What are we here for? – Abu Uwais Abdullaah Ali [Audio|En]

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Levels of Jihad – Abu Uwais Abdullah Alee [Audio|En]

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Some Etiquettes Of Jumuah – Having A Proper Wudoo And Being Silent – Abu Uwais Abdullah Alee [Audio|En]

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The Truth is above Every One – Gem from Abu Uways [Audio-En]

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Benefits of Ramadhaan (we need Ramadhaan) : Abu Uwais Abdullah Alee

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Transcription of the Audio:

Ramadhaan is a month of Forgiveness.

Ramadhaan is a month of Rahmah.

Ramadhaan is the month of generosity.

Ramadhaan, the month that Allaah subhaanahu wa ta’ala accepts the Tawbah of the servants, and the month that Allaah blesses His servants.

We are in need of Ramadhaan to correct ourselves, for we have forgotten Allaah tabarak wa ta’ala for the majority of the year.

To correct ourselves for we have been neglectful.

To correct ourselves for we are not upon the remembrance of Allaah.

To correct ourselves because our hearts have gotten hard, some hearts are dead, some hearts are sick, some hearts are stone-cold, some hearts are black, getting no benefit whatsoever. Some hearts are so bad, and so ill that they see a good as a Munkar, (as an evil), and they see an evil as a good. These are not as they should be.

We need a Ramadhaan. We need a Ramadhaan because our connection with Allaah tabarak wa ta’ala is not correct.

We need a Ramadhaan because we do not have any Khushoo or devotion in our Salaah.

We need a Ramadhaan because our Qura’an has dust and is sitting o­n a shelf.

We need a Ramadhaan because we never read the books of Sunnah.

We need a Ramadhaan because we don’t fast, and if we fast physically without food or drink, we don’t fast with our eyes by lowering them and our tongue by not slandering and our tongue by not lying and back-biting. We need a Ramadhaan to get ourselves back in order, to work for the Hereafter, to connect ourselves to Allaah tabarak wa ta’ala.

We need a Ramadhaan because relationships brother to brother and sister to sister is in a miserable condition.

We need a Ramadhaan because we have bad thoughts about o­ne another.

We need a Ramadhaan because of dhulm, injustice to o­ne another.

We need a Ramadhaan because there is backbiting, there is envy, there is jealousy, and there is slander.

We need a Ramadhaan because we are despicable, because we are sick, because we are  ill. (All these are diseases of the heart)

We need a Ramadhaan because we don’t believe in the promise of Allaah tabarak wa ta’ala, or if we do, we do not  implement it.

We need a Ramadhaan because it is time for us to change and become something better then we are now.

We need a Ramadhaan because that is  the o­nly thing that is  going to get us together…

We need a Ramadhaan because we don’t have unity, there’s no brotherhood

We need a Ramadhaan because there’s no respect for elders

We need a Ramadhaan because there’s no real love between us

We need a Ramadhaan, full of love and the Mercy of Allaah tabarak wa ta’ala.

A Ramadhaan like we come in, like in a clinic or a hospital, trying to solve our illnesses, trying to come out of there without the disease we came with, trying to be better than we went in with.

We need a Ramadhaan. Look around you, look to your right, look to your left, look in front of you and look behind you and you’ll say,  “We need a Ramadhaan”.

The sisters aren’t covering properly, we need a Ramadhaan. Brothers and sisters are mixing. We need a Ramadhaan. Talking o­n phones and o­n the internet, we need a Ramadhaan. This is a mess, we are in a fix, we are in a bind, and this is a problem… We need a Ramadhaan. We need a Ramadhaan to get ourselves together.

We need a Ramadhaan, that we come in the Masjid and we face the Qiblah and we say “Allaahu Akbar” and we stand in qiyaamah a long time until those diseases, that filth, that sickness, that hardness  the heart goes away.

We need a Ramadhaan that reminds us of the Hell-fire. We need a Ramadhaan that tells us that we haven’t been given a certificate that we are people of Jannah.

We need a Ramadhaan that lets us known that we are servants of Allaah tabarak wa ta’ala.

And if we were to spend our whole life, from the time we were born until Yawm al Qiyaamah in Sajdaah, it would not be enough to thank Allaah for His Mercy, His Grace and His Blessings.

We need a Ramadhaan and it is clear. If there is any fear of Allaah left in the hearts of ours and if there is any hope of Jannaah left in us, and if there is any desire to change and to be better and to be righteous and to come to the level of Ihsaan, to come to the level of a Mumim, to have taqwa, to fear Allaah … we need a Ramadhaan.

We need a Ramadhaan, a month of Tawbaah.

We need a Ramadhaan, a month of Maghfira.

We need a Ramadhaan to correct our behaviour, to correct the differences & the difficulties and the envy / jealousies in our relationship between o­ne another.

We need a Ramadhaan to understand that we have been committing injustice to o­ne another.  And as the Prophet (sallallahu alayhi wa sallam) said : ‘Az-Zulm (injustice) – “Zulumaat yawmal Qiyaamah” –we’ll be changed physically into darkness o­n the Day of Judgement.’

We need a Ramadhaan to understand the Hadith : to fear the duaa of the o­ne to whom we have done injustice.  For there is not between Allaah and the person making the invocation, the person making that supplication of the person to whom injustice has been done, there is no veil between that person and Allaah. That duaa is immediately accepted.

The oppressor is the o­ne for whom things are not going right; He is tripping into this and falling into that;  He is Slipping there and sliding here. Why I can’t get ahead? Why I can’t progress in my Deen? Why I can’t memorize this ayah? Why I can’t understand this hadeeth? We may be living under the invocation, the answer for invocation for someone whom we abused or stepped over. You know you need a Ramadhaan. I know I need a Ramadhaan. We know we need a Ramadhaan. We need to get ourselves together. We’ve been running around in filth, we have been having our hearts around the low matters; We need our hearts to be around the thrones of Allaah; We need to think about the high matters, high goals; We need to think about Jannah; We need a hope for al-Jannah.

You’re planning for marriage, you’re planning for education, you’re planning for a job, but we need to plan for the Jannah. We need to prepare for the Jannah during the month of Ramadhaan.

“‘Nahnu be haajathin Ma’aasa fir Ramadhaan.”

We are in severe need for Ramadhaan, so that we come into Ramdhaan with repentance, we come into it with regret, we come into it realizing that we are weak, that we need Allaah tabarak wa ta’ala to correct us, realizing that we are wrong and that we need Allaah tabarak wa ta’ala to place upon us that which is right, realizing that we are weak and that we need Allaah tabarak wa ta’ala to grant us strength. We need a Ramadhaan. Oh Yes !! We need a Ramadhaan.

We needs nights of Qiyaam, we need dua and sujood, we need nights of Ramadhaan to do thilawaah of Qura’an. We need to listen to Husri, or Sudays or Shurain, or Hudhaifi. We need a Ramadhaan to listen to the Qura’an. When was the last time that we listened to the Qura’an??  When was the last time we recited Qura’an? We need a Ramadhaan to study Qura’an, to implement the Qura’an, and this Ramadhaan may be our final Ramadhaan. As o­ne brother spoke, I believe it is Abu Thasleem Hafidahullaah, where is the guarantee that this is not our final Ramadhaan? What is the guarantee that it is not our final Ramadhaan? We have to come into it seriously. And we want to come out of it much better than we came into it. We want to come out of Ramadhaan with Taqwa, because that was the main reason that it was legislated.

“O you who believe fasting has been written upon  you as it was written for those before you, so that you may gain Taqwa.”

Taqwa is fear of Allaah. If we had taqwa, our condition will be better than  it is now. If we had taqwa our relationships would be smoother, if we had taqwa …father to son who is a Muslim, sister to brother who is Muslim, uncle, aunt, niece and nephew who is Muslim, husband and wife who are Muslims.. the relationships would be better if they are based upon Taqwa. And we can achieve Taqwa during the month of Ramadhaan. I don’t believe that our hearts are that hard, I don’t believe that we can’t change, I don’t believe that some of us who hold hatred for the last 10 years cannot learn to love, and because we have been taught deceit and deception now we can’t learn to trust.

I don’t believe that those brothers who have left circumstances physically but have the teachings and the behaviours that they had while they were up there, that they can’t change. The sisters who remove their bodies from the fitnah and physically remove their bodies from a mistake, physically remove their bodies from foolishness but their hearts have to follow. Be iznillaahi tha’aalah ! Their hearts have to follow.

We need a Ramadhaan to be as the Prophet (sallallahu alayhi wa sallam) was. That he was the most generous, he was generous in general and he was most generous in Ramadhaan. Like a wind … spending, giving to his right, giving to his left, giving in front of him, giving behind him, giving to anyone who came. He gave without them asking.

We need a Ramadhaan to inculcate these qualities. We need to control our desires. We need to control our tongue. We need to control our limbs. We need to learn self-discipline. We need to control our anger. We must do things in Ramadhaan not out of habit, something that is just tradition., that we are more despicable when we went in. We have to change our condition. We have to change our connection with Allaah tabarak wa ta’ala. For how light is the view of Allaah when they disobey Him. This is what was said by o­ne of the sahabas when he had the crown of the Persian King in his hand.

And the Prophet (sallallahu alayhi wa sallam) said, ‘that he had been sent before the hour. And my provision has been provided for me under the shade of my spear and humiliation has been written against anyone who goes against my orders. Humiliation has been written upon anyone who goes against my orders. If we want to continue in the position of humiliation that we are in, then do not take the grand opportunity act like it doesn’t exist, neglect and forget and be hard headed, be obstinate, follow your desires like you have been doing for the last 11 months and don’t benefit from Ramadhaan. And when our circumstances doesn’t change, when the Kuffar don’t remove their spears from our necks, when our women are consistently raped and they are now these days in many parts of the world, when all of that happens, don’t say “Why?” You know why. For we need a Ramadhaan and we have to correct ourselves in this Ramadhaan. And that you are a part of this Ummah and if you have an illness, and if you are a member of this ummah with a sickness, with filth, with crime, this affects the rest of the Ummah. It is like your body when you have an illness. It is like when you have hurt your finger or your toe, it affects the rest of the body. And it doesn’t have to be said to you that the Prophet (sallallahu alayhi wa sallam) said,  “the believers are like o­ne body”. If we want to correct the position of the Ummah, then we must first start by correcting ourselves. Don’t worry about Ubyaid, Hassan and Musa, but worry about yourself. Be selfish this Ramadhaan. Not regarding giving sadaqa but where you are going to focus your rectification or how to rectify yourself. Your focus is going to be o­n yourself. Not worrying about this person and that person’s manhaj. Are you o­n the correct Manhaj?? Not worrying about whether a particular brother is o­n the bidah or the Sunnah. Are you upon the Sunnah?  Have those brothers stopped committing their sins — have you stopped committing that sin? Has the brother made tawbah —- Have you made tawbah?? Has the brother corrected a situation —– have you corrected your situation? Worry about yourself. Worry about yourself this Ramadhaan.

