress”. (20:1,2)
“Allah intends for you ease, and He does not want to make things difficult for you”. (2:185)
142. Aishah (May Allah be pleased with her) reported: The Prophet (sallallaahu alayhi wa sallam) came in when a woman was sitting beside me. He asked me, “Who is she?” I said: “She is the one whose performance of Salat (prayer) has become the talk of the town.” Addressing her, he (sallallaahu alayhi wa sallam) said, “(What is this!) You are required to take upon yourselves only what you can carry out easily. By Allah, Allah does not withhold His Mercy and forgiveness of you until you neglect and give up (good works). Allah likes the deeds best which a worshipper can carry out constantly”.
[Al-Bukhari and Muslim].
143. Anas (May Allah be pleased with him) reported: Three men came to the houses of the wives of the Prophet (sallallaahu alayhi wa sallam) to inquire about the worship of the Prophet (sallallaahu alayhi wa sallam). When they were informed, they considered their worship insignificant and said: “Where are we in comparison with the Prophet (sallallaahu alayhi wa sallam) while Allah has forgiven his past sins and future sins”. One of them said: “As for me, I shall offer Salat all night long.” Another said: “I shall observe Saum (fasting) continuously and shall not break it”. Another said: “I shall abstain from women and shall never marry”. The Prophet (sallallaahu alayhi wa sallam) came to them and said, “Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salat and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me”.
[Al-Bukhari and Muslim].
144. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) said, “Ruined are those who insist on hardship in matters of the Faith.” He repeated this three times.
145. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) said, “The religion (of Islam) is easy, and whoever makes the religion a rigour, it will overpower him. So, follow a middle course (in worship); if you can’t do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at dusk and some part of night”.
146. Anas (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) came into the mosque and noticed a rope stretched between two poles. He enquired, “What is this rope for?” He was told: “This is Zainab’s rope. When during her voluntary prayer, she begins to feel tired, she grasps it for support”. The Prophet (sallallaahu alayhi wa sallam) said, “Untie it. You should perform prayers so long as you feel active. When you feel tired, you should go to sleep”.
[Al-Bukhari and Muslim].
147. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (sallallaahu alayhi wa sallam) said, “When one of you feels drowsy during prayer, let him lie down till drowsiness goes away from him, because when one of you performs prayers while feeling sleepy, he does not know whether he seeks forgiveness or abuses himself”.
[Al-Bukhari and Muslim].
148. Jabir bin Samurah (May Allah be pleased with him) reported: I used to perform prayer with the Prophet (sallallaahu alayhi wa sallam) and his Salat was of a moderate length and his Khutbah too was moderate in length.
149. Abu Juhaifah (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) made a bond of brotherhood between Salman and Abud-Darda’. Salman paid a visit to Abud-Darda’ and found Umm Darda’ (his wife) dressed in shabby clothes and asked her why she was in that state. She replied: “Your brother Abud-Darda’ is not interested in (the luxuries of) this world. In the meantime Abud-Darda’ came in and prepared a meal for Salman. Salman requested Abud-Darda’ to eat (with him) but Abud-Darda’ said: “I am fasting.” Salman said: “I am not going to eat unless you eat.” So, Abud-Darda’ ate (with Salman). When it was night and (a part of the night passed), Abud-Darda’ got up (to offer the night prayer) but Salman asked him to sleep and Abud-Darda’ slept. After some time Abud-Darda’ again got up but Salman asked him to sleep. When it was the last hours of the night, Salman asked him to get up and both of them offered (Tahajjud) prayer. Then Salman told Abud-Darda’: “You owe a duty to your Rubb, you owe a duty to your body; you owe a duty to your family; so you should give to every one his due. Abud-Darda’ came to the Prophet (sallallaahu alayhi wa sallam) and reported the whole story. Prophet (sallallaahu alayhi wa sallam) said, “Salman is right”.
150. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: The Prophet (sallallaahu alayhi wa sallam) was informed that I said that I would perform prayers the whole night and observe fasting every day as long as I live. Messenger of Allah (sallallaahu alayhi wa sallam) said, “Is it you who said this?” I said to him, “O Messenger of Allah! I ransom you with my parents, it is I who said that.” Messenger of Allah (sallallaahu alayhi wa sallam) said, “You will not be able to do that. Observe fast and break it; sleep and get up for prayer, and observe fast for three days during the month; for every good is multiplied ten times and that will be equal to fasting the whole year.” I said, “O Messenger of Allah! I can do more than that.” He said, “Observe fast one day and leave off the next two days.” I said, “O Messenger of Allah! I have strength to do more than that.” Messenger of Allah (sallallaahu alayhi wa sallam) said, “Observe fast every other day, and that is the fasting of Dawud (sallallaahu alayhi wa sallam) and that is the most moderate fasting”.
According to another narration: Messenger of Allah (sallallaahu alayhi wa sallam) said, “That is the best fasting.” I said, “But I am capable of doing more than this”. Thereupon, Messenger of Allah (sallallaahu alayhi wa sallam) said, “There is nothing better than this.” `Abdullah bin `Amr (May Allah be pleased with them) said (when he grew old): “Had I accepted the three days (fasting during every month) as the Messenger of Allah had said, it would have been dearer to me than my family and my property”.
In another narration `Abdullah is reported to have said: Messenger of Allah (sallallaahu alayhi wa sallam) said to me, “O `Abdullah! Have I not been informed that you observe fast during the day and offer prayer all the night.” I replied, “Yes, O Messenger of Allah!” Messenger of Allah (sallallaahu alayhi wa sallam) said, “Don’t do that. Observe fast for few days and then leave off for few days, perform prayers and also sleep at night, as your body has a right upon you, and your eyes have a right upon you; and your wife has a right upon you; your visitors have a right upon you. It is sufficient for you to observe fast three days in a month, as the reward of good deeds is multiplied ten times, so it will be like fasting the whole year.” I insisted (on fasting) and so I was given a hard instruction. I said, “O Messenger of Allah! I have strength.” Messenger of Allah (sallallaahu alayhi wa sallam) said, “Observe fast like the fasting of Prophet Dawud (sallallaahu alayhi wa sallam); and do not fast more than that.” I said: “How was the fasting of Prophet Dawud?” He (sallallaahu alayhi wa sallam) said, “Half of the year (i.e., he used to fast on every alternate day).”
Afterwards when `Abdullah (May Allah be pleased with him) grew old, he used to say: “Would that I had availed myself of the concession granted to me by Messenger of Allah.”
In another narration `Abdullah is reported to have said: Messenger of Allah (sallallaahu alayhi wa sallam) said, “I have been informed that you observe fast continuously and recite (the whole of the Qur’an) every night.” I said, “Messenger of Allah! It is right, but I covet thereby nothing but good,” whereupon he (sallallaahu alayhi wa sallam) said, “Then observe fasts like the fasting of Prophet Dawud (sallallaahu alayhi wa sallam) as he was the most ardent worshipper of Allah; recite the Qur’an once every month.” I said, “O Prophet of Allah! I am capable of doing more than that.” He said, “Then recite it (the complete Qur’an) in every twenty days.” I said, “O Prophet of Allah I am capable of reciting more than that.” He said, “Then recite it once in every ten days.” I said, “O Prophet of Allah! I am capable of reciting more than that.” He said, “Then recite it once in every seven days, but not recite more than that.” The Prophet of Allah also said to me, “You do not know, you may have a longer life”. When I grew old I wished I had availed myself of the concession (granted to me by) the Prophet of Allah.
In another narration `Abdullah is reported to have said: Messenger of Allah (sallallaahu alayhi wa sallam) said, “The best fasting with Allah is that of (Prophet) Dawud, and the best prayer with Allah is that of Dawud (sallallaahu alayhi wa sallam) for he would sleep half of the night and stand for prayer for the third of it and (then) would sleep sixth part of it; he observed fast one day and leave off the other. He would not flee on meeting the enemy”.
In another narration `Abdullah is reported to have said: My father helped me marry a noble woman and he used to inquire of his daughter-in-law regarding her husband. She would say: “He is, indeed, a fine man. Since I have come to him, he has neither stepped on my bed nor he has had sexual intercourse with me”. When this state of affairs lasted for some time, my father mentioned the matter to Messenger of Allah (sallallaahu alayhi wa sallam) who directed my father saying, “Send him to me”. I went to him accordingly. He asked me, “How often do you observe fast?” I replied; “Daily”. He asked me, “How long do you take in reading the Noble Qur’an completely.” I said, “Once every night”. Then he narrated the whole story. He (in his old age) would recite one seventh of his nightly recitation to some members of his family during the day to lighten his task at night. Whenever he wished to have a relief from his fast on alternate days, he would give up fasting for a few days and make up deficiency later by observing the number of fasts he had missed. He would not give up the number of fasts altogether because he did not like to abandon what he had settled with Messenger of Allah (sallallaahu alayhi wa sallam).
