Advice to Those Who Have Mobile Phones – By Shaykh Ibn ‘Uthaimīn رحمه الله
Source: zadgroup.net/bnothemen/upload/ftawamp3/mm_060_15.mp3
Translated by Mikail ibn Mahboob Ariff حفظه الله
Transcription of the Text from the Video:
Question:
Esteemed Shaikh, there has appeared in [recent] times the mobile phone device, and it has been used a lot by women, especially young women, and it has been misused to adverse effect, there being no person to watch over or keep track [of its use]. So could there be some advice to fathers and young women because it has really become one of the most dangerous traps of the Devil.
Shaykh Muhammad b. Salih AI-‘Uthaimin:
[My] Advice: Indeed, the means to evil in our time have become many, and they are temptations one whom Allah wants to test is tested by. They are a trial from Allah, Almighty and Majestic, since Allah the All-High at times tries slaves by making easy the means to commit sins. Allah the AII-H lgh at times tries slaves by making easy the means to commit suns.
Ibn Taimiyyah, may Allāh have mercy on him, described a 29 day schedule for completing recitation of the Qur’ān closer to the way the Companions did that.
He said: “…Division by complete surahs takes precedence over division by parts [based on letter count].” (412)
And from the great advantages of division by complete surahs, he mentioned (414):
· Reciting speech whose parts are connected, one part with another;
· Beginning [one’s daily recitation] with that which Allāh began a surah with;
· Finishing with that which He finished with;
· Completing what was intended [to be completed] from every surah.
The chart in Arabic below [checked but not produced by me], shows Ibn Taimiyyah’s recommended schedule for a 29 day completion.
Esteemed Shaikh, what is the guiding principle with regard to the difference between texts concerning greater and lesser shirk?
Answer:
This [is a] question a lot of people ask about, saying: what is the difference between lesser shirk and greater shirk?
Greater shirk is that which, when it takes place from a person, he leaves the religion [of Islam, becoming a disbeliever]; lesser is that which is less than that.
So directing worship to other than Allāh is greater shirk, and revering [any of] creation as Allāh is due reverence, such that one [of creation] is given a right of divine lordship or revered as the Creator is revered, is greater shirk.
And whatever is less than that is lesser shirk, for example: the issue of swearing by other than Allāh is lesser shirk as an initial assumption. However, if there were in the heart of the one swearing, that the one he swore by was like Allāh, it becomes greater shirk.
So the guiding principle is that whatever the Shāri‘ [the One who lays down Islāmic law] calls shirk [that] does not [at the same time] take [one] out of the religion, is lesser shirk, [while] that which takes [one] out of the religion is greater shirk.
And another question [still] remains for us: what is it that takes [one] out of the religion? And what is it that does not take [one] out?
This depends on the given text, so whoever gives one of creation a right that is only for the Creator, then this is greater shirk, and whatever is less than that is lesser shirk.
I will give you an example: If a person respects his father greatly–every time he comes, he kisses his hand or kisses his forehead; sets his sandals down before him [to wear] and brings the car close to him [to save him having to walk]–this is showing great respect.
If he were to come to another person and did the same for him as he had done for his father, then this [person] has put other than his father [on] the same [level] as his father.
However, had he only presented [this person other than his father] sandals [for him to wear], would he then be treating this other one as one equal to his father? Of course not.
(What is) the way to strive against the soul [Inside] that is ever commanding [One] to do Evil?
Shaykh ‘Abdullah Al-Bukhaaree:
Strive against It.
And those who strive for Our sake [from the Messenger sallallaahu alaihi wa sallam, his companions, and those who followed their way], We will most certainly show them our paths. [Al-‘Ankabut 69]
Every person is such that it is a must that he strive against himself. It is well known that the Nafs al-Ammarah bi-l-Su’ [the soul inside that is ever commanding one to do evil] takes him here and there. So it is upon him to remember that Allah, Majestic and All-High, sees him and has full knowledge of him. He knows the eyes that betray trusts and that which the chests keep hidden. And that He, Majestic and All-High [is such that] nothing at all escapes Him. So it is upon him to keep bringing to his mind at all times that Allah sees him and has full knowledge of him; that he fear Him; that he repent to Allah; that he push his soul to do good, always and ever; and that he strive his utmost against it to do acts of obedience [to Allah] and make it remain upon acts of obedience.
When he hears the call [to prayer], he gets up and aims to beat others to the mosque; and he prays, if it’s the time for performing one of known routine [Sunnah prayers] or the like of that; he prays [general] voluntary [prayers]; he recites Qur’an; he is ready in the first line [of the congregation], and in this manner, he strives against his soul. And he recites the Qur’an, memorizes from it what he is able to, and shows eagerness to gain [Islamic] knowledge- he strives his utmost against his soul. If he were to tame it just a little, the soul would get tamed: It’s over, it would give in to him. But it needs to be checked on always, on an ongoing basis. Always, and on an ongoing basis.