Any other Ramadhaan do what you will. But my sincere advice to you is, this Ramadhaan worry about yourself. Am I backbiting? Am I slandering? Am I committing fahishah? Am I committing gheebah? Am I committing Nameemah (tale-carrying)? Do I have ‘hasad’? Do I have pride (Kibr) ? Am I arrogant?  Am I too harsh? Am I unkind? Am I not gentle enough? Am I gentle enough? Question yourself. Was my intention when I said what I said or did what I did for the pleasure of Allaah or to be noticed?   When I spoke what I spoke was it for the pleasure of Allaah or to be seen or heard? Was I doing it “Haarisa min Qalbi’— sincerely from my heart or I did it to be known? ‘Khutbath Duroor’ — Loving to be known breaks it.

Be Mukhlis. Be sincere. Be like that servant of Allaah like the Hadith that has been related in the Kitaab al  tawheed of the soldier whose head is disheveled, who is bare-footed and dirty.. but he is sincere to Allaah. If he was placed at the rear of the army, he is pleased with that. And if he is placed in the front of the army he is displeased with that. His goal is Allaah tabarak wa ta’ala. Not where I sit. Not us and them, Not you and I but his brothers and sisters ..its the servants of Allaah, it is  the believers, it is the Muslim, the salafiyoon, it is Ahlul –athar, it is Ahlus-Sunnah, it is Ahlul-Hadith. No o­ne’ bigger and no o­ne is smaller . No o­ne wants to step o­n anyone nor desire that. All of us should be working for the pleasure of Allaah tabarak wa ta’ala.  And if we don’t we have an illness which is Riyaah — doing things to be seen or Sum’aah — doing things to be heard and we need a Ramadhaan to correct that behaviour.

If we find that we talk to the sisters or brothers too much, we need a Ramadhaan to learn to stop talking to those who are not halaal for us to talk to. And if we find that we are mixing too much, we need a Ramadhaan  to start mixing with those whom you are not supposed to mix with. We find that we have jealousy in our hearts, vengeance in our hearts, distrust in our hearts for other Muslims based upon nothing but  Shaitaan whispers to us, we need a Ramadhaan.

We get all the good in front of us when we have the Book of Allaah tabarak wa ta’ala and the Sunnaah of the Messenger (sallallahu alayhi wa sallam) and the fahmas Salafus Saalih and the connection to the inheritors of the Prophet alaihissalaam – the Ulamaa – we got all the good in front of us but we are like that individual who has a disease and he has the prescription for the medicine in front of him but he refuses to open the package – let alone read it —– let alone take it.

We need a Ramadhaan, Our condition won’t change. We’ll continue to complain.

We need a Ramadhaan or we’ll forever be in pain. We need a Ramadhaan or we’ll go insane.

We need a Ramadhaan, you and I. Why can’t we lift up, roll up our sleeves? Why do we have to beat  the hands of o­ne another?  Why do we have to step o­n somebody to get somewhere? Why do we have to step o­n our brother – he wants to go to the same place  where you want to go? The Jannah. Why can’t we do it together? Why can’t we be side by side? You roll up your sleeves and I’ll roll up my sleeves, we’ll get busy and we’ll get help and support o­ne another.

Why can’t we make excuses? Why can’t we forgive? Why can’t we forget? Why can’t we let things go?  Upon clarity, upon Haqq, knowing the Sunnah, knowing the Deen, connected to the scholars, not preceding them in any statement or action and if they make a statement, we make their statement (not add our own), This is important. We need a Ramadhaan.

This blessed month where you can go in as the most despicable devil and come out like an angel. That blessed month when you can go in as a miser and come out as the generous … that blessed month where you can be o­ne of those hard-hearted brothers – (everybody usually gives you a smile but you don’t give anybody a smile) – and if you do it right, you’ll come out of Ramadhaan giving smiles to those brothers , not in the faces of the sisters but the faces of your brothers..

We need a Ramadhaan to correct our condition : we are slow, we are lazy, we don’t have any incentive towards the deen and the Aakhiraah, the Hereafter . Our incentives are towards the Dunya and if the opposite of this was true most of the neighbourhood around here would be Muslims. Many would enter Islaam in folds, as Sheikh Ubaid Madkhali Hafidaallaah says in his explanation of  ‘Usool as thalaathah’, that Islaam is a Mahaasin – the beauty of it is explained. Islaam he said is a Mu’jizaa minal Mu’jizaath’ — Islaam is a miracle of the Mircales. Ayah minal Ayaahs. It is that, when it is presented to the hearts, when it is presented to the people, and it is done in the right way, what happens? They enter Islaam ‘Afwaajan’ – in the multitudes.

He said that if o­ne of them has a business and we want to advertise, very few who wouldn’t advertise at all would say that “I have a business but I am going to be silent.” Business won’t be successful and no o­ne will benefit, he will loose. Generally a good business person gets a good advertisement – he may use the print media, he may use the radio, the audio media,  to get his advertisement  — his dawa’ah , he’ll call out so that people will come and he mixes in the most beautiful way and has the most beautiful response. This is what he does. The Sheikh said, ‘if we were to do that with Islaam, show its beauty, explain its Mahasin –its beauty, it is the natural fitrah of the person (unless his fitrah has been polluted) that he wants to know Islaam. He wants to know why he walks upon the earth. He wants to know his prayer. He wants to have his connection with his Creator. He wants to know the purpose of his existence. But who will explain it to him or her? Who will tell them? Who will open up those hearts? It is supposed to be ‘us’.

Those of us who cannot express ourselves, what about our actions? If the person sees you are truthful , why you are truthful? Because Islaam teaches you truthfulness and you must be truthful and there is high martaba being truthful and minas-Siddeeqi is the o­nly martaba — level after the Prophets… It is the first level after the Prophets, rather. Closest to the prophet’s stations are those who are Siddiqeen, the most truthful. So you be truthful because of that. You keep your word because of that. You are gentle, you are nice, you have good behaviour, you have good etiquette, you have good deportment, so when it comes to Islaam it is Afwaajan. So if you don’t see them doing it, we are doing what we are not supposed to be doing. If we were doing what we are supposed to be doing, we would probably have to have this type of fundraising at o­ne of the football stadiums. If we are doing what we are supposed to be doing, people will be hearing Islaam from the radio, they will see articles written in the papers regularly, they would see good behaviour, they would see kindness and gentleness, patience and forbearance. They would see the qualities and characteristics of Mustapha sallallahu alaihi wassallam. i.e if we were doing our job. But we are not.  Not the male or the female. Not father or mother or child. We are not upon what we should be upon, we are not doing what we are supposed to be doing.

We need a Ramadhaan to clarify our situation. We need a Ramadhaan to put us in position. We need a Ramadhaan to give this Ummah a rebirth, air ..   we have to understand that we are global. Whoever follows the Book of Allaah, the Sunnah of the Prophet (sallallahu alayhi wa sallam) and the Manhaj of the Salafus Saalih, then they are our closest brothers. And those who are upon ignorance, innovation, not mukaffarah, they are still brothers from a distant but from within this Ummah. So it affects all of us. And we are connected in that way.

If you sit there saying, ‘I don’t care what they do to the Muslims in India doesn’t concern me; I don’t care if they bomb Afghanistan up the planet… I don’t care…. it has nothing to do with me …then you are a racist, a nationalist, you are not a Salafi. Because a Salafi concerns himself about this Ummah. Salafi at night thinks about this Ummah. Salafi cries in his salaah about the condition of this Ummah, he cries about all locally, he cries about their condition internationally. We need a Ramadhaan so that we  can realize the Islaamic brotherhood again.

We need a Ramadhaan because some of them never practiced brotherhood ever in their lives and  may have been Muslims 50 years. We need a Ramadhaan so that the sisters learn sisterhood,

We need a Ramadhaan so that we can focus o­n the Aakhirah — Hereafter and we give Naseehah and advice to o­ne another that is of benefit and that our talking and our mixing is just not about the Dunya, and what you want to do in the Dunya and how you are gonna be in this Dunya.

We need a Ramadhaan so that people learn to inculcate in their children to be like Abu Bakr As-Siddeeq, Umar al-Khattab, Sa’ad abi Ibn Waqqas and like this. We need a Ramadhaan so that they can study knowledge. This Ummah needs another Bin Baaz, this Ummah needs another Al-Albani, this Ummah needs another Muqbil, this Ummah needs another Ibn Taimiyyah, this Ummah needs all of these and more. You are gonna tell me that none of them can come or no o­ne like them can from our families? None of them can come from us? Not everyone who comes from us have to be Goofi. Can’t our children speak the Arabic language at a young age? Can’t we put in the hands of our children books that will benefit the Ummah.. the same love the Kaafir have for  Harry Potter and their imaginary books? Our hope is low. Our desire is low. We are supposed to be having high goals. We should be looking at our kids Abdullaah and Abdurrahman and saying : You might be Sheikh Naasir for this Ummah. We should be saying when listening to Sudaisi and Shuraim that it could be you leading the salaah in haram. We are supposed to be having high goals.  But until we brush off the dust, the foolishness of the jaahiliyyah , the hastiness of the youth, the bad characteristics that we have, we have to get rid of them , we have to change our condition, we need aRamadhaan.

We need our Qiyaam at night, we need recitation of Qura’an, we need to sit together and talk together o­nly about the deen, not about the Dunya, we need to worry about our status in the Aakhirah, in the Hereafter. We need to wake up from our sleep. Wake up Oh Sleepy o­ne. !! our slumber has been too long. You got to wake up, take wudoo, get within the caravan of Mohamed Ibn Abdullah, Abu Bakr As-Siddeeq, Umar al-Khattab, Ibn Taimiyyah – you have to get with it. How long are we going to stay sick? How long are we going to be unsettled? How long are we going to have our problems? We need a Ramadhaan.  And let this Ramadhaan be the o­ne where you come out of it better, come out of it committed, come out of it devoted, you come out of it with your head held high. You are from the Ummah of the Prophet (sallallahu alayhi wa sallam) and don’t you forget it!!

Walhamdulillaahi rabbil aalameen.

May Allaah reward the sister who Transcribed from the Audio 

 

The Decrease After the Increase Of Eemaan : Abu Awais Abdullah Alee (Transcribed)

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Khutubul-Haajah …..

Today, bi izznillaahi ta’ala and to describing the cure or the remedy for the illness which is “al-khawru ba’dil kawru” or decrease after increase, the changing of  the condition of a person from eemaan to Kufr or from taqwa and righteousness to evil-doing and misbehaving regarding the orders of Allaah; or from guidance to going astray. This is upon levels. So if an individual was upon Istiqaama and was upon righteousness and then they go back upon their heels, then one fears for that individual ‘sooh al khaatimah’ — an evil or bad ending. This was from the characteristics of the salaf  that they would fear a bad ending so therefore they would watch their actions and their behavior. What are some of the reasons behind this matter of backing up after having been steadfast? Of getting misguidance after having guidance? of going astray after one was upon the straight way? of becoming someone who is easy for the individual to commit sins when prior to this it was a hard and  very rare or at least a difficult issue for that individual to fall into sin.

Some of the reasons we will mention Insha’Allaah ta’ala are:

The first reason – “Da’h fil eeman.” The weakness of an individual’s eemaan. And this weakness of eemaan carries with it all types of diseases and all types of other illnesses from “Kaswatul Qalb”- the hardness of the heart, “Wa suhuratul wuqufil Ma’aasi” – and the easiness of falling into sin and laziness when it comes to doing or establishing obediences and worships directed towards Allaah. All obedience and worship is for the purpose of Allaah, done for the pleasure of Allaah. But here laziness regarding those matters and the absence of being affected by the Quraan or by Salah and “Thillaah” – the small amount of Khawf min Allaah – fear from Allaah. This is some of the signs of what? Weakness of eemaan. Which is one of the causes for “al-khawr ba’dil kawr”.  ‘Wa kafratul Jidaal’  – a lot of arguing and debate and dissension, this is another reason and another illness and the absence of feeling that one is responsible in front of Allaah for what one does. That one would be asked, questioned in front of Allaah for everything that one does. And other forms of this matter.

Many other reasons that this take place is “Ittiaa’ad”- staying away or being faraway from “Arqatus saalihah” – from righteous companions;  “Wa majaaris al ilm”- from the cities of knowledge;   “wal inshighaal fiddunya”- and being busy with the Dunya – the material world;  “Wa tawlil amal”- a long or wide and expensive hope; ‘warti kaabil muharramaat’ – falling into that and embarking upon that which is Haraam. So if eemaan because of that becomes weak, you find that the condition of that individual who has that weak eemaan would change. From being someone upright, from being someone righteous to being someone astray, and being someone corrupt, and being someone who is going in the incorrect way.
So first and foremost there must be a treatment for this weakness of eemaan. And that is by being sincere, having ‘al-Ikhlaas’- some of the greatest benefits of ‘Ikhlaas’- it is of paramount importance that the individual be sincere. That the actions be done for Allaah tabarak wa ta’ala and for Allaah alone.

And to reflect another remedy for weakness of eemaan is to reflect upon the Qura’an, reflect upon the meaning of the Qura’an, contemplate the meaning of the Qura’an – ‘wal khawf minallaah’- and to fear Allaah tabarak wa ta’ala. Fearing Allaah tabarak wa ta’ala which is – those who know Allaah fear him the most.

To recall the greatness of Allaah tabarak wa ta’ala, the power of Allaah tabarak wa ta’ala; that Allaah tabarak wa ta’ala if He wanted to destroy the heavens and the earth and all that is between them (its inhabitants or whatever), all creatures, none could stand in His way. When Allaah tabarak wa ta’ala sent destruction to the people of Luth (alaihissalam) and other  narrations or Ayaahs or verses that deal with the punishment of other nations, there it is narrated that it did not take Allaah tabarak wa ta’ala to send an army but rather He sent one of His angels and knowing the greatness and the majesty of the creation, one can appreciate the greatness of Allaah tabarak wa ta’ala. And the fact that one of these angels, he has from his earlobe to his shoulder that which someone narrated would take 700 years (some others mentioned other numbers) of flight for this bird to go from the earlobe of this angel to his shoulder. So it did not require when Allaah  tabarak wa ta’ala wanted to punish those of the past and in particular the people of Luth He did not send an army but one angel who it is stated lifted the whole valley up on the tip of one of his wings and the inhabitants of the heavens could hear the barking of their dogs, turned it around and smashed them and crushed them. This is the might of Allaah tabarak wa ta’ala and that to other nations He just sent some angel to shout, a “Saihah”- a shouting. One shouting left them in their places in a position of prostration from death.

When one reflects upon the greatness of Allaah tabarak wa ta’ala, we realize that if He willed and He wanted, he could make the air that we breathe, unbreathable, so impossible for us to breathe, or the water that we drink undrinkable, so that we cannot benefit from it and so on and so forth. Thinking about the greatness of Allaah tabarak wa ta’ala and the sheer strength and power of Allaah tabarak wa ta’ala brings about al-khawf – fear of Allaah tabarak wa ta’ala.

“Wat-Tawbah minazzunoob” another means of getting away from the illness of weakness of eemaan is making tawbah – returning back to Allaah tabarak wa ta’ala, repenting to Allaah tabarak wa ta’ala, asking Allaah tabarak wa ta’ala for forgiveness, asking Allaah tabarak wa ta’ala to forgive ‘tawbah’ from zunoob wal Ma’aasi – from sins and ill behaviour and disobedience to Allaah tabarak wa ta’ala and ‘wal Khawf min sooril Khaathima” – the fearing of an evil end and to think about death. Yes, to think about death and the Hereafter. Reflection of death changes one’s whole world. Reflection of death takes  something that seems difficult and makes it easy. Reflection of death makes one watch one’s talk, watch one’s hands, watch one’s step and watch one’s movement and behavior when one reflects upon death. That death would come to each and every one of us, there is no doubt about that — that one day the soul is going to reach the throat and the blood is going to run cold and the heart is going to stop beating and the light that  is in the eyes that gives us the ability to have sight is going to be removed and that there is nothing that we can do and when that time approaches and when it happens there is no delay in it, we can’t say, ‘wait a minute, give me time to say something to my family, give me a moment to straighten up  my affairs.’ Know, that once the process starts it ends with us, the soul being removed from our body and the occurrence therefore of that is death.

Death, thinking about death and thinking about the Akhira, the Last Day and all that will happen in the Last Day — from the punishment of the grave and before the punishment of the grave, the tightness of the grave and the darkness of the grave and the answer or questioning test of the two angels and coming out of the grave and being barefooted, naked and uncircumcised and being on the Day of Judgment where all the multitudes will be gathered until there is no room to move. You can’t go forward, you can’t go backwards, you can’t go to the left and you can’t go to the right and some people will be upon their faces and the punishment of Allaah  tabarak wa ta’ala will be severe. You will see the children’s hair turning grey and the women who will have their load dropping their load, you will think that people are drunk but it is not drunkenness but rather the punishment of Allaah tabarak wa ta’ala. Thinking about the Akhira the Hereafter is a means of dealing with weakness of faith.

Another reason why people fall into unrighteousness after they were righteous, weak eemaan after having strong eemaan, misguidance after having being guided is ‘al Ittiaad’ – being far removed from the atmosphere of eeman. One has to make oneself in ‘al-ajwa’ah’ or ‘al jawil al eemaani’ – the atmosphere, the environment of eemaan. One has to make oneself be in an environment of eemaan. Those who are faraway from the environment of eemaan, from ‘Majaaris al ilm’ – sitting to get knowledge, ‘wal masjid’- coming to the Masjid, ‘wal Qura’an’ – reciting Qura’an, sitting and reciting Qura’an and good companionship or righteous companionship, were good example; ‘Al-Qudwa’ – righteous examples for individuals, that one can see who are striving for the Hereafter and striving to be righteous; ‘Wa Qiyaamul layl’ – making Salaah at night, ‘Wal Adhkaar’ – remembrance of Allaah and other than that when people remove themselves from the environment of eemaan it leads to backing up, it leads to going upon one’s heels, falling back upon one’s heels, it leads to an individual going in the wrong direction and turning away from what is right. So when a person, Muslim Man, woman or child is removed from righteous brothers or righteous companions or righteous sisters for sisters for a very long period of time for instance traveling or because of their job or something of this nature, they lose the environment of eemaan. And when they lose the environment of eemaan it weakens them. It weakens them and when they are weakened they turn away from that in which they were on or they become weak in their sticking – to what they used to stick to of Deen and if this is not caught by the person it can be a matter or a means of destruction for that individual.

The great Imaam of the Sunnah Al-Hasan al Basree (Rahimahullah) used to say ‘Ikhwaanina’- Our Brothers, Aghlaa indanaa min ahlinaa – are more precious and expensive to us than our families, and the wife and the children. Our brothers are ‘aghlaa’ more precious, more expensive, more dear to us than our family because our family remind us of Dunya – ‘We want this, we need this, let’s go here, lets go there, well what about this, well what about that’ reminding us of Dunya. But our brothers remind us of the Akhira. As we find brothers who are upon the Qura’an & Sunnah, the way of the salafus saalih, who fear Allah tabarak wa ta’ala and the Last Day, hope with the meeting of Allah tabarak wa ta’ala, they remind you of what? Al-Akhira – the Last Day.  So upon the Muslim is to guard himself and to make sure that he or she strives against the desires of his self, to make sure that they place themselves in atmospheres of eemaan and this is something that we have the opportunity to do.

First, we have to  make the house – a  house of eemaan. Make the Baith – Baith Muslim, make the house, the house of a Muslim. This is a very important factor that I heard over 50 years ago, (from Sheik Abu Bakr Jaabir al Jazairi hafidahullah), the man who had been teaching tawhid and tafseer in the Masjid of the Prophet (Sallallahu alaihi wa sallam) for well over 40 years or more in a series of lectures he did upon the corruption of the society, where he dealt with this issue that the house of a Muslim MUST be the house of a Muslim. The house of a Muslim is not a ‘mal ab’- not a playground.  The house of a Muslim is not a disco, the house of a Muslim is not a cinema. The house of a Muslim is where you find Qura’an and he used to say Haafidhahullah that what is this zero want by others to hear the voices of those who sing and so on so forth, music and all of this when you have some of the greatest reciters of Qura’an, the likes of, we are talking about their recitation not necessarily their Aqeedah or their Manhaj. When an individual he wants to listen to something, was concerned about the Manhaj he wouldn’t listen to anything that had any connection with music – which is the Qura’an of Shaitan. He said we have the best reciters (the likes of Tablaawi, the likes of Abdul Baasit, the likes of  Husri). We can go further to those whom we know in the present day other than al-Mishaawi, but al-Hudhaifi and the ai’imma of the various masaajid and others.

The house of the Muslim should have that playing, listening to the recitation of Qura’an. In this Qura’an, the house of the Muslim has in it the Qura’an, has in it the remembrance of Allaah, has in it Sajdah and Rukou, has in it serenity and peace, has in it talking of good. The Prophet (Sallallahu alaihi wa sallam) said that the one who Allaah wants good for, this is from the families — the husband, wife and children, whom Allaah wants good for, he places between them Rahma. He places between them Mercy – that if there is good in them, they have between them Rahma or Mercy, so that the house becomes after the Masjid a refuge from Fitnah, a refuge from confusion, a refuge from the call to desires, a refuge from that. The house of a Muslim becomes the house of a Muslim. So who is it that comes in our house and say: bring in a television so that you can witness the Kuffar and learn how to act from the Kuffar and learn how to dress from the Kuffar and learn the ill, sick diseases of the Kuffar? Who is it that puts a gun to our head and said bring to your houses those magazines that impress you about the Kuffar.? Who is it that brings any of this and forces us to look down upon the Qura’an and let it collect dust on the shelf, and forces us not to teach our children or take 15 minutes or half an hour of the day to teach them the book of Allaah or the Sunnah of the messenger Sallallahu alaihi wa sallam, or some wisdom of the salafus saalih? I don’t think any one is forced. And if you go further who is it that has us hooked up to our houses with these issues such as Satellite dishes and cable and so on and so forth and to witness things that may be even Shaitan would be ashamed of! Who is it?. No one!! So upon the believer is to make, to build, to construct environments of eemaan. This is a very important matter.

The third cause for those who had righteousness then becoming unrighteous, who had a difficulty falling into sins and sins with the exception and then therefore after that their sins become a rule and becomes a habit. And those who had strong eemaan and now they have weak eemaan what is referred to as “al-khawr ba’dil kawr” – another reason is the oppressiveness of the society that we live in. This is not just the societies in the countries of the Kuffar but even in the societies of Muslim countries. Even though the oppression is less, no doubt, but what he refers to here is, he means in general.

First and Foremost he is referring to the Muslims. When I read these words you will understand that. So, if that is the case with Muslims in Muslim circles, then what about the one who is surrounded by the oppressive society? What is meant by ‘oppressive’, is the push of the society upon an individual who is sticking to his Deen. What about that? The influence of the Kuffar, the influence of those who are evil upon this type of individual. These are the type of societies that we live in; the Muslim who is trying to stick his Deen is that he mixes with individuals who are not concerned whether or not they disobey Allah. In our case, we mix with people who are around people who are not concerned by whether or not they commit Shirk and Kufr, so what about disobedience? In the sense after Kufr and Shirk everything else is light. So you can see that he is referring to the Muslim countries first, but we have to focus also and know that if this is the case there then our condition here is even worse and so we should pay attention to that. So we mix with individuals who are not concerned with the commission of sins :

  • Singing the songs;
  • listening and calling to music;
  • Smoking cigarettes or whatever;
  • Reading dirty magazines or magazines that have no benefit;
  • One whose tongue is not safe from Gheebah – backbiting, cursing, swearing and making fun and mockery of the believers.

So this Muslim who sticks to Deen when he comes to one of these settings or is invited to a Walimah or Aqeeqah or whatever he finds all types of Munkaraat- all types of evil matters and he finds conversation taking place about matters of Dunya. Either  about trading or ‘Thijaarah”, buying and selling or about a person’s ‘wadiwa’ – particular business or position that they have in the business world or about wealth or about the acquiring of properties or money or whatever. And the problems of the Dunya and others in that until it is a matter of placing into the heart based upon the conversations, based upon what people are talking about — a deep love of Dunya in the heart. A deep love of Dunya in the heart !! So therefore the heart becomes hard, and a person backs up on their sticking to the Deen of Allaah. They back up from being righteous. If this person like this has been oppressed by his environment to this degree, mixing, just mere mixing in this way affects him, if you add to that, that he’s also been tested with some wealth, he has got some money to spend, and if you add to that he may be also tested with a wife, or if it is a sister or a brother who has weak eemaan, or children that are like their father, if his weak in his eemaan, or like their mother if she is weak in eemaan, then he will not be able to be fixed and firm upon his Deen and he will leave those matters and leave being righteous and leave being upright. Then if you find that if he mixes with his kith and kin, (he is referring to the Muslim families) then what about the Kuffar, if his family members are Kuffar? And if he mixes with his kith and kin, his neighbours and his peers, he finds words that are distasteful and mockery, open mockery or hidden mockery. And he finds people who try to advise him to be balanced, that you’re going to the extreme, your thobe is too far above your ankle, why do u have to let your beard grow that much? See, the type of naseehah  he is given. Yes, the Prophet (Sallallahu alaihi wa sallam) said adDeen anNaseehah – but not  this type of naseehah. This is the type of naseehah he is given to backup from what he is on. Many of them, or many  individuals are tested like this — backup, fall short and in the end it is possible for that person to lose the Dunya and the Akhira — to lose this world and the Hereafter. So this is a cause also. And that is why the first issue of being around people who are ‘Saalih’ – who are righteous and environments that are righteous is of utmost importance because we begin to mix with those who don’t mind smoking cigarettes even though it is Haraam, they like to say Makrouh. It is what you hear all the time.

As one student of knowledge told one of these individuals, who was smoking, he was looking at him and he said “Don’t smoke”.  The smoking individual, then inhaled a big amounts into his mouth and brought it out of his nose and said, “its makrouh yaani.” Is it Makhrou?  This is the type of mentality that you are dealing with. It is not makrouh it is Haraam. So when you mix with these type of individuals it can be dangerous.

Another issue or reason that people go from being correct or upright to corruption, from being righteous to becoming unrighteous or from being strong in their belief to becoming weak in their belief is Daahf al tarbiyyah Azzaatiyyah’ — their personal tarbiyyah is weak. Their personal education islamically of themselves and cultivation of themselves is weak. Because the Muslims doesn’t make sure to watch himself and guard himself and make sure that he cultivates himself and strives against himself, he will fall back upon his heels. There must be times throughout the hours of the day where it is just him and Allaah  tabarak wa ta’ala. There must be times where he takes a “Time out” to be by himself focused on Allaah tabarak wa ta’ala, making Dua, making Ibadah, making Tasbih, Tahmeem, wa tahleel, reflecting upon the names and qualities of Allaah and calling upon Allaah. He must have those times throughout the day, where in those times he judges himself, calls himself to account as Umar Ibn Al Khattab (Amirul Mu’mineen), the Farouq of this ummah used to say “call yourself to account before you are called  to account”.

So the believer takes some time out of the day to look at what he has done of benefit to himself of good deeds and righteousness and whatever and what has he done that is harmful to himself. And therefore make Istighfar – ask Allaah for forgiveness and make Tawbah – repent to Allaah tabarak wa ta’ala. He must also have some time throughout the day, and this something that one of the students of knowledge Sheikh Abu Abdurrahman Hisham Arif Hafidahullah who teaches Tawhid, Sunnah and the Manhaj of the Salaf-us-Saalih at Masjid Baithul Maqdis – Masjidul Aqsa  asked the brothers at the last convention of the Qura’an and Sunnah Society :  “How many hours do you read a day, some book of knowledge?” and he said ‘you must also in your reading also take notes, you must get into the habit of writing. For this is keeping in accordance with the Sunnah that the Prophet Sallallahu alaihi wa sallam established when he said “Keep knowledge through writing – Qayyid ul Ilm fil Kitaab.”

So actually physically writing down, and you find that the scholars of the past had books that they called Fawaid – benefits, a daftar if you will (a notebook) for benefit. When you hear something that is beneficial, it does not have to be under any specific title or anything else you write down the benefit. Who said this, who did this, what was this statement, what was that Umar Ibn Al Khattab said what? Wa kaza, wa kaza wa kaza — you write it down. So there must be that type of Shirh saalih al ilm and even if it was for a small period of time (half an hour of the day) what is done continuously you will see benefit. You will see benefit, you will see yourself grow and reach a level that you didn’t think that you were going to reach.

Because as they say ‘a journey of a thousand, million miles begins with a footstep’. And little tiny footsteps, you look up and you say how did I get way down here or how did I get way up here? And this is the case with knowledge. So there must be times where an individual uses lil tahseelil ilm wash-shar ‘ee to achieve Islaamic knowledge and to teach it and to review it and to present before himself issues that he my not have learnt or knew before —  to learn something new. It is incorrect to be upon the same level of Deen and knowledge that one was 5, 6, 7, 8, 11, 12 years ago. That you find that the brother has not made one move or the sister has not made one move, not learnt one ayah more of Qura’an, not learnt one more hadith, not learnt one more story of the Sahabah. Still can’t tell you about the Seerah – the life of the Prophet (Sallallahu alaihi wa sallam) from his birth to his death, they cant tell you that. They don’t know the battles that the Prophet (Sallallahu alaihi wa sallam) took part in, don’t know who his wife and children, sons and daughters were, don’t know who his uncles, aunts and wet-nurses were. What is this? Yet this is Muhammed (Sallallahu alaihi wa sallam) who is the person we say that we follow and we don’t know, (these basic things about him). As a matter of fact it gets worse than that since many individuals may know more about an athletic individual who is into athletics, football and basketball, or maybe even worse than that, who is an entertainer, a singer, an actress or an actor. They many know what these guys like from A-Z, know where they were born, where they went to school, what their achievements up on a football field, or a basketball court, but they wouldn’t know anything about Muhammed ibn Abdullah (Sallallahu alaihi wa sallam)? And if you asked them about the Prophet’s Kunya, they wouldn’t know.

I was surprised, I was amazed and we live in a time of amazement. I was amazed, we went to the Masjid and I gave a Khutbah called “Be like Mustafa” (Sallallahu alaihi wa sallam). Be like Mustafa, walk like Mustafa, talk like Mustafa, dress like Mustafa, act like Mustafa. After the Khutbah, after salah, there were a young group of children saying “Who is Mustafa”. Not knowing who is Mustafa? It is one of the names of the Prophet (Sallallahu alaihi wa sallam) and that was about whom I was referring to. But if you ask them about Michael Jordan, or you ask them about Pokemon, or you ask them about any of the filth that has come out of the minds of the Kuffar that they have constructed and placed, they know about them.
Where is the Tarbiyyah? There is no Tarbiyyah at all in the majority of cases. Let’s not fool ourselves. If your child wants to be more like that Mushrik, like that Kafir, dress like him, talk like him, walk like him, be like him and does not know anything about those that you say are the best generations and you make intisaad or connect yourself to the salaf-us saalih, there is no Tarbiyyah   whatsoever.  You can’t claim to say Tarbiyyah. He should want to wear his thobe to the calf because Ibn Umar wore it that way, to the shin of the leg, because Abdul Masood was like that; he should want to die on a battlefield and be killed because Sa’ad Ibn Abi Waqas was like that; Abu Bar Ibn Jarar was like that, because most of the salafs were like that. He should want to leave home and seek knowledge because Imaam Shafi was like that, Imaam Ahmed was like that. If this is not happening, if there is not a connection, an emotional tie on the level of the Salaf, and want to follow the salaf, — there is no Tarbiyah. It is not a matter that we need more Tarbiyyah but we need to establish some Tarbiyyah .

When it becomes a situation where in the hearts there is a love for the Prophet (Sallallahu alaihi wa sallam) and his companions, and you know when someone loves someone. For when someone loves someone they want to follow him, especially among the youth, when they like someone they want to dress like him. Look at the Fitnah that took place when that Kafir, May Allah guide him to Islam, that feminine individual called Michael Jackson his effect, the ideas on those who are living in Saudia.  I’ve seen it myself, can you imagine someone in the city of Muhammed (Sallallahu alaihi wa sallam) Medina, can you imagine someone who is living in Haramain, wants to move his hands, and wear his hair and have a jacket on like Michael Jackson. This is the absence of Tarbiyyah and we don’t have to go that far. We can come to our own neighbourhoods, we can look in our own Masjids — to the right, to the left and look to how individuals act and we can see whether or not if there is any importance placed on following the way of the Salafus Saalih — in reality not just in talk. So it is important that there be this matter of obtaining knowledge and a reflection and of learning new matters and of review and there should be a times where we  use the Tabliqi bidhi term ‘sacrifice  for dawah.’ But the True Dawah not the innovative Dawah, the Dawah tul Kitab us-Sunnah, the Dawahtud Tawhid, there must be times where we have an individual effort of trying to give somebody Dawah — of the good that Allaah tabarak wa ta’ala has given us. Knowing the hadith of the Prophet (Sallallahu alaihi wa sallam) when he said : ‘if Allaah guides upon your hands one individual, it is better for you than the red camels.’ – which was the most expensive property amongst the Arabs.

There should be dawah and there should be times for the remembrance of Allaah. Yes, times for the remembrance of Allaah, like recitation of Quraan. All of these for what? So that one can guide oneself and preserve oneself, and make sure one is sticking to the Deen of Allaah tabarak wa ta’ala.

Another reason for “al-khawr ba’dil kawr” – misguidance after having guidance, decrease after having increase, unrighteousness after having being righteous, belittling the sins – they look at sins as light, istihaadat az zunoob — (they try to figure out if it is a Major sin ‘Kabair’ or a minor sin ‘as-Saghaair’)?

The salafs used to say : ‘don’t look whether the sins are major or minor but look at the greatness of the one who you are  disobeying.’ Don’t look at whether the sin is major or minor when they split that into that Major or Minor it wasn’t for the purpose for an individual to take it lightly, just like when they slit Bid’ah up into Mukaffarah – (Bi’dah that makes you a Disbeliever) or Bid’ah Mufasikah – (Bi’dah that makes you a Faasiq); it wasn’t for the point that it is easy. Qullu Bid’ahthin Dalaalah – every Bid’ah is going astray. Similarly, all Haraam actions must be avoided. As a matter of fact it is understood that many fires are lit by the smallest pieces of wood and that pebble after pebble after pebble you have a mountain there, and the believer sees sin as related by Mujaahid in Bukhari : “As if a mountain was ready to fall upon him and a Hypocrite sees this sin as a fly all he has to do is use his hand to shoosh it away”.

Looking at matters as seemingly light is another reason why people backup after they were going forward becoming unrighteousness after having being righteous. Abdallah Ibn Mubarak (the great Imam from the Aimma of the Salaf) used to say in a piece of poetry “I saw that sins kill the heart” and the person who commits sins inherits humiliation if he continues upon those sins. And that leaving sins gives life to the heart. And the best thing that you can do for yourself is to disobey it. The best thing that you can do for yourself is to disobey yourself.

The self wants many things, the self wants temporary satisfaction at the cost of destruction and punishment that it can’t bear. The self wants ease and relaxation and a fulfillment of desires on the spot, ‘ASAP’, as they say, want it now, instantly — (as soon as possible). This is how the self is, that’s why he says Khairun linafsika – it is better for yourself to disobey it. And you’ll find every time  you disobey yourself you come out better. Every time you disobey your desires you come out  better. I was planning, I started to do it but I disobeyed, You come out better. And the best thing you can do for yourself is to disobey it. So the sins, and belittling them, ‘al-israaru’ continuing upon the sin, it is of the most important reasons or causes why a person goes bad.

Look into it clearly, look with some clarity, be meticulous in your analysis of it and you find that many individuals who have backed up, they have no problem sinning, it’s a light thing. They listen to some music and they say : ‘I am listening to some music is it a Kabirah? Is it a major sin? I thought that it was okay among scholars.’… and all this foolishness. It is a matter that is disobedience to Allaah tabarak wa ta’ala  and major or minor one should avoid it. Out of respect for Allaah, like in Suratun Nuh, “Would you not  have respect for Allaah?” So this is an important matter, some of us respect the creation, and can see and understand that, I won’t step on Islaam, I respect it, I won’t do this, I respect him. But this is Allaah tabarak wa ta’ala’s sanctuary, those things that he has forbidden. So where is the respect from not falling into that?

Ibn Qayyim, Sheikhul Islaam (Rahimahullah) said “From the punishment of the sin is that it weakens ones strength or the heart in its connection in its journey to Allaah.” We explained before that we are in this world journeying to Allaah. This is a journey and it is just as the Prophet (Sallallahu alaihi wa sallam) described Maali wad Dunya, what is meant by the Dunya? Except like a traveller who slept under a tree, just a relaxation, got up and moved on.” It’s a journey to Allaah, and it’s a journey back to our country, and our country is the Jannah, because our father Adam (alai wa sallam) came from there. No matter how many generations or how many people go somewhere else, you come from the country of your father. So you return to that.

But as Ibn Qayyim Rahimahullah says : we have been oppressed and imprisoned by our enemy, taken prisoners of war by Iblis, now if we break from that and break from disobedience to Allaah and come  to obedience to Allaah in our journey to Allaah  tabarak wa ta’ala and having Ikhlas, khawf,  having Taqwa having hope, having trust, and having submission and so on and so forth of the levels of the journey, then we will eventually get back to our country, no doubt about that.

For Allaah tabarak wa ta’ala has explained the Siraat, the path. We’ve got the map, we’ve got the directions, we know the Zaad al Maad – the provision for the Hereafter, we got the provisions, it is just a matter of staying upon the path and continuing our journey. The sins are blocks and obstacles and they cause weakness in this journey, weakness in the journey of the heart to the Hereafter and obstacles and they may even cut one off from the path. The sin would be similar to a highway robber coming to you and taking your provision and kicking you off the road and leaving you in the middle of the desert. The sin would be similar to a mountain  being in your way, and you cant move it and you can’t get a around it. So it weakens it. He says this obstacle cuts off ones path of sin or weakens one, that it doesn’t do worse than that, which is to turn a person all the way around and send him travelling in a totally different direction. So the sin is a veil, and veils of darkness that stop an individual from achieving or continuing on his journey and they can turn around his search. The heart travels to Allaah tabarak wa ta’ala upon this journey with the strength that Allaah  blesses it with. So if the heart becomes sick from sins and it becomes weak, this strength is gone and therefore what is the situation with its ability to continue the journey? Its ability to continue the journey is very weak. So this is Ibn Qayyim’s point, even though I said in a very articulate way, you can see that that’s the case. Belittling sins have results, disastrous, dangerous results upon individuals who belittles or looks down or thinks sins are light.

The First or one of the results rather is that it makes a person increase in sin. It is like a call that says, ‘what is this is light, let me do some more  let me fall into it some more, let me acquire some more’, and it is that which takes a person far away from the path of Tawbah. Tawbah was something close when the sin was first committed or when it was the matter of understanding the greatness of sin or how harmful it is but when it is made lighter, tawbah is something far away from the mind of the individual. And it calls an individual to have absence of avoiding the people of sin. It means to say, because the individual is involved in sin, has no problem with other individuals involved in sin. I am involved in sin, he’s involved in sin, so therefore they start to hang out with other sinners, the bad crowd, the bad guys, the bad people, the type of fellows you don’t want to be around. Talk to them, sit with them , mix with them. Sins could also cause an individual many times, of course based upon this, to stay away from the people who are righteous. I don’t want to be around the brothers who are righteous, I don’t want to see right now the brothers who have Taqwa. This alone is one of the biggest or greatest means of a person going astray after once before they were upon the straight path.

Another issue of the issues or reasons of “al-khawr ba’dil kawr” – unrighteousness after being righteous, being corrupt after having being one who was upright is al-ghuroor – being delusioned or having Self delusion, self delusion ‘wal ijaab’ – astonishment or amazement with oneself. This you find among many of those who believe that they are sticking to the Kitab as-Sunnah, who believe that they are righteous, they have this ghuroor, and they have this ijaab and everyone can understand the difference between illusion and a delusion.  Illusion is when you see something and you know its not real, delusion is that you believe that something be real when it’s not. So they believe that they have this righteousness, this greatness sometimes they call this ‘the holier than thou attitude, and this ujoo – this astonishment with oneself, is that you find this a lot, he said no doubt that’s in the cities of knowledge, being around righteous people, show that a person has some good within him. But if this self delusion and astonishment enters upon a person, it has the effect of making this person feel they are perfect or that they are more complete than others. Therefore he doesn’t feel the need to  increase his effort. I’m doing well, I’m doing fine, I’m righteous, no need to do anymore, I attend circles of knowledge, those are the people who don’t. I’m in the Masjid other people aren’t.  So this type of ghuroor or amazement, so therefore this individual doesn’t try to do more khair, doesn’t try to do more righteous actions.

When a person becomes astonished with oneself there comes away from his heart the fear of a bad ending. And he feels safe from being lead astray after having guidance, and this is a sign from the weakness of his self and it is one of the means of a person turning away and going the wrong direction, and getting misguided after having guidance. And when one becomes amazed and astonished with oneself he begins to become busy with the faults of others and he doesn’t try to deal with the faults of himself. And because the self needs to be dealt with so therefore this ghuroor must be dealt with, this ghuroor — this self delusion, this amazement, I’m more righteous, I’m more good, I’m on Istiqaamah, I have  more Ilm and safety from Dalalah. How can one feel safe from Dalaalah — being lead astray? There are two matters and both of them are kufr :
1)    One of them is  to lose hope in the Mercy of Allaah – to give up

2)     The other, is to feel safe from the plotting of Allaah. To feel safe from Allaah tabarak wa ta’ala punishing one for ones misdeeds. Safe !!! That is also Kufr. It is Kufr, so this has to be understood also. This has to be dealt with. How do you deal with?

Many righteous matters or morals that one must obtain is by doing the opposite of it. If one finds himself selfish, it is for him to become generous; If one finds Himself arrogant it is for him to be humble. Similarly, in this way he has to have humility, he has to have fear, and he has to work on the correction of his faults before starting with anyone else. Work on his faults before starting on his wife; work upon his faults before starting on his children; work upon his faults before starting on this brother and that brother, this community and that community. “Islaah” – start with oneself first and Tawbah – repenting to Allaah tabarak wa ta’ala.

I’ll try to wrap it up. Another reason why people go astray after having been upon guidance, going from Sunnah to Bi’dah or from righteousness to sins is their companions ‘as-Sadeeq wa saahib’ — their companions. The people you sit with has this effect, has an affect upon the person’s path and behaviour. There is no doubt about that. If the friend that one is with looks at bad films or looks at bad magazines or listens to music and that will have an effect upon the one who is a companion with him. These type of mukhalafaat – or matters that are disobedient comes in between two companions and the companion doesn’t forbid it but rather he lets that slide, lets this one slide and pretty soon it has an effect upon him. Has an effect upon him.

And therefore you could have a companion also, but of course this is lesser of an evil than that, one who is short in his Ibadah — he is short in his worship so he stops doing Sunnan – he doesn’t do Sunnah Raatiba, he stops doing Sunnah raatiba. This is the effect of what? Companionship !! And it can go to such a level that if your friend backs up and if your companion backs up, you back up. So therefore, you must choose a righteous companion. The one who will help one be upon obedience to Allaah tabarak wa ta’ala. Like it says in the Hadith ‘Ar Rajlu ala deeni khaleeli’ the man is upon the Deen of his friend, so look to who you befriend”.

There are many other reasons that lead to this misguidance after having being guidance, weak eemaan after having strong eemaan, and sometimes as we say Bid’ah after having being on Sunnah, Kufr and shirk after having being on eemaan and Tawhid. One of it is having weakness in ones strength or sticking and not having the patience to deal with the difficulty. The one upon the Deen of Allaah tabarak wa ta’ala will be tested and there will be storms of fitnah, the fitnah of desires and the Fitnah of doubt. There will be good days, there will be happy days, there will be nicest situations, there will be circumstances that are difficult. This requires a person with strength and steadfastness and sticking and patience to deal with those type of matters.

Another matter is ‘Taw al amal” — having this view point that your going to live along time, when death is closer than the shoe laces!

“Wal-Ghuloo” — being extreme is another reason with some people. You find them extreme over night. Overnight his thobe’s to his ankle, over night he is on Sunnah, over night he has books of Aqeedah, over night, over night, over night he is so hard upon the people and extreme and the next day or two days later or a year later he doesn’t have a beard, he doesn’t even come to Masjid. ‘Ghuloo’ – extreme. And be shadeed upon himself, placing upon ones shoulder what one cannot bear, more than one cannot bear, forgetting the fact that Allaah tabarak wa ta’ala does not place a burden upon a soul more than he can bear.  Some of us make the Deen hard, some of us that make it extreme. The prophet (Sallallahu alaihi wa sallam) would not have the choice between two matters both of them being Halaal except he would chose the what? the easier. We act as if we can better than Mustafa (alaihi wa sallam). “I want the hardest.” This is not the way and this leads to a person backing up because the self can only take so much, so therefore after a year of this extremism one comes to a point of saying, ‘what am I doing?’ — and backs up from everything.

Also ‘am-Muraad al Quloob’ – the illnesses of the heart , ‘wa afaatul Lisaan’ – and the mistakes of the tongue. And illnesses of the heart are many ‘Riya’—to be seen, ‘Kibr’ – pride so on and so forth, or sicknesses of the tongue like ‘Gheebah’ — backbiting, ‘Nameemah’ – slander so on and so forth, lying and cursing and all of this. These are also means that lead to what? a person being unrighteous after they were righteous.

Another reason he says is ‘Da’fash sha’khsiyyah’ — that the person within himself has a weak personality. And therefore finds himself always following other personalities. So if he has a weakness in personalities, and his Islamic  personality is weak, he finds himself following other personalities. This will also eventually lead a person turning away after they were straight, or being misguided after they had guidance.

There are many reasons. We must mention some of the remedies to make it balanced Insha’allaah.

Most important issue he says is:

‘Al-Ikhlas’ – sincerity and ‘was-Sidq’ – truthfulness with Allaah. This is the best means of achieving ‘Istiqaamah’ – uprightness and Salah.

Ibn Qayyim (Rahimullah) says, “One finds difficulty to leave that which one is used to and what is ones habit – what one leaves for other than Allaah. But the one who leaves matters of disobedience and sins and those things that are wrong for Allaah and leave them truthfully, sincerely for Allaah, he only finds difficulty in the beginning of leaving it , and this is how Allaah tests him to see if he is truthful or not or he is lying. He wants to leave his sin that he’s being doing, saying that I am sincere to Allaah, Allaah tabarak wa ta’ala may give him the opportunity and test him. He’ll find some difficulty at first, and this is to see if he is truthful. If he is truthful he will fight himself, he’ll fight his desires, he’ll strive to go against it and if he is lying that won’t be the case. He says he will find difficulty, but the one who is patient upon this difficulty ‘kaleelan’ – a little, Allaah  tabarak wa ta’ala will place, in place of that desire or for that sin, a sweetness and a love, and a deliciousness for that which is right, that which is good”.

An this has been narrated in many Ahadith that he who leaves looking at that which is Haraam, Allaah tabarak wa ta’ala will give him (some of the Hadith says) courage and Allaah  tabarak wa ta’ala will give him strength and that’s what you find, those who have the most courage and the most strength is those who turn their eyes, keep their eyes away from that which Allaah tabarak wa ta’ala has forbidden. He who leaves something for Allaah, Allaah will give him better than that.
‘Man taraka shai’in lillaah’ —  Allaah gives him better than that all the time. Leave this sin, Allaah will give a righteous deed better than that — of course it’s not the sin itself, (righteousness is better) — but what he means is that Allaah will replace it with something that you could not have imagined, something that you could not have imagined, but he has to be what Sabr – Patience, it has to be a willing to go through the examination and the test.

The second matter as mentioned before is ‘al-khawf min sural khaatimah’ – fear of a bad ending. The Mumin-as- Sadiq the true believer must fear a bad ending and stay away from anything that will lead to that. Did you not hear what Yusuf (alai salaam) said, “Oh Alaah, cause me to die as a Muslim and place me with the righteous,” and all the Prophets of Allaah were making dua like that. They were making dua for what? for a good ending, that they die upon Islaam.

As-Sufyaan athawri (Rahimullaah), that great Imam, that great Sheikh of Islam, cried one night, cried one night all the way till morning, (you think our crying is something?)  He did not cry for 15 minutes or half hour, cried all the way from night till morning. When he was asked, “Why are you crying or why did you cry?” He said, “I cried from having an evil end from the fear from having an evil end.” This is why he cried and called Imaam Barbahaari, the one who is the Sheikh-al-Sunnah (radiallaahu anhu)   who said “You must know that it is a must upon the servant that he has with him ‘as-Shafaqah abadan’ – a mercy and a fear connected at all times because he doesn’t know upon what he would die, he doesn’t know how his life would end and he doesn’t know in what condition he would meet Allaah tabarak wa ta’ala. Therefore, he should be doing what? Every deed of good he can, every deed of good he can.

Another help in this regard is to continuously do the righteous action, don’t start one action, a righteous action and then stop, i.e. start Qiyamul Layl or Tahajjud and then stop, start memorizing the Quraan and then stop, verily the deeds most loved by Allaah are those which are done regularly, (continuously) even if they are a small amount. Also taking certain times to hear admonition ‘Maw’idah’, the Hereafter, the grave, — not everyday — that’s not the way of the Salafus Saalih, but every so often. As Ibn Masud said, that the Prophet (Sallallahu alaihi wa sallam) used to choose times to give us ‘Maw’idah’ because if you do it everyday fearing that we become bored with it. And there are other means of making sure, or hoping, because no one can make sure except Allaah, but hoping that one will be upon Istiqaamah.  This is just some that we were able to mention in this sitting. We hope that it benefits us and it benefits all who listen, we ask Allaah tabarak wa ta’ala to make it sincerely for His face not having in it any Riya or summ’ah, verily Allaah is able to do all that. Wassallaahu ala nabi ina Muhammad wa’ala as-haabihee ajma een.

May Allaah reward the sister who Transcribed from the Audio 

The Greater The Hardship The Greater The Reward : Abu Uwais Abdullaah Ali

Abu Uwais Abdullaah Ali [Rahimahullah] – Transcribed Lecture

Khutubatul-Haajah …..

The greater the hardship, or trial or tribulation the greater the reward. The greater the difficulty the greater the reward. The greater the trial or tribulation or difficulty that you are put through the greater the reward will be for you and for me from Allah (Tabarak wa ta’ala).
If Allah loves a people, He puts them to trial, He tests them and places them in difficulty. Allah the Exalted states in Surah Baqarah :

“We will test you with something of fear, and hunger and loss of wealth, and souls and vegetation. And give glad tidings to those who have patience. Those who if in any difficulty or trial, or tribulation occurs to them or happens to them, they say: ‘Verily We are from Allah and to Allah we return.’ They are those who will receive prayers from their Lord and Mercy and it is those who are guided.”

The great reward is in accordance to how great o­nes trial, difficulty or test is. The greater the test and trial, the greater the reward. And everyone must have tests and everyone will have problems & trials and everyone will be put to difficulty, everyone will have moments of grief, moments of sadness moments when things are not as they feel or would like them to be. But the difference is the believer is patient, the believer believes in the decree of Allaah, the believer seeks the reward of Allaah (subhana wa ta’ala) at that time.

The believer praises Allah. The believer will be rewarded in his time of difficulty. The believer has burns and the Kaafir has burns. The believer needs an operation and a Kaafir needs an operation. The believer loses a mother and a Kaafir loses a mother. The believer loses his wife and the Kaafir will lose his wife. Everyone experiences difficulty. Everyone experiences trials and tribulations but the believer because of what Allaah (subhana wa ta’ala) has given him of Imaan and for what he has of patience and being pleased with the decree of Allaah, and seeking a reward from Allaah and seeing the wisdom of Allaah (subhana wa ta’ala) in his difficulty, he will be raised and he will receive great rewards.

Abu Dawud mentions in the Sunnan, related by Ahmad :
It is in the Saheehah (when you hear as-Saheehah it means it is authenticated by Shaikh Naasir ud-Din al-Albaani in his authentic books of narrations – Hadith No. 959) :The Prophet (sallallaahu ‘alayhi wa sallam) said :

“This my Ummah, is a Ummah that has mercy upon it, ‘Marhooma’- a Ummah that has mercy that’s been wrapped in Mercies; there is no punishment for this Ummah in the Hereafter except their punishment that they experience in the Dunya — killing and death and dying, trials and tribulations, earthquakes and the like.” And the wording of Abu Dawud is : ‘This Ummah reminds of the Ummah, that Allaah has placed His mercy upon. This Ummah will not have any punishment in the Hereafter, this punishment is in this world with fitn, trials, tribulations and punishments and difficulties, and earthquakes and killings, murder, death.. like this.

‘As recorded in Buhari and Muslim: The Prophet (sallallaahu ‘alayhi wa sallam) said :

“Whoever Allah wants good for him, he puts them to test. He puts them through difficulties. Like a diamond or some metal that has to be burnt and then that which is bad from it is removed so that you have that which is the pure diamond or the pure gold or whatever. Put them to tests, trials and difficulties.”

As narrated by Tirmidhi and Ibn Maajah : (This is the Hadith that we started with) – The Prophet (sallallaahu ‘alayhi wa sallam) said :

‘The greater reward is with the greater trial or the greater the trial or difficulty of test or hardship is then the greater the reward. And when Allah loves a person He will tests them. So he who will be pleased and then He will be pleased. He who is displeased, then He will be displeased.'(Sahaba’s name not clear) ‘The people as long as they are in good health, good shape, good condition they are covered. You don’t know their true character because they are in good situation, they are in good circumstance. As long as they are in a good circumstances they are covered. But if a trial or difficulty or a hardship comes upon them, then you will see their reality. They will go to their reality. The Mu’min will run to his Imaan, the Mu’min will run to his belief, the believer will run to his belief, his Imaan and the hypocrite will run to his hypocrisy, and the hypocrite will run to his hypocrisy. “Without being shaken, you don’t not know what comes to the top and what goes to the bottom. Without being shaken you don’t know a man from those who are faking; you won’t know women from those who are faking. You won’t know those who truly believe from those who don’t. Those who make a claim o­n their tongue and is not really in their hearts and from their limbs from those who are willing to die for this matter. This can o­nly be shown by trials, the tribulations and tests and difficulties.”

Imam Ahmed brought it and Sheikh Nassir brings in his Saheehah No. 147 : Suhaib said that, ‘we were sitting with the Prophet (sallallaahu ‘alayhi wa sallam) and suddenly he laughed. Suddenly the Prophet (sallallaahu ‘alayhi wa sallam) laughed. He asked his companions: ‘Won’t you ask me what I am laughing about?.’ So they asked the Prophet (sallallaahu ‘alayhi wa sallam) ‘what are you laughing about ?’ So he said : ‘I laughed because I was astonished at the affair of a believer.’ (Listen these are words of Musthafa alaihi salam. He doesn’t speak of his own desires whatever he speaks it is revelation; Listen, these are words of Rasulullah describing a believer.). All of his affairs, all of his circumstances are good, all of it. If something happens to him that he loves, if Allah blesses him with something that he loves, then he praises Allaah and this is good. And if something happens to him, if he is put into some difficulty, test or tribulation or hardship or something that he hates, he is patient and that is good for him. And no o­ne’s situation is totally good except the believer. And no o­ne else’s affair, no o­ne else’s circumstance, no o­ne else’s condition, no o­ne else’s situation is totally good except the mu’min, except the believer.’

‘The o­nes who received the most difficulty, and went through the most hardship were the beloved people to Allaah — the prophets. Allah loved them more than the rest of mankind or creatures. He tested them. He put them through test , he put them through hardship, he put them through difficulties. Listen to this narration of Ibn Majah and Sheikh Nassir also brings in his Saheehah No. 144 : (Sahaba’s name not clear) “I entered upon the Prophet (sallallaahu ‘alayhi wa sallam) before he passed away whilst he was suffering having a fever — I placed my hand upon him and I felt the heat from above the blanket, I felt the heat of his fever from above the blanket. I said : ‘O Messenger of Allaah, how hard it is upon you.’ The Prophet (sallallaahu ‘alayhi wa sallam ) said : ‘Yes, it is like that. Trials and tribulations, hardships and difficulties are doubled and multiplied and increased for us prophets. But also the reward, the blessing, the level that he is raised with Allaah upon is also multiplied and increased for him.’ I said : ‘O Messenger of Allaah who are most put through difficulty? Who are the people who are most tested? Who goes through the most trials and tribulation O’ Messenger of Allaah?’ He said : ‘The prophets, then the righteous (saalihun)’ ,

some of them are tested with clothing, some of them are tested with no clothing except an abaya that they place around their bodies, nothing else. But o­ne of them used to be so happy when he was put to trial or test like you see enjoyment and pleasure and contentment through ease. They were happy with trials and tribulations like you are happy with ease.”Allaah the Exalted states in Surah Al-Zumar:

“Verily the patient will get their reward without it being estimated, without it being calculated. It can’t be counted. O­ne is waiting for reward, for that o­ne who is patient.”

As-Sabr, patience Akhee Msulim, my brother Muslim, upon when you are put to trial, upon when you are put to test, upon when you go through sadness, upon when you go through hardship, upon when you go through difficulties, patience – As Sabr, then it is a sign that you are upon Khair. It is the sign that you are upon good. It is a distinguishing characteristic, or it is a distinguishing matter that shows that you are upon good. It is narrated in Abu Dawud :

‘Then it is saheeh, the happy o­ne, is the o­ne who can avoid trials and tribulations especially those that lead him astray or take him away from his deen, but the o­ne who is tested and is patient, so greater reward for him, unimaginable reward for him.’

Also it has been related by Bukhari and Muslim : Abbas said to Ibn Rabah :

“Shall I show you o­ne of the women of Jannah? Saudah, this black woman who told the Prophet (sallallaahu ‘alayhi wa sallam) : Verily I have seizures and I become uncovered, make dua to Allaah for me.’ The Prophet (sallallaahu ‘alayhi wa sallam) said: If you are patient you will have Jannah. And if you want I’ll make dua for you that you be healthy. She said : ‘I’ll be patient, I’ll be patient but make sure that I don’t become uncovered.’ So the Prophet (sallallaahu ‘alayhi wa sallam) made dua to Allaah that she does not become uncovered.’

This is how the Salaf were. Because of this some of the salafs used to say : If a difficulty happens to you, a hardship happens to you, if you are put to trial and tested and you are patient, then you have got o­nly o­ne difficulty. You have o­nly got o­ne hardship. You have o­nly got o­ne problem. Whenever a difficulty or hardship or trial comes your way and you are not patient, then you have two problems, and two hardships. And particularly if it is a loss of a child, or a loss of a loved o­ne. You are not patient with that then you have two difficulties.

The loss of the o­ne you love plus the loss of the reward you would have got if you had been patient. To be patient upon the tests, and the trials, and the hardships and the difficulties as a worship for Allaah, is a worship for Allaah. Many of us know that salaah is a worship, Zakah is a worship, and ruku is a worship and sujud is a worship, and reading Quraan is a worship , how many of us know that being patient upon a hardship, upon a sadness , being patient upon a difficulty, upon a test, upon a trial is a worship for Allaah. Allaah says in Surah Al-Hajj (22:11) :

“And among mankind is he who worships Allâh as it were, upon the very edge; if good befalls him, he is content therewith; but if a trial befalls him, when fitnah comes to him, or a hardship befalls him, if something that brings about grief comes his way, if he is tested, if he is put to the test, when sadness comes his way, if a hardship befalls him, what happens? He flips upon his face. He loses both this world and the Hereafter. There is no doubt that this is the clear loss.”

Walhamdulillah. The greater the test, the greater the reward, the greater the hardship the greater the reward, the greater the difficulty, the greater the reward from Allaah (tabarak wa ta’ala). And the Salaf understood this. Urwah Ibn Zubair, a well known from the Salaf had a problem with his foot. So the doctors decided that they had to cut it off, cut the foot off. When the doctors cut it off he didn’t say anything except these words: ‘O Allaah, for you are Full praise. For if you have taken some, you have left some. And if you have tested, and put through difficulty you have also put in good condition. If you have tested and tried and put through difficulty you have also put good health, good circumstances and good conditions.’The next day his son was riding a horse or mule and fell off of it and died. So they came to Urwah with the information of the death of his son, he didn’t say anything except : ‘O Allaah, for you is full praise. For if you have taken some, you have left some. And if you have tested and tried you have also placed us in good situations and good condition.’ So when he was asked about this he said: ‘I had 4 limbs (meaning 2 arms and 2 legs) and Allaah took some and left some. ‘I had 4 limbs 2 arms and 2 legs Allaah took o­ne and left me three. I had 7 sons, Allaah (tabrak wa tala) took o­ne and left six. And he gave me good condition, or good situation my whole life up until this time. Then he tested me. Should I not praise Allaah for that? Should I not praise Allaah for that?’

Tests, trials, difficulties, hardships, grief, sadness, pain it raises the level of the believer. It raises the level of the believer. It is an expiation for sins. It removes sins, these difficulties and it raises o­ne’s level higher with Allaah. Raises o­ne’s level higher, places o­ne in His station or circumstance that he might not have met, he would never have reached if he had not gone through that test. It is related in Saheeh also Muhammad bin Khalid Abi An Jaddi, his grandfather was a companion that he went out visiting a brother. Then he heard that the brother was sick. So he entered upon the brother and he said : ‘I came to you as a visitor, and now I am also o­ne visiting the sick and also someone giving you glad tidings.’ The person said: ‘how do you gather all this, i.e. somebody who is a visitor, somebody who is visiting a sick, somebody who is giving glad tidings? How do you gather all that?’He said : ‘I came out, I wanted to visit you, it reached me that you were sick, then it became that I am visiting the sick person also I give you glad tidings of something that I heard from the Messenger (sallallaahu ‘alayhi wa sallam) : If Allaah (subhana wa ta’ala) has decreed or wants for his servant a certain Manzala, a certain position in the Jannah, a high position in the Jannah, and the servant is not going to reach it, he’s going like he’s going, he’s not going to reach it, Allaah (subhana wa ta’ala) would test him, put him through hardships, would put him through difficulty regarding his body – may be he will get sick or something; or regarding his wealth – may be he will lose something; or regarding his children — may be o­ne of them will pass away or become sick or whatever. So that this person can become patient, have this Ibadah of worship, then what ? So that this person can reach the position that Allah wanted him to reach. So that he can reach the position Allaah wanted for him.

Same Hadith : ‘Who are the people who will receive the most difficulties, trials and tribulations? He said: the prophets, then those most like them, then like them, a man will be tested in accordance with his deen. A man will go through difficulties in according with his deen. A man will go through hardship in according with his deen. A man will experience sadness and grief in accordance with his deen. If his deen is strong, then his difficulties will be great. His trials will be hard. If he has in his deen some ease, or some lightness then he will be tested in accordance with the likeness of his deen. Because trials and tests want leave a servant until his sins are forgiven. That is, because the servant, he undergoes so many trials and tests, his sins are forgiven and it will be as if he is walking upon the earth without a sin. That he is walking upon the earth without a sin. In another Hadith (listen to this brother) : If you have a difficulty in your life brother, if you have a difficulty in your life sister, if there is some sadness in your household, if you lost a child, if that child has been hurt, if there is a sickness in your family or whatever the case, whatever difficulty or trial, whatever problem you are going through, listen to the words of Messenger (sallallaahu ‘alayhi wa sallam), it will make it clear. Listen to the words of Rasoolullah (sallallaahu ‘alayhi wa sallam), it will cool your heart, it will take you to that which is right, it will correct you, it will guide you, it will increase your faith, and your patience.

“There is no difficulty that happens to a Muslim except that Allaah removes a sin because of it even if a thorn pricks him and even to that degree.”

If Allaah removes to that degree what about some other sadness? Or some other loss or some other trial or some other difficulty? Lastly Abu Huraira (radiyallaahu ‘anhu) that he heard the Prophet (sallallaahu ‘alayhi wa sallam) and also Abu Said Al Khudri : ‘No pain, or sickness affects a believer. No tiredness (this is also sickness), or grief nor any worry except that Allaah removes from that person a sin because of it.’

This should tell us to be patient. This should tell us that our pathways are not going to be full with rose petals and life is not always going to give you that which you want or think you deserve, that they are going to come down your way or into your life things that are sad, things that bring you grief, things that bring difficulty but your test is shown, your character is shown, whether you can weather the storm by being patient with the decree of Allaah, in praising Allah (subhana wa ta’ala), in hoping a reward from Allaah (subhana wa ta’ala), for no o­ne can reward what Allah (subhana wa ta’ala) will give the person who has patience. Allah (subhana wa ta’ala) has granted it and he will grant it without calculation. Will grant it without it being something that we could calculate or imagine. So any difficulty brother reflect upon this issue that is khair for you, is good for you, if you are a believer and if you are patient and if you praise Allah (subhana wa ta’ala) and it is a way to remove your sins and a way that you have no understanding of what Allaah (subhana wa ta’ala) may be preparing you for a better station, a better status in the Hereafter that you would not have reached if He had left you in that state that you were in. But when he tested you, you were patient and therefore Insha-Allaahu wa ta’ala that position or that status will be their Haada

Whats Wrong With Our Salafiyyah ? – (Good Character and Manners) – Abu Uwais Abdullaah Ali [Audio|En]

Listen / Download Mp3 Here (Time 01:05:49)

Related Links:

Imprisonment of Abdullah ibn Hudhafah – Aboo Uways ‘Abdullaah Ahmad ‘Alee [Audio|En]

Imprisonment of Abdullah ibn Hudhafah رضىالاعنه
Aboo Uways ‘Abdullaah Ahmad ‘Alee (rahimahullaah)
[Audio|English]

Listen / Download Mp3 Here (Time 27:50)

Worship Allah Between Hope And Fear – Abu Uwais Abdullah Ali [Mp3|En] – [Short Clip]

Worship Allah Between Hope And Fear
Abu Uwais Abdullah Ali (rahimahullaah)
[Mp3|English] – Short Clip

Listen / Download Mp3 Here (Time 8:25)

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

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].” [4]

The fear and hope should be in equal proportions[6] 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.”[7]

(Read the below link for further understanding of the above statements)

Foot Notes:

[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.

Further Reading :

 

The Salafis’ Actualization and Execution Of Good Character – Abu Uwais Abdullah Ahmad [Audio|En]

The Salafis’ Actualization & Execution Of Good Character
Abu Uwais Abdullah Ahmad (rahimahullaah)
[Mp3|English]

Inspirational Litsten!!

More talk on how our religion is based upon good character for Allah and His messenger (salallaahu alaihi was salaam) and how that can make all the difference.

May Allah make us pleased with what pleases Him.

Listen / Download Mp3 Here (Time 55:55)

Loving One Another For The Pleasure Of Allah (The Harm Of Differing) – Abu Uwais Abdullah Ahmad [Audio|En]

Loving One Another For The Pleasure Of Allah (The Harm Of Differing)
Abu Uwais Abdullah Ahmad (rahimahullaah)
[Mp3|English]

This lecture was done in Atlanta, GA. We are in more need of this lecture today than ever before. We ask Allah for forgiveness, guidance, safety and wellbeing.

Listen / Download Mp3 Here  (Time 01:16:51)

Dealing With The Reality Of The Dunya! – Abu Uwais Abdullah Ahmad [Mp3|Ar-En]

Listen / Download Mp3 Here (Time 1:28:05 )

Ordering What Is Good and Forbidding What is Evil – Abu Uwais Abdullah Ali [Audio|En]

Ordering What Is Good and Forbidding What is Evil
Abu Uwais Abdullah Ali (rahimahullaah)
[Mp3|English]

Listen / Download Mp3 Here  (Time 01:29:29)

“The Virtues Of The Month Of Ramadhaan – Ibn Baaz” – Abu Uwais Abdullah Ali [Mp3|En]

Masjid ar-Rahmah Presents: “The Virtues & Benefits Of The Month Of Ramadhaan” Lecture October 2004.  It was at this lecture that “We Need A Ramadhaan” by Abu Uwais was born may Allah reward him well for that talk. But…..here’s my favorite.  As you will hear he was sick.  This was his last lecture series he gave on Ramadhaan as Allah, The Tremendous, The Compassionate took his life the following month, raheemahullaah.

Listen / Download Mp3 Here  (Time 50:51) [Mp3|English]

[Inspirational] You Can’t Put Out The Light Of Allah! – Abu Uwais Abdullah Ali [Audio|En]

You Can’t Put Out The Light Of Allah!
Abu Uwais Abdullah Ali (rahimahullaah)
[Mp3|English]

Tremondous and Beneficial Lecture !! 

Listen / Download Part 01 Mp3 Here (Time 38:55 )

Listen / Download Part 02 Mp3 Here (Time 36:30)

They (the disbelievers, the Jews and the Christians) want to extinguish Allâh’s Light (with which Muhammad (Sallallaahu alaihi wa Sallam) has been sent – Islâmic Monotheism) with their mouths, but Allâh will not allow except that His Light should be perfected even though the Kâfirûn (disbelievers) hate (it).(At-Tawbah 9:32)

It is He Who has sent His Messenger (Muhammad Sallallaahu alaihi wa Sallam ) with guidance and the religion of truth (Islâm), to make it superior over all religions even though the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh) hate (it). (At-Tawbah 9:33)

From Tafsir Ibn Kathir 9:32-33

Allah says, the disbelieving idolators and People of the Scriptures want to,

(extinguish the Light of Allah).They try through argument and lies to extinguish the guidance and religion of truth that the Messenger of Allah was sent with. Their example is the example of he who wants to extinguish the light of the sun or the moon by blowing at them! Indeed, such a person will never accomplish what he sought. Likewise, the light of what the Messenger was sent with will certainly shine and spread.

Allah replied to the idolators’ desire and hope,

(but Allah will not allow except that His Light should be perfected even though the disbelievers (Kafirun) hate (it)) (9:32).(Linguistincally) a Kafir is the person who covers something. For instance, night is called Kafiran (covering) because it covers things (with darkness). The farmer is called Kafiran, because he covers seeds in the ground. Allah said in an Ayah, (thereof the growth is pleasing to the (Kuffar) tillers) (57:20).

Allah said next, (It is He Who has sent His Messenger with guidance and the religion of truth.) `Guidance’ refers to the true narrations, beneficial faith and true religion that the Messenger came with. `religion of truth’ refers to the righteous, legal deeds that bring about benefit in this life and the Hereafter.

(to make it (Islam) superior over all religions) It is recorded in the Sahih that the Messenger of Allah said,

(Allah made the eastern and western parts of the earth draw near for me (to see), and the rule of my Ummah will extend as far as I saw.) Imam Ahmad recorded from Tamim Ad-Dari that he said, “I heard the Messenger of Allah saying,

(This matter (Islam) will keep spreading as far as the night and day reach, until Allah will not leave a house made of mud or hair, but will make this religion enter it, while bringing might to a mighty person (a Muslim) and humiliation to a disgraced person (who rejects Islam). Might with which Allah elevates Islam (and its people) and disgrace with which Allah humiliates disbelief (and its people).)(Tamim Ad-Dari ﴿ who was a Christian before Islam﴾ used to say, “I have come to know the meaning of this Hadith in my own people. Those who became Muslims among them acquired goodness, honor and might. Disgrace, humiliation and Jizyah befell those who remained disbelievers.”

Good News For The Strange Sister – Abu Uwais Abdullah Ali [Mp3|En]

Good News For The Strange Sister
Abu Uwais Abdullah Ali (rahimahullaah)
[Mp3|English]

Listen / Download Mp3 Here  (Time 45:53)

The Life Of Khadeejah bint Khuwaylid – Abu Uwais Abdullah Ali [Mp3|En]

A reminder for our men and women on the honorable role, position and status of our women in Islam by looking at the life of Khadeejah bint Khuwaylid (may Allah be pleased with her). This was at a Sister’s Luncheon hosted by Masjidu Rahmah.

Regarding Ahlul Bid’ah’s Deviant statement concerning the Names and Attributes of Allaah, “I don’t know its Meaning; I leave that matter to Allaah”

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

During an ‘aqeedah class a few years ago, we learned that:

Ibn ‘Abbaas (radiallaahu ‘anhummaa) said:
I know the meaning of every ayah of the Qur`an
.


Regarding Ahlul Bid’ah’s Deviant statement concerning the Names and Attributes of Allaah, “I don’t know its Meaning; I leave that matter to Allaah

While teaching ‘Aqeedatul-Wasitiyyah from the sharh of Shaikh al-‘Uthaimeen (rahimahullaah), student of knowledge Abu Uwais (rahimahullaah) relayed the following concerning Ahlul Bid’ah’s deviant statement concerning the Names and Attributes of Allaah, “I don’t know its Meaning; I leave that matter to Allaah”:

Shaikhul-Islaam Ibn Taymeeyah (rahimahullaah) said: this is the most evil statement from the people of bid’ah and deviation!

Shaikh Al-‘Uthaimeen said: He [meaning Ibn Taymeeyah] has spoken the truth, rahimahullaah. If you think about it, you’ll find that this statement is:

1- A rejection of the Qur`an
2- Declaration that the Prophet (salallaahu ‘alayhi wa sallam) was ignorant
3- Falling into Filasafa (philosophy).

[Then Shaikh al-‘Uthaimeen explained:]

1- Takdheeb al-Qur`an It is takdheeb (rejection of, belying) of the Qur`an, because Allaah said (what means):

“And We have sent down to you the Book (the Qur`an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allaah as Muslims)”. (An-Nahl, ayah 89) Meaning He sent down the Qur`an as an explanation and clarification in its words. Now, would it be a bayaan (explanation and clarification), if you don’t know the meaning of its words? Especially if what you’re saying is that which has come in the Qur`an, wherein the Names and Attributes of Allaah are mentioned so much.

If we say, ‘we don’t know what they mean,’ then how can the Qur`an then be an explanation and clarification for everything? So this is rejection of this ayah!

2- Tajheel ar-Rasool (Declaring the Messenger to be ignorant). They are saying the Messenger (salallaahu ‘alayhi wa sallam) didn’t know the meaning of the Qur`an, those ayat mentioning the Names and Attributes of Allaah. So if the Messenger (salallaahu ‘alayhi wa sallam) didn’t know, then everybody else is first and foremost (also doesn’t know). More astonishing than this is that they say the Messenger spoke some words regarding the Names and Attributes of Allaah, and he didn’t know what they meant. They are declaring the Messenger (salallaahu ‘alayhi wa sallam) to be ignorant in the matter that he is the most knowledgeable (among the creation) – the very important matter of the Names and Attributes of his Lord. Is there a disrespect greater than this disrespect to the Messenger?

So we – Ahlus-Sunnah – make tafweed only of the Kayfeeyah (the howness). The Ash’aria make tafweed of the meanings and the words.

[Abu Uwais interjected and said: so you see how they think that they are running from something bad, but [they, in fact] are running to something that is worse. They claim intelligence and neutrality, but they wind up, as Ibn Taymeeyah said, saying the worst statement of Ahlul Bid’ah – rejecting the Qur`an and belittling the Messenger (salallaahu ‘alayhi wa sallam).]

3- And in this, they are opening the door to the zanadiqah – those who come to Islam to (study and) destroy it. The zanadiqah come in and say to those who say “I don’t know”: “you don’t know anything, we are the ones who know.” And then they started to give tafseer of the Qur`an with other than what Allaah meant, with the (false) argument, “it is better to give these texts some meaning than act like illeterate people like you and give it no meaning.” So they started inventing meanings. And the people of tafweedh can’t reject, because they said, “I don’t know.”

They open the door to great evils (such as the zanadiqah who lie upon Allaah, and give whatever meaning they want). And you find these expressions “I don’t know” in the books of the Ash’arees, and in the material of Hassan al-Banna [the deviant founder of Ikhwanul Muslimeen] you find the evil expression “The path of the Salaf is safe, but the path of the Khalaf is more knowledgeable and wiser.”

Abu Uwais relayed from Shaikh al-‘Uthaimeen‘s sharh of Al-Aqeedatul Waasitiyah of Ibn Taymeeyah (rahimahumullaah):

Also they (Ahlul Bid’ah: Ash’arees, etc…) claim they are performing TanzeeH – not ascribing deficiency to Allaah. Some from Ahlul Bid’ah who go astray regarding the Names and Attributes had the intent of TanzeeH, but this includes the sick premise that when Allaah described Himself in His Book and in the Sunnah of the Messenger (salallaahu ‘alayhi wa sallam) that He did not intend TanzeeH, to remove Himself above it! [Aoodhubillaah!]

So they felt they had to come up (invent) meanings that would give that. That’s how they fell into wrong. They ran from something – resembling (TashbeeH) – and fell into something worse than it!

So we – Ahlus-Sunnah – make tafweed only of the Kayfeeyah (the howness). The Ash’aria make tafweed of the meanings and the words.

Allaah forbade us from kayfeeyah:

…And they will never compass anything of His Knowledge. (Ta-Ha, ayah 110)

Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al-Fawaahish whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge. (Al-A’raf, ayah 33)

And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allaah). (Al-Isra`, ayah 36)

Kayfeeyah can be known by:

1- Witnessing it
2- Witnessing something just like it, or similar, or equal to it
3- A truthful informer who informs you about it (its howness)

[Shaikh al-‘Uthaimeen used the example of a 1988 Datsun, 2000 model.]

So we believe there is a how, but we don’t know (the howness, the kayfeeyah).

post courtesy: Maher.ibn.Ahmad

Good News For The Strange Sister – Abu Uwais Abdullah Ahmad Ali [Audio|En]

Good News For The Strange Sister, was recorded in Los Angeles, CA at the Masjid where our Sheikh Fareed Abdullah (may Allah preserve him) is the Imam.

Listen / Download Mp3 Here (Time 46:01)