151. Hanzalah Al-Usayyidi (May Allah be pleased with him) who was one of the scribes of Messenger of Allah (sallallaahu alayhi wa sallam), reported: I met Abu Bakr (May Allah be pleased with him) he said: “How are you O Hanzalah?” I said, “Hanzalah has become a hypocrite”. He said, “Far removed is Allah from every imperfection, what are you saying?” I said, “When we are in the company of Messenger of Allah (sallallaahu alayhi wa sallam) and he reminds us of Hell-fire and Jannah, we feel as if we are seeing them with our very eyes, and when we are away from Messenger of Allah (sallallaahu alayhi wa sallam), we attend to our wives, our children, our business, most of these things (pertaining to life hereafter) slip out of our minds.” Abu Bakr (May Allah be pleased with him) said, “By Allah, I also experience the same thing”. So Abu Bakr (May Allah be pleased with him) and I went to Messenger of Allah (sallallaahu alayhi wa sallam) and I said to him, “O Messenger of Allah (sallallaahu alayhi wa sallam), Hanzalah has turned hypocrite.” Thereupon Messenger of Allah (sallallaahu alayhi wa sallam) said, “What has happened to you?” I said, “O Messenger of Allah, when we are in your company, and are reminded of Hell-fire and Jannah, we feel as if we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things go out of our minds.” Thereupon Messenger of Allah (sallallaahu alayhi wa sallam) said, “By Him in Whose Hand is my life if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the angels will shake hands with you in your beds and in your roads; but Hanzalah, time should be devoted (to the worldly affairs) and time should be devoted (to prayer)”. He (the Prophet (sallallaahu alayhi wa sallam)) said this thrice.
152. Ibn `Abbas (May Allah be pleased with them) reported: While the Prophet (sallallaahu alayhi wa sallam) was delivering Khutbah (religious talk), he noticed a man who was standing, so he asked about him and was told that he was Abu Israel who had taken a vow to remain standing and not sit, or go into the shade, or speak while observing fasting. Thereupon Messenger of Allah (sallallaahu alayhi wa sallam) said, “Tell him to speak, to go into the shade, to sit and to complete his fast”.
By Shaykh Muhammad ibn Saalih Al- ‘ Uthaymeen
This revised edition, produced with the permission of the author and the translator, includes some corrections to the original translation, changes to the English, the addition of the Qur’aanic text, changes to the translations of the meanings of the Qur’aan and hadeeths, changes in the system of transliteration of Arabic terms, and the addition of references and some explanatory notes.
In response to our request to publish this revised edition, Shaykh Ibn ‘Uthaymeen wrote : “ Wa- alaykum us – salaam wa rahmatullaahi wa barakaatuh. As Dr. Saleh As–Saleh has authenticated the translation of the booklet, I have no objection for you to print it on the condition that it will not have any copyright if we want to print it again. Written by Muhammad ibn Saalih Al – Uthaymeen, dated 1/9/1418 hijri. The booklet mentioned is the booklet on fasting.”
Shaykh Muhammad ibn Saalih Al- ‘Uthaymeen.
بسم الله الرحمن الرحيم
All praise is due to Allaah, and may Peace and blessings be on His Messenger Muhammad.
THE VIRTUES OF RAMADHAAN
Abu Hurayrah رضي الله عنه narrated that Allah’s Apostle صلي الله عليه وسلم said, “ When the month of Ramadhaan starts, the gates of Jannah (Paradise) are opened and the gates of Hell are closed, and satans are chained.”(1) The gates of Jannah are opened in this month because a great deat of righteous deeds are performed, and as an encouragement for those who seek Allaah’s reward. The gates of Hell are closed because few sins are committed by believers. The Satans will be chained so that they may noy have the chance they have in other months to whisper into the hearts of the believers and misguide them.
Allaah has prescribed fasting and it obligatory upon all nations. He said :
) يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ) (البقرة:183)
O you who believe ! fasting has been prescribed for you as it was prescribed for those before you, that you may become Al – Muttaqoon (the pious). [Al- Baqarah (2) : 183]
If fasting were not a great act of worship, and the reward thereof were not so great, Allah would not have Presceibed it on all nations.
Among the virtues of fasting is that it is a means for atonement of sins. It is narrated on the authority of Abu Hurayrah رضي الله عنه that the Prophet صلي الله عليه وسلم said : “ He who observes the fast of the month of Ramadhaan out of sincerity and hope for the reward from Allaah will have his past sins forgiven.”(2) That is, when fasting is observed out of belief and without resentment to it as an act of worship or doubt in its reward, Allaah will forgive the past sins of the one who observes it.
Abu Hurayrah رضي الله عنه reported the Prophet صلي الله عليه وسلم as saying : “ Allaah said: All the deeds of Adam’s children belong to them, except fasting, which belongs to me and I will reward it. Fasting is a shield (against the Hell and against the commission of sins). If one of you happens to be fasting he should avoid sexual relations with his wife, and should avoid quarrelling. Should someone fight or quarrel with him let him say, ‘ I am fasting.’ By Him in Whose hand my soul is, the smell of the month of a fasting person is better in the sight of Allaah than that of the musk.”(3) It is a shield because it safeguards the believer from vain talk and wrongdoing, and hence protects him from Hell.
Of all the good deeds, Allaah has favored fasting to be greatly rewarded by Him and distinguished it with prestige when it is observed with the pure intention to please Him alone.
Fasting is so meritorious for a believer that he will have two occasions of joy. The first is at the time of breaking his fast, when he enjoys the bounties of Allaah because he has been favored with Allaah’s mercy to observe the fast while many others have been deprived of this great blessing. He will rejoice in the second occasion when he meets his Lord and enjoys the abundant reward for having observed fasting (4). In addition to this, fasting intercedes with Allaah on behalf of the believer on the Day of Judgment.(5)
WHEN DOES FASTING BEGIN AND END ?
Fasting begins upon sighing the new moon. Allaah said:
) فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ)(البقرة: من الآية185)
So whoever of you sights (the crescent on the first night of) the month (of Ramadhaan), he must fast that month. [Al- Baqarah (2) : 185]
However, it is not incumbent on everyone to sight the new moon. Rather, if a trustworthy Muslim testifies that he has sighted it, then everyone must observe fasting. Abu Hurayrah رضي الله عنه narrated : “ A Bedouin came to the Prophet صلي الله عليه وسلم and reported, ‘ O Prophet, I have seen the new moon of Ramadhaan.’ Thereupon the prophe صلي الله عليه وسلم asked the man, ‘Do you bear witness that “ Laa ilaaha illaaah”. ( i.e. there is no god worthy of being worshipped beside Allah) ?’ ‘ I do,’ said the bedouin. The Prophet صلي الله عليه وسلم further asked him whether he testifies that Muhammad is the Messenger of Allah. The Bedouin affirmed that, too. Thereupon, the Prophet صلي الله عليه وسلم asked Bilaal رضي الله عنه to announce to the people to begin their fast the next day.”(6)
Ibn ‘ Umar رضي الله عنه also confirmed the practice of sighting the new moon in his report : “ The People were seeking the new moon. Having sighted it myself, reported it to the prophet. صلي الله عليه وسلم He began his fast and ordered the people to begin theirs, too.”(7)
He who sights the new moon of Ramadhaan must inform those in authority in the Muslim government or community. Once the Muslim government announces the beginning of Ramadhaan upon the sighting the new moon it becomes binding on the rest of Muslims to begin their fast.(8)
It should be borne in mind, however, that astronomical calculations must be ruled out from the sharee’ah and must not be relied on for sighting the moon, as the Prophet صلي الله عليه وسلم has ruled that Muslims must begin their fast upon seeing the new moon, not upon calculating the month astronomically. It is only when it becomes hard to see the new moon due to weather conditions when Muslims may complete the month of Sha’baan, which precedes Ramadhaan, as Thirty days.(9) The lunar month is either 29 or 30 days. It has neither fewer nor more days.(10)
WHO SHOULD FAST AND WHO SHOULD NOT ?
Fasting is obligatory on the mature sane and healthy Muslim. Those who are immature (i.e. young children) are encouraged to fast. Exempted are those who suffer terminal illness, or are too old to fast. Allah does not overburden His slaves.
Permission to abstain from fasting is granted to the travelers who do not travel for the purpose of breaking their fast. Even though it is permissible to break fast durning travel, it is praiseworthy to fast while traveling if no hardship imposed. In any case, travelers should make up the days they missed fasting in Ramadhaan once Ramadhaan is over and they are back home.
As for those whose sickness does not allow them to fast, they fall into three categories:
It is stated in the Qur’aan:
) يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ وَلا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً) (النساء:29)
) وَلا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ)(البقرة: من الآية195)
Do not kill yourselves. [An- Nisaa’ (4) : 29] – Baqarah (2) : 195]
The prophet صلي الله عليه وسلم was reported to have said, “ There is (to be) no harm or reciprocating harm.”(13)
The days that are missed in Ramadhaan must be made up once Ramadhaan is over.
During the monthly period or period of post-natal bleeding, women are to abstain from fasting,(14) but must make up the days they missed after the fasting month is over. The Pregnant or breastfeeding woman whose health or the health of the suckling baby might be affected by fasting should break her fast and make up the missed days after Ramadhaan.
It is also recommended for those who engage in combat in the way of Allah to break their fast. The Prophet صلي الله عليه وسلم told his companions in one of the battles, “ You are going to meet your enemy in the morning, abstaining from fasting is better for your strength, so break your fast.” (15)
THE WISDOM BEHIND FASTING
Fasting is a great act of worship the Muslim performs by turning away from his own desires in order to please his Lord, hoping for His reward. Common sense dictates that one would not give up desired things except for the sake of more desirable ones, in this case the pleasure of Allah, which is the most sought after desire.
It is also a means if achieving piety and righteousness. The Prophet صلي الله عليه وسلم said, “ He who does not give up forged speech and evil actions, Allah needs not his refraining from eating or drinking.”(16) In other words, Allah does not accept his fast.
The heart, through fasting, is inclined to maintain its tenderness since the desires are not sought, but rather shunned, and thus the heart tends to be more receptive to the words of Allah.
The rich person will, through fasting, be more appreciative of Allaah’s graces and bounties. He also will suffer the deprivation the poor and needy experience under normal circumstances. Thus he will be motivated to help them. Fasting helps depress pride or egoism and maintains humbleness. Moreover, fasting has health advantages by means of decreasing the intake of food and relaxing the digestive system. Great is the wisdom of Allah, and great are His Graces !
OBLIGATORY CONDITIONS OF FASTING
Performing the other acts of worship and duties is most important, and salaah is of particular importance, as without it no other act of worship is accepted by Allah.(17) Praying in congregation is a great aspect in our religion. Everyone should attend.(18) Its reward is twenty seven times greater than that which is performed individually.(19) At one time the prophet صلي الله عليه وسلم was about to burn the houses on those who did not attend the congregational prayers.(20)
Refraining from bad behavior such as lying, cheating, music, smoking, backbiting and slandering others to create animosity among them. The Prophet صلي الله عليه وسلم said, “ No slanderer shall enter paradise.”(21) The prophet صلي الله عليه وسلم said, “ There will exist in ummah those who will deem unlawful things lawful (such as) fornication, silk for men, intoxicating beverages and musical instruments.”(22) my
PRAISEWORTHY ETIQUETTE OF FASTING
* Taking the meal of suhoor. The prophet صلي الله عليه وسلم said: “ Take (the meal of) suhoor because there is blessing in it.”(23) He also said: “ The difference between our fasting and that of the people of the book is taking the meal of suhoor.”(24) Even taking a cup of water in lieu of a meal for suhoor has blessing in it, too.
PRACTICES WHICH BREAK THE FAST
Days in which the above practices 2 through 5 took place are to be made up a day for a day once Ramadhaan is over.
On the other hand, the application of kuhl ( surmah), eye, ear or nose drops do not break the fast; they are neither food nor a substitute thereof. Wearing perfumes, using the siwaak or toothbrush without toothpaste do not break fast since it has been reported that the Prophet صلي الله عليه وسلم used to do so.(29)
QIYAAM OR TARAAWEEH PRAYER
Allah has made five daily prayers obligatory on the Muslims, which He, due to His Grace, made the reward thereof fifty-fold.(30) He also encourages the believers to perform supererogatory of naft prayers. Among these is the night prayer which falls between midnight and dawn. Allah praised those who engage themselves in prayer at night:
) تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً)(السجدة: من الآية16)
Their sides forsake their beds to invoke their Lord in fear and hope …. [As- Sajdah (32):16]
The prophet صلي الله عليه وسلم said : “ The best prayer next to obligatory is the night prayer.”(31) In another tradition he said : “O people ! Spread the (Islamic) greeting (i.e. by saying ‘ assalaamu alaykum”), give the food (to those who need it), connect your relatives (by visitation) and pray at night while the others are asleep, and you shall enter Jannah peacefully.”(32) Of the night prayer is Witr, the minimum of which is one rak’ah and maximum of which is eleven rak’ahs.(33)
Performing night prayer in Ramadhaan is far more superior to the performing in any other month by virtue of its recommendation by the prophet, صلي الله عليه وسلم who said, “Whoever prayed at night in it ( i. e. Ramadhaan) out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”(34)
Taraaweeh prayer is considered the night prayer in Ramadhaan, and, therefore, one should take good care the observe it, To pray taraaweeh in jamaa’ah (congregation) is a sunnah initiated by our beloved prophet صلي الله عليه وسلم and revived by the second Rightly-Guided Khaleefah, Umar رضي الله عنه (35) Though there has been a difference if opinion among the scholars in the past as to how many rak’ahs taraaweeh should be, all of them unanimously agreed that the best is to apply the sunnah of performing it with eleven rakahs only. The prophet صلي الله عليه وسلم did not pray more than eleven rak’ahs in Ramadhaan or any other month. ‘ Aa’ishah, the wife of the prophet صلي الله عليه وسلم said, “ The prophet never prayed more than eleven rak’ahs at night in Ramadhaan or in any other month.(36)
The full reward of taraaweeh is obtained only when it is performed in jamaa’ah. The person who performs it in jamaa’ah will be considered, according to authentic tradition, as if he spent the rest of that night praying.”(37)
THE VIRTUES OF RECITING THE QUR’AAN.
There are two types of Qur’aan recitation :
1. Practical recitation, which means reading with belief in and application of the orders of Allah and refraining from the unlawful things.
2. Word recitation.
There are many hadeeths in which emphasis is laid on the great reward for those who recite the Qur’aan. The prophet صلي الله عليه وسلم said, “ The best of you is he who learns the Qur’aan and teaches it.”(38) He also said : “ The one who excels in reciting the Qur’aan will be in the company of the honored angels.”(39) And, “ The example of the believer who reads the Qur’aan is like that of the utrujah (a citrus fruit) which has a beautiful fragrance and a beautiful taste. While the example of the believer who does not read the Qur’aan is like that of the date fruit : It has sweet taste, but has no fragrance.”(40) He also said : “ He who recites One letter of the Book of Allaah, will be rewarded for it, and the reward will be multiplied in folds.”(41)
There are certain soorahs of the Qur’aan that have more reward for their recitation. The prophet صلي الله عليه وسلم verified that Satan does not enter the house wherein Soorat Al- Baqarah(42) is recited. When one recites Ayaatul-Kursi(43) at the night, as the prophet صلي الله عليه وسلم informed us, he shall be protected by Allah, and Satan shall not come near him till he wakes up in the morning.(44) The same results may be achieded by the recitation of the last two verses of Soorat Al- Baqarah,(45) as well as the last three soorahs of the Qur’aan.(46)
Our pious predecessors used to busy themselves extensively in reciting the Qur’aan during the month of Ramadhaan. It was customary for them not to go beyond ten verses before they learned the rulings and the knowledge those ten verses contained.
ETIQUETTES OF READING THE QUR’AAN
The Qur’aan which we recete contains the actual words of Allah revealed to Muhammad صلي الله عليه وسلم . Therfore, we should observe the following when recition it :
1. Seek refuge in Allah before reading it (viz. أعوذ بالله من الشيطان الرجيم
“ A’oothu billaahi minash – shaytaanir-rajeem)”
2, Have the intention that the recitation thereof is purely to seek the pleasure of Allah alone.
3. Recite with an alert heart that you may comprehend its contents, imagining while reciting it that Allah is speaking to you though the Qur’aan.
4. Make sure you are clean before touching the Qur’aan. Do not read it when you are in the state of impurity.(47)
5. Do not read the Qur’aan in lavatories or similar places.
6. Read it slowly with pleasant sound and rhythm.
7. Prostrate wherever a verse requires prostration.
THE VIRTUES OF THE LAST TEN DAYS OF RAMADHAAN AND LAYLAY AL-QADR
It has been reported that the Prophet صلي الله عليه وسلم used to put extra effort in his devotion in the last ten days of Ramadhaan.(48) He used to awaken his family in the night that they may not lose the benefit of those bledded nights.(49) It is also reported that he used to make ‘ ittikaaf by spending the last ten days in the masjid.(50)
Laylat al Qadr means the night of honor and decree. It is sometimes erroneously into the night of power. The Prophet صلي الله عليه وسلم recommended to be sought in the last ten days of Ramadhaan. This night is valued to be better than a thousand months spent in devotion to Allah. One of the privileges of this night is that the Qur’aan was revealed in it. In it too, the angels descend to earth with blessings, goodness and mercy (51) . It is a peaceful night in which many are saved from the Hell. Forgiveness of past sins is granted to those who spend it busying themselves in prayer and the remembrance of Allah. (52) The prophet صلي الله عليه وسلم said, “Seek it in the odd nights of the last third of Ramadan.(53)
1. Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 123, and Saheeh Muslim (English trans.) # 2361 & 2362. one wording of Muslim is “ the gates of mercy are opened.”
2. Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 125.
3. Saheeh Al – Bukhaari (Arabic/ English), vol.3, # 118 and #128, and Saheeh Muslim (English trans) # 2567.
4. Saheeh Al Bukhaari (Arabic/English), vol. 3, # 128, and Saheeh Muslim (English trans). # 2567.
5. The Porphet صلي الله عليه وسلم said, “ Fasting and the Qur’aan intercede for the servant on the Day of Resurrection. Fasting will say : O my Lord ! I prevented him from food and desires, so accept my intercession for him ; and the Qur’aan will say : I prevented him from sleep at night, so accept my intercession for him. So their intercession will be accepted.” Reported by Ahmad, Al Haakim, Abu Nu’aym and others from ‘ Abdullaah ibn ‘ Amr. Its chain of narrators is hasan. [Fasting in Ramadaan by Shaykhs saleem Al- Hilaalee and ‘ Alee Hasan ‘ Alee ‘ Abdul – Hameed, p. 5]
6. Sunan Abee Daawud (English trans), # 2333 and # 2334. It is weak according to Al- Albanni.
7. Sunan Abee Daawud (English trans), # 2335. Its chain of narration is saheeh.
8. “Some scholars take into account the divisions amongst the Muslim countries related to the beginning and end of fasting. They advise that in the absence of one Khilaafah governing all Muslims, It is incumbent upon Muslims to follow their repective coutries as to when to fast and when to break the fast. This minimizes the divisions occurring within the same country where people fast according to different rulings.” (See Shaykh Al – ‘ Uthaymeen’s Ash- Sharh Al- Mummti” ‘ alaa zaadil- Mustaqni,” vol.6, p. 322 and Shaykh Al – Albaani’s Itmaa’tul- Minnah fee at- Ta’leeq ‘ alaa fiqhis-sunnah, p. 398). According to Shaykhul- Islaam Ibn Taymiyyah, “ The criteria upon which fasting becomes bound upon Muslims is that the informantion regarding the moon sighting reaches them in a reasonable amount of time to be able to act upon it.”
( Jaami lilikhtiaaraat Al- Fiqhiyah li-Shaykhul – Islaam Ibn Taymeeyah by Dr. Ahmad Mawaafi [ Dammam, Saudi Arabia: Daar Ibn Jawzi, 1413/1993], pp. 438-444.) And Allah knows best.
9. Saheeh Al- Bakhaari (Arabic/English), vol. 3, # 130,133, and Saheeh Muslim (English trans.), # 2363-2381. It should also be noted that it is not permissible to fast a day or two before Ramadhaan thinking that it might be Ramakhaan. Abu Hurayrah رضي الله عنه reported that the prophet صلي الله عليه وسلم said, “ None of you should pre-empt Ramadhaan by fasting a day or two before it, except for a man fasting his usual fast, then let him fast that day.” ( Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 138)
10. Saheeh Al- Bukhaari (Arabic/ English), vol. 3, # 132, 134-135, and 137, and Saheeh Muslim (English trans) # 2384-2390.
11. Saheeh Al- Bukhaari (Arabic/English, vol. 3. # 181.
12. The Prophet # was asked about fasting on a journey and he said , “ Fast if you wish and break it if you wish “ . Saleh Al – Bukhaari (Arabic / English ) Vol . 3 # 164 and Saheeh Muslim ( English Tans. ) # 2487 ] Ibn Abbas رضي الله عنه said , “ Do not condemn one who obsees fast’ or one who does not observe it (in a journey ), for the messenger of Allah # observed it (in a journey), for the messenger of Allah # Observed fast in a journey or he did not observe it (too). [ Saheeh Muslinm (English Trans.) # 2471 ]
13. Ahmad, ibn Maajah; Saheeh [ Saheeh Al- Jaami. As sagheer, # 7517]
14. Saheeh Al- Bukhaari (Arabic/English), vol, 3. # 172. for more information on this subject, refer to The Natural Blood of Women by Shaykh ibn ‘Uthaymeen, translated by Dr. Saleh As- Saleh [ Buraidah , Saudi Arabia ; Dar Al- Bukhari, 1994]
15. Saheeh Muslim (English trans), # 2486
16. Saheeh Muslim (English trans), # 2486. In a fatwah (religious ruling), the Shaykh further explained that the fasting of a person who engages in forbidden speech is not invalidated, but its reward is diminished. The gravity of his sin may be such that it outstrips any reward for his fasting. [ Fataawa As – Siyaam ( Riyadh : Maktabt Al- Furqaan, n.d.)]
17. This is based upon the ruling of one group of scholars that whoever abandons the salaah is a kaafir, and thus, none of his deeds are accepted. The basis for this ruling is several hadeeths in which the prophet صلي الله عليه وسلم indicated that abandoning the prayer is disbelief, such as, “ Between a man and shirk and kufr is only the abandonment of the salaah.” [ Muslim and Ahmad; Saheeh Al Jaami As sagheer, # 2848] Another group of scholars divides those who do not pray into categories, judging them according to their intention. An excellent discussion of the two opinions can be found in the book on the issue of Takfeer by Shaikh Ahmad Fareed [ Suffolk , U. K : Jam’iat Ihyaa’ Minhaaj Al- Sunnah, 1997]
18. Saheeh Al – Bukhaari (Arabic/English), vol.3, # 127. This statement is directed to men. As for the woman, the best place for her to pray is in her home. The prophet صلي الله عليه وسلم said, “ Do not prevent your women (from going to) the masjids, but their houses are better for them.” [Ahmad, Abu Daawud, Al- Haakim saheeh. Saheeh al- Jaami As- Sagheer, # 7458]
19. Saheeh Al- Bukhaari (Arabic/ English), vol, 1. # 618, and Saheeh Muslim (English trans), # 1365
20. This was because of the gravity of their sin. Saheeh Al – Bukhaari (Arabic/ English), vol. 1, # 617. and Saheeh Muslim (English trans), # 1369.
21. Saheeh Al- Bukhaari (Arabic/English, vol, 8, # 82, and Saheeh Muslim (English trans), # 189 Also refer to The Bad Consequences of the Tongue by Shaykh Ahamad Zamzami ( Suffolk , U.K: Jam’iat Ihyaa’ Minhaaj al- Sunnah, 1995) and Gossip and its Adverse Effect on the Muslim Community by Husayn Al- Awayishah [ Bvirut: Ibn Hazm Publishing House, 1997]
22. Saheeh Al- Bukhaari (Arabic/ English), vol. 7, # 494 (B).
23. Saheeh Al- Bukhaari (Arabic/ English), vol, 3, # 146 , and saheeh Muslim (English trans.), #2412. The blessing in it is form obeying the prophet’s orders and following his example, as well as the physical blessing, which is nutrition for the body in order to have the strength to fast. [See Fataawa As- Siyaam, P 40]
24. Saheeh Muslim (English trans.) # 2413.
25. Saheeh al- Bukhaari (Arabic/ English), vol . 3,#178. and Saheeh Muslim (English trans), #1491.
26. Sunan Abee Daawud (English trans). #2350. Also reported by Al- Bayhaqi, Al- Haakim and others, and Daraqutni declared its isnaad (Chain of narrators) to be hasan (acceptable).
27. Saheeh Al- Bukhaari (Arabic/English), vol, 3, #157, and Saheeh Muslim (English trans), # 2457.
28. Saheeh Al- Bukhaari (Arabic/English), vol. 3, #172. This is regardiless of what time of day menses begins. This rule also applies to post-natal bleeding.
29. The prophet صلي الله عليه وسلم said “ The stwaak is a means of cleansing the month and pleasing the Lord.” [ Saheeh al- Jaami, As- Sagheer # 3695]
30. Saheeh Al- Bukhaari (Arabic/English), vol. 1, # 345.
31. Saheeh Muslim (English trans), # 2611-2612; See Saheeh Al- Jaami As- Sagheer #1116.
32. Reported by Ahmed, At- Tirmithi, Ibn Maajah and Al- Haakim, saheeh [ Saheeh Al- jaami, #7865].
33. Saheeh Muslim (English trans), # 1641.
34. Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 226, and Saheeh Muslim (English trans), # 1662.
35. Saheeh Al- Bukhaari (Arabic/English), vol, 3.# 227-229. See also Saheeh Muslim (English trans), # 1667.
36. Saheeh Al- Bukhari (Arabic/English), vol. 2, # 248 & vol. 3, #330, and Saheeh Muslim (English trans), # 1607.
37. This is part of a lengthy hadeeth recorded by At- Tirmithi.
38. Saheeh Al- Bukhaari (Arabic/English), vol. 6, # 545 & 579.
39. Saheeh Muslim (English trans), # 1745.
40. Saheeh Al- Bukhaari (Arabic/English), vol. 6, # 538, and Saheeh Muslim (English trans), # 1743.
41. At- Tirmithi and Al- Haakim, saheeh [ Saheeh Al- Jaami As- Sagheer, 6469]
42. Saheeh Muslim (English trans) # 1707.
43. The 255 th ayah of Soorat Al- Baqaraj (2).
44. Saheeh Al- Bakhaari (Arabic/English), vol. 6, #530.
45. The first edtion of this booklet said “ the last ten ayahs,” but Shaykh Ibn ‘Uthaymeen confirmed that this was an error. The prophet صلي الله عليه وسلم said, “Whoever recited the last two verses of soorat Al- Baqarah at night, that will be sufficient for him.” [ Saheeh Al- Bukhaari (Arabic/English), vol. 6, # 530.]
46. Saheeh Al- Bukhaari (Arabic/English), vol, 6, #536-A.
47. i. e. if you need to make gust.
48. Saheeh Al- Bukhaari ( Arabic / English ), vol. 3 # 241 and Saheeh Muslim ( English Trans).# 2643-2644.
49. Saheeh Al- Bukhaari ( Arabic / English ), col.3, #241 and Saheeh Muslim ( English Trans) # 2643.
50. Saheeh Al- Bukhaari ( Arabic / English ), col.3, #241 and Saheeh Muslim ( English Trans)# 2636
51. Soorat Al- Qadar (97).
52. Saheeh Al- Bukhaari (Arabic/ English ), vol 1 # 34 & vol.3 # 231 and Saheeh Muslim (English trans.) # 1665.
53. Saheeh Al Bukhaari ( Arabic/ English ), Vol.3 # 234; See also vol.3, # 233-240.
Source: Ad-Dawah ilalLaah Magazine
One of the most beautiful this about the concept of worship in Islaam is the truly unique way in which it incorporates the feelings of love, fear and hope within the hearts of the worshippers of Allah. Understanding how to combine these three qualities into the worship (‘ibaadah) of Allah is one of the most essential things that every Muslim must grasp, ,not least because every sect which has drifted from the Straight Path has strayed in this aspect of worship. The deviation of the other Religions in this regards is clear for all to see: “God is Love! Jesus is Love!” say the Christians, denying the fact that God should be feared too. As for the Jews, then their hearts are filled only with hope – hope in the belief that the Fire will not touch them since they are the “Promised People”.
In Islaam however, no worship is complete without the presence of all three qualities: LOVE of Allah, Hope in His Mercy and FEAR of His Punishment. Contemplate the opening Soorah of the Qur’aan – Sooratul Faatihah – and you will see for yourself.
Aaayah 1: “All Praise [and Thanks] are for Allah, Rabb of all the worlds.”
In this opening aayah (verse) of the Qur’aan, we have LOVE of Allah and every time we recite this aayah we are testifying to our love for Allah. How is that you ask? IT is because in this aayah, we are acknowledging that Allah is our Rabb and the Rabb of all the worlds. Rabb is usually translated as ‘the Lord’, but this translation does not do justification to this name of Allah and all the meanings that this name carries. In reality Rabb means that Allah is the Creator of everything; He sustains and nourishes everything; He gives life and death; anything good which we have is from Him; everything is dependent on Him and nothing can happen unless He wills it. Furthermore, for the Muslim He – the Rabb – is the One who has guided us to the Truth and given us good morals and manners.
Thuis when we testify that Allah is out Rabb, then we are acknowledging that He is the One who has given us so many blessings – so many that is we tried to enumerate His blessings upon us, we could not count them. So how could we not love Him? After all, we know that when someone gives us even a small gift or shows even a small act of kindness towards us, then we develop so much love for them on account of that – so imagine then the love we should have for our Rabb who has given us everything: nice families, shelter, security, food, health, and above all, Guidance to Islaam and the Sunnah. We should be overwhelming in our love for Him and thank Him and say: “All Praises [and Thanks] are for Allah, Rabbil-‘aalameen.”
Aayah 2: “The Rahman [Merciful] and the Raheem [Mercy-Giving].”
In the first aayah of Sooratul-Faatihah, Allah mentioned that He was ar-Rabb. In the next aayah two more of His beautiful names are mentioned: ar-Rahmaan and ar-Raheem. Ar-Rahman means that He is the Most Merciful, that is, His Nature or His Essence is Merciful. Ar-Raheem means that He is the Giver of Mercy, in other words, His actions are full of Mercy and He shows Mercy to His creation.
When we mention these two names of Allah, then we have HOPE. Since He has described Himself as so full of Mercy then we have hope that He will forgive out sins, and no matter how numerous out sins may be, we should never lose this hope, because Allah has told us: “O My slaves who have transgressed against themselves! Despair not of the Mercy of Allah verily Allah forgives all sins [except shirk]. Truly He is the Oft-Forgiving, the Mercy-Giving.” [az-Zumar (39):53].
The need to have FEAR in our worship is shown by the next aayah of Sooratul-Faatihah:
Aayah 3: “King/Master of the Day of Judegment.”
When we recite this aayah we are reminding ourselves of the Day of Judgement – that awful Day, when we shall all stand before Allah, naked, uncircumcised and barefooted. Some will be sweating so much that it will go seventy arm-length into the earth. People will appear drunk though they are no. On this Day, every person will stand before Allah and account for his sins, knowing that not even the smallest action which he did is hidden from Allah:
“So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.” [az-Zalzalah (99):7-8].
So when we recite this third aayah of Sooratul-Faatihah, we remind ourselves of this Judgement and accountability and that should bring about in us a sense of fear – that maybe out evil actions will be too great and we will be responsible for it – may Allah protect us from such a fate.
Then the next verse goes on to say:
“You alone we worship.” i.e. we single out Allah for our worship. And how do we worship Him? With LOVE, HOPE and FEAR. And in order to achieve these qualities, we need Allah’s assistance, so we say then: “We seek Your Aid.” [1:4].
STRIKING THE BALANCE
After understanding the need to have love, fear and hope in our worship, the question that now arises is: in what proportions should these qualities be present in our worship? Again we turn to the Qur’aan for our answer.
“Call upon Him with Fear and Hope.” [al-A’raff(7):56].
“Their sides forsake their beds, to invokde their Lord in Fear and Hope.” [as-Sajdah(32):16].
So both fear and hope should be present inour hearts in equal proportions. Anas – radiAllaahu ‘anhu – reported that the Prophet, sallallaahu ‘alaihi wa sallam entered upon a young boy who was dying. The Prophet sallallaahu ‘alaihi wa sallam asked: “How are you?” The boy replied: “O Messenger of Allah, I am in-between hoping in Allah and fearing for my sins.” The Prophet sallallaahu ‘alaihi wa sallam said: “The like of these two qualities do not unite in the heart of a servant except that Allah gives him what he hopes for and protects him from what he feared.”
Therefore, whenever we do a good action, we should have hope that it has been accepted by Allah, but at the same time we should also have fear that maybe it isn’t enough or that the good deed has not been worthy of acceptance. Likewise when we sin, we should have hope that Allah will accept out Repentance and forgive us, but we should also fear that we may be accountable for it.
This balance should also be reflected in out da’wah (which of course is also worship). So when we invite others to the Truth, we should not give them the impression that they have “nothing to worry about”; nor do we suggest that they are doomed forever. Rather, we couple warnings with encouragement. We inform them of the horrors of the Fire as well as telling them about the bliss of Paradise. Just as we find Allah telling us in the Qur’aan:
“Verily your Lord is Quick in Punishment and verily He is Oft-Forgiving, the Giver of Mercy.” [al-A’raaf(7):167].
And our Righteous Predecessors used to say:
“He who worships Allah with hope only is a Murji’ee. He who worships Him in fear only is a Harooree [Khaarijee]. And he who worships Allah in love only is a Zindeeq [e.g. Soofees, Christians]. But he who worships Allah in fear, love and hope is a Muwahhid Mu’min [a believer upon Tawheed.” 
The Murji’ah were a sect that emerged within the first century of Islaam. The people of this sect (known as murji’ees) believe that sins do not affect faith, i.e. no matter what sins a person commits, his eemaan (faith) is complete and perfect. They worship Allah only with hope because they belive that as along as one believed and testified to Islaam, they would enter Paradise regardless of their actions.
Unfortunately, all too often nowadays we find a somewhat similar attitude amongst the Muslims today, which is why we find that so often when we try to advise someone to turn to the Deen and abandon sin, they just point to their hearts and say, “Allah knows what’s in my heart”, or that “Allah forgives” or something similar.
As for the Khawaarij, they worshipped Allah in fear only because they held that anyone who committed major sins was a disbeliever and would therefore dwell in Hellfire forever. This, of course, is gross extremism and a straying from the correct Path. The Prophet sallallaahu ‘alaihi wa sallam said: “There were two men from Banoo Israa’eel who strove equally. One of them committed sins and the other strove hard in worship. And the one who strove in worship continued to see the other sin and kept saying to him: ‘Desist’. So one day, he found him committing a sin and so said to him: ‘Desist’. So he replied: “Leave me to my Lord; have you been sent as a watcher over me?” He said: “By Allah, Allah will nor forgive you, nor will Allah admit you to Paradise.” Then their sould were taken and they came together before the Lord of the Worlds. So He said to the one who strove in worship: “Did you have knowledge of Me, or did you have any power over what was in my Hands?” And He said to the sinner: “Go and enter Paradise through My Mercy.” And He said to the other: “Take him to the Fire.” Aboo Hurairah said: “By Him is Whose Hand is my soul! He spoke a word which destroyed this world and the Hereafter for him.”
Therefore we should never say of anyone that he or she is a ‘lost cause’ or ‘doomed’ or the like since this is a great sin. However, we fear for those who commit major sins because they have been threatened with punsihment in the Qur’aan. It is up to Allah whether He chooses to punish them or whether He will forgive them.
The Zanaadiqah – or the heretics – are groups, such as many of the Soofees who have become like the Christians and reduced the religion to just ‘love’ and so all their talk and all their mystical practices are centred around developing more ‘love’.
It is thus clear how imbalances in any of the three qualities of worship can lead to major deviation and straying from the True Guidance, Therefore it is important for every Muslim to inculcate all three things in his heart properly. As was mentioned before, the fear and hope should be in equal proportions but as for love, then that should be uppermost, As Fudayl ibn Iyyaad (d.187H) said: “The love is better than fear. The fear checks us from sinning, and the love makes us to do what is prescribed with an open heart.”
May Allah Subhaanahu wa Ta’aala grant us what we hope for and protect us from what we fear. Aameen.
1 This is why the Prophet, sallallaahu ‘alaihi wa sallam encouraged us to give gifts to one another. He said: “Give gifts to one another, you will come to love one another.” [Hasan – Collected in al-Bukhaaree’s al-Adabul-Mufrad & declared hasan by al-Albaanee in al-Irwaa(1601).
2 As explained by Ibnul-Qayyim (d.751H) in Badaa’i-ul-Faawaa’id & others.
3 Hasan – Collected by at-Tirmidhee & Ibn Maajah. Authenticated by al-Albaanee in Ahkaamul-Janaa’iz (no. 2).
4 Quoted by ibn Rajab in at-Takhweef minan-Naar as the saying of one of the Salaf.
5 Saheeh – Reported by Aboo Hurairah & collected in Aboo Daawood (eng. trans. vol.3 p.1365 no.4883). Authenticatd by al-Albaanee in Saheehul-Jaami (4455).
6 This was the opinion of most of the Salaf. Al-Fudayl ibn ‘Iyyaad said that when one is healthy and well, then fear should predominate, but when terminally ill then hope should predominate – so that one should strive to do good when well and not despair of Allah’s Mercy when terminally ill. [At-Takhweef minan-Naar].
7 Reported in at-Takhweef minan-Naar of Ibn Rajab. Note that some scholars hold that fear is better than love. Allah knows best.
Author:Shaykh ’Abdur-Rahmaan Ibn Hasan aalush-Shaykh (d.1258H)
Source:His commentary Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90)
THE MEANING OF WORSHIP: 
The statement of Allaah, the Most High: “I did not create the Jinn, nor mankind, except to worship Me.” [Sooratudh-Dhaariyaat 51:56]
Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said:
“Worship (al-’Ibaadah) is obedience to Allaah by following that which He ordered upon the tongues of His Messengers.” He also said, “Worship (al-’Ibaadah) is a comprehensive term covering everything that Allaah loves and is pleased with – whether saying, or actions, outward and inward.” 
Ibnul-Qayyim (d.751H), rahimahullaah, said:
“Worship revolves around fifteen principles. Whosoever completes them has completed the stages of ’uboodiyyah (servitude to Allaah). The explanation of this is that ’ibaadah is divided between the heart, the tongue, and the limbs. And that for each one of these three come five types of rulings, covering all actions: waajib (obligatory), mustahabb (recommended), haraam (prohibited), makrooh (disliked), and mubaah (permissible).” 
Imaam al-Qurtubee (d.671H), rahimahullaah, said:
“The root of ’ibaadah is humility and submissiveness. The various duties that have been prescribed upon the people are called ’ibaadaat (acts of worship), since what is required is that these acts of worship must be done with humility and submissiveness to Allaah, the Most High.” 
Ibn Katheer (d.774H), rahimahullaah, said:
“And ’ibaadah is obedience to Allaah by acting upon what He commands, and abandoning what He forbids; and this is the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submission and surrender) to Allaah, the Most High, along with the utmost compliance, humility, and submissiveness to Him.”
He also said whilst explaining the above aayah:
“Indeed Allaah, the Most High, created the creation so that they could worship Him alone, without associating any partner with Him. Whoever obeys Him will be completely rewarded, whereas whoever disobeys Him would be punished with a severe punishment. And He has informed that He is neither dependant, nor does He have any need for them. Rather, it is they who are in dire need of Him, in every condition and circumstance, since He is the One who created, sustains, and provides for them.” 
THE MEANING OF TAAGHOOT:
The statement of Allaah, the Most High: “And to every nation We sent Messengers, ordering them that they should worship Allaah alone, obey Him, and make their worship purely for Him; and that they should avoid at-Taaghoot.” [Sooratun-Nahl 16:36]
And at-taaghoot is from the word at-tughyaan, which means: going beyond the limits.
’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said:
“The taaghoot is Shaytaan.” 
Jaabir (radiyallaahu ’anhu) said:
“The taaghoots are the soothsayers and fortune-tellers upon whom the devils descend.” 
Imaam Maalik (d.179H), rahimahullaah, said:
“Taaghoot: that which is worshipped besides Allaah.” 
So this is what has been mentioned by certain people. However, Imaam Ibnul-Qayyim, rahimahullaahu, has given a very comprehensive definition, so he said, “The taaghoot is all that which causes the person to exceed the limits with regards to that which is worshipped, followed, or obeyed. So the taaghoot in any nation is whosoever turns to other than Allaah and His Messenger for matters of judgement; or is pleased to be worshipped besides Allaah; or is followed without a clear proof from Allaah; or is obeyed in that which is known to be disobedience to Allaah.” 
 Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90)
 Majmoo’ul-Fataawaa (10/149) of Ibn Taymiyyah.
 Madaarijus-Saalikeen (1/109)
 Al-Jaami’ li-Ahkaamil-Qur‘aan (1/225), and (17/56) of al-Qurtubee.
 Tafseerul-Qur‘aanil-’Adtheem (7/402)
 Related by at-Tabaree in Jaami’ul-Bayaan ’an-Ta‘weelil-Qur‘aan (no. 5834), al-Haafidh Ibn Hajar said in Fathul-Baaree (8/251), “Its chain of narrators is strong.”
 Related by at-Tabaree in his Tafseer (no. 5845)
 Related by as-Suyootee in ad-Durarul-Manthoor (2/22), by way of Ibn Abee Haatim.
 I’laamul-Muwaqqi’een (1/53)
Source: Al-Istiqaamah, Issue No.7
Without doubt, we all hate the slavery and subjugation that we see on the earth today; meaning the subjugation of some men over others, by which some enslave others; humiliating them, and trampling over them. This is indeed hated. However, the enslavement that we wish to talk about is different to this. It is as Rib’ee ibn ‘Aamir radiallaahu ‘anhu said: “Allaah has sent us to deliver whomsoever chooses, from the ‘uboodiyyah (enslavement, worship and servitude) of men to the ‘uboodiyyah of Allaah, And from the narrowness of this world, to the vastness of this world and the Hereafter. And from the tyranny and oppression of (false) religions, to the justice of Islaam.” 2
The ‘uboodiyyah (enslavement, servitude and worship) mentioned here is the ‘uboodiyyah to Allaah, which makes a person the noblest of all creatures upon the earth. One of the Salaf (Pious Predecessors) said in a couplet:
“What has made me noble and precious;
Is that You, O Allaah, have mode me enter into Your submission.
And have made me one of the followers of;
Your Prophet Muhammad sallallaahu ‘alayhi wa sallam.”
This ‘uboodiyyah – this submission, worship and enslavement is what Allaah refers to in His Book:
“I have not created Jinn and Mankind, except that they should worship Me.” [Soorah adh-Dhaariyaat 51:56].
In another Verse Allaah – the Most Perfect – says:
“O mankind! Worship your Lord who has created you from a single person.” [Soorah an-Nisaa 4:1].
But how do we define this ‘uboodiyyah? This worship or ‘uboodiyyah is: All that which Allaah loves and is pleased with, whether it is an action of the heart, the tongue or the limbs. We, however, will specifically discuss the ‘uboodiyyah of the heart.
[Enslavement of the Heart]
Allaah – the Most High – has placed in everyone that He has created, a heart which must be filled; either with ‘uboodiyyah (worship, submission and enslavement) to Allaah, or ‘uboodiyyah to other than Allaah. Every single heart has feelings, desires and inclinations. The question is: will those feelings, desires and inclinations be directed to and for Allaah alone, or will they be directed to other than Allaah! Only the former counts as being the true ‘uboodiyyah of the heart to Allaah. The ‘uboodiyyah of the heart to things other than Allaah are many. Sometimes the heart is enslaved by, and worships money, sometimes it is enslaved by, and worships power and position, sometimes it is enslaved by, and worships women; or other similar things that people desire and covet so much. However, whatever they covet can either lessen their ‘uboodiyyah of Allaah, or completely nullify it!
[Being a Slave to Wealth]
Someone may ask: What is the proof that some people become slaves to money, or other similar things, and worship it? The proof is in the saying of the Prophet sallallaahu ‘alayhi wa sallam where he said: “Woe be to the’abd (slave and worshipper) of the dirham, woe be to the ‘abd of the deenaar (dirham ond deenaar: equivilant to the Pound and the pence) …”3 Someone may ask: How does this enslavement to money manifest itself, and what is its nature! It is when the heart becomes so in love with money, that it covers up, or suppresses the love for Allaah, This love can reach such an extent that a person desires to attain this wealth by any means possible – neither caring whether the wealth comes to him through halaal (lawful) means; in obedience to Allaah and His Messenger sallallaahu ‘alayhi wa sallam, or means that are haraam (unlawful and forbidden) in the Religion.
So understand by reflection, that every single heart in all created things has feelings, desires and inclinations. It has the desire to love, to gain good and beneficial things for itself, it can feel fear and terror, and it can also surrender and become submissive. Thus, when its feelings, desires and inclinations are all directed to and for Allaah, then it is a heart that truly worships, submits and surrenders to Allaah alone. Therefore, it has khawf (fear) of only Allaah; it has rajaa (hope) in Allaah’s Mercy; it has mahabbah (love) for Allaah and whatever Allaah loves; and it has istislaam (submits and surrenders) to only Allaah. However, when these feelings, desires and inclinations are directed to other than Allaah, then it is a heart that is enslaved and worships that object which has captured and enslaved it.
The forbiddance of the heart submitting to other than Allaah should not be misunderstood to mean that Muslims must forsake the world and dealing with it. Rather, the true position of a Muslim is that which was with the Sahaabah (Companions) radiallaahu ‘anhum. They held the wealth in their hands, yet none of it was in their hearts. [About this, Shaykhul-lslaam Ibn Taymiyyah (d.728H) – rahimahullaah – said: “The position of wealth should be regarded like that of the toilet, in that there is need for it, but it has no place in the heart, and it is resorted to when needed.”4] The point being made is that we are not trying to call the people to the opinion of some of the Soofees, who believe that it is forbidden for a Muslim to possess wealth and take part in worldly transactions. Rather, it is obligatory for the Muslims to be the richest of people so that they may use this wealth as a means to worship Allaah – the One free from all imperfections – and to help people.
Another form of submitting and being enslaved to other than Allaah is when people submit and enslave their hearts to power and leadership. They are prepared for humiliation to take hold of them, and to abandon their scruples, in order to gain votes during elections; or other such similar situations. They are prepared to submit themselves to people – doing whatever is necessary for them to do – in order to win other people’s favour, and thus gain that vote or position. Thus, this is another form of submitting and enslaving one’s heart to other than Allaah.
[The Greatness of Tawheed]
As opposed to all this, the true and pure ‘uboodiyyah to Allaah; the true submission and enslavement of one’s heart to Allaah; is the same as when we say: Tawheed (to sincerely and purely single-out Allaah alone for worship). When the person has this degree of ‘uboodiyyah, he worships Allaah alone; fears Allaah alone; loves Allaah and for Allaah alone; and all his inclinations and desires are directed to Allaah. For this reason Tawheed is the greatest action that a person can perform, and the most beneficial action that a person can possess for himself on the Day of Judgement.
This is why the Prophet sallallaahu ‘alayhi wa sallam said: “Whosoever witnesses that none has the right to be worshiped except Allaah, with ikhlaas (purely and sincerely) from his heart, will enter Paradise.”5 The meaning of this is that the person who actualised Tawheed in his life, and does what this Tawheed requires of him. Likewise, based upon this, we understand that any act of worship, or any good action or nice manner ism – if it is not accompanied by this Tawheed – will not be accepted by Allaah on the Day of judgement, no matter how great and valuable that action apparently seems. And what shows you the greatness of this ‘uboodiyyah (submission and enslavement) and Tawheed (pure worship) of Allaah in the heart, is the following incident:
The Prophet sallallaahu ‘alayhi wa sallam said: “There was a man who used to greatly sin. So when death approached him, he said to his sons: When I die, burn me and then crush my remains and then scatter the remains into the air. For by Allaah! If Allaah has power over me, then He will punish me in a manner that He has never punished anyone else. So when he died, then sons did what they were asked to do. So Allaah ordered the earth saying. Gather what you have of his remains. So it did. And behold, there he was standing. So Allaah asked him: What made you do what you did? The man said, Due to fear of You, 0 my Lord. So Allaah forgave him because of this.”6
This shows us the greatness of khashyah (fear), since this fear that he had was one of the meanings that are part of, and included in, the meaning of ‘uboodiyyah to Allaah.
This is why all actions – even if they were to fill the heavens and the earth – will not be accepted by Allaah unless these actions have sprouted from a person having pure ‘uboodiyyah (submission, worship and servitude) to Allaah, worshipping Allaah alone, and not associating any partner along with Him in this worship (i.e. not committing Shirk). Allaah – the One free from all imperfections – says:
“Allaah does not forgive that partners should be set-up with Him, but He forgives anything lesser than that to whomsoever He Wills. Whoever set-up partners with Allaah (commits Shirk) has indeed committed the most grievous sin.” [Soorah an-Nisaa 4:48].
“And We came forth to what they brought from their actions and We made it scattered dust.”
That which shows us the greatness of Tawheed also, is this second incident:
There was a jewish boy who used to serve the Prophet sallallaahu ‘alayhi wa sallam and had become ill. So the Prophet sallallaahu ‘alayhi wa sallam went to visit him and sat by his head and said: “Accept Islaam.” The boy looked at his father who was with him. So his father said to him: Obey Abul-Qaasim (i.e. the Prophet) sallallaahu ‘alayhi wa sallam. So he accepted Islaam. As the Prophet sallallaahu ‘alayhi wa sallam was leaving, he said: “All praise is for Allaah who saved this boy from the Fire.”7 Meaning, that although this person had no good deeds, yet because of him saying this statement of Tawheed – purely and sincerely from his heart – it was enough to save him from the Hellfire and cause him to enter Paradise.
[The Fruits of Tawheed]
So as this Tawheed strengthens in the heart, becoming stronger, firmer and more well-rooted, then as a result, one’s deeds will likewise multiply and his worship of Allaah will
become greater and much more firmer. Since, if a person realises with ikhlaas (sincerity) and yaqeen (certainty) in his heart that Allaah – the Most High – is the One who has created him, then he knows that he should only worship Allaah – the One free from all imperfections. Thus, as this realisation becomes firmer in the heart, then good deeds become more apparent and multiply in number.
So reflect upon Allaah’s great Wisdom in that when He created Hellfire, He created it with different levels and degrees. The highest level being the one having the least punishment and torment in it – which is for those people who had Tawheed, yet along with this, had many sins that they did not repent from. Thus, though they will be punished at this level, until they are purified from their sins, but because of this Tawheed and ‘uboodiyyah to Allaah alone in their hearts, they will eventually be saved from the Hellfire and admitted into Paradise. This level of Hellfire will then have no inhabitants left in it. This shows the greatness and virtue of Tawheed and the worship of Allaah alone, due to which they will eventually be rescued from the Hellfire, not being eternally condemned in it.
“Allaah has sent us to deliver whomsoever chooses, from the ‘uboodiyyah (enslavement, worship and servitude) of men to the ‘uboodiyyah of Allaah; from the narrowness of this world, to the vastness of this world and the Hereafter; and from the tyranny and oppression of (false) religions, to the justice of Islaam.”
[Laying the Foundations]
What also shows the importance of Tawheed, is the life and example of the Prophet sallallaahu ‘alayhi wa sallam. It can be divided into two stages: The first stage is when he sallallaahu ‘alayhi wa sallam was in Makkah. The second stage was in Madeenah. So in Makkaah his message was only to teach one thing; and that was the worship of Allaah alone without any partners; which is the matter of Tawheed or ‘uboodiyyah to Allaah alone. The Prophet sallallaahu ‘alayhi wa sallam did not call the people to leave any other sin, nor to do any other good deed. During this period he only called them to single out Allaah alone with worship, since this is the foundation upon which all else is built. Thus, we must understand that once a person’s heart is truly filled with the ‘uboodiyyah (love, humility, submission and enslavement) to Allaah alone, he will then begin to fulfill all the obligations which Allaah has placed upon him, to the best of his ability. This is borne out by the following statement:
‘Aaishah radiallaahu ‘anhoo said:
“The first part (of the Qur’aan) to be revealed was a Soorah (chapter) from the mufassal (shorter chapters) in which Paradise and Hell were mentioned. Then, when the people entered into Islaam, came the revelation regarding the halaal (lawful) and haraam (unlawful). Had the first revelation been: Do not drink khamr (wine and other intoxicants). They would have said: We shall never give up drinking khamr. Had the first revelation been: Do not commit zinaa (adultery and fornication), they would have said: We shall never give up committing zinaa.”8
So this is the foundation, about which – if a person agrees he will then desire and agree to abandon all sins and acts of disobedience. Indeed, it was only after Tawheed, the worship of Allaah alone; and the willingness to submit and surrender to Allaah was understood by the Companions – radiallaahu ‘anhum – and it had settled in the depths of their hearts, that Allaah began to order them with the various commands and prohibitions. It was then that the command was revealed to establish Salaah (Prayer); pay the Zakaah; fast in the month of Ramadaan; then afterwards the command to make Hajj (Pilgrimage to Makkah); and so on, until all the commands which Allaah – the Most High – wanted to order and prohibit the people with were given, step by step, one by one …
So this call to the ‘uboodiyyah of Allaah and to single Him out alone for love, obedience and worship, is the common message of all the Prophets and Messengers ‘alayhimus-salaam. Every single Prophet and Messenger came to his people saying:
“O my people, worship Allaah alone, making all your worship purely for Him, since there is none besides Him having the right to be worshiped by you.” [Soorah al-A’raaf 7:56].
This was the message of the Prophet Nooh, Ibraaheem, Moosaa, ‘Eesaa ibn Maryam ‘alayhimus-salaam; and the khaatim (final and last) of the Prophets, Muhammad sallallaahu ‘alayhi wa sallam. They all came with this same message.
1. From a talk delivered by the noble Shaykh at the Jamiyyatul-Qur’aan was-Sunnah Conference (1994 /U.S.A.), slightly edited.
2. Al-Bidaayah wan-Nihaayah (7/40) of Ibn Katheer.
3. Related by al-Bukhaaree (no.6435), from Abu Hurayrah radiallaahu ‘anhu.
4. Wasiyyatus-Sughraa (p.55) of Ibn Taymiyyah.
5. Saheeh: Related by Ahmad (5/236) from Mu’aadh radiallaahu ‘anhu. It was authenticated by al-Albaanee in as-Saheehah (no.2355).
6. Related by al-Bukhaaree (no.348 I), from Abu Hurayrah radiallaahu ‘anhu.
7. Related by al-Bukhaaree (no.1356), from Anas radiallaahu ‘anhu.
8. Related by al-Bukhaaree (no.4993), from Yoosuf ibn Maahak.
Masjid Tawheed Annual Seminar:
Al-Wasatiyyah – Moderation in the Religion
The Prophet (Sallalaahu alaihi wa sallam) said,
“Deen is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be exaggerators, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights.” (Sahih Bukhari)
Part 01: Listen / Download Mp3 Here (Time 1:04:53)
Part 02: Listen / Download Mp3 Here (Time 55:49)
Part 03: Listen / Download Mp3 Here (Time 1:04:10)
Part 04: Listen / Download Mp3 Here (Time 58:36)
Part 05: Listen / Download Mp3 Here (Time 1:17:42)
Posted from: http://followthesalaf.com
This khutbah was given at Masjid Tawheed in Stone Mountain, GA. Please join us if you are able at 5848 Memorial Dr, Stone Mountain, GA 30083. If you are not able to attend in person, please feel free to listen in via our Paltalk room or our telelink line at 712-432-2856.
Listen / Download Mp3 Here (Time 37:43)
Posted from: http://followthesalaf.com
Not taking Islam Seriously
Shaykh Ubayd al-Jaabiree (hafithahuAllah)
Translated by Miraath Publications
Video Courtesy: Eesa Ibn Roy
Types of Ibadah : Khawf (Reverential Fear), Rajaa (Hope/Longing) & Tawakkul (Trust/Reliance)
Abu Muhammad al Maghribee
Audio Courtesy: http://followthesalaf.com
Class of Tuesday, February 14, 2012
Sharh Thalathat al-Usool (Explanation of the Three Fundamental Principles)- by Sheikh Muhammad ibn al-Uthaymeen
On the Types of Ebaadah. In this class we covered khawf (reverential fear), the blameworthy and praiseworthy and its types, rajaa’ (hope/longing), the praiseworthy and blameworthy and tawakkul (putting one’s trust/reliance in Allah) and its 4 types.
Listen / Download Mp3 Here (Time 56:19)