And let him not feel secure from Allah’s long plan [that sinners enjoy for a time but finally get the punishment they deserve]. And let him not feel secure from Allah’s long plan.
We ask Allah Al-Aiim [the Exalted], Lord of the Great Throne, that He make us and you from those who listen to a speech and follow the best of it.
Translated by Mikail ibn Mahboob Ariff حفظه الله
Video Courtesy: Bilal Nahim
Question [Reader]:
Someone with a question is saying: Esteemed Shaikh, I miss the Fajr prayer often, and I don’t pray [it] except after sunrise at the time I want to go to work. And this matter might happen again and again, so is there any [sin] upon me? And What should I do in order to stick to my prayer on time?
Shaykh Muhammad ibn Saalih Al-‘Uthaymeen:
Do a number of things.
The first thingis that you sleep early. That you sleep early. And it is for this reason the Prophet sallallaahu alaihi wa sallam used to hate [one’s] sleeping before Eshaa’ and enganging in discussions after it so that a person may go to sleep early in order to wake up early. This is one.
Secondis that you have an intention at the time of going to sleep. a resolve, and determination that you are going to wake up for Fajr prayer. Then waking up will be easy for you.
Thirdis that you use an alarm clock you put by your head that sets off an alarm for you. And if you’re afraid that when it goes off, you’ll switch it off, turn off the sound, and keep sleeping, keep it away from you a bit. And someone, out of concern for the prayer, would put the alarm clock in a tin can [words unclear] and keep it at a distance from himself, so that it would have a powerful sound, so he would wake up. Do this. There’s nothing prohibiting [it].
If this weren’t easy for you, put a telephone by your head, if you have a telephone, and tell one of your brothers, “When the Adhaan for Fajr is given, give me a ring.” What’s important is that a person can do things which result in his waking up so that he can perform Fajr in its time. And one who makes laziness a habit for himself will remain upon laziness.
(voices too faint to hear requesting further clarification from the Shaikh)
As for prayer in other than its time, if one intended [that], then the prayer is not accepted. It is rejected from him, even if he were to pray it a thousand times, due to the saying of the Prophet , Whoever does an act that is not under our legislation, it will be rejected,“ meaning it is returned back to him [unaccepted].
How to Overpower One’s Own Soul to Do Good – Shaykh ʿAlī al-Ḥaddādī حفظه الله
Translated by Mikail ibn Mahboob Ariff حفظه الله
Video Courtesy: Brother Bilal Nahim
Shaykh ʿAlī ibn Yaḥyá al-Ḥaddādī said:
[The question] says: “How can I fight my [own] soul in [making myself] love acts of obedience, seeking knowledge, learning knowledge, and praying in congregation?”
How do you fight against your soul…. This means you compel it. Compel your soul. Your soul says, “No, don’t attend the lesson.” Tell it: “Rather, I will attend the lesson.” Start your car and head off to the lesson.
This is the solution.
You hear the call [to the prayer] while your soul is feeling sluggish, loving sleep. Tell it: “No, there’s no [more] sleep; there’s prayer.” Get up, perform ablution, and walk to the mosque.
Once, twice, three times, it’s over. [Your soul] will become compliant. Your soul will become compliant and give in to you.
But if you pamper it—every time it tells you, “Don’t do it,” you say, “Hearing and obeying”—it will overpower you. You will not be able to direct it.
So then the issue, after Allāh gives one true success and [one] puts [his] trust in Allāh, is one of your overpowering your soul and compelling it, and it will become compliant for you after one, two or three times, if Allāh wills.
What the Term Iẓhār al-Dīn (Openly Practicing the Religion) Entails – Shaykh Muḥammad Bāzmūl حفظه الله
Translated by Mikail Ibn Mahboob Ariff حفظه الله
Video Courtesy: Bilal Nahim
Advice Regarding Migration from the Lands of Disbelief to the Lands of Islām – Shaykh ʿAlī al-Ḥaddādī حفظه الله
Translated by Mikail ibn Mahboob Ariff حفظه الله
Video Courtesy: Bilal Nahim
Shaykh Muhammad Ramzan al-Hājirī, may Allah protect him from every kind of harm, said: A legacy for myself and everyone [to hold on to:]
Al-Fudhayl ibn ‘Iyaadh, may Allah have mercy on him, said:
The sign of not being attached (zuhd) to the [life of this] world and to people is that you do not love people praising you and that you do not worry about their criticisms; and if you were able to avoid being known [to people], do [that]; and it is not to be held against you that you are unknown; and it is not to be held against you that you receive no acclaim; and it is not to be held against you that you are criticized by people, if you were someone praised by Allāh.